a treatise of liturgies, power of the keyes, and of matter of the visible church. in answer to the reverend servant of christ, mr. john ball. by thomas shephard, sometimes fellow of emanuel-colledge in cambridge, and late pastour of cambridge in new-england. shepard, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a treatise of liturgies, power of the keyes, and of matter of the visible church. in answer to the reverend servant of christ, mr. john ball. by thomas shephard, sometimes fellow of emanuel-colledge in cambridge, and late pastour of cambridge in new-england. shepard, thomas, - . [ ], , [ ] p. printed by e. cotes for andrew crooke, and are to be sold at the green dragon in pauls church-yard, london, : . [i.e. ] a reply to "a short treatise containing all the principall grounds of christian religion", an expanded version of "a shorte catechisme" by john ball. thomason received his copy november . annotation on thomason copy: "nouemb "; the ' ' in the imprint has been crossed out. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ball, john, - . -- shorte catechisme. religion -- controversial literature -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a treatise of liturgies , power of the keyes , and of matter of the visible church . in answer to the reverend servant of christ , mr. john ball. by thomas shephard , sometimes fellow of emanuel-colledge in cambridge , and late pastour of cambridge in new-england . veritas nihil erubescit praeterquam abscondi , turtul . sua silentia amat spiritus per quae nobis illabitur , seque insinuat cupidis non gloriae sed cognoscendae veritatis , melanct. let the blessing come upon the head of joseph , and upon the top of the head of him that was separated from his brethren , deut. . . london , printed by e. cotes for andrew crooke , and are to be sold at the green dragon in pauls church-yard , . the preface to the reader . it was the profession of the lord jesus before pilate , when he questioned with him about his kingdome , john . . that for this cause he was born and came into the world , to beare witnesse of the truth . many truths about the spirituall kingdom of christ hath he imparted to us , if therfore we be born into the world , or sent into this wildernesse to beare witnesse to his truth , it is unto us reward sufficient , that we should be witnesses thereunto , even to the utmost parts of the earth . wee confesse wee have been too slow in this service of christ , not having to this day set forth an unanimous confession of that form of wholsome words which is preached , received , and professed in these churches of the lord jesus ; and which we are not unmindfull of , though our distances , and other difficulties may delay the opportunity . but this in the meane time we professe in generall , that ( so farre as wee know ) there is the same blessed spirit of truth breathing in the ministery of the country ; the same faith embraced and professed in the churches , which is generally received as the orthodox doctrine of the gospel , in the best reformed churches , and particularly by our godly learned brethren of england and scotland . and though errours have sprung up among us , and some are gone out from us , that we feare were not of us , yet wee have borne witnesse against them , and by the blessing of god , by the breath of christ in the mouths of his servants they have been blasted . neither doe we understand that these churches are accused of any errours about the saving truths of the gospel , and therefore we thought our selves not so much called of god to such a confession at present , as to cleare up to the world those truths we professe about the kingdome and government of christ in his churches , which is the great worke of this age , and of this nick of time . and yet here also we feare that we have been too slack ; for though it bee said , vvee are the volunteers , such as cry up this way , &c. and so it seemes wee are apprehended to bee one cause of these present differences : yet if things be well weighed , we may seem rather to bee farre behinde in the duty that lyes upon us . indeed some briefe answers sent over to some particular persons , to satisfie brethren what our practise is , ( with some briefe touch of our reasons ) rather then to discusse those points , have been printed by some without our knowledge , or assent , upon what grounds they best know . and some short treatises by some reverend brethren have been published to declare their affectionate desires of the unanimous endevours of all our deare brethren , for a generall and holy reformation : but what hath been said or done that either may justly offend the minds of the godly , provoke their spirits , disunite their affections , or hinder a godly reformation ? yea , wee have been too slow to cleare our doctrine and practise from the many objections , harsh interpretations , and manifold criminations cast upon the same , wherein wee feare our lothnesse to intermeddle in these controversies for feare of making the breach wider amongst brethren ; and our desire rather to attend what light we might receive from others in these points wherein wee professe our selves seekers after the truth , have made us guilty of neglect in this our duty . but now we see our selves pressed hereto , by a necessity of justifying our wayes against the many aspersions cast upon them , as well as against the reasons used against them , for wee perceive by the first letter of our brethren , how the with-drawing of christians from the liturgy was imputed to us , and by this reply both in the epistle and divers passages , wee cannot but see what apprehensions are raised of us ; yea , many are apt to think , that if we had said nothing , yet our very act in forsaking the churches of god in our deare native country , and the cause of christ there , together with the practise of these churches thought to bee so different from the reformed churches , have been , not onely a great weakening to the hands of the godly , ( that have stood by the cause of christ ) but also have caused great disturbance to the reformation in hand : to which much might be said , but that wee should exceed the bounds of an epistle . yet let us intreat all the godly wise , to consider and look back upon the season of this great enterprise , undertaken by us , and the manner of our proceedings in it , with the admirable workings of gods providence first and last about it ; and we think ( though we were silent ) they may easily satisfie themselves , whether this was of god or men , a sinfull neglect of the cause of christ , or a manifest attestation to the truth , by open profession against corruptions of worship in use , and for the necessity of reformation of the church ; and that confirmed by no small degree of sufferings for the same . for was it not a time when humane worship and inventions were growne to such an intolerable height , that the consciences of gods saints and servants inlightened in the truth ) could no longer bear them ? was not the power of the tyrannicall prelates so great , that like a strong current carryed all down streame before it , what ever was from the law , or otherwise set in their way ? did not the hearts of men generally faile them ? where was the people to bee found that would cleave to their godly ministers in their sufferings , but rather thought it their discretion , to provide for their owne quiet and safety ? yea , when some freely in zeale of the truth preached or professed against the corruptions of the times , did not some take offence at it , judge it rashnesse , and to bee against all rules of discretion , who since are ready to censure us for deserting the cause ? many then thought , it is an evill time , the prudent shall hold their peace , and might wee not say , this is not our resting place ? and what would men have us doe in such a case ? must wee study some distinctions to salve our consciences in complying with so manifold corruptions in gods worship ? or should wee live without gods ordinances , because wee could not partake in the corrupt administration thereof ? or content our selves to live without those ordinances of gods worship and communion of saints which hee called us unto , and our soules breathed after ? or should wee forsake the publique assemblies , and joyne together in private separated churches ? how unsufferable it would then have been , the great offence that now is taken at it , is a full evidence . and if in cities , or some such great townes that might have been done , yet how was it possible for so many scattered christians all over the countrey ? it is true , we might have suffered , if wee had sought it , wee might easily have found the way to have filled the prisons , and some had their share therein . but whether wee were called thereunto , when a wide doore was set open of liberty otherwise ; and our witnesse to the truth , ( through the malignant policy of those times ) could not bee open before the world , but rather smothered up in close prisons or some such wayes , together with our selves , wee leave to bee considered . wee cannot see but the rule of christ to his apostles and saints , and the practise of gods saints in all ages , may allow us this liberty as well as others , to fly into the wildernesse from the face of the dragon . but if it had been so , that the godly ministers and christians that fled to new-england , were the most timorous and faint hearted of all their brethren , that stayed behinde , and that those sufferings were nothing in comparison of their brethrens ( for why should any b●ast of sufferings ? ) yet who doth not know that the spirit who gives various gifts , and all to profit withall , in such times doth single out every one to such worke , as hee in wisdome intends to call them unto ? and whom the lord will honour by suffering for his cause , by imprisonment , &c. hee gives them spirits suitable thereto : whom the lord will reserve for other service , or imploy in other places , hie inclines their hearts rather to fly , giving them an heart suitable to such a condition . it is a case of conscience frequently put , and oft resolved by holy bradford , peter martyr , philpot , and others , in queene maries bloody dayes , viz. whether it was lawfull to flee out of the land : to which their answer was , that if god gave a spirit of courage and willingnesse to glorifie him by sufferings , they should stay ; but if they found not such a spirit they might lawfully fly , yea , they advised them thereunto . those servants of christ , though full of the spirit of glory , and of christ to outface the greatest persecuters in profession of the truth , unto the death , yet did not complaine of the cowardize of such as fled , because they deserted them and the cause , but rather advised divers so to doe , and rejoyced when god gave liberty to their brethren to escape with their lives to the places of liberty , to serve the lord according to his word . neither were those faithfull saints and servants of god uselesse and unprofitable in the church of god that fled from the bloody prelates . the infinite and onely wise god hath many workes to doe in the world , and hee doth by his singular providence give gifts to his servants , and disposeth them to his worke as seemeth best to himselfe . if the lord will have some to beare witnesse by imprisonments , dismembring , &c. wee honour them therein ; if hee will have others instrumentall to promote reformation in england , wee honor them , and rejoyce in their holy endeavours , praying for a blessing upon themselves and labours . and what if god will have his church and the kingdome of christ goe up also in these remote parts of the world , that his name may bee known to the heathen , or whatsoever other end hee hath , and to this end will send forth a company of weake-hearted christians , which dare not stay at home to suffer , why should wee not let the lord alone , and rejoyce that christ is preached howsoever , and wheresoever ? and who can say that this work was not undertaken and carryed on with sincere and right ends , and in an holy serious manner , by the chiefe and the body of such as undertooke the same ? the lord knows whether the sincere desires of worshipping himselfe according to his will , of promoting and propagating the gospel , was not in the hearts of very many in this enterprise ; and hee that seeth in secret , and rewardeth openly , knows what prayers and teares have been poured out to god by many alone , and in dayes of fasting and prayer of gods servants together , for his counsell , direction , assistance , blessing in this worke : how many longings and pantings of heart have been in many after the lord jesus , to see his goings in his sanctuary , as the one thing their soules desired and requested of god , that they might dwell in his house for ever ; the fruit of which prayers and desires this liberty of new-england hath been taken to bee , and thankfully received from god. yea , how many serious consultations with one another , and with the faithfull ministers , and other eminent servants of christ , have been taken about this worke , is not unknowne to some ; which cleares us from any rash heady rushing into this place , out of discontent , as many are ready to conceive . wee will here say nothing of the persons whose hearts the lord stirred up in this businesse ; surely all were not rash , weake-spirited , inconsiderate of what they left behinde , or of what it was to goe into a wildernesse . but if it were well knowne and considered , or if wee were able to expresse and recount the singular workings of divine providence , for the bringing on of this worke , to what it is come unto , it would stop the mouths of all that have not an heart to accuse and blaspheme the goodnesse of god in his glorious workes : whatever many may say or think , wee beleeve after-times will admire and adore the lord herein , when all his holy ends , and the wayes he hath used to bring them about shall appeare . look from one end of the heaven to another , whether the lord hath assayed to do such a worke as this in any nation , so to carry out a people of his owne from so flourishing a state , to a wildernesse so far distant , for such ends , and for such a worke : yea , and in few yeares hath done for them , as hee hath here done for his poore despised people . when wee looke back and consider what a strange poise of spirit the lord hath laid upon many of our hearts , wee cannot but wonder at our selves , that so many , and some so weak and tender , with such cheerfulnesse and constant resolutions against so many perswasions of friends , discouragements from the ill report of this countrey , the straits , wants ; and tryalls of gods people in it , &c. yet should leave our accommodations and comforts , should forsake our dearest relations , parents , brethren , sisters , christian friends , and acquaintances , overlooke all the dangers and difficulties of the vast seas , the thought whereof was a terrour to many , and all this to go to a wildernesse , where wee could forecast nothing but care and temptations , onely in hopes of enjoying christ in his ordinances , in the fellowship of his people ; was this from a stupid senslesnesse or desperate carelesnesse what became of us or ours ? or want of naturall affections to our deare countrey , or nearest relations ? no surely , with what bowells of compassion to our deare countrey ; with what heart-breaking affections , to our deare relations , and christian friends many of us at least came away , the lord is witnesse . what shall we say of the singular providence of god bringing so many ship-loads of his people , through so many dangers , as upon eagles wings , with so much safety from yeare to yeare ? the fatherly ●are of our god in feeding and cloathing so many in a wildernesse , giving such healthfulnesse and great increase of posterity ? what shall wee say of the worke it selfe of the kingdome of christ ? and the form of a common-wealth erected in a wildernesse , and in so few yeares brought to that state , that scarce the like can bee seen in any of our english colonies in the richest places of this america , after many more years standing ? that the lord hath carryed the spirits of so many of his people through all their toylsome labour , wants , difficulties , losses , &c. with such a measure of chearfulnesse and contentation ? but above all wee must acknowledge the singular pity and mercies of our god , that hath done all this and much more for a people so unworthy , so sinfull , that by murmurings of many , unfaithfulnesse in promises , oppressions , and other evils which are found among us , have so dishonoured his majesty , exposed his worke here to much scandall and obloquie , for which wee have cause for ever to bee ashamed , that the lord should yet owne us , and rather correct us in mercy , then cast us off in displeasure , and scatter us in this wildernesse , which gives us cause with mich. . to say , who is a god like our god , that pardoneth iniquities , and passeth by the transgressions of the remnant of his heritage ; even because he delighteth in mercy ? though we be a people of many weaknesses and wants , yet wee acknowledge our god to have been to us a god of many mercies , in respect of that sweet peace which he hath taken away from so many nations , yet continuing the same to us ; in respect also of that liberty wee have in gods house , the blessed ministery of the word , the sweet unity and communion of gods churches and ministers , increase and multiplication of churches , christian government in the common-wealth , and many other mercies wee enjoy , but especially the gracious presence of christ to many of our soules in all these . but wee will not insist much upon this subject , being perswaded it is in the consciences and hearts of many of our dear countrey-men to thinke that we should be an object of love and tendernesse to that state and people , by whose laws and unkind usages we were driven out into a wildernesse , rather then to bee judged as desertors of our brethren , and the cause of christ in hand : with whom ( excuse us if we now speak plainly ) it had been far more easie unto many of us to have suffered , then to have adventured hither upon the wildernesse sorrows wee expected to have met withall ; though we must confesse the lord hath sweetned it beyond our thoughts , and utmost expectations of prudent men . but passing by this wee must desire the reader to beare with us a little in removing that apprehension that wee are the great stumbling block in the way of reformation , which ( if it were true ) it had been better we had been driven so farre into this wildernesse , as never to have been heard of more . concerning our affection to this blessed worke of a publique reformation , of the nation in generall , and the particular churches or congregations of the land in particular , ( as it is best knowne to god ) so wee thinke it is not unknowne to men , not onely here by our daily prayers for it , and sometime solemne seekings of god about it ; but also we have given some testimonies thereof both by private letters , and the publique motions of some of gods eminent servants among us tending that way . we conceive two things specially in our doctrine and practise , that may seem to bee stumbling blocks in the way of this publique reformation , which we shall here remove . the first is our practise wherein wee seem so much to differ from the reformed churches , in receiving to our churches onely visible saints and beleevers . this we doe freely confesse that our practise and judgement doe evidence this to all , that we thinke reformation of the church doth not onely consist in purging out corrupt worship , and setting up the true ; but also in purging the churches from such profanenesse and sinfulnesse as is scandalous to the gospel , and makes the lord weary of his owne ordinances , esay . and wee doubt not but this was in the hearts of many , ( if not most ) of gods servants , to desire a separation of the precious from the vile , in the dispensing of gods ordinances ; and if the charity of some be of larger extent herein then others , this hinders not agreement in the maine . this day hath discovered what kinde of people are to bee found every where in the parishes of england : can light and darknesse , christ and belial agree together ? popish episcopall enemies and haters of all godlinesse and reformation , cleave together in one church of christ , with the saints of god ? yet neither our doctrine nor practise do prescribe and limit the way of attaining this reformation , whereby any should justly from our example stand off from concurring in such a publique worke . it is true , where there is no church relation , but a people are to begin a new constituting of churches , reformation is to be sought in the first constitution . this is our case . but where corrupted churches , ( such as we conceive the congregations of england generally to be ) are to be reformed , there we conceive that such congregations should bee called by able ministers unto repentance for former evills , and confessing and bewayling their sins , renew a solemn covenant with god to reform themselves , and to submit unto the discipline of christ . by which meanes such as refuse so to doe , exclude themselves , and others by the severity of discipline should bee purged out , if falling into sinne they remaine impenitent in the same . what some particular persons may have said or done contrary to this our profession , wee cannot say , nor doe we justifie , but wee know nothing that hath come from us to the contrary , to weaken the hands of godly reformers , or to perswade the people to separate from the congregations , if by any meanes they might attaine ( with toleration of what can be ) the reformation thereof , with the liberty of gods true worship therein . if indeed that cannot bee obtained , but men contradict and blaspheme them , as paul separated the disciples , so wee see no other remedy the faithfull have in such a case . the second stumbling block may be our doctrine and practise about church-government , when wee give discipline as well as other ordinances to particular churches , not subjecting them to any government out of themselves ; but onely to take the brotherly counsell and helpe one of another . but how this should hinder a generall reformation we see not , for if every church so reforme themselves ( as is aforesaid ) and have such officers over them as the rule of the new testament requires , tim. . tit. . wee need not feare to betrust the church ( having such officers ) with that power which we conceive christ hath given to the same , other churches watching over them , counselling and admonishing them in the lord. but if there be not such a reformation of the churches , nor such guides set over them , the power of the keyes in a presbytery of such pastors as may not be according to the rule , may as much abuse them as a particular church may doe , and it may be to the hurt of many who would use them better , in their own congregations , then they can in a classis , being over-voted there . and we cannot conceive but both the care of reforming the matter of a church , and the recalling of the power of government to the church , tends much to further this worke of reformation , no way to hinder the same . and if wee might obtaine that of our deare brethren , which wee humbly crave , viz. that our doctrine and practise might be taken candidly according to our plaine meaning , and declarations , and not represented unto the world under such shapes and formes as make it seeme rigid ( all one with the most rigid separatists , donatists , arminians , socinians , &c. ) we should hope that we shall goe for lovers and friends to a godly and generall reformation , not for disturbers of the same ; but the contrary dealing we meet with too too oft through the mistakes of brethren ; this learned author mr. ball , though in the epistle he desired us to rest assured , that although he had conceived such thoughts of us as leaning to separation , yet he would gladly receive every syllable from us that should dislodge such thoughts , yet against our plaine profession sometime he will needs fasten the opinion of separation upon us , and very frequently sets mr. robinson in a parallel with our opinions , ( as if we generally went that way in those things ) which are well known to be the doctrine of many of our godly and best reformers . the learned may plainly see , how easie it had been for us and upon better grounds to have filled our margents with quotations out of papists and prelates as parallel with many passages of this reply , but we have purposely abstained from so doing , that we might not cast any blur or provoke the spirits of brethren . and seeing we are inforced to wipe off such aspersions , we humbly desire our beloved brethren ( whose learned labours wee honour ) to beare with us if we lightly touch this sore , for wee confesse it brings blushing into our faces , and sadnesse to our hearts , to read so often such harsh imputations cast upon us , which we cannot conceive but ( falling from such pens ) they breed a strange loathing of us in the stomachs of many that read bookes without serious examinations thereof . first , how oft doe wee meet with that imputation , that wee make none members of a visible church but such as are really saints and beleevers , contrary to our frequent profession , that visible saints that are such in judgement of charity are fit matter of the church ? secondly , that we make a vocall church oath or covenant , the essentiall forme of a church , when as wee frequently acknowledge that this covenant which constituteth a church , i● either implicite or explicite , and that congregations in england are truly churches having an implicite covenant ; and it is far from our practise to use any oath in our covenant , and strange to us to read so many pages against our church oath , and swearing to a covenant , to make our courses horrid and too too rigorous . thirdly , that we set up a popular government , making the elders of the church no more but moderators , &c. and that ministers receive their power from the people , are their servants , and administer in their name , ( as mr. ball and others object ) when we oft professe the contrary , that all authority ( properly so called ) is in the hands of the elders , and the liberty of the people is to bee carryed in a way of subjection , and obedience to them in the lord : neither doth it follow from any doctrine of ours , no more then from the ordination of pastors by the presbytery , that they are their servants , &c. fourthly , that if a congregation reject a pastor for no fault , they take both nomen & esse , the name and nature of a pastor from him . for this the reader is referred to our answer of the twenty fift question of the thirty two questions sent unto us , where nothing at all is said , but reference is made to our answer to the nine questions , amongst which the seventh being of this very point , our answer is quite contrary to what is imputed to us . our words are these , concerning the minister himselfe thus deposed , &c. we conceive though hee bee by them deprived of the execution of his ministery amongst them , yet untill hee accept of a call to another people , hee still remaine a minister of christ ; in whose account hee hath true right of administration among the people . now if hee remaine a minister of christ , and have true right to administer , let any judge whether wee take away nomen or esse ; or that wee make church censures worke ex opere operato , clave errante , as is also imputed to us . many such mistakes we finde , but let these suffice to informe the reader how wary hee had need bee in receiving such reports against brethren : and this charity wee have cause the more earnestly to crave of all , that they would reserve one eare to heare what their poore out-cast brethren can say for themselves , because wee are placed at such a distance and disadvantage , that oft-times it is not possible for us to take notice of such objections , and return an answer under a yeare or almost two years , whereby satan hath a marvailous advantage to work strange thought● and distastefull affections towards us , and fasten them so deeply that hardly they will bee taken off again . but thus it falleth out too too frequently , that when brethren , otherwise deare to each other , differ in their judgements , and breake out to open contention about the same , they are very apt to make the opinions of the contrary party as unpleasing and absurd to the judgement of others , as may bee , whence griefe , offence , and alienations of affections ( through the subtilty of satan , and the corruption of our hearts ) are ready to follow . and this makes us both fearfull of our selves , lest wee should give way to any unloving thoughts towards the deare servants of christ , or returne any offensive language unto them ; yea , this causeth us oft to bewaile that , which can never bee enough lamented , the sad distances and sharpe contentions between such neare brethren , whom the lord hath so conjoyned in the same cause of reformation . and oh that our deare brethren would beare with us a little here , and give us leave to poure out our humble and affectionate requests and expostulations into their bosomes ! wee would bee very loath to impute any thing to our deare country and beloved brethren that is not evident , or to rip up private failings , and make them publique : but when pulpits and presses proclaime to the world not onely the distances in judgement , but also alienation of affections ; when there is such straining to make the contrary tenents as odious to the world as may bee , such inlarging of differences , as if the wounds could never bee healed ; such gall and vineger poured on , in stead of the salt of savoury speeches , and the oyle of smooth and soft words to calm and pacifie spirits already provoked ; yea , when there want not some that seeke all private letters they can gather up , and search every corner to discover and publish to the world the seeming failings of brethren ; when contentions are grown to that passe , that such orthodox , learned , and godly brethren whose faithfull labours in the lords worke , and great service and use they may be of in time to come , might worthily plead for a roome in the bosomes and inmost affections of their brethren , are cryed out against as not to bee indured in the countrey , because of some difference in some points of discipline : when these things are so , who that have any sense of gods dishonour , or true love to his countreys good , can forbeare from teares , or hold his peace , that have any opportunity to utter his griefe ? wee will not take upon us to say who began this fray , or who have most transgressed the rules of charity and wisedome . the lord give every man an heart that hath failed to bee affected with their owne , and ready to pity and pardon one anothers weaknesses : neither doe wee hereby blame loving and candid debating of differences to finde out the truth ; but give us leave to say thus much to all , ( for our hearts and soules are with all the faithfull servants of christ , that desire according to their light to promote the kingdome of christ jesus , what ever their distance of judgement from us may be ) what , deare brethren , is there no balme in gilead , no physitian to heale this wound ? alasse , how is it now so wide and deep , that at the first was presented to the world so small , or scarce any at all ? when the prelates petitioned for their government , because the reformers were not , nor could ever agree upon one forme : it was professed that in six points ( whereof some are now the greatest bones of contention ) all did agree ; and doubted not but if the prelates were downe , all would agree in one . and was this bare words to put off the prelaticall petition ? or did the author speake without ground at adventures ? god forbid wee should thinke so ; but what the common adversary will think and speak , it would grieve a godly heart to consider . how comes it then to passe the breach is growne so great ? it rejoyced our hearts to see that ingenuous , christian and peaceable disposition in that ever honoured brother mr. herle , who brought the distance in his preface to such a narrow , as if one plaster more might seeme to have healed it ; oh that there had been many more of that peace making spirit ! what heart burnings and contentions had been prevented . wee thought also that me●ke apologetick narration gave a faire opportunity of closing with brethren in such things as they professed to concur in , but what contrary entertainment it found , wee lament to consider . and is it now come to this passe , that these who were in a manner one cannot live together in the same kingdome ? oh the depth of the malice and subtilty of that old serpent ! oh the policy and undermining faculty of the jesuiticall generation , ( who no doubt have a great influence in this division ! ) oh the frailties of flesh and blood in gods dearest saints ! oh the unsearchable depths of the lords eternall counsels , that for holy ends leaves his owne to such temptations , and yet knows how , and will assuredly improve all this to his owne glory , and the lifting up of the name and kingdome of christ in despite of all the gates of hell ; and give his servants once a season to sing together this song of moses and of the lambe in triumph over all their enemies . but what ? is the cause past helpe and remedy ? shall we think , alasse , there is no hope , they will not leave untill they have devoured each other , better for us to say nothing , wee shall bee but censured and slighted of all ? god forbid , have wee ventured thus farre , and shall wee not presume a little further ? oh that we were worthy and fit to propound any thing that might tend to mollifie this sore : or that the lord himselfe would speake by such poore creatures any word in season to helpe ( at least a little ) in this sad case ! we will not , deare brethren , make this long epistle more tedious by presenting unto you all that might be said to move and perswade your hearts to study peace and unity , and with one shoulder to set your selves to further this blessed worke of publique reformation , for which the lord hath put such an opportunity into your hands , as never was the like , and god knows , whether ever it will bee , if this bee slipped . wee are perswaded , when the heate of contention is laid aside , the blessed spirit of christ in you doth secretly suggest arguments enough unto your hearts . doe you not oft heare such whisperings as these . are they not brethren who differ from us ? hath ●ot the lord received them ? doe they not stand or fall to their own master , and how shall wee reject or judge them ? have we not our ignorances and frailties ? what , is there no consolation in christ , no comfort of love , no fellowship of the spirit ? or if so , should not this perswade us to bee of one minde in the lord ? doe wee not hope to live in heaven together , and shall wee stand at such distances here ? shall wee thus suffer peace to goe from us , and not follow and pursue it ? shall we lose the blessing of peace-makers ? shall wee by such differences , thus gratifie satan , jesuites , prelates , &c. and strengthen their hands by weakening our owne ? are we not in the high-way to devoure each other , and expose all to ruine ? is it not high time for us that are one in the orthodox truth , to joyne heart and hand to pray , and preach , and write as one , to stop the flood-gate of errours and abominations that satan hath set open to the drowning of many soules , and the hazzard of many of the sheep of christ , whiles wee are contending about some matters of order which though they bee of moment , yet must give way unto . more fundamentall truths ; and oh that this mischief were sufficiently laid to heart , and the dangerous spreadings of such gangrenes looked to in season ! what will not all our vowes , covenants and solemne oaths binde us together ? these and many such heart-breaking considerations wee doubt not are before your eyes daily , which therefore wee will not inlarge . onely give us leave to propound what we conceive in our weake judgement might somewhat tend to heale this distance . wee confesse wee stand farre from the marke , and may misse the matter , but if we doe , let our well-meaning bee accepted , and our weaknesse pardoned . two things , as we touched before , we conceive keep our deare brethren from closing together in one to promote the publique and generall reformation . first , that point of reformation which concernes the members of the churches , and here wee feare the distance at present is great . for when it 's thought , on the one hand , that there is no need of sending godly preachers to the ignorant and prophane parishes to instruct them , humble them , and prepare them for a gracious reformation , but that pastors ( if they could bee found ) should bee sent to them , and minister to them as they are , if they will but joyne in the nationall covenant , as most have done , ( for we see no other required ) and when godly pastors may not have power to try their people whether they can examine themselves , discerne the lords body , and walke according to christ , before they admit them to the lords table , nor may exclude them but upon some scandalous evill , which seemes short of that which even the common-prayer-booke did allow . considering in what a state multitude of parishes are in england , how full of malignants , atheists , prophane wretches , &c. wee must needs acknowledge it will bee very hard for the godly to satisfie their consciences in such church-communion , or godly pastors to minister unto their parishes in such a state , and therefore wee cannot wholly condemn such ministers and people as have been gathered into congregations if there were no hope of remedy in this case . secondly , on the other hand , when some shall gather out of many congregations the most godly and able christians into severed churches , wee must acknowledge it may occasion grief to the ministers of such congregations . but is there no middle way wherein according to god these two might meet ? wee suppose there is . if the lord would vouchsafe to help his people in these few things . is it not possible to obtaine of that ever renowned parliament , not onely such liberty for godly pastors , and their churches to debarre from the lords table such as are not qualified according to the former description of the reverend assembly ; but also all favour and furtherance from authority to purge out of the church all such according to rule , that live impenitently in any known sinne and scandalous evill ? we cannot doubt but that if brethren would agree with one heart to petition the same , such as have done so worthily many things for purging the house of god , would also promote this needfull point of reformation . if all the godly ministers would joyne as one man , and take unto them the zeale of john bap. thundering out the direfull wrath of god against the pride , vanity , luxury , prophanenesse , and late swarmes of monstrous errors , ( the usuall tares accompanying reformation ) and other sinnes of the time , to lay all levell before the lord ; and with holy calvin , resolve to suffer their hands to bee cut off rather , then to deliver that holy seale of grace to the openly wicked and impenitent sinner ; how would the lord goe out with his servants , and cut downe sin by the sharpe sword of his word , and severity of discipline , if all joyned together ? whereas we feare sin and prophanenesse will out-stare all godly pastors , when they stand so much divided . if these things being obtained and agreed , all godly ministers and christians , which are the salt of the earth , and might by the blessing of god season the congregations wherein they live , they would not cast them off , or withdraw from them , till first by publike and private admonitions and exhortations they had convinced them of sin , and sought by all good meanes their reformation . whereby some no doubt might be gained , and what a blessed worke were that ? and as for others that prove obstinate and impenitent , there would bee just cause of rejecting them from the ordinances and society of the church ; or if this part of the kingdom of christ would not be born in congregations , with how much peace and satisfaction to their owne soules , and to the consciences of all , should such godly ministers and people withdraw themselves from them , to a nearer communion one with another ? and shall wee not hope that england is capable of such a reformation as this , if gods faithfull ministers would with one heart and mind endeavour the same ? farre , farre be it from our deare countrey , after all those notable steps unto reformation , that it should stick in this , which is the life of all the rest . but if it should bee so , that either the great ones should bee too big to stoope downe to the lord jesus in the wayes of his wholsome discipline ; or the multitude so carnall , worldly , wilfull , prophane , impenitent , as not to reforme themselves , families , and so their congregations , humbly submitting to the rule of christ ; or if the ministers ( at least , most of them ) should looke at preferment , honour , credit , riches , authority over the people , and not minde such a work as this is : and this , after all the heavy , humbling , dreadfull judgements of god come upon the land ; after all the glorious out-breakings of the light of the gospel in many parts of the kingdome ; after all the protestations , covenants , oaths , whereby so many have bound themselves to this particular reformation of themselves , and to further the reformation of the publique ; wee tremble to speake it , but our hearts cannot but feare it , that woe , woe , woe will bee to poore sinfull england . it seemes to us to bee a propheticall speech of mr. brinsly , long since at rest with god , when lamenting the prophanenesse of england , with their connivence at popery , and complyance with the wicked ; he saith , that if the lord of hosts doe call for them , ( meaning the popish faction ) to rise up against us in new conspiracies , or open violence , and with them all the crew of wicked and ungodly men , in whom we have so delighted , to take part with those to our destruction , ( as they , it is to bee feared , will be as outragious as the other against all soundly fearing god ) is it not just ? yea if hee should let them make it bellum prodigorum , the day of all the spend-thrifts , and of all the vile persons of the land , to have their fingers in every mans coffers , and their hands washed in the blood of them , whom they have hated , so soon as ever any of the babylonish designes shall take their effect , could wee wonder at it ? and is not this fulfilled in these times ? which wee wish may well bee laid to heart . the second thing which wee conceive may chiefly hinder this closing , is that point of church government , which concernes the power and liberties of particular churches or congregations , and here wee must acknowledge the distance is too great . for on the one side , wee cannot see either by treatises , or by the directory for worship , that congregations are acknowledged to bee compleat churches , especially standing among other churches , or that any power or liberty is given to them to administer church censures , no not so long as they administer rightly according to the rule , but all such power is taken indeed from the churches , though in words they are perswaded that it is to strengthen them ; and if this also come down from the catholick church , and so to lesser synods , the greater part having power over the lesse , as it were jure divino , it will strike sore at the liberties and power of particular churches . but what here to say of the distance on the other hand , wee cannot tell , wee see or read nothing , but that our deare and honoured brethren doe freely imbrace communion of churches in consultative synods , for the brotherly helpe of each other , and the weaker churches ; yea , and in a doctrinall way to declare the will of christ , and to threaten his judgements against such as shall refuse wholsome counsell , and withdraw communion from such as wilfully refuse to heare what is propounded according to the minde of christ . and what should we here say ? but on the bended knees of our soules intreat our reverend brethren to consider what power any or many churches can challenge over another , to require them to give up their right to them , to rule in common , if a sister church furnished with officers shall refuse the same ; or what rule bindeth the churches of an hundred , or any such civill division to come into such a combination with those churches , rather then others , if that refusing , churches have just reasons to object against such churches , or their officers . we think the more voluntary and free such consociations are , the better : here we shall be bold to propound this one thing , viz. why may not the fifth and sixth articles of agreement publikely professed to the world , in answer to the prelaticall petition , obtaine amongst our brethren , that it may appeare to the disappointment of their hopes , that the prelates being downe , the agreement would be easie , as is there said . viz. ar. . each particular church hath her owne power and authority , and the use and benefit of all the ordinances of christ ; neither is there any thing to be done without the expresse or tacit consent of the congregation , in matters which are proper and peculiar to a particular church , whether in election or ordination of ministers , or in admitting or excommunicating of members . ar. . it is in many respects expedient both for the members of each church , whether ministers or people , and for the right governing and well-being of the particular churches , in a nation professing christian religion , that besides their particular assemblies and elderships , they meet by their ▪ commissioners , ministers , and elders in greater assemblies , that matters that concern all the churches within their bounds respective may with common advice and consent be agreed upon for their good and edification . and we hope the lord may yet have such a mercy for england , if the crying sins thereof bee not still impenitently against this glorious shining light of the gospel , persisted in , which wee confesse is our greatest feare , godly brethren wee hope would agree , if englands sins hinder not . we confesse it was the saddest newes that this yeare came unto our eares , that the kingdome of christ is hardly like to obtaine , so much jealousie there is , lest the discipline of christ should , crosse ▪ the licentionsnesse of this age ; yea , that generally there is no more regard of the solemn covenant , especially in personall reformation , then if it were never made , that many reject the reformations they seemed to desire at the first . these , with other sad things come to our eares , which sadden our spirits . oh england ! england ! our beloved england ! wilt thou not be made cleane ? when will it once bee ? wilt thou still return the lord jesus , ( graciously striving with thee for to save thee ) such an unkind answer , we will not have this man reigne over us ? hast thou not yet learned so much wisdom , as to kisse the son , no not now when he is angry and the sword in his hand ? that voice of god soundeth oft in our eares , when wee thinke of england , put off thine ornaments , that i may know what to doe unto thee ; but for ought we heare , the pride of england did never so much testifie to their faces as now , when sackcloth and ashes were more suitable . the lord humble the hearts of our deare countrey-men , or else wee feare the yoake of christ will never be born , and how the lord jesus will beare and indure that , we tremble to think . but what doe we thus to take upon us , and let loose our pen so far ? pardon , we beseech you , christian reader , this seeming boldnesse , it is our hearty affection to the peace and prosperity of our deare countrey , and the saints of god in it , that have drawn these things from us . say not , what calling have these thus to admonish and censure us ? censure we doe not , ( that we would doe onely to our selves ) but faithfully to admonish and exhort in the lord , we hope we may presume . neither have we taken upon us this whole weighty worke , of our owne minds , but at the request and call of divers our reverend brethren , whose voice herein we looked upon as the voice of god ; nor have wee accepted that call , out of any lust we have to contend , or enter the lists of disputation with any . wee love the peace of the churches , and unity and concord with all our deare and godly brethren too well , to have any such ends . and though wee are not unwilling to receive and consider any returne that may bee made , and we hope with a mind to submit to the truth ; yet wee must professe two things chiefly inclined us to undertake this worke . first , to cleare up such truths as we conceive to bee according to the minde of christ , which were obscured by this reply . secondly , ( and that especially ) hoping that what wee should write , would tend rather to a peaceable healing of offences and differences , then otherwise ; and therefore have presumed to preface thus farre , and so to present these our affectionate requests to our deare brethren , and country-men , which wee heartily recommend to their serious consideration , and to the blessing of god , who onely can incline the hearts of men , to attend to any thing of god set before them ; though wee bee the meanest and weakest of many , to take upon us , thus to speake to our deare country-men , yet through the grace of christ who put us into the ministery , we have bestowed a great part of our labour in these parts , neither ( we hope ) altogether in vaine ; which makes us somewhat the more engaged and encouraged to write as we doe . and now having thus farre in this epistle , and in the booke following , testified our love to the truth , and desires of the peace , unity , reformation , and prosperity of our beloved england , and the churches of god therein , wee commend both to the consideration of the reader , and all to the grace and blessing of christ jesus , and rest . from new-england , novemb. . . tho. allin , tho. shepard . advertisements to the reader . to the epistle of the author of this reply wee say nothing , because it savours ( for the most part ) of love and desire of unity , which we thankfully acknowledge ; onely we cannot but take notice of two passages . a complaint made against some standing affected new-england ward , who have carryed it so , as if a chiefe part of holinesse consisted in separation ; and that therefore some have separated from all private and publique communion there ; others from all publique , but not from private ; others from the sacraments onely , allowing publique communion otherwise . to which wee answer , that as the church fell by degrees into universall pollution , by the apostasie foretold to bee under the man of sin ; so by degrees it recovers out of it againe : if therefore separation reach no farther then separation from sinnes , and such sinnes of churches wherein our selves in joyning with them must bee involved , wee suppose such separation ( all due respect and love reserved and professed to the churches themselves ) cannot justly bee accounted unwarrantable ; and 't is the profession of the author in his epistle , to plead for communion with the churches of christ , no farther then they hold communion with christ : if any transgresse these bounds , either in respect of private or publique communion in england , wee must professe openly , that if any mourn for it , wee are ( or would bee ) companions with them in that griefe . whose heart bleeds not to see gods flock scattered , and needlesse rents made ? that scarce truth or errour can now adayes bee received , but it is maintained in a way of schisme ; directly contrary to the gathering and uniting spirit of jesus christ : a wide conscience calls evill , good , and therefore can communicate with any evill ; a strait conscience cals good , evill , ( as gerson observes ) and therefore can readily separate even from that which is good . when rash and sudden men are grown masters of their consciences , it troubles not them from whom they divide , nor whither they run in separate wayes ; when weak ( yet godly men ) are under the tendernesse , ( yet much darknesse ) of conscience , being very timorous of wayes that are evill , grow many times shy ( at least in simplicity are led ) from wayes that afterward are found to be lawfull and good . 't is the usuall misery of english spirits , either to spin the spiders web , and swallow down all corruptions in churches ; or so to breake downe the gap in forsaking corruptions utterly to abandon the churches themselves : the wine of causelesse separation hath a spirit in it , ( if god graciously prevent not ) that hurries men headlong to strange distances , that in separating from publique , they separate from private ; in separating from corrupt churches ( as no churches ) they separate from the purest , even those of their own ; in separating from pollutions of gods ordinances , at last they fall to the storming of some , if not to the utter renouncing of all the ordinances themselves : we mourne ( wee say ) for such evills , and could with bended knees desire our deare countrey-men to consider , whether this bee the spirit of christ jesus that so carries them ; to reject them whom the lord jesus hath not yet wholly forsaken ; and not rather with one heart , and with bowells of compassion ( if any liberty can bee procured ) to study how to heale the bleeding breaches , and manifold evills of sick and sinfull england , that in their owne recovery from pollutions , the whole may arise and share alike with them therein ; tolerating with all long-suffering many things amisse , & mourning daily after the lord , till such times come wherein he wil give his people his ordinances , not only in purity , but also in power ; when the lord shall be one , and his name one , zach. . . over all the earth . as for our selves , wee look not upon our departure to these parts to be a separation ( rigidly taken ) but a lawfull secession , or a heavenly translation from corrupt to more pure churches , by the hand of our god ; and how far we allow of separation , the ensuing treatise will declare . the second is , that we dissent one from another as much as others from us , and perhaps the lesser part of us . answ . we confesse we know but little , and that but in part , and therefore if we should say , that in some things we did not dissent , we should not speak the truth , nor say that we were sinfull men ; yet this we must speak to his praise whose we are , and whom we serve with our spirits in the gospel of his son ; that although satan hath been oft busie to make breaches among us , yet the ministers of christ have been hitherto generally ( if not all ) of one heart and mind in the maine and principall things of his kingdom amongst us : and ( which is observed by many ) where ever differences are sown , yet the ministers never disagree : and that although some differences have and doe arise before their convening together , yet they never yet met , but grace hath over-wrestled corruption ; peace , trouble ; and truth , errour ; and so have most sweetly accorded in one ; the thoughts of which christ-like peaceablenesse of spirit and love , as it oft sweetens many other sorrows , so we desire to bee spared herein , and that this our crowne may not bee taken from us by such passages , ( suggesting great differences ) as these be . now for the reply it self , we desire the reader to consider , that we had neither time , nor bookes ready at hand to consider some of the quotations made in the margent ; and therfore being such testimonies as cast not the ballance one way or another , we have passed most of them by with silence . it had also been easie for us to have analysed more orderly the words of the reply , then as they are set downe ; but ( because we would not doe the least wrong ) we have set them down as we finde them in the book ; not every passage ( for that were needlesse ) but those things wherein there seemes to bee any observable matter of dispute between us ; nor are we conscious of doing the author the least wrong in setting down his own words , as hereafter you find them . we confesse , that in sundry of our answers , we have studied not onely to answer to the reply , but have taken in what sundry others godly learned object against our principles , but without mentioning ( scarce any time ) their names , of which we are sparing for no other reason , but because we honour the men from our very hearts , and could wish ( though differently minded from us in some things ) as melanchthon did in another the like case , to live and die in their bosomes . the name of this servant of christ now asleep , is an oyntment poured out and precious to us ; we could therefore have wisht it our portion to have answered the booke without the least reflecting upon him , but the necessity herein is unavoydable . this onely we adde , that whatever weaknesses may passe from us , let them not bee imputed to those servants of christ , that set us on work , and have wanted leisure to review what is here done ; every one may not bee in all things of the same mind with us , for they may meet us in the same end , though they use not the same arguments , or become followers of us in the same path ; yet we know wee are not alone in any thing , but may safely say thus much , that what is here defended , is generally acknowledged and received in these churches of christ . a defence of the nine positions . chap. i. concerning the title . whereas it is called a new church-way ; wee little expected that brethren studious of reformation , who have been so exercised with imputations of novelty , would have so readily , and in the frontispice cast the same upon us , who with them desire to walk in the first wayes of our lord jesus christ and his holy apostles ; but as in most substantiall points of church-order , wee goe along with the best reformed churches , so wee doubt not to make it good that wherein wee ( pressing after further reformation ) seeme to differ from them ; yet wee build upon scripture grounds acknowledged by many godly and learned reformers , in our english and other reformed churches : which , if the lord have in mercy given us further light , ( or rather opportunity to practise ) then they had , let it not bee imputed to us for novelty . a new edition of the old church-way of godly reformers , in some things perhaps corrected and amended , is no new church-way ; or if it be thought the mending of some crooks in the old way make a new way , wee answer with junius in a case not unlike ; vteunque novam esse videatur , attamen quaecunque sunt vetera , fuerunt nova , ac non propterea novitati● nomine vitiosa , nisi forte novam pro renovatâ & restitutâ accipitis ; quo sensu novam esse hanc viam agnoscimus . one thing more in the title page the reader is to take notice of , that whereas it is said , this treatise of mr. ball was penned a little before his death , and sent over . it seemes to bee a mistake of the printer ; for the nine questions themselves were sent over , the answer returned , but miscarrying , another was sent . from which time wee longingly expected a return , but partly for the reason rendred in the epistle , and what else wee know not , wee never in so many yeares received any , till this printed reply by a friends meanes came occasionally to our hands , . concerning the epistle to the reader . whereas the publishers of this treatise impute unto us , or some related to our cause , that we are the volunteers , such as cry up this way , and forward to blow such things abroad in the world , which pressed them to make this controversie publique . wee may truly professe before the world , that our epistle sent with our former answer , proceeded from a spirit of love and peace , with an humble willingnesse to receive further light by the holy and just animadversions of our reverend and beloved brethren , which wee earnestly expected as men searching after the truth . that wee were altogether ignorant of the printing of that our answer ; and in that it was published then , was not without our utter dislike ; wee have neither sounded trumpet , nor struck up drum to any ( if any such ) volunteers , wee heartily grieve that there are any differences between brethren , much more that they should bee published ; most of all , if before they bee privately debated , and brought to some head by mutual consent , are thought fit to be sent out to publique considerations . for our brethren in england , we know no reason to question the truth of that apology of our brother , mr. thomas weld , in his answer to w. r. pag. . obj. . answ . . where he professeth in the name of himselfe and others of our way , a lothnesse to appeare in the case , and that although they had bookes of this subject ready for the presse , yet by joint consent they suppressed them , ( happily to the detriment of the cause ) being unwilling to blow a fire ; and whether they appeared in pulpit or presse without instigation , and how sparingly , hee appeales to all the godly to judge . lastly , wee desire our brethren to consider the date of mr. ball his booke printed for stinted liturgies , ( one chiefe part of this controversie ) and the printed answer to the nine questions , and let that resolve the question , who of us came first volunteers into the field ; and if any through weaknesse , or zeale without knowledge , have been too clamorous to cry up new-england way , with reproach to others ; wee desire the world to take notice , that they have neither patent nor patterne from us so to doe , who came not hither proudly to censure others , but to reforme our owne . chap. ii. qu. . that a stinted forme of prayer and set liturgie i● unlawfull . reply . this position cannot beare that meaning which you give it , if you take it according to our minds , and the plaine construction of the words . we never questioned why you made not use of a liturgie , &c. answ . let our answer bee viewed , and it will appeare that wee had just cause to premise those distinctions of formes of prayer into private and publike ; and publike into such as are imposed by others , or composed and used by ministers themselves before their sermons ; otherwise we must have involved such in the position , as wee doe not condemn . now if your generall thesis justly admit such limitation to publike imposed formes , where shall wee finde any set stinted imposed liturgies , but in churches of the papacy or prelacy ? no reformed churches stinting or imposing their formes of prayer , but leaving ministers and people at much liberty . onely the english liturgy therefore is such , according to the plaine construction of the words . concerning your minds in the position , wee deny not but you might intend to draw from us an approbation of stinted liturgies in generall , that so you might have to stay the separation of people from your liturgy , whereof you complaine : but by that it appeares plainly , what your chiefe scope and ayme was in the position : according unto which wee thought it most safe and pertinent for us to answer . and this wee did the rather , for our reason mentioned in our letter , because though all of us could not concurre to condemne all set formes as unlawfull , yet wee could in this , viz. that though some set forms may bee lawfull , yet it will not follow , that this of the english liturgy is , therefore to remove all obscurities , and breake all snares , and resolve the question in the true intent of it , wee were forced to distinguish of formes , and so touch the true helena of this controversie ; and therefore if any shall narrowly observe mr. ball his large defence of set forms in generall , they shall finde those wings spread forth in a very great breadth , to give some shelter and warmth to that particular liturgie , then languishing , and hastening ( through age and feeblenesse ) towards its last end . reply . it is true , people separate from our liturgie , because stinted , not because this , or that , or ours in particular . answ . if because it's stinted , then because yours , for we know none properly such , but yours , and it may well bee one offence to all godly consciences , that yours are so imposed and stinted as they bee : though it is hardly credible to us , ( so farre as our observation reach ) that the main causes of the godly withdrawing from your liturgy , should be the stinting of it , when so many corruptions in matter and forme have been objected against it , by the best godly reformers . and seeing the same persons will joyne with prayers of godly preachers , though they use the same forme of prayer usually , and so in a large sense freely stinting themselves thereto , though not properly in such sense as your liturgy is stinted . reply . but say you , such set formes used by preachers are disliked also , and your reasons , especially the two last , why you admit not a stinted liturgie , conclude against both in our understanding . answ . wee deny not but some may dislike the constant use of such formes , especially when studiously framed with elegancy of phrases , and as the manner of some is ; but doe any we now speak of , condemne all use thereof ? or withdraw from them that use them ? which is now the case in hand : for our parts , wee neither know such men ; or if we did , we should condemn such minds . as for our reasons in generall , or the two last you mention in particular , it passeth our understanding to conceive , how any such inference can bee made ; if the reply had formed the inferences from our arguments , it may bee wee should have seene more by the helpe of such spectacles . but passing over what we say to the position , as we interpret it , you think fit to advertise us of some things , which are ●ix . reply . advert . . your reasons why you accept not a stinted liturgie , are ambiguously propounded , and so , that such as looke at stinted liturgies as images , forbidden command . . may easily draw your words to their meaning . answ . if our reasons themselves being sound , and unanswered by you , contain any thing that may be drawn to such a position ; that cannot arise from the ambiguousnesse of words which are plaine , but from their abuse who mis-apply them . reply . advert . . the reasons you bring against a set forme of prayer , doe hold as strong against a set forme of catechisme , confession and profession of faith , blessing , baptizing , and singing of psalmes . answ . concerning forms of catechismes , and confessions of faith , if religiously and perspicuously framed , wee account them of singular use , ( though abused by men ) nor without some sacred allowance : yet from hence to infer the like use of set formes of prayers , neither our reasons , nor any other will in force : for catechismes and confessions ( as well as psalmes ) in the nature of the thing , require in some sense a set and limited forme ; but publike prayers , though they may admit of a set and comely order in the generall , to prevent errour ; yet of their owne nature they require no set forme ; for god gives us no new matter or doctrine daily to be beleeved , but he gives new matter of new affection in prayer daily . if by set forms of catechismes and confessions , bee meant ( according to the termes of the question ) stinted formes , like stinted liturgies , i. e. beyond , or short of which , ministers may not teach , or christians beleeve and professe , then wee should say the same of these as wee doe of stinted formes of prayer ; wee confesse there is danger in casting by all formes of confessions and catechismes , lest through the instability of ungrounded and heady men , pretending new light , or searching after further light , the churches adhere to nothing : and their faith ( as the learned leyden professors terme it ) become fides h●raria , or menstrua , the faith of an houre or moneth , and then cast it off the next . and on the other side there is danger , that by imposing such confessions too far , that which is indeed further light be supprest ; wee therefore thinke it usefull and needfull to pave out such high wayes of catechismes and confessions , so as the subjects of christ jesus our king and law-giver may walke therein without shackles , reserving liberty for further future light , in points lesse cleare , yet standing in a readinesse alwayes to confesse and hold fast the present truth which appeares most cleare . concerning forms of blessing , baptizing , singing scripture psalmes , there is a far differing reason from this case , for the lord himselfe hath left us formes in these cases , not onely for instruction , but allowing the use of the same , as numb . . , &c. luke . . matth. . . chron. . . and therefore such may bee used as hee hath left ; yet the lord hath not imposed ( some of these at least ) to bee used alwayes and onely in his churches , much lesse doth hee allow any man to impose their own forms upon his churches , or conforme to such as are tyrannously imposed . reply . third advert . we have not called you at this time to witnesse for , or against the corruptions of the common-prayer-book , this you fall upon by straining the sense of our demands . answ . wee have spoken to this before , and we thinke whatsoever your intent and desire was , yet the nature of the thing , and the case it selfe gave us a just call to testifie against it , especially seeing the corruptions then increased in england , and the impositions were more rigid and violent . reply . the reasons you bring against the communion-booke , wee cannot approve them all ; the exceptions against it wee know , but to esteem the whole for some corruptions found therein a monument of idolatry , that we have not learned . answ . the answer calls it not a monument of idolatry for some corruptions onely found in it , though the corruptions in matter and manner , bee objected as the first reason why wee used it not ; but being never commanded of god , greatly abused unto idolatry and superstition , and o● no necessary use , the same that was in popery for substance , which are the usuall arguments for abolishing images , ceremonies , and all monuments of idolatry ; and wee marvaile how any could passe over these things in the answer which might evince it to bee a monument of idolatry , as the argument of the abridgement to which we referred , doth prove . reply . the argument in the abridgement used against conformity to the ceremonies , did not in the judgement of the authors bold against the liturgie , of which judgement we are . answ . it matters not whether they saw so far , and so judged , if indeed the reason and nature of ceremonies , and the book be the same ; for the first reformers thought their arguments strong against oyle , creame , and spittle , &c. in baptisme , but saw not that they would hold against the crosse , surplice , &c. as well ; yet we doubt not but the reverend author did judge of all in the same manner ; and so it is in this case . reply . advert . . if these reasons bee intended onely to shew why you receive not our forme of administration , it is that which wee are perswaded you know we never required of you , if to disallow the use of the book amongst us altogether in things lawfull , good , and pertinent , they will not hold weight . answ . wee were told in the first epistle of our reverend and deare brethren , that whiles wee lived in england , wee joyned in the same ordinances and purity of worship , and therefore wee might have some just cause to cleare up our differing practise from disusing that forme of administration there , considering that our differing practise might occasion others to rend off from your administrations there , whereof you complain . we doubt not but in the popish forms of masse , matten , and evensong , &c. some things lawfull , good , and pertinent may bee found , yet would not the godly allow these very reasons wee alledge in the answer sufficient to refuse the whole forme , and so those good and lawfull things in that forme ? as that they are devised by men , without the command of god , imposed by an antichristian power , abused to idolatry and superstition , wherein the people place much holinesse , and necessity , full of scandall , &c. and if these reasons do not hold against this forme in the communion booke , the reply should have acquited it from them : or else the consequence must bee yeelded in this case , as in the other , notwithstanding all the good and pertinent things therein . john sim●son , and john ardly martyrs in q. maries dayes , and faithfull witnesses , made answer to the sixt article of bonner , concerning the masse , that 't is of the pope , not of christ , and therefore not good , not having in it any goodnesse , saving gloria in excelsis , the epistles and gospels , the creed and pater noster ; and for this cause ( they said ) they have not , nor will not come to heare masse : the same answer was made by six more in those dayes , mentioned by mr. fox . if therefore corrupt formes may bee used because of some things good and lawfull mixt with them , there should have been shewn us some proofe for it , but if the meaning bee , that there may bee a lawfull use of those things which are lawfull and good in it : wee say so too , ( due circumstances of their use being observed ) but then wee fall off from the question between us ; otherwise wee know that things lawfull and good in themselves , yet ( not duly circumstantiated ) may be evill and scandalous in their use . heare what paul saith , it was lawfull for paul to eate some kindes of meat , yet if it maketh my brother offend , i will eate no flesh whiles the world standeth , cor. . . heare what the authors of the second admonition to the parliament say , in queen elizabeths dayes , the booke of common-prayer , which of all others must not bee touched , because they have gotten the state to beare it out , yet hee hath but a bad conscience , that in this time will hold his peace , and not speake it for feare of trouble ; knowing that there are such intolerable abuses in it : if there were never an ill word or sentence in all the prayers , yet to appoint it to bee used , or to use it , as the papists did their mattens and evensong , as a fit service to god , though the words bee good , yet the use is naught . but if this seem too sharpe , heare what — a late godly and learned writer speakes , rejicimus ill as precum , cultusque publici formulas , quae tyrannide quâdam , conscientiis hominum , ut ●ultus divini partes essentiales impo●●ntur ; quamvis quoad materiam sunt legitime dispositae , quoad formam & modum tamen quo inducuntur , illegitima crudelit●tis instrumenta fiunt , & praetextus improbae malitiae & occasiones violentae tyrannidis in dignissimos & optimos ecclesiae filios . reply . advert . . you are generally ( you say ) loath to meddle with the affaires of other churches , unlesse necessarily called thereunto : but when some upon request ( as we suppose ) of private friends , and others out of their zeal and forwardnesse have laboured to draw many to separate from the sacrament , because ministred in a stinted liturgie , wee cannot apprehend any just ground of this apologie ; the rent is wide , and some brethren bad their hands deep therein , which made u● crave your judgements and the reasons thereof , to make up the breach . answ . what you impute to some , if justly , wee grant will not allow this apologie to bee generall for all ; but how many that some is , or who we know not , it may bee one or two ; and if so , one or two exceptions will not much infringe a generall rule , nor hinder this generall apology . if such brethren had a necessary call to speake or write what they did , it hindreth not our apologie at all : the desire of private friends , which you onely suppose the moving cause , might bee very weighty , the satisfying of tender consciences of neare friends , or such as once depended upon our ministery , in such a time of pressing humane inventions upon men , as that was ; might bee a very urgent call to interpose : but that any have endeavoured out of zeale to draw many to separation from the sacrament , upon such a ground as you say ; as we utterly dislike such fire upon the top of the house , so it must be proved , before we can call to minde or acknowledge any such thing . reply . advert . . j. d. object to mr. p. that his manner of preaching ( proceeding it should be ) was disorderly , in carrying to the classis a matter , before hee had declared it to the church , &c. and may not we with like reason object that this manner of proceeding is disorderly , in seeking to draw men to separation , because of a stinted liturgie , before you had shewed us or other brethren , whom it may concren , by scripture , or reasons that a stinted liturgie is unlawfull ? answ . what j. d. objects , wee cannot tell , seeing you neither quote the place , nor the printer give us his words in any way to make sense ; but so far as we guesse at the meaning , the case is very wide from this in hand . j. d. might justly complaine of wrong offered to him and the church , in neglecting them , to goe immediately to the classis , and yet some of our brethren , at the requests of tender consciences , might declare their judgement , when no rule called them to write to their pastors , which perhaps , were bitter persecutors , or if better , yet such as they had no knowledge of ; and if any by such writings did abstaine from the sacrament for such corruptions , as their consciences would be defiled with , no hinderance from us was in the way , but that you might call them to account before the church , and convince and censure them , if there were just cause ; which was the objection against mr. p. in flying presently to the classis . chap. iii. position . that it is not lawfull to joyne in prayer , or receive the sacraments , where a stinted liturgie is used : or , as wee conceive your meaning to bee in this as in the former , &c. viz. where and when that stinted liturgie is used . reply . if we mistake not your judgement and practise both , you have born witnesse against both that you call the rigid separation , and this more moderate also ; and wee humbly wish that the moderate doe not degenerate into the rigid ere long ; it is very strange if they take not great encouragement upon your grounds . answ . if you will needs account not joyning in that stinted imposed liturgy , to bee a moderate separation , wee must confesse , we have witnessed against such separation ; yea , not onely conformed to that corrupt worship , but also to divers of the ceremonies thereof , some of us with shame before the lord may confesse it : but we desire that may be no prejudice to the truth since discovered to us : but wee have ever conceived , that the separation witnessed against , both by your selves and us , have been such as to separate from the churches of england as no true churches , the ministery , as no true ministery : their separations from corruptions in doctrine and worship , their endeavour to enjoy all the ordinances of the lord jesus in purity , if wee bee not mistaken , your judgement and practise with ours , have alwayes approved ; and the question now in hand is not about a new kinde of separation more moderate , from the churches and ministery of england ; but whether the liturgy of england be not indeed one of those corruptions in worship , which you and wee had need reject , as well as the ceremonies , and no longer conforme to the same . and wee heartily wish that the growing endeavours of the godly , after more purity of worship , and to bee purged from all the pollutions of the man of sinne , bee not too rashly branded with the odium of separation : and breach of peace and unity of the church . as for degenerating into the rigid separation , wee think you need not feare it , upon our principles , no more then upon the common grounds of non-conformists , and you know what they inferre upon those principles , now justly it concernes you to consider , as well as us ; but as it is truly observed in england , it was the justification and pressing of ceremonies and other corruptions , that drave many to separation , not the endeavour of further reformation ; so you may feare , the too too much conformity of ministers to humane impositions , and justification of the liturgie , &c. have and will more dangerously alienate godly minds from your churches and ministery , and so drive to separation ; then all the principles and progresse of the godly in wayes of reformations : and wee shall refer it to the judicious and common experience , whether the discovery of the corrupt worship in the liturgy , or contrary conformity to it , be the greater block of offence , and strengthens the hands of the separatists most , which yet you after object unto us . wee suppose the worthies of this renowned parliament , together with those of the reverend assembly , would not so soone have removed the whole frame and fabrick of this book , nor wholly stopped up this pit , if building of battlements about it , and keeping watchmen neare it , to bid passengers take heed , had been the readiest way to cure separation : nor doe wee thinke that this reverend man of god , would have been in more jealousie and feare of us ( if hee had considered how tenderly we returned our answer to the question ) then of those faithfull witnesses in scotland , who separated their lives into the hands of death , rather then communicate in the use of this booke ; and yet wee thinke they deserve a better place , then to bee ranked so neare to the rigid separation ; notwithstanding for our selves we are heartily thankfull for what he humbly wisheth , and for his jealousie over us so farre as it is godly ; but so farre as such wishes cast a cloud of evill suspition over us in the hearts of others , as if we were going faster then we knew where to stay , we wish humbly such words had been spared till some other time . concerning this distinction , a letter of this subject is cited , printed without the authors knowledge , that put a difference indeed between the reasons of the separatists proper to them qua tales , and other reasons used by himself , common to others studious of reformation . to which we answer . that letter acknowledgeth no such distinction of separation , rigid , and moderate , onely ( if you will ) a separation from churches , and separation from the sins and corruptions of churches , which latter is all we professe . those reasons which the letter ascribes to them , qua tales , will wee suppose bee found in their books thus farre , that the prayers , preachings , sacraments , &c. are unlawfull , because offered in a false church by a false ministery for the subjects of antichrists kingdome . that there should be no separatists in the world , because none , it is said none , pl●ad against the booke of common-prayer as unlawfull , because offered up in a false church ; is strange to us , that this learned author should not read or observe the same , exceeding frequently in the separatists writings ; take but a taste in the first pages of mr. smith against bernard in his parallels , censures , and observations , his words pag. . are these , hee would prove that an erroneous constitution of a church , is a reall idol ; and the prayers they offer with the prayers of the wicked , comming from that false constitution , are tainted with the idolatry of that constitution . and pag. . it is idolatry to offer up service to god in a church of a false constitution . and pag. . tell mee mr. bernard , can there be a true ministery , true baptisme , true faith , true prayer , true preaching and administring the supper , true excommunication , in a church which is falsly constituted ? did the lord accept the sacrifice of the church constituted by jeroboam ? so page . a church falsly constituted , is not accepted of god , neither are their actions ecclesiasticall , as prayer , preaching , &c. acceptable in the sight of god. and againe , a false ministery , worship , government , may bee in a true church , through ignorance , and the like : but a true ministery , worship , government cannot possibly bee in a false church . we thinke it needlesse to recite more testimonies ; aliquando bonus dormitat homerus , a good memory may sometimes fall asleep , and not see that , which is sometimes most obvious and visible . but what other arguments they have , are , or may bee common to others studious of reformation , as their arguments against ceremonies are common with non-conformists , and therefore if some of our grounds bee found in them , it doth not follow , they are shafts taken out of the same quiver , and peculiar to them , as you object . reply . th●se reasons shall be common to all , that plead for the purity of gods ordinances , which were never taken to bee sound and true , either by the reformed churches abroad , or by the godly brethren at home , dead or living , or yet by the most of the brethren amongst whom they live , and hold society , or by any minister and society holding the unity of the spirit in the bond of peace , these . years and upward , unlesse within these few dayes , and that by a few onely . answ . here is a great colour of novelty and singularity objected to be in the grounds and reasons of the letter , used against conformity to the liturgy : but it is easie to conceive that the same common grounds of all reformers , may be justly carryed on against such further corruptions , as they never saw : not attending their owne principles in such particulars , as was said before of the first reformers , that purged out salt , creame , oyle , &c. not the crosse , &c. and so here it may fall out , that as the lord is pleased to let in more light in this or that particular corruption ; so upon common grounds it is rejected , though yet but one or few apply those grounds to such a particular case . neither here was the number so few as is pretended , when this reply was drawn up , or else at least , it is much increased of late time , since the assembly and parliament in england have so openly in their directory witnessed against such stinted formes , and generally the churches of scotland renounced that liturgy of yours , as a piece of popery . besides all the orthodox churches in new-england , and holland , and many godly in england . reply . as yet wee thinke most of them , that have separated are not so farre gone , as to condemne all our assemblies as no churches of christ . answ . by this you seeme to insinuate , that notwithstanding our acknowledgement of your churches and ministery , wee may justly bee accounted amongst those wee properly call separatists : but it is but your thought of most of them , without ground , contrary to their generall profession in their publique confessions and apologies . and therefore we see no reason of it , or that it toucheth us ; but passing these generalls , let us come to the matter more particularly . reply . your judgement concerning the position , you deliver in three propositions ( for so many they bee for substance ) in respect of the persons reading the liturgie , or the thing it selfe that is read ; as if any part of the liturgie be read ( put case some few select prayers onely ) by an unable and ungodly minister , it is unlawfull ( say you ) for the people to joyne in that case . but if unlawfull for the people to joyne , when an ungodly minister readeth some few select prayers , it is either in respect of the minister , or the prayers themselves ; not of the prayers themselves , for they be select and choyce , faultlesse , in respect of matter and manner , as is taken for granted , unlesse this distribution bee to no purpose ; if in respect of the minister , then it is not lawfull to joyne with such an one , in any ordinance of god whatsoever . in that you analyse our two propositions into three , we shall not contend , but follow your method , yet wee cannot but marvaile at the liberty that is taken in stating the first proposition , both leaving out and adding such things as will not stand with the termes in our answer ; and indeed this is too frequent in divers places of this reply , which gives a great colour of strength unto the arguments ; but when they come to be scanned , it will discover the impertinency of them . for , although the answer distinguisheth of the liturgie , either of the whole , or of some select prayers which may bee conceived to bee lesse offensive , yet the application of this of select prayers , is onely made in the second proposition of the answer , no way intended in the first . neither doth the answer confesse those prayers , as you say , to bee choyce and faultlesse for matter and manner , but which may bee conceived lesse offensive . whereas the proposition is of an unable and ungodly minister , such unlearned idol-priests that are countenanced and established by the liturgie , and can doe no more then read the same , to the unspeakable hazard and ruine of a multitude of soules ; you carry along your arguments onely in the terme of an ungodly minister , which leaves out one chiefe ground of our proposition , viz. unable . to reduce therefore this proposition unto its true state which the answer puts it in , which is thus , if the question bee of joyning in prayer with , and when that whole liturgie is read , or where that which is used , ( viz. though not the whole ) is read by an unable and ungodly minister : wee see not how it can bee lawfull to joyne , &c. where that which is read by an unable and ungodly minister , cannot have reference to the select prayers , but onely was put in , to reach the whole case , lest any should say , may we not joyne , therefore if they read not all , ( as sometimes such doe not , for haste to the alehouse , beare-baitings , &c. ) and the case is so well known to our selves and others , what the manner of such priests is , how farre they are from making any choyce of select prayers : or having any skill indeed so to doe ; that if any bee more superstitious then others , they would soonest choose them ; so that it was farre from our thoughts to impute it to them , to read the select prayers onely . the question being rightly stated , the argument will halt very much ; for wee say , it is unlawfull in both respects , and the rather , when jointly considered ; and therefore you should first have justified the whole liturgy , or so much as such idol-priests use to read to bee lawfull , and also the standing and calling of those men , before the argument can hold , both which you have wholly left naked without proofe , and argue onely about the lawfulnesse of joyning with an ungodly minister in the ordinances of god , which will not reach this case . if one should affirme it is unlawfull to goe to mattens or evensong , when the whole is read , or that which is read , is done by a popish priest , and you should answer then , it is either because of the prayers or the priest . not the first ; for the prayers ( if select ) may bee good , and faultlesse , and not because of the priest , for then wee may never joyne with an ungodly minister in the ordinances of god : the answer would bee very imperfect and impertinent , and just so it is here in the frame of the reason , though the corruptions in that service and this be not alike we grant . but before wee answer to the second part of your dis-junction , let us consider a little here once for all , the act of the people in joyning with the reading of this liturgy , or so much of it , as is read usually by such idol-priests . first , concerning the liturgy it selfe , if you respect the matter and forme , or manner of it , it would bee too tedious to rip up , what for matter hath been objected by the godly reformers . consider but two things objected strongly by mr. cartwright against the forme or manner of it . first , that it is taken out of the popish masse-book , concerning which hee affirmeth , that although there were nothing in it unlawfull , or against the word of god , ( which saith hee ) i wish there were not , yet no word of god , no reason , nor example of the ancient churches , jewish or christian , will permit us to use the same formes and ceremonies ( viz. with papists ) being neither commanded of god , nor such as there may not bee as good as they , and rather better established , yea considering how neare the papists live amongst us , it were more safe to conforme to the ceremonies of the turks that are farre off . and this hee speaketh of the forme of liturgy , as well as ceremonies , cartw. reply to whitgifts answer to the admonition to the parliament , pag. , . and although you seeme to make light of this objection , after page . end , yet in a like case , when whitgift had said , it is not materiall that deanes , canons came from the pope ; cartwright replyeth thus ; it is as if hee had said , it skilleth not , if they came out of the bottomlesse pit ; for whatsoever commeth from the pope , who is antichrist , comes first from the devill , cartw. reply , pag. . secondly , hee objecteth that absurd manner of chopping and interrupting the prayers , of which mr. cartwright saith , that if any man should make such a supplication to a prince , he would thinke him to make his supplication before hee knew what to ask , or that hee had forgotten some piece of his suit ; or that he were distracted in his understanding . much more might bee added , but wee have onely touched this sore , and in the words of that learned and zealous reformer , that it may appeare , neither the opinion of that booke , nor the reasons against it , are so new or proper to the separatists , as is pretended . now what comfort can anygodly conscience have to joyn in , or conform unto such a form of worship as this is ? further consider the administration of the sacraments , according to the book ( as we speak still of joyning in it ) who knows not , that such must subject their children to that grosse idol of the crosse , and see and approve the pollution of gods ordinances with the same : and at the lords table joyne in that idolatrous gesture of kneeling ; and therefore how the godly can joyn lawfully in the whole , or such parts as those idol-priests dispense , let all non-conformists judge ; and it is well knowne , how superstitiously precise such are , in pressing all conformity to every gesture and ceremony prescribed in their booke , which they so idolize , as they have good cause , being that which maintaines them . secondly , if wee consider the imposition hereof by the prelates and late strict pressing thereof upon the people to be present and conforme fully to it , as well as upon ministers to use it . the very yeelding of conformity thereto , doth miserably cast away the liberty purchased by christ to his churches , inthrall the churches to antichrist , and lift up the power of antichrist in his tyrannous usurpations upon the churches of christ . thirdly , we might adde the dangerous consequences and scandals that follow from admitting this liturgy , which being touched in our answer to the first position , we here passe over . these things considered , it appeares , not onely that there was need to disprove the first part of your disjunction , which you declined in stating the question ; but also the truth of the position it selfe is confirmed . now let us consider your proof of the second part of your disjunction ; which is thus , reply . if in respect of the minister , then it is not lawfull to joyn with such an one in any ordinanee of god. for if the minister make it unlawfull , then all communion in any part of gods worship with such ministers is unlawfull : and so the churches in all ages of the world , the prophets , our saviour christ , the apostles , and the faithfull in the primitive church , sinned in holding communion with such , when the priests were dumbe dogs , &c. but we never read that the prophets , our saviour christ , the apostles did ever forbeare themselves , or warne the faithfull not to communicate with such in the ordinances of worship . our saviour charged the disciples to beware of the leaven of the scribes and pharisees , but never forbad them to communicate with them in the ordinances of god. answ . to this we answer ; first , that if you speake to the case in hand of those unable and ungodly ministers of england , readers ( as they are called ) of the common-service , wee grant it is not lawfull to communicate in a stated way with them , in any ordinance of worship properly ministeriall ; in any act that private persons may performe , wee may communicate with them , but not in ministeriall worke , as sacraments ; for although being imposed on any church as ministers , and so received by them , their ministeriall acts are not a nullity ; yet if wee speake of the lawfulnesse of such their act of receiving them , then the church sinneth in choosing them , or being imposed , in receiving them , and submitting to their ministery , being such as are utterly contrary to the rule of christ , and rejected of him . and by the like reason the godly sinne in receiving sacraments , &c. from them , as ministers of christ , knowing they intrude into that office , and have no authority by the rule of christ so to doe . wee may heare a private gifted christian prophecy , but if hee intrude without a lawfull calling into the ministery , we may not receive him , nor approve of him therein . cyprians speech is commonly noted , that plebs maxime habe● potestatem vel eligendi dignos sacerdotes , vel indignos recusandi ; yet the occasion of it is not so generally observed , which is this , plebs obsequens praeceptis dominicis , deum metuens , à peccatore proposito separare se debet , nec se ad sacrilegia sacerdotis sacrificia miscere , ●um ipse maxime habet potestatem eligendi , &c. that is , the people observing divine precepts , and fearing god , ought to separate themselves from a wicked minister , neither joyne themselves to the sacrifices of a sacrilegious priest , seeing they chiefly have power of choosing worthy ministers , and rejecting unworthy . secondly , wee see no demonstrative argument that the priests and pharisees were wholly unable for the worke of those times , as these wee speake of are for — : though the priests , esay . . were dumb dogs that cannot barke ; yet it seemes by the place to be meant actually , rather then habitually , through their slumbering or security there mentioned , not telling the people of their sinnes , nor warning them of judgements , rather then of their totall inability . men of good parts and able gifts may be actually such dumb dogs , as seldome preach , or never to purpose , and bee spiritually ignorant through much prophanenesse , yet not totally deprived of common gifts : it is most evident that the pharisees were blinde , yet taught the people , and hence the disciples were permitted to heare them ; but what is this to the question , which is of unable , as well as of ungodly ministers ? thirdly , suppose some of the priests and levites were unable , yet the ministery of the old testament was limitted by god himselfe to the tribe of levi , and that by succession , which is farre otherwise in the new testament , being left to the churches election , and therefore they had no power to reject them , o● withdraw from them , when they had ministred the ordinances of god. fourthly , suppose some of them were not called of god , being not lineally descended of that tribe , yet those things wherein the faithfull , christ and his apostles , and others did communicate with them , were necessarily commanded of god , viz. sacrifices , offerings , &c. in the temple , which seale of god we see not stamped upon this liturgy in question , to make it currant . and thus peter martyr answereth in the like case , that though there were many pernicious doctrines taught by scribes , pharisees and wicked priests , yet sacrificandi ritus , &c. the rites of sacrificing were not changed ; for the same oblations were offered , which the law commanded , and therefore the saints might use them , having the word of god conjoyned with them . fifthly , what you grant concerning christ his warning his disciples to take heed of the leaven of the scribes and pharisees , no doubt hee did the like , concerning the corruptions of the priests in their administrations of gods ordinances , and wee doubt not , but you will acknowledge that the prophets and apostles did or ought to abstaine from all actuall communion with those corruptions , and the lord jesus out of question did abstaine : which being so , wee may retort this argument thus in regard of conformitie to ceremonies , if it bee not lawfull to partake in the ordinances of god , where wee must actually joyne with such ceremonies , then christ , the prophets and apostles must not have joyned in any ordinance of god in severall ages of the church , when worse or as ill corruptions were admixed with that worship : but they never refused the ordinances of worship for such corruptions ; therefore wee should not now for these ceremonies abstaine ; put case for kneeling at the lords supper , &c. if you please to solve this knot , the same answer will serve our turne as well . reply . it is not for private christians to withdraw themselves from the ordinances of worship , and communion of the church , because such are permitted to deale in the holy things of god , whom they judge or know unfit ; when men joyne in the worship of god with unworthy ministers , they doe not countenance them , their place and office , but obey the commandement of god , who requires their attendance upon his highnesse in that way and meanes . answ . first , wee grant it is not alwayes for private christians so to leave the communion of a church in the ordinances of god , for such a reason , but if they have first done their part according to their place to reforme or cast out such an unworthy and unable ministry , and cannot , or see no hope to procure one sufficient to edifie the church , hee may and ought to betake himselfe to some other church , where hee may bee edified , and it is a great mistake to thinke , ( in the constitution of the gospell ) that a christian cannot reject all fellowship with such idoll priests , but hee must forsake the ordinances of christ , or rent off from the church , when indeed hee deprives himselfe of many ordinances in joyning with them , and attaines them in forsaking of them . secondly , if we consider wherein the outward call of all church officers in the new testament lies , viz. in a great part in the choice of the church , or at least in their after consent and receiving of them , being chosen by others for them , act. . and . and . how can any godly man receive , submit unto , or acknowledge such unable wretches by receiving gods ordinances from them , as ministers , but they must needs countenance them in their places , and set up to themselves an idoll or meanes of worship to edifie themselves , which god never appointed ; for let it bee proved that ever god appointed readers of a liturgie to edifie the people . answ . thirdly , but that to joyne in worship with such should bee to obey gods command , who requires attendance upon himselfe in that way and meanes , wee thinke it a speech not so throughly digested , if wee carry in our eye the case now in hand , concerning these idoll priests and silver shrines . for where can they shew any such command ? or why hath it been suffered by any of our brethren , that the godly living under such priests , have been so frequently absent from them , reading the liturgy , to heare their sermons ? nay why have they not told them , they were bound to attend upon god in hearing their sir john read at home ? wee appeale to all consciences , whether they would approve of any godly man , that would rest in such meanes , and not call him to leave all his outward conveniences , for some godly able ministry : or at least not to attend on them , but get where they may bee better edified . reply . to goe no further then the text you quote , hosea . , . because thou hast despised knowledge i have rejected thee ; properly the text speaketh of the ten tribes and the priests amongst them , who worshipped the calves , &c. whom the lord threatens to reject ; but neither this nor any other text proves , that people joyning in worship with such , doe countenance them in their places . answ . the text proves that god rejects such priests as these are , ( just like jeroboams priests of the meanest of the people ) and that was all it was alledged for , and that receiving such as ministers doth countenance them in their places , was proved before . and if it bee meant of jeroboams priests , as you say , the approved practise of the godly in those dayes , chron. . . will well justifie and lead us to reject and leave these also . secondly , there seemes to bee foure arguments , why the people should withdraw from these kind of priests : first , in regard of their miserable perishing for want of knowledge by their meanes . secondly , because the people in receiving them , rejected knowledge , as calvin notes upon the place . thirdly , because god would take a time to disburthen the church of them , whence drusius in locum wisheth , utinam tales bodie à ministerio amoverentur . fourthly , because the lord would cast off their children from being his , for this sinne , as calvin also notes upon the place ; the promise of shewing mercy to a . generations , being chiefly annexed to the observers of the second command , and the instituted meanes of worship , which those priests never were . reply . on the contrary , if you will extend this text to all unworthy ministers of what sort soever , whom the word of god condemns , as not approved ministers of god , &c. answ . wee intended no other sorts then such as wee have in hand , the unable and ungodly idoll priests of england , and therefore this discourse concernes us not . for wee freely confesse , that it is lawfull in divers cases , at least for a time , to communicate with such unworthy ministers as may bee contained in your description : but that people must and ought to joyne with such in the worship of god , and sinne , if they separate from the ordinances , ( as you say ) the scriptures alledged teach not this so evidently , that wee can see , as sam. . , . . . that imputation , verse . they make the lords people to transgresse , doth not depend immediatly on verse , . . but on verse . . where they are charged to have layne with the women , the other passages being interrupted by the story of samuel and his mother , verse , . , . so jer. . , . micah . , . containe onely threats against wicked ministers , but not a word to prove people ought to joyne with them , &c. phil. . . speaking of such as preach and preach christ , though not of sinceritie , doth not reach such ministers as the word condemnes : for many such may be approved ministers by the word , having a call according to the same ; but wee shall not contend in this case , wherein wee doe not dissent , so that christians bee left to their lawfull libertie of withdrawing from ministers grossely wicked , and teachers of false doctrin , or idle and unsufficient , when they cannot reclaime them , or remove them in the use of all lawfull meanes within their power . reply . the reasons whereby the ancient churches condemned the donatists and catharists for their voluntary and seditious separations , and the moderne churches condemne the anabaptists for their renting from the body of christ , will hold against separation from the prayers of the congregation , because they are read by an ungodly minister . wee deny that wee teach or hold such separation , because read by an ungodly minister , as is sufficiently shewed before ; but what we speak is against conformitie to and communion with the corruptions of the liturgie especially used by an unable as well as ungodly minister , and therefore the arguments mentioned will hold against our proposition , just as the accusations and imputations of donatisme , puritanisme , anabaptisme , which the prelates cast upon all non-conformists and men studious of reformation , will hold and fasten upon them , which is nothing at all . reply . the second proposition , where the whole liturgie is used though by an able and godly minister , it is not lawfull to joyne in prayer in that case ; wee cannot bee of your judgement herein , for in the times of the prophets , and our saviour christ as great abuses no question were found , &c. but they never taught people to separate from the holy things of god. answ . first , wee must still mind the reader of the true and full state of the question , which in our answer is of joyning in prayer , with , and when that whole liturgy is used , and hee that joynes with that whole liturgie must needs bee supposed to have actuall communion with all the corruptions thereof what ever they bee , and therefore though this proposition reach to the practise of able and godly ministers , yet let none thinke wee plead herein separation from their ministery , but onely that people may not conforme with them to any corruption in worship , and by this proposition also the author might easily have seene that wee denied the other ( which was woven in with this ) not because of the ungodlinesse of the minister alone as hee carried his dispute , but chiefly in respect of the corruptions of the worship , together with the unlawfulnesse of such a ministery that is both unable and ungodly . secondly , concerning the argument it runs as full for conformitie to all the corrupt ceremonies of the booke as the corrupt worship it selfe therein , as was said before , cleare the one , viz. non-conformitie to ceremonies , shew a reason why you will separate from the sacrament , because you will not kneele according to the booke , and you answer your argument here alledged against us : but the reply proceeds . reply . and if presence at formes of prayer bee not lawfull by reason of the corruptions alledged , there can bee no visible societie named , since . yeeres after christ or thereabout , wherein a christian might lawfully joyne in prayer , reading the scriptures , hearing the word , or participation of the sacraments ; their doctrines , prayers , rights being lesse pure then ours : but no man wee hope will bee so bold as to affirme the state of the churches within . yeers after christ to bee so miserably decayed that the faithfull could not without sinne hold communion with them in the foresaid ordinances of god. answ . first , this argument holds as strongly for conformitie to the ceremonies as to the whole booke of common prayers , as was said before . secondly , this is a dangerous kind of reasoning from the practise of the faithfull in corrupt times of the church , especially when they are declining , and growing clouds of darkenesse , and superstition overspread the churches . it is no breach of charitie to thinke that through the iniquitie of the times , the godly lived in many evils through ignorance and weakenesse which after light is come into the churches wee ought to abandon wholly ; these are times of light and of the consumption of antichrist , and time for us to abolish his liturgies and corrupt formes of worship as well as images , ceremonies , &c. who doe not pitie the weaknesse of godly bilny and others that seeing some grosse corruptions were yet so devoutly obedient to the church ( as they called it ) in many grosse superstitions ? and the like may bee said of those former times , and wee see not but this reason will goe farre in justification of communion with many false worships of antichrists that are not grosly idolatrous . thirdly , it is a great charge upon those times to say no visible societie throughout the world can bee named since . yeeres after christ , that was not lesse pure then england in doctrine , rites , &c. it may bee , that as generally churches were corrupt , so they contemned and censured such as professed more puritie : but that there were some visible assemblies more pure may bee conceived by that testimony given to aerius and many orthodox christians with him , though condemned for a hereticke , in that which wee all now hold to bee an undoubted truth ; also after the waldenses casting off the pope and his will worships , and the following reformed churches , those of scotland , geneva , and divers others in france and switserland , &c. whose doctrines , rites and administrations wee doubt not will bee confessed more pure then english churches . it would bee too tedious , and in these knowing times needlesse to search all records and to compare the puritie of the prayers , and rites of these with former times , wee read of very few formes used for . yeeres , some short ones they had which are retained yet in our liturgie , with many more , and those formes they had , not imposed nor stinted , which is the great offence of this , untill about the yeere . and there wee read in the milevit●n councell that no prayers should bee used in churches but what were either composed of able and sufficient men , or approved by the synods , and this was determined onely in regard of the ignorant ministery of those contentious and hereticall times , as chemnitius observes , ne forte aliquid contra fidem vel per ignorantiam , vel per minus studium sit compositum . if the roman bishops did multiply ( as indeed they did excessively ( unlesse their owne admirers erre grossely ) rites and formes of prayer , yet it is well knowne how long it was ere the churches in other places submitted to their power , so that this comparison might well have beene spared . to conclude , though wee say not that all churches since . yeeres after christ were so miserably decayed , that the faithfull might not without sinne communicate with them , yet wee may bee bold to say many of them were so corrupt , that the faithfull did not , nor could not communicate in many parts of gods worship without sinnes of ignorance conforming to the corruptions themselves ; and that if they had seene and discovered the evill of them , they ought , and we beleeve would have abstained from divers ordinances in regard of the corrupt administrations of them ; yea after all meanes used to purge them out , and not prevailing , they ought and would have withdrawn themselves to more pure churches , or erected such amongst themselves . reply . the prayers of the ministers conceived or stinted in a set forme bee not his private prayers , but the publike prayers of the assembly ; but you will not say the people ought not to joyn with their pastour therein if ought bee amisse , for matter , manner , or both . answ . there is a wide difference betweene the whole liturgie , so imposed , and so clogged , as is before shewed : and such prayers of the minister having something amisse . but you may put the case so , as it would bee unlawfull for people to joyne in such prayers also : as if the minister for matter usually pray to saints , for manner , turne himselfe , and fix his eye on a crucifix . reply . it is all one to the people in this ●ase , whether the fault bee personall ( as some distinguish ) or otherwise ; knowne before hand or not knowne ; for if simple presence defile , whether knowne before hand or not , all presence is faultie , and if simple presence defile not , our presence is not condemned by reason of the corruptions knowne , whereof wee stand not guiltie . answ . first , we distinguish not here between personall and ministeriall faults , but object against the personall act of him that joynes with that whole liturgie , and so in the corruptions of it , as hee must needs doe , that joyns with the whole , not onely saying amen to them , but as is knowne he takes his share in those shreds of prayers , responds , &c. which in mr. cartwrights judgement is so absurd , as makes a man seeme out of his wits . and therefore his personall , actuall conformitie must needs carry guilt , and therefore there is more then simple presence in this case , as is cleare to any understanding . secondly , it is not all one whether the faults bee knowne , or not knowne before hand , as appeares plainely , cor. . , , . where wee see , if a man come to a feast , and know not they eate with reference to the idoll , nor that any take offence , he may eate without asking any question : but if hee know such things , he may not eate . besides , publique sinfull actions of ministers are either , accidental & occasional , or ly . known & appointed in a stated service ; now the frailties of a minister , which accidentally fall in and are not known before , nor are any part and essence of the service , unto which men that come , doe or should take themselves to bee called , hinder not communion ; because they doe not prae se ferre by their presence to attend and observe them , but the corruptions of the liturgie are knowne and appointed , and to which and with which the imposers call others to joyne as in a stated service to god ; the use of which if it bee an humane frailtie in gods ministers , not yet convinced of the evill thereof , yet for those to communicate herein , who know such evills , have surely passed the bounds of frailtie and infirmitie ; because in this action of prayer there is not onely communion by way of presence , as it is in hearing the word ; but communion of action : publique prayer being the common action of the whole church towards god. there can be no prayer by any man offered to god , but there will be some humane frailties attending on it ; if therefore for this cause wee should reject communion in prayer , wee should reject the ordinances of god , and never joyne in any prayer in this world ; but the corruptions of the liturgie are not such , but that they may bee more easily cast off , then kept . this case stands not in tolerating faults in another ( as the reply makes it ) but in actuall joyning with the sinnes of another , wherein hee that joyneth is involved , and therefore whether they bee corruptions , that may bee tolerated or not in another , yet if sinnes , they may not bee practised and so joyned in with another . and therefore the case you put of communion with any person obstinate in errour , till hee may bee convinced , is nothing to this purpose . for wee must not joyne with him in his error , no not an houre , though wee may tolerate him a moneth . reply . hath not christian wisedome and experience of humane frailties lessoned you ( deare brethren ) to beare one with another in matters of greater consequence , then any have , or can bee objected truely against the forme of prayer in use among us ? answ . the lord hath lessoned us to tolerate and beare with many humane frailties not onely in one another , but also in our deare brethren abroad ; but to joyne with the best of men in conformitie to knowne and grosse corruptions in worshipping god , or to stoop so low , to the insolent tyranny of usurping prelates , as to beare on our backs their whole liturgie , and the corruptions thereof , wee confesse wee have not yet learned , and now wee hope never to goe to that schoole againe to learne the same . reply . and why such corruptions should not bee ascribed to humane frailtie , we see not . for if a godly minister make use of a booke , in things which hee judges lawfull for matter and manner , the corruption of him that useth it , according to his judgement , from what cause can it spring but humane ignorance and frailtie ? answ . first , the learned replier is very apt to forget the termes of the proposition , which is of the whole liturgie , not of some things in it , that hee may judge lawfull , to judge the whole lawfull , wee thinke none of those who sent the questions doe . secondly , our question is not whether the minister use the book of humane frailtie , but whether the worship offered therein , bee not so corrupt for matter and manner , as puts a great difference betweene it , and the prayers of a minister that may bee subject to faylings of humane frailtie . wee doubt not , but bilney , latimer , &c. used the prayers and ceremonies of the church of rome , out of humane frailtie , yet the service it selfe and those ceremonies of holy water , holy bread , &c. which latimer turned to as good use , as hee could , were evill and no way to bee conformed unto by the godly . thirdly , there are many things done of others through humane frailtie , that is , ignorantly and in some measure perversely , yet such frailties , though they are to bee very long tolerated in the man , yet every humane frailtie is not so to bee tolerated , as to bee communicated with ; for the grossest idolatry in popery may in this sense , if ignorantly done , be accounted humane frailtie . it is true , wee may bee freed from communicating in anothers sinne two wayes . . by bearing witnesse against his sinne , or ly by withdrawing from the person committing it . there were times wherein the lord raised up witnesses against the growing abominations of antichrist for many yeeres ; and there are times ( as cameron well observes ) wherein the lord commands his people not onely to beare witnesse , but to come out of babylon . the case may be so put as that wee may quit our hands from communicating with other men , in their sinfull worship , by bearing witnesse onely against the sinne , yet communicating with them in the rest ; & è contra the circumstances may bee such , as that wee best free our selves from sinne , by withdrawing from them in such acts . and wee freely confesse wee know not how to acquit others that communicate in the whole liturgie , without the one or the other . reply . wee rest assured you question not the integritie of many , who make much more use of the booke , then onely in a few select prayers . answ . you may so doe , and wee rest assured you question not the integritie of many that have conformed to the ceremonies , yet wee hope you will not justifie them in that act , no more then we doe any in this . reply . from the bottome of our hearts , wee pray that the lord would remove out of his church what ever offends , and yet all things might be so done , as might be approved in the consciences of all . answ . wee not onely joyne with you in this hearty desire , but blesse god that wee live to see the same so farre accomplished in a good part of england , as it is ; but as wee are perswaded the growing light and zeale of many godly ministers and christians , that have discovered the evill of the booke it selfe , as well as the ceremonies thereof , and their resolute rejection of the same , was one blessed meanes hereof , so wee feare the pleas and indeavours of some brethren to excuse it and the use of it , will be a dangerous meanes to uphold in the hearts of many too good an opinion of it , and loathnesse to cast it quite away to the moles and bats , from whence it first came . reply . to aggravate faults , especially when it tends to draw away people from the ordinances of god , is no lesse evill then to excuse them , it m●y bee greater . answ . wee grant at some times and in some cases it may bee so , but in matters of corrupt worship , wherein god is so jealous and at such a time as this was ; when the burthensome corruptions of humane traditions so violently imposed on the churches , grew to such a number and unsupportable weight to the consciences of so many , wee doubt not to affirme , that now extenuations were farre more dangerous and offensive to the lord : wee cannot but with sad hearts con●ider and call to minde how many weake christians have ventured to swallow downe all manner of humane traditions and worships imposed upon them , imboldned much ( wee feare ) by the examples , if not the reasonings of many godly ministers , which scandall some of us with many amongst you have have cause to bewayle before the lord and give satisfaction before the world ; and wee hope our departure from these burdens , and flight into these wildernesses to enjoy christ in more pure ordinances of his worship , and the witnesse wee have thereby borne against them , have not been in vaine through the grace of jesus christ . reply . in them that joyne according to christs command ( and libertie of absence from christ hath not been shewed ) notwithstanding the corruptions , wee hold the prayers to bee an holy and acceptable sacrifice to the lord , and pleasing to jesus christ . answ . how any man can joyne with this whole liturgie according to christs command , who in the second commandement forbids all humane devices in his worship , whereof this liturgie is so full ; it is hard for us to conceive , and strange to see it affirmed : and that libertie from christ to bee absent cannot bee shewed . the whole sentence as it standeth , wee confesse to us seemes an high justification thereof , which wee little expected . reply . the corrupt sacrifice is that which the deceiver bringeth voluntarily , and our of neglect , having a male in his flock , but the godly bringeth himselfe and godly desires according to the will of god , and the corruptions in matter or manner are not his , they cleave not to his sacrifice to staine and pollute it . the text in malach. . is misapplyed , and wee desire such as alledge this passage against simple presence at the prayers of the liturgie , advisedly to consider whether god allow them to make such application of his truth , which we much doubt of , to say no more ▪ answ . that people joyning in the whole liturgie , voluntarily offer up the same , wee thought had beene no question : if any joyne by feare and compulsion ( though the will in this case is not forced , for mixta actio is voluntaria ) [ wee thinke that will not ease , but aggravate the evill , arguing a reluctancy or doubtfulnesse at least in his conscience , and so what hee doth is not of faith , and therefore sin , rom. . ] ly . what you say of the faithfull here , might be said for the faithful in malachi his time , if any godly man came with godly desires to jerusalem to worship , and then carelesly buy and take a corrupt sacrifice for cheapnesse , ease , &c. shall hee not bee counted ( at least in part ) this deceiver , and beare the curse ? and why not so here in this case ? let a man bring himselfe , and never so godly desires , yet if hee will joyne in a knowne corrupt service , will his godly desires excuse him ? shall not his broken absurd responds , his standing at the creed , kneeling at the sacrament , &c. all which hee must doe , if hee joyne in the whole liturgie , shall none of these cleave to his sacrifice ? what though the minister offer the service ? so did the priest the sacrifice ; but both in the name of the people , and they joyning with him in offering the same to god. ly . concerning malach. . , . the more advisedly wee consider it , the more perswaded wee are , the lord allow us to make such application of the truth contained in it , and wee thinke others will bee of our mind , not onely in respect of the similitude that is in this case , with that in malachi , but also if wee consider , what an argument the lord useth to convince them of their corruptions and carelesnesse in his service , verse . wherein the lord upbraids the jewes and provokes them to jealousie , as the apostle paul speakes , by declaring the reverend esteeme of his name amongst the heathen , and that every where incense should bee offered and a pure offering to his name . and what is that incense , and pure offering , but the pure prayers , and worship of god that should be in all gentile churches under the gospell ? as tertullian , eusebius , jerom and austin with others expound it . and hee applies it againe , verse . i am a great king , and my name shall bee great amongst the heathen : if then the lord oppose the pure prayers and worship of gentile churches to the corrupt carelesse sacrifices of the jewes , the application is not onely sutable , but the place containes a sad admonition to all gentile churches , that by their corrupt worships , and incense , so farre frustrate ( as it were ) gods expectation and glorying of their pure oblations . reply . your third proposition . that as you are very tender of imputing sinne to those men that joyne in some select prayers read by an able and godly minister , so on the other side , you are not without feare , l●st such joyning may bee found unlawfull , unlesse it may appeare , that the ministers with whom they have communion , neither give scandall by reading them , nor give unlawfull honour to a thing abused to idolatry and superstition , nor doe suffer themselves to bee sinfully limited in the reading of them . wee cannot conceive how you should imagine the practise of a godly minister in reading some few select prayers to bee scandalous , or offensive in the congregations , when the people generally in their assemblies and in the whole land were perswaded of the lawfulnesse of that course , till now of late times some have beene drawne away to separate ; who yet by warrant of scripture produce nothing of weight , to countenance that practise . answ . concerning this proposition , wee doe ingenuously confesse , that it may seeme over rigid and tending to separation , and therefore we will not wholly justifie the same : yet diverse things there bee , which may much mitigate the seeming rigidnesse of it . in the words of the answer , where wee doe not determine any thing positively , wee doe not impute sinne to any in such a case , wee say onely that wee are not without feare , lest it may bee found unlawfull , where any scandall , unlawfull honour , or sinfull limiting bee found in the ministers : and if our feares bee needlesse , wee hope , such as know how jealous the lord is in matters of his worship will easily forgive us . because you marvell wee should bee so timerous in this case , wee shall give you some reasons of it , which perhaps may abate much the marvell or wonder . first , let it bee remembred that these select prayers are yet a part of that liturgie , which is acknowledged to bee corrupt in matter and manner and clogged with such evill consequences as are afore touched ; taken out of the masse-booke , &c. and master parker ( who was no separatist ) doubts not to affirme , that the touching of antichrists things maketh uncleane , for which hee cites , cor. . . haggai . . john . . park . of the crosse , part . pag. . secondly , let it be considered that this booke is imposed by an unlawfull antichristian authoritie of the prelates , to whom to give place and subjection in any thing is justly to bee questioned . and wee know that a man may acknowledge his fealtie and hold his lands of the lord of the manner by a small rent , as well as by a greater . thirdly , con●ider this corrupt service-booke hath beene over-long tolerated and borne withall in the english churches : it deserveth not so honorable a buriall as the jewish worship : but hath stunke above ground twice . yeeres , in the nostrills of many godly , who breathed in the pure ayre of the holy scripture , being witnessed against by the writings and sufferings of many godly ministers and christians in england and scotland . fourthly , many godly men ( it is well knowne ) have been ( of late times especially ) offended at many good ministers silence in these things , that they would no more plainely and boldly discover the corruptions in that booke , and at their compliance with the same . fiftly , these are times of more light , whereby the lord is consuming antichrist , with the breath of his mouth . and therefore we have cause the more to feare how we meddle with any thing of his . sixtly , consider the season when this answer was sent , was it not at a time , when superstitious opinions of the whole booke and the ceremonies thereof , were growne to a great height in the mindes and hearts of very many ? when divers superstitious popish worships , as bowing at the name of jesus , reading at the table set altar-wise , &c. were added to the heape of former corruptions ? when the tyranny of the prelates raged in the pressing of the booke , and their other humane inventions ? when many ministers and people ( well thought of by the best ) were carried away shamefully with these things ? when many weake christians were staggering and wavering and looking at the judgement and practise of their guides , ready to stand or fall with them ? lastly , consider that things lawfull in themselves may bee inexpedient ; because offensive in their use , and so farre unlawfull ; which offence wee chiefly looked at in this act , as appeares by our answer . let all these things bee laid together and weighed in an equall ballance ( which wee hope our brethren are now at some libertie and leasure to doe ) and let the consciences of all speake , whether it was not high time , for all the godly in england to take unto them that zeale and courage , which was soone after in our brethren of scotland , to cast off and wholly abandon the book it self and all the formes of it , and use of the same in every part and peece thereof ? at least wee hope you will cease to marvell at our timerousnesse of such a season , how ever wee confesse , wee have sometime been more bold in the darke . these considerations premised , as they may in a great measure abate the seeming rigour of the proposition : so they will much take off the edge of the reply . for it will appeare that all conformitie of ministers and people to any parcells of that booke , at such a season as this was , is a farre differing case from those that are put in some of the replies . to the first reply then , wherein you put it beyond imagination , that such a practise should bee scandalous or offensive , wee know not what you have observed in some particular congregations neere you : but what ever have beene the opinions of men formerly concerning this practise , yet you know that the booke in generall hath been condemned of all godly reformers , and the use of any part of it hath been counted burdensome to many for the reasons named . but of later times , as the booke and conformitie thereto was urged more hotly , so the spirits of very many grew more zealous against it , and began to loath it , and to withdraw wholly from it ; many very inquisitive about the lawfulnesse or unlawfulnesse of joyning with it at all , and your selves complaine of the withdrawing of many , from joyning in the ordinances , where it was used , so that wee see not , but at least in some persons and at some places and times it might probably bee offensive and scandalous so to practise . wee looked not onely to the offence of those in your owne congregations , but to the imboldning and hardning of papists in honouring any part of their portuises , above the formes of other reformed churches abroad ; and you cannot bee ignorant how many of the lords witnesses now asleepe have testified of the offence and danger thereof . reply . you say if the booke were an idolothyte , yet latent offence doth not oblige . answ . the offence in this season , and as all things stand , cannot bee latent , complaint is made of the offence taken by many , and therefore it is evident . reply . the booke so farre as it is sound and good ( by your confession ) is no idolothyte , nor taken out of the masse booke , in such sense as you object : but rather the masse and other prayers added to it ; popery is a sca● ▪ leaving to the church , and many truths belonging to the church , as her proper legacy , were stolne , and heaped together in that denne ; and why the true man may not challenge his goods where ever hee finde them , or the theefe plead title to the true mans goods by prescription wee know not . answ . first , wee judge the whole booke an idolothyte , and whence you gather , that wee confesse the contrary of any part of it , as it stands apart in relation to that whole , wee know not . secondly , that it was taken out of the masse booke , was proved by the confession of king edward ; and other evidences are many ; but you say , not in such sense as wee object . but rather , ● contra masse , &c. added to it , &c. but where to finde such a legacy bequeathed to the church in the testament of our lord jesus christ , wee could never yet see : so that wee rather feare all those formes of prayer , of marriage , burialls , visitations of the sick , confirmation , &c. are rather the copper counterfeit coyne , of a well growne antichrist , whereby he cousened the churches , when hee stole away the golden legacy of christ , rather then any part of the true churches legacy : and therefore it had been more happy for the churches that they had never challenged the same , but let the theefes prescription to have been a good plea to hold them still : this further we adde , when we say it was taken out of the masse-booke , wee understand masse-booke in a large sense , ( as it is commonly taken ) for to speake narrowly it was collected out of three popish bookes , the first part of publique prayers , exbreviario ; the second part , viz. the order of administring sacraments , matrimony , visiting the sick and burialls , è rituali ; . the order of consecration in the supper , the epistles and gospels , and collects , è missali , as the forme of consecration of bishops and priests was taken è pontificali , as the author of altare damase . shews , pag. . thirdly , because those words , popery is a scab , &c. may bee a seed of much evill , an egge out of which a serpent may bee hatched , if men zealous of mouldy formes may but have time againe to set upon it , if the wheele of these evill times , ( through gods judgement on this wantonage ) turne the prelates or other zelotes for this liturgie uppermost , wee shall therefore crave libertie to examine this speech more narrowly . and because ( as it is said ) unumquodque ex suâ origine rectissime judicatur , wee shall grace the steps of the first times and so downeward , to see what sound parts of liturgie there was , on which this scab is supposed to grow . . our blessed saviour taught his disciples a blessed forme , which though it may bee lawfully and comfortably used , the rather , not being of mans , but the lords composing : yet it is evident hee never appointed his people to use it as their onely forme , and therefore the apostles in the primitive church , in that heavenly prayer , acts . did not attend to the words and forme of this prayer , though they might have this in their eye , as the comon rule and direction how to powre out their prayers to god , for particular things , which may be an everlasting witnesse against their usurpations , that will limit the churches to their formes which the lord christ would not doe to his owne . . in the first . yeeres after christ , wee read of few formes , that the churches used , and those rather short ejaculations , then set formes , but contrarily wee read frequently of the exercise of their gifts in prayer . they prayed sine monitore , quia de pectore , saith tertullian , i. e. they prayed without a promptour , because from the heart , which as zephirus observes was in opposition to the prompted formes then in use amongst the pagans . wee read also what they prayed for , viz. pro inimicis , pro imperatoribus , pro statu seculi , pro morâ finis , &c. but of any set formes we read not . their persecutions and dayes of afflictions preserved them from formalitie in prayer , and taught them how to finde their hearts and knees , and tongues , to poure out their soules to god , while under the altar they were pouring out their blood . . but after the churches had enjoyed peace for some space of time , ( wherein securitie usually makes insensible , and insenssblenesse formall ) then indeed wee read ofset and imposed formes , which the rather prevailed in regard of the grosse and palpable ignorance of a blind ministry , under a more learned prelacy , and therefore it is well observed by chemnitius that the third councell of carthage decreed this ; ut nemo in precibus , &c. viz. that no minister in his prayers either names the father for the sonne or the sonne for the father , but when hee comes to the altar , to direct his prayers alwayes to god the father , and that no man use his owne formes , till hee have conferred and shewed his formes to men more able , which wee finde sometime to bee the synod . after these times they added the commemoration of saints to their prayers and letanies , as appears from manifold instances , whereof take but this one imputed to chrysostome : sanctissimae deiparae & semper virginis mariae , cum omnibus sanctis , memoriam agentes , nos ipsos & omnem vitam nostram christo deo nostro commendamus . which letanies at first being used more seldome at some times of the year , afterwards grew into ordinary use , to every end of which the people added , lord have mercy upon us , and exaudi domine , we beseech thee to hear us good lord. from commemoration of saints , ( being so near the brink ) they soon came on to invocation of them , first in private prayers , then in publick , and that by degrees . for first , they called upon christ to hear their intercessions for them . intercessionibus sanctorum t●orum , salvator , salva nos : and thence they fell to direct and immediate invocation of them . maria deo supplica , ut animas nostras salvet . at last they became so superstitious in their letanies or liturgies , that praying was magnified above all preaching , and almost all preaching was changed into formall , corrupt , and blind praying ; and thus it was generally in the churches , till about the sixt century , as ( if need were ) might be shewed at large . though other churches were thus over-grown with forms of worship , yet the roman bishops especially , did multiply forms and superstitious rites excessively . rome being ( in gods secret providence ) left to become the very seat and throne of antichrist . the bishops themselves also finding it exceeding hard to bring in the religion of christ , without conforming to the pagan rites , as casaubon observes . for it appears even in the time of theodosius , wherein christianity was risen to a great head , the senate being sent unto by him to renounce their pagan religion , and receive the law of christ , they returned answer that they would not , but that they would observe the ancient law pompilian , to avoid the ruine of the common-wealth , which they feared might come by the change of religion . the roman bishops also for years together , could never obtain of the senate , nor multitudes of the roman idolaters , to renounce their inveterate idolatry , and receive the gospel . hence they conformed their rites and ceremonies to the pagan and idolatrous customes , the better to allure them to christ according to their carnalll policy . we finde all the principal parts of the masse to be borrowed from the idolatrous pagans , and to have their originall from numa pompilius that conjurer , who lived years before christ , to adorn and deck ( as the bishops thought ) the religion of christ jesus , to the which with much ado at last the romans were converted . to which principall parts , viz. vestments , holy-water , the con●iteo● , organs , incense , offertory , &c. other deckings were added also , as divers letanies , and the kurie elyson to be sung nine times , invented by gregory a monk at first , well studied in the laws of num● and tullus hostilius : damasus ( as platina and sabellius shew ) inriched it with gloria patri , &c. i. e. glory be to the father , son , and holy ghost . sergius , with an agnus dei , to be sung three times . alexander and other bishops added the canon of the masse ; others , the epistles and gospels : the graduall and collects were added by gelasius , anno . the gloria in excelsis by symmachus . at last came the host in about . much more might be said . all which when we consider , we confess we are pus●ed to discern the difference between the sound part and the scab . for if the principal formalities of the masse ( out of which our liturgy was taken ; as is confessed ) arose out of a politick push to conform the christian to the pagan religion , and the deckings of it , from the itching humor of the roman busie bishops , admirers of humane inventions and ceremonies ; let the reader then judge what sound parts are left beside the scab . we do not speak this to condemn everything for the matter ▪ of it that is in the common-prayer-book : yea , we honor the affection and piety of the first reformers , and the godly then , that were glad to hear prayers in their own tongue , and according to the glimmering light of those times , aymed at the winning of papists to the true religion by such a form of worship . but now since experience hath taught , it rather hardens them against the truth , then draws them toward it ; when we see the pressing of it is rather a temptation to conform to popery , then otherwise ; we verily beleeve , if they had lived in these times of further light , they would have born witnesse against it , as others have done . lastly , though the originall had been good ( which yet is contrary ) we may answer in the words of peter martyr , to such as did plead for a lawfull presence at masse , because the originall was good ; who answers thus : in ●isce re●us non ●rigo , &c. in these matters , not the originall , but the nature is to be considered ; for the brasen serpent had its originall from god , and was honored with miraculous works : yet when abused , piis hominibus redditus est detestabilis , it became ( most ) loathsome to godly men . reply . it is no hard ta●k to shew , that our service-book was reformed in most things , according to the purest liturgies which were in use in the church , long before the masse was heard of in the world . and if that could not be shewed , yet forms of speech generally taken ( we speak not of this or that speciall word or phrase ) is no more defiled by idolatry , then the light , air , or place where idolatry is committed , &c. answ . it is just cause of grief unto us , that this reverend author should thus use the prelates plea for surplice and other ceremonies , to justifie this corrupt liturgy ; for these were before the masse , and many other idols of the papists : and though a phrase o● word be not polluted by their use of it ; yet a needless ceremony , and so a devised form of worship , and a bundle of ceremonious and corrupt worships , must needs be polluted by the use of them ; better to use the forms of turks then papists , saith cartw. supra . reply . fourthly , put case the minister in reading give offence , give unlawfull honor to a thing abused to idolatry , and suffer himself to be sinfully limited in reading ? what is that to the faithfull ? this can be no ground that the people may not joyn , &c. answ . we doe not conclude that they doe sin , but fearfull we are lest they may so do ; all things considered in this case , as have been before propounded . if indeed the case stood as formerly it hath done in england , we would have been lesse scrupulous and doubtfull of the matter : but if by the out-breaking of light , after so long toleration of the book , we see so many evill effects of it , and see such superstitious opinions of it increasing , and such pressing the same to the oppression of the churches , so many fall , so many weak ones stagger , and look at the example of their guides : if now when all are called of god to rise up against it with zeal and detestation , a minister godly and able will use any part of it with offence , &c. we suppose we had cause to fear and leave it doubtfull , whether the godly might lawfully joyn with them therein , and therefore we desire you to call back your sharp censure of such withdrawing , as you conclude this passage withall , or else we shal appeal to the reverend assembly of ministers , and their late and godly directory herein . reply . fifthly , if these , and such like scruples make it unlawfull to joyn in the ordinance of worship , we must hold communion with no society under heaven . for may not the brethren which hold all stinted liturgies and set forms unlawfull , say with like reason , it is not lawfull to joyn with others in conceived prayers , if they give too little honor to it , as conceiving the other lawful , or sinfully limiting themselves to one stinted form , though conceived at first by themselves , &c. answ . we must in treat the christian reader still to carry in minde with what tendernesse we offered our selves in this point , and upon what considerations we durst not wholly excuse and cleare such joyning as the case now stood , and therefore we think these reasonings would be far differing from the case in hand , and we would not be taken so as to justifie such rigid principles as these are . we heartily joyn in the conclusion , that such advancing of small differences , would indeed bring all to confusion , and we are far ( we hope ) from any such meaning . if our answer in this or any other passage , give just advantage to such separations , we are heartily sorry for it ; but we hope what hath been said will satisfie the ingenuous and christian reader . reply . sixthly , we have credibly heard , that you hold fellowship with professed rigid separatists , without acknowledging of their error , and receive them as members , or communicate with them in the priviledges of the church , though you professe you approve not their opinion or practice : and if in godly wisdome you can see grounds to joyn with them , we marvail you should be so timerous in this particular . answ . although in many of our churches we know not that there be any such professed rigid separatists , that reject the churches of england , as no churches ; and their ministers , as no true ministers ; yet we deny not but some such there may bee in some of the churches . whence we grant it may follow that we can have communion in gods worship with men of severall judgments , yet we may be justly timerous of joyning or approving others to joyn in any part of a corrupt worship , in case of scandall , &c. we think these things have not the same face or shew of reason in them ; and therefore so long as they live peaceably with us , we can well have fellowship with them , as we have also with other , that think ( it may be ) better of the churches and wayes of it , then there is cause , in regard of the corruptions thereof ; so we be not bound to approve their opinions , nor conform to any of their corrupt practises . reply . seventhly , if to administer in a stinted form be scandalous to such as separate , it is scandall taken , not given ; and we should do it the rather , that they be not confirmed in their error , the truth be not prejudiced , needless scruples occasioned , &c. answ . this is from the question , for we dispute of your liturgy , not of any liturgy or stinted form. take in the case in all its circumstances , ( as before declared ) and it will appear scandall may be given ; at least we put the case of a scandall really given . how far a man in some cases of clear and undoubted truths may do a thing , the rather for such reasons , though others take offence , we will not dispute : but if for meat ( or by use of our liberty by eating of such meat , as another accounts unclean ) we may destroy the work of god , and therefore must not eat flesh , nor drink wine , nor any thing whereby a brother stumble , &c. rom. , , , . how dangerous then to use such corrupt forms of worship , or any part thereof , so much the rather , when a weak brother stumbles at them , we leave it to the christian reader to judge , we doubt it will not agree with the rules of charity prescribed rom. . cor. . chap. iii. position . that the children of godly and approved christians are not : to be baptized , untill their parents be set members of some particular congregation . that the parents themselves , though of approved piety , are not to be received ▪ to the lords-supper , untill they be admitted as set members . reply . what is here premised to prevent mistakes , doth seem more to raise , then to abate scruples . you refuse not all communion with all that are not church-members , and so much they professe who formerly have gone for , and professed themselves separatists from our assemblies ; you doe not appropriate these priviledges of the seals onely to members of your own churches , &c. if you mean onely that the sacraments administred in other churches be true for substance ; it is no more then you will confesse of rome . if you deny not fellowship with them in the seals , and to receive them to the sacrament , your judgement is against your practise , or you exclude the churches of england from the number of true churches . answ . we see not how such scruples could be raised without great mistake of our meaning , our expressions were so plain and distinct . for , what if some separatists admit private communion with such , yet they reject your churches and ministery as null , which we doe not . and many of them have refused also such private communion . we marvail how you could fall into such a mistake , as to suppose we onely allow the truth of sacraments for substance in other churches , when we speak in the same sentence of receiving satisfaction by letters , or otherwise concerning those we admit to the seales ; which plainly shew we speak of communion with such churches . concerning fellowship with those churches , we may admit members of them to the seales with us , when we cannot always joyn with them in their administrations , by reason of some sinfull corruptions , wherein we must have actuall fellowship with them ; as your selves would not joyn , in case you must kneel at the lords-supper . concerning the dilemma . we answer ; our practice is not crosse to this profession . for such as come recommended from forein churches , and give such satisfaction as is meet , we doe receive ; and such as have wholly cast off all relation to english churches , and live amongst us , we have looked at as scattered stones , till they joyn some where in a church ; and themselves generally so judge of themselves ; but if any will hold to their membership in england , and come orderly to communion with us , we have not , no● shall not under that notion refuse them , if they be fit for the ordinances ; and therefore we exclude not the english churches out of the number , and herein we deal no otherwise with them , then with the members of our owne churches . reply . all possible care to keep the ordinances of god from contempt , we allow and commend , so you deny not church priviledges , to whom they are due , nor the name of churches to such as god hath blessed with meanes of grace , and have r●ceived the tables and seales , and entred covenant with god. your liberty to receive such satisfaction as is meet , is not questioned , nor whether you are to keep the bond of the spirit inviolable according to order : but whether this be according to ▪ order , to exclude from the sacrament true visible christians , or known recommended christians , formerly members of visible churches amongst us , and their children ; and to put such difference between them , and such as are in your church order . answ . if the learned author would hold to what here is granted , we hope this controversie would soon be at an issue ; but it will appear after this order allowed binds onely in case of the ministers to dispense sacraments , but christians are left at a loose end , in respect of combining themselves unto particular churches according to the order of christ , which is the thing wee plead for . we have not denyed the name of churches to such as are said to have plentifully the means of grace , tables , seales , and covenant . concerning the stating of the question , too much liberty is taken , as in other cases ; for neither in the position , or in our answer , doe we limit the question to members in our church order , ( as here it is called ) but expresly extend the same to other churches of christ , though through error or humane frailty , defective in matters of order , yea , to the members of any true church , as in the answer is said . . concerning such as come over , and are for a time without seales , it is not because we refuse communion with them , as being members of your churches known , or recommended christians , as you say . for if any godly man remaining a member in any true church with you , or elswhere , come so recommended , or be well known to the church , we never under that notion refuse any , but giving such other satisfaction as is meet , shall readily receive them , as we always professe , and therefore we must still call for attendance to the state of this question in its right terms , viz. whether the children of godly parents , or themselves though of approved piety , are to be admitted to the seales , not being members of some particular congregation , or untill they be such . chap. iv. reply . to the first consideration : if by the church be understood the society of men professing the entire faith , the seales are given to it , as peculiar priviledges , but if you understand a congregationall assembly , the seales were never appropriated to it . answ . our meaning is plain in the second sense , as may appear by the reasons alledged against any such universall church , as instituted and politicall , wherein the seales are dispensed , which reasons you answer not , but grant there is no such catholick church in our sense , pag. . and if no such church wherein the seales are administred , as we proved , then the cause it self is yeelded , and the seales must belong to particular churches . . seeing the main hinge of this question turns upon this point , to what church the administration and participation of the seals belong , wee shall a little further open our selves in this point . and because we affect and study peace with truth ; we shall freely acknowledge , first , that as there is an invisible church and body of christ , consisting of all the elect , effectually called throughout the world in all ages of it , the whole family in heaven and earth : so unto jesus christ , all the visible beleevers and churches of the world , are as one body to him , he governing , protecting , instructing all as his visible body . secondly , we acknowledge a visible communion of all the true churches of the lord jesus , in all offices of brotherly love , and in the holy things of christ , so far as may appear , the lord have ordained and commanded , and by his providence called them to exercise one with another . thirdly , we grant that all true beleevers , where-ever they bee , have by faith in christ , a true right and interest unto jesus christ and all his benefits , whatsoever he hath purchased for them ; but here we must first distinguish of these benefits of christ , whereof some are meerly spirituall , inward , and flowing immediately from christ unto them ; and therefore peculiar to true beleevers , as justification , sanctification , adoption , accesse to god in prayer , &c. some are outward and tending to the help and furtherance of our spirituall communion with christ , being outward and visible meanes thereof ; and therefore are also extended to hypocrites being visible beleevers , as the ministery of the word , seals , church-discipline , &c. and these cannot be dispensed by christ immediately nor ordinarily , but by means of a visible church . . we distinguish of right to these outward benefits of christ ; which is either remote , called , jus ad rem ; or near , and immediate , called , jus in r● ; right to the enjoyment and fruition of it . now in the first sense we grant , all visible beleevers have a right to seals , &c. but the immediate fruition of them , they must have mediante ecclesiâ visibili : now here lyes the true state of the question , whether the lord jesus have ordained an universall visible church , in which , and unto which , by the officers thereof all these outward visible priviledges and means of grace , are to be dispensed and immediately enjoyed of the faithfull ; or whether ( not the remote right , but ) the immediate fruition and administration of all these ordinances by the institution of christ , be given to particular visible churches ; and surely to whom one of these is given , all are given : for there is the same nature , reason , and use of all , ministry of the word , seals , discipline , all are outward ordinances , priviledges , means of grace , belonging to the visible church , where christ hath given one , he hath given all . but we must confesse , however you call this , a new church way , it is new to us to read so much of late , of such a catholick church , to which administration of seals , censures , &c. belong . we are yet of the opinion of baynes , parker , and cartwright , &c. that have against papists and prelates maintained , that in the new testament there is no instituted catholick , nationall , or provinciall church ; but onely the church of a particular congregation , both for the reasons alledged in our answer , as also for the impossibility thereof in the days of the new testament , when the lord jesus sent his apostles into all the world ; therefore impossible both in regard of distance of place , and variety of language almost ever to meet in one , so much as by representation , and that not onely by accident , as may befall a particular church , by sickness , persecution , &c. but by the necessity of nature and invincible hinderances foreseen by christ , and intended by him . and therfore , as the lord limiting his church to one nation , united it into that form of a nationall church , ordaining one place , stated times and duties of worship , and one government for the same : so now the lord neglecting all such things , hath ordained a compleat administration of all his ordinances in particular congregations , and therefore if there be no other instituted visible church but of a congregation , and seals in their administration be given to the church , our first consideration will still hold firm . but seeing in so vast a subject to say little , is to say nothing ; and there is scarce any truth in this wilie age but is almost disputed out of countenance , and much darkned with humane evasions ; and seeing much depends upon this controversie , it may be so most usefull before we come to the defence of our argument to take into consideration the nature and order of the visible church of christ catholick and particular . we are not ignorant of the knots and difficulties of this question , which of late have so much exercised the minds of many godly-learned : and we think the notions of a catholick church , as it is now held , being but newly taken up amongst godly reformers , who formerly ran in another channell , ( as is ingenuously confessed by some according to the truth ) this new-birth seems not yet so formed to its distinct proportions , as time may bring it unto : and it might make us afraid ( being the weakest of many ) to venture upon so diffuse and knotty a question , when we look upon our own insufficiency to such a task , and the learned labors of such in this point , whom we reverence in the lord : yet , when we consider of what great weight and moment the clearing up of this truth would be unto the orderly proceedings of the great work of reformation in hand ; how unavoydably it lyes in our way in this work the lord hath called us unto ; and that he sometimes doth vouchsafe to speak by weak ones , that the praise may be his own , in hope of his blessed guidance which we depend upon herein , taking the light of his word in our hands , we shall ( rather as learners then otherwise ) venture to propound what is suggested to us herein . concerning which having digressed a while , we shall return ( we hope ) with some advantage of clearer evidence to justifie the first argument of the answer , against what is said in the reply . chap. v. a digression tending to clear the state of that controversie concerning a catholick visible church , in respect of the nature , unity , visibility , and priority of the same . the world hath been long troubled with the equivocation of the word [ church : ] and therefore ( as it is needfull ) we shall labor to set down our thoughts as distinctly and plainly as we can in certain propositions that may be some ground of our discourse . propos . . the true church of god is the whole number of elect and called ones out of the world to fellowship with jesus christ their head , with whom they make up one mysticall body , ephes . . . this whole church is of the same nature , and one in essence from the beginning of the world to the end ; for this church christ laid down his life , ephes . . . joh. . . and therefore he adds , vers . . such as are not yet of his fold ( actually ) shall be brought into the same , viz. by effectuall calling , that there may be one shepheard and one sheepfold : wherby it appears that the whole fold of christ to which he stands as one shepheard , contains all his members and sheep to the end of the world , and it is one fold in relation to christ that one shepheard . propos . ● this one entire body of christ doth naturally fall under various notions and considerations , as ( omitting others ) when it is considered according to the adjuncts of visibility and invisibility , which are onely adjuncts of the same church , as is generally observed by divines . in respect of the inward union which every such member hath with christ the head , by the spirit of christ , and by faith , whereby we are united to him ; it is called invisible , because this union is not visible to men . in respects of some visible fruits and manifestations of faith to the judgment of men , it is called visible ; and hence though true beleevers be onely univoce , and properly members of this body of christ ; yet to men that judge onely by outward effects many hypocrites , equivoce and improperly are accounted of the church ; and hence the scripture frequently speaks of visible churches , as if they were all really saints . propos . . as this church comes to be visible , so it becomes a fit and capable subject of visible policy , and visible communion with christ their head , and one with another in all the visible ordinances of christ , a capable subject we say , or matter fit for such a state ; for by its visibility it self it is not so , having yet no more then a spirituall relation to christ and one another : no visible combination one with another ; for visible beleevers may be so scattered in severall countreys , that they cannot make up one society . propos . . and therefore we add , that there is no way for this church to enjoy actuall visible communion under the visible government of christ , and in the visible instituted ordinances of christ , but in a society . a thousand uncombined persons meeting occasionally in one place , though their naturall relations were as near as brethren , yet have no power of government or actuall communion in any civill priviledges , if they stand not in relation to one another as a combined society ; as after shall be shown ; so here : and therefore , acts . , . first they were added to the church , and then followed their fellowship in all the ordinances of the church ; as after will more fully appear . and hence it is said , acts . . beleevers were added ; first they were beleevers , standing in that spirituall relation to christ and his whole body , and then added to the church by visible combination . propos . . there is no visible society of a church who hath actuall and immediate right unto , and communion in the visible government of christ , and the dispensation of his instituted worship and ordinances , but such a society as the lord jesus hath in the gopel instituted and ordained for that end . we say actuall and immediate right unto the same ; for though a beleever , quâ beleever , have an immediate right , and actuall enjoyment of such benefits of christ as necessarily and immediately flow from his internall union with christ , as justification , adoption , &c. and such right to christian communion with all the saints in their prayers , gifts , &c. as flow from his spirituall relation unto them ; yea , and also he hath a true right to all benefits purchased by christ in a due order and manner : yet we say instituted priviledges and ordinances doe not immediately flow from spirituall union and relation to christ and his members , but are dispensed by christ to his people mediately , and in such an order as he hath in wisdome ordained : and this the nature of visible government and ordinances of christ necessarily requires . and hence it is , that although the church in its nature and essence , and in respect of its spirituall union and relation to christ and one another , profession of the same faith , &c. have been always one and the same in all ages , yet both the visible government and ordinances of worship , and also the instituted form and order of church-societies hath been various according to the wisdome and will of christ , whereby it appears , that the order , government , forms of visible church-societies , to which actuall enjoyment of visible ordinances doe belong , cannot justly be deduced from the common nature of the church catholick , or any respects of reason or logicall notions under which it may fall : but onely this depends upon the will and pleasure of christ , who hath in all ages instituted the forms and orders of such societies to whom the actual enjoyment of instituted ordinances was given : and hence the argument for a nationall form of a church to be in the new testament as wel as in the old , drawn from the common nature , essence , prosession of faith , &c. of the church in all ages , falls flat to the ground , for by the same reason it must then be in families onely now , as it was about abrahams time . propos . . hence it follows that the true state of this great dispute about a catholick church ( so far as tends to clear up to what church the actuall administration of church-government , and all instituted worship belongs ) doth not lye in the consideration of the common nature , essence , unity , visibility , or any other notions under which it may fall ; but the true state lyes here concerning the nature , order , form of such visible societies , as christ jesus by divine institution in the gospel hath reduced his visible members unto , for the actuall and immediate enjoyment of all his instituted ordinances . and therefore ( with due respect to the godly-learned be it spoken ) we conceive many large disputes in this question fall short of the issue that is desired and intended ; for what if it be granted : that there is a catholick visible church , which in some respects of reason ( as mr. ball saith ) is one that having partes visibiles , is a totum visibile . . that the visible church is not onely a totum genericum , in relation to all the particular congregations , as species specialissimae , of a visible church in generall , ( which respect of reason in some sense we freely consent unto ) but also that it may fall under the notion of a totum integrale , as some contend , ( though we conceive in this notion , they are so intangled in their own logicall principles , as that they cannot get out without breaking them , and flying to theologicall considerations ) yet we say , what if that also be attained ? yea further , what if this catholick church be in some respects of reason and order of nature also the first church , and particular churches , ortae ? yea further , what if it were gained also by such disputes , that the keys and officers , ordinances , &c. be given firstly to this catholick church as to the object and end ? we confesse we do not see that what our brethren contend for , is by all this obtained . for , first , if the universall number of visible beleevers be one totum aggregatum ; yet it will bee hard to prove that these are one instituted and politicall society , that can enjoy visible communion together in visible worship and government ; and yet more hard to prove that by the institution of christ , these all are to be actually governed as one totum . secondly , what though the members of the church catholick be in order of time before particular churches , as being fit matter for them , and constituting of them ? yet this proves not one politicall body before they combine , but rather the contrary . thirdly , be it so that this catholick church is the first church to which christ hath firstly given the keys , ordinances , promises , &c. for which christ firstly performed the offices of king , priest , and prophet , and what else soever can be said in this kinde ; yet all this may be in this respect that christ looked at this catholick church firstly as the chief object and end for whose sake and good he ordained and gave all these things , and this will not carry the cause ; for as the church catholick visible in this sense is the first church in respect of the particulars , so the invisible body of christ is in nature and priority the first church in respect of visible , as visible ; for christ no doubt firstly intends and gives all these things to the invisible church , as to the object and end of the same for whose good they are all ordained ; rather then for the catholick visible church , which containes many hypocrites and reprobates within the verge of it . but now if we speak of a subject of the keys , to which the actuall exercise and dispensation of keys and instituted ordinances belong : who doe not see that in this sense the invisible church quâ talis , cannot be that instituted society to which the keys , &c. belong ; and by the same reason the catholick visible church quâ totum , and quâ catholick , cannot be this instituted society to which they are given . it is a known rule in reason , that , that which is first in intention , is last in execution ; and so it is here , first , christ propounds this end to himself to gather , edifie , perfect , sanctifie , save his catholick church , ephes . . , . & . . and therefore institutes all ordinances as means to farther and attain this great design ; but in execution he may ( for all this ) give the keys and ordinances in regard of the immediate exercise to any form of visible societies that he shall be pleased to institute , and it may be that will prove the least society sooner then a greater . and seeing our brethren otherwise minded make much use of similies in this dispute : we hope it will not be amisse for us to illustrate what we say by a similitude , partly to make our conceivings the more plain to all whose edification we seek ; and partly , to discover the invalidity of many discourses of this nature ; and because similia arguunt fidemque faciunt , ( as he saith ) viz. so far as rightly applyed ) we will therefore propound it in way of argument . the similitude is this , genus humanum , or mankinde in generall is the subject of civill government in generall , and of all the priviledges thereof , as the object and the end : and let the question be , whether this catholick number of all mankinde is the first subject of all power of civill government , and the priviledges thereof ; and if so , whether such consequences will follow as our brethren deduce from the unity , visibility , and priority of the catholich church . now we reduce what we intend into an argument , thus : if all that can be said from scripture and reason concerning the unity , visibility , and priority of the catholick church , may as truly be affirmed upon like grounds of the catholick body of mankinde , then à p●ri it will follow that there is no more one catholick visible instituted totum , that is the first subject of church power and priviledges in the actuall exercise and enjoyment of the same , then that there is such a catholick body of mankinde that is the first subject o● civill power , &c. and that actually doth or ought to govern and be governed as one catholick body in communion : but it will appear from scripture and reason , that the same things may be said of mankind that can be said of the other ; ergo , and it is proved per partes , thus : for the unity ; are not all mankinde oft in scripture called the world ? joh. . ▪ so god loved the world , that is , mankinde in the world ; which is one . so , frequently all mankinde is called man , gen. . , , . i will not strive with man , &c. yea , it is one kingdom , psal . . , , . which ( if we view the whole psalm ) must be understood of the generall government of gods providence over all the world , and especially mankinde therein , chron. . , . &c. so that all is one kingdom , acts . . god hath made of one blood all nations ; all are one blood , all have their bounds set by god , &c. that they might seek him , and feel after him ; and as it is said for one catholick church , because it hath one lord , one faith , one baptism , one spirit , and are bound to love and pray one for the other , &c. so there is a like unity here , for the whole number of mankinde hath one lord and king over all , god who is king over all the earth called an head over all , chron. . . yea , jesus christ is lord of lords , and king of kings , and head over all to the church , ephes . . . all have one law , the morall law , the common rule of equity and righteousness whereby they are bound to walk towards god and one another , and this writ in the hearts of all ; they have all one spirit of reason disposing them to society and mutuall offices of love , one faculty of speaking to fit them for communion , one end to feel after god , act. . and seek ye good of the whole kinde ; all ought to love one another , desire and seek the welfare of the whole , and of one another , esay . . yea , the lord as a common head by the working of his common providence , and out of his love of mankinde , hath a common and constant influence into all , giving not onely life and breath , and all good things , acts . but also all gifts of wisdom , art , skill , for government , &c. to kings , judges , fathers , masters , and all officers of civill government , for the good of the whole ; and what ever else may be said to prove the catholick church on● , may here be applyed . and as for principles of reason , it is easie to conceive that all mankinde will fall either under the notion of one genus homo , whereof the individua are species specialissimae , or in another respect all persons , all families , cities , kingdomes may ( in a sense ) make one totum integrale , or aggregatum . secondly , it is as evident that all this number of mankinde are one visibile totum , by the arguments used for the visible catholick church , for that which hath visible parts , is a visible totum , i● holds here as well as in the other case . yea , if the catholick church be one visible body , because it hath organs and visible officers in it , it will hold here , for all mankinde is but one army of the lord of hosts , who hath armies of heaven , and armies on earth , and in this body god by his providence hath set , and by his ordinance hath ordained fathers , masters , husbands , judges , kings , &c. to govern in this body of mankinde for the good of the whole . ruling and subjection by the fifth commandement of the morall law , which is in all mens hearts , is ordained of god for the order , peace , and welfare of all mankind , and therefore why is not this by the same reason a totum visibile ? thirdly , for priority , it is clear , that as god hath firstly in nature and intention given christ to the whole church , then to this and that particular beleever , and the power of feeding and being fed and governed by shepheards . first , to the whole race of sheep . secondly , to this or that flock . so in nature and gods intention he hath firstly given to the race of mankind power of being governed with government and governors , before they are given to this or that family , city , kingdom , &c. so likewise what is said of promises , given to the church catholick firstly ; is it not as true here ? those promises and blessings increase and multiply , subdue the earth and inhabite it . the feare and dread of you shall be on all beasts : and all like promises and priviledges of marriage , of liberty to eat flesh , &c. mentioned , gen. . & . and all over the scripture , are they not in nature first given to mankinde ? and then to this or that person , family , city ? so if church power , and all officers and offices be firstly given to the catholick church , not to this or that particular church : so it 's here , when the scripture saith , submit to the higher powers , for all powers are of god , rom. 〈◊〉 me , saith god , kings reign , and princes decree judgment , and such like scriptures ; doth this firstly belong to this or that kingdome , city , &c. and not rather that god hath firstly set up and ordained civil powers for mankind , to be obeyed of all mankinde firstly , and then in this or that state . is foederall holinesse first the priviledge of the catholick church ? ( which in a sense we will not now contradict ) so is legitimation , first the priviledge of married society in generall in all mankinde , and then of this or that family . are the members of particular churches firstly of the catholick church ; and is it not so here ? the members of every family , city , &c ▪ first and last of the number of mankinde ; and so when the societies are dissolved , they are still of mankinde : and doe not all societies spring of mankinde , and are an additament and increase to it ? the one is true as well as the other . it would be over tedious to follow this parallel so farre as wee might , these may be sufficient instances to guide the reader to apply whatever else is , or can be said in this kinde from the common nature and logicall notions under which the catholick church visible may be considered : what is said that may more properly concern the case under the notion of an instituted society , we shall consider in due place . now from that which hath been said , the conclusion , as we conceive , doth easily and naturally follow , that as notwithstanding all that is said , there is no catholick visible body of mankinde , to which , or to the officers wherof is given the power and priviledges of civill government to rule this catholick body , either as one totum politicum ; or the parts of it , families , cities , kingdoms in communi , by subordination of all societies with reference to the whole ; or so as every king , major , &c. should be an officer of the whole . so these , and like consequences will not follow in respect of the guides , government , priviledges , &c. of the catholick church , notwithstanding all that is said from these considerations of unity , visibility , priority of nature , &c. object . if any shall object , the case is not alike , because in this catholick church were universall officers set up , as the apostles ; not so in the world of mankinde . ans . we say , these were but for a time in the first beginning for the setting up of the fir●● order in all the churches ; who being dead , there is none to succeed them in that respect of catholick power . secondly , we say likewise , at the first for a time adam , and after noah , had a generall power over mankinde , though after them none had the like , as it is here . and therefore the comparison stil runs clear . object . if any object , as some doe , in answer to an argument somewhat like this , that this similitude holds not , because there is not that externall union of visible communion in the common-wealths of the world , as in the church ; if one say , god hath placed kings , dukes in the common-wealths , as in one organicall body who have one head , who giveth influence to so many organs of head , feet , &c. as the apostle speaketh of the body the church , cor. . then indeed all the common-wealths of the world would make but one body . answ . to the scripture alledged we shall speak after , here onely let us clear our parallel . and first take the similitude as it is stated by us , and it will be clear . first , compare the catholick number of mankinde , with the catholick church , which is the number of called ones , and then there is as much externall union of visible communion in one , as in the other . for , first , all mankinde may and ought to maintain civill communion one with another , in all offices of humanity , for the common good of the whole , as the members of the catholick church doe , or ought to doe ; and common humanity , and the command of the morall law binds thereto , as well as christianity and rules of the gospel bind here . secondly , if we compare civill societies , as families , cities , common-wealths with instituted churches , it is as possible , and as well the duty of all common-wealths in the world , by principles of humanity , and the morall law in all mens hearts , to maintain externall union of leagues of friendship , and communion in all offices of civill society , as it is possible , and the duty of all church societies , by the principles of christianity , and rule of the gospel to maintain externall union of visible communion in the duties of church society . thirdly , ( not to dispute here whether there be such an externall union of visible communion amongst all the visible churches , as parts of the church catholick ) if the reason alledged be sufficient to prove the same , viz. because there is one head in the church , who giveth influence to so many organs of head , feet , eyes , &c. in the church . then still our parallel will hold ; for as this head is no other then christ jesus in his spirituall kingdom , the church giving that influence named ; so the same lord that is king and head over all , chron. . . ephes . . . doth give influence to many organs in this body of mankinde , even to all kings , judges , fathers of families . and christ is the same in respect of all authority , power , gifts , administrations civill , &c. to this kingdome of men , as he is to the kingdom of his church of all power spiritual : and although the church be a body of nearer relation to christ , then the body of mankinde ; yet in regard of a common relation between a head and body there is a similitude , which is sufficient in this case . there is one thing more we meet withall that here we shall remove , viz. when it is objected that the catholick visible church cannot be one , because it cannot convent together in one society ; it is answered usually , that such comming together in one society is not needfull , because as a kingdom may be one , though all parts of it never meet together , having the same king , laws , &c. and as an army may be one , having the same generall , the same laws of discipline , the same cause , &c. though the severall brigades should never be drawn up into one body : so the catholick church having the same king , laws , cause , enemies , is but one though it never meet . to this we shall here reply so far as it lyes in our way : as all union is for communion , and all communion flows from union ; so look of what nature the union is , such , and no other is the communion ; and look of what nature the communion ought to be , of like nature ought the union to be , else it will not reach the end . and therefore here as the mysticall spirituall union of the catholick church to christ the head by faith , and to one another by love , is sufficient to afford spirituall communion with the same : so unto politicall communion there must bee a politicall union into one policy . and as the nature of politicall communion is , such must the nature of the union be , that it may reach the end . to apply this , a politicall church is instituted of christ for communion in all the worship and ordinances of christ instituted in the gospel , as the ministery of the word , the seales and discipline ; now no church as one can have communion with christ and one another in these things , but it must have a politicall union suitable thereunto , that is , they must be one society that can at least meet to combine together . and therefore if all churches make one politicall body , for politicall communion , it must be such an union as will reach that end , which cannot be imagined in such a catholick totum politicum as the catholick church . 't is true , distinct churches ( as distinct kingdoms ) may have communion in some politicall priviledges answerable to their union , consisting in a fraternall relation one unto another , yet not make up one body politicall ; of which we speak . secondly , to the similitudes brought , we answer , this whole kingdom or army is properly and clearly one politicall body under one politicall head the king or general , as stands by covenant as members of that one policy ; and those who have right to choose their king or generall , may and doe some time or other convene . let the like be shewed in the catholick church , that all politicall churches are moulded up into one politicall body , either de jure , or de facto , or that it is possible ( as the case stands ) so to be , and then the similitudes would be of some use . thirdly , in a kingdom or army , suppose they never meet , yet there is such politicall union as fully reaches the politicall communion for which end it was combined , viz. that they should enjoy peace and justice in and by a just government , or by the protection of the army . but if such a politicall body were combined to have such communion as a church-communion is , then it would require conventing together , as elswhere we shall more fully manifest : for our parts , we do not see that christ hath ordained the whole catholick church as one , to have politicall communion together , which is impossible . and therefore we see no need of such a politicall combination , but as he hath ordained a brotherly communion of counsell and helpfulnesse one to another , as need requires ; so a spirituall relation and brotherly consociation of churches together is union sufficient for such a communion . and thus far we have endevored to take away all those arguments which are built upon the generall considerations of the unity , visibility and priority of the catholick church , which we leave to the consideration and examination of the judicious . we shall now , ( as the lord shall helpe us ) come to cleare the state of this knotty controversie , as we think it ought to be stated and carryed . viz. what is that form of a politicall church which jesus christ in the gospel hath instituted and appointed as the subject of church power of government , and administration of all the ordinances of the gospel for actuall communion with christ , and one with another therein ? and here give us leave before we enter into the question it self , to make a little further use of our former similitude for illustration ; and then we will shew where the ne plus ultra , as we conceive must stand . it hath been shewed in respect of the body of mankinde , that although much may be said for the unity , visibility , and priority thereof before any parts of it , yet no reason will inforce that it is the first subject of civill power , &c. in respect of actuall administration , and immediate enjoyment thereof , and so here in respect of the church . we will now add but this one thing more , that notwithstanding all such reasons , yet in execution for the good of the whole , the least civill society , yea , a family may be , and is the first subject of civill power , and priviledges of civill government ; so the least politicall church society may be the first subject of these keys of church power in the exercise thereof , and of immediate communion in all visible ordinances , and we think that there by divine institution it is seated , and the edification and perfection of the catholick church may best be attained thereby . concerning families , we see no footsteps in the propagation of mankinde from adam and noah , of any soveraign or universall government , further then in the first fathers of mankinde , after whom as they increased , families went out , and combining made cities , and so common-wealths by mutuall consent , as in gen. . and other stories appear , except by the tyrannous usurpations of some as nimrod , the rest were brought under ; and this no doubt amongst any free people is still the most orderly , just and safe way of erecting all forms of civill government , families to combine into townes , cities , kingdomes , or aristocraticall states . but here some will say ; if so , that according to this similitude , a particular congregation may be the first church that have the keys of church power , and church communion ; then as families should combine into towns and cities , and they into greater common-wealths , for the good of all mankinde ; so here these first churches may not stand independently , but ought to combine into greater bodies , till they come to be one whole church ; to this we say , this will not follow upon this evident reason , because civill societies and government thereof , is herein left to rules of humane prudence by the lord and governor of the whole world ; and therefore may admit various forms of government , various laws and constitutions , various priviledges , &c. according as men shall conceive best for themselves , so they be not against the common morall rules of equity , and the good of those societies : but here in the kingdom of christ as wee must attend what kinde of church he hath instituted , so we must cleave to such rules , priviledges , and forms of government and administrations as he hath ordained , not presuming to goe one step beyond the same . and hence it is not in the power of any church to alienate the power , rights , or priviledges christ have set in the same , or to mould up any other politicall churches then he hath appointed ; and here we conceive stands immovably the ne plus ultra of this similitude between the visible church , and the estate of mankinde in reference to power and government , &c. all which things well weighed , to us seems to overthrow all such intermediate forms of churches , or the usuall churches , as mr. ball calls the same ; as , classicall , provinciall , diocesan , nationall , patriarchicall , &c. which we see not how according to the rule of christ they can be constituted either descendendo , from the common nature of the catholick church ; or ascendendo , from the combination of particulars , except institution can bee found for the same . we find indeed , that some endevor to build such forms upon the foundation of morall principles , and the law of nature ; as , that god hath given government to be over a multitude , and that of many societies , as well as persons , that one society may not suffer as well as one person ; and that therefore must be given of the god of grace to a society and multitude of little churches power of externall government . to which we answer ; that there is no such principle in nature that generally binds free societies to submit to one common government ; must many kingdoms , &c. by consequence all kingdoms combine in government , lest one kingdome bee hurt , ● . must moab , ammon , edom , tyre , sydon , judea , &c. being so contiguous in near vicinity to each other , combine in one government ? is it not as suitable to morality and reason , in such combinations , that they set up one to rule over them , when many grow ignorant , evill , or heady , to preserve peace , and prevent wrong , as to set up many ? did abraham , lot , melchisedeck , and such family churches , walk against grounds of morality and nature , that did not so combine ? we might add more , but forbear ; but we could desire our dear brethren to be wary of scattering such principles ; for though in the matters of the church , and worship , and government of christ , grace doth not destroy nature , yet look as a particular church constitution and government was never erected by the law of nature ; but divine institution , so for the governing of many over one , why should there not be the like institution ? but to come more near to the case it self , we shall endeavour to clear two things : . that there is no catholick politicall church society instituted by christ , to which the actuall administration and participation of church government and communion in the instituted ordinances of christ , is given as to the first subject thereof . . that the true form of all church societies instituted by christ , to which he hath given the actuall administration and immediate participation of church government , and all other instituted ordinances , as the subject thereof , is onely congregationall . first , concerning the first , to make our discourse more distinct and plain , we shall premise here , that we doe not here at all take in , or respect that question about the power of the keys , whether it be in the fraternity or guides , ( we shall god willing have a fit place to speak something of it ) but here ( that we may not intermingle things ) we look onely at the true subject , in which , and unto which the actuall and immediate dispensation and participation of church government and outward ordinances is given by the institution of the gospel . and here we first reason thus , such a church society as christ instituted , the apostles of christ constituted and governed in : but the apostles never constituted such a catholick church society , or governed it in such a manner as is said : ergo. the proposition is evident , because the apostles were to do whatsoever christ commanded in matth. . . and were sufficiently furnished with power and wisdome so to doe : besides , the apostles having all power from christ as hee received from the father , john . and the whole number of beleevers being then at the fewest , there was never since such an opportunity or possibility to constitute such a church , if christ jesus had instituted such a thing . the assumption or second part of the reason is proved thus , if the apostles ever constituted and administred in such a church catholick , it was either that at jerusalem mentioned acts , & . &c. or that assembly that met , acts . ( for we meet with no other that can with any colour of reason bee supposed ) but neither of these were such a constituted church ; ergo. concerning the church named , acts . carryed on , acts . &c. we freely grant it was a constituted church , wherein the apostles with elders and deacons afterward chosen did govern , for as it is called a church , acts . . so likewise we see there were in it elections , act. . & . and administrations of instituted ordinances of worship , acts . , . admission of members , chap. . , . and by the same reason there might have been excommunication also : but that this church was not the catholick church , we prove thus : if it were the catholick church , then it was such either in respect of the whole essence of the catholick church , or in respect of representation ; but neither ways : ergo. the first it could not be , because it consisted at the first but of . which was a very small part of the catholick number of visible beleevers ; for , cor. . . there were above brethren to whom christ appeared at once , which was but some few weeks before , besides all that in the jewish church were converted and baptized by john , which were very many ; yea , if we speak of the catholick church , properly all the jewish church , not yet dissolved , were part of the catholick church of that age visible . lastly , if it had been the catholick church , beleevers being already of it , could not be said to be added to this ; as , acts . , . secondly , it was not catholick in respect of representation , for if so , then in respect of the apostles onely as the catholick guides , or in respect of the whole assembly with them , acts . not the first , for then the apostles onely should have had power to set apart barnabas and matthias , but it is evident that that election was by peter himself committed to , and acted by the whole company called the brethren and disciples , acts . , , . where it appears that as he spake to all , so it was concluded with the common suffrages of all . secondly , if so , because the apostles were catholick guides , then where-ever they met was a catholick church , yea , where two or three , or any one of them was , there was the catholick representative church , and so many such churches , for any two or one had the catholick power as well as all ; paul ordains , rules , and orders of discipline in all the churches , as well as if all the apostles had met , cor. . . cor. . . that assembly was not the representative catholick church , because , first , there were the women in the same , now women are no way capable of being messengers to represent churches : secondly , besides , these could not be representative messengers from other churches , because this was the first constituted church ; we see no colour of reason that there were any other constituted visible churches before this . lastly , all the actions of that church mentioned , especially those in acts . , . of admission of members , baptism , word , seales , fellowship day by day in such ordinances , choice of deacons , &c. speak aloud against a representative church , we should rather have heard of constitutions , censures , &c. from such a representative catholick church of generall counsell . object . we are not ignorant what is said to the contrary , viz. that it was the catholick church , because they elected a catholick officer for the whole church , viz. an apostle . ans . to which we answer ; all the catholick church and guides thereof had no power so to do , no more then a particular church , being a case reserved to christ himself , else pauls argument to prove his apostleship had not been strong ; because he was not called by man , but by christ himself , and had seen the lord , &c. gal. . . cor. . . the act of the church was onely a preparatory act thereunto with an after consent : the election was properly done immediately by a lot , and what was done might as well be done in the first particular church guided by the infallible spirit of the apostles , as by the catholick church it self . object . secondly , it is objected , many of these were men of galilee , which by their habitation could not pertain to the church in jerusalem . answ . true , the apostles and others were of galilee , but they had forsaken all to follow christ , and were commanded by christ to remain a time at jerusalem , and then to goe forth to samaria , judea , and the utmost parts of the earth , acts . , . and therfore no church relation in galilee could hinder them from joyning in this first constituted church , or give any colour that they came as members representative from any churches in galilee . and so much for the plea for a catholick church from acts . &c. now concerning that which is supposed of a catholick church representative in act. . if it were such , then in respect of the apostles ( the catholick officers ) onely , or in respect of the body of the assembly also , but in neither respects : ergo. ▪ not the first , for then as was said , any one apostle may make a representative catholick church , having the whole power , as much as all of them together ; for though they would meet oft to consult and assist one another ; yet not for defect of power in any one ; and we think our brethren here will not say it was in respect of the apostles alone , supposing here they acted rather as elders with the rest , then out of their apostolicall power . not in respect of the whole assembly , for then that assembly must consist of the messengers of all the particular churches , and the decrees should have been directed to all the churches ; but neither of these can appear ; for , first , wee read of no other messengers but those from antioch , and how to evince more then the scriptures reveal , is hard . secondly , if we look back and consider how far the gospel was spread before this assembly , it will appear very strange and absurd to suppose such a thing ; for paul had been in arabia before ever he came to ierusalem , gal. . . and when he and barnabas were sent out from antioch , acts . they went to severall islands and countreys , as cyprus , paphos , salamis , &c. besides what other places scattered christians and apostles had preached in : now there is no probability of messengers ▪ sent from all these places . secondly , the decrees were expresly directed to the gentiles beleeving , in antioch , syria , and cilicia , where it seems this question had troubled the minds of the disciples , acts . , . which was far short of the catholick church ; neither is it proved that the churches of syria and cilicia had any messengers there , much lesse that all the churches had their messengers . object . but it is said , they might have had their messengers there , if they would , and therefore they were bound to the decrees as of a generall councell . answ . it must first be proved , that all churches had lawfull summons to send their messengers to that assembly , before there can be laid any blame on them for neglecting the same , or they be all tyed to the decrees of such an assembly as a generall councell , which seems to us not so much as probable , much lesse to be proved by any where the scripture is so silent . arg. . every politicall body is constituted by the combination of all the members into a society . but christ hath not instituted that the catholick church should combine into a society . ergo. propos . proved , because there can be no instances given of any free society , civill or sacred , that was under policy , but that it arose from combination . how came israel to be one nationall church , but by a national covenant ? and that before it had officers ; or how comes any nationall , provinciall , classicall church that are pleaded for to be such , but by some such combination ? why is this church of this classis not of another but by combination ? secondly , in a politicall body , the whole hath power to order every part , but this power among persons that are free , is onely by combination . assump . proved : first , because christ never instituted that which is impossible , as this is , for the catholick visible church in every age so to doe . secondly , christ ordained combination for communion in his worship , but this communion also is impossible to the catholick church as one : ergo. thirdly , corrupt churches are visible churches , but it is hard for us to beleeve , or any to prove that christ hath instituted such combination of all churches , asian , african , european , american , corrupt and uncorrupt , for prudent men may easily foresee the heavy consequents thereof . argum. . every politicall church by the institution of christ hath power to elect her own pastor or pastors over it . but the catholick visible church hath not such power : ergo. proposit . proved . this all scripture examples shew , that every church or flock of beleevers had her pastor , act. . tit. . secondly , ( according to our brethrens principles ) if a particular church may choose a pastor , much more the catholick , because all priviledges are primarily given to the catholick church , and what belongs to the part of a similar body , ( as a part ) that much more belongs to the whole . assump . proved first , if the catholick church may choose pastors over it , then they may make apostles , because catholick pastors over the catholick church . secondly , the reasons against an universall bishop are strong here , as that their office is not described in the word , nor their power able to reach all churches . if it be said , that the catholick church can choose her pastors in the parts or particular societies , which are pastors of the catholick church , though not catholick pastors of the catholick church . answ . if this be meant of the particular churches choosing pastors over themselves , who are in some respects for the good of the whole , ( as being partes partium , and so partes totius ▪ ) then they come to our hand , for thus it appears that there is no catholick totum , that is the subject of officers but in its parts . but the question is , whether all particular churches having the officers in them , do make one political body or catholick church , and so have power to choose catholick pastors . argum. . christ jesus instituted no such politicall body as destroys church policy . but such a catholick church politicall destroys policy : ergo. assump . proved : because it swallows up the power not onely of all churches congregationall , but all other forms of churches , by taking the power of excommunication from them ; for the power of excommunication is seated by christ in that church , from which there can be justly no appeal , for matth. . the power of excommunication is seated in such a church , as whatsoever it binds on earth , is bound in heaven by the highest judge , in the highest court ; and from the sentence of this highest court and judge , how can there be any appeal ? but now supposing such a catholick church having power of excommunication , and that as the highest church , hence no inferior church can binde on earth , so as that the same is bound in heaven , seeing appeales may be made from them to an higher power on earth . object . if it be said that the sentence of an inferior judge , proceeding rightly ( as in an inferior sanhedrin ) is ratified in heaven , yet may we appeale from him . answ . we deny that the sentence of every civill court doth binde in heaven ( in the sense of our saviour : ) for every civil court hath not this promise of binding and loosing , the power of the keys not belonging to the civill magistrate . secondly , suppose there were such a binding in civill courts , and appeals may be yet made from them , yet this is because there is supposed a supreme court in being , to which the appeale may be prosecuted and there determined , ( as in the highest sanhedrin of israel . ) but there is not in the church , nor like to be , such a supreme court where such appeals may be ended : ergo. object . ▪ if it be said , that what a particular church binds on earth is bound in heaven , except they erre , but then appeals may be made , and their power is gone . answ . on this ground the universall church should not have power to bind on earth so as in heaven without appeales , for they may erre ; and that not onely rarely but frequently ; witnesse the complaint of nazianzen and others of the time passed ; yea , they may be as much inclined to erre ▪ considering the greatest part of churches in the world are for the most part corrupt , yea , though they may have better eyes , yet they are further from the mark ; if particular churches have no power of excommunication , because they may erre , be corrupt , be partiall , or be divided ; upon the same consideration , neither classicall , nationall , or oecumeniall councells have any such power ; for they may erre , grow corrupt , be partiall , and be miserably divided , as well as a congregationall church ; other churches may admonish in case of scandall , and counsell , when a particular congregation wants light ; and moderate ( if desired ) in case of difference ; but still the power is in the particular church . other arguments might be added , but seeing this controversie , as we hope , will be more fully and purposely disputed by a farre better hand , therefore we shall fall to the consideration of such scriptures , and some few generall arguments which we meet withall in mr. ball briefly propounded , and in divers other authors more largely insisted upon ; which if the lord be pleased to helpe us to vindicate and clear up , we think other reasons and scriptures of lesse force will fall of themselves . and first we finde , cant. . . &c. to prove the whole catholick church visible to be one ministeriall body , because it is called one , compared to an army terrible with banners , in respect of the order of discipline , and described as being an organicall body having eyes , hair , teeth , &c. answ . theologia symbolica non est argumentativa , except it can be made clear that the parable is applyed according to the true scope of it , and no further , which here is very hard to evince : we know the whole book of the canticles is variously applyed by good interpreters , brightman ( none of the meanest in this kinde of scriptures ) applyes this place to the church of geneva , and the times of purer churches to arise after it , which are said to be terrible as an army with banners ; not in respect of discipline , but in respect of warlike power , whereby that state of the church shall defend it self . but suppose that it is a description of the catholick church visible , yet it cannot be a sufficient argument that it is one ministeriall church : for , first , the catholick church is the same in all ages , and therefore by this reason it was a catholick ministeriall body , as well in the days from adam to abraham , &c. as in the new testament ▪ secondly , by this argument we may prove christ the head and husband of the church to be an organicall body , as he is the head of the church , for cant. . , . &c. the church doth allegorically describe the beauty and excellency of christ , in severall organs and parts : but we suppose though christ jesus in his humane nature hath members , yet the scope of the church is not at all to set forth the members of his humane body , but the glorious excellencies , and spirituall perfections of christ as the redeemer and saviour of his church , according to the manner of lovers , who are taken with the beauty of their spouses in all their members ; when the spouse saith , cant. . . let him kisse me with the kisses of his mouth ; it were too grosse to apply it to the humanity of christ , or to argue from thence that christ the husband of his church is an organicall body . thirdly and lastly , when the church is called one , the onely one of her mother ; though it 's true she is one , it seems rather to set out her excellency as rare , and but one , then her unity : and so the other descriptions all tend to set forth her beauty in the eye and esteem of christ ; neither is it any thing that the church is compared to an army terrible with banners , for in the same chap. vers . the last , she is compared to the company of mahanaim , or two armies , ( which is all one ) for the company of mahanaim consisted of two armies , gen. . , , . where jacobs host meeting an host of angels , he calls the place mahanaim , or , two hosts ; and therefore we may as well say the catholick church is terrible , with two armies of banners , as one . answ . a second and chief scripture we meet withall in divers authors is cor. . , . &c. whence the reason stands thus : that church wherein apostles , prophets , teachers , &c. are set , is an organicall church . but those are set in the catholick visible church ; ergo. for the better clearing of this scripture , it is needfull , that we attend the scope of the apostle , who comming now to another branch of the things this church had written unto him about , chap. . . & . . & . . and this about spirituall gifts , wherein they abounded , chap. . . being the occasion of all their contentions and disorders , chap. . , . hence he is studious the more to re-unite them again , chap. . . and to direct them how to improve their gifts orderly to edification , chap. . and in this chapter he perswades their minds to unity who were divided , partly through pride in their own gifts ; partly , by disdain of others not so gifted ; hence he puts them in minde ; what once they were following dumb idols . that all gifts are from the free dispensation of god , and that one god , one lord , one spirit . that god in his wisdom hath dispensed great variety of gifts , operations and administrations . that all are given to profit withal , and these things he illustrates by a simile taken from a naturall body , which having largely presented and applyed to this church , vers . . he concludes with the variety of administrations in such things wherein they so much differed , chap. . , . god hath set , saith he , in the church not onely apostles , or prophets , or tongues , &c. but all these ; are all apostles ? are all prophets , & c ? no , but the wisdom of god hath given you variety of these gifts and administrations ; and therefore , chap. . to quiet them , he saith , paul an apostle , apollos an evangelist , &c. all are yours ; and as this is the scope of the apostle , so we see nothing in the chapter but is appliable to corinth in particular , yea , applyed unto them by the apostle , as what he spake vers . . of one body , he applyes to them , vers . . what he spake , vers . . of apostles , and other gifts set in the church , he applyes also to them , chap. . whereas he speaks of the exercise of divers gifts in that church , when the whole church came together , vers . , so he speaks the same of himself an apostle , vers . . when i come , &c ▪ we take notice of divers reasons alledged from the chapter , that he spake of the catholick church , but they doe not inforce it ; for grant such things are true of the catholick church in a sense , viz. that in it god works all in all , in it are diversities of gifts , &c. yet the apostles scope is to speak to this church , as hath been shewed , and all are truly applyable unto it , this church came behinde in no good gift , chap. . . this church was one body , vers . . and baptized into one body , whether jews or gentiles , bond or free , the members of this church needed the helpe one of another , must not make schismes in the body , must care one for another , &c. yea , apostles as well as other gifts were in the church , cor. . . cor. . . so that from the scope and drift of the apostle , all these offices and gifts might be , and were set in corinth , and therefore this place will not evince a catholick organicall body ; yet we mean not that apostles were wedged in here , but they were set also in every church , as also teachers are in every church , but each according to the nature of the office , the one limited , the other not . secondly , we deny not but in this discourse the apostle also , vers . , . intendeth the whole mysticall body of christ , which is one christ , neither doe we deny that these gifts of apostles , prophets , &c. are given to this church , but this will not prove it to be an organicall church . for what is this body of christ , this one christ into whom all are baptized , &c. it is properly the whole company of true beleevers in all ages , and so containes the invisible body of christ ; which catholick body of all ages , cannot properly make an organicall body : and be it so , that this body is visible , having visible ordinances , baptized and drunk into one body , yet the apostle respects the reall union of all the members to christ ; and therefore interpreters understand spirituall and effectuall baptism , containing the inward vertue with the outward sign . again , the apostles were fit for the gathering in of the elect amongst all the heathen nations , but that proves not all these elect ( who also are a part of christs sheep , john . . ) were an organicall church , or a part of it , till called and added to the church . in a word , apostles , prophets , &c. were given to , and set in the mysticall body of christ , as the chief object and end for whose sake and good , they were intentionally ordained of christ , but not set in it as one organicall body , for the actuall and immediate administration of the visible ordinances of christ to it , but thus to it , as gathered into such church societies as the lord hath instituted for that end , and in this sense we agree with learned mr. rutherford libro of the right of presbyt . pag. . ask ( saith he ) to what end , and to what first principall subject hath the lord given reason , and the faculty to discourse ? is it to peter , john , &c. as to the first subject , and to them as for their good ? no , no , it is to , and for the race of mankind . the case is just so here , cor. . . god hath set apostles , &c. we say also it is just so here , as god hath given reason in respect of the end to mankinde first , and then to the individua ; so god hath set in the mysticall church for the good of it , as chiefly intended by christ , apostles , prophets , &c. but now as in the actuall dispensing of this gift of reason for the good of mankinde , reason is not given to any such body , as the whole race of mankinde , to descend to john , peter , &c. but first to john , peter , and all the individualls , that so by induction of all particulars , the whole kinde of reasonable man may be made up , and the end attained , and so it is here : god in giving officers and gifts for the good of the mysticall body of christ firstly , yet in execution gives these officers , and sets them in particular churches , that by the edification and perfection of all particulars , the whole may be attained . thirdly , apostles , prophets , and all gifts and offices in generall and indefinitely , are given to the church indefinitely considered , but particular officers , paul , cephas , apollo , titus , archippus , &c. are given or set in particular churches ; we mean , according to the severall natures and extents of their offices ; as unto bees in generall is given a power to gather honey , and order themselves in their hives ; but in their exercise of this power it is given to the severall swarms in the hives , who have their queens , &c. to order themselves . but as this power in generall makes not a universall organicall body of bees ; no more here an universall organicall church . lastly , to speak more particularly , we conceive that the place in the utmost latitude of it is meant of the mysticall body , that one body into which all are baptized , vers . . and that the fundamentall mistake of our brethren is this , that because the church here mentioned hath organs and politicall officers in it , that therefore it must needs make one politicall church , where some organs are to rule in common , and every part is to be subject to the whole . for although the mysticall church hath organs and politicall officers in it ; yet it follows not therefore that it is one politicall body . for the invisible church conjoyned with the visible , hath politicall officers set in it , and given to it as invisible , as well as visible , in respect of gods generall designation and particular application of them to this whole church ; yet it follows not that they are one politicall body by actuall combination thereunto ; actuall combination , we say , for although christs institution must warrant and prescribe all forms of politicall bodies , yet it will not be found that ever there was any politicall society without actuall combination , whether civill or sacred , whether nationall or more particular . the mysticall church may be said to be organicall in respect of the officers amongst them in the severall parts thereof ; every part being a part of the whole spiritually , though not politically . but it doth not thence follow that the whole is one politicall body , but mysticall . politicall officers may , and must suppose some part of the church to be visible , but not that the whole should be politicall . for the apostles ( by extraordinary commission for their time were officers of visible beleevers , fit matter for a combination , as well as of particular combinations : yet it follows not that visible beleevers existing out of combinations were a politicall society that would never meet to combine ; but they were onely a visible number of saints . we have been thus large in clearing this scripture , because we conceive the chief strength of the contrary opinion to lye in it . and this being answered , the light of it we hope will scatter the darknesse that is brought upon divers other scriptures which are drawn to prove such a kinde of catholick church , as rom. . . &c. col. . . tim. . . ephes . . . in which last scripture we never doubted but that the officers were given , not for that particular church of ephesus onely , much lesse to such a diminutive congregation consisting of , , or onely , as if we intended to impawn all power in this or that congregational body ; but to a congregationall church considered as the genus of all particular congregations of the world . neither to this congregationall church onely , but to all that are to be gathered to the unity of the faith . but doth this argue one politicall body consisting of all these ? for though , vers . . the whole body be said to be compacted ; yet that this should be understood of a politicall , not spirituall way of compacting , we confesse ( with submission ) our weaknesse cannot apprehend . the last scripture which we find cited that seemeth to look this way , is pet. . . feed the flock which is among you . answ . we answer : it must necessarily be understood distributively , for the severall flocks in all those countreys to be fed by their particular elders ; not collectively , to be fed as one flock in common : for the countreys are so many and large , as it was impossible . yea , we have a clear parallel , james . . where writing to the jews of the twelve tribes scattered abroad , yet he speaks of a man comming into their assembly ; which cannot be meant collectively , as if they had one assembly amongst them all , but distributively of any assembly . though they bee called a flock , not flocks , yet this , as baines observes , was not because it was one flock really in themselves , but in some respect of reason ; which also he expounds to be per internam ( we had rather say , spiritualem ) unionem , but not per externam combinationem ; in respect of which spirituall union , that is true which mr. ball citeth out of cyprian , etsi pastores multi sumus , unam tamen gregem pascimus . as also that there is episcopatus unus ▪ & ecclesia una in toto mundo . hence also may appear an answer to divers arguments , the chief whereof we shall run through . object . . if by baptism we are not admitted into one particular church , but into the whole catholick visible church , cor. . . then there is such a catholick church . answ . baptism admitteth us into the whole mysticall body of christ , whether visible or invisible of all ages : but this is not a catholick politicall body , of which we speak ; for then every baptized person should be a member of every particular church , and have an oa●e in every boat , in electing officers , admitting members , censuring offenders , &c. which mr. ball will not grant , and indeed would bring in endlesse confusion into the churches of christ . besides , no man can be a member of any combined society without their consent , for otherwise so many may croud into the church because baptized , as shall overthrow the edification thereof , and that against the consent of the church , and all the officers thereof . object . . when any scandalous person is delivered to satan , he is cast out of the whole catholick church , ergo , he was a member of the whole catholick church , for be cannot be cast out who was never within . answ . some answer that he is cast out of all onely consequenter , by reason of communion of churches ; neither doe we see that this is taken away by saying , that , as when the left hand cutteth off a finger of the right hand , it is not the left hand onely that cuts it off , but the whole man , deliberate reason and will consenting : for if this similitude would suit , then the whole catholick church must be called to consult and consent antecedenter , before a particular church can cut off any member , which ordinarily is impossible to be attain'd . but further ▪ according to our former principles laid down , we say he that is justly cast out of one church , he is morally excommunicated out of all , but not politically and formally : for to excommunicate politically and formally , is by vertue of a superior authority next under christ ; so that what is bound by them , is bound in heaven . in which act the minister doth not onely bind the person , but also by vertue of his ▪ office chargeth the church not to have communion with him . but we doe not think that our brethren will say that one church putteth forth such an act of superior authority binding or charging all churches politicè and judicialitèr not to have communion with him ; for so one church should exercise jurisdiction overall churches , and that without their actuall approbation , for , quod spectat ad omnes , debet ab omnibus approbari . if it be said , that a particular church doth excommunicate by an intrinsecall power not onely in it self , but intrinsecall in the whole body ; the question will be , what is that intrinsecall power ? is it naturall or voluntary ? to say it is naturall , were too absurd ; if voluntary , then neither congregations , classes , provinces , nations , have power to excommunicate without the praevious consent of the whole catholick church , which must voluntarily concurr thereunto . and if the catholick presbytery ( as is said ) have no next , but a a remote power of excommunication , and this remote power bee extraordinary , or raro contingens , or almost never , then the ordinary power of excommunication , ( which is enough for us ) is not from an intrinsecall power of the church catholick . on the other side ( if it be said ) this power is in the whole , but not derived from the whole to the parts , as the power of seeing is first in the man , then in the eye , yet not derived from hands , leggs , shoulders , &c. and as the great body of the sunn hath intrinsecall light in every part , not by derivation from one part to another ; so this power of the keys is from christ the head to all the integral parts in points that severally concern the same . first , if this be so , then every particular congregation receives its power of the keys immediately from christ , not by derivation from any presbytery , or the catholick church , and is in that respect independent . neither also can congregations derive the power seated in them to presbyteries , nor any greater bodies take it from them . secondly , though we acknowledge this intrinsecall power of excommunication in particular congregations , as being there properly seated by christ ; yet that there are any such politicall churches , classicall , provinciall , nationall , or catholick , that have any such intrinsecall power as is in the sunn , this is not yet proved to our understanding . we deny not the use of lesser and greater synods , nor of such doctrinall power as the pattern acts . holdeth forth , and which is all that learned * mr. rutherford conceives to belong to a generall councell ; for thus he saith , verily , i professe i cannot see what power of jurisdiction to censure scandalls can be in a generall councell , there may be some me●● doctrinall power in such a councell , if such could be had , and that is all . and how a nationall , provinciall , or classicall synod being lesser parts of the whole , can put forth such acts as the whole cannot do , ipsi viderint . 't is true , a particular church may formally cast out a scandalous member according to the rule , matth. . yet the argument from proportion will not hold in respect of the power of excommunication in greater assemblies against any particular church offending , ( though other means appointed by christ we deny not ) for if excommunication casteth out an offender out of all churches , then such a particular church cannot be excommunicated , except it could be cast out of it self , though it may be deprived of the communion of other churches . lastly , if it be no sin , ( as is said ) but a crosse , that the catholick church cannot meet to put forth its supposed intrinsecall power , then let the particular churches enjoy that power till the catholick church can meet . it seems to us very strange that the lord jesus should institute such a supreme power in a catholick body , which ( as is said ) de jure , should be till the comming of christ , and yet should be interrupted by the sin of man so many ages , and which ( for ought appeares ) never orderly met to this day . object . . if all pastors be pastors of the catholick church , then there is such a catholick church ; but all pastors are pastors of the catholick church : ergo. answ . if it be meant thus , that they are pastors of some particular part of the church , and in that respect in the whole , and for the good of the whole , the good of every part redounding to the good of the whole ; yea , if some pastorall care also be intended towards other churches , and to fetch in such as are yet not of the church ; we grant all this according to the meaning of that place , cor. . . formerly opened by us . but if this argument intend that they are pastors of the catholick body as of one politicall church , then we deny the assumption upon this ground ; because a pastorall office consists properly in having a charge and power over those to whom he is a pastor , act. . . but he hath no charge of the whole ; for if so , he must give account to christ of the whole ; neither hath he power over such a catholick church , being never chosen by it , nor it subjecting to him . if it be said , such are made pastors by ordination of the presbyters , not the election of the people who onely appropriate him to themselves , who is a pastor of the whole church : then he is either a catholick pastor that hath power to intermeddle in all churches , as the apostles had , which we think none will yeeld them ; or else they are pastors onely in name , without power , which is absurd . nor doth the similitude of a physitian made doctor of physick at large by a colledge of physitians , helpe in this case . for it supp●seth him to be made such a doctor before he be elected by any people to exercise this faculty ; which applyed to this case of a pastor , as having ordination to make him a pastor at large , before election to this or that people , is utterly against all examples of scripture , as acts . & . & , object . . that which belongeth to a little part of a similar body ( quâ talis ) belongs to a greater part much more ; and therefore if the immediate exercise of the keys belong to a single congregation , then much more to the whole , and to any greater part of the whole . answ . such as say that the catholick church is a similar body , had need explicate themselves . for to speak properly and strictly , by this rule every particular visible beleever being a part of the whole as a totum aggregativum , must have nomen & naturam totius , and so every beleever is a church ; or if they so divide this catholick similar body , as to make a particular congregation that can joyn in gods ordinances , the minimum quod sic ; then particular visible beleevers considered as existing out of these congregations cannot be members formally of the catholick visible church . we acknowledge the catholick church considered as visible and invisible , is one spirituall or mysticall body , yet this catholick body is under no catholick policy ; but onely in the severall parts of it , ( as hath been proved before ) and in this respect the church , which is spiritually one body , is politicè many bodies : so that the parts of this spirituall to●um are not distinct bodies spirituali relatione , ( for then every company of women are a church body ) but politicâ combinatione ; and hence though the catholick church be one similar body spiritually , ( due cautions and interpretations observed ) yet it is not one similar body politically ; and hence every society of beleevers is not a church . hence though it be true , that what belongs to a part of a similar body , as a part , belongeth much more to the whole ; and that therefore what belongs to a particular church , belongs much more to the whole : it is true in this sense , viz. what belongs to the part of the whole as spirituall , and so participates the nature of the whole , belongs much more to the whole , because the whole is spirituall : yet what belongs to the part as politicall , doth not much more belong to the whole , because the whole is not politicall : exempli gratiâ , consider a particular congregation , as a number redeemed , called to christ , espoused to him , this much more belongs to the whole ; and so if any priviledge belong to them as such , much more to the whole . yet consider a church as a combined body , so what belongs to this part , belongs not to the whole . for it belongs to the part to elect and enjoy constantly pastors over it , but this doth not belong to the whole as a totum . the catholick mysticall church is indeed the prima materia , out of which politicall churches by their combination are formed ; but it is no first formed politicall similar church , whence every particular church immediately participates of the nature of that whole , having in it partem talis materiae & partem formae . object . . if there be church communion between all churches , then there is one catholick church : but there is church communion of all churches in hearing , receiving sacraments , exhorting one another , praying one for another , &c. ergo. answ . we deny the consequence ; for there may be a fraternall , ecclesiasticall communion , not onely internally , but externally , without such an union as makes one politicall combined body , such as here we dispute of ; as , two or three congregations may have communion together , and yet not be one politicall body : twenty synagogues might have communion together in the jewish policy , and yet were not one politicall body : so the churches of galatia might have communion together , yet were distinct churches , not one church ; as also , the churches of new england have sweet and blessed communion , yet are distinct . and though the churches of galatia were called a whole lump , ( as is objected ) yet were they thus by politicall combination ; or as dr. downam ( to mould up a diocesan church ) compares the first church to a great lump of dough , or batch of bread , out of which particular churches were formed into many loaves ; or not rather called a lump by spirituall union and relation , common profession , and fraternall communion , being all the same countrey-men ; so also the apostles had church communion , yet were not a politicall body . kingdoms so may have civil communion and commerce , yet not be one kingdom . object . . if the keys be given to a particular church under the notion of the spouse of christ , a flock of redeemed ones , &c. and then much more to the catholick visible church , which is the spouse of christ , and flock of redeemed ones primarily , and to a particular church onely secondarily ; but the first is affirmed by such as deny such a catholick church : ergo. answ . it is true , the notion of a flock of redeemed ones of the body , and spouse of christ , kingdom , house , &c. doe agree primarily to the church , not of this , but of all ages , and secondarily to the church of this age , colos . . . ephes . . , . and . . the church which is the body of christ existing in this age , the keys are given to it primarily , in comparison of particular churches coexisting with it , as to the chief object and end ; but not to it as a politicall body , in respect of actuall and immediate dispensation thereof : for ( as we have oft said ) if in respect of politicall dispensation the keys belong firstly to the body of christ as his spouse and redeemed ones ; then the church invisible as invisible , rather then visible , must have the dispensation of the keys primarily . it is not said , that the keys are immediately given to a particular church abstractly , as a number of redeemed , but as consociated and politically combined : and in this respect that may be attributed to the part , a particular congregation of redeemed ones , which cannot be attributed to the whole . ex. gr . such a congregation is combined , so is not the whole , nor can be ; such a church may choose a pastor over it , but so cannot the whole ; so a man may tell the particular church , who may convene together , not so the whole . thus far ( through the helpe of christ ) we have endevoured to clear the first point propounded concerning a catholick instituted church . we come now to prove the second point , viz. that jesus christ hath instituted in the gospel a particular church of one congregation , in which , and unto which the actuall and immediate dispensation and participation of all instituted worship doe regularly and ordinarily belong . and here we shall shew : what such a particular church is . how the dispensation of church power and priviledge do belong unto it . for the first , we shall declare our selves in these five propositions . it must be a visible society , for one man cannot make a church , nor can many visible beleevers living severally , without society in severall nations make one church . it 's not every society of visible professors that doe make a church , for then every family of such professors are a church : then two or three ( which our brethren so much condemn ) are a church ; and then a society of women professing the truth may be a politicall church ; then many members of severall churches met to hear a sermon , or any like occasion , make a church ; then a number of professors may constitute a diocesan church , or any like form ; for out of this block , that any number of beleevers made a church , dr. downam hewed out his diocesan church , and so made a fit seat for his diocesan mercury . lastly , then particular churches should have no more any set form prescribed , then civill government , which is as variable as humane wisdome sees meet , for hence a particular church may be melted into any form or mould of civil society ; for imagine a number of professing beleevers , cohabiting either in a city , hundred , wapentake , shire , province , nation , empire , &c. there shall then be so many forms of churches contrary to the principles and unanswerable arguments of our best reformers , who accounted it a great absurdity that the heavenly kingdome of christ should be moulded and framed according to the weaknesse of humane wisdome and policy . it must therefore be a society combined , and that by a covenant explicite or implicite , for it must be such a combined society where the whole have power over its members ; now whatever power one hath over another , if it be not by way of conquest or naturall relation , ( as the father over the childe ) it is by covenant , as husband and wife , master and servant , prince and people ; other powers are but usurpations : it is noted as a prophane speech in brennus , who professed he knew no other rule of justice , then for the greater to subdue the lesse . again , it is such a society as hath an ordinate power , to subject it self to officers , by electing of them to administer ordinances amongst them ; but this is onely a federall society . again , it is such a society , to the making up of which is required something more then faith , acts . . beleevers were added to the lord , or to his church ; so that they were first beleevers , before they were added to the church ; for there may be a number of beleevers converted at one sermon , and immediately scattered into many towns or countreys : now , if faith professed alone , makes not a church , but somewhat more is required , what can that be but foederall combination ? lastly , that , the dissolution whereof doth unchurch a people , doth constitute a church : but breaking the combination dissolves the church , whether by consent , schism , or when god himself removes the candlestick : ergo. though a church be such by combining , and so subjecting themselves to the power of others , yet it must not be herein illimited , but according to the form and mould expressed in the word ; for if they have this power to combine as many , and as largely as they will , then a diocese , province , nation , may combine , and so put themselves under the power of a diocesan , provinciall , nationall society , which is unlawfull ; for the church must be such a form as a man may ordinarily bring offences unto it , according to matth. . tell the church ; but that cannot be in a diocese , much lesse in a province or nation , where the members can neither take notice of the offence , nor ordinarily so much as consent unto any censure acted by any officers in such a church ; nay , further , if their power be unlimited , they may choose a diocesan pastor , one , or many to feed all , or one to rule ( like beza his episcopus humanus ) with subjection in case of error to the censure of all ; nay , hence we see not , but they may choose an universall pastor , and so give away the power to one , if all will agree . in a word , they onely may combine into a politicall body , where the whole may excommunicate any part ; but this cannot be in a combination of many churches into one whole , because no particular church is capable of excommunication , for it is impossible to be cast out of it self , as was said before . a particular church therefore must be such a society as is so combined together , that it may ordinarily enjoy church communion , to exercise church power , to be fed by her officers , and led by them ; hence titus was to set elders in every church , and these elders were such as could ordinarily feed them , by preaching the word , as well as rule and govern them . now that such a congregationall church is the institution of the gospel , appears first by those many scriptures that speak of the churches of one countrey , and in small compasse , as severall churches , not as one , as the churches of judea , samaria , and galil●e , acts . the churches of galatia , gal. . . yea , not only in one small countrey , but in cities , or near unto them ; we read of distinct churches , as corinth , though god had much people there , yet it was one congregation , cor. . . and had another church near to it , viz. cenchrea : also rome , whom the apostle saluting , sends also salutations by them to aquila and priscilla , with the church in their houshold , which shew they were not far from that church of rome . to these add , that jerusalem the first church that was constituted by the apostles , and whose number was the greatest of any that we read of , yet it was but one congregation , as is evident by acts . and chap. . , . what is objected against this to prove it the catholick church , was answered before ; other objections against this , and like examples , shall be considered in their due place , as we meet with them . but we shall not need to say much , that a congregation furnished with its officers is a church according to the institution of the gospel , but there are more objections against the compleatnesse thereof , which yet is proved thus , that church which hath power of all the keys given unto it for actuall administration within it self , is a compleat church : but so hath a particular congregation , ergo. the first part is evident ; because where all the keys are with full power to administer the same , there nothing is wanting ; the assumption is proved thus , if all those officers to whom is given the authoritative power of exercising the keys , be given to a congregation ; then all the keys are so given to it , but so it is ; for since apostles and extraordinary officers ceased , there are no other officers but pastors , teachers , and rulers , called sometimes bishops , sometimes elders : but these officers are given to such a church , as is proved acts . tit. . . and is acknowledged in all reformed churches , who ordain such officers in particular churches of one congregation : ergo. object . . if it be said , that though a congregation hath such officers as have the power of the keys , yet that such must combine with others in way of co-ordination to govern in common , and so to be helped and compleated by them . answ . we grant much help may be had by sister churches , and consultative presbyteries , but that which takes away the exercise of the keys in point of government from the church to whom christ hath given it , doth not compleat it , but take away and destroy the power and liberty of it ; for though the pastor of a congregation may oft consent , yet the major part of the presbytery must carry it , whether he consent or no , and therefore his power is swallowed up . besides , it seems to us a mystery , that every pastor , even such as have no flock , should be pastors of the catholick church , and yet a pastor should not have power to rule in his own flock over which christ hath made him a bishop , and for which flock he must give account unto god. object . . it cannot have a synod , which is one ordinance of god , therefore it is not a compleat church . answ . by this reason a classicall church is not compleat , because it cannot have a nationall councell ; nor a nationall church , because it cannot have a generall councell ; if it be said a classis have all ordinary meanes to a compleat church , we say the like of a congregation . object . . though a town or family being cast alone , may govern as a compleat body ; yet when it stands in a common-wealth , as in england , it may not be so independent , but submit to combinations : so here when a particular congregation is alone , it may govern as compleat ; not so when amongst other churches . answ . if such a town or family have compleat power , and all civill officers within it self , it is not bound to submit to such combinations in a common-wealth , except it be under a superior power that can command the same . as abraham having a compleat government in his family was not bound to combine with the governments he came amongst , neither did he ; in prudence he ioyned in a league of amity and for mutual help with aner , &c. but not to submit to their government : so here a church having compleat officers is not bound to submit to such combinations , except it be proved that any superior power of other churches can command the same . secondly , though a family no● having compleat civill government in it self must combine where it stands in a commonwealth , yet never to yeeld up its family-government over wife , children and servants to rule them in common with other masters of families , no civill prudence or morall rule taught men ever so to practise ; and therefore why in such a case should a church give up the government of it self to pastors of many churches to rule it in common , and not rather as a classis is over-awed by the provinciall onely in common things ; so in congregations pastors should govern their flocks , and onely in things common be under a presbytery . if it be said , that the classis do act in such things only ; for in excommunication of an offender , the offence is common to all . we answer , if so , then why should not the provinciall and nationall churches by this reason assume all to themselves from the classis ? for the offence of one is common to all : as also upon this ground , why should not the classis admit all the members of every congregation under them ? for this also may concern them all . thirdly , here is a great difference , for civill societies are left to civill prudence , and may give up themselves to many forms of government : but churches are bound to use and maintain such order of government as christ hath set in the church , and not to give it up to many , no more then to one : if testimonies were needfull , we might produce zanchi , zwinglius , parker , baines , and others , who are fully with us in this doctrine of a particular church ; yea , dr. downam himself confesseth ; that the most of the churches in the time of the apostle paul did not exceed the proportion of a populous congregation ; and this confession puts us in minde of a witty passage of his refuter , or his epistoler , who against the bishops maintains the doctrine of congregationall churches with us ; with whose expressions , ( for the recreation of our selves and the reader ) we will conclude : the papist , ( saith he ) he tels us ( just as the organs goe at rome ) that the extent of a bishops jurisdiction is not limited but by the popes appointment , his power of it self indifferently reaching over all the world . our prelatists would perswade us ( to the tune of canterbury ) that neither church nor bishop hath his bounds determined by the pope , nor yet by christ in the scriptures , but left to the pleasure of princes , to be cast into one mould with the civill state. now the plain christian finding nothing but humane uncertainties in either of these devises , be contenteth himself with plain song , and knowing that christ hath appointed christians to gather themselves into such societies as may assemble themselves together for the worship of god , and that unto such he hath given their peculiar pastors ; he , i say , in his simplicity calleth ▪ these assemblies , the churches of christ , and these pastors , his bishops . thus much concerning the nature of a particular church , and that it is instituted in the gospel . now in the second place wee are to shew how church government and ordinances are given to it as to the proper subject of the same . where we shall propound these theses for explication of our selves . first , though pastourship considered as an office in relation to a people to feed them anthoritatively , be one of these ordinances given to a particular church : yet christ hath given it for the gathering in of his elect unto the church , and therfore wee grant some acts of the ministery , viz. the preaching of the word , is to be extended beyond the bounds of the church . secondly , seales and other priviledges although de jure , and remotely they belong to the catholique church , or the number of beleevers : yet de facto and nextly they belong properly to this subject which wee speake of , ( as wee hope to make good . ) thirdly , they are not so appropriated to such congregations onely as to exclude the members of those congregations which are unde● the government of a common presbytery or other formes of government , for wee have a brotherly esteeme of such congrega●ions , notwithstanding that tertium quoddam separabile of government , ( as mr. baines cals it ) being a thing that commeth to a church now constituted , and may be absent , the church remaining a church . fourthly , although it be said by some divines , that as faith is the internall form of the church , so profession of faith is the outward form , and that therefore bare profession of saith makes a member of the visible church , yet this must be understood according to the interpretations of some of them who so speak , for there is a double profession of faith ; personall , which is acted severally by particular persons ; and common , which is acted conjointly in , and with a society : the first makes a man of the catholick number of visible saints , and so fit matter for politicall church-society : the other makes a man of the politicall church formally and compleatly ; and in this latter sense profession of faith is the externall form of a visible church , but not in the other . now that in and to this subject so professing , the seals and other ordinances belong may , be proved thus : argum. . first , the seals and other church-ordinances must either belong to the catholick church as such , or to the particular church : but these cannot belong to the catholick in actuall dispensation whereof we now speak : ergo. for that church which is uncapable of actuall dispensation of seales , censures , &c. is uncapable of the participation thereof in an orderly and ordinary way ; but the catholick number of visible beleevers as catholick , and out of particular societies , are not capable of dispensing the same ; ergo. the proposition is evident , for it cannot be shewed that any church in the new testament was ever capable of participating in seals , that was not capable of dispensing them , at least not having a next power to elect officers to do it . the assumption is evident from what hath been proved , that it is no politicall body ( the sole subject of church administrations ) neither in the whole , nor in the parts as existing out of congregations . argum. . if the members of the catholick church be bound to joyn into particular societies , that they may partake of seals , &c. then the seals are not to be administred immediatly to them , for then they should have the end without the means . but they are bound to joyn in such societies for that end , for otherwise there is no necessity of erecting any particular churches in the world ; and so all the glory of christ in this respect should be laid in the dust , and these particular temples destroyed , and thus a door of liberty is opened to many to live loosely without the care and watch , and communion of any particular church in the world . argum. . if the seals are to be administred immediately to beleevers , or professing beleevers as such , then they may be administred privately to any one where-ever he be found ; but that were very irregular and against the common doctrine of protestant divines , who give large testimony against private baptism , or of the lords ▪ supper , neither doe we see any weight in the arguments of the papists or anabaptists alledged for the contrary . argum. . lest we seem to stand alone in this controversies , let the arguments produced by didoclavius , and him that writes concerning perth assembly against private baptisms , be considered , and it will be found that most of them doe strongly conclude against administration thereof to any but church-members . argum. . the learned author mr. ball in this his dispute against our conclusion : yet in his discourse let fall sund●y ▪ things that confirm it ; as when he describes the catholick church to be the society of men professing the faith of christ , divided into many particular churches . whence we argue , if the catholick church existeth onely in these particular churches , the seales must onely be given to them and the members thereof ; also , that baptism is a solemn admission into the church of christ , and must of necessity be administred in a particular society : whence three things will follow ; first , that baptism sometimes administred privately by the apostles is not an ordinary pattern . secondly , that baptism is not to be administred to beleevers ( as such ) immediatly , if of ▪ necessity it must be administred in a particular society . thirdly , joyning to some particular society being an ordinance of god of so great concernment ; & if baptism must be administred in it , why ought not , why may not such joyn to that society ? ( at least as members for a time . ) also when he saith divers times , that men are made members of the church by baptism , ( speaking of such churches as choose officers over them ; ) yea , that the apostles constituted chrches by baptism , and the like , ( which we shall note in the answer ; ) now what doe these argue but a yeelding of the cause ? for if the apostles made members , and constituted churches by baptism , this was onely sacramentally , and if so , then of necessity they must be really members of such churches before baptism . thus we have run through this large field of the catholick and particular church , which hath detained us longer then we intended ; yet , to prevent mistakes from any thing that have been said concerning the union , communion , and combination of the churches ; we shall add these two things . we observe that the scripture speaks of the church , sometimes as one body , sometimes as many , and therefore called churches ; and hence our care is to preserve not onely the distinction of churches , ( as many by particular combinations ) but also their unity , as being one by spirituall relation . association of divers particular churches we hold needfull , as well as the combination of members into one ; yet so as there be no schism of one from another , nor usurpation of one over another , that either one should deprive the rest of peace by schism ; or many should deprive any one of its power by usurpation ; hence a fraternall consociation we acknowledge ; consociation we say , for mutuall counsell and helpe , to prevent or remove sinne and schism ; yet fraternall onely , to preserve each others power ; consociation of churches we would have cumulative , ( not in words , but in deed ) to strengthen the power of particular churches , not privative , to take away any power which they had from the gift of christ before . for as on the one side it may seem strange that one church offending should have no means of cure by the conceived power of many ; so on the other side the danger may appear as great , and frequently falls out , that when many churches are scandalous , one innocent church may be hurt by the usurpation of all . and hence we see not , but that fraternall consociation is the best medicine to heal the wounds of both . we utterly dislike such independency as that which is maintained by contempt , or carelesse neglect of sister churches ; faciunt favos & vespae , faciunt ecclesias & marcionitae , saith ter●ullian . we utterly dislike such dependency of churches upon others , as is built upon usurpations and spoils of particular churches . having thus largely digressed for the clearing of the foundation of the dispute in hand , we desire to be excused if we be the more brief in our answers to particulars , which now we shall attend unto as they lye in order . chap. vi. reply . the seals are given unto the church not onely in ordinary , ( as you say ) but also in extraordinary dispensation , &c. and when you say , the dispensing of the seals is an ordinance given onely for the edifying of the church gathered , must it not be understood of extraordinary dispensation as well as of ordinary , &c. added these words [ ordinary dispensation ] were , to prevent the objection which you foresaw might be made from the apostles practice and example , but so as they cut asunder the sinews of the consideration it self , and make it of no force . answ . before we come to the particulars of the reply , it is needfull to clear our meaning from this mistake about the word [ ordinary dispensation ; ] which being rightly understood , it will appear that it no way cuts the sinews of the consideration as is objected . for whereas , first , you extend the opposite term , [ extraordinary dispensation ] to the whole generall practice of the apostles and evangelists ; and secondly , take it for granted , that their practice was not to baptize members of particular churches : we neither intended the first , nor doe we grant the second ; as for the first , we acknowledge freely that the apostles and evangelists ordinarily and generally practiced according to comon rules in this point of baptizing , as well as in other , and left their practice for our pattern , and therefore their ordinary practice in this thing we shall stick to ; yet they having not onely extraordinary power above pastors and teachers , but also having sometime an immediate call unto some acts and speciall guidance of the spirit to warrant what they did , therefore there were some of their actions , especially in respect of some circumstances thereof , which ordinary pastors ( not so assisted ) may not doe ; as in this case when they baptized in private houses , in the wildernesse alone , and not in the face of a congregation , &c. and therefore if in some few cases some doe think they did not baptize into a particular church ; yet if their ordinary practice were otherwise , we ought to imitate the ordinary , not some extraordinary cases ; and thus the sinews and force of the consideration remains strong , notwithstanding this word of [ ordinary dispensation : ] and that this was our meaning , was not hard to discern , by the scriptures cited in the answer , to prove the seales are given unto the church in ordinary dispensation , amongst which , acts . , , . containing the apostles first practice in this kinde are expressed ; and mr. ball took notice thereof , as appears by his own reference to the same afterwards , though in his printed reply those quotations bee wholly left out : let us consider whether the apostles ordinarily did not baptize into particular churches ; and this may be proved from the stories of their ordinary practice : first , it will be easily granted that the apostles did gather disciples into particular visible churches , but there is no other time or season of doing it can be shewed in all the stories of their acts ; yea , sometimes they were so suddenly called away , or enforced away by persecution after they had converted disciples , that it is very improbable , if not impossible , they should do it at all , but when they converted and baptized them , as acts , . & . . &c. but to come more particularly unto the story it self , the apostles first , and exemplary practi●● being the best interpreter of their commission , and of their ordinary proceeding therein ; the first converts which the apostles baptized after the visible kingdom of christ was set up ▪ were those in that famous place , acts . . concerning whom observe , first ; that the apostle peter not onely preached unto them repentance and faith in the name of christ , with promise of remission of sins , and that they should be baptized , but according to that commission , mat. . with many other words he exhorted them , saying , save your selves from this untoward generation , being the very scope of his exhortation ; and this implies a gathering of themselves to the fellowship of the saints ; and al this word they gladly received before they were baptized . when the holy ghost , vers . . declareth their baptizing , he records withall their adding to them , the latter being an exegesis of the former , and that the same day , as being performed at the same time ; and indeed when a convert publickly professeth his faith in christ , is it not as easily done , to receive ▪ him to a particular visible church , as into the catholick before baptism ; but first to baptize them , and then the same day to add or joyn them to the church , is altogether unprobable . and that this adding was to a particular church , is sufficiently proved before . the next place you may note , is acts . . where the holy ghost omitting the baptizing of those beleevers , yet speaks of their adding to the lord , as if the one implyed , the other ; and that their adding to the lord , was by their joyning to the church , is evident by the opposition between verse & of the rest durst no man joyn himself to them , but beleevers were the more added to the lord. in the conversion of samaria , although so great a work is declared in so few words in one verse , act. , . yet the text puts a manifest distinction of philips doctrine between the things of the kingdom of god , and the name of jesus christ : which plainly enough sheweth , that they taught the observing of the order of the kingdom of christ , as well as the doctrine of the name of christ , the object of saving faith . and this they received by faith , and professed before they were baptized . now the first and most famous examples of the apostles perswading that so they practised , why should we doubt of their like practice in other examples when nothing , is said that contradicteth the same ? as acts . in the baptizing of cornelius his house , where so many were met , and the holy ghost fell on all ; why should we think the apostle peter baptized them , and left them out of the order of christ , wherein they should worship him , and be edified in the faith ? if we doubt of it , because the scripture is silent therein , we may as well question whether those beleevers , acts . . & . . & vers . . whether any of these confessed their faith , or were baptized , for nothing is said thereof : so likewise acts . where we read of many beleeving , turning to the lord , vers . . of the adding others to the lord , vers . . but nothing of their confession of faith or baptism , and yet they are called a church ; whereby it appears that the holy ghost sometime expresseth their baptism without joyning to the church ; and sometimes joyning without baptism , and sometime he expresseth both , acts . . and therefore hence we may conclude the like of the case of lydia and the jaylor ; considering the former practice of the apostles : and that the apostle speaks so expresly of a church at philippi in the beginning of the gospel , phil. . at which time we have no more conversions expressed but of those two families ; at least , they were the most eminent fruits of pauls ministery at that time ; and it is very probable the church was gathered in lydia's house , seeing paul going out of prison to her house , he is said to see the brethren , and comfort them , so departing , verse . besides ; why might not the apostle baptize them into that particular visible church in such a case , as well as into the catholick , or all churches , as some say , they professing subjection to christ in every ordinance of his , with reference to that church he had there constituted ? the fulnesse of power in the apostles might doe greater matters without breach of order , though no rule for us so to do ; neither is it strange from the practice of those times to begin a church in a family , seeing the apostle speaks of churches in three severall families , rom. . . col. . . phil. . which though many understand to be called churches in regard of the godlinesse of those families ; yet i● we consider ; first , how many eminent saints the apostle salutes , ( who no doubt ●ad godly families ) not so much as naming their housholds ; much lesse giving them such a title , but onely to these three named . secondly , how distinct his salutations are , first the governors , and then the church in their house . thirdly , that the apostle doth not onely send his salutations to the church in the house of aquila and priscilla , rom. . . but also keeping the name of a church , he sends salutations from that church to the church of corinth , cor. . . all which doe strongly argue there is more in it , then that they were godly families , and therefore may perswade us that there were indeed constituted churches in those families , though other christians also might joyn with them . thus having cleared our meaning , and the consideration it self , there will remain very few extraordinary cases , ( if any ) of whom it can be proved , they were not joyned to some particular church when baptized ; as that of the eunuch , which as it was done by an extraordinary immediate call of philip so to doe ; so also there was a speciall reason thereof , the lord intending thereby , rather by him to send the gospel into ethiopia , then to retain him in any other place , to joyn with his church : and the baptism of paul , who as without the ministery of the word he was converted by the immediate voice of christ , so he was baptized by the immediate call of ananias so to do . now let us proceed to consider what further is replyed . reply . the seals baptism and the lords-supper are given to the church , not onely in ordinary , but also extraordinary dispensation : true baptism is not without the church , but in it , an ordinance given to it . the sacraments are the seales of the covenant to the faithfull , which is the form of the church tokens and pledges of our spirituall admittance into the lords family . hence it is inferred , that if the seales in extraordinary dispensation were given to the church , and yet to members of no particular church , then also in ordinary dispensation it may be so . answ . it will not follow ; for first , if the apostle in extraordinary cases baptized privately , will it follow that in ordinary dispensation it may be so ? secondly , if because the ministery be given to the church , and extraordinary officers were not limited to particular churches ; will it therefore follow that in ordinary dispensations , ministers ought not to be given onely to particular churches ? thirdly , as we have oft said , that seals belong de jure to all beleevers , as such , as members of the catholick church , ( they being given unto it firstly , as to its object and end ) and all that are truly baptized , are baptized into it , and thus never out of it , as being tokens of our spirituall admittance into the lords family both in ordinary and extraordinary dispensation ; but doth it hence follow that actuall fruition of the seales ( of which the question is stated ) may ordinarily be had or given to such as set loose from all societies ? the apostles had extraordinary power , being generall pastors over all persons beleeving as well as churches ; and therfore at some times by speciall guidance of the spirit they might doe that which ordinary pastors may not do . reply . secondly , as the seals , so the word of salvation preached and received , is a priviledge of the church , &c. if by preaching be meant the giving of the word unto a people , to abide and continue with them , and consequently the receiving of it at least in profession , then it is proper to the church of god. answ ▪ we grant , ( in some sense ) it is a priviledge , and proper to the church so to have the word ; but this no way takes away the difference between the seals and the word , which the answer makes , viz that the word is not such a peculiar priviledge of the church as the seals , in that the one is dispensed not onely to the church , but also to others for the gathering of them , which is not so in the seals , for the word of god received in corinth abiding with them , professed of them , was not so peculiar , but an idiot comming in might partake in the same , but not so in the sacraments , cor. . reply . the word makes disciples , the word given unto a people is gods covenanting with them , and the peoples receiving this word , and professing their faith in god through jesus christ , is the taking of god to be their god , the laws and statutes which god gave unto israel , were a testimony that god hath separated them from all other people : the word of reconciliation is sent and given to the world reconciled in iesus christ , and they that receive the doctrine , law , or word of god , are the disciples , servants , and people of god. answ . in these words , and that which follows in the second paragraph , there seems to be a double scope : first , to prove the word proper to the church ; to which is answered afore . secondly , that where-ever the word of god is , there is the true visible church ; and so where the true worship of god is , there is a mark of the church , especially where it is received and confessed . to which we answer : there is a covenanting between god and man , which is personall , and so whosoever receives the word of gods grace by faith sent unto him by god , enters into covenant to be his , and that before he makes any visible profession thereof , and so every beleever is a disciple , a servant of god , and one of gods people , but many thousands of these considered onely in this their personall relation to god , doe not make a visible church , many such might be in the world , but no members of the visible church , until they came and joyned to the church of israel of old , or to the visible churches in the new testament . there is a sociall or common covenanting between god and a people , to be a god to them , and they a people unto god in outward visible profession of his worship ; and so the lord took abraham and his seed into covenant , and renewed that covenant with them , as an holy nation and peculiar people to him ; and in this covenanting of god with a people , whereby they become a church , there is required , first , that they be many , not one . secondly , that these many become one body , one people . thirdly , that they make visible profession of their covenant with god really , or vocally . fourthly , that this covenant contain a profession of subjection to the ordinances of gods worship , wherein god requires a church to walk together before him : and all these may be seen in the church of israel , who received gods laws indeed , but so as they became one people to god , visibly avouched god for their god , received and submitted unto all the laws of his worship , government , and other ordinances . and this is expresly or implicitly in every true visible church , though more or lesse fully and purely . now if you intend such a covenanting of a people with god , by a professed receiving of his word , and subjection to his ordinances ; we grant such to be true churches , and to such the seals do belong ; and therefore we willingly close with the conclusion that follows , they that have received the word of salvation entirely , and have pastors godly and faithfull to feed and guide them , they and their seed have right to the seals in order . and they that joyn together in the true worship of god , according to his will , with godly and faithfull pastors , they have right to the sacraments , according to divine institution . these conclusions we willingly embrace , and inferr , that if the seals belong to such a church , then to particular congregations . for where shall we finde a people joyning together with godly pastors , but in such particular assemblies ? for we doubt not our brethren doe disclaim all diocesan pastors or provinciall , &c. reply . that there is now no visible catholick church in your sense , will easily be granted , &c. if this be granted in our sense , so that there be no such catholick church wherein seals are to be dispensed ; then it will fall to be the right and priviledge of particular congregations , to have the seals in the administration proper to them ; and so the cause is yeelded ; but because there is so much here spoken of the catholick visible church , and so much urged from it , we shall refer the reader to what is said before , onely one thing we shall note about the instance of athanasius , that a man may be a member of the catholick visible church , but of no particular society . reply . you say it is evidenced , in that a christian ( as athanasius for an example ) may be cut off unjustly from the particular visible church , wherein he was born , and yet remains a member of the catholick visible orthodox church . answ . this case proves nothing ; for look how such a christian stands to the catholick , so he stands to the particular church : if he be unjustly censured , as he remains before god a member of the catholick , so also the particular church , for clavis errans non ligat : and in respect of men , and communion with other churches in the seals , if they receive him , being satisfied that he is unjustly cast out ; they may receive him , not for his generall interest in the catholick church , but in respect of his true membership in the particular church , that unjustly cast him out : whereas , if the churches were not perswaded but that he were justly cast out of the particular , they ought not to admit him to seales , were he as orthodox as athanasius himself in doctrine , and as holy in his life . reply . though there be no universall congregation , nor can be imagined , yet there are and have been many visible assemblies or societies , true churches of christ , to whom the prerogative of the seals is given , which have not been united and knit together into one congregation or society in church-order . for every society in covenant with god , is the true church of god. for what is it to be the flock , people , or sheep of god , but to be the church of god ? and where there is a covenant , there is the people of god , &c. answ . this assertion seems to us very strange to fall from that reverend and learned author , being a foundation of many inconveniences and absurdities , and tending to overthrow the order of christ in his visible churches ▪ for , first , if this be so , that every society in covenant with god , be the church of god , then men may set up as many forms of visible churches as they please , ( if the people be in covenant with god visibly at least ) the archdeacon with his commissary , priests , churchwardens , &c. being in covenant with god , are a true church : so the diocesan bishop in his cathedrall with his clergy , or any such assembly , are the church of god ; or what other form-soever men will devise , may goe for the church of god , and to them belong the seals , and ( you may as wel say ) discipline , and all ordinances of god , if they bee the true church . secondly , upon this ground every company of godly christistians in covenant with god , meeting in fasting , prayer , &c. are the true church of god , and to them ( as such ) the seals belong , and sending for a true minister of the catholick church , they may have baptism and the lords-supper administred , and by the same reason discipline also : yea , if but two or three ( as you say ) being in covenant with god , meet together in their travail at an inne , &c. are the church of god , especially every christian family is the church ; for they professe the entire faith , joyn ( daily ) in prayer and thanksgiving , receive the truth of god to dwell amongst them , are in some measure obedient unto the commands of god , and in covenant with god : and therefore being the church of god , why not call for a minister , and have seals ordinarily dispensed to them ? thirdly , upon this ground a company of christian women in covenant with god are a church , to whom the seales belong ; and who sees not , how all orderly dispensation of gods ordinances , and the whole order of visible churches in the gospel would be overturned by this assertion ? we verily beleeve this author was far from admitting these things , but the position it self will unavoidably enforce the same . neither can we impute this assertion to any inconsideratenesse through heat of disputation . for if any shall maintain the personall covenant of people with god to be sufficient to constitute visible churches , and not admit a necessity of a more publick or generall covenant explicite or implicite , whereby a company of christians are made one people , joyning in one congregation to worship god in his holy ordinances , and walk together in his ways , they must of necessity acknowledge every society in covenant with god to be a church , as here is said ; and therefore admit all forms of churches , and all families , &c. to be churches , and so bring in the confusion objected , which we desire may well bee considered . all your arguments stand upon that ground of personall covenant with god , which is too weak to bear up that conclusion , to make all such visible churches to whom the seals belong , as the absurd consequences thereof shew . these reasons , and the scriptures in the margent ( some of them ) will prove them fit matter for visible churches , and that they have a remote right unto the seals of that covenant , ( which we grant ) but they will not prove every society of such to bee true churches , having immediate right to have the seals dispensed unto them . reply . fifthly , if it be granted that the seals are the prerogative of particular visible churches , known and approved christians amongst us are members of such churches , and so to be esteemed amongst you , &c. and every visible beleever professing the pure entire faith , admitted to the right and lawfull participation of the sacraments , is a visible member of the true church , if he hath neither renounced the society , nor deserved justly to be cast out by excommunication , or church censure , &c. and if known and approved christians , members of our churches comming to new-england , shall desire to have their children baptized , or themselves admitted to the lords-supper , before they be set members amongst you ; we desire to know upon what grounds from god you can deny them , if you acknowledge our churches , ministery and sacraments to be true , ( as you professe ) and the members of the church be known and approved , orderly recommended unto you . answ ▪ we grant all this here expressed for the substance , however some reasons spoken unto before intermixed we passe over , and to your question we frame a ready answer from your own words . for , first , you grant , that if such members have renounced that society wherein they did partake of the seals , they are not to be reputed members of it ; and this is generally the case of all approved christians among us , who though they doe not so renounce the churches that bare them , and gave them suck , as no true churches ; yet seeing they were grown so corrupt many ways , as they could neither enjoy some needfull ordinances , nor partake in those they had without sin , they have therefore renounced and forsaken all further communion with them , and membership in them ; and so by your own grant , neither themselves , nor the churches here can take them as members of your churches , to receive them under that respect . secondly , if any yet have not so far renounced those churches they belonged unto , yet they are not orderly recommended unto us , which also you grant ought to be , and indeed otherwise we may oft receive persons justly excommunicate , or such as are no members of churches any where , or otherwise under great offence , as frequent examples amongst our selves doe shew , though the church may think well of such as offer themselves . what else follows in this paragraph , is the same in substance , and much of it in words also , that we have answered before ; and therefore we passe it over ; and that of the jewish church we shall speak to after . as for that you desire leave to set down , and us to examine what may be objected against that we affirmed , that the distinct churches named in the new testament were congregationall societies ; we shall consider as followeth : reply . the number of beleevers were so great in some cities , that they could not conveniently meet in one place as one assembly to worship god according to his will , and for their edifying , as in samaria , jerusalem , antioch , ephesus . answ . although we expected not objections in this case against the currant tenent of our godly reformers , baine , parker , &c. with whom we joyn ; and we might refer you to them for answer to this beaten objection of the prelates ; yet we are not unwilling to examine what is said in this digression . the argument stands thus : if the number of beleevers were so great in some city , as could not meet in one assembly to edification ; then there was some other form of a church besides congregationall ; but so it was in samaria , &c ▪ answ . we deny the consequences , for when they grew to so great a number , they might fall into more congregationall churches , and so no other form arise from the multitude ; but we suppose you mean of such a multitude as is called a church ; and therefore to answer to your assumption , we deny that any such multitude of beleevers as is here called a church were so great as could not meet to edification : and first concerning samaria . reply . that there was a church gathered in samaria , will not be denyed , for they received the word , and were baptized ; but that the church in that city was onely a congregationall assembly , is more then can probably be concluded . answ . we grant a church or churches were gathered in samaria ▪ and we accept your reason as good , because they received the word , and were baptized , where ( by the way ) you grant what we pleaded for before , that the apostles gathered churches , when they baptized them : but that there was but one congregationall assembly , lyes not in us to prove , untill you prove that all the beleevers were called a church , or one church , which doth not appear in the whole story , acts . nor any other where that we can finde ; and it is very probable that as philip converted and baptized so great a multitude at severall times , and gathered them into the church or churches as he baptized them , so he might gather severall churches , as well as one , seeing that none doubt but that congregationall churches are an ordinance of christ , what ever men contend for beside . and therefore be the number of beleevers in samaria as great as you would have it , it proves nothing . reply . the church at jerusalem was one , and distinct , yet encreased to , then to , &c. answ . be it so , the increase was very great ; yet so long as they are called one distinct church , it was one congregation , viz. untill they scattering by the persecution about stephen , acts . . which is evident by these two arguments . first , acts , &c. where we see the added to the . they have their communion together described : in regard of their spirituall communion , to be in the apostles doctrine , fellowship , breaking of bread and prayer , verse . secondly , in regard of their outward communion in the good things of this life ; they bad all things common , and sold their possessions , &c. verse , & : now the manner of both parts of this communion in respect of time and place is described , verse . viz. in their spirituall duties ; they continued daily with one accord in the temple . and secondly , in respect of their outward communion in their states , they eat their meat from house to house ; this latter requiring many tables and many houses to provide for them ; so that although in their outward communion , it was in private houses , yet their spirituall communion it was with one accord in one place , viz. the temple , where they had room enough ; being the place erected for a nationall church ; and having favour with all the people , were not interrupted therein by any persecution . we need not step out of our way to reply to all that is said against this reason . it is enough for us to note , that they daily with one accord met , and that in the temple , which is not answered by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this appeareth , acts . , . where it is evident the election of deacons was before , and by the multitude , verse . by the whole multitude , verse . and this was the last church-meeting and church-act we read of before their scattering ; neither can it appear that the jews and grecians , whose widows murmured were two distinct congregations ; but the contrary is evident , in that the deacons were chosen al by the whole , and for the whole , not distinctly so many for this , and so many for that church , as it was needful if they were two churches . these proofs being so clear , the inconveniences objected are of no force , and sufficiently answered by many examples of as great assemblies meeting ordinarily to edification ; as beside the auditory of chrysostome , cited by others ; the assemblies of stepney in london , y●rmouth in norfolk , and others in our experience . beza , a man not loving to hyperbolize , saith , that being in paris , there met at a sermon * . and of a synodall assembly that they received the lords-supper no lesse then . beza epist. . reply . without question the number of beleevers at antioch was not small , of which it is expresly said , that a great number beleeved , and that a great multitude were added to the lord by the preaching of barnabas , &c. and therefore we may think the church rose to such a bignesse as could not well assemble in one congregation , acts . . & . . answ . in that place , acts . . the great number that beleeved , was the fruit of all the scattered christians at phenice , cyprus , and antioch ; for the hand of the lord was with them all , and their whole successe is summed up together , nothing said before of the other places . though paul and barnabas taught much people , yet it proveth not that this much people were converted to the church . though much people were added to the lord , yet doth it follow they were more then could meet in one congregation ? and if first disciples were there called christians , must it needs be for their number , and not rather for eminent likeness to christ , with other specialities of providence ? it is expresly said , the church was gathered together , acts . . which is not meant of the elders onely , as if they onely could meet ; for chap. . . they gathered the multitude together ; so that it was not such a number but might meet together in one place . reply . the number of beleevers was great at ephesus , where paul preached two years ; all that dwelt in asia heard the word ; a great door and effectuall ways open to him , where the shrines of diana her temple were in danger to be set at nought ; where those that used curious arts , burnt their books openly : which could not be done without great danger of the church , unlesse a great part of the city had beleeved , acts . , , . answ . be it so , that many were converted , and the word grew mightily ; this proves not that all who heard paul , were of the church of ephesus , for then all asia should be of that church , ( acts . . ) who did hear the word both jews and gentiles ; as for the danger of the shrines , and diana's temple to be set at nought , a little spark might kindle such fears , and raise such outcryes in the covetous craftsmen , by whom the whole city was set in a superstitious uproare ; our own experience may teach , how soon a prophane people will cry out against a faithfull minister before he hath converted ten men in a city . that they could not burn their books openly without danger to the churches , except a great part of the city beleeved , seems a strange reason : as if beleevers durst not professe openly , except they had a great number to maintain them with club-law : open profession in those times even amongst a few , was not wont to be daunted with the grim looks of persecution . and lastly , we grant ephesus might be a numerous church ; yet neither there , nor any thing that is said from rev. . . ( hear what the spirit saith to the churches ) can perswade us that it was any more then one congregation ; for that argues no more , that ephesus was a compound of many churches , then that it was compounded with all the other six churches of asia ; yea , the churches of all the world : for what the spirit speaketh to one church , is spoken for the use of all . reply . it is not essentiall to the church to meet together in one place ordinarily , nor is the society broken off by persecution , when their meeting together in one place be interrupted . answ . it is true ; one church or society by persecution or otherwise , may meet in severall companies ; neither doe we say , that place , or meeting in one place , is properly essentiall to the church , yet it is necessary both necessitate praecepti & medii , to be able at least so to doe : for though it be not necessary to the unity of the society thus to meet together , yet it is necessary to the communion thereof in all ordinances . it is not necessary to the unity of a classicall presbytery to meet ordinarily in one place , but unto the communion thereof it is necessary . when the papists to maintain their private masses , say , that place is but accidentall to the ordinance : and that christians are not bound to the circumstance of place ( as hardin objects ) any more , then to observe dayes , moneths , times , condemned as beggerly elements by the apostle , gal. . as also , that all the faithfull are united together by the sacrament , though they meet not in the same place , as the ancients note : how doth learned chamier answer them ? he tels them , that although this or that particular place is not necessary , yet a place indefinitely taken is : and that the sacrament is restrained to be administred in a place , because it cannot be administred but conventu fidelium ; and this conventus must be in some place : and he adds , that although all the faithfull have communion in the sacrament , though they meet not in one and the same place ; yet this ( he saith ) is to be understood of spirituall , not sacramentall communion ; nunquam enim auditum , qui hierosolymis erant , sacramentaliter communicasse cum iis qui alexandriae : and therefore he thought communion in one place together necessary to church-communion , as wee doe . reply . seventhly , seeing then both the seals in ordinary and extraordinary dispensation , &c. answ . this , with that which follows , being but a recapitulation of the severall replies made , we shall leave it to the judicious , having well observed our answer , to embrace or reject the conclusion . chap. vii . consid . . reply to the second consideration of the answer . the proposition is granted , that the dispensation of the sacraments both ordinary and extraordinary , is limited to the ministery ; but in that you alledge for confirmation some things may be noted : the first institution of baptism is not contained in that passage , but confirmed , for the seals were instituted before his death , &c. answ . the proposition being granted , and the proof mat. . . being ( we doubt not ) pertinent in the authors own judgment , as well as ours ; brotherly love might easily have passed over greater mistakes then the answer seems to have fallen into : for , by first institution here , we meant no more , then that it is the ordinance of christ himself , instituted in that first time of all divine ordinances . we were not so ignorant to think there was no use , and so no institution of baptism before the death of christ ; and therefore this confutation might have been spared . reply . secondly , we see not how you can apply that text , matth. . to preaching by office ; which by your exposition is a dispensing of a fit portion to every one of the household ; and it is plain the apostles were sent to preach to every creature , &c. answ . as if that commission , matth. . did not authorize them also , and require them to dispense fit portions to the churches : did not the care of all the churches lye on the apostle , cor. . . so also cor. . . were not apostles given to the church for the edifying of the body of christ , &c. as well as other officers ? ephes . . , . cor. . . and therefore this note also might well have been spared . reply . thirdly , if under the power of the keys you comprehend preaching by office , dispensing seals , &c. we deny the power of the keys to belong to the church , or community of the faithfull , in those passages which speak of this power , the execution of this authority is given to them to whom the authority is committed . answ . this of the power of the keys , and the execution thereof , was onely in the answer touched by the way , to prevent the objection of some . it is well known that it is no new opinion to hold , that the church is the first subject of the keys , and to alledge matth. . & . for the same , and therefore might as well have been set in the margent ; many ancient divines , and our own modern , as fulke , whittaker , baine , parker , and others , as robinson , if there were not a desire to possesse people with that conceit , that we goe in new ways with the separatists alone . we distinguish between power and authority : there is a power , right , or priviledge , as joh. . . which is not authority properly so called ; the first is in the whole church , by which they have right to choose officers , acts . & . receiving members , &c. authority ( properly so called ) we ascribe onely to the officers under christ to rule and govern , whom the church must obey . now we grant that where authority is given , there power to exercise it is given also , as mat. . joh. . &c. it is given to the apostles and ministers ; and so where power is given to the church , there power to exercise the same orderly is given also , as mat. . cor. . cor. . . reply . if the power of the keys be given to the church , the apostles themselves must derive their authority immediately from the church , and not from christ ; for the power must be derived from them unto whom it was given , &c. answ . we deny your consequence , for the lord may give power to his church in all ordinary cases , and yet reserve to himself that prerogative to doe what he please immediately without the church , as is cleare , that in this case he hath , first calling his twelve apostles , mat. . before he instituted the church of the new testament , after he was pleased to use the ministery of the church , acts . to choose two , and take one of them immediately by a lot ; and when paul was called he appeared to him immediatly , and called him both to the faith , and to his apostleship , whereby it is clear that their call is a reserved case . reply . if ministers dispense the seals as the stewards of christ , from whom they receive their authority immediately ; then the power of the keys is not in the community of the faithfull ; if as the servants of the church , from which they derive their authority ; then the office of a minister is not the immediate gift of christ ; nor the minister so much the servant of christ , as of the church from whom he must receive lawes , in whose names he must doe his office , and to whom he must give account . answ . this objection will hold as strongly against any other subject of the keys that can bee named , ( as classes , synods , or church catholick ) and therefore by this manner of reasoning the lord jesus must doe all things immediately himself in choosing officers , &c. or else his ministers must receive laws , doe all in the name of such as he delegates to that work of administration under him , and therefore let others look to answer this objection as well as we : our answer is briefly & plainly this , the office is the immediate institution of christ , the gifts and power belonging thereto are from christ immediately , and therefore he ministers in his name , and must give account to him , pet. . and yet his outward cal to this office , whereby he hath authority to administer the holy things of christ to the church , is from christ by his church , and this makes him no more the servant of the church , then a captain ( by the leave of the generall ) chosen by the band of souldiers is the servant of his band. wee see in this reply here and elsewhere how apt men are to cast this odium upon this doctrine , and to ranke us with separatists in it , but it is easily wiped off and stickes as fast upon the classes , synods , catholick church , or any other subject of this power . reply . if the communitie of the faithfull have to doe in all matters of the body , to admit members cast out , make and depose ministers , &c. by authority from christ , wee cannot see how in your judgement the execution of the power of the keys is concredited to the ministers . answ . if the power , priviledge and liberty of the people be rightly distinguished from the authority of the officers as it ought , a dim sight may easily perceive how the execution of the keys by the officers authoritatively may stand with the liberties of the people in their place obedientially following and concurring with their guides , so long as they goe along with christ their king and his lawes , and cleaving in their obedience to christ dissenting from their guides , when they forsake christ in their ministrations ; if there need an ocular demonstration hereof , it is at hand in all civill administrations wherein the execution of laws and of justice in the hands of the judges and the priviledge power or liberty of the people in the hands of the jurours . both sweetly concurre in every case both civill & criminall ; neither is the use of a jury onely to finde the fact done , or not done , ( as some answer this instance ) but also the nature and degree of the fact in reference to the law that awards answerable punishments ; as whether the fact be simple theft , or burglary , murder or manslaughter , &c. and so in cases of dammages , costs in civill cases ; whereby it appeares , that although the power and priviledge of the people be great , yet the execution authoritatively may bee wholly in the officers . reply . fourthly , that which you adde , that god will not vouchsafe his presence and blessing to an ordinance but when it is dispensed by those whom hee hath appointed thereunto , must be warily understood , or it may occasion errors and distractions not a few , &c. answ . wee shall not contradict your warinesse in this case , for wee acknowledge a presence of god with his ordinances administred by such as hee appoints , though some corruptions bee admixed , in the entrance and administrations ; but wee doubt not the presence and blessing of god is more or lesse according to the purity or corruptions of the administration and participation of his ordinances : but what need there was , or use of this note wee see not , our words were sound , and safe enough , but it seemes your tendernesse of the standings of ministers and ordinances in england occasioned this warinesse , and wee deny not what you say , that gods presence , and blessing upon his ordinances dispensed by us gave some approbation to our standing and to his ordinances , the lord mercifully passing over our many corruptions : but this will no way give allowance to the many grosse corruptions , and defects which cleaved to our standings , and administrations , nor to the continuance of any in such corruptions after the discovery thereof . reply . secondly , as for the assumption , that pastors and teachers are limited to a particular church or society , but that flock is not ever one congregationall assembly meeting in one place , neither the bond so straight , whereby they are tyed to that one society that they may not upon occasion performe some ministeriall act of office in another congregation , or to them that bee not set members of their proper assembly . answ . for clearing of the the assumption , that wee may give the more distinct answer , wee shall take leave to explicate our selves concerning the limitation of the ministery to the church , which it is like they who drew up the answer had formerly done , had the times then been as criticall as they are growne since . ▪ when we say the ministery is limited to a particular church , wee doe not so limit it to a congregation under her owne presbytery , as to exclude from communion in the seales , many congregations standing under one common presbytery , as wee have formerly said , we honour the reformed churches of christ jesus , and the godly members thereof . ▪ when wee say the seales are limited to a particular church or congregation because the ministery is so limited ; our meaning is not of that congregation onely whereof the ministry is , but of any congregation in generall . ▪ when wee say that where a minister hath no power , he may not do an act of power , this is to be so understood , that hee cannot performe such an act , as an officer over them or unto them as to his proper flock , the office being ( as wee said ) founded in the relation betweene the church and the officer , such a stated power as an officer over his owne flocke , hee hath not to those of other congregations partaking in his owne church , or in any act of his office in another church ; yet an occasionall act of power , or precaria potestas , charitatively to put forth an act of his office to those in an other church , over whom he is no officer , wee see not but he may ; but then this act of power is not towards them as over his owne flocke ; for two things are cleare to us . . that an officer of one church , is no officer over those of an other church , as not being his proper flocke , for there being no office of pastour at large without power of office , and the power that a pastour hath over others , being by the election of those that chose him their officer , who thereby become his proper flocke , hence he hath no power as an officer over those of an other flock , unlesse he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that such an officer may put forth acts of his office towards those that are not of his proper flock . e. g. a minister ex officio , & as a pastor , not barely as a gifted man only may preach for the gathering in of those that are out of the church , as well as for the edificaon of those that are within , ephe. . , . and yet these are not his proper flock ; it is the office of every pastour to preach the gospel , the meanes of converting , and therefore not onely to intend but to attend the conversion of men , ( especially in preaching to his owne congregation ) for christ hath sheep , ( which are his flock ) to bee gathered into his fold , which are not the ministers proper flock , and the pastour is the minister of christ , as well as the pastour of his owne flock , and therefore he is to intend their gathering in as well as the good of his owne flock . againe , as he hath the keys of office by preaching the gospel , to open the kingdome of heaven to beleevers , so also he may ex officio , shut it against impenitent sinners and unbeleevers that reject his doctrine , matth. . . matth. . . jer. . . and yet these are not of his proper flocke . againe , a pastour may administer the seales , ( which is an act of office ) to members of other churches , in his his owne congregation , ( if they desire it ) who yet are not his proper flocke . lastly , a deacon of one church may performe an act of his office occasionally to those out of the church , or the poore of another church ; yet be no officer or deacon of the other church , and so 't is here . to illustrate this , a captaine of a band of souldiers is an officer onely over his owne band , but it 's an act of his office to subdue enemies , and to bring in those that submit . a steward is an officer over his masters family , not over others : yet it 's an act of his office to provide for the intertainment of strangers that come to his lords table . thus far it is cleare : but now whether a minister may administer the seales in another congregation , is not so evident , yet wee will not deny but that occasionally being called thereunto by the desire of the church , hee may lawfully doe the same , yet it 's no foundation of a stated presbytery out of a particular congregation , for in all such acts the church still keepes her power in her owne hands , while the minister hath no authority , nor can put forth any act of his ministery , but at her desire , and according to her owne necessity , neither doth this make a minister a pastour of the universall church , for pastorall office consists in taking charge of a people , and having power of authority to exercise the same towards his church : but all that is said doth include neither of these , nor doth it follow that because they may set up a presbytery over themselves in the same church , that therefore they may combine & set up a presbytery of many churches , the first being their duty injoyned by christ , not the other ; for it is necessary for them to have such amongst them as may ordinarily feed , teach , watch over them , and rule them ( the end of a ministers office ) but it 's not necessary so to submit to others , who may finde worke enough to feed and rule their owne , and therefore looke as it is not in the power of many congregations to joyne together , to set one pastour over them successively to feed them , ( for so they make a pluralist , and the bramble the king of trees ) nor yet in their power to set up ( as in the first ambitious time ) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with power over all singly , but under all joyntly , so neither is it in their power to set up many pastours , who by their plurality of votes may wholly drowne that power of their owne . nor lastly doth it follow , that if they may desire the benefit and exercise of an others office occasionally , that they may or should doe it constantly , no more then because they may desire sundry ministers to preach amongst them every sabbath for a time in the want of officers , that therefore they should content themselves to live altogether without any of their owne . now for application of these things to the assumption of our argument . although a pastour ( in the sense explained ) may put forth acts of office in another congregation , or to others in his owne congregation , yet will it hence follow , that a minister may administer seales to such as are of no congregation ? which is now the question . reply . now to remove those objections of mr. ball , which onely reach the question in hand , whereof the first is reply the . when ordinary elders in the primitive church were to labour the comming of the infidels to god , these being converted were to bee baptized of the elders ordinarily in the cities , though the number might bee so great as they could not well meet in one congregation , nor bee subject to the same pastour : and therefore either the pastours must baptize them , being no members , or they must remaine without baptisme till they grow into a body , and choose ministers to baptize them , which is contrary to all precedents in scripture . answ . there is a third way which is passed over , that will ease the difficulty : viz. the pastours might baptize them unto their owne congregations so long as the numbers did not exceed beyond edification , and then dividing their numbers , might make divers churches of one , and they call pastours over them , and so wee see act. . they added . and after more , till they were scattered : and when peace was restored , act. . the churches were not onely edified but multiplied , verse . and so the consequence of your . reply is also taken away . reply . there is no precept or example in scripture warrants the admitting of set members of one congregation to the seales in another , more then the admitting of approved christians that are not set members , the pastour is no more the pastour of the one then of the other , neither of them set members , and both of them may bee members for the time being . answ . wee have before shewed in the first consideration , that which warrants the dispensing of the seales to confederating beleevers , as the way of the gospel , and rom. . . wee have a plaine example of orderly receiving the members of one church to communion in an other , being recommended thereunto by the apostles , wee have not the like for any not in church order at all ; and though there be a parity in respect of particular relation with that pastour and flock , yet that is a disparity in regard of immediate right that the one have to the ordinances of christ and priviledges of a church , which the other have not , being out of that order of christ prescribed in the gospel , in which order of a visible church , visible ordinances are to be dispensed , as hath been proved before . reply . if a synod consisting of sundry members of particular churches , met together in the name of christ about the common and publike affaires of the churches shall joine together in prayer , and communion of the supper , we can see no ground to question it as unlawfull , although that assembly bee no particular congregation or church , hath no pastour over them , &c. answ . that su●h an assembly may pray together is no question , for every family may doe so : and that they may receive the supper also in a right order , wee deny not , for meeting where there is a particular instituted church , they may have communion therewith in the supper , being many as well as few , but whether they may as a church ( being no politicall body , but members of many politicall churches ) administer church ordinances proper to a church , wee would see some reasons before wee can judge it lawfull so to doe : for though some doe account such a synod ecclesia orta ; yet not properly such a church as hath ecclesiasticall power , authority and priviledge belonging thereto : they may consult and doctrinally determine of cases of that assembly , acts . but further to proceed , we see no rule , nor paterne . besides , if such an assembly of many churches may administer seales , why may not any other assembly of church members or ministers doe the sam● ? and so this power will be carried without limitation , we know not how far , if they once depart from a particular church . chap. viii . consid . . reply . to the third consideration , this whole reason as it is propounded makes onely against it selfe ; who ever thought that the seales were not proper to confederates , or the church of god ; of old visible beleevers in the covenant of grace were of the visible church , and in church order according to the dispensation of those times , though not joyned to the society of abrahams family : to exclude job , melchisedeck , &c. because not of the visible church , is welnigh a contradiction , and so to debarre known approved christians , &c. answ . that this reason makes not against it self , mr. ball himself hath cleared , when he stated our consideration truely in the words following , as will appeare , however here he somewhat troubles the waters needlessely , that the ground may not appeare , for there is nothing in our answer which deny melchisedech , job , &c. to bee of the visible church according to the manner of those times , indeed wee instance in them as persons under the covenant of grace , not mentioning their membership in family churches , as being enough for our purpose , if they had not right to circumcision by vertue of their right in the covenant of grace , except they joyned to the church at first in abrahams family , and so after to the same church in israel ; and the more speciall church relation in abrahams family was required to circumcision , the stronger is the force of our reason , not the weaker . for so much the rather it followes , that seales are not to bee dispensed to beleevers ( as such ) though visibly professing the faith , except they joyne also to such a forme of the visible church , to , or in which the seales are instituted and given . reply . the true and proper meaning of this consideration is , that as circumcision , and the passeover were not to bee dispensed to all visible beleevers under the covenant of grace , but onely to such as were joyned to abrahams family , or the people of the god of abraham , no more may baptisme , and the lords supper be administred now to any beleevers , unlesse they be joyned to some particular congregation . answ . these words rightly stating the consideration wee leave it to any indifferent reader to judge , whether any way it make against it selfe , or whether there was any cause first to darken it as was done in the former passage . reply . the strength of it stands in the parity betweene circumcision and baptisme , but this parity is not found in every thing , as your selves alledge . to unfold it more fully , wee will consider three things . first , wherein the sacraments agree , and wherein they differ . answ . it matters not in how many things the sacraments differ , so they agree in the thing questioned , and though wee might raise disputes and queries about some particulars in this large discourse upon this first head , yet seeing here is a grant of the parity in the point now questioned , viz. concerning the persons to whom circumcision and baptisme doe belong , wee shall take what is granted , and leave the rest . for thus it is said , circumcision and baptisme are both sacraments of divine institution , and so they agree in substance of the things signified , the persons to whom they are to be administred , and the order of administration , if the right proportion be observed . now that we ●●ld the right proportion in the persons , may appeare , first , in that ( as was granted ) circumcision sealed the entrance into the covenant , but this covenant was not simply , and onely the covenant of grace ; but that whole covenant , that was made with abraham , whereby on gods part they were assured of many speciall blessings , ( whereof lot , and others not in this covenant with abraham , were not capable ) and whereby abraham his seed , and family were bound for their part to be a people to god , and to observe this signe of the covenant , which others in the covenant of grace were not bound to . answ . secondly , ( as is granted ) it was abraham , and his houshold , and the seed of beleeving jewes that were the persons to bee circumcised , and therefore not visible beleevers , ( as such ) for then lot had been included : so by right proportion not all visible beleevers as such , but such as with abraham , and his family are in visible covenant to bee the people of god according to the institution of churches when , and to which the seale of baptisme is given ; and therefore as all family churches but abrahams being in a new forme of a church were excluded , so much more such as are in no visible constituted church at all . reply . secondly , as for the proposition it selfe , certaine it is , circumcision and the passeover were to bee administred onely to the visible members of the church , i. e. to men in covenant professing the true faith , but that in abrahams time none were members of the visible church , which joyned not to abrahams family , wee have not learned . answ . the proposition wee see is granted , yet it is obscured divers wayes , to which wee answer : first , whereas it is said these members of the church were men in covenant , professing the true faith . true , but where ? not in any place , but in the church of abrahams family , and so after in the church of israel . secondly , what faith ? not onely faith in the messiah for life , and salvation , but withall faith in the promises made to abraham , and his seed with subjection to the visible worship of god in that church , and to circumcision in particular . thirdly , that there were no others of the visible church besides abrahams family , is not said , but being so it strengthens the argument , as was shewed before . reply . in the first institution of circumcision god gave it to abraham , as the seale of the covenant formerly made with him , but of any church covenant , whereinto abrahams family should enter , we read not . answ . whether circumcision sealed any new covenant made with abraham , gen. . or that before , gen. . wee will not contend , neither is it materiall , bee it the same covenant hee entred into before for substance , yet it is evident , that this covenant was no● simply and onely the covenant of grace , but had many peculiar blessings belonging to abraham , and his posterity , and family contained in it . gen. . and . it is very considerable that god made this covenant with abraham , when hee cal'd him out of that corrupt state of the church in ebers family to worship god more purely according to his institutions , gen. . . with josh . . . thirdly , this covenant , gen. . is more explicate , and full then before , and especially in that promise , which most properly concernes church covenant , viz. that god would take abraham and his seed into covenant with himselfe , even an everlasting covenant to be a god unto them , vers . . and this in a speciall manner ▪ is that , which the lord saith hee would now establish betweene abraham and himselfe , viz. by this signe of the covenant , vers . , , . fourthly , this is the very covenant , which the lord renewed with abrahams seed afterward , when hee established them to bee a church or people to himselfe , as is evident , deut. . , . this the lord is said oft to remember , viz. to remember his covenant with abraham , when hee visited his seed with any mercy : exod. . , , , . psal . . , . and therefore it must needs bee a church covenant . fiftly , as gen. . the lord instituted a visible token , and seale of this covenant , so hee strictly enjoyned the observation of the same in all the seed and family of abraham , and that in all their generations : all which things especially joyntly considered make it evident , that abraham and his were not onely a people , but established a people to god in a church covenant , and that the same covenant , which was the foundation of the nationall church of god , that was after in his posterity , and to this covenant the seale of circumcision was added . reply . melchisedeck , lot , job might bee circumcised , though wee reade not of it , ( as wee read not that john baptist , or the apostles were baptized ) or if they were not circumcised , it may bee that institution was not knowne to them , or they were not required to joyne to abrahams family , and if they had , they should have transgressed , and so the reason was not , because they were not in church order , but because circumcision was appropriated to abrahams family in some peculiar respects . answ . though wee reade not of the administration of baptisme to john baptist , the apostles , and many others , yet wee reade of a rule that required it of them , and it was a part of that righteousnesse , of which the lord jesus saith to john , thus it becommeth us to fulfill all righteousnesse , matth. . . not for the institution of circumcision did bind lot , job , &c. yet that they were forbidden to joyne to abrahams family , and so bee circumcised , wee cannot say ; seeing afterwards proselytes were reecived into the same covenant and church , and so circumcised . secondly , that it was so appropriated to abrahams family , as that it was unlawfull for them to joyne to abrahams covenant , and be circumcised , this is more then can bee shewed ; or if lot , melchisedeck , job were excluded , yet out of question abraham might and did enlarge his family , and so might take in proselytes visible beleevers in the covenant of grace , and circumcise them , and so still the appropriating of circumcision to the church , and covenant of abrahams family , doth not weaken , but strengthen the argument , in as much as no visible beleever in the covenant of grace might partake of the seale but by joyning in visible covenant with that church to which it was given . thirdly , suppose job , lot , &c. and their families were circumcised , ( as junius alledgeth jerome for it ) yet how will it appeare it was not by taking hold of the covenant of abraham , to which circumcision was applyed ? yet it seemes more probable , that lot , and other families in abrahams time were not partakers thereof , god intending ( as the effect shewes ) not to establish them nor theirs to bee his people , as by circumcision hee established abraham and his seed ; as for iob , if hee were of abrahams seed , and had circumcision hereditarily à materno , paternoque sanguine , ( as some thinke ) yet this makes nothing against the argument wee have now in hand . answ . after the church of the iewes was constituted ( when wee cannot imagine any church amongst the gentiles ) wee finde none must bee admitted to the passeover that was not circumcised , but nothing was required of a stranger , but that hee professe the true faith , and avouch the god of abraham to be his god , which must be done before hee could be reputed a visible beleever , or under the covenant of grace . reply . if any doubtfulnesse can bee raised about the church in abrahams family , yet the case is so cleare in the following story of the church , as you must needs grant the proposition , ( as you do ) and the church of the jewes is still but the same church , that was in abrahams house , and the covenant the same , for gen. . god established the covenant with him and his seed for an everlasting covenant to be a god unto them ; and in egypt the lord challenges them as his owne , his first borne , &c. and therefore there is the same reason of circumcision , first and last in respect of the persons , that had right unto it , but say you nothing was required to circumcision , but to professe the faith . but we demand first , what was it to avouch the god of abrabam to be his god ? was it not to subject himselfe to all the statutes , commandements , and judgements of god in his church to walke in them ? as ▪ is cleare : deut. . . was there not the same law for the stranger , and the home-borne ? secondly , where must they professe this faith , and avouch this god ? was it in any place where they dwelt , and so might they circumcise themselves ? must not this bee done amongst , and before the people of god in his visible church ? whence such were called proselytes , and reckoned of the common-wealth of israel , esay . , , , . and is not all this to joyne themselves to the visible instituted church before they were circumcised ? lastly , it is not true that no man could be reputed a visible beleever before hee did all this , that which followes pag. . is answered before . reply . if lot , job , &c. were not circumcised , there is not the like reason for circumcision , and baptisme in this particular . answ . the force of the consideration doth not depend upon the likenesse of reason betweene the persons to be circumcised and baptized in every respect , but in this , that as circumcision and the passeover were given onely to visible members of that instituted visible church , and therefore so in this case of baptisme , and the lords supper : now therefore if you could alledge many more different reasons betweene lot , job , &c. that were not circumcised , and those not to bee baptized , it would little availe in the case , but wee shall consider your differences particularly . reply . first , if ever circumcision was appropriated to abrahams family , and might not be communicated to other visible beleevers , it was in the first institution , but in the first institution of baptisme , it was not so observed , that beleevers should bee gathered into a christian church , and then baptized . mat. . . john baptized such as came to him , confessing their sinnes , the apostles baptized disciples , such as gladly received their doctrine , &c. answ . there is no such disparity in this as is objected , for abrahams family was in covenant before circumcision was given , onely the covenant was more fully explained and confirmed : and so when john baptized , hee baptized the members of the jewes church in covenant before , to whom hee was sent to turne the heart of the fathers to the children , &c. and to prepare a people for the lord , and baptisme was then given to the church of the jewes with reference to so many as would receive the doctrine of john , concerning repentance and remission of sinnes by faith in the messiah now come amongst them , and therefore christ himselfe , and his disciples remained yet members of that church . secondly , though the visible kingdome of christ was not yet to bee erected in christian churches , till after christs death and resurrection , whereby hee did put an end to the jewish worship , and therefore no christian churches could bee gathered by john , yet there was a middle state of a people prepared for the lord , gathered out of the jewish church , which according to that state were made the disciples of john , by solemne profession of their repentance or conversion to god , and acknowledgement of christ the lambe of god already come , to whom the seale of baptisme was appropriated . as for the instances , act. . . &c. and . . and . , . they are spoken to before in the first consideration . reply . secondly , lot , job , &c. were not bound to joyne to abrahams family , and bee circumcised , but now all visible beleevers are bound to seeke baptisme in an holy manner . answ . first , this difference makes little to the point in hand , it is enough , that all that would be circumcised were bound to joyne to that church , and so now . secondly , in after times no doubt every true proselyte fearing god was bound to joyne to that church , as well as now ; and if now all visible beleevers be bound to professe their faith , and seek baptisme in an holy manner , why should they not bee bound to joyne to some visible church , and seeke it there , ( as well as of old ? ) yea where should they professe their faith , but in the visible churches , as the proselytes of old did ? your third difference is oft pressed , and answered before . reply . fourthly , if circumcision bee appropriated to the family of abraham , it is because that covenant was peculiar to abrahams posterity , namely , that christ should come of isaac , but baptisme is the seale of the covenant of grace without peculiarity or respect . answ . this difference is of little moment , neither will it hold , for first , though that , and other promises had a speciall eye to abrahams family , yet circumcision sealed the righteousnesse of faith , rom. . to them being in visible covenant with the church , as baptisme now doth . secondly , this peculiar respect you speake of , no way hindereth the joyning of many servants to abrahams family , and covenant , nor any proselytes to the church afterward of any nation , no more then now in respect of baptisme . thirdly , the true reason was , because although the covenant was made with others , yet not established , nor enlarged towards them ; and hence if they would partake of such a covenant , they must joyne in this ; which also is the glory of the rich grace of christ shining forth in church-covenant with all that will become a people to him to this day . the first difference is answered in the first and second . chap. ix . consid . . reply . to the fourth consideration , first , men are capable of church censures , either as having power to dispense them : or as being subject unto them , &c. in the second sense , many are capable of church priviledges , who are not subject to church censures : as the children of christian parents are capable of baptisme , and approved members of any true church are capable of seales in other congregations amongst you , who are not subject to the censures of the other congregation , spiritual communion in publike prayer , whereof visible beleivers ( not in church order ) are capable , but not subject to common censures in your sense . answ . this distinction is needlesse : our meaning is plaine in the second sense , and therefore wee say nothing to what is objected against the first . to the instances objected against the proposition in the second sense , wee answer first concerning the infants of church-members , they are subject to censures , whensoever they offend the church , as others are , though so long as they live innocently , they need them not . secondly , members of any true visible church are subject , and so capable of censure , ( though not in another church ) which is not in in the proposition . ▪ also they are capable of censures mediately by and in that other church , if they there offend : for that church may admonish and prosecute the admonition in the church to which they belong , and refuse society with them , if they repent not , which cannot bee said of such as are not members of any visible church , who cannot be prosecuted to excommunication in any place . thirdly , publike prayers of the church , though they bee an ordinance of christ , and the church have a speciall communion in them , in which respect others do not share , yet they are not a priviledge or peculiar ordinance , wherein none but the church may share , for an heathen or infidel may hear the word and joyne in the prayers , being cultus naturalis , saying amen unto the same ; which cannot be said of seales and censures , being cultus institutus . reply . secondly , a person baptized , is not baptized into that particular congregation onely , but into all churches , and in every particular ▪ church hath all the priviledges of a baptized person , and so to be esteemed of them . now the priviledge of the baptized person , walking in the truth , and able to examine himselfe , is to bee admitted to the lords supper , as all circumcised persons had right thereby to eate the passeover in any society , where god should choose to put his name there , exod. . . deut. . , . answ . this seemeth to touch the question it selfe , rather then the proposition of this fourth consideration : but wee shall answer to it as it stands . . here you grant that a person baptized , is baptized unto a particular congregation : which wee accept as a yeelding of the question unawares . . if you meane , that such hath a liberty of communion in a way of brotherly love in all churches where he comes , wee grant , ( so farre as nothing in him justly hinder ) but if you meane that hee is baptized into all churches , so as to challenge a right of membership in them all , wee deny it , as a position that would take away all distinction of churches , as wee have formerly shewed . . we deny that the lords supper is the priviledge of a baptized person , able to examine himself , & walking in the truth as a baptized person , for then a papist converted to the truth , able to examine himselfe , hath a right to the lords supper in every church , before he make any profession of his conversion , and faith in any particular church , for hee may bee such a baptized person . and we may say the like of an excommunicate penitent . . we grant that a baptized person is not onely baptized in to that particular church whereof hee was first a member : for if it bee a seale of his initiation into that particular church onely ; then he must bee rebaptized as oft as hee enters into another , but hee is baptized ( in the sense formerly shewed ) into the whole mysticall body of christ , and hence hath jus ad rem , or a remote right unto the priviledges of the church every where , but that therefore he hath immediate right to the fruition of all , when he is severed from that particular church wherein he was baptized , that follows not : for as he had this latter right in the first church wherein hee was baptized , so he must have it in any of the churches of christ afterward ; now if in the first church the fruition of ordinances came by orderly joyning ▪ to it : so it must be afterward , for as wee said before , such as the communion is , such ought to be the union , he that would have politicall communion with the politicall churches of christ , must be some where in politicall union with them , otherwise one may have communion in all churches & yet never unite himself to any one , which loose walking we are perswaded christ jesus will not allow . the similitude from a circumcised person will not hold . first , because there is no parity between severall families in the same church , and severall churches in the new testament , but rather severall seats of communicants in the same church answers , severall families eating the passeover in the church of the jewes . secondly , an edomite circumcised though he were converted , and acknowledged the true god in his owne country never so fully , yet might not eate the passeover till he joyned to the church of israel as all other proselytes did : & so is it here . reply . thirdly , there is not the same reason of every church priviledge ; one may have right to some who may not meddle with others , as members of one church may joyne in hearing and prayer with another church : but not meddle in election and ordination of their teachers , and therefore the proposition is not so evident to bee taken without proofe , that they have no power to admit a beleever into communion in any church priviledge , who have no power to excommunicate . answ . what is here objected from the liberty or restriction of church members in another congregation , is answered before in the first objection , and therefore the proposition may stand good for all that is here said . that which is set down as the proposition , is neither the same with that in our reason , nor any way allowed by us ; for wee speake not here of power to admit , but of the right to bee partakers : neither doe wee deny a power in officers to admit members of other churches to the seales , though they have no power to excommunicate them . if our proposition seeme to need proofe : the reason of it is at hand , because those that are the peculiar priviledges or proper priviledges or proprieties of the church , as seales and censures being of the same nature , viz. outward ordinances of christ ordained by him for the edification of his church and joyntly given to his church : and therefore looke to what church hee hath given the one , hee hath given the other also : if the one , viz. censures , bee given to the church of a visible congregation , then the other : they are all ( both seales and censures ) contained in the keys which are given to the visible instituted churches of the new testament : not to the catholick ( as such : ) for a godly man justly cast out of the particular church , yet cannot bee cast out of the catholick . reply . that visible beleevers baptized into a true church , professing the true faith , and walking in holy obedience , and their seed should be judged such as are without in the apostles sense , because they are not externally joyned as set members to some peculiar congregation in church covenant , is affirmed , not proved . answ . comming to the assumption of our argument it is expressed ( according to the frequent manner in this reply ) in such termes as it is not affirmed by us , and therefore if it want proof , blame not us our assumption is ; such as are not in church covenant are not capable of church censures : where by being in church covenant wee meane either implicitly or explicitly , membership in any true church , as in our answer wee expresse to prevent mistakes : and this is proved from cor. . . and in applying hereof wee doe not affirme that such are simply without in the apostles sense , but in some respect onely , viz. in regard of visible church communion . reply . first , it doth oft fall out that the true members of the catholick church and best members of the orthodox church , by a prevailing faction in the church , may bee no members of any distinct society , and shall their posterity be counted aliens from the covenant , and debarred from the sacraments , because their parents are unjustly separated from the inheritance of the lord ? answ . this objection is before answered in the first consideration , where was given the instance of athanasius , and it is answered by the reply it selfe in the next words ; surely as parents unjustly excommunicated , doe continue still visible members of the flock of christ ( understand that particular church out of which they are cast , ) so the right of baptism belongs to their infants : which being so , they are not without that church , though debarred unjustly of the present communion with it , unlesse he renounce that church , or other . reply . secondly , if such churches renounce it as are no members of a politick spirituall fellowship be without , then the members of one church are without unto another , &c. answ . this objection wee have had and answered oft before . in a word , there cannot bee the like reason , no not in respect of that other church , who may in a due order of christ persecute the censures against them , though not compleatly amongst themselves ; which cannot bee said of such as have not joyned themselves to any church , and therefore wee deny that the apostles reason was because they were without to corinth , but without to all churches . reply . thirdly , ( the fornicators of this world ) doe they not explaine whom the apostle pointeth unto by the title of being without verse the . . such as had not received the covenant of grace ? answ . wee never thought otherwise but that the fornicators of this world and the heathen are most properly without in the apostles sense ; but if our words bee observed , that in a certain respect , or as our words are , in regard of visible church communion , such as are in no church society are said to bee without , what great offence have wee given ? for first , is not a godly man ( if justly excommunicate ) without in this sense . secondly , doth not the apostle iohn expresly call them without that forsooke the fellowship of the church , iohn . . saying they went out ? thirdly , were not the catechumeni of old in this respect without , and the lapsed in times of persecution , and the like , who ( in those zealous and severe times of church discipline ) were not onely said to bee without , but stood without , though weeping and praying as penitents at the church doores , sometimes for two or three yeeres ? and after this degree of preparation for entrance into the church which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were three more before they were received to the lords supper : which severity though wee approve not , yet it may mollifie the mindes of the godly learned that are apt to bee offended at such a word from us . fourthly , our saviour himselfe expresly saith ( and that not onely of those of no church ) but such as were even of the visible church , and his ordinary hearers , that many of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or men without : and therefore this application of cor. . . need not bee called insolent , or raise such an hubbub abroad , as wee perceive it doth . reply . fourthly , church order is necessary wee deny not , but that a man should bee a constant set member of a particular society by covenant to make him a member of the visible church , or to give him title or interest to the publike order , this is not taught of god. this is but a bare denyall of the position it selfe , but what is meant by publike order wee know not : or where the order of christ ( which is granted to bee necessary ) can bee found but in particular churches , wee are yet to learne , neither is it any where taught in this reply , and wee would gladly learne how that church should orderly deale with such a man in case of offence that is of no particular church . reply . fiftly , paul divides all men into two rankes , the first and greater without , the last and lesser within , but that beleevers , &c. and their children should be reckoned without , we read not in any scripture , but in scripture phrase hereticks themselves are within . john . cor. . . answ . all that is said in this objection except the last clause , is but a repeated deniall of the conclusion in other words : to the objection about hereticks within , wee grant they are within till cast out or gone out of the church , john . . and if gone out , how are they within ? and so if an orthodox professor will frowardly forsake all churches and live alone , or among the heathen , how is hee within ? we speake onely in generall . reply . sixtly , this hath not beene beleeved in the church ? answ . wee are not bound in every thing to be of the churches faith , and what wee have said before may satisfie here . reply . seventhly , without are dogs , &c. rev. . . not such as are faithfull , holy , &c. answ . true , properly such are without , not these , yet in some respects ( as hath been said ) others also may be without , as such as forsake the church , &c. as was before said more fully . reply . eighthly , they that are without in the apostles sense are aliens from the commonwealth of israel , strangers from the covenant of promise , having no hope , and without god in the world ; but we hope you will not passe such rash censure upon the brethren who bee not gathered into the society as set members . answ . to say some beleevers may bee without in some respect , is farre from such a censure : the scripture saith of israel in their corrupt estate , and defect of the ordinances of god , that they were a long time without god , without law , without a teaching priest , yet that hard expression doth not equall them with the heathen ; much lesse to say some beleevers are without the visible church in regard of visible church communion , and wee judge no otherwise of such then of our selves when wee were in the like case . reply . ninthly , let this interpretation stand , and hee shall bee without also that is not subject to the censures of the community of the particular combination , few or many , without , or with officers , and so all the reformed churches that ascribe the keyes to the presbytery , or classis , and not to the community , and some amongst your selves ( if not most ) shall bee without also . and therefore wee cannot thinke that approved christians desiring seales are either without or not capable of church censures : if they offend , though no set members , for desiring seales , they put themselves under the ordinances for a time , and may be proceeded withall as offending members . answ . this objection hath no colour without extreame straining of our application of cor. . . seeing wee never limited the position to churches of the same judgement , or in like degree of order to ours ; it is onely a forced odium which is cast upon us , but wee can beare more at our brethrens hands , neither doe we know any church or elder that ascribes the power of the keys to the presbytery or classis , excluding the community amongst us . secondly , for that objection that such put themselves under the ordinances of christ for the time ; if with profession of faith and subjection to the government of christ , they desire seales , it is something ; but that the very desiring of seales doth include such a subjection in it selfe , being but for this or that act of administration , wee cannot understand : but let this bee really made good , that desiring seales it being a way , that subjects themselves to the church as members , and the case will bee issued , being understood of such approved christians as the position speakes of . lastly , to proceed against such as are not members , or of another church , as with an offending member of our owne , is not much unlike the proceedings of victor in his contentious time or may sow the seeds of such usurpations , which wee leave to the godly wise to consider of . reply . tenthly , if upon good reason a passage of scripture can bee cleared to prove that for which it was never alleadged by any writer , wee are not to except against it for want of mans testimony , onely in such cases our reasons must bee convincing , but for the exposition of this text wee have not observed one substantiall ground or approved author to bee alledged . dr. ames shewing the necessitie of christians joyning themselves to some peculiar church giveth this reason ; quoniam alias fieri non potest quin conturbentur signa illa quibus fideles ab infidelibus discerni possunt , cor. . . but herein dr. ames manifestly sheweth that by them without , heathens and unbeleevers must be understood , and not beleevers , though of no setled society for the time ; for thus wee conceive hee argueth . the signes whereby the faithfull are to bee discerned from unbeleevers must not bee confounded : but unlesse christians make themselves actuall members of a church , the signes whereby the faithfull are discerned from unbeleevers , will bee obscured and darkned : and if this be his reason , how can that text bee alledged unlesse by men without , infidels bee understood ? answ . first , that we have reasons to alledge it in that sense and respect declared , may appeare by our answers to your objections . secondly , that wee have one approved authour so alleadging it , viz. doctor ames , shall appeare in cleering his meaning from your objections . . grant that by men without ( according to doctor ames his reason ) infidels be understood by the apostle , yet how shall the signes discerning beleevers from unbeleevers , bee confounded by such as joyne not to some particular church , if those beleevers doe not in some respect stand without amongst unbeleevers ? and the consequence is so plaine that the owne syllogisme whereinto you cast his argument would have concluded so much , if it had been suffered to speake out in the conclusion . for in stead of saying , except such joyne to some church , the signes will be darkned and obscured ; the reason rightly concluded would have said ( fieri non potest ) it cannot bee but the signes will bee confounded : and therefore in his judgement it is unavoidable that such mix themselves with unbeleevers , that are without indeed properly in the apostles sense . reply . againe , doctor ames , lib. . cap. . speaking of infants to be received , saith it is required , first , that they be in the covenant of grace by outward profession , &c. answ . what you alledge here out of doctor ames , wee confesse sheweth that hee was very large in his charity about the baptizing of infants , extending the same to the child of a papist , &c. but it may seeme by some passages that hee understood by profession of faith , such as live in the visible churches , and lookes at the child of a papist as one of a visible church for substance , though so exceedingly corrupt : but all this do not disprove that he understood cor. . . otherwise then hath been said . what you alledge out of his second manuduction concerning the churches of england we consent unto , neither doe wee deny seales to any , if they demand them as members of any true church in england , and in an orderly way . chap. x. consid . . reply . to the first consideration , if it bee repugnant to divine institution to admit of approved christians lawfully baptized , walking in the faith , members of the visible churches , and partakers of church priviledges amongst us , to the lords supper , or their children to baptisme ; because they bee not entered into church-fellowship according to your order , then it is unlawfull though no such evill consequences are to bee feared , but if by accident some abuse should fall out , the evill is to bee prevented by all lawfull meanes , but the faithfull are not to be debarred utterly of the order of god , whereto they have right and title by his free grant and gracious institution . answ . wee cannot but still complaine of this liberty , which is taken in changing the termes of the question , first : that clause , members of visible churches , is not in the position , nor is it maintained by us in that sense , neither doe wee limit church-fellowship to our order , ( as it is called ) but acknowledge churches defective in matters of order , ( as was said ) in the answer : and therefore it is an apparent wrong to us and to the readers , so oft to put in such things as are not in the controversie . secondly , if it bee unlawfull by divine institution , may not evill consequences bee added , and if both hold , are not our reasons the more strong ? what needeth then such a reply ? thirdly , we have oft granted a remote right , but next and immediate we still deny , and wee conceive no other order of god in his churches to prevent such evils , then by joyning to the instituted churches of christ ? reply . seals may bee prophaned when the dispensers cannot helpe it : but here is no feare or danger of such consequences necessary to follow : for wee speake not of all sorts , at randome , but of christians professing the faith intirely , lawfully baptized , knowne and approved to the wise and judicious visible members of the churches amongst us sufficiently knowne to you , or orderly recommended , &c. answ . the feare and danger in this case is more then ( so farre off ) can easily bee discerned , though the limitations bee good in themselves , yet the application of this description in the first part of it would open a doore wider then many can imagine , for many such ( in the judgement even of the wisest ) comming in to this state of temptations prove farre otherwise , ( even your selves being judges , if you were here ) wee suppose the experience of the discoveries god hath made in these late trials of england , amongst forward professors , will teach our brethren to consider how many professors may prove here . yet secondly , if you add such as retaining their membership in your churches , are recommended unto us by your churches , or by known godly ministers , wee can then according to order receive them , and avoid the confusion and inconveniences wee objected . thirdly , if also it be taken into the description , knowne and sufficiently approved of our selves , then the doore is open to them to the communion of the church and all the priviledges thereof , though they cannot settle in the place of their present abode , and this way of order would prevent the inconveniences : but if wee come to put a difference any other way , wee cannot avoid it but great offence will be given to many , and the inconveniences objected in some degree at least will follow here with us , and it may be much more in some other places . reply . you professe high respect to your brethren in old england , but it seemes you judge them insufficient to give you orderly testimony of the sincerity of approved christians well known and living amongst them , which two cannot well agree . answ . this position holds forth no such judgement of the insufficiency of our brethren in the case , neither have we shewed it by rejecting such orderly testimony that we know . reply . wee speake not of such , who against light refuse to professe subjection to the gospell of christ , or to joyne to some approved church , &c. answ . neither doe wee impute that to all that joyne not unto us , but our meaning is , that under such a description of approved christians , we shall bee necessitated to admit of some , if not many such . reply . no question but many have been admitted by the church , who in truth are much too light , and some refused , who are better deserving then they that cast them off . answ . bee it so , that through personall failings , and weaknesse of discerning , it may and doe fall out sometimes , yet this no way hinders , but that all lawfull meanes to prevent the same may and ought to be used , and this we may before the lord professe , that the purpose and desire of our hearts are , as well to embrace the weakest humble christian , as to keepe out the proud pharisee : and wee have seen a gracious presence of christ in his churches , blessing our indeavours therein , whatsoever any discontented persons returning back , may clamour to the contrary . chap. xi . consid . . reply . to the sixt consideration , this conclusion is not to the question propounded : for wee speake of such as cannot , not of such as refuse to joyne themselves to the churches ; or if they doe not joyne , it is not out of contempt , or wilfull neglect , but for lacke of opportunity , or through their default , that should admit them , but doe not . answ . the learned authour here wholly mistakes the conclusion of this argument ; the conclusion is plaine and expressed with the ordinary note , ergo no christian can expect by the appointment of god , to partake in the seales , till he hath joyned himselfe in church-fellowship , and in the call of the minister ; and this is fully to the question propounded : and wee marveld it should not be observed , but the last words of the answer should bee put in stead of it , which are onely a secondary deduction from the former , as an absurdity , which may follow : if the other be not granted . and yet hence occasion is taken to charge us with injurious and tyrannical dealing toward such as are not admitted , which we leave to the lord to judge of , and of us . you say , you accuse not the discretion of our churches , but impute it to the rashnesse of the zealous multitude , but if it were so practised , as is conceived , the churches and their guides should shew little wisedome , and faithfulnesse to the lord , and the soules of his people . reply . when a reason is demanded of your judgement , why you debarre approved christians from the seales , and we dislike it , you should put this note upon them , as if against light they refused orderly to subject themselves to the gospell of christ . what warrant you have thus to censure , what use of this manner of dispute , we leave it to your godly wisedome to judge . answ . wee are heartily sorry that this reverend man of god , out of a meere and palpable mistake of the conclusion of the dispute , should runne out to condemne us for so much censoriousnesse of others without cause , whether our manner of dispute bee here so without use , wee leave to the judicious reader to judge . and that wee are far from such censures of godly approved christians amongst us , wee can approve our selves to god , and the consciences of many that live amongst us ; wee doe not say that all who doe not joyne with us , doe refuse against light , yet wee finde it true too oft , that forward professors in england here discover evidently an heart refusing against light to submit to gods ordinances , and therefore wee had cause to say , it were unreasonable such should have equall liberty with others . reply . in the consideration it selfe there are many propositions couched to be examined , the first , that none have power to dispense seales but such as are called to the ministry , is freely granted . the second , that no man can be so called , till there bee a church to call him , needeth explication . for by the church you must understand the community of the faithfull , as they are one body without officers , and such a church there cannot be , without a ministry to call , and admit them into church fellowship . answ . this consideration shines with such clearenesse , that an impartiall eye may easily see that the truth by sundry diverticula is rather clouded , then the argument fairely answered . this second proposition being too plaine to bee denied , interpretations are sought , but they are rather objections , to which wee shall answer in order . first , though wee grant the lord ordinarily gathered churches by the ministry of men in office , as the apostles , evangelists , &c. yet not alwayes so , as is evident , acts . , . the story of waldus is well knowne , and we suppose you will grant those waldenses the name of a true church . origen when hee was not allowed of the church to bee a ministes , yet converted many who died martyrs . the story also of frumentius is well known , with divers others . secondly , ministers by office are of two sorts , either such as are called immediatly or mediatly , such as were immediatly and extraordinarily called , were before churches , and were called together and begin churches , ( as the apostles , matth. . . act. . . ) but all ordinary officers that are to administer in a church doe necessarily presuppose a church to call them , unlesse any will adventure to say in plaine english , that the calling of a minister may bee without the antecedent election of the people , and then wee shall finde what to reply . reply . the apostles baptized not themselves , but by the helpe of others , and those not called of the people to baptize , cor. . . answ . bee it so that in corinth paul baptized not many but by others , yet first we demand , by whom did paul and the apostles baptize ? it was either by evangelists , and so it is all one , as if the apostles , as extraordinary officers did it , or by the pastors newly chosen and ordained in the churches newly gathered , who might baptize the rest ; and then the church was before such officers : or else by private persons , which is denyed expresly in the reply to the first proposition . reply . the apostles appointed by election elders in every city or church , and so there was a church before elders , but this church was a society of beleevers by baptisme admitted into church fellowship , and therefore there must be ministers to baptize , before there can bee a church to call a minister . for a company of unbaptized men cannot choose a minister to baptize them . answ . wee see here still how unawares the truth of this proposition and of the position it selfe breaketh forth ; for the proposition it is fully yeelded and is most plain in the place alluded to acts . vers . . and the position is yeelded also , for if the apostles admitted beleevers into all those churches in the first constitution of them by baptisme , ( which is the very truth wee contend for , and was formerly denyed ) and these churches were such as chose elders ( and therefore were particular churches ) and so the cause is fully yeelded . reply . a company of converts unbaptized ought to desire baptisme , but they have no power to elect one amongst themselves to dispense the seales unto the rest , &c. it can never bee shewed in scripture that any society of unbaptized did first choose from among themselves a pastour or teacher by whom they might bee baptized , you cannot produce one example or other proofe in scripture of one man teaching the gospel ministerially , but hee was baptized and a member of a true church or of a society , who made choyce of a pastor or teacher , but they were baptized persons . answ . if all this were granted that when churches were gathered by apostles and extraordinary officers out of persons unbaptized , they were first baptized into church fellowship , before they chose officers , and so long as the apostles remained , enjoyed from them other ordinances , as act. . and so had no officers chosen by themselves , but by christ immediatly for them , yet as when the apostles left them , they must choose officers if they will enjoy ordinances : so when there is no such apostles nor evangelists , nor no need of baptisme , ( as is usually the cause of christians arising out of popery ) in this case wee say such churches can partake of no ordinances without they choose officers , and yet this varyeth not from the scripture patterne neither . but onely so farre as the state of those beleevers differ , when paul found about twelve beleevers at ephesus , who were baptized by john the baptist , act. . . &c. if these were by the apostle set into a constituted church , as is probable , ( being called on further to the knowledge of christ and his will and wayes ) there was no need of baptizing them againe with water , but onely with the holy ghost , as the apostles were at pentecost , act. . . with . . . and yet no varying from the rule in so doing : and the like is our case now . . if this bee so as here you urge , then those former assertions must needs fall to the ground ; as , that every society in covenant with god is the true church of god , page . and that it is simply necessary to the being of a church , that it hee layd upon christ the foundation , which being done , the remaining of what is forbidden , or want of what is commanded , cannot put the society from the right and title of a church . if these were so a company of unbaptized persons may bee a church , being in covenant with god and layd on christ the foundation , though they want baptisme . . though no such example of unbaptized persons choosing a pastour among themselves can bee shewed , when there was no need thereof ; ( apostles being at hand to baptize them ) yet why in absence of apostles , &c. might they not choose some other baptized christian , who comming into some farre remote country of infidels , is a meanes of their conversion ; wee see nothing to hinder : it would bee hard for any to shew an example of presbyters holding a synod or ordaining of elders , without apostles or some extraordinary officer , yet we suppose , you make no doubt of such things . ▪ if an example of one unbaptized that preached & baptized ministerially would satisfie , the example of iohn the baptist might answer your demand , for whether hee baptized himselfe , or were baptized by some other at first , an unbaptized person did baptize , but wee see no need of such an example : scripture grounds are sufficient to guide us in these cases , bee they rules , examples or good consequences deduced from them , and wee reason thus ; a church of beleevers professing christ have liberty from christ to choose their officers : but a company of unbaptized men professing the entire faith in a combined society , is a true church : and therefore may choose their officers . reply . the third proposition : that the power of calling ministers is given by christ unto the church , must also rightly be understood , by the church must not be understood the faithfull alone , but their guids and officers with them , who are to goe before them and to governe and direct them in their choyce , neither can wee say two or three beleevers linked in a society is such a church , to whom the call of ministers do belong , but that right was given by christ to such churches , as were gathered by the apostles . answ . the first limitation of this proposition wee passe over as being spoken to in the former ; to this wee answer , that when a church have guides , wee grant they are to governe them therein , but not to limit them , whom to choose , but when the church have no such guides , ( as by death and other wayes it may fall out , ) shall they then lose their right of choosing ? if so , let it be shewed to whom the right falls ; they may take what counsell and helpe from others they want , but the choyce is onely in them , and therefore this limitation is needlesse . for the number of two or three wee contend not , but such churches as the apostles gathered were particular congregations , and therefore the right is in such , bee they more or fewer . when bellarmine saith , that our ministers intruded themselves into churches ; no , saith dr. field , for the people elected them , which they might lawfully doe and separate from wicked ministers , which hee proves by the testimony of cyprian , writing to the bishops of spaine not to communicate with basilides and martialis , who fell to idolatry in times of persecution , quando ipsa plebs potestatem habet , &c. also from ocham , who saith , si papa & maxime celebres episcopi incidunt in haeresin , ad catholicos devoluta est potestas omnis judicandi : to which hee addes this reason , either they must separate from them , and choose others , or consent to their impieties . field lib. . cap. . what followeth in this place being little to this point , and for the most part not scrupled by us : and what is not acknowledged by us , wee shall have a fitter occasion to speake to it , therefore here wee passe it over . reply ▪ proposi . . that all those who desire seales are bound to joyne themselves in church fellowship , that so they may call a minister to dispense the seales unto them , will not follow from the former rightly understood : for they must partake of the seales before they can joyne themselves together in church estate . answ . to this objection was spoken before , onely we marvell why you say they must first partake of seales , when as acts . they were baptized and added to the church the same day : and 't is granted the apostles gathered churches by baptisme . reply . such as for lack of meanes and opportunity cannot joyne in such estate , er bee dispersed by persecution or destitute of pastors or teachers , may for a time seeke the seales in other societies . answ . the first instance is the thing in question ; and such as may come to any society to desire seales are not wholly destitute of meanes and opportunity to joyne , viz. to that society . the two other instances being of such as may bee supposed still to hold their right in a church society ; the thing is granted by us in way of communion of churches . reply . the people also who are deprived of right and libertie to chuse their pastour , may desire the seales of him that is set over them . answ . this objection is easie , for in desiring seales of him and submitting themselves to his ministry , they doe now choose him ; however at first they opposed his comming . but what is this to what ought to bee in an orderly way whereof wee speake ? reply . these propositions being allowed for currant ; a nation or people plunged into idolatry or infidelity , or otherwise dischurched cannot by ordinary meanes recover into a church estate , wherein they may lawfully and according to gods appointment desire or expect that the seales of the covenant shall bee dispensed unto them . answ . what should hinder , if the whole nation would bee willing , to recover themselves into churches ? indeed that is rare to be found that all will affect such a recovery . but wee see nothing to hinder but all the nation or so many as are awakened in conscience to bewaile their apostasie and lament after the lord , having especially the countenance of the supreme magistrate , severall companies of christians may combine in churches so as may best suite with their edification , chuse officers and injoy ordinances . nay , è contra , our protestant divines , as chemnitius , field , brentius , whitacher , luther , &c. make peoples power of electing their ministers the best foundation of a peoples recovery of a true ministry and church estate . reply . the fifth proposition riseth beyond measure , that no christian can expect by the appointment of god to partake in the seales , till hee have joyned himselfe in church fellowship and in the call of the minister . we conceive you will not say that children and women have to doe in the call of the minister . if some part of the church doe not consent in the call of the minister , must they separate from the ordinances of worship , &c. answ . the seeming swellings of this proposition will easily fall and run within bankes and bounds , if it bee received in its true sense and meaning ; for by the call of a minister must needs bee understood the voluntary subjection of all church members to his ministery after hee is called , as well as the act of election of him at the first : it were irrationall to thinke a minister is to bee chosen over againe , whensoever a member is added to the church . and therefore our meaning was not hard to conceive , and being so taken , women choose their minister , that is , voluntarily submit to him being chosen : children are subjected to him by their parents : the dissenting part of the church ought to submit to him being chosen , and doe if they remaine under his ministry ; and so in all other cases you have or can suppose ▪ reply . here you say people must joyne in the call of a minister before they can lawfully desire and bee admitted to the seales . and another hath zealously affirmed , it is a presumptuous sinne to choose an officer not trayned up and ●ryed in debating , discussing , carrying and contriving church affaires , in admonishing , exhorting , comforting , &c. lay these together and consider how long many a poore soule converted to the faith must bee compelled to want gods ordinances . answ ▪ first , it doth not answer the profession in the letter thus to joyne us with mr. robinson as another of the same sort as it were . for such as would gladly receive every syllable from us that may dislodge their thoughts of separation in us ( as wee are heartily desired to bee assured of in the epistle to this reply ) wee thinke would not so closely joyne us with such they would have us parted from ; and upon so little occasion and to so little purpose , unlesse they doe much forget themselves . secondly , when it cannot be denied but the choyse of ministers is in the church , and that hands should not rashly bee laid on any man : and deacons the lowest office should bee proved and then minister being found blamelesse , yea hee saith and these also proved , implying that others also should bee so , tim. . . what fault can be found with the substance of what either robinson or our selves speake , if our meaning , and his were but charitably taken ? if his word bee over-zealous to say it is a presumptuous sin to doe otherwise , what is that to us ? thirdly , for the delay of ordinances , if both these be taken together : in most cases it need not be long , where god affordeth able and fit men for office . but if some delay be , and that a church want some ordinances , and cannot by communion with other churches injoy them , ( which is rare , ) yet is it not better to forbeare some ordinances a while , then miscarry in so great a worke as the choise of officers , upon which the following comfort and good of the church doth so much depend ? the demand following is answered in this whole discourse , and wee hope not with words but proofes ; especially in our answer to the reply in the first consideration : neither doe wee see any such difficulty , but that such christians may as easily joyne to such a church for a time , as desire to injoy the ordinances , and to sit loose from it : for transient members we disallow not . reply . if the propositions may stand for good , i feare we shal scarce finde that ever in ordinary way the sacraments were lawfully dispensed or received in the christian churches of god since the first foundation of them . answ . if they bee taken in their true meaning , and in that latitude we intend them , wee see no such cause of scruple . for what is more ordinary in all true churches , then for people , first to chuse their ministers , & then to receive the seals at their hands ? and this hath beene the way of ancient reformers , it is true ; many corruptions have beene in many true churches , and usurpations upon the right of the people in choosing their ministers , as also in administrations of the ordinances themselves , and oft in the constitution of churches . but as the maintaining of any truth of god against those corruptions in worship , &c. doth not argue an unlawfulnesse of the ordinances in such churches , but convinceth onely the corrupt administration of them : so in this case to assent the right way of churches electing officers , and injoying ordinances against all corruptions that have beene in the churches , doth not make a nullity of the ordinances themselves . we may say that this conclusion riseth beyond measure . the objections being thus answered , we leave the conclusion to the judgement of the indifferent reader . chap. xii . reply . to the seventh consideration , the practise of the church of strangers in london , recorded by john alasco , is for differing from your judgment and practise in the point in question . for first , say they , paul testifieth that the church it self , without exception of any member of it , is cleane or holy by the administration of baptisme . answ . we confesse the same . reply . secondly , they bold communion with the church of england as one with theirs . answ . the church of england they call it not , but the english churches : and we deny not the same in an orderly way : as they also required testimony of their piety , if any did but present a child to baptisme in their church . wee have often professed this , and by your owne grant most of the approved christians amongst us are not members of the english churches , having renounced their right of membership and commuion with the church they were of there . reply . thirdly , this order was observed by them to prevent the impostures of some that pretended to the english they were joyned to the strangers ; & contra . answ . this was not the onely reason of their order ; for his words are , all strangers doe not joyne themselves to our church ; yea there are those that avoiding all churches , &c. which plainely sheweth they looked further then such according to our practise : even their owne country men fled for religion , as we are : they yet received them not till by publike profession of faith and subjection to discipline , they joyned themselves to some congregationall church . secondly , this sheweth what disorder and abuse of ordinances will follow from such a liberty to admit such as are not joyned to some church : for by this meanes many will neglect all order and discipline , if they may but have the seales . thirdly , to put all out of question that their practise and judgement in effect was the same with ours in this point , note the first question propounded by them , are these infants which you offer the ●eed of this , church that they may lawfully be here baptized by our ministery ? chap. xiii . thus farre wee have answered to the reply made to the considerations in our answer to the . and . positions . now whereas wee tooke notice of three objections against our first consideration , and answered the same : it pleaseth the learned authour to take up onely two of them , and with much inlargement to urge the same as his reasons against the positions , and to apply our answers thereunto ; by which meanes our answers to the objections briefly set downe may seeme not so apt and full here as they would appeare in their proper places : and therefore it will bee needfull for us to inlarge our selves somewhat in answering some passages at least in the reasons as they are here propounded , before we come to the reply . reply . reason . . that sacred order god hath set in his visible church , &c. answ . these words with all that follow , whatever they may seeme to carry with them , are nothing but a bare denyall of the positions in variety of expressions . reply . for first , the baptisme of john was true baptisme , &c. but hee never demanded of those hee received , whether they were entered into church covenant , &c. answ . this wee had in substance before , and is answered ( with all the other instances in this first reason ) in our answer to the reply to the first consideration , and in other places ; and therefore in vaine here to repeat the same . and wee have observed more then once your plaine confession that the apostles constituted churches by baptisme , even such churches as they set elders in by the election of the people . reply . the second reason in substance is this , because from christ and the constant practise of the apostles we learne , that such as are called of god , received the holy ghost , beleeve in the lord , professe their faith in him with repentance and amendment of life , have a right to baptisme , and desiring it are wronged if they bee deprived thereof . answ . we grant the whole ; but as it is supposed in due order they must receive it ; so wee desire no more , for wee grant upon these common grounds , such have jus ad rem , but not jus in re , and the immediate fruition of them . reply . thirdly , by a lively faith a man hath internal communion with christ , by profession of the intire faith joyned with conformity of life in righteousnes , holinesse and fellowship of love , hee is a member of the visible congregation or flock of christ , though no set member of a free independent society : and baptisme is a seale of our admission into the flocke of christ ; not ever more , but by accident , of our receiving into a particular congregation . answ . this reason stands upon such a sense of the catholik church as cannot be found : and it was before confessed that the catholick church consisteth of all true particular churches , as the parts of it . and therefore how can a man be visibly a member of the whole , and belong to no part thereof ? secondly , we deny not but such have a right to be in the particular church , and so to baptisme and all ordinances ? but as by such profession they are not members of any particular church , so neither have they immediate right to the priviledges thereof without admittance into the same . fit matter , such are for a particular visible church that professe the intire faith , &c. but it doth not admit them actually thereunto : and your owne expression secretly implyeth as much , when you say baptisme is a seale of our admission into the church or flocke of christ ; if baptisme bee the seale of our admission , then there is an admission thereunto before baptisme : but who doth admit , and where , and when is any admitted to the church , but in particular congregations ? can any bee admitted into a church , that whole church being ignorant thereof ? but a man may professe the intire faith , and live accordingly amongst the heathen , where neither any church nor member of it take knowledge thereof ; and therefore bare profession doth not admit men , but make them fit to bee received and admitted into the visible church . your fourth reason wee have had twice before , and answered the same . reply . to our answer of the first objection ; from the instances of the centurion , lydia , the jailour , and the eunuch . first , if where the holy ghost is given and received , and faith professed according to gods ordinance , there none may hinder from being baptized ( soil ▪ by such as have power to baptize them , ) then either such are members of the church , or baptisme is not a priviledge of the church ; then it is not essentiall to baptisme in the first institution that it should bee dispensed to none but members of a congregationall assembly . answ . it is freely granted , first , that baptisme is a priviledge of the church . secondly , that such as professe the faith , and have received the holy ghost , are members of the church , ( if by church bee meant the church mysticall considered as visible , though not alwayes political ) thirdly , that these may receive baptisme by such as have power to baptize them ; but immediately to baptize them , none had power but by an extraordinary call of god so to doe , as hath bin formerly shewed . but it wil not hence follow , that ordinary officers have such a power , ( wanting such extraordinary call ) because the members of the church catholicke having right unto the seales ; yet the immediate fruition of them , they must have by ordinary officers in a politicall body , the onely subject according to order of all such institutions : otherwise we must admit private baptismes , if the extraordinary examples of the apostles be pressed for our patterne . reply . then the apostles in dispensing seales walked by rules of scripture and grounds common to us , and then the difficulty remaining is onely this : whether a pastour may dispense seales to such as have right to them and do orderly desire them , though hee be not yet a set member of a congregation answ . wee grant the apostles ordinarily and generally baptized upon common grounds , but still when they did so they received them into some particular church ; and so baptized them : and in the like orderly way any pastour may doe the same . secondly , we answer , things may bee done ( sano sensu ) upon common and morall grounds , and yet may not be done by others upon the same grounds . to give one instance in stead of many : the apostles preached the gospel to gather in the elect of god and to edifie the church &c. and ministers upon the same common grounds must now preach the gospel also : yet in that the apostles on those grounds preached to all nations , this doth not warrant ministers now to do the like : so here though we baptize beleevers as they did , yet wee may not do it to all in all cases as they did . and therefore the rule holds onely when all circumstances are alike as well as the common grounds . reply . secondly , in the instance given , it is not probable that baptisme was evermore administred by the apostles or evangelists . for before the death of christ the disciples baptized , when they were neither apostles nor evangelists properly . after the death of christ , &c. if philip , ananias , and others might baptize such as were no members of particular congregations , then may ordinary pastours doe the like . answ . you mistake here in the force of our answer , as hath beene shewed in the first consideration , to which this objection and answer belong . for wee doe not make all the acts of the apostles and evangelists extraordinary , but generally orderly in the way wee professe . secondly , wee answer to the particulars , ( not to wrastle with the ghosts of humane imaginations and conjectures , whether any besides the apostles baptized the . act. . ) as for philip and ananias if they baptized , did they baptize as private men , or as church officers ? if the second , what officers were they ? ordinary or extraordinary ? wee thinke it will not bee thought they were ordinary who were honoured with such extraordinary worke : but in what office soever they were , those particular actions ( in baptizing the eunuch and paul ) were done by an immediate call of god , as is evident in the story . reply . thirdly , it is very improbable that the persons baptized were in church state , or order . if they were members of the jewish church not yet dissolved , this is not to the purpose , for men have not right to baptisme , because members of the jewish church , but because disciples , and as you say , joyned together in covenant , &c. answ . wee grant , that since the visible kingdome of christ was set up in visible christian churches , the seales belong properly and ordinarily to the members of christian churches not jewish : yet wee may affirme that if in any speciall case a beleever was baptized by any that had a speciall call thereto , where there was no christian church present actually to joyne unto : yet being a member of the jewish church not yet dissolved , the case does not so much vary from the set ▪ order of christ in those times , and that is all wee intend . reply . if the eunuch , and centurion were proselytes , and of the jewish church , the samaritans whom philip baptized were not so , and that any gentiles , or the jaylour were set members of a christian assembly , is very strange , &c. answ . this is fully answered before in the first consideration ; and that which is according to the rule and mind of christ , and the first , and common practise of the apostles , act. . to joyne men to the church when they baptized them , need not seeme strange . reply . in the apostles practise two things are to bee considered . first , the circumstance of the action . secondly , the substance or quality of the act. in some circumstances the baptizing of some of these might bee extraordinary , but the substance , and quality of the action was grounded upon ●ules perpetuall , and common to us and them . that is done in an extraordinary way , &c. answ . wee suppose amongst such circumstances you will reckon that for one , that the eunuch was baptized alone in the wildernesse , not in any visible assembly of saints . wherein ordinary pastors may not imitate that act : and this comes not farre short of what wee say : for the chiefe proof that they were not received into a particular church , lies in their absence from such an assembly : and if they might bee admitted to the catholick church without the presence of any christian ( but him that baptized them ) why not into a particular church as well ? the large discourse about the apostles extraordinary power , and doing things upon common grounds : is so oft said for substance , and answered before , that it were vaine to trouble the reader againe with the same thing . reply . secondly , an argument followes necessarily from a particular example to a generall , when the proofe of one particular to another is made by force of the similitude common to the whole kind under which those particulars are contained . now in this matter wee speake of ; no reason can bee named why wee should thinke it lawfull for the apostles to baptize such as were no set members , and the same should be unlawfull in all cases for pastors of particular congregations . answ . wee deny that the apostles did so ordinarily , and therefore your argument doth not hold ; if it bee built upon the common practise ; but if it be built upon some few speciall cases ▪ we retort the argument thus : that which the apostles did ordinarily upon common grounds , that pastors ought to doe : but ordinarily they baptized disciples , admitting them first into particular churches ; therefore in the third reason wee grant the conclusion of it , that the apostles did walke by ordinary rules generally . reply . fourthly , the practise of the apostles in receiving the faithfull , &c. is backed on divine precept , &c. answ . if you meane they baptized such without receiving them into some particular church , wee deny this assumption upon the grounds laid downe before . reply . fiftly , in the first consideration you prove the seales to be the priviledge of the church in ordinary dispensation by this passage of scripture , then they that gladly received the word were baptized : but if the apostles baptized by extraordinary dispensation in your sense this testimony is insufficient for that purpose . answ . although the printed copy of our answer omit this proofe wholly , and also , rom. . ▪ yet in our true cypy wee alledged , acts , . . wherein you will finde not onely this passage , then they that gladly received the word were baptized : but withall that they were added to the church , and such a church as continued stedfastly in the fellowship , &c. of the apostles . likewise verse . that the conversion , and baptizing of disciples being omitted , the joyning or adding to the church is put in the stead thereof , which proofes as they are omitted wholly in the printed copy , so also you make no reply unto them . secondly , by these proofes it might easily have been seene that wee did not looke upon all the apostles acts in this case of baptisme as extraordinary ▪ but that their first and leading examples were ordinary , and in that order wee plead for : which if it had been regarded , much labour had been saved in this dispute , which hath been spent to little purpose . and , our second reason . reply . in due order the seale● belong to them to whom the grant is given , but the grant is vouchsafed to the faithfull , and their seed , forgivenesse of sinnes , &c. and the benefits of the covenant are so linked together , that where one is granted none is denyed , &c. answ . 't is true , the seales belong to all them by a remote right to whom the grant is given , ( as hath been oft said ) but not immediate : yet in the very propounding of this reason wee may observe two things that doe cut the ●●ewes of it . the limitation of due order , which as hath been said can no where be found but in a particular church . let any shew what order christ hath put his catholick visible church into , or where that order is to bee seene but in particular churches , by which order every one is bound to joyne to such churches , as well as to partake in the outward ordinances of gods worship , which are there onely to be found . secondly , it is granted that not onely forgivenesse of sins , but all other benefits of the covenant of grace are linked together , and are the grant sealed up in the sacrament ; and if so , is not visible conjunction with christ and his church ; with all the priviledges of the church , and ordinances of the same , part of that grant by the covenant of grace , or of the gospell ? wee suppose none would deny it , why then should not visible beleevers require , and take up this part of the grant , as well as the seale of it ? for sigillum sequitur donum ; let them take this gift and the seale is ready for them . and this may answer the first part of the reply about rom. . . as also all the rest which followes being things so oft repeated , and answered before , as make it tedious to all . chap. xiiii . position . that the power of excommunication is so in the body of the church , that what the major part shall allow must bee done , though the pastors and governors , and the rest of the assembly be of another mind , and that peradventure upon more substantiall reasons . reply . this question is much mistaken , for the demand is not , whether in the congregation matters should be carried by number of votes against god , as you interpret the position , but whether the power of excommunication so lie in the body of the congregation as that sentence must proceed in externo foro , according to the vote and determination of the major part , and so in admissions of members , &c. and though they have no power against god , but for god , yet in execution of that power they may bee divided in judgement , and one part must erre ▪ now hence the question is moved , whether the power hee so in the people , that what the major part determine must stand . answ . if our whole answer had been attended unto , it is so cleare and full , that it could not with any shew of reason bee subject to such a mistake : to omit the first part of our answer affirmatively , wherein wee cite mr. parker as consenting with him . in the second part to the position as stated , our answer is plainely negative , that excommunication is not so seated , neither ought to bee so in any of the churches of the lord jesus . what followes is our reason grounded upon the last clause of the position , because churches ought to carry things not by number of votes against god ( as this position implies ) but by strength of rule and reason according to god , and for edification , cor. . . cor. . . now let any judge whether the position doth not imply such an absurdity so oft as things should bee carried by the major vote against the officers , and the rest having better reasons , and therefore wee are apt to think that if the learned author had been so ready to embrace any syllable that lends to dislodge these thoughts of us as leaning to separation , hee would have beleeved our plaine negation of this position , which indeed is according to our constant practise never following the major part of votes against the officers , but counting it the duty of the officers in such cases either to satisfie the consciences of the major part ( or lesser ) by the rule of the word , or to yeeld not to the vote but reasons if they bee stranger ; or to suspend the businesse , and referre to the counsell of other churches , if they cannot agree but a division arise according to the patterne , act. . reply . amongst them that hold the power of the keyes to bee given to the church , some ( as fenner , parker , i. d. ) distinguish between the power it selfe which they give to the church , and the execution which they confine to the presbytery , others give the power of the keyes with the exercise thereof to the whole body of the church ; or if in the dispensation they attribute any thing to the officers , it is but as servants of the church from whom they derive their authority , and here lies the stone at which the separation stumble , and which wee conceive to bee your judgement and practise , wherein wee required your plaine answer , but have received no satisfaction . you referre us to mr. parkers reasons to prove the power of the keyes belong to the whole church , who are of farre differing judgement from him in the point it selfe , and if your judgement and practise bee as the separation ( as wee feare ) you dissent from him and wee from you in these considerations . answ . wee are sorry to see this reverend man of god so strongly possessed with a prejudicate opinion and feare of our concurrence with the separation : ( upon what grounds it is not said , nor can wee apprehend ) that neither our flat negation of the position , nor our reference to mr. parker as concurring with him , should give him any satisfaction to the contrary . but if that bee the judgement , and practise of the separation which is here imputed unto them , viz. that the power and exercise of the keys is in the body of the church , and what the officers doe therein is but as servants of the church from whom they derive their authority ; if our profession may bee of any use to satisfie , wee doe freely , and heartily professe to the contrary : affirming that the authoritative power of transacting all things in the church , is in the hands of the officers who minister in the name and power of christ to and over the church , and that the power or liberty of the community whereby they may and ought to concurre with their guides , so long as they rule in the lord , is to bee carried in a way of obedience unto them , and when upon just cause they dissent from them , still they are to walke respectfully towards them , and wee thinke our brethren are not ignorant that mr. parker and fenner give as much to the church in excommunication , as wee have pleaded for in any of our publique writings . but seeing wee are led by this learned author from this particular question about excommunication to that beaten controversie of the power of the keyes in generall , and the first subject thereof , whereby wee are forced to declare our selves herein ; wee shall briefly gleane up some few of our scattered apprehensions , as may most concerne the case in hand . there are divers keyes that are diversly distributed to severall subjects in respect of execution , and therefore the question should have beene first stated : and what keyes are denied to the people and appropriated to the officers . and what to some officers , not to others , should have been shewed before arguments were pressed . the state of the church being mixed of an aristocracy to which belongs office , and democracy to which belongs priviledge ; hence the power of the keyes is twofold . * officiall power . fraternall . the first belonging to the guides of the church , the other to the fraternity thereof . the officiall power of the keyes is a power to act with authority in the name of christ ministerially in opening and shutting , binding and loosing , &c. in respect of which office ( while the minister acts according to the will of christ ) he is over the church in things properly ecclesiasticall , because hee stands in the roome of christ , and comes in his name , and hence in those church acts which are not proper to him , but common in some cases to the fraternitie , yet there is an office-authority upon them , which is not upon the like acts materially done by others . ex. gr . any brother may and ought to exhort ▪ and rebuke , thes . . . heb. . . titus a minister is exhorted to doe the same thing , but with all authority , titus . . some able and gifted , though not in office , may occasionally open and apply the word , yet not with an office-authority . but an officer preacheth as an ambassadour of christ , cor. . so also in admission of members , and casting out of offenders ( wherein though the fraternity have a power whether in consenting or otherwise ) yet they act obedientially in respect of their guides , declaring the rule , going before them in example , and commanding them ( if need bee ) in the name of christ to doe his pleasure . but the officers act in these things in the name and authority of him in whose roome they stand , and hence wee thinke that in case the fraternity without officers should cast out any , yet it is not altogether the same with that which may bee dispensed by the officers thereof , it being no officiall act . fraternall power ( in publike church acts ) is a joynt power of liberty or priviledge ( in some sense , & in some cases ) to open , & shut ; which power is not in any one or more severally ; but in the whole joyntly , for as they have power to combine , and so to receive others into the communion , so by like reason to shut out offenders from their communion ; but thus they do fraternally , not officially : and as they have such a power of election of officers to them , so they have also a fraternall power ( due order being attended ) to shut them out ( when there is just cause ) according to the common received rule , cujus est instituere , ejusdem est & destituere . these things which might bee more fully explained and confirmed , wee have onely briefly set downe both to wash off the blot of popular government from the wayes of christ , as if all authority were taken from the ministers , or nothing left them but to dispense the seales , and in all other things to sit meerely as a moderator in the churches of christ , which wee utterly disclaime . and also to make way for our more cleare answer to what is objected here in the reply : wee grant therefore the first argument and the conclusion thereof thus farre , that the officiall power of the keys was not given to the whole multitude , but onely there is given to them a power to choose officers , which officers should execute the same . reply . if christ gave this power to the community , was it from the beginning of the church , or tooke it effect after the church was planted ? not the first , for then the apostles themselves should derive their power from the community , which they did not . answ . this reason is answered before ( so farre as concernes our tenent ) in the second consideration , where it is alledged , to which wee referre the reader ; neither doe wee say the officiall power is so given to the community , but such things as are here added , wee shall consider so farre as concernes us . reply . the apostles and other governours were given of christ to the church as for their end , and all their authority was given unto them for the church , as for the whole : but the authority it selfe was immediatly derived from christ , and is not in the church as the immediate subject , nor derived from the church , but from christ the king of the church . the authority of governour is given of christ for a gift to the church , but not a gift absolute . that it may reside in the power of the whole church , but for a conditionall gift communicated to the governours for the good of the whole . parker , pol. lib. . cap. . answ . concerning the power of the apostles , and extraordinary officers wee now dispute not , it was answered before ; and for the authority of other officers , wee doe not affirme that it is derived from the church , but from christ for the good of the church ; but if the question bee of the application of an office , and the power of it to such and such persons in the church , wee would demand whether christ doth this to such a pastour and teacher immediatly or mediatly : if immediatly , then their call is not ( in this ) different from apostles , which paul expresly distinguisheth gal. . . paul was an apostle , not of man , nor by man , but of god , and by jesus christ ; false teachers are of man , and by man. true pastors as thomas , iohn , &c. are of god by man , and if christ communicate this office , and the authority annexed unto it mediatly by man , not immediatly , the question is , who is the subject of this power to call , and so to apply this office in the name of christ to this or that person , john , thomas , &c. wee hold this fraternall ministeriall power ( under christ ) is in the church , and so farre wee shall defend this position , and where ▪ ever it be else placed it will be subject to all the absurdities that are imputed to us . to the sentence of parker we answer , that the misinterpreting one word of his sentence doth pervert his whole meaning , his words are pro dono conditionali ut rectoribus communicetur , i. e. that the church might not communicate that power to officers , nor keepe it in her owne hand . or that it might bee communicated from christ by the church . and this will appeare his meaning , and it agrees with that position hee holds so strongly , that the church is the first subject of the keys . reply . after the churches were established , it tooke not effect , for it is no where found in scripture that christ first committed this power to the apostles , and after to the community ; the ministers and guides were immediately of jesus christ from whom immediately they derive their power and authority , by whom they are set over their charge , in whose name they execute their office , &c. yea pastorship is the gift of christ as well as apostleship ; and every pastor is not immediately called , but the office and order of pastors , the calling , authority and jurisdiction is immediately from christ , not from the church . answ . first , the power of the keyes ( in a right sense given to the church ) tooke effect from the beginning in christs institution , and in the frequent practice of the church , as is shewed before , and therefore this is needlesse to bee proved , that it tooke effect after . secondly , that ministers and guides were immediately from christ , ( if you meane ordinary officers ) and that every pastour is not immediately called , seemes to be a contradiction : the places , act. . . ephes . . . &c. doe not prove that all officers are immedately from christ , though they bee set in the church by christ and over the church by the holy ghost , &c. this the lord can doe , and doth doe by the meanes of his church walking according to his rule and institution , and therefore you must come at last home to our tenent , ( as here you doe ) that pastorship , the office , power , jurisdiction , &c. annexed to it , is immediately from christ , viz. by his institution in the gospel : but pastors every one that receive this office , hath it from christ , but by his church calling them to the same , and in the name of christ applying it to them : and thus far we agree with you . reply . the steward is appointed of the master of the family alone , and hath all his authority from him . every embassador in the cause of his embassage doth immediately depend upon him from whom he is sent : but if the function , order and authority of pastors and teachers bee immediately from christ , then it is not received from the church as the immediate receptacle . answ . answ . first , though pastors in respect of the exercise of their function dispense the word and other mysteries of christ as from him immediately , and so are fitly compared to embassadors and stewards , yet in the call of the one and other to that work there is a plaine dissimilitude , the one being called mediately , the other immediately by their masters , and therefore in this case it proves nothing . what doth this argument conclude ? if onely that the function and order is not from the church as the first subject , we readily grant it ; if the application of the office to such a person , ( so farre as may bee done by an outward call ) it followes not at all , for the function and office may bee from christ , and the application thereof by the church . reply . thus protestant divines dispute against papists , if bishops receive their power and authority of exercising immediately from christ by mandate , mission and commission from him , then not from the pope , and so for presbyters in regard of the bishop . answ . the reason and ground of that dispute is because the pope claimes a plenitude of power from peter , whence all must see derived to all bishops , &c. bee they never so orderly chosen and ordained in their owne esteeme , and so indeed usurps the prerogative of christ the head of the church . the like usurpation ●● its degree was in the bishops over presbyters : but here the case is farre different , the church claming no such power , but onely ministeriall in the outward call of officers according to his direction , and so the application of that office unto the persons , which hath sufficient ground of scripture from christ , and therefore we grant the conclusion . viz. that they derive not their power from the people , but from christ : by meanes of the church ministerially and instrumentally applying that office to them , whereunto christ hath annexed that power . lastly the like argument may be objected against any other subject of this power you can or will suppose , even the presbytery it selfe . reply . it is usually objected that the church cannot convey what she never had : but the people may elect their pastor . whereunto the answer is direct and plaine , nothing can give that it had not formally or vertually , unlesse it give it as an instrument ministring to one that hath it , but so it may give what it never had , nor is capable of . a steward may give all the offices in his masters house as ministerially executing his masters pleasure . answ . this answer doth not satisfie , for wee cannot put off our old principles of reason , that every instrument ministring to the principall cause doth conferre vim ad effectum : and so farre , or in what sense it gives any thing to the effect in that sense , and so farre it must needs have vertually or formally the same in itselfe . if a conduit convey water ministerially from the fountaine to the house , it hath water in such a sense , as it doth concurre to the effect : and so the church cannot give the keys to the officers as an instrument of christ , but it must be granted shee received them from christ vertually to give them to the officer . secondly , for the instance ; if it bee meant of a steward giving the offices to such persons as his master hath named thereunto , and he instals them into the same , the case is not alike yet , here hee must have some power and authority so to doe so that he hath these offices vertually in his hand , but if it be his masters will , he shall choose what persons hee sees fit according to rules given him , ( which is the case here ) then hee hath this power vertually in his hand . reply . thirdly , if ecclesiasticall and spirituall power be in the multitude and community of the faithfull , the church doth not onely call , but make officers out of power and vertue received into her selfe , and then should the church have a true lord like power in regard of her ministers . answ . if there be any such that hold the church hath so the power of the keyes in her selfe , as that she may derive from her selfe authority to the officers , let such looke unto the conclusion ; as for mr. robinson , though wee doe not approve the sentences you cite out of him , yet we doubt whether you doe not goe beyond his sense & meaning : but according to our sense of this position before layd downe , neither this absurdity of lordship over the officers , nor any others that are instanced in , under this reason doe at all follow ; and they may bee as strongly urged against the presbyteries , classes , synods , catholick church , or any subject of the keyes that can be named : and the objection , viz. that god will have the church choose officers to execute the power committed to her , is so answered in the same page , as will serve us as well as you , viz. god will have her elect officers of his designment ( that is , such as the rule directs her to choose ) to doe his worke according to that power which hee hath given them , and by his direction , and then they are gods servants and not the churches , and receive that charge and function immediatly from god , and not from the people ; wee meane no otherwise then by that outward call instrumentally applying that office unto them ; and in this sense wee close with you herein : and indeed this power of electing officers doth not ever include authority over them whom they chuse , but rather willing subjection unto them , and setting them up to rule ; as when a woman chooseth a husband , she makes him her husband in a sort , but withall her head and ruler ; so when a people choose a major , &c. reply . fourthly , if the power of the keyes be given first and immediatly to the community of the faithfull , what reason can bee alleadged why in defect of officers the church might not rule , feed , bind , loose , preach , and administer sacraments ; or if any faile in office , why shee might not supply that want by her power , for the power of the keys doth containe both authority and exercise , power being given that it may bee exercised , as it is vouchsafed : but the church cannot exercise these acts of rule . ergo. answ . the reason is , because the church hath not received some of the keyes formally but onely vertually , and ( as was said out of parker ) not as a gift absolute but conditionall , that it might bee communicated to the officers . such power as the body of the church hath received formally shee may and doth exercise , as a power of choosing officers , a power of judging in censures , cor. . . and the like , the power of preaching properly so called & dispensing sacraments , &c. being acts of authority , the church hath them onely vertually , and therefore must choose officers , to whom christ her lord hath given authority in the church . a corporation that by patent from the king hath many priviledges , the power is given to the body incorporated , and so it is the first subject of it , yet many acts cannot be put forth , but by officers duely chosen : and so here . reply . for these reasons ( not to insist on any more ) wee judge the community of the faithfull , not to bee the immediate receptacle of ecclesiasticall authority , and so the power of excommunication , not to belong unto them . answ . by this conclusion it appeares that how ever the author began professedly against us as separatists in this point , yet he followes the cause against mr. parker , with whom hee seemes to be friends . secondly , the power of excommunication may belong to the church or community in respect of a fraternall power of judging , though officiall authority bee not formally given to the church but to the officers . reply . if consent of churches bee asked in this point , to omit others , the churches of scotland speake fully and expresly for us in the second booke of discip . cap. . the church as it is taken for them that exercise spirituall functions in the congregation of them that professe the truth , hath a certaine power granted of god according to which it useth a proper jurisdiction , &c. beza de presb. pag. . helv. confess . cap. . belgick , &c. answ . if consent of the learned , godly , and zealous reformers were asked , a cloud of witnesses might bee produced that hold the church the first subject of the keyes , as fulke , whitaker , parker , peter martyr , musculus and others , besides many of the ancient divines and councells , gerson and the parisian divines well known to the learned concerning quotation of the scottish discipline , the first words lay so weake a foundation as leave the building ready to fall , in these words . the church as it is taken for them that exercise spirituall functions hath a certaine power , &c. but where is the church so taken ? not in all the new testament that can be proved with any solid reason , notwithstanding all wrastling of men to find it out ; but generally for the company of the faithfull , either the universall or particular church ; and this sometime considered with her officers : and divers times as distinguished from them , as acts . . and . . . jam. . . revel . . . . . &c. but never contra , for the officers distinguished from the church or body of the congregation ; and therefore if the keyes be given to the church , and the plea of the power of the keyes to be given immediatly to the officers be in and under the name of the church , it will fall to the church of the faithfull , if the scripture may judge : indeed among the papists , and so the prelates , the clergy have long got and held possession of the name of the church , but the testament of christ will not beare this foundation , but wee will not trouble the reader farther about humane testimonies . chap. xv. position . that none are to bee admitted members but they must promise not to depart or remove unlesse the congregation will give leave . reply . it is one thing abruptly to breake away when and whither they please , and forsake fellowship another thing , not to depart or remove habitation unlesse the congregation will give leave ; also it is one thing mutually to compound and agree , not to depart from each other without consent and approbation , and other to require a promise of all that be admitted into societie that they shall not depart without the churches allowance , if such a promise be required of all members to bee admitted , wee cannot discerne upon what grounds your practise is warranted . answ . wee are still inforced to cleare our answer from mistakes , for it seemes the answer left it doubtfull , whether wee doe not hold the position affirmatively , and in practise require such a promise as a part of our church covenant of all that are admitted , and therefore to cleare the case more fully wee shall first minde the reader with the true meaning of the answer , and then adde what is needfull to take away the scruples ; and first the answer saith , that wee judge it expedient and most according to rule , that brethren should not forsake fellowship , &c. but in removalls approve themselves , &c. now this is farre short of what the position affirmes ; for first , that none are to bee admitted without such a promise , includes a necessity ; the answer speakes onely of expediency and agreeablenesse to rule , not to breake off abruptly . secondly , the position affirmes the necessitie of a promise ; the answer speakes onely of the case in practise , as in many cases besides , for the watch of the church reacheth to such particular acts of which wee make no promise expresse in the entrance . thirdly , the position speakes of the churches leave , the answer acknowledgeth onely that brethren removing should approve themselves to doe that which is lawfull , and take counsell in such weighty affaires . by all which it appeares that wee doe not owne this position , in judgement nor practise , and therefore in effect our answer doth deny the same , and is negative . secondly , if the words of the answer bee not full enough : ( because wee see our brethren here runne upon it as a question if such a promise be required , and mr. rutherford and others take it up as a confessed practise ) wee doe therefore clearely and plainely deny the position and affirme that wee doe not thinke that none are to bee admitted without such a promise ; neither is there any such practise in our admissions of members to require such a promise ; wee onely count such removalls ( especially of families ) an action amongst many others whereunto the watch of the church doth extend , to prevent sinne where there is any just ground of suspition thereof , and to further the best good of such as are under our charge by counsell , prayers , &c. if any minister and people of old acquaintance and deare affection , or any other christians cleaving together in love have privatly resolved or agreed together , not to part from each others in any church , it is the most that wee have taken knowledge of , and wee thinke that hath beene very rare , but for any such publick promise , covenant , or church oath , ( as some straining things to the height have called it ) it is not , nor hath been required or practised amongst us : this being so , there needs no grounds of that which wee practise not . reply . first , you exclude all such as bee not set members from the seales , and yet hinder them from entrance into the church society , because they cannot promise continuance in the place they are resident in for the present ; here we , desire to bee satisfied by the word of god by what you require it , &c. answ . first , we deny not but divers may and doe forbeare to joyne because of their unsettlednesse in the place of their present abode . secondly , it may bee in some cases , some may be advised by the counsell of their private friends in a church to forbeare till they be some way setled . but that any are debarred from communion when they desire it , because they cannot promise continuance , ( unlesse other just causes hinder ) it neither suites with our judgement nor practise ; and if any should practise other wayes , wee doe not allow of the same , and therefore it 's needlesse to give you reasons of what we practise not . reply . secondly , it pertaines not to the whole congregation to take notice or bee acquainted with or judge of every particular members removall : may not a servant remove from his master to another congregation , or a father bestow his childe in marriage to one of another congregation , but the whole church must be called to counsell in the matters , &c. when churches grow populous they must bee negligent or weary of such a ta●ke , and for the present to challenge so much authority over one another is usurpation , &c. answ . if our answer were but attended , such apprehensions of our practise of calling the whole church to counsell in every such case , and all that followes might be spared . for thus we say , wee judge it expedient , &c. that none forsake fellowship and abruptly breake off , &c. this doth not imply a necessity of calling the whole church to counsell in every plaine and easie case ; many times , and for the most part such removals are so plaine and free from suspition of abrupt breaking off or forsaking fellowship , that there is no need of counsell , as in case of servants marriages , &c. and therefore no trouble to the church : and in some removall of families also , the case is cleare , and openly carried in the knowledge of many of the church , none scruple it , and therefore at the first demand of dismission or letters of recommendations , the same are granted : but in removall of some members , and in the manner of the same , there are such difficulties and dangers as neede the prayers and counsell of the officers and whole church , ( as is confessed after ) nor doe wee say , it pertaines to the whole church to bee called to counsell and judge of every particular members removall , for they may approve themselves to the consciences of all mediately by advising with some who may satisfie the rest , if need be . reply . let it be shewed , that ever by divine right , this power was committed to the church , and we will confesse it expedient , but till then , wee thinke the church over rigid , and the members busiebodies , &c. answ . the rule of love whereby wee are bound to exhort , admonish , seeke the edification and good one of another ▪ and that not onely in generall ( as of all christians ) but as members of so neere relation in one church body , who are bound to serve the lord with one shoulder , zeph. . . and to uphold the worship of christ therein , as this doth reach to all the actions and wayes of one another , so in a speciall manner to such an action as this i● : and we thinke this ground is sufficient to satisfie our practice as wee have declared , which may wipe off the aspersion of being rigid or busie-bodies . reply . in the multitude of counsellers is peace , but over-many counsellors oft causeth distractions , and different apprehensions breed delayes . answ . wee grant it may doe so , neither doe wee bring all cases to publike like counsell , but the case may bee such as needs the publike counsell of all , and as wee have a gracious promise of the presence of christ in his churches who is the counsellour : so we confesse to his praise , that we finde the judgment of a church of saints in matters orderly carryed , and gathered up from the various gifts of wisedome , grace , and experience of many christians ( when need is ) to be a blessed priviledge of gods people to enjoy , and sanctified oft to the great good of his saints , and being neglected and slighted hath been oft followed with sad events . reply . the nature of your church-covenant inferreth not a necessity of bringing every such businesse to the church ; for you binde your selves mutually to watch one over another , &c. but this essentially tyeth not any man to a perpetuall residence in one place , for then even occasionall absence should be a breach of covenant , without consent of the church . answ . we grant , our church-covenant neither requires every businesse to come to publike counsell , nor perpetuall residence in one place : neither is it so held by us in judgement or practise . reply . you say you bind your selves to no new duties , but in the word of truth , it is not required neither directly nor by consequence , that no member of a church should remove or occasionally bee absent from his habitation before hee have acquainted the church whither he goeth , and on what occasions , &c. answ . it cannot but grieve us to see how the replyer still not content to take all things in the harshest sense , but will also winde in other matters into his discourse , which may make our practise seeme farre more rigid then it is . first , hee urges us as if wee brought all cases of remove and the occasions thereof , as marriages , &c. to the counsell of the whole church . secondly , hee would by consequence inferre the like of occasionall absence , and now hee weaves in that also , as if it were practised by us to require men to acquaint the church with the place whither they goe , and the occasions of their occasionall absence , which is farre from us . reply . and if such businesse must bee determined on the lords day , &c. answ . wee deny not but the best churches through weaknesse and temptation may spend too much time in the most necessary administrations of censures or other affaires : but to possesse the world with such feares upon so little ground may argue the authors charity concerning our wisdome and christian care of the sabbath was not very great . reply . as for the covenant it selfe , &c. but if yee constraine men to meddle with things that belong not to them , and winde them up higher then god , would , and straine every thing to the pitch you seeme here to doe , a godly sober minde may well pause before hee make such a promise . answ . if the authour had not strained and aggravated things beyond our meaning in the answer , and our practise , this would not have come to so high a pitch to trouble a sober godly mind : we are perswaded that generally sober godly minds , that have their pride and self-willednesse in any good measure mortified , doe count the yoake of christ ( according to our practise of this point ) to bee both easie and profitable ; neither doe wee require such a promise of any ( as was said ) but if any stumble at the fourth branch of the first reason from the nature of the covenant , let us a little here cleare that scruple : when wee reason from the nature of the covenant , and branch our reason into foure things , it is not to bee so taken , as if every one of those foure things were made a distinct promise in our solemne covenant , for the fourth is but an inference from the three former , as is easie to observe and indeed it was never made by us a part of the covenant or a distinct promise of it , either in our judgement or practise . if because we extend our watch to the removals of brethren , it be taken for granted that we require such a promise ; it will no more follow , then that we require promises in admissions in a thousand cases to which our watch also extends . reply . if any shall not meddle with every businesse of this kinde , as questioning whether it doe belong to him or no , or not aske the advise of the whole societie , as knowing the most bee unfit to counsell in such a case , doth hee breake his covenant therein , and so commit a sinne in a sort like the sinne of ananias and saphira ? iudge your selves if in other cases you would not censure this to bee an high incroachment upon christian libertie , and a strict binding of mens consciences by humane constitutions . answ . to extend our watch so farre as hath been said unto these cases of removalls from a church , to prevent sinne in abrupt breaking off and forsaking fellowship , and to prevent the hurt and damage which the sheepe of christ oft fall into in their unadvised breaking out of the fold the lord hath placed them in , and to further their best good in their removalls ; whatever is thought of it , wee count it no breach of christian liberty , but a priviledge of the saints to bee under such a watch , and therefore if any shall neglect any duty that one owes to another , ( so farre as it tends necessarily to those ends ) wee may well reckon it as a neglect of our covenant ; but because it is offensive to compare this with the sinne of ananias , &c. wee intreat our reverend brethren and the christian reader to consider , that in the answer , this stands in the third thing noted in the nature of the covenant , and hath reference to the duties of the covenant in generall , and is not applyed to this particular case by us , nor well appliable in the manner here expressed . secondly , it is moderated in the answer which saith ( in some sort hee shall commit that sinne . ) if these things doe not satisfie , wee wish it expunged , or any other seeming harshnesse , rather then offence be given to any . lastly , that you may not impute unto us the infringement of christian liberty herein , wee would acquaint all men with these two things . first , that removals from one towne and church to another and from full to new plantations , are frequently practised amongst us , with consent and approbation . secondly , that wee finde in experience , that as there is in sheepe a wandring disposition , so in this large wildernesse , ( wherein the lord hath exercised his people with various temptations , by liberties , by offers of large outward accommodations , by wants and straights , by various opinions vented by satan and his instruments , &c. ) in these respects the sheepe of christ are so subject many times to outrunnings , that wee finde more then ordinary need of care and wisedome in this point of our watch in many cases ; and many that have broke loose from the counsels of their officers , friends , and of the church , have deepely smarted for it ; how sad a case is it when some brainsicke master of a family , transported with a fancy , an odde opinion , will needs carry his whole family with himselfe to the griefe and hazard of his godly wife and hopefull children , &c. from all ordinances of christ to a people full of fanaticall errours ! were it christian liberty , or dangerous licenciousnesse to leave such a man to his owne counsels , and not meddle with him ? reply . may you not heare from your owne grounds , that herein you have devised an expedient or necessary rite or custome to prevent the dissolution of the body , which never came into he minde of the lord jesus the saviour of his body , and in so doing ( if your exposition hold good ) you break the second commandement ; and so presse customes onely expedient for the time as standing rules necessary for all times and all persons , to put that authority into the hands ▪ of men which god never put upon them , to obliege men to meddle in the affaires of men beyond warrant , to binde consciences under so heavy ● penalty as that of ananias and saphira , where god hath not bound them , to debarre approved christians from the seales , because they cannot promise as seiled members to abide in the society , and yet charge them as men that against light refuse subjection to the gospel , this is that which wee cannot approve , which yet wee suspect will follow from your judgement , and desire to bee resolved in your practise . answ ▪ here is a greater heape of heavy criminations gathered together and cast upon us , upon very weake grounds , upon mistakes , suspitions , and ( wee feare ) too much credulitie given to some clamorous persons , returning to england , and too little credit given to our true relations and faithfull professions : most of these have beene cleared in the former passages where wee met with them , and wee marvell how they come in so twisted together here againe ; wee shall here onely cleare our selves of the first , and referre the reader to their proper places to see our answer to the others . here it is imputed unto us that wee have devised a rite to preserve the unity and prevent the dissolutions of the body , which wee conceive is intended of this promise of not removall without leave , which promise is not required of us nor made in our church covenant , ( as wee have said ) and the ground of this imputation is also a meere mistake arising from the confounding of a second answer to the objection against our first reason , with the second reason of our practise , which are distinct and have a different ▪ scope , for whereas some might object , that this reason from the covenant , holds with such as grant such a covenant lawfull , the answer saith that some indeed question the necessitie of it : but wee hope you doe not question the lawfulnesse , and thereupon the answer first gives reasons and proofes of the lawfulnesse of it . and secondly , for the necessitie which is taken from the nature of all societies incorporate , which by a fundamentall rule , doe require of all that enter into them , and partake of the priviledges thereof , to conforme to all such lawfull rites and orders as are expedient for the well being of that society ; the contrary whereof would bee injurious to him to offer , and confusion in them to accept ; and from hence it easily followes , that a church being a body of a people injoying priviledges together , it is necessary fundamentally that they should bee joyned in some promise or covenant , which covenant ( though in civill societies it may consist in rites and orders devised by themselves for their good ) yet in the church which is the body of christ , this covenant is no other but to performe the duties required in the gospel towards god and one another , without any rites or order , devised by themselves , as wee professed in setting forth the nature of the covenant ; and this being the true scope of those words , let any judge what ground is given by us of such an imputation of devising rites , &c. neither doth the second reason in the answer give any ground of this imputation ; for though it dispute from the necessary ruine of the church , and all churches , if it were lawfull for any member when , whither and wherefore hee please to depart from the church without consent : yet there is not one syllable that gives an hint of any rite , custome or order devised by us , to prevent the same , but for the avoyding thereof wee still wholly and onely bind our selves to the rule of the word , to direct , order , and reforme all actions of this nature , and to shew unto men whether they may lawfully remove or not remove , not requiring any expresse promise to the contrary in this particular no more then in others ; and thus wee hope wee have resolved you of our practise , as you desired . to conclude this passage , give us leave without offence to say thus much . although ( through the grace of christ ▪ ) we desire humbly to submit to this part of our tryall , even to goe through evill report as well as good , yea all the reproaches and cruell mockings of the world , knowing that wee have deserved much more from the hand of that god without whose providence a tongue could not move against us ; yet wee cannot but account it one of our poorest afflictions to suffer in this kind , from the pens or tongues of our dearly beloved brethren , for whom wee daily pray , and to whom wee hope wee shall never bee provoked to returne any other language then savouring of love and respect . but wee must confesse wee meet with so many sore criminations , ( oft upon meere mistakes ) cast not onely upon our selves , but the truth and wayes of god , which wee professe , and that both by this learned author and some others , that wee cannot be so senselesse of the dishonour is reflected upon the truth of god herein , as wholly to bee silent , and groane out the griefe of our spirits to him that knoweth our hearts : wherefore wee humbly beseech all our godly brethren , to beare with us a little , if after all the harsh passages of this reply , such an heape of accusations as are here throwne upon us ▪ move us to present to the reader a short view of such things as are unjustly and ungroundedly cast upon us , and which wee cannot but thinke hath drawne a black cloud over the glory of the holy discipline of christ which hee hath here set up among us . to omit the generall frame of this reply , in presenting our opinions and wayes to the people as if wee concurred generally with those of the rigid separation , and differed almost in every thing from such godly brethren as have breathed after puritie of ordinances and reformation . to omit also the frequent inserting of such termes unto our questions and arguments contrary to the true state thereof , which render every thing harst and full of rigidnesse to the eares of the reader as have been observed by us . and omitting also divers other suppositions and objections , we shall onely desire those who have taken up evill thoughts concerning these churches and the wayes of christ wee walke in from this reply , to note these particular imputations in this short chapter , and upon what grounds they are built . as page . that wee hinder men from entrance into church society , because they cannot promise continuance in the place ▪ and running upon this straine he saith : was it ever heard of in the church of god from the beginning thereof unto this day , that any such thing was propounded unto and required of members , to bee admitted into church fellowship ? here is a loud outcry , and who would not think but that we usually propound and require such a thing in our admissions , ( which yet is nothing so . ) but what is the ground of all this ? looke a little before and hee saith , if such a promise be required . againe ibidem saith hee , wee thinke the church is over-rigid in exacting such a condition of the members , and the members goe beyond their measure as busie bodies , and what is the ground ? it followes , if they arrogate such a power to themselves . so page next . in the word it is not commanded that no member should remove or occasionally be absent from the place of his habitation before he have acquainted the congregation whither he goeth , on what occasion , &c. to what end is this inserted if not to suggest that there is such a practise among us that a man may not occasionally be absent , &c. which is far from us ? and what is the ground see a few lines after , the church shall burthen herselfe , &c. if shee take upon her to intermeddle in all such occasions . and immediatly after , wee feare the time appointed for religious exercises should bee profaned by unseasonable disputes . but what is the ground of this feare conceived and published to the world , viz. if such businesses must bee determined on the lords day ? and that before the ordinances , &c. because it seemes robinson in case of some notorious obstinate offender , would have some censure passed to prevent pollution of an ordinance ; and is this ground sufficient ? againe in the same page ( for these things are thick sowne ) herein , saith he , you have devised an expedient or necessary rite or custome to preserve unity , &c. but if you seeke a ground it will bee found a mistake ▪ ●s is shewed before , and contrary to the expresse profession of the answer , that wee promise no new duties , but onely such as the gospell requires of all saints in church order , much lesse doe wee set up new rites and customes . and as if all these particular imputations in the compasse of one leafe were two little , page next . wee have a whole catalogue gathered together from other places and this , that by laying things together the odium ▪ raised might stick the deeper : for thus the words are , but to presse customes expedient for the time as standing rules , necessary at all times and all persons ; to put authority in the hands of men which god never put upon them , and to oblige them to intermeddle ; to bind the consciences of men , and that upon so heavy a penaltie as the sinne of ananias and saphira , where god hath not bound it ▪ to debarre knowne christians from the seales , because they cannot promise to abide in the church as setled members ; and yet charge them in the meane season against light to refuse subjection to the gospel . concerning all which wee doe not know any of them to be true , nor approve any such thing in any , if it should be found among us . and what is the ground of all this ? truely weake enough ( as hath been shewed in our discourse ) and here it is the suspicion of the author , for thus hee adds , this is that wee cannot approve , and yet wee suspect will follow from your judgement . these things wee have thus briefly presented in one view not to dishonour the learned and reverend author , whose memory wee honour ; two things we charitably take notice of , to remove over hard thoughts of him : first , wee consider his spirit might bee over grieved and provoked to this harshnesse by the withdrawings of many christians from the ordinances of god because dispensed according to the corrupt liturgy , in which cause he stood too farre ingaged , and supposing new-england wayes the cause of it , he was the more sharpe . secondly , wee consider that this reply was not intended by him to be published to the world , but to be sent unto us , and therefore he is in our hearts the lesse blamable . but seeing these things are now published , and the harshnesse thereof may do much hurt , wee were pressed to cleare our selves , wherein if any thing ▪ reflect upon the author or publishers , wee cannot avoyd it . neither doe wee write thus as if wee would wholly justifie our selves and all the particular miscarriages that happily at one time or other , in some church or other may have happened ; we have much cause to humble our selves before our god and abase our selves to the dust before men , for all the weakenesses , sinnes , errors and miscarriages that have beene found among us , in one kind and another . onely this wee may professe before the lord and his people , that in the maine scope of our hearts and indeavours of our lives wee have sought after such a forme of worship , and frame of discipline , as we could conceive by the word of god and the helpe of the best reformers to bee according to the will of christ , not allowing our selves in any evill discovered unto us , but bewayling our great defects in all . reply . and here wee crave leave to put you in mind of what you have considered already . that the church and every member have entered into covenant , to take god for their god , &c. but wee never finde that they were called to give account of the worke of grace wrought in their soules , or that the whole congregation were to bee judge thereof . you stand here all this day ( saith moses ) before the lord your god , &c. that thou shouldest enter into covenant with the lord thy god. all that were borne in the wildernesse joshua circumcised , but it is uncredible to thinke there was none that did not give good testimony of the worke of grace , &c. because it is a principall thing , especially in the builders of the church , to know their materials , and because the reverend and learned author steps somewhat out of his way to call us to give answer in this controversie of such great weight , ( especially in this present turne of times ) wee shall therefore gladly accept of this occasion to declare our selves , with as much brevity as we may , to the two branches of the question . qu. first , whether the members of the church are called to give an account of the worke of grace at there admission thereunto . answ . . secondly , whether the whole church is to be judge hereof . whether the members of the church be called , &c. for answer to which wee shall expresse our selves in these particulars , to prevent mistakes . first , that the question is not of what may keepe a church already constituted from being accounted no church , but of what is to bee required of such as joyne unto a church , for a church may bee a true church , and yet be very corrupt , ( as is generally observed by protestant writers , hoth out of the examples of some churches in the new te●●ament , and that of the old in the great apostasie thereof ) wee thinke ( in this same ) doctor fields expressions may be safely received : some professe christ ( saith hee ) but not wholly and intirely , as heretiques : some professe the whole saving truth , but not in unity , as schismatiques : some professe it in unty , but not in sincerity , as prophaine persons and hypocrites : some in unity and sincerity : all these are partakers of the heavenly calling by profession of the truth , and consequently in some degree and sort the church &c. but ( wee thinke that ( this is no argument , that either heretiques , schismatickes , prophane persons , or hypocrites ( if convictively discovered that such are meet matter to be joyned to a church . secondly , when a worke of grace is required and desired of those who are to joyne to a church , the meaning is not as if wee allowed none to bee of the church , but reall saints , and such as give demonstrative evidence of being members of the invisible church ; for we professe ( according to the scripture and generall doctrine of all reformed churches ( what ever their practise bee ) that it is not reall , but visible faith , not the inward being , but the outward profession of faith , ( whence men are called visible saints ) that constitutes a visible church , which faith so professed is called visible , not in the judgement of certainty , from such infallible signes of it , as may demonstrate the hidden being of it within ; but in the judgement of charity which hopes the best . ( cor. ▪ ) in the weakest christian and meanest profession , even when it sometimes feares the worst , and is not able at the present , to convince the contrary . thirdly this judgment of charity ( concerning the truth of anothers profession , or that which is called the worke of grace ) is to be regulated by the word , which christ hath left as a compleat rule , not onely of faith but also of love , and charity to guide both in their acts unto their ends : and hence large professions and long relations of the worke of grace ( though full of exceeding glory , when humbly and prudently made ) wee exact not rigorously and necessarily of all , because the rule of charity directs us not so to judge ; because many christians may bee drawne to christ , and have a seed of faith , yet may sometimes not know it , sometimes remember not the working of it , sometimes ( through bashfulnesse , feare , want of parts , nor not trained up under a knowing ministery ) not be able to professe it so fully and clearely ; hence also to keepe out others from communion out of groundlesse feares , that all their profession might bee in hypocrisie , wee allow not , because no man in his charity is to bee ruled by his feares , but by the word ; hence also to account any unfit for the church , because their hearts cannot close with them , or because they like not their spirits , speake not with favour or any such like principles , and yet can give no rule or convicting argument from the word , why thus they doe , we thinke is rigou● , not charity regulated by the word ; for humane charity doth not make gods church , but such persons which from god according to the rule of gods charity , is to receive , and therefore the rule is to be attended here : it is necessary to looke for a ground of certainty to faith , but not for charity , which cannot bee infallibly ▪ certaine of anothers estate , and therefore upon a hopefull supposition that the premises their profession is true , hopefully onely makes the conclusion . the question ●eing brought to this narrow , it will here lye , viz. first , whether profession of the worke of grace , and faith be not required of those that enter into the church . secondly , with what profession of the worke of grace , charity ( according to a rule ) is to rest satisfied . the first wee thinke is writ with the beames of the sunne , for it is evident , that neither the lord in the old testament , exod. . or in the new testament , acts ▪ . and in other like scriptures , did call for a profession of the doctrine of faith onely , but especially of the worke of faith ; for when the lord promised to be a god to his people , exd. . deut. . it was not with this condition , if they did beleeve his word to bee true , &c. but if they will heare his voyce , and keepe his covenant , which ( in a prepared people ) is a manifestation of a worke of grace . so when the apostles were required to goe preach to all nations , and baptize them and teach them , looke as they did require such a faith as was saving , ( he that beleeveth shall bee saved ) so upon the ▪ profession thereof they did receive them , as also appeares , acts . . ( which therefore could not bee of the doctrine of faith , for that the devils doe , and tremble , and profane men of much knowledge , may doe , and yet unfit to bee received , and therefore it was of the worke of faith , and therefore act. . . philip not onely requires faith , but a beleeving with all the heart of the eunuch , and upon such a profession baptized him : and hence the churches erected by the apostles at corinth , colosse , ephesus , &c. are called saints , and sanctified of god in christ jesus , &c. how ! was it because debito and de jure onely , they should be so ? then all who heare the gospell ( though they reject it ) might bee called a church , for de jure , they ought to be so ; or was it because there were some that were truely such amongst them , and so in concreto , are called a church and body of christ ? not onely so , for there may be some visible churches of visible saints , and yet none among them of the invisible church , unlesse any will thinke , that to bee of the church invisible is essentiall to the beeing and title of a visible church : and therefore it was from their profession of saving faith which they maintained being a church , as it was required to the gathering into a church : john baptist also , ( though hee baptized none into a new church , ( and therefore might require the lesse ) yet as he really promised remission of sinnes by the messiah , so hee required that very faith and repentance which might make them partakers of this heavenly benefit ; and therefore , if what hee required , they manifested by their profession , and confession of sinnes , it was not onely to beleeve the doctrine of faith , but a saving worke of faith which they held forth . and therefore it is not an outward profession of faith , according to a creed which is required , for then a papist is fit matter for a church , nor willingnesse to heare the word and receive the sacraments , for then heapes of prophane persons are to bee received into the church , but it 's profession of a worke , and saving worke of grace , which being ever required in the purest times , is no novell invention of some more rigidly inclined in these things . to the second , with what profession ( charity , according to rule ) is to rest satisfied ? wee answer , that there is a breadth in charity according to rule and profession of faith being but testimonium humanum , or a mans owne testimony concerning himselfe , therefore as in the most eminent profession , potest subesse falsum , there may bee hypocrisie latent , ( it being no divine testimony ) so in the weakest profession of the worke of faith , potest subesse verum , id est , there may be truth in the bottome : hence ( man leaving all secrets to god ) the worke of grace wherewith charity is to be satisfied , is one of these two . first , either with that which is onely verball , and appeares to be false by conviction from the word : or secondly , with that which appeares to bee reall , which however it may bee false , yet it is beyond the power of man to convince ( by a rule ) that so it is . we confesse wee are fearefull as of opening the doore too wide , so of shutting the doores upon any whom god would have us to receive in , but for what yet wee see or read , from the arguments here alledged in this author , or the writings of others godly learned : wee thinke that church charity is not to rest satisfied with the first , but with the latter ; for let the profession of the worke of faith bee ▪ never so short , or so weake , let it be by their owne immediate relation or by question , yet if it may but appeare to a regulated charity so as to hope that it is reall , it is to rest satisfied then , till god make discovery to the contrary ; wee intend not to heape up arguments , nor answer scruples , but these foure things seeme to evince as much . that the apostles in the . converted acts . as they were very ready to receive them to the fold of christ , and therefore in one day immediatly received so many thousands ( which could not bee by large profession of every one ) so also they attended to the truth of that profession , and therfore it was not bare profession of faith , but ( as it is set downe for our patterne ) it was such a profession as was evidently joyned with humiliation , pricking at the heart , mourning , and crying out before the apostles what shall wee doe ▪ to be saved , gladly receiving the word , which are reall testimonies of some reall change from what they were but a little before , and upon this ground the apostles received them . the apostles charge to timothy , tim. . . from such as have a forme of godlinesse and deny the power of it , turne away ; if bare profession were sufficient , why should timothy turne from them ? ( but rather receive them who had a forme of profession . ) and if it was in his power to avoyd them , why should he not reject them , and that not onely from private but church communion also , supposing them such as not o ney had a forme , but might be by a rule convinced thereof ? lying and apparent untruth cannot make a man fit matter for a church , and therefore cannot bee a ground for charity to rest on , that so he is : but verball profession , which appeares not to bee reall but false , is palpable lying , and indeed more fit to destroy the church then to make the church . hence sanctius in zach ▪ . ▪ observes that the greatest enemies of the church are such , qui eum fidem retineant sanctitatem abj●cerunt . if bare profession of faith is a sufficient ground to receive men into the church , then an excommunicate person cast cut in one houre should bee immediatly received in againe , if hee will but renew his generall profession of faith ; nay they the indians in maryland , who will put on and put off this profession , as their ghostly fathers the popish priests will bestow or withhold garments and shirts upon them ; should in charitie bee received into the church . but if it should bee asked how charity may know the reality of this profession , we answer ; so long as the rule bee attended wee leave every one to the wisedome of christ , to make ▪ application thereof , onely this we doe add in generall for more full satisfaction . such a faith professed with the mouth , which is confirmed by an innocent godly conversation in the life , so as not to live in commission of any knowne sinne , or omission of any knowne duty , wee say this conversation makes faith appeare reall , james . . rev. . . wee conceive more is required to make a man appeare a fit member of a church , then of a common-wealth , to bee onely bonus civis , and bare civility is sufficient for this latter , but not for the former , and therefore such a profession of faith is needfull , as is confirmed by a not onely a civill , but a godly life . such a faith as is joyned with evident repentance , and sorrow , and mourning for sinne ( although there bee no experience alwayes of such a holy life antecedently seene ) for thus it was act. . , . for the riches of christs grace is such as not onely to receive experienced christians into his family and house , but also the weakest and poorest ( who may stand in most need of christs ordinances ) and that as soone as ever they seeme to bee brought in ; and therefore experience of a blamelesse life is not alwayes necessary for admission into the church : some think indeed that the apostles received in the first converts , ( act. . . ) so soone , because they had an extraordinary spirit of discerning , but if they had so : yet they did not receive them in here according to that , for they received divers hypocrites in , as ananias and sapphira , &c. and if all other of their acts in this chapter were exemplary , why should this onely bee thought to be otherwise and extraordinary ? when there is full and sufficient testimony from others of their faith and piety , although their humiliation , faith and conversation bee not so well knowne , for wee see the church received paul , when barnabas had declared what god had done for him ; and if it may bee just to condemne another by the testimony of two faithfull witnesses , it may not bee unchristian to receive an other into the fold of christ ( much more readily ) upon the testimony of able and faithfull christians , especially then when they be not able openly , and publiquely ro speake so fully for themselves , and thus much for answer to the first question question , whether this profession is to bee judged by the church . answer , . the faithfull as they did at first combine into a church , so it is their duty to receive others to themselves , as the church did , acts . , . encouraged by barnabas and the apostles , and as the apostle commands , rom. . . which although it was of fellow-members into their affections , yet the proportion holds strong for receiving commers into the church . joh. ep. . , , . if they bee to receive them , they must by some meanes know them , to bee such as they may comfortably receive into their affections , a little leaven leavening the whole lumpe . cor. . the officers of the church , ( who are first privately to examine them ) and prepare them for admission ) are to shew the church the rule on which the church is to receive them , and themselves are ready to admit them . act. . . can any forbid water , &c. this rule was best seene by that publike profession before the whole church , and if no just exception bee made ( as one should bee without conviction ) they are to be admitted by the officers with the consent of the members hereunto , for if publike profession is needfull at least before the church , though not the world alway ( as didoclavius observes ) to the entrance into the covenant and church by baptisme ; wee see no reason , but persons formerly baptized , and entering a new into the church , but they should openly professe their faith againe : the visible church being built upon this rocke , matth. . , . viz. profession of the faith of christ ; and lastly , if there should be no necessity for such a profession , yet if this bee desired of the people of god , for the increase of their owne joy to see god glorified , and christs name professed , and his vertues held forth , and for the increase of their love to those that joyne with them , why should it not be done before saints , which should bee done before persecutors ? pet. . . what is now said , we thinke sufficient to undermine what is opposed herein by others , and may easily give answer to the three arguments of the learned authour , from the example of the church of israel , john baptist and the apostles , and so cleare up our practise , and judgement to the world from the aspersion of our rigidum examen for which we are by some condemned , but for further clearing , we shall answer to the particulars . now to your reasons more particularly against this from the old testament , and the manner of entring and renewing covenant then . answ . wee answer , first , when as you say , they professing the covenant promised to take god for their god , to keepe the words of the covenant and doe them , to seek the lord with all their hearts , to walke before him in truth and uprightnes , this implyeth a profession of a worke of grace . secondly , they did not immediately enter into covenant , but the lord was long before preparing them for it , for they were humbled much in egypt , in so much as their sighings came up to god , exod. . , , . they had seene the glory of god for their good against pharaoh , and all that land , by many miracles , they had gods visible presence in the cloud ; were instructed by moses concerning the covenant of grace made with them in abraham ; they were mightily delivered at the red sea , so that they beleeved moses and feared the lord and sang his praise , exod. . . psalme . . they were also instructed againe concerning the covenant , and were to sanctifie themselves three dayes legally , ( which was for spirituall ends , and of spirituall use , exod. . . ) and thus being prepared as fit matter for covenant , they then entered thereinto . and they were all of them ( for ought we know ) thus externally and ecclesiastically holy , though many were internally stiffe-necked , blind and prophane . and for our parts we desire no more then such a preparation in some worke of grace , if appearing ( though not indeed ) reall as may make way for church covenant , among a people now as we see was then . reply . when john baptist began to preach the gospell , and gather a new people for christ , he admitted none but upon confession of their sinnes , but we read of no question that hee put forth to them to discover the worke of grace in their soules , or repelled any upon that pretence that voluntarily submitted themselves . answ . though the scripture record such things very briefly , ( else the world would not have contained the bookes that must have been written , as john speaketh , ) yet he that advisedly considers the case , may see the profession of a work of grace in all that were received by john to his baptisme . first , john was sent with the spirit and power of elias , to turne the hearts of the fathers , &c. to cast down every high hill , &c. secondly , his baptisme is called the baptisme of repentance , for the remission of sinnes , mark. . . thirdly , confession of sins is ever put for true repentance , when there is a promise of pardon made to it , prov. . . john . . and therefore when he requires confession of sins , was it without remorse or sorrow for it ? was it not with profession of faith in the messiah , which he pointed unto , joh. . . and required with repentance , act. . . fourthly , did not hee fall upon the pharisees with dreadfull thundering of gods judgements , for comming to his baptisme without conversion of heart , and fruits meet for repentance ? mat. . . and this luke saith , hee preached to the multitude , luke . . and whether any were received that embraced not that doctrine , and shewed the same in their confession , viz. that their hearts were humbled , and that the renounced their high thoughts of their priviledges of the law , &c. and professed amendment & fruits meet for the same , it will be hard for any to prove : and thus much is evident : on the contrary that pharesees & lawyers distinguished from the people and publicans rejected the counsell of god in not being baptized of him , and what counsell but that wholesome doctrine of john , luke . , ? lay all these together , and let any whose thoughts are not prepossessed with prejudice , say , whether this confession was not such a profession of faith and repentance , which a discerning charity ought to take for a worke of grace . repl● . it appeares many wayes that when the apostles planted churches , they made a covenant betweene god and the people whom they received . but they received men upon the profession of faith , and promise of ●mendment of life , without strict inquiry what worke of grace was wrought in the soule , so in after ages , &c. now the profession at first required of all that were received to baptisme , was that they beleeved in the father , sonne and holy ghost . this was the confession of the eunuch , when he was baptized : i beleeve that jesus christ is the son of god. answ . wee cannot but observe how still the evidence of the truth of what wee proved in the third and fourth positions , breakes out at every turne , when the heat of that disputation doth not hinder , for if the apostles planted churches and made a covenant betweene god and the people when they baptized them , as the proofes for this act. . . and . . and . , , . alledged in the margent shew , then still it appeares they admitted men into planted churches when they baptized them , and the ●efore the apostles ordinary and first leading practise and examples are for those position , not against them . you grant here that acts . and . and . there was a profession of faith and promise of amendment of life , and so wee must suppose though not expressed , for how else could the apostles distinguish such as gladly received the word , from the mockers and others ? now let us consider what kinde of profession this must bee by the story it selfe . the apostle peter in his doctrine presseth three things . . conversion or repentance for their sinnes : . faith in christ in those words , bee baptized in the name of the lord jesus christ , verse . . with many other words he exhorted them , saying , save your selves from this untoward generation , that is , this was the scope of and substance of his exhortation , which includes a gathering themselves to the church . now the text saith , in respect of the first , that they were pricked to the heart , and cryed out men , and brethren what shall wee doe ? . they gladly received the word , that is of faith in christ , and the duty of obedience to the gospell , and how did all this appeare , but by their profession ? and what kinde of confession can any man think such soules would make , but a broken hearted gracious confession , which to any discerning charity must be taken to argue a worke of grace ? so that the very character given of them by the holy ghost , in so briefe an history , doth cleerely evince what we contend for . consider also the story , acts. . and first , not to passe over what is said of simon magus , of whom it is said , hee beleeved , was baptized , continued with philip , and wondered , so that no doubt they took him for a true beleever , but when peter discovered his falsnesse , see what hee saith , verse . thou hast no part nor lot in this matter , and the reason is , for thy heart is not right in the sight of god. let any here consider , that if hee had no part nor lot in christ and baptisme , &c. because not right , whether the apostle peter or the church would have received him , if such had been discovered before . and for the eunuch , philip requiring his profession of faith ▪ if thou beleevest with all thy heart , looked for a sound ▪ worke of grace , and though it was delivered in those words which are the fundamentall truth , that jesus is the sonne of god , yet it includes true faith in him for salvation : as we see our saviour christ takes that confession of peter for true faith , flesh and ●lood have not revealed this to thee , but my father : and promised to build the church on this rocke , matth. . yea it includes subjection unto him as the sonne of god , the prophet and king of his church , and this is no rare , but a common thing in the new testament , by one fundamentall truth , beleeved and confessed , to include true faith and profession of the whole truth that suites with that foundation , as rom. . . so expounded , verse , . as being more then historicall faith , so john . , . and . . the like characters of a penitent and gracious carriage and confession may be observed , act. . , , . and seeing you have given us this occasion to lay downe some grounds of our practise from the first patternes , we shall add a word or two to take away the conceit of novelty , which is imputed to us in this point as much as in any thing else . tertullian saith in his booke of prescriptions , wee admit no man to any disputation about divine things , unlesse hee first have shewed us of whom he received the faith and became a christian ; and secondly , whether hee admit and hold the generall principles , wherein all christians doe and ever did agree , otherwise proscribing against him as an alien from the common-wealth of israel . and if in those times they were so strict in admitting men to disputations , no doubt much more in receiving men to church communion . but if this seeme not full enough , take another : in the churches of old , there were catechumeni , instructed for enterance into the church by baptisme , with whom they tooke much paines in sanctifying them , before ; by fasting and prayer , and often preaching to them . and for their admission , there were foure things in use among them , . nominis professio , . scrutinium , . abrenuntiatio , . fidei professio . their scrutinium which they call examen competentium , or the examination of such as were competent , or fitting for admission , this examen was very strict as is observed out of alcuinus , by learned * chamier , fiant scrutinia , ut explorentur saepius , an post renuntiationum satanae , sacra verba datae fidei radicitus corde defixerint , i. e. let examinations be made , that it oft may bee tryed , whether they have deeply fixed in the heart the sacred words of their professed faith . and what ever any may thinke of the strictnesse of that their discipline , in this point chamier gives a large testimony , by way of approbation of the same , whose words upon it are these , certe nemo improbare potest , seriam in tam sanctis rebus diligentiam , ne quantum fieri poterit lateant simones , &c. i. certainely no man can disallow such serious diligence , to prevent profanation of sacred things , lest ( so farre as it is possible ) such as simon magus may lye hid : and saith hee , the apostles went before in their examples , for philip , acts . being demanded of the eunuch , what hinders mee that i may not bee baptized ? hee answereth not simply thou mayst , but with this supposition added , if thou beleevest with thy whole heart . now this profession of their faith was either by reciting the creed in an eminent place before all the people , and that praeclarâ ●iduciâ , with full affiance , as hee observes out of clement and augustine , or else respondendo interroganti sacerdoti per singula in subsidium forte pudoris aut memoriae , i. e. by answering to the minister propounding questions , concerning their faith for helpe of their bashfulnesse , or want of memory . also beza in his epist . . commending much the severity and zeale of former pastors and churches in this kind , and bemoaning the negligence of such as followed , from whence hee saith it is , that the church without a miracle could not rise out of its filth , he concludes thus , itaque frustra disputabitur tum voce tum scriptis , nisi conversione cordium & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initium instaurationis sumatur . reverend mr. hildersam in his treatise of the doctrine of the lords supper , to that question , whether the people that come to the lords table , bee bound to make knowne their knowledge and spirituall estate to their pastor . answers thus , yes verily , for seeing , matth. . . acts . . god required of them , that ( being of yeares of discretion ) were to bee baptized , that they should make knowne to the congregation or their minister their , faith and repentance , hee doth every whit as much require this of them that are to come to the lords supper . whereby we see , . that his judgement was that , act. . and mat. . the people did make known their spirituall estate to the congregation or minister , when they professed faith and repentance : and secondly , that the same ought now so to bee . lastly , we may appeale herein to the consciences of very many godly ministers , in our deare england , whether they groane not under the mixture of the precious with the vile , in the ordinances of christ , and would not gladly have it otherwise , which cannot bee without such a way of admissions into the church as we plead for , or else in constituted ( but corrupted ) churches , by casting out such as after admonitions appeare impenitent in sin , by the severity of discipline . and this was evident by the qualifications of persons to be received to the lords table , voted at first by the present reverend assembly , and presented in their directory to the parliament , if wee bee not mis-informed : whose words are these , none are to bee admitted thereto ( meaning the lord suppers ) but such as being baptized are found upon carefull examination by the minister , before the other church-officers , to have a competent measure of knowledge and ability to examine themselves , and professe their willingnesse to submit thewselves to all the ordinances of christ , and are of approved conversation according to christ : the ignorant and scandalous are not to bee admitted , nor those of another congregation , unlesse they have sufficient testimony or be very well knowne . if it bee objected , that some of these instances concerne unbaptized persons onely , which is not our case ; answ . . multitude of baptized persons in these dayes are as ignorant and prophane as some unbaptized ; and therefore as apt to pollute gods ordinances : . chamiers reason , why unbaptized persons were to go under such strict examination , holds good in our case . . such profession of faith was required by john and the apostles of those that were church members before . reply . the creed is honored by the ancients with glorious titles , as the rule of faith , &c. by which they understood that rule of faith given by christ , when hee was about to ascend , and commanded his disciples , saying , goe teach al nations . in after times some articles were added for explanation , to meet with the heresies of those times , but for substance , the church never required other acknowledgement , &c. answ . if you meane that which is called the apostles creed , it is justly doubted whether it bee so ancient , however , the times which followed the scripture patterns , are both obscure to us , and no infallible pattern , yet many churches used great strictnesse , as is shewed , in receiving and restoring fallen members , and if afterward heresies gave just occasion to require further professions of the doctrine of faith , and to add more articles for explanation , why may not the churches require a more explicate confession of the work of faith and repentance , the formality and meere outside profession of so many civilists , formalists , and atheists requiring the same ? reply ▪ if you put men to declare that worke of grace god hath wrought in this or that way , which perhaps is not determined by the word of grace , at least not agreed upon amongst your selves , wee beseech you to consider by what authority you doe it , and upon what ground you stand . answ . this is but upon a supposition , if so &c. which is contrary to our judgement , and professed practise to limit the spirit of grace in the workings of it . if any have so done , ( as it may bee in the times of opinions prevailing among us ) wee doe not owne it , but disapprove the same . it is enough for us to see any have some way , or by some meanes or other beene humbled for sinne , brought home to christ by faith , or have any breathings of the spirit of christ , with a life answerable to the faith of christ . chap. xvi . position . that a minister is so a minister of a particular congregation , that if they dislike him or leave him unjustly , hee ceaseth to be a minister . reply . the question is of ministers unjustly forsaken or driven from the church , and your answer is for most part of ministers , set aside or deprived by their owne default : wee never purposed to speake one word for an unworthy minister , whom christ hath put out of office , and therefore your labour to prove that such justly rejected by the the church , are no longer ministers , might well have beene saved . answ . the ground of this position being about the nature of a ministers office ; whether it consist in his office , relation to the flocke of a particular church : the former part of our answer was not in vaine , nor the grounds impertinent , and wee accept your grant of it , that a minister justly rejected by his church is no longer a minister : then wee inferre that there is no indelible character in the office , but that his ministery stands in relation to a particular flocke , not to the catholike church , for then a particular church could not dissolve his office , and therefore it will follow , that ( if hee bee found worthy after ) upon repentance to bee called to another church , hee must bee new elected and ordained to his office , being no minister upon his just deposing . reply . but wee will examine your conclusions upon which you build the sentence which you passe against them ; first it is certaine , &c. answ . what is said to the first is spoken before , and we will not repeat things in vaine . reply . secondly , the power of feeding , which the minister hath , is neither confined to one society onely , nor nextly derived to him from christ by the church . the office and authority of a pastour is immediately from christ , the deputation of the person which christ hath designed is from the church ministerially , but neither vertually nor formally . answ . these things about the call of a minister by the church were also spoken to before , when wee spake of the power of the keys , and the first subject thereof , and therefore the assertion being granted , these things might well be spared , but what we finde here more then in the other place , we shall consider . the power of the church in electing her officers is so cleare in the scripture , and so confessed a truth by the godly learned , that it cannot bee denyed , yet here seeme to be given so many restrictions in the case , that they much abate and weaken this great and precious liberty and power given by the lord. . that the power and office of a pastor is immediately from christ by his institution is granted , but the question is , how this man comes to have this office applyed to him ; if immediately , then hee is in this an apostle , if mediately , it is by the church , or else shew by whom . that the church choose ministerially , and ought to choose whom christ hath described in his word , and fitted with gifts , and so farre designed by christ wee grant , but what if there bee twenty such ? which of them doth christ designe , but whom the church freely choose ? and therefore that is no diminution of their power , that they must choose ministerially , and whom christ so designes . the case is alike in all other ordinances dispensed , examination is immediately from christ , by his institution , the person to be censured is designed or described by ▪ christ , a notorious or obstinate sinner : the church passe this sentence onely ministerially , and yet puts forth a great power of the lord jesus christ , in applying the sentence to this or that person : and so here ▪ and therefore it is strange to us , that any should say they depute this officer neither vertually nor formally , when as the act which they put forth , ( which is the outward call of the officer ) must needs come from a power formally in the church to doe the same , as well as when the church or officers censure an offender , &c. reply . the consent of the people is requisite in the election of pastors and teachers , we grant , the direction of the elders going before , or along with them , acts . peter declared what an one should be taken , &c. acts . deacons were chosen by the consent of the church , &c. but in this election the people did first choose , when most commonly the apostles instructed the people , and went before them in the electon , and they consented . act. . . the apostles by consent choose , &c. answ . this restriction of the peoples power to an after consent , at least ordinarily , will not hold : if the evident light of acts . could not be denyed , and the other places were more obscure , why should not that place with its light cleare the rest ? but that in act. . is as evident , peter proves the need of such a choice to be made , shews it must bee one that had so long conversed with christ , to witnesse such things , and further hee doth not lead them , there might be twenty such , but they choose two , as a preparative act to apostleship , vers . . and who were they , but such as they speake unto , viz. the disciples , vers . . whom he cals men and brethren , vers . . so act. . . lifting up of hands is the signe of election , not of an after consent . lastly , by this doctrine how shall the church come by officers , when shee hath none to goe before her in choosing for her ? must shee loose her right , or take whom others will choose for her , and impose upon her ? reply . in the primitive times , after the apostles , one church might elect a pastor for another , &c. answ . if by way of counsell one church shall propound and advise another to choose such , ( leaving them free to take or refuse ) this is lawfull in case , but otherwise it is a plaine usurpation and we must leave scripture rules and patterns to justifie it . wee grant in a safe sense there may be communis electio , whereby a fit man is propounded by churches or ministers to be chosen by another people , and thus the philadelphians might elect a fit pastor for the church at antioch , ( as ignatius exhots ) with sundry like instances in the first times after the apostles , and this wee deny not may lawfully bee now . but this is nothing to that electio singularis , whereby a people choose one to be their minister , of which we speake , for it is evident from the testimony of cyprian oft alledged , that it is in the power of the people to choose worthy ministers , and reject the unworthy ; and ambrose thinkes that he is worthily thought to bee elected divino judicio , whom all the people desire ▪ ambros . lib. . ep. . it is very true , that as the times grew worse , the elections were oft disturbed , sometimes by the clergy choosing without the people , ( of which athanasius complaines ) sometimes by the peoples carrying it tumultuously : sometime the emperors interposing . but this and like corruptions cannot forfeit the liberty of the church which christ hath given it , and therefore hee that was no great friend to the peoples liberties , yet ingenuously saith that although the people is bellua multorum capitum , and most apt to be tumultuous , yet this is not innated to a beleeving people , qui non minus nunc quam olim gravis esset in electionibus , ac publicae utilitatis studiosissima , spalta ▪ de rep. eccles . lib. . cap. . reply . if here it be questioned , whether your election of the people be essentiall to the calling of a minister , wee answer , first , a thing is essentiall two wayes , either as absolutely necessary , so as the thing can have no existence without it ; or necessary to the integrity of a thing , so that it is maymed without it . againe the people be either few in number , and simple , unable to judge of the sufficiency of a minister , or they be more in number , increased in wisedome , sound in faith , and able to discerne of things that differ . in the first sense the election of the people is not necessary or essentiall , in the second , his calling in that respect is maymed . answ . it is to bee noted , that here wee dispute of the outward calling of church-officers ; now the very essence of any outward calling , doth lye in the right and power of them that elect . if all the countries of england should elect or call a lord major for london , bee they never so many and wise , it is a meere nullity , and why ? because the right of election is not in them , but if the citizens in whom the right lyes , doe elect ( though weakly ) hee hath the true essence of the call : if others electing a major the city will receive him , submit to him , and so give their consent , hee may bee said to have the substance of that call , though not an orderly and lawfull election , and so maymed : so it is here . secondly , if in our election of the people ( being the scripture way of election , ) the proper right and power bee seated by christ in the church , unto whom they are to minister , then it must needs follow , that the very essence of a ministers call stands in their election , or at least in their after consent and subjection to his ministery , in which case wee grant though the calling be maymed , yet it hath the substance of a true calling . but if the people will not receive such as are imposed upon them , hee hath no call at all , but usurpes the same , and it is a meer nullity . and therefore it concernes churches the more to consider , what they doe in receiving and submitting to such unworthy ministers , as are oft imposed upon them ; but if the right and power of electing ministers bee in any other persons , let it be shewed from the scriptures , for we are not much moved in such cases with the corrupt customes of after-times . and this also shewes what kinde of call such men have that are ordained by prelates at large without any election at all , if they be ministers to the catholike church , then the catholike church is bound to receive them , and submit to their office , but no part of the catholike church , and therefore not the whole is bound to submit to them , and therefore indeed they have no office nor calling as pastors or teachers , except it can be proved they be evangelists , apostles or prophets . reply . if the people be few and simple , they stand in more need of guidance from their owne elders and other churches ; if many and full of wisdome , their liberty to choose is the greater , and the greater wrong to bee deprived of it . the practise of the apostles and primitive churches shew this for many ages , sometime men were propounded to the church to be chosen , sometimes the chiefe left wholly to them . answ . what is all this to the purpose , what light or derection a church need to receive ? the essence of a ministers call lyes not in the propounding or advising of any to elect him , but in the election of such as have the true right so to doe , which is still in the church , though few and weake , if a true church , and yet you produce not one scripture example of any officer propounded by the apostles , or elders to the church to be chosen by them , much lesse limiting the church to consent thereto , if they had nothing against him . reply . in reason this is evident , for the childs consent is required in marriage , but the more able he is to choose for himselfe , the more liberty may parents grant , the lesse able the more watchfull must they be . this similitude utterly faileth in two essentiall things , that concerne the case for which it is applyed . . because a childe is under the authority of the parents , whose right is such that a childe cannot lawfully choose without them . but there is no church or others have such a right and authority over any church in their choice of officers . . whatsoever the power of parents bee , yet the essence of the marriage consists in the mutuall consent and promise of the children that marry , and so here the essence of a ministers call must lye in the election of the church and acceptance of the minister which is not avoided but by the similitude confirmed . reply . it is a duty of neighbour churches to lend their helpe to their brethren in election of their ministers , when the scripture willeth us to exhort one another or admon●sh one another , it is not onely a command to every singular person towards his fellow , but also to any whole company . answ . wee grant all this , and that it is the duty of a church , bee it weake or strong , to take all needfull counsell , advise or exhortations and admonitions in so weighty a worke . but if churches or others shall impose upon any church any officer without their choice , this is no brotherly helpe , but unjust usurpation . and if you understand junius so , as that charitatis jure & communione sanctorum , one church have power to choose for another , other wayes , then by advising them to elect such an one for themselves , wee see no reason for that , nor doe wee thinke it is his meaning : neither doth paul , rom. . . lay any foundation of such usurpations , but onely of mutuall brotherly helpfulnesse by counsell , &c. and the contrary is not policy , but some degree of tyranny . reply . it is a blemish in the call of a minister , if either the people be not fit to choose , or being fit they he shut out from the choice , but this maime doth not make a nullity in his calling . answ . if a people or church bee never so weake , which is here called unfitnesse , yet christ being amongst them , and they making an orderly and good choice , there can be no blemish in the call seeing the right is them , and such a free choice will better stablish the conscience of any godly minister in his call , then if a synod of the ablest ministers should impose him without their free choice , except it can bee proved that the right of election is in the synod , which we thinke will not bee done . but bee they able or weake , if the people be shut out , it must needs make a great maim in his call , and if they doe not consent nor submit to such a one called by others , it will make it a nullity , as was shewed before . what authority hath hee to minister to any church , if they will refuse him ? or who shall censure them for refusing , by any rule of christ ? reply . the saving truth of god and a lawfull ministery are both essentiall to a true church . answ . answ . what then becomes of the church when the minister is dead ? reply . the true church hath continued by the blessing of god where the election of ministers hath beene given away by the people or taken from them . answ . true ; but it hath been continued by the after consent , and subjection of the people to their ministers chosen by others , else they must needs have broken a pieces and dissolved the church , or taken upon them to choose others to themselves , which still shewes that the essence of the call is in the people . what is said of the disorders of ancient churches in elections , we passe over as nothing to this purpose . that the ministery might bee lawfull for substance , where there were many defects in the manner of the call we grant , the church at length consenting to submit thereto , in whom the true right is placed by christ : and therefore we passe over what followes to that purpose , though wee might object against some passages in the discourse . reply . as for the second branch of your answer we know not well your meaning ; if this be your minde , that a minister lawfully called and set over the congregation , is to bee esteemed a minister in the usuall church , as the particular church hath unity with , and is part of the universall or catholique , and as a party baptized is not baptized into that congregation onely , but into all churches , and that the ministery is one , cujus a singulis in solidum pars tenetur , as cyprian speaketh , and therefore though the minister be unjustly cast eff by one congregation , yet hee is not to be esteemed as no minister , wee freely consent ▪ but if your meaning bee , that hee is onely by right a minister of that particular congregation , because unjustly deposed , as formerly in the execution of his office , ●ee was a minister to them onely , and to no other society whatsoever , or in what respect soever ▪ your opinion is contrary to the opinion of the universall , and tends to destroy the unity of the church , and that communion which the churches of god ought to have one with another . answ . first , if our meaning be doubtfull , seeing these expressions doe not well suite our notion , nor fully enter into our understanding , we shall give the meaning of our answer distinctly , and then consider what is here said . first , there is a difference betweene the unjust leaving or casting off a minister , without all orderly proceedings against him , and the unjust deposing him in an orderly way of church censure : if the question be taken in the first sense , he remaines every way and in every respect by right a minister as hee was before , except he reject them , and so dissolve the relation that was between them . but if the question speak of an orderly censure of deposition unjustly , then we judge of that case as we would do in any other , censure of a member by excommunication , & therefore we say , he is stil a minister , in foro interno before christ , for clavis errans non ligat . secondly , in respect of that church he hath stil right truly to minister to them , and is their minister though unjustly hindered in the execution of his ministery , as a member unjustly censured hath a true right to the ordinances , and membership , though unjustly hindred from the same , though in foro externo , we grant to them or in their account he is no minister , as a person excommunicated is to them no member . thirdly , in respect of other churches , if it doth appeare unto them that hee is unjustly deposed , they may and ought to esteeme him still , and receive him and have communion with him , as a true minister of jesus christ , in the church he doth belong to , as they may do with a member unjustly cast out , but til that appeare unto them , they cannot so esteem and honor him , ( being orderly deposed but must at least suspend their judgment til the case be cleared . fourthly we answer clearely and plainely to the chiefe scope of the question , if a minister bee unjustly deposed or forsaken by his particular church , and he also withall renounce and forsake them , so farre as all office and relation betweene them cease , then is hee no longer an officer or pastour in any church of god , whatsoever you will call it . and the reason is , because a ministers office in the church i● no indelible character , but consists in his relation to the flocke : and if a minister once ordained , his relation ceasing , his office of a minister , steward of the mysteries of god shall still remaine ; why should not a ruling elder or deacon remaine an elder or deacon in the church as well ? all are officers ordained of christ alike given to his church , officers chosen and ordained by laying on of hands alike , but wee suppose you will not say a deacon in such a case should remaine a deacon in the catholique church , therefore not a minister . secondly , wee shall now consider what is here said , and first this language of a minister in the usuall church as a particular church hath union with and is a part of the universall , it is an unusuall expression to us , and to the scripture phrase , and therefore beare with us if wee fall short of your meaning ; the usuall church in england hath beene either the arch-deacons church in the deanaries , or diocesan in the bishoprick , or provinciall or nationall , but wee hope that there is no such intended here , yet to all this and the jurisdiction thereof particular churches have been subject as parts there . but if by usuall church you meane a classical , provinciall or nationall church , wee must intreat better grounds for any of these , and therefore wee must confesse our minde and meaning is not so , that wee looke at a minister of a particular church in any such relation to the usuall and intermediate church betweene it and the catholique . the second sense therefore we owne and acknowledge as before . but whether this be contrary to the judgement and practise of the universall church , wee know not ; because it is hard for us know what the universall church judgeth , except we could heare it speake or see its practise ; if the onely head prophet and shepherd of the church jesus christ be fit to declare her judgement , we will be tryed thereby , who we know hath s●t elders in every particular church , act. . . to watch over their particular flock , act. . . but not over any other church that wee can finde . neither doth this destroy the unity or communion of the catholique church , nor of particular churches one with another as is said , for churches may enjoy brotherly communion one with another , without such stated formes , under the power and authority of one another , as hath been shewed before . reply . for if he be not a minister to other churches , then are not the churches of god one , nor the communion which they have together on ▪ n●r the ministers one , nor the ●●●cke which they feed one . answ . in what sense is intended to have the ministers one , and flocke one , we doe not see . if you meane one by one visible government over the catholique church , wherein there is a subordination of churches and ministers , you must at last rise to oecomenicall pastor , or councell , that must be the supreme , which can scarce ever be had . if you meane an unity by brotherly communion in offices of love and mutuall helpefulnesse of churches and ministers , without usurpation , such an unity and community is not destroyed , and the argument doth not follow ▪ cannot many distinct societies ot townes or corporations make up one county , except the major or constable in one towne be a major or constable in others also ? by this reason the deacon of one church is the deacon of all , or else the unity is destroyed . reply . if the pastor derive all his authority from the church , when the church hath set him aside , what right hath he to administer among that people ? answ . true , but we say he derives all his authority from christ , by the church indeed , applying that office to him , to which the authority is annexed by the institution of christ , hence being the minister of christ unto them , if they without christ depose him , they hinder the exercise of his office , but his right remaines . reply . as they give right to an unworthy man to minister amongst them , if they cal him unjustly , so they take right from the worthy , if they unjustly depose him . answ . we grant there is a parity in foro externo , but as in the call , his outward cal consists in the election of the calling , and the acceptation of the called , to compleat his power of administration . now this by christ in his church may be destroyed in a just censure without his consent , but cannot unjustly be wrung from him without his consent , & therefore he may hold his right , till either hee be justly deposed or willingly relinquish the same upon their injurious interruption of the use of his right . reply . and whereas you say the minister is for the ministery , and the office for the execution , and so the pastor and the flocke are relatives , and therefore , if their election gave him authority among them to feed , their casting him off hath stripped him of the same power they gave him . a●su . wee grant it is so , yet the execution may bee unjustly hindred , though the right and office remaine : but we may well retort this argument upon the minister of the usuall or catholicke church . thus if the minister bee for the ministery , and the office for the execution , and so the pastor and flock be relatives , then hee that may justly for ever be hindred of all execution of the ministery and hath no power to censure his flock , or cannot so much as justly approve and admonish them for the same , surely hee hath a poore office and ministery , but such a minister that hath no particular congregation , that is his flock under his charge , may justly be excluded out of all churches , and cannot censure or reprove his catholique or usuall church for the same , therefore he is indeed no minister , and and hath no office in the church of god. chap. xvii . position . that one minister cannot performe any ministeriall act in another congregation . reply . the preaching of the word and publique prayer in the congregation , meet together solemnely to worship god , &c. are properly ministeriall , &c. answ . concerning our true sense and meaning in our answer to this position wee have spoken in the second consideration of the second and third positions , to which wee referre the reader , onely here wee must ingenuously confesse that our expression , that a minister exercising in another church , doth it not by vertue of any calling , but onely by his gifts , is not so cleare , but may occasion stumbling , yet the the next words following doe fully expresse our mindes , viz. that he doth not put forth such a ministeriall act of authority and power in dispensing of gods ordinances , as a minister doth performe to that church , whereunto hee is called to be a minister , for so hee doth not performe any ministeriall act with that authority : hee doth to his owne which further cleares up our expression in the second consideration , viz. that he is a pastor of none but his proper flocke , although some acts of his office may extend beyond his owne flocke , as we have shewed before ; and therefore in this sense we may still conclude , that if the question be put to any minister ( so exercising in another church ) which was once put to our saviour , by what authority dost thou these things ? let him study how to give an answer , for wee have not yet learned it from this reply . we confesse there are some godly learned servants of christ , who possibly may bee otherwise minded , and thinke that a minister preaching in another congregation , doth it onely as a gifted man ; as the refuter of doctor downam ( with others in former times of reformation ) beleeved also . but we desire that if any difference appeare herein , it may bee no prejudice to the same cause for substance wee maintaine , if by sundry lines wee all meet at last in the same point . finis . notes, typically marginal, from the original text notes for div a -e vid . pe● . mart. loc. com. de excom . brins : watch , part . cap. . notes for div a -e jun. lib. . paral . . notes for div a -e g. apol. cap. . q. . notes for div a -e ibid. p. . peter martyr in kings . verse . pe● . mart. com. l●c de idol in praec . l. . iohn , , . conc. miliv . can. . tertull. apol. cap. . vid. chemnit . ex. de innoc. sanctorum . vid. birth of heresies , out of elasopolitans comment . pet. mart. loc . com . de idol . notes for div a -e whit. de eccle. cor. . ● vid. brightm . an. in loc. cypr. lib. . epist . . cypr. lib. . epist . . * right of presbyt . pag. . page . page . tertul. lib. . com. mar. notes for div a -e * calvin epist . . chamier de euchar . cap. . notes for div a -e pe● mart. de excom . lo● . com. * officiall . notes for div a -e l●b . . ●ap . . rev. . and . . acts ●● . ● . . . ● , ●● , ● ▪ cham. de bap. lib. . cap. . religio medici browne, thomas, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) religio medici browne, thomas, sir, - . keck, thomas. annotations upon religio medici. digby, kenelm, sir, - . observations upon religio medici. the eighth edition, corrected and amended / [ ], , [ ] p., [ ] leaf of plates : ill. printed for r. scot, t. basset, j. wright, r. chiswell, london : . "annotations upon religio medici" has special t.p., with imprint london : andrew crook, . "observations upon religio medici" has special t.p. "to the reader" signed: tho. browne. "annotations ..." written by thomas keck. cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng browne, thomas, -- sir, - . -- religio medici. religion -- early works to . christian life -- early works to . christian ethics -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a true and full coppy of that which was most imperfectly and surreptitiously printed baefore under the name of religio medici : the edition printed at london . . religio medici . the eighth edition , corrected and amended . with annotations never before published , upon all the obscure passages therein . also observations by sir kenelm digby , now newly added . london , printed for r. scot , t. basset , j. wright , r. chiswell , . a letter sent upon the information of animadversions to come forth , upon the imperfect and surreptitious copy of religio medici , whilst this true one was going to press . honoured sir , give your servant , who hath ever honour'd you , leave to take notice of a book at present in the press , intituled ( as i am informed ) animadversions upon a treatise lately printed under the name of religio medici ; hereof , i am advertised , you have descended to be the author . worthy sir , permit your servant to affirm there is contain'd therein nothing that can deserve the reason of your contradictions , much less the candor of your animadversions : and to certifie the truth thereof , that book ( whereof i do acknowledge my self the author ) was penn'd many years past , and ( what cannot escape your apprehension ) with no intention for the press , or the least desire to oblige the faith of any man to its assertions . but what hath more especially emboldened my pen unto you at present , is , that the same piece , contrived in my private study and as an exercise unto my self , rather than an exercitation for any other , having past from my hand under a broken and imperfect copy , by frequent transcription it still run forward into corruption , and after the addition of some things , omission of others , & transposition of many , without my assent or privacy , the liberty of these times committed it unto the press ; whence it issued so disguised , the author without distinction could not acknowledge it . having thus miscarried , within a few weeks i shall , god willing , deliver unto the press the true and intended original ( whereof in the mean time your worthy self may command a view ; ) otherwise when ever that copy shall be extant , it will most clearly appear how far the text hath been mistaken , and all observations , glosses , or exercitations thereon , will in a great part impugn the printer or transcriber , rather than the author . if after that , you shall esteem it worth your vacant hours to discourse thereon , you shall but take that liberty which i assume my self , that is , freely to abound in your sense as i have done in my own . however you shall determine , you shall sufficiently honour me in the vouchsafe of your refute , and i oblige the whole world in the occasion of your pen. norwich . march . . your servant . t. b. worthy sir , speedily upon the receipt of your letter of the third current , i sent to find out the printer that mr. crook ( who delivered me yours ) told me was printing something under my name , concerning your treatise of religio medici , and to forbid him any further proceeding therein ; but my servant could not meet with him ; whereupon i have left with mr. crook a note to that purpose , entreating him to deliver it to the printer . i verily believe there is some mistake in the information given you , and that what is printing must be from some other pen than mine ; for such reflections as i made upon your learn'd and ingenious discourse , are so far from meriting the press , as they can tempt no body to a serious reading of them ; they were notes hastily set down , as i suddenly ran over your excellent piece , which is of so weighty subject , and so strongly penned , as requireth much time , and sharp attention but to comprehend it ; whereas what i writ was the imployment but of one sitting ; and there was not twenty four hours between my receiving my lord of dorset's letter that occasioned what i said , and the finishing my answer to him ; and yet part of that time was taken up in procuring your book , which he desired me to read and give him an account of , for till then i was so unhappy as never to have heard of that worthy discourse . if that letter ever come to your view you will see the high value i set upon your great parts : and if it should be thought i have been something too bold in differing from your sense , i hope i shall easily obtain pardon , when it shall be considered , that his lordship assigned it me as an exercitation to oppose in it , for entertainment , such passages as i might judge capable thereof ; wherein what liberty i took , is to be attributed to the security of a private letter , and to my not knowing ( nor my lord's ) the person whom it concerned . but sir , now that i am so happy as to have that knowledge , i dare assure you , that nothing shall ever issue from me but savouring of all honour , esteem , and reverence both to your felf , and that worthy production of yours . if i had the vanity to give my self reputation by entring the lists in publique with so eminent and learned a man as you are , yet i know right well , i am no ways able to do it ; it would be a very unequal progress : i pretend not to learning ; those slender notions i have , are but disjoynted pieces i have by chance gleaned up here and there . to encounter such a sinewy opposite , or make animadversions upon so smart a piece as yours is , requireth such a solid stock and excercise in school-learning . my superficial besprinkling will serve onely for a private letter , or a familiar discourse with lady-auditors . with longing i expect the coming abroad of the true copy of that book , whose false and stoln one hath already given me so much delight . and so assuring you i shall deem it a great good fortune to deserve your favour and friendship , i kiss your hand and rest winchester house , march . . your most humble servant , kenelm digby . to the reader . certainly that man were greedy of life , who should desire to live when all the world were at an end ; and he must needs be very impatient , who would repine at death in the society of all things that suffer under it . had not almost every man suffered by the press or were not the tyranny thereof become universal , i had not wanted reason for complaint : but in times wherein i have lived to behold the highest perversion of that excellent invention , the name of his majesty defamed , the honour of parliament depraved , the writings of both depravedly , anticipatively , counterfeitly imprinted ; complaints may seem ridiculous in private persons ; and men of my condition may be as incapable of affronts , as hopeless of their reparations . and truely had not the duty i owe unto the importunity of friends , and the allegiance i must ever acknowledge unto truth , prevailed with me ; the inactivity of my disposition might have made these sufferings continual , and time that brings other things to light , should have satisfied me in the remedy of its oblivion . but because things evidently false are not onely printed , but many things of truth most falsly set forth , in this latter i could not but think my self engaged . for though we have no power to redress the former , yet in the other , reparation being within our selves , i have at present represented unto the world a full and intended copy of that piece , which was most imperfectly and surreptitiously published before . this i confess , about seven years past , with some others of affinity thereto , for my private exercise and satisfaction , i had at leisurable hours composed ; which being communicated unto one , it became common unto many , and was by transcription successively corrupted , untill it arrived in a most depraued copy at the press . he that shall peruse that work , and shall take notice of sundry particulars and personal expressions therein , will easily discern the intention was not publick : and being a private exercise directed to my self , what is delivered therein , was rather a memorial unto me , than an example or rule unto any other : and therefore if there be any singularity therein correspondent unto the private conceptions of any man , it doth not advantage them : or if dissentaneous thereunto , it no way overthrows them . it was penned in such a place , and with such disadvantage , that ( i protest ) from the first setting of pen unto paper , i had not the assistance of any good book , whereby to promote my invention , or relieve my memory ; and therefore there might be many real lapses therein , which others might take notice of , and more that i suspected my self . it was set down many years past , and was the sense of my conception at that time , not an immutable law unto my advancing judgement at all times ; and therefore there might be many things therein plausible unto my passed apprehension , which are not agreeable unto my present self . there are many things delivered rhetorically , many expressions therein meerly tropical , and as they best illustrate my intention ; and therefore also there are many things to be taken in a soft and flexible sense , and not to be called unto the rigid test of reason . lastly , all that is contained therein , is in submission unto maturer discernments ; and as i have declared , shall no further father them than the best and learned judgments shall authorize them : under favour of which considerations i have made its secrecy publick , and committed the truth there to every ingenuous reader . tho. browne . religio medici . sect. for my religion , though there be several circumstances that might perswade the world i have none at all , as the general scandal of my profession , the natural course of my studies , the indifferency of my behaviour and discourse in matters of religion , neither violently defending one ▪ nor with that common ardour and contention opposing another ; yet in despight hereof , i dare , without usurpation , assume the honourable stile of a christian . not that i meerly owe this title to the font , my education ; or clime wherein i was born , as being bred up either to confirm those principles my parents instilled into my understanding , or by a general consent proceed in the religion of my country : but having in my riper years and confirmed judgment , seen and examined all , i find my self obliged by the principles of grace , and the law of mine own reason , to embrace no other name but this : neither doth herein my zeal so far make me forget the general charity i owe unto humanity , as rather to hate than pity turks , infidels , and ( what is worse ) jews ; rather contenting my self to enjoy that happy stile , than maligning those who refuse so glorious a title . sect. but because the name of a christian is become too general to express our faith , there being a geography of religion as well as lands , and every clime distinguished ; not only by their laws and limits , but circumscribed by their doctrines and rules of faith ; to be particular , i am of that reformed new-cast religion , wherein i dislike nothing but the name ; of the same belief our saviour taught , the apostles disseminated , the fathers authorized , and the martyrs confirmed , but by the sinister ends of princes , the ambition and avarice of prelates , and the fatal corruption of times , so decayed , impaired , and fallen from its native beauty , that it required the careful and charitable hands of these times to restore it to its primitive integrity . now the accidental occasion whereupon , the slender means whereby the low and abject condition of the person by whom so good a work was set on foot , which in our adversaries beget contempt and scorn , fills me with wonder , and is the very same objection the insolent pagans first cast at christ and his disciples . sect. yet have i not so ▪ haken hands with those desperate resolutions , who had rather venture at large their decayed bottom , than bring her in to be new trimm'd in the dock ; who had rather promiscuously retain all , than abridge any , and obstinately be what they are , than what they have been , as to stand in diameter and swords point with them : we have reformed from them , not against them ; for omitting those improperations , and terms of scurrility betwixt us , which only difference our affections , and not our cause , there is between us one common name and appellation , one faith and necessary body of principles common to us both ; and therefore i am not scrupulous to converse and live with them . to enter their churches in defect of ours , and either pray with them , or for them : i could never perceive any rational consequence from those many texts which prohibit the children of israel to pollute themselves with the temples of the heathens ; we being all christians , and not divided by such detested impieties as might prophane our prayers , or the place wherein we make them ; or that a resolved conscience may not adore her creator any where , especially in places devoted to his service ; where if their devotions offend him , mine may please him ; if theirs prophane it , mine may hollow it : holy-water and crucifix ( dangerous to the common people ) deceive not my judgment , nor abuse my devotion at all : i am , i confess , naturally inclined to that , which misguided zeal terms superstition : my common conversation i do acknowledge austere , my behaviour full of rigour , sometimes not without morosity ; yet at my devotion i love to use the civility of my knee , my hat , and hand , with all those outward and sensible motions which may express or promote my invisible devotion . i should violate my own arm rather than a church , nor willingly deface the name of saint or martyr . at the fight of a cross or crucifix i can dispense with my hat , but scarce with the thought or memory of my saviour : i cannot laugh at , but rather pity the fruitless journeys of pilgrims , or contemn the miserable condition of fryars ; for though misplaced in circumstances , there is something in it of devotion . i could never hear the * ave-mary bell without an elevation , or think it a sufficient warrant , because they erred in one circumstance , for me to err in all , that is , in silence and dumb contempt ; whilst therefore they direct their devotions to her , i offered mine to god , and rectifie the errors of their prayers , by rightly ordering mine own : at a solemn procession i have wept abundantly , while my consorts blind with opposition and prejudice ; have fallen into an excess of scorn and laughter : there are questionless both in greek , roman , and african churches , solemnities and ceremonies , whereof the wiser zeals do make a christian use , and stand condemned by us , not as evil in themselves , but as allurements and baits of superstition to those vulgar heads that look asquint on the face of truth , and those unstable judgments that cannot resist in the narrow point and centre of virtue without a reel or stagger to the circumference . sect. as there were many reformers , so likewise many reformations ; every country proceeding in a particular way and method , according as their national interest , together with their constitution and clime inclined them ; some angrily , and with extremity ; others calmly , and with mediocrity , not rending but easily dividing the community , and leaving an honest possibility of a reconciliation ; which though peaceable spirits do desire , and may conceive that revolution of time and the mercies of god may effect , yet that judgment that shall consider the present antipathies between the two extreams , their contrarieties in condition , affection and opinion , may with the same hopes expect an union in the poles of heaven . sect. but to difference my self nearer , and draw into a lesser circle : there is no church , whose every part so squares unto my conscience ; whose articles , constitutions , and customs , seem so consonant unto reason , and as it were framed to my particular devotion , as this whereof i hold my belief , the church of england , to whose faith i am a sworn subject ; and therefore in a double obligation subscribe unto her articles , and endeavour to observe her constitutions ; what soever is , beyond , as points indifferent , i observe according to the rules of my private reason , or the humour and fashion of my devotion ; neither believing this , because luther affirmed it , or disproving that , because calvin hath disavouched it . i condemn not all things in the council of trent , nor approve all in the synod of dort. in brief , where the scripture is silent , the church is my text ; where that speaks , 't is but my comment : where there is a joynt silence of both , i borrow not the rules of my religion from rome or geneva , but the dictates of my own reason . it is an urjust scandal of our adversaries , and a gross errour in our selves , to compute the narivity of our religion from henry the eighth , who though he rejected the pope , refus'd not the faith of rome , and effected no more than what his own predecessors desired and assayed in ages past , and was conceived the state of venice would have attempted in our days . it is as uncharitable a point in us to fall upon those popular scurrilities and opprobrious scoffs of the bishop of rome , to whom as temporal prince , we owe the duty of good language : i confess there is a cause of passion between us ; by his sentence i stand excommunicated , heretick is the best language he affords me ; yet can no ear witness , i ever returned him the name of antichrist , man of sin , or whore of babylon . it is the method of charity to suffer without reaction : those usual satyrs and invectives , of the pulpit may perchance produce a good effect on the vulgar , whose ears are opener to rhetorick than logick ; yet do they in no wise confirm the faith of wiser believers , who know that a good cause needs not to be pardon'd by passion , but can sustain it self upon a temperate dispute . sect. i could never divide my self from any man upon the difference of an opinion , or be angry with his judgement for not agreeing with me in that , from which within a few days i should dissent my self . i have no genius to disputes in religion , and have often thought it wisdom to decline them , especially upon a disadvantage , or when the cause of truth might suffer in the weakness of my patronage : where we desire to be informed , 't is good to contest with men above our selves ; but to confirm and establish our opinions , 't is best to argue with judgments below our own , that the frequent spoils and victories over their reasons , may settle in our selves an esteem and confirmed opinion of our own . every man is not a proper champion for truth , nor fit to take up the gauntlet in the cause of verity : many from the ignorance of these maximes , and an inconsiderate zeal unto truth , have too rashly charged the troops of error , and remain as trophies unto the enemies of truth : a man may be in as just possession of truth as of a city , and yet be forced to surrender ; 't is therefore far better to enjoy her with peace , than to hazzard her on a battle : if therefore there rise any doubts in my way , i do forget them , or at least defer them , till my better setled judgement , and more manly reason be able to resolve them , for i perceive every mans own reason is his best oedipus , and will upon a reasonable truce , find a way to loose those bonds wherewith the subtleties of error have enchained our more flexible and tender judgements . in philosophy , where truth seems double fac'd , there is no man more paradoxical than my self ; but in divinity i love to keep the road ; and though not in an , implicite , yet an humble faith , follow the great wheel of the church , by which i move , not reserving any proper poles or motion from the epicycle of my own brain ; by this means i have no gap for heresie , schismes , or errors , of which at present i hope i shall not injure truth to say i have no taint or tincture : i must confess my greener studies have been polluted with two or three , not any begotten in the latter centuries , but old and obsolete , such as could never have been revived , but by such extravagant and irregular heads as mine ; for indeed heresies perish not with their authors , but like the river arethusa , though they lose their currents in one place , they rise up again in another : one general council is not able to extirpate one single heresie ; it may be cancell'd for the present , but revolution of time , and the like aspects from heaven , will restore it , when it will flourish till it be condemned again . for as though there were metempsuchosis , and the soul of one man passed into another ; opinions do find after certain revolutions , men and minds like those that first begat them . to see our selves again , we need not look for b plato's year : every man is not only himself ; there hath been many diogenes , and as many timons , though but few of that name ; men are liv'd over again , the world is now as it was in ages past ; there was none then , but there hath been some one since that parallels him , and as it were his revived self . now the first of mine was that of the arabians , that the souls of men perished with their bodies , but should yet be raised again at the last day : not that i did absolutely conceive a mortality of the soul ; but if that were , which faith , not philosophy hath yet throughly disproved , and that both entred the grave together , yet i held the same conceit thereof that we all do for the body , that it rile again . surely it is but the merits of our unworthy natures , if we sleep in darkness until the last alarm . a serious reflex upon my own unworthiness did make me backward from challenging this prerogative of my soul ; so that i might enjoy my saviour at the last , i could with patience be nothing almost unto eternity . the second was that of origen , that god would not persist in his vengeance for ever , but after a definite time of his wrath , he would release the damned souls from torture : which error i fell into upon a serious contemplation of the great attribute of god , his mercy ; and did a little cherish it in my self , because i found therein no malice , and a ready weight to sway me from the other extream of despair , whereunto melancholy and contemplative natures are too easily disposed . a third there is which i did never positively maintain or practise , but have often wished it had been consonant to truth , and not offensive to my religion , and that is the prayer for the dead ; whereunto i was inclin'd from some charitable inducements , whereby i could scarce contain my prayers for a friend at the ringing of a bell , or behold his corps without an orison for his corps : 't was a good way methought to be remembred by posterity , and far more noble than an history . these opinions i never maintained with pertinacy , or endeavoured to enveagle any mans belief unto mine , nor so much as ever revealed or disputed them with my dearest friends ; by which means i neither propagated them in others , nor confirmed them in my self ; but suffering them to flame upon their own substance , without addition of new fuel , they went out insensibly of themselves . therefore these opinions , though condemned by lawful councels , were not heresies in me , but bare errors , and single lapses of my understanding without a joynt depravity of my will : those have not onely depraved understandings , but diseased affections , which cannot enjoy a singularity without an heresie , or be the author of an opinion without they be of a sect also ; this was the villany of the first schism of lucifer , who was not content to err alone , but drew into his faction many legions , and upon this experience he tempted only eve , as well understanding the communicable nature of sin , and that to deceive but one , was tacitely and upon consequence to delude them both . sect. that heresies should arise , we have the prophesie of christ ; but that old ones should be abolished , we hold no prediction . that there must be heresies , is true , not only in our church , but also in any other : even in the doctrines heretical , there will be super-heresies ; and arians not only divided from their church , but also among themselves : for heads that are disposed unto schism and complexionably propense to innovation , are naturally disposed for a community ; nor will be ever confined unto the order or oeconomy of one body ; and therefore when they separate from others , they knit but loosely among themselves , nor contented with a general breach or dichotomy with their church , do subdivide and mince themselves almost into atoms . 't is true , that men of singular parts and humours have not been free from singular opinions and conceits in all ages ; retaining something not only beside the opinion of his own church or any other , but also any i particular author ; which notwithstanding a sober judgment may do without offence or heresie ; for there is yet , after all the decrees of councils , and the niceties of schools , many things untouch'd , unimagin'd , wherein the liberty of an honest reason may play and expatiate with security , and far without the circle of an heresie . sect. as for those wingy mysteries in divinity , and airy subtleties in religion , which have unhing'd the brains of better heads , they never stretched the pia mater of mine ; methinks there be not impossibilities enough in religion , for an active faith ; the deepest mysteries ours contains , have not only been illustrated , but maintained by sylogism , and the rule of reason : i love to lose my self in a mystery , to pursue my reason to an o altitudo ! 't is my solitary recreation to pose my apprehension with those involved aenigma's and riddles of the trinity , with incarnation and resurrection . i can answer all the objections of satan and my rebellious reason , with that odd resolution i learned of tertullian , certum est quia impossible est . i desire to exercise my faith in the difficultest point ; for to credit ordinary and visible objects , is not faith , but perswasion . some believe the better for seeing christ's sepulchre ; and when they have seen the red sea , doubt not of the miracle . now contrarily , i bless my self , and am thankful that i lived not in the days of miracles , that i never saw christ nor his disciples ; i would not have been one of those israelites that pass'd the red sea , nor one of christ's patients on whom he wrought his wonders ; then had my faith been thrust upon me ; nor should i enjoy that greater blessing pronounced to all that believe and saw not . 't is an easie and necessary belief , to credit what our eye and sense hath examined : i believe he was dead and buried , and rose again ; and desire to see him in his glory , rather than to contemplate him in his cenotaphe , or sepulchre . nor is this much to believe ; as we have reason , we owe this faith unto history : they only had the advantage of a bold and noble faith , who lived before his coming , who upon obscure prophesies and mystical types could raise a belief , and expect apparent impossibilities . sect. 't is true , there is an edge in all sirm belief , and with an easie metaphor we may say the sword of faith ; but in these obscurities i rather use it in the adjunct the apostles gives it , a buckler ; under which i conceive a wary combatant may lye invulnerable . since i was of understanding to know we knew nothing , my reason hath been more pliable to the will of faith ; i am now content to understand a mystery without a rigid definition , in an easie and platonick description . that b allegorical description of hermes , pleaseth me beyond all the metaphysical definitions of divines ; where i cannot satisfie my reason , i love to humour my fancy : i had as live you tell me that anima est angelus hominis , est corpus dei , as entelechia ; lux est umbra dei , as actus perspicui ; where there is an obscurity too deep for our reason , 't is good to sit down with a description , periphrasis , or adumbration ; for by acquainting our reason how unable it is to display the visible and obvious effects of nature , it becomes more humble and submissive unto the subtleties of faith ; and thus i teach my haggard and unreclaimed reason to stoop unto the lure of faith. i believe there was already a tree whose fruit our unhappy parents tasted , though in the same chapter when god forbids it , 't is positively said , the plants of the fields were not yet grown ; for god had not caus'd it to rain upon the earth . i believe that the serpent ( if we shall literally understand it ) from his proper form and figure made his motion on his belly before the curse . i find the tryal of the pucellage and virginity of women , which god ordained the jews , is very fallible . experience and history informs me , that not onely many particular women , bur likewise whole nations have escaped the curse of childbirth , which god seems to pronounce upon the whole sex ; yet do i believe that all this is true , which indeed my reason would perswade me to be false ; and this i think is no vulgar part of faith , to believe a thing not only above , but contrary to reason , and against the arguments of our proper senses . sect. in my solitary and retired imagination , ( neque enim cum porticus , aut me lectulus accepit desum mihi ) i remember i am not alone , and therefore forget not to contemplate him and his attributes who is ever with me , especially those two mighty ones , his wisdom and eternity ; with the one i recreate , with the other i confound my understanding : for who can speak of eternity without a soloecism , or think thereof without an extasie ? time we may comprehend : 't is but five days elder then our selves , and hath the same horoscope with the world ; but to retire so far back as to apprehend a beginning , to give such an infinite start forwards as to conceive an end in an essence that we affirm hath neither the one nor the other , it puts my reason to st. paul's sanctuary : my philosophy dares not say the angels can do it ; god hath not made a creature that can comprehend him ; 't is a priviledge of his own nature : i am that i am , was his own definition unto moses ; and 't was a short one , to confound mortality , that durst question god , or ask him what he was ; indeed he onely is ; all others have and shall be : but in eternity there is no distinction of tenses ; and therefore that terrible term predestination , which hath troubled so many weak heads to conceive , and the wisest to explain , is in respect to god no prescious determination of our estates to come , but a definitive blast of his will already fulfilled , and at the instant that he first decreed it ; for to his eternity which is indivisible , and all together the last trump is already sounded , the reprobates in the flame , and the blessed in abraham's bosome . st. peter speaks modestly , when he saith , a thousand years to god are but as one day : for to speak like a philosopher , those continued instances of time which flow into a thousand years , make not to him one moment ; what to us is to come , to his eternity is present , his whole duration being but one permanent point , without succession , parts , flux , or division . sect. there is no attribute that adds more difficulty to the mystery of the trinity , where , though in a relative way of father and son , we must deny a priority . i wonder how aristotle could conceive the world-eternal , or how he could make good two eternities : his similitude of a triangle , comprehended in a square , doth somewhat illustrate the trinity of our souls , and that the triple unity of god ; for there is in us not three , but a trinity of souls , because there is in us , if not three distinct souls , yet differing faculties , that can , and do subsist apart in different subjects , and yet in us are thus united as to make but one soul and substance : if one soul were so perfect as to inform three distinct bodies , that were a petty trinity : conceive , the distinct number of three , not divided nor separated by the intellect , but actually comprehended in its unity , and that is a perfect trinity . i have often admired the mystical way of pythagoras , and the secret magick of numbers . beware of philosophy , is a precept not to be received in too large a sense ; for in this mass of nature there is a set of things that carry in their front , though not in capital letters , yet in stenography , and short characters , something of divinity , which to wiser reasons serve as luminaries in the abyss of knowledge , and to judicious beliefs , as scales and roundles to mount the pinacles and highest pieces of divinity the severe schools shall never laugh me out of the philosophy of hermes , that this visible world is but a picture of the invisible , wherein as in a pourtraict , things are not truely , but in equivocal shapes , and as they counterfeit some real substance in that invisible fabrick . sect. that other attribute wherewith i recreate my devotion , is his wisdom , in which i am happy ; and for the contemplation of this only , do not repent me that i was bred in the way of study : the advantage i have of the vulgar , with the content and happiness i conceive therein , is an ample recompence for all my endeavours , in what part of knowledge soever . wisdom is his most beauteous attribute , no man can attain unto it , yet solomon pleased god when he desired it . he is wise , because he knows all things ; and he knoweth all things , because he made them all : but his greatest knowledge is in comprehending that he made not , that is , himself . and this is also the greatest knowledge in man. for this do i honour my own profession , and embrace the counsel even of the devil himself : had he read such a lecture in paradise , as he did at * delphos , we had better known our selves ; nor had we stood in fear to know him . i know he is wise in all , wonderful in what we conceive , but far more in what we comprehend not ; for we behold him but asquint , upon reflex or shadow ; our understanding is dimmer than moses eye ; we are ignorant of the back-parts or lower side of his divinity ; therefore to prie into the maze of his counsels , is not only folly in man , but presumption even in angels ; like us , they are his servants , not his senators ; he holds no counsel , but that mystical one of the trinity , wherein though there be three persons , there is but one mind that decrees without contradiction : nor needs he any ; his actions are not begot with deliberation , his wisdom naturally knows what 's best ; his intellect stands ready fraught with the superlative and purest idea's of goodness ; consultation and election , which are two motions in us , make but one in him ; his action springing from his power , at the first touch of his will. these are contemplations metaphysical : my humble speculations have another method , and are content to trace and discover those expressions he hath left in his creatures , and ▪ the obvious effects of nature ; there is no danger to profound these mysteries , no sanctum sanctorum in philosophy : the world was made to be inhabited by beasts ; but studied and contemplated by man : 't is the debt of our reason we owe unto god , and the homage we pay for not being beasts ; without this , the world is still as though it had not been , or as it was before the sixth day , when as yet there was not a creature that could conceive , or say there was a world. the wisdom of god receives small honour from those vulgar heads that rudely stare about , and with a gross rusticity admire his works ; those highly magnifie him , whose judicious inquiry into his acts , and deliberate research into his creatures , return the duty of a devout and learned admiration . therefore , search while thou wilt , and let thy reason go to ransome truth even to th' abyss below ; rally the scattered causes ; and that line which nature twists , be able to untwine : it is thy makers will , for unto none , but unto reason can he e're be known . the devils do know thee , but those damn'd meteors build not thy glory , but confound thy creatures . teach my indeavours so thy works to read , that learning them in thee , i may proceed . give thou my reason that instructive flight , whose weary wings may on thy hands still light . teach me so to soar aloft , yet ever so , when near the sun , to stoop again below . thus shall my humble feathers safely hover , and though neer earth , more than the heavens discover . and then at last , when homeward l shall drive rich with the spoils of nature to my hive , there will i sit like that industrious flie , buzzing thy praises , which shall never die , till death abrupts them , and succeeding glory bid me go on in a more lasting story . and this is almost all wherein an humble creature may endeavour to requite , and some way to retribute unto his creator : for if not he that saith , lord , lord , but he that doth the will of his father , shall be saved ; certainly our wills must be our performances , and our intents make out our actions ; otherwise our pious labours shall find anxiety in our graves , and our best endeavours not hope , but fear a resurrection . sect. there is but our first cause , and four second causes of all things ; some are without efficient , as god ; others without matter , as angels ; some without form , as the first matter : but every essence created or uncreated , hath its final cause , and some positive end both of its essence and operation ; this is the cause i grope after in the works of nature ; on this hangs the providence of god : to raise so beauteous a structure , as the world and the creatures thereof , was but his art ; but their sundry and divided operations , with their predestinated ends , are from the treasure of his wisdom . in the causes , nature and affections of the eclipses of the sun and moon , there is most excellent speculation ; but to profound farther , and to contemplate a reason why his providence hath so disposed and ordered their motions in that vast circle , as to conjoyn and obscure each other , is a sweeter piece of reason , and a diviner point of philosophy ; therefore sometimes , and in some things , there appears to me as much divinity in galen his books de usu partium , as in suarez metaphysicks : had aristotle been as curious in the enquiry of this cause as he was of the other , he had not left behind him an imperfect piece of philosophy , but an absolute tract of divinity . sect. natura nihil aget frustra , is the only indisputed axiome in philosophy ; there are no grotesques in nature ; not any thing framed to fill up empty cantons , and unnecessary spaces : in the most imperfect creatures , and such as were not preserved in the ark , but having their seeds and principles in the womb of nature , are every where , where the power of the sun is ; in these is the wisdom of his hand discovered : out of this rank solomon chose the object of admiration ; indeed what reason may not go to school to the wisdom of bees , ants , and spiders ? what wise hand teacheth them to do what reason cannot teach us ? ruder heads stand amazed at those prodigious pieces of nature , whales , elephants , dromidaries and camels ; these , i confess , are the colossus and majestick pieces of her hand : but in these narrow engines there is more curious mathematicks ; and the civility of these little citizens , more neatly sets forth the wisdom of their maker . who admires not regio montanus his fly beyond his eagle , or wonders not more at the operation of two souls in those little bodies , than but one in the trunk of a cedar ? i could never content my contemplation with those general pieces of wonder , the flux and reflux of the sea , the increase of nile , the conversion of the needle to the north ; and have studied to match and parallel those in the more obvious and neglected pieces of nature , which without further travel i can do in the cosmography of my self ; we carry with us the wonders we seek without us : there is is all africa and her prodigies in us ; we are that bold and adventurous piece of nature , which he that studies wisely learns in a compendium , what others labour at in a divided piece and endless volume . thus there are two books from whence i collect my divinity ; besides that written one of god , another of his servant nature , that universal and publick manuscript , that lies expans'd unto the eyes of all , those that never saw him in the one , have discoveerd him in the other : this was the scripture and theology of the heathens ; the natural motion of the sun made them more admire him , than its supernatural station did the children of israel ; the ordinary effects of nature wrought more admiration in them , than in the other all his miracles ; surely the heathens knew better how to joyn and read these mystical letters , than we chiristians , who cast a more careless eye on these common hieroglyphicks , and disdain to suck divinity from the flowers of nature . nor do i so forget god as to adore the name of nature ; which i define not with the schools , to be the principle of motion and rest , but that streight and regular line , that settled and constant course the wisdom of god hath ordained the actions of his creatures , according to their several kinds . to make a revolution every day , is the nature of the sun , because of that necessary course which god hath ordained it , from which it cannot swerve , by a faculty from that voice which first did give it motion . now this course of nature god seldome alters or perverts , but like an excellent artist hath so contrived his work , that with the self same instrument , without a new creation , he may effect his obscurest designs . thus he sweetneth the water with a word , preserveth the creatures in the ark , which the blast of his mouth might have as easily created ; for god is like a skilful geometrician who when more easily , and with one stroak of his compass he i might describe or divide a right line , had yet rather do this in a circle or longer way ; according to the constituted and fore-laid principles of his art : yet this rule of his he doth sometimes pervert , to acquaint the world with his prerogative , lest the arrogancy of our reason should question his power , and conclude he could not : and thus i call the effects of nature the works of god , whose hand and instrument she only is ; and therefore to ascribe his actions unto her , is to devolve the honour of the principal agent , upon the instrument ; which if with reason we may do , then let our hammers rise up and boast they have built our houses , and our pens receive the honour of our writing . i hold there is a general beauty in the works of god , and therefore no deformity in any kind of species of creature whatsoever : i cannot tell by what logick i we call a toad , a bear , or an elephant ugly , they being created in those outward shapes and figures which best express those actions of their inward forms . and having past that general visitation of god , who saw that all that he had made was good , that is , conformable to his will , which abhors deformity , and is the rule of order and beauty ; there is no deformity but in monstrosity , wherein notwithstanding there is a kind of beauty . nature so ingeniously contriving the irregular parts , as they become sometimes more remarkable than the principal fabrick . to speak yet more narrowly , there was never any thing ugly or mis-shapen , but the chaos ; wherein notwithstanding , to speak strictly , there was no deformity , because no form , nor was it yet impregnant by the voice of god ; now nature is not at variance with art , nor art with nature ; they being both servants of his providence : art is the perfection of nature : were the world now as it was the sixth day , there were yet , a chaos : nature hath made one world , and art another . in brief , all things are artificial ; for nature is the art of god. this is the ordinary and open way of his providence , which art and industry have in a good part discovered , whose effects we may foretel without an oracle : to foreshew these , is not prophesie , but pognostication . there is another way full of meanders and labyrinths , whereof the devil and spirits have no exact ephimerides , and that is a more particular and obscure method of his providence , directing the operations of individuals and single essences : this we call fortune , that serpentine and crooked line , whereby he draws those actions his wisdom intends in a more unknown and secret way : this cryptick and involved method of his providence have i ever admired , nor can i relate the history of my life , the occurrences of my days , the escapes of dangers , and hits of chance , with a bezo las manos to fortune , or a bare gramercy to my good stars : abraham might have thought the ram in the thicket came thither by accident ; humane reason would have said , that meer chance conveyed moses in the ark to the sight of pharaoh's daughter : what a labyrinth is there in the story of joseph , able to convert a stoick ? surely there are in every man's life certain rubs , doublings and wrenches , which pass a while under the effects of chance , but at the last well examined , prove the meer hand of god. 't was not dumb chance , that to discover the fougade or powder-plot , contrived a miscarriage in the letter . i like the victory of . the better for that one occurrence which our enemies imputed to our dishonour , and the partiality of fortune , to wit , the tempests and contrariety of winds , king philip did not detract from the nation , when he said , he sent his armado to fight with men , and not to combate with the winds . where there is a manifest disproportion between the powers and forces of two several agents , upon a maxime of reason we may promise the victory to the superiour ; but when unexpected accidents slip in , and unthought of occurrences intervene , these must proceed from a power that owes no obedience to those axioms : where , as in the writing upon the wall , we may behold the hand , but see not the spring that moves it . the success of that petty province of holland ( of which the grand seignour proudly said , if they should trouble him as they did the spaniard , he would send his men with shovels and pick axes , and throw it into the sea ) i cannot altogether ascribe to the ingenuity and industry of the people , but the mercy of god , that hath disposed them to such a thriving genius ; and to the will of his providence , that disposeth her favour to each country in their pre-ordinate season . all cannot be happy at once ; for because the glory of one state depends upon the ruine of another , there is a revolution and vicissitude of their greatness , and must obey the swing of that wheel , not moved , by intelligences , but by the hand of god , whereby all estates arise to their zenith and vertical points , according to their predestinated periods . for the lives , not only of men , but of common-wealths and the whole world , run not upon a helix that still enlargeth ; but on a circle , where arriving to their meridian , they decline in obscurity , and fall under the horizon again . sect. these must not therefore be named the effects of fortune , but in a relative way , and as we term the works of nature : it was the ignorance of mans reason that begat this very name , and by a careless term miscalled the providence of god : for there is no liberty for causes to operate in a loose and stragling way ; nor any effect whatsoever , but hath its warrant from some universal or superiour cause . 't is not a ridiculous devotion to say a prayer before a game at tables ; for even in sortiligies and matters of greatest uncertainty , there is a setled and pre-ordered course of effects . it is we that are blind , not fortune : because our eye is too dim to discover the mystery of her effects , we foolishly paint her blind , and hoodwink the providence of the almighty . i cannot justifie that contemptible proverb , that fools only are fortunate ; or that insolent paradox , that a wise man is cut of the reach of fortune ; much less those opprobrious epithets of poets , whore , bawd , and strumpet . 't is , i confess , the common fate of men of singular gifts of mind , to be destitute of those of fortune ; which doth not any way deject the spirit of wiser judgements , who throughly understand the justice of this proceeding ; and being inrich'd with higher donatives , cast a more careless eye on these vulgar parts of felicity . it is a most unjust ambition to desire to engross the mercies of the almighty , not to be content with the goods of mind , without a possession of those of body or fortune : and it is an error worse than heresie , to adore these complemental and circumstantial pieces of felicity , and undervalue those perfections and essential points of happiness , wherein we resemble our maker . to wiser desires it is satisfaction enough to deserve , though not to enjoy the favours of fortune ; let providence provide for fools : 't is not partiality , but equity in god , who deals with us but as our natural parents ; those that are able of body and mind , he leaves to their deserts ; to those of weaker merits he imparts a larger portion , and pieces out the defect of one , by the access of the other . thus have we no just quarrel with nature , for leaving us naked ; or to envy the horns , hoofs , skins and furs of other creatures , being provided with reason , that can supply them all . we need not labour with so many arguments to confute judicial astrology ; for if there be a truth therein , it doth not injure divinity : if to be born under mercury disposeth us to be witty , under jupiter to be wealthy ; i do not owe a knee unto these , but unto that merciful hand that hath ordered my indifferent and uncertain nativity unto such benevolous aspects . those that hold that all things are governed by fortune , had not erred , had they not persisted there : the romans that erected a temple to fortune , acknowledged therein , though in a blinder way , somewhat of divinity ; for in a wise supputation all things begin and end in the almighty . there is a nearer way to heaven than homer's chain ; an easie logick may conjoyn heaven and earth , in one argument , and with less than a sorites resolve all things into god. far though we christen effects by their most sensible and nearest causes , yet is god the true and infallible cause of all , whose concourse though it be general , yet doth it subdivide it self into the particular actions of every thing , and is that spirit , by which each singular essence not only subsists , but performs its operation . sect. the bad construction , and perverse comment on these pair of second causes , or visible hands of god , have perverted the devotion of many unto atheism ; who forgetting the honest advisoes of faith , have listened unto the conspiracy of passion and reason . i have therefore always endeavoured to compose those feuds and angry dissentions between affection , faith and reason : for there is in our soul a kind of triumvirate , or triple government of three competitors , which distract the peace of this our common-wealth , not less than did that other the state of rome . as reason is a rebel unto faith , so passion unto reason : as the propositions of faith seem absurd unto reason , so the theorems of reason unto passion , and both unto reason ; yet a moderate and peaceable discretion may so state and order the matter , that they may be all kings , and yet make but one monarchy , every one exercising his soveraignty and prerogative in a due time and place , according to the restraint and limit of circumstance , there is , as in philosophy , so in divinity , sturdy doubts , and boisterous objections , wherewith the unhappiness of our knowledge too nearly acquainteth us . more of these no man hath known than my self , which i confess i conquered , not in a martial posture , but on my knees . for our endeavours are not only to combat with doubts , but always to dispute with the devil : the villany of that spirit takes a hint of infidelity from our studies , and by demonstrating a naturality in one way , makes us mistrust a miracle in another . thus having , perused the archidoxes , and read the secret sympathies of things , he would disswade my belief from the miracle of the brazen serpent , make me conceit that image worked by sympathy , and was but an aegyptian trick to cure their diseases without a miracle . again , having seen some experiments of bitumen , and having read far more of naphtha , he whispered to my curiosity the fire of the altar might be natural : and bid me mistrust a miracle in elias , when he entrenched the altar round with water : for that inflamable substance yields not easily unto water , but flames in the arms of its antagonist . and thus would he inveagle my belief to think the combustion of sodom might be natural , and that there was an asphaltick and bituminous nature in that lake before the fire of gomorrah . i know that manna is now plentifully gathered in calabria ; and josephus tells me , in his days it was as plentiful in arabia ; the devil therefore made the quaere , where was then the miracle in the days of moses : the israelite saw but that in his time , the natives of those countries behold in ours . thus the devil played at chess with me , and yielding a pawn , thought to gain a queen of me , taking advantage of my honest endeavours ; and whilst i laboured to raise the structure of my reason , he strived to undermine the edifice of my faith. sect. neither had these or any other ever such advantage of me , as to incline me to any point of infidelity or desperate positions of atheism ; for i have been these many years of opinion there was never any . those that held religion was the difference of man from beasts , have spoken probably , and proceed upon a principle as inductive as the other . that doctrine of epicurus , that denied the providence of god , was no atheism , but a magnificent and high strained conceit of his majesty , which he deemed too sublime to mind the trivial actions of those inferiour creatures . that fatal necessity of the stoicks , is nothing but the immutable law of his will. those that heretofore denied the divinity of the holy ghost , have been condemned , but as hereticks ; and those that now deny our saviour ( though more than hereticks ) are not so much as atheists : for though they deny two persons in the trinity , they hold as we do , there is but one god. that villain and secretary of hell , that composed that miscreant piece of the three impostors , though divided from all religions , and was neither jew , turk nor christian ; was not a positive atheist . i confess every country hath its machiavel , every age its lciuan , whereof common heads must not hear , nor more advanced judgments too rashly venture on : it is the rhetorick of satan , and may pervert a loose or prejudicate belief . sect. i confess i have perused them all , and can discover nothing that may startle a discreet belief ; yet are their heads carried off with the wind and breath of such motives . i remember a doctor in physick of italy , who could perfectly believe the immortality of the soul , because galen seemed to make a doubt thereof . with another i was familiarly acquainted in france , a divine , and a man of singular parts , that on the same point was so plunged and gravelled with * three lines of seneca , that all our antidotes , drawn from both scripture and philosophy , could not expel the poyson of his errour . there are a set of heads , that can credit the relations of mariners , yet question the testimonies of st. paul ; and peremptorily maintain the traditions of aelian or pliny , yet in histories of scripture raise queries and objections , believing no more than they can parallel in humane authors . i confess there are in scripture stories that do exceed the fables of poets , and to a captious reader found like garagantua or bevis : search all the legends of times past , and the fabulous comnceits or these present , and 't will be hard to find one that deserves to carry the buckler unto sampson ; yet is all this of an easie possibility , if we conceive a divine concourse , or an influence from the little finger of the almighty . it is impossible that either in the discourse of man , or in the infallible voice of god , to the weakness of our apprehensions , there should not appear irregularities , contradictions , and antinomies : my self could shew a catalogue of doubts , never yet imagined nor questioned , as i know , which are not resolved at the first hearing ; not fantastick queries or objections of air ; for i cannot hear of atoms in divinity . i can read the history of the pigeon that was sent out of the ark , and returned no more , yet not question how she found out her mate that was left behind : that lazarus was raised from the dead , yet not demand where in the interim his soul awaited ; or raise a law-case , whether his heir might lawfully detain his inheritance bequeathed unto him by his death , and he , though restored to life , have no plea or title unto his former possessions . whether eve was framed out of the left side of adam , i dispute not ; because i stand not yet assured which is the right side of a man ; or whether there be any such distinction in nature : that she was edified out of the rib of adam , i believe , yet raise no question who shall arise with that rib at the resurrection : whether adam was an hermaphrodite , as the rabbins contend upon the letter of the text , because it is contrary to reason , there should be an hermaphrodite , before there was a woman ; or a composition of two natures , before there was a second composed . likewise , * whether the world was created in autumn , summer , or the spring ] because it was created in them all ; for whatsoever sign the sun possesseth , those four seasons are actually existent : it is the nature of this luminary to distinguish the several seasons of the year , all which it makes at one time in the whole earth , and successively in any part thereof . there are a bundle of curiosities , not only in philosophy , but in divinity , proposed and discussed by men of most supposed abilities , which indeed are not worthy our vacant hours , much less our serious studies . pieces only fit to be placed in pantagruel's library , or bound up with tartaretus de modo cacandi . sect. these are niceties that become not those that peruse so serious a mystery : there are others more generally questioned and called to the bar , yet methinks of an easie and possible truth . 't is ridiculous to put off , or down the general flood of noah , in that particular inundation of deucalion : ] that there was a deluge once , seems not to me so great a miracle , as that there is not one always . ‖ how all the kinds of creatures , not only in their own bulks , but with a competency of food and sustenance , might be preserved in one ark , and within the extent of three hundred cubits , to a reason that rightly examines , it will appear very feasible . ] there is another secret not contained in the scripture , which is more hard to comprehend , * and put the honest father to the refuge of a miracle : ] and that is , not only how the distinct pieces of the world , and divided islands should be first planted by men , but inhabited by tigers , panthers , and bears . how america abounded with beasts of prey , and noxious animals , yet contained not in it that necessary creature , a horse , is very strange . by what passage those , not only birds , but dangerous and unwelcome beasts came over : how there be creatures there , ( which are not found in this triple continent ; ) all which must needs be strange unto us , that hold but one ark , and that the creatures began their progress from the mountains of ararat : they who to salve this would make the deluge particular , proceed upon a principle that i can no way grant ; not only upon the negative of holy scriptures , but of mine own reason , whereby i can make it probable , that the world was as well peopled in the time of noah , as in ours ; * and fifteen hundred years to people the world , as full a time for them , as four thousand years since have been to us . ] there are other assertions and common tenents drawn from scripture , and generally believed as scripture , whereunto notwithstanding , i would never betray the liberty of my reason . 't is a paradox to me , ‖ that methusalem was the longest liv'd of all the children of adam ] and no man will be able to prove it ; when from the process of the text , i can manifest it may be otherwise . * that judas perished by hanging himself , there is no certainty in scripture : though in one place it seems to affirm it , and by a doubtful word hath given occasion to translate it ; yet in another place , in a more punctual description , it makes it improbable , and seems to overthrow it . ] that our fathers , after the flood , erected the tower of babel , to preserve th●mselves against a second deluge , is generally opinioned and believed , yet is there another intention of theirs expressed in scripture : besides , it is improbable from the circumstance of the place , that is , a plain in the land of shinar : these are no points of faith , and therefore may admit a free dispute . there are yet others , and those familiarly conclude from the text , wherein ( under favour ) i see no consequence : the church of rome , confidently proves the opinion of tutelary angels , from that answer when peter knockt at the door ; 't is not he , but his angel ; that is , might some say , his messenger , or some body from him ; for so the original signifies ; and is as likely to be the doubtful families meaning ▪ this exposition i once suggested to a young divine , that answered upon this point ; to which i remember the franciscan opponent replyed no more ; but that it was a new , and no authentick interpretation . sect. these are but the conclusions and fallible discourses of man upon the word of god , for such i do believe the holy scriptures ; yet were it of man , i could not chuse but say , it was the singularest , and superlative piece that hath been extant since the creation : were i a pagan , i should not refrain the lecture of it ; * and cannot but commend the judgment of ptolomy , ] that thought not his library compleat without it . ‖ the alcoran of the turks ( i speak without prejudice ) is an ill composed piece , containing in it vain and ridiculous errors in philosophy ] impossibilities , fictions , and vanities beyond laughter , maintained by evident and open sophisms , the policy of ignorance , deposition of universities , and banishment of learning ; that hath gotten foot by arms and violence ; this without a blow , hath disseminated it self through the whole earth . it is not unremarkable what philo first observed , that the law of moses continued two thousand years without the least alteration ; whereas , we see , the laws of other common-weals do alter with occasions ; and even those , that pretended their original from some divinity , to have vanished without trace or memory . * i believe besides zoroaster , there were divers that writ before moses ] who , notwithstanding have suffered the common fate of time . mens works have an age like themselves ; and though they out live their authors , yet have they a stint and period to their duration : this only is a work too hard for the teeth of time , and cannot perish but in the general flames , when all things shall confess their ashes . sect. i have heard some with deep sighs lament the lost lines of cicero ; ‖ others with as many groans deplore the combustion of the library of alexandria : for my own part , i think there be too many in the world , and could with patience behold the urn and ashes of the vatican , could i , with a few others , recover the perished leaves of solomon . * i would not omit a copy of enoch's pillars , had they many nearer authors than josephus ] or did not relish somewhat of the fable . some men have written more than others have spoken ; * pineda quotes more authors in one work , than are necessary in a whole world. ‖ of those three great inventions in germany , there are two which are not without their incommodities , ] and 't is disputable whether they exceed not their use and commodities . 't is not a melancholy utinam of my own , but the desires of better beads , that there were a general synod ; not to unite the incompatible difference of religion , but for the benefit of learning , to reduce it as it lay at first , in a few , and solid authors ; and to condemn to the fire those swarms & millions of rhapsodies begotten only to distract and abuse the weaker judgements of scholars , and to maintain the trade and mystery of typographers . sect. i cannot but wonder with what exception the samaritans could confine their belief to the pentateuch , or five books , of moses . i am ashamed at the rabbinical interpretation of the jews , upon the old testament , as much as their defection from the new. and truly it is beyond wonder , how that contemptible and degenerate issue of jacob , once so devoted to ethnick superstition , and so easily seduced to the idolatry of their neighbours , should now in such an obstinate and peremptory belief adhere unto their own doctrine expect impossibilities , and in the face and eye of the church , persist without the least hope of conversion . this is a vice in them , that were a vertue in us ; for obstinacy in a bad cause , is but constancy in a good . and herein i must accuse those of my own religion ; for there is not any of such a fugitive faith , such an unstable belief , as a christian ; none that do so oft transform themselves , not unto several shapes of christianity and of the same species , but unto more unnatural and contrary forms , of jew and mahometan ; that from the name of saviour , can condescend to the bare term of prophet ; and from an old belief that he is come , fall to a new expectation of his coming . it is the promise of christ to make us all one flock ; but how and when this union shall be , is as obscure to me as the last day . of those four members of religion we hold a slender proportion ; there are , i confess , some new additions , yet small to those which accrew to our adversaries , and those only drawn from the revolt of pagans , men but of negative impieties , and such as deny christ , but because they never heard of him : but the religion of the jew is expresly against the christian , and the mahometan against both . for * the turk , in the bulk he now stands , he is beyond all hope of conversion : ] if he fall asunder , there may be conceived hopes , but not without strong improbabilities . the jew is obstinate in all fortunes ; the persecution of fifteen hundred years hath but confirmed them in their errour : they have already endured whatsoever may be inflicted , and have suffered , in a bad cause , even to the condemnation of their enemies . persecution is a bad and indirect way to plant religion ; it hath been the unhappy method of angry devotions , not only to confirm honest religion , but wicked heresies , and extravagant opinions . it was the first stone and basis of our faith , * none can more justly boast of persecutions , and glory in the number and valour of martyrs ; ] for , to speak properly , those are true and almost only examples of fortitude : those that are fetch'd from the field , or drawn from the actions of the camp , are not oft-times so truely precedents of valour as audacity , and at the best attain but to some bastard piece of fortitude : ‖ if we shall strictly examine the circumstances and requisites which aristotle requires to true and perfect valour , we shall find the name only in his master alexander , and as little in that roman worthy , julius caesar ; ] and if any , in that easie and active way , have done so nobly as to deserve that name , yet in the passive and more terrible piece these have surpassed , and in a more heroical way may claim the honour of that title . 't is not in the power of every honest faith to proceed thus far , or pass to heaven through the flames ; every one hath it not in that full measure , nor in so audacious and resolute a temper , as to endure those terrible tests and trials ; who notwithstanding in a peaceable way do truely adore their saviour , and have ( no doubt ) a faith acceptable in the eyes of god. sect. now as all that dye in the war are not termed souldiers ; so neither can i properly term all those that suffer in matters of religion , martyrs . * the council of constance condemns john huss for an heretick ; the stories of his own party stile him a martyr : ] he must need offend the divinity of both , that says he was neither the one nor the other : there are many ( questionless ) canonized on earth , that shall never be saints in heaven ; and have their names in histories and martyrologies , who in the eyes of god are not so perfect martyrs , as was * that wise heathen socrates , that suffered on a fundamental point of religion , the unity of god. ] * i have often pitied the miserable bishop that suffered in the cause of antipodes , ] yet cannot chuse but accuse him of as much madness , for exposing his living on such a trifle ; as those of ignorance and folly , that condemned him . i think my , conscience will not give me the lye , if i say there are not many extant that in a noble way fear the face of death less than my self ; yet from the moral duty i owe to the commandment of god , and the natural , respects that i tender unto the conservation of my essence and being , i would not perish upon a ceremony , politick points , or indifferency : nor is my belief of that untractible temper , as not to bow at their obstacles , or connive at matters wherein there are not manifest impieties : the leaven therefore and ferment of all , not only civil , but religious actions , is wisdom ; without which , to commit our selves to the flames , is homicide , and ( i fear ) but to pass through one fire into another . sect. that miracles are ceased , i can neither prove , nor absolutely deny , much less define the time and period of their cessation : that they survived christ , is manifest upon the record of scripture : that they out-lived the apostles also , and were revived at the conversion of nations , many years after , we cannot deny , if we shall not question those writers whose testimonies we do not controvert , in points that make for our own opinions ; therefore that may have some truth in it that is reported by the jesuites of their miracles in the indies ; i could wish it were true , or had any other testimony than their own pens . they may easily believe those miracles abroad , who daily conceive a greater at home , the transmutation of those visible elements into the body and blood of our saviour : for the conversion of water into wine , which he wrought in cana , or what the devil would have had him done in the wilderness , of stones into bread , compared to this , will scarce deserve the name of a miracle . though indeed to speak properly , there is not one miracle greater than another , they being the extraordinary effects of the hand of god , to which all things are of an equal facility ; and to create the world as easie as one single creature . for this is also a miracle , not onely to produce effects against , or above nature , but before nature ; and to create nature as great a miracle , as to contradict or transcend her . we do too narrowly define the power of god , restraining it to our capacities . * i hold that god can do all things ; how he should work contradictions i do not understand , yet dare not therefore deny . ‖ i cannot see why the angel of god should question esdras to recal the time past , if it were beyond his own power ; or that god should pose mortality in that , which he was not able to perform himself . i will not say god cannot , but he will not perform many things , which we plainly affirm he cannot : this i am sure is the mannerliest proposition , wherein , notwithstanding , i hold no paradox . for strictly his power is the same with his will , and they both with all the rest do make but one god. sect. therefore that miracles have been , i do believe ; that they may yet be wrought by the living , i do not deny : but have no confidence in those which are fathered on the dead ; and this hath ever made me suspect the efficacy of reliques , to examine the bones , question the habits and appurtenances of saints , and even of christ himself i cannot conceive why the cross that helena found , and whereon christ himself . dyed , should have power to restore others unto life : * i excuse not constantine from a fall off his horse , or a mischief from his enemies , upon the wearing those nails ] on his bridle , which our saviour bore upon the cross in his hands . i compute among piae fraudes , nor many degrees before consecrated swords and roses , that which baldwyn king of jerusalem return'd the genovese for their cost and pains in his war , to wit , the ashes of john the baptist . those that hold the sanctity of their souls doth leave behind a tincture and sacred faculty on their bodies , speak naturally of miracles , and do not salve the doubt . now one reason i tender so little devotion unto reliques is , i think , the slender and doubtful respect i have always held unto antiquities : for that indeed which i admire is far before antiquity , that is , eternity ; and that is god himself ; who though he be styled the ancient of days , cannot receive the adjunct of antiquity , who was before the world , and shall be after it , yet is not older than it ; for in his years there is no climacter ; his duration is eternity , and far more venerable than antiquity . sect. * but above all things i wonder how the curiosity of wiser heads coulds pass that great and indisputable miracle , the cessation of oracles ; ] and in what swoun their reasons lay , to content themselves , and sit down with such a far-fetch'd and ridiculous reason as plutarch alleadgeth for it . the jews that can believe the supernatural solstice of the sun in the days of joshua , have yet the impudence to deny the eclipse , which every pagan confessed , at his death : but for this , it is evident beyond all contradiction , * the devil himself confessed it . certainly it is not a warrantable curiosity , to examine the verity of scripture by the concordance of humane history , or seek to confirm the chronicle of hester or daniel , by the authority of magasthenes or herodotus , i confess i have had an unhappy curiosity this way , * till i laughed my self out of it with a piece of justine , where he delivers that the children of israel for being scabbed were banished out of egypt . ] and truely since i have understood the occurrences of the world , and know in what counterfeit shapes , and deceitful vizards times present represent on the stage things past ; i do believe them little more then things to come . some have been of my opinion , and endeavoured to write the history of their own lives ; wherein moses hath out-gone them all , and left not onely the story of his life , but as some will have it , of his death also . sect. it is a riddle to me , how this story of oracles hath not worm'd out of the world that doubtful conceit of spirits and witches ; how so many learned heads should so far forget their metaphysicks , and destroy the ladder and scale of creatures , as to question the existence of spirits : for my part , * i have ever believed , and do now know , that there are witches : ] they that doubt of these do not onely deny them , but spirits ; and are obliquely , and upon consequence a sort not of infidels , but atheists . those that to confute their incredulity desire to see apparitions , shall questionless never behold any , ‖ nor have the power to be so much as witches : ] the devil hath them already in a heresie as capital as witchcraft ; and to appear to them , were but to convert them . of all the delusions wherewith he deceives mortality , there is not any that puzleth me more than the legerdemain of changelings ; i do not credit those transformations of reasonable creatures into beasts , or that the devil hath a power to transpeciate a man into a horse , who tempted christ ( as a trial of his divinity ) to convert but stones into bread . i could believe that spirits use with man the act of carnality , and that in both sexes ; i conceive they may assume , steal , or contrive a body , wherein there may be action enough to content decrepit lust , or passion to satisfie more active veneries ; yet in both , without a possibility of generation : and therefore that opinion that antichrist should be born of the tribe of * dan , by conjunction with the divil , ] is ridiculous , and a conceit fitter for a rabbin than a christian . i hold that the devil doth really possess some men , the spirit of melancholly others , the spirit of delusion others ; that as the devil is concealed and denyed by some . so god and good angels are pretended by others whereof the late defection of the maid of germany hath left a pregnant example . sect. again , i believe that all that use sorceries , incantations , and spells , are not witches , or as we term them , magicians ; i conceive there is a traditional magick , not learned immediately from the devil , but at second hand from his scholars , who having once the secret betrayed , are able , and do emperically practise without his advice , they proceeding upon the principles of nature ; where actives aptly conjoyned to disposed passives , will under any master produce their effects . thus i think at first a part of philosophy was witchcraft , which being afterward derived to one another , proved but philosophy , and was indeed no more but the honest effects of nature : what invented by us is philosophy , learned from him is magick . we do surely owe the discovery of many secrets to the discovery of good and bad angels . i could never pass that sentence of paracelsus , without an asterisk , or annotation ; * ascendens constellatum multa revelat , quaerentibus magnalia naturae , i. e. opera dei. i do think that many mysteries ascribed to our own inventions , have been the courteous revelations of spirits ; for those noble essences in heaven bear a friendly regard unto their fellow nature on earth ; and therefore believe that those many prodigies and ominous prognosticks , which fore-run the ruines of states , princes , and private persons , are the charitable premonitions of good angels , which more careless enquiries term but the effects of chance and nature . sect. now besides these particular and divided spirits , there may be ( for ought i know ) an universal and common spirit to the whole world. it was the opinion of plato , and it is yet of the hermetical philosophers ; if there be a common nature that unites and tyes the scattered and divided individuals into one species , why may there not be one that unites them all ? however , i am sure there is a common spirit that plays within us , yet makes no part in us ; and that is the spirit of god , the fire and fcintillation of that noble and mighty essence , which is the life and radical heat of spirits , and those essences that know not the vertue of the sun , a fire quite contrary to the fire of hell : this is that gentle heat that brooded on the waters , and in six days hatched the world ; this is that irradiation that dispels the mists of hell , the clouds of horrour , fear , sorrow , despair ; and preserves the region of the mind in serenity : whatsoever feels not the warm gale , and gentle ventilation of this spirit , ( though i feel his pulse ) i dare not say he lives ; for truely without this , to me there is no heat under the tropick ; nor any light , though i dwelt in the body of the sun. as when the labouring sun hath wrought his track vp to the top of lofty cancers back , the ycie ocean cracks , the frozen pole thaws with the heat of the celestial coale ; so when thy absent beams begin t' impart again a solstice on my frozen heart , my winter's ov'r ; my drooping spirits sing , and every part revives into a spring . but if thy quickning beams a while decline , and with their light bless not this orb of mine , a chilly frost surpriseth every member , and in the midst of june i feel december . o how this earthly temper doth debase the noble soul , in this her humble place . whose wingy nature ever doth aspire to reach that place whence first it took its fire . these flames i feel , which in my heart do dwell are not thy beams , but take their fire from hell o quench them all , and let thy light divine be as the sun to this poor orb of mine ; and to thy sacred spirit convert those fires , whose earthly fumes choak my devout aspires . sect. therefore for spirits , i am so far from denying their existence , that i could easily believe , that not onely whole countries , but particular persons have their tutelary and guardian angels : * it is not a new opinion of the church of rome , but an old one of pythagoras and plato ; ] there is no heresie in it , and if not manifestly defin'd in scripture , yet is an opinion of a good and wholesome use in the course and actions of a mans life , and would serve as an hypothesis to salve many doubts , whereof common philosophy affordeth no solution . now if you demand my opinion and metaphysicks of their natures , i confess them very shallow , most of them in a negative way , like that of god ; or in a comparative , between our selves and fellow-creatures ; for there is in this universe a stair , or manifest scale of creatures , rising not disorderly , or in confusion , but with a comely method and proportion . between creatures of meer existence and things of life , there is a large disproportion of nature ; between plants and animals of creatures of sense , a wider difference ; between them and man , a far greater : and if the proportion hold one , between man an angels there should be yet a greater . we do not comprehend their natures , who retain the first definition of porphyry , and distinguish them from our selves by immortality ; for before his fall , 't is thought , man also was immortal ; yet must we needs affirm that he had a different essence from the angels ; having therefore no certain knowledge of their natures , 't is no bad method of the schools , whatsoever perfection we find obscurely in our selves , in a more compleat and absolute way to ascribe unto them . i believe they have an extemporary knowledge , and upon the first motion of their reason do what we cannot without study or deliberation ; that they know things by their forms , and define by specifical difference what we describe by accidents and properties ; and therefore probabilities to us may be demonstrations unto them : that they have knowledge not onely of the specifical , but numerical forms of individuals , and understand by what reserved difference each single hypostasis , ( besides the relation to its species ) becomes its numerical self . that as the soul hath a power to move the body it informs , so there 's a faculty to move any , though inform none ; ours upon restraint of time , place , and distance ; but that invisible hand that conveyed habakkuk to the lyons den , or philip to azotus , infringeth this rule , and hath a secret conveyance , wherewith mortality is not acquainted : if they have that intuitive knowledge , whereby as in reflexion they behold the thoughts of one another , i cannot peremptorily deny but they know a great part of ours . they that to refute the invocation of saints , have denied that they have any knowledge of our affairs below , have proceeded too far , and must pardon my opinion , till i can throughly answer that piece of scripture , at the conversion of a sinner the angels in heaven rejoyce . * i cannot with those in that great father securely interpret the work of the first day , fiat lux , to the creation of angels . ] though ( i confess there is not any creature that hath so neer a glympse of their nature , as light in the sun and elements . we stile it a bare accident , but ‖ where it subsists alone , 't is a spiritual substance , and may be an angel : ] in brief , conceive light invisible , and that is a spirit . sect. these are certainly the magisterial and master pieces of the creator , the flower or ( as we may say ) the best part of nothing , actually existing , what we are but in hopes , and probability ; we are onely that amphibious piece between a corporal and spiritual essence , that middle form that links those two together , and makes good the method of god and nature , that jumps not from extreams , but unites the incompatible distances by some middle and participating natures : that we are the breath and similitude of god , it is indisputable , and upon record of holy scripture ; but to call our selves a microcosm , or little world , i thought it onely a pleasant trope of rhetorick , till my neer judgement and second thoughts told me there was a real truth therein : for first we are a rude mass , and in the rank of creatures , which onely are , and have a dull kind of being not yet priviledged with life , or preferred to sense or reason ; next we live the life of plants , the life of animals , the life of men , and at last the life of spirits , running on in one mysterious nature those five kinds of existences , which comprehend the creatures not onely of the world , but of the universe : thus is man that great and true amphibium , whose nature is disposed to live not onely like other creatures in divers elements , but in divided and distinguished worlds : for though there be but one to sense , there are two to reason ; the one visible , the other invisible , whereof moses seems to have left description , and of the other so obscurely , that some parts thereof are yet in controversie . and truely for the first chapters of genesis , i must confess a great deal of obscurity ; though divines have to the power of humane reason endeavoured to make all go in a literal meaning , yet those allegorical interpretations are also probable , and perhaps the mystical method of moses bred up in the hieroglyphical schools of the egyptians . now for that immaterial world , methinks we need not wander so far as beyond the first moveable ; for even in this material fabrick the spirits walk as freely exempt from the affection of time , place , and motion , as beyond the extreamest circumference : do but extract from the corpulency of bodies , or resolve things beyond their first matter , and you discover the habitation of angels , which if i call the ubiquitary , and omnipresent essence of god , i hope i shall not offend divinity : for before the creation of the world , god was really all things . for the angels he created no new world , or determinate mansion , and therefore they are everywhere where is his essence , and do live at a distance even in himself . that god made all things for man , is in some sense true , yet not so far as to subordinate the creation of those purer creatures unto ours , though as ministring spirits they do , and are willing to fulfil the will of god in these lower and sublunary affairs of man : god made all things for himself , and it is impossible he should make them for any other end than his own glory ; it is all he can receive , and all that is without himself : for honour being an external adjunct , and in the honourer rather than in the person honoured , it was necessary to make a creature , from whom he might receive his homage , and that is in the other world angels , in this , man ; which when we neglect , we forget the very end of our creation , and may justly provoke god , not onely to repent that he hath made the world , but that he hath sworn he would not destroy it . that there is but one world , is a conclusion of faith. aristotle with all his philosophy hath not been able to prove it , and as weakly that the world was eternal ; that dispute much troubled the pen of the philosophers , * but moses decided that question , and all is salved with the new term of a creation , ] that is , a production of something out of nothing ; and what is that ? whatsoever is opposite to something ; or more exactly , that which is truely contrary unto god : for he onely is , all others have an existence with dependency , and are sometime but by a distinction ; and herein is divinity conformant unto philosophy , and generation not onely founded on contrarieties , but also creation ; god being all things , is contrary unto nothing , out of which were made all things , and so nothing became something , and omniety informed nullity into an essence . sect. the whole creation is a mystery , and particularly that of man ; at the blast of his mouth were the rest of the creatures made , and at his bare word they started out of nothing : but in the frame of man ( as the text describes it ) he played the sensible operator , and seemed not so much to create , as make him ; when he had separated the materials of other creatures , there consequently resulted a form and soul ; but having raised the walls of man , he has driven to a second and harder creation of a substance like himself , an incorruptible and immortal soul. for these two affections we have the philosophy and opinion of the heathens , the flat affirmative of plato , and not a negative from aristotle : there is another scruple cast in by divinity ( concerning its production ) much disputed in the germane auditories , and with that indifferency and equality of arguments , as leave the controversie undetermined . i am not of paracelsus mind , that boldly delivers a receipt to make a man without conjunction ; yet cannot but wonder at the multitude of heads that do deny traduction , having no other argument to confirm their belief , then that rhetorical sentence , and antimetathesis of augustine , creando infunditur , infundendo creatur : either opinion will consist well enough with religion ; yet i should rather incline to this , did not one objection haunt me , not wrung from speculations and subtilties , but from common sense , and observation ; not pickt from the leaves of any author , but bred amongst the weeds and tares of mine own brain : and this is a conclusion from the equivocal and monstrous productions in the copulation of a man with a beast ; for if the soul of man be not transmitted , and transfused in the seed of the parents , why are not those productions meerly beasts , but have also an impression and tincture of reason in as high a measure , as it can evidence it self in those improper organs ? nor truely can i peremptorily deny , that the soul in this her sublunary estate , is wholly , and in all acceptions inorganical , but that for the performance of her ordinary actions , there is required not onely a symmetry and proper disposition of organs , but a crasis and temper correspondent to its operations . yet is not this mass of flesh and visible structure the instrument and proper corps of the soul , but rather of sense , and that the hand of reason . * in our study of anatomy there is a mass of mysterious philosophy , and such as reduced the very heathens to divinity : ] yet amongst all those rare discourses , and curious pieces i find in the fabrick of man , i do not so much content my self , as in that i find not , there is no organ or instrument for the rational soul : for in the brain , which we term the seat of reason , there is not any thing of moment more than i can discover in the crany of a beast : and this is a sensible and no inconsiderable argument of the inorganity of the soul , at least in that sense we usually so conceive it . thus we are men , and we know not how ; there is something in us that can be without us , and will be after us , though it is strange that it hath no history , what it was before us , nor cannot tell how it entred in us . sect. now for these walls of flesh , wherein the soul doth seem to be immured , before the resurrection , it is nothing but an elemental composition , and a fabrick that must fall to ashes . all flesh is grass , is not onely metaphorically , but litterally true ; for all those creatures we behold , are but the herbs of the field , digested into flesh in them , or more remotely carnified in our selves . nay further , we are what we all abhor , anthropophagi and cannibals , devourers not onely of men , but of our selves ; and that not in an allegory , but a positive truth : for all this mass of flesh which we behold , came in at our mouths ; this frame we look upon , hath been upon our trenchers ; in brief , we have devour'd our selves . * i cannot believe the wisdom of pythagoras did ever positively , and in a literal sense affirm his metempsycosis , or impossible transmigration of the souls of men into beasts : of all metamorphoses , or transmigrations , i believe only one , that is of lots wife ; for that of nebuchodonosor proceeded not so far ; in all others i conceive there is no further verity than is contained in their implicite sense and morality . i believe that the whole frame of a beast doth perish , and is left in the tame slate after death , as before it was materialled unto life ; that the souls of men know neither contrary nor corruption ; that they subsist beyond the body , and out-live death by the priviledge of their proper natures , and without a miracle ; that the souls of the faithful , as they leave earth , take possession of heaven ; that those apparitions and ghosts of departed persons are not the wandring souls of men , but the unquiet walks of devils , prompting and suggesting us unto mischief , blood , and villany , instilling , and stealing into our hearts ; that the blessed spirits are not at rest in their graves , but wander sollicitous of the affairs of the world ; but that those phantasms appear often , and do frequent coemeteries , charnel-houses , and churches , it is because those are the dormitories of the dead , where the devil like an insolent champion beholds with pride the spoils and trophies of his victory over adam . sect. this is that dismal conquest we all deplore , that makes us so often cry ( o ) adam quid fecisti ? i thank god i have not those strait ligaments , or narrow obligations to the world , as to dote on life , or be convulst and tremble at the name of death : not that i am insensible of the dread and horrour thereof , or by raking into the bowels of the deceased , continual sight of anatomies , skeletons , or cadaverous reliques , like vespilloes , or grave-makers , i am become stupid , or have forgot the apprehension of mortality ; but that marshalling all the horrours ; and contemplating the extremities thereof , i find not any thing therein able to daunt the courage of a man , much less a well-resolved christian . and therefore am not angry at the errour of our first parents , or unwilling to bear a part of this common fate , and like the best of them to dye , that is , to cease to breathe , to take a farewel of the elements , to be a kind of nothing for a moment , to be within one instant of a spirit . when i take a full view and circle of my self , without this reasonable moderator , and equal piece of justice , death , i do conceive my self the miserablest person extant ; were there not another life that i hope for , all the vanities of this world should not intreat a moments breath from me : could the devil work my belief to imagine i could never dye , i would not outlive that very thought ; i have so abject a conceit of this common way of existence , this retaining to the sun and elements , i cannot think this is to be a man , or to live according to the dignity of humanity : in exspectation of a better , i can with patience embrace this life , yet in my best meditations do often defie death : i honour any man that contemns it , nor can i highly love any that is afraid of it : this makes me naturally love a souldier , and honour those tattered and contemptible regiments , that will dye at the command of a sergeant . for a pagan there may be some motives to be in love with life ; but for a christian to be amazed at death , i see not how he can escape this dilemma , that he is too sensible of this life , or hopeless of the life to come . sect. some divines count adam years old at his creation , because they suppose him created in the perfect age and stature of man. and surely we are all out of the computation of our age , and every man is some months elder than he bethinks him ; for we live , move , have a being , and are subject to the actions of the elements , and the malice of diseases , in that other world , the truest microcosm , the womb of our mother . for besides that general and common existence we are conceived to hold in our chaos , and whilst we sleep within the bosome of our causes , we enjoy a being and life in three distinct worlds , wherein we receive most manifest graduations : in that obscure world and womb of our mother , our time is short , computed by the moon ; yet longer then the days of many creatures that behold the sun , our selves being not yet without life , sense , and reason ; though for the manifestation of its actions , it awaits the opportunity of objects , and seems to live there but in its root and soul of vegetation ; entring afterwards upon the scene of the world , we arise up and become another creature , performing the reasonable actions of man , and obscurely manifesting that part of divinity in us , but not in complement and perfection till we have once more cast our secondine , that is , this slough of flesh , and are delivered into the last world , that is , that ineffable place of paul , that proper ubi of spirits . the smattering i have of the philosophers stone ( which is something more then the perfect exaltation of gold ) hath taught me a great deal of divinity , and instructed my belief , how that immortal spirit , and incorruptible substance of my soul may lye obscure , and sleep a while within this house of flesh . those strange and mystical transmigrations that i have observed in silk-worms , turned my philosophy into divinity . there is in these works of nature , which seem to puzzle reason , something divine , and hath more in it then the eye of a common spectator doth discover . sect. i am naturally bashful , nor hath conversation , age or travel , been able to effront , or enharden me ; yet i have one part of modesty , which i have seldom discovered in another , that is , ( to speak truely ) i am not so much afraid of death , as ashamed thereof ; 't is the very disgrace and ignominy of our natures , that in a moment can so disfigure us , that our nearest friends , wife and children stand afraid and start at us . the birds and beasts of the field , that before in a natural fear obeyed us , forgetting all allegiance begin to prey upon us . this very conceit hath in a tempest disposed and left me willing to be swallowed up in the abyss of waters ; wherein i had perished unseen , unpityed , without wondering eyes , tears of pity , lectures of mortality , and none had said , quantum mutatus ab illo ! not that i am ashamed of the anatomy of my parts , or can accuse nature for playing the bungler in any part of me , or my own vitious life for contracting any shameful disease upon me , whereby i might not call my self as , wholesome a morsel for the worms as any . sect. some upon the courage of a fruitful issue , wherein , as in the truest chronicle , they seem to outlive themselves , can with greater patience away with death . this conceit and counterfeit subsisting in our progenies , seems to be a meer fallacy , unworthy the desires of a man , that can but conceive a thought of the next world ; who , in a nobler ambition , should desire to live in his substance in heaven , rather than his name and shadow in the earth . and therefore at my death i mean to take a total adieu of the world , not caring for a monument , history , or epitaph , not so much as the memory of my name to be found any where , but in the universal register of god. i am not yet so cynical , as to approve the * testament of diogenes , nor do i altogether allow that rodomontado of lucan ; — coelo tegitur , qui non habet urnam . he that unburied lies wants not his herse , for unto him a tomb's the vniverse . but commend in my calmer judgement , those ingenuous intentions that desire to sleep by the urns of theirs fathers , and strive to go the neatest way unto corruption . * i do not envy the temper of crows and daws , ] nor the numerous and weary days of our fathers before the flood . if there be any truth in astrology , i may outlive a jubilee ; as yet i have not seen one revolution of saturn , nor hath my pulse beat thirty years ; and yet excepting one , have seen the ashes , & left underground , all the kings of europe ; have been contemporary to three emperours , four grand signiours , and as many popes : methinks i have outlived my self , and begin to be weary of the sun ; i have shaken hands with delight : in my warm blood and canicular days , i perceive i do anticipate the vices of age ; the world to me is but a dream or mock-show , and we all therein but pantalones and anticks , to my severer contemplations . sect. it is not , i confess , an unlawful prayer to desire to surpass the days of our saviour , or wish to outlive that age wherein he thought fittest to dye ; yet if ( as divinity affirms ) there shall be no gray hairs in heaven , but all shall rise in the perfect state of men , we do but outlive those perfections in this world , to be recalled unto them by a greater miracle in the next , and run on here but to be retrograde hereafter . were there any hopes to outlive vice , or a point to be super-annuated from sin , it were worthy our knees to implore the days of methuselah . but age doth not rectifie , but incurvate our natures , turning bad dispositions into worser habits , and ( like diseases ) brings on incurable vices ; for every day as we grow weaker in age , we grow stronger in sin ; and the number of our days doth but make our sins innumerable . the same vice committed at sixteen , is not the same , though it agrees in all other circumstances , as at forty , but swells and doubles from that circumstance of our ages , wherein , besides the constant and inexcusable habit of transgressing , the maturity of our judgement cuts off pretence unto excuse or pardon : every sin the oftner it is committed , the more it acquireth in the quality of evil ; as it succeeds in time , so it proceeds in degrees of badness ; for as they proceed they ever multiply , and like figures in arithmetick , the last stands for more than all that went before it . and though i think no man can live well once , but he that could live twice , yet for my own part i would not live over my hours past , or begin again the thred of my days : * not upon cicero's ground , because i have lived them well , but for fear i should live them worse : ] i find my growing judgment daily instruct me how to be better , but my untamed affections and confirmed vitiosity makes me daily do worse ; i find in my confirmed age the same sins i discovered in my youth ; i committed many then because i was a child , and because i commit them still , i am yet an infant . therefore i perceive a man may be twice a child before the days of dotage , ‖ and stand in need of aesons bath before threescore . ] sect. and truely there goes a great deal of providence to produce a mans life unto threescore ; there is more required than an able temper for those years ; though the radical humour contain in it sufficient oyl for seventy , yet i perceive in some it gives no light past thirty : men assign not all the causes of long life , that write whole books thereof . they that found themselves on the radical balsome , or vital sulphur of the parts , determine not why abel lived not so long as adam . there is therefore a secret glome or bottome of our days ; 't was his wisdom to determine them , but his perpetual and waking providence that fulfils and accomplisheth them ; wherein the spirits , our selves , and all the creatures of god in a secret and disputed way do execute his will. let them not therefore complain of immaturity that dye about thirty ; they fall but like the whole world , whose solid and well-composed substance must not expect the duration and period of its constitution : when all things are compleated in it , its age is accomplished ; and the last and general fever may as naturally destroy it before six thousand , as me before forty ; there is therefore some other hand that twines the thread of life than that of nature : we are not onely ignorant in antipathies and occult qualities ; our ends are as obscure as our beginnings ; the line of our days is drawn by night , and the various effects therein by a pensil that is invisible ; wherein though we confess our ignorance , i am sure we do not err if we say it is the hand of god. sect. i am much taken with two verses of lucan , since i have been able not onely as we do at school , to construe , but understand . victurosque dei celant ut vivere durent , felix esse mori . we 're all deluded , vainly searching ways to make us happy by the length of days ; for cunningly to make's protract his breath , the gods conceal the happiness of death . there be many excellent strains in that poet , wherewith his stoical genius hath liberally supplied him ; and truely there are singular pieces in the philosophy of zeno , and doctrine of the stoicks , which i perceive , delivered in a pulpit , pass for current divinity : yet herein are they in extreams , that can allow a man to be his own assassine , and so highly* extol the end and suicide of cato : ] this is indeed not to fear death , but yet to be afraid of life . it is a brave act of valour to contemn death ; but where life is more terrible than deathd , it is then the truest : valour to dare to live ; and herein religion hath taught us a noble example : for all the valiant acts of curtius , scevola , or codrus , do not parallel or match that one of job ; and sure there is no torture to the rack of a disease ; nor any ponyards in death it self , like those in the way or prologue to it . * emori nolo , sed me esse mortuum nihil curo ; ] i would not dye , but care not to be dead . were i of caesar's religion , i should be of his desires , and wish rather to go off at one blow , then to be sawed in pieces by the grating torture of a disease . men that look no farther than their outsides , think health an appurtenance unto life , and quarrel with their constitutions for being sick ; but i that have examined the parts of man , and know upon what tender filaments that fabrick hangs , do wonder that we are not always so ; and considering the thousand doors that lead to death , do thank my god that we can die but once . 't is not onely the mischief of diseases , and villany of poysons , that make an end of us ; we vainly accuse the fury of guns , and the new inventions of death ; it is in the power of every hand to destroy us , and we are beholding unto every one we meet , he doth not kill us . there is therefore but one comfort left , that though it be in the power of the weakest arm to take away life , it is not in the strongest to deprive us of death : god would not exempt himself from that , the misery of immortality in the flesh ; he undertook not that was immortal . certainly there is no happiness within this circle of flesh , nor is it in the opticks of these eyes to behold felicity ; the first day of our jubilee is death ; the devil hath therefore failed of his desires ; we are happier with death than we should have been without it : there is no misery but in himself , where there is no end of misery ; and so indeed in his own sense , the stoick is in the right . he forgets that he can dye who complains of misery ; we are in the power of no calamity while death is in our own . sect. now besides the literal and positive kind of death , there are others whereof divines makes mention and those i think , not meerly metaphorical , as mortification , dying unto sin and the world ; therefore , i say , every man hath a double horoscope , one of his humanity , his birth ; another of his christianity , his baptism , and from this do i compute or calculate my nativity ; not reckoning those horae combustae and odd days , or esteeming my self any thing , before i was my saviours , and inrolled in the register of christ : whosoever enjoys not this life , i count him but an apparition , though he wear about him the sensible affections of flesh . in these moral acceptions , the way to be immortal is to dye daily ; nor can i think i have the true theory of death , when i contemplate a skull , or behold a skeleton with those vulgar imaginations it casts upon us ; i have therefore inlarged that common memento mori , into a more christian memorandum , memento quatuor novissima , those four inevitable points of us all , death , judgement , heaven and hell. neither did the contemplations of the heathens rest in their graves , without further thought of rhadamanth or some judicial proceeding after death , though in another way , and upon suggestion of their natural reasons . i cannot but marvail from what sibyl or oracle they stole the prophesie of the worlds destruction by fire , or whence lucan learned to , say , communis mundo superest rogus , ossibus astra mist urus . — there yet remains to th' world one common fire , wherein our bones with stars shall make one pyre . i believe the world grows near its end , yet is neither old nor decayed , nor shall ever perish upon the ruines of its own principles . as the work of creation was above nature , so its adversary annihilation ; without which the world hath not its end , but its mutation . now what force should be able to consume it thus far , without the breath of god , which is the truest consuming flame , my philosophy cannot inform me . some believe there went not a minute to the worlds creation , nor shall there go to its destruction ; those six days so punctually described , make not to them one moment , but rather seem to manifest the method and idea of the great work of the intellect of god , than the manner how he proceeded in its operation . i cannot dream that there should be at the last day any such judicial proceeding , or calling to the bar , as indeed the scripture seems to imply , and the literal commentators do conceive : for unspeakable mysteries in the scriptures are often delivered in a vulgar and illustrative way ; and being written unto man , are delivered , not as they truely are , but as they may be understood ; wherein notwithstanding the different interpretations according to different capacities may stand firm with our devotion , nor be any way prejudicial to each single edification . sect. now to determine the day and year of this inevitable time , is not onely convincible and statute-madness , but also manifest impiety : * how shall we interpret elias years , ] or imagine the secret communicated to a rabbi , which god hath denyed unto his angels ? it had been an excellent quaere to have posed the devil of delphos , and must needs have forced him to some strange amphibology ; it hath not onely mocked the predictions of sundry astrologers in ages past , but the prophesies of many melancholy heads in these present , who neither understanding reasonably things past or present , pretend a knowledge of things to come ; heads ordained onely to manifest the incredible effects of melancholy , and to fulfil old prophecies , rather than be the authors of new . [ in those days there shall come wars , and rumours of wars , ] to me seems no prophecy , but a constant truth , in all times verified since it was pronounced : there shall be signs in the moon and stars ; how comes he then like a thief in the night , when he gives an item of his coming ? that common sign drawn from the revelation of antichrist , is as obscure as any ; in our common compute he hath been come these many years ; but for my own part to speak freely , i am half of opinion that anti-christ is the philosophers stone in divinity ; for the discovery and invention thereof , though there be prescribed rules , and probable inductions , yet hath hardly any man attained the perfect discovery thereof . that general opinion that the world grows neer its end , hath possessed all ages past as neerly as ours ; i am afraid that the souls that now depart , cannot escape that lingring expostulation of the saints under the altar , quousqae domine ? how long , o lord ? and groan in the expectation of that great jubilee . sect. this is the day that must make good that great attribute of god , his justice ; that must reconcile those unanswerable doubts that torment the wisest understandings , and reduce those seeming inequalities , and respective distributions in this world , to an equality and recompensive justice in the next . this is that one day , that shall include and comprehend all that went before it ; wherein , as in the last scene , all the actors must enter , to compleat and make up the catastrophe of this great piece . this is the day whose memory hath onely power to make us honest in the dark , and to be vertuous without a witness . * ipsa sui pretium virtus sibi , ] that vertue is her own reward , is but a cold principle , and not able to maintain our variable resolutions in a constant and setled way of goodness . i have practised ‖ that honest artifice of seneca , ] and in my retired and solitary imaginations , to detain me from the foulness of vice , have fancied to my self the presence of my dear and worthiest friends , before whom i should lose my head , rather then be vitious ; yet herein i found that there was nought but moral honesty , and this was not to be vertuous for his sake who must reward us at the last . * i have tryed if i could reach that great resolution of his , to be honest without a thought of heaven or hell ; ] and indeed i found upon a natural inclination , and inbred loyalty unto virtue , that i could serve her without a livery ; yet not in that resolved and venerable way , but that the frailty of my nature , upon easie temptation , might be induced to forget her . the life therefore and spirit of all our actions , is the resurrection , and a stable apprehension that our ashes shall enjoy the fruit of our pious endeavours ; without this , all religion is a fallacy , and those impieties of lucian , euripides , and julian , are no blasphemies , but subtle verities , * and atheists have been the onely philosophers . ] sect. how shall the dead arise , is no question of my faith ; to believe onely possibilities , is not faith , but meer philosophy . many things are true in divinity , which are neither inducible by reason , nor confirmable by sense ; and many things in philosophy confirmable by sense , yet not inducible by reason . thus it is impossible by any solid or demonstrative reasons to perswade a man to believe the conversion of the needle to the north ; though this be possible and true , and easily credible , upon a single experiment unto the sense . i believe that our estranged and divided ashes shall unite again ; that our separated dust after so many pilgrimages and transformations into the parts of minerals , plants , animals , elements , shall at the voice of god return into their primitive shapes , and joyn again to make up their primary and predestinate forms . as at the creation there was a separation of that confused mass into its pieces ; so at the destruction thereof there shall be a separation into its distinct individuals . as at the creation of the world , all the distinct species that we behold , lay involved in one mass , till the fruitful voice of god separated this united multitude into its several species : so at the last day , when those corrupted reliques shall be scattered in the wilderness of forms , and seem to have forgot their proper habits , * god by a powerful voice shall command them back into their proper shapes , ] and call them out by their single individuals : then shall appear the fertility of adam , and the magick of that sperm that hath dilated into so many millions . i have often beheld as a miracle , that artificial resurrection and revification of mercury , how being mortified into a thousand shapes , it assumes again its own , and returns into its numerical self . let us speak naturally , and like philosophers , the forms of alterable bodies in these sensible corruptions perish not ; nor as we imagine , wholly quit their mansions , but retire and contract themselves into their secret and unaccessible parts , where they may best protect themselves from the action of their antagonist . a plant or vegetable consumed to ashes , by a contemplative and school-philosopher seems utterly destroyed , and the form to have taken his leave for ever : but to a sensible artist the forms are not perished , but withdrawn into their incombustible part , where they lie secure from the action of that devouring element . this is made good by experience , which can from the ashes of a plant revive the plant , and from its cinders recal it into its stalk and leaves again . what the art of man can do in these inferiour pieces , what blasphemy is it to affirm the finger of god cannot do in these more perfect and sensible structures ? this is that mystical philosophy , from whence no true scholar becomes an atheist , but from the visible effects of nature grows up a real divine ; and beholds not in a dream , as ezekiel , but in an ocular and visible object the types of his resurrection . sect. now , the necessary mansions of our restored selves , are those two contrary and incompatible places we call heaven and hell ; to define them , or strictly to determine what and where these are , surpasseth my divinity . that elegant apostle which seemed to have a glimpse of heaven , hath left but a negative description thereof ; which neither eye hath seen , nor ear hath heard , nor can enter into the heart of man : he was translated out of himself to behold it ; but being returned into himself , could not express it . st. john's description by emerals , chrysolites , and precious stones , is too weak to express the material heaven we behold . briefly therefore , where the soul hath the full measure , and complement of happiness ; where the boundless appetite of that spirit remains compleatly satisfied , that it can neither desire addition nor alteration , that i think is truly heaven : and this can onely be in the injoyment of that essence , whose infinite goodness is able to terminate the desires of it self , and the unsatiable wishes of ours ; wherever god will thus manifest himself , there is heaven though within the circle of this sensible world . thus the soul of man may be in heaven any where , even within the limits of his own proper body ; and when it ceaseth to live in the body , it may remain in its own soul , that is , its creator . and thus we may say that st. paul , whether in the body , or out of the body , was yet in heaven . to place it in the empyreal , or beyond the tenth sphear , is to forget , the worlds destruction ; for when this sensible world shall be destroyed , all shall then be here as it is now there , an empyreal heaven , a quasi vacuity ; when to ask where heaven is , is to demand where the presence of god is , or where we have the glory of that happy vision . moses that was bred up in all the learning of the egyptians , committed a gross absurdity in philosophy , when with these eyes of flesh he desired to see god , and petitioned his maker , that is truth it self , to a contradiction . those that imagine heaven and hell neighbours , and conceive a vicinity between those two extreams , upon consequence of the parable , where dives discoursed with lazarus in abraham's bosome , do too grosly conceive of those glorified creatures , whose eyes shall easily out-see the sun , and behold without a perspective the extreamest distances ? for if there shall be in our glorified eyes , the faculty of sight and reception of objects , i could think the visible species there to be in as unlimitable a way as now the intellectual . i grant that two bodies placed beyond the tenth sphear , of in a vacuity , according to aristotle's philosophy , could not behold each other , because there wants a body or medium to hand and transport the visible rays of the object unto the sense ; but when there shall be a general defect of either medium to convey , or light to prepare and dispose that medium , and yet a perfect vision , we must suspend the rules of our philosophy , and make all good by a more absolute piece of opticks . i cannot tell how to say that fire is the essence of hell ; i know not what to make of purgatory , * or conceive a flame that can either prey upon , or purifie the substance of a soul : ] those flames of sulphur mention'd in the scriptures , i take not to be understood of this present hell , but of that to come , where fire shall make up the complement of our tortures , and have a body or subject wherein to manifest its tyranny . some who have had the honour to be textuary in divinity , are of opinion it shall be the same specifical fire with ours . this is hard to conceive , yet can i make good how even that may prey upon our bodies , and yet not consume us : for in this material world , there are bodies that persist invincible in the powerfullest flames ; and though by the action of fire they fall into ignition and liquation , yet will they never suffer a destruction . i would gladly know how moses with an actual fire calcin'd , or burnt the golden calf unto powder : for that mystical metal of gold , whose solary and celestial nature i admire , exposed unto the violence of fire , grows onely hot and liquifies , but consumaeth not : so when the consumble and volatile pieces of our bodies shall be refined into a more impregnable and fixed temper , like gold , though they suffer from the actions of flames , they shall never perish , but lye immortal in the arms of fire . and surely if this frame must suffer onely by the action of this element , there will many bodies escape , and not onely heaven , but earth will not be at an end , but rather a beginning . for at present it is not earth , but a composition of fire , water , earth , and air ; but at that time , spoiled of these ingredients , it shall appear in a substance more like it self , its ashes . philosophers that opinioned the worlds destruction by fire , did never dream of annihilation , which is beyond the power of sublunary causes ; for the last action of that element is but vitrification , or a reduction of a body into glass ; and therefore some of our chymicks facetiously affirm , that at the last fire all shall be christallized and reverberated into glass , which is the utmost action of that element . nor need we fear this term [ annihilation ] or wonder that god will destroy the works of his creation : for man subsisting , who is , and will then truely appear a microcosm , the world cannot be said to be destroyed . for the eyes of god , and perhaps also of our glorified selves ▪ shall as really behold and contemplate the world in its epitome or contracted essence , as now it doth at large and in its dilated substance , in the seed of a plant , to the eyes of god , and to the understanding of man , there exists , though in an invisible way , the perfect leaves , flowers and fruit thereof : ( for things that are in posse to the sense , are actually existent to the understanding . ) thus god beholds all things , who contemplates as fully his works in their epitome , as in their full volume ; and beheld as amply the whole world in that little compendium of the sixth day , as in the scattered and dilated pieces of those five before . sect. men commonly set forth the torments of hell by fire , and the extremity of corporal afflictions , and describe hell in the same method that mahomet doth heaven . this indeed makes a noise , and drums in popular ears : but if this be the terrible piece thereof , it is not worthy to stand in diameter with heaven , whose happiness consists in that part that is best able to comprehend it , that immortal essence , that translated divinity and colony of god , the soul. surely though we place hell under earth , the devil's walk and purlue is about it : men speak too popularly who place it in those flaming mountains , which to grosser apprehensions represent hell. the heart of man is the place the devils dwell in ; i feel sometimes a hell within my self ; lucifer keeps his court in my breast ; legion is revived in me : * there are as many hells , as anaxagoras conceited worlds : ] there was more than one hell in magdalene , when there were seven devils ; for every devil is an hell unto himself ; he holds enough of torture in his own ubi , and needs not the misery of circumference to afflict him . and thus a distracted conscience here , is a shadow or introduction unto hell hereafter . who can but pity the merciful intention of those hands that do destroy themselves ? the devil , were it in his power , would do the like ; which being impossible , his miseries are endless , and he suffers most in that attribute wherein he is impassible , his immortality . sect. i thank god that with joy i mention it , i was never afraid of hell , nor never grew pale at the description of that place ; i have so fixed my contemplations on heaven , that i have almost forgot the idea of hell , and am afraid rather to lose the joys of the one , than endure the misery of the other ; to be deprived of them , is a perfect hell , and needs methinks no addition to compleat our afflictions ; that terrible term hath never detained me from sin , nor do i owe any good action to the name thereof : i fear god , yet am not afraid of him ; his mercies make me ashamed of my sins , before his judgements afraid thereof : these are the forced and secondary method of his wisdom , which he useth but as the last remedy , and upon provocation ; a course rather to deter the wicked , than incite the virtuous to his worship . i can hardly think there was ever any scared into heaven ; they go the fairest way to heaven , that would serve god without a hell ; other mercenaries , that crouch unto him in fear of hell , though they term themselves the servants , are indeed but the slaves of the almighty . sect. and to be true , and speak my soul , when i survey the occurrences of my life , and call into account the finger of god , i can perceive nothing but an abyss and mass of mercies , either in general to mankind , or in particular to my self : and whether out of the prejudice of my affection , or an inverting and partial conceit of his mercies , i know not ; but those which others term crosses , afflictions , judgements , misfortunes , to me who inquire farther into them then their visible effects , they both appear , and in event have ever proved the secret and dissembled favours of his affection . it is a singular piece of wisdom to apprehend truly , and without passion , the works of god ; and so well to distinguish his justice from his mercy , as not miscall those noble attributes : yet it is likewise an honest piece of logick , so to dispute and argue the proceedings of god , as to distinguish even his judgments into mercies . for god is merciful unto all , because better to the worst , than the best deserve ; and to say he punisheth none in this world , though it be a paradox , is no absurdity . to one that hath committed murther , if the judge should only ordain a fine , it were a madness to call this a punishment , and to repine at the sentence , rather than admire the clemency of the judge . thus our offences being mortal , and deserving not onely death , but damnation ; if the goodness of god be content to traverse and pass them over with a loss , misfortune , or disease ; what frensie were it to term this a punishment , rather than an extremity of mercy ; and to groan under the rod of his judgements , rather than admire the scepter of his mercies ? therefore to adore , honour , and admire him , is a debt of gratitude due from the obligation of our nature , states , and conditions ; and with these thoughts , he that knows them best , will not deny that i adore him . that i obtain heaven , and the bliss thereof , is accidental , and not the intended work of my devotion ; it being a felicity i can neither think to deserve , nor scarce in modesty to expect . for those two ends of us all , either as rewards or punishments , are mercifully ordained and disproportionably disposed unto our actions ; the one being so far beyond our deserts , the other so infinitely below our demerits . sect. there is no salvation to those that believe not in christ , that is , say some , since his nativity , and as divinity affirmeth , before also ; which makes me much apprehend the ends of those honest worthies and philosophers which dyed before his incarnation . * it is hard to place those souls in hell ] whose worthy lives do teach us virtue on earth : methinks amongst those many subdivisions of hell , there might have been one limbo left for these . what a strange vision will it be to see their poetical fictions converted into verities , and their imagined and fancied furies , into real devils ? how strange to them will sound the history of adam , when they shall suffer for him they never heard of ? when they who derive their genealogy from the gods , shall know they are the unhappy issue of sinful man ? it is an insolent part of reason , to controvert the works of god , or question the justice of his proceedings . could humility teach others , as it hath instructed me , to contemplate the infinite and incomprehensible distance betwixt the creator and the creature ; or did we seriously perpend that one simile of st. paul , shall the vessel say to the potter , why hast thou made me thus ? it would prevent these arrogant disputes of reason , nor would we argue the definitive sentence of god , either to heaven or hell. men that live according to the right rule and law of reason , live but in their own kind , as beasts do in theirs ; who justly obey the prescript of their natures , and therefore cannot reasonably demand a reward of their actions , as onely obeying the natural dictates of their reason . it will therefore , and must at last appear , that all salvation is through christ ; which verity i fear these great examples of virtue must confirm , and make it good , how the perfectest actions of earth have no title or claim unto heaven . sect. nor truely do i think the lives of these or of any other were ever correspondent , or in all points conformable unto their doctrines . it is evident that* aristotle transgressed the rule of his own ethicks : ] the stoicks that condemn passion , and command a man to laugh in phalaris his bull , could not endure without a groan a fit of the stone or colick . ‖ the scepticks that affirmed they knew nothing , ] even in that opinion confute themselves , and thought they knew more than all the world beside . diogenes i hold to be the most vain-glorious man of his time , and more ambitious in refusing all honours , than alexander in rejecting none . vice and the devil put a fallacy upon our reasons , and provoking us too hastily to run from it , entangle and profound us deeper in it . * the duke of venice , that weds himself unto the sea , by a ring of gold ] i will not argue of prodigality , because it is a solemnity of good use and consequence in the state : ‖ but the philosopher that threw his money into the sea to avoid avarice , was a notorious prodigal . ] there is no road or ready way to virtue ; it is not an easie point of art to disentangle our selves from this riddle , or web of sin : to perfect virtue , as to religion , there is required a panoplia , or compleat armour ; that whilst we lye at close ward against one vice , we lye not open to the venny of another . and indeed wiser discretions that have the thred of reason to conduct them , offend without pardon ; whereas , under-heads may stumble without dishonour . * there go so many circumstances to piece up one good action , that it is a lesson to be good , and we are forced to be virtuous by the book . ] again , the practice of men holds not an equal pace , yea , and often runs counter to their theory ; we naturally know what is good , but naturally pursue what is evil : the rhetorick wherewith i perswade another , cannot perswade my self : there is a depraved appetite in us , that will with patience hear the learned instructions of reason , but yet perform no farther than agrees to its own irregular humour . in brief , we all are monsters , that is , a composition of man and beast ; wherein we must endeavour to be as the poets fancy that wise man chiron , that is , to have the region of man above that of beast , and sense to sit but at the feet of reason . lastly , i do desire with god , that all , but yet affirm with men , that few shall know salvation ; that the bridge is narrow , the passage straight unto life : yet those who do confine the church of god , either to particular nations , churches or families , have made it far narrower then our saviour ever meant it . sect. * the vulgarity of those judgements that wrap the church of god in strabo's cloak , and restrain it unto europe , ] seem to me as bad geographers as alexander , who thought he had conquer'd all the world , when he had not subdued the half of any part thereof . for we cannot deny the church of god both in asia and africa , if we do not forget the peregrinations of the apostles , the deaths of the martyrs , the sessions of many , and , even in our reformed judgement , lawful councils , held in those parts in the minority and nonage of ours . nor must a few differences , more remarkable in the eyes of man , than perhaps in the judgement of god , excommunicate from heaven one another , much less those christians who are in a manner all martyrs , maintaining their faith , in the noble way of perfecution , and serving god in the fire , whereas we honour him in the sunshine . 't is true , we all hold there is a number of elect , and many to be saved ; yet take our opinions together , and from the confusion thereof there will be no such thing as salvation , nor shall any one be saved . for first , the church of rome condemneth us , we likewise them ; the sub-reformists and sectaries sentence the doctrine of our church as damnable ; the atomist , or familist , reprobates all these ; and all these , them again . thus whilst the mercies of god do promise us heaven , our conceits and opinions exclude us from that place . there must be therefore more than one st. peter ; particular churches and sects usurp the gates of heaven , and turn the key against each other : and thus we go to heaven against each others wills , conceits and opinions ; and with as much uncharity as ignorance , do err i fear in points not only of our own , but one anothers salvation . sect. i believe many are saved , who to man seem reprobated ; and many are reprobated , who in the opinion and sentence of man stand elected : there will appear at the last day , strange and unexpected examples , both of his justice and his mercy ; and therefore to define either , is folly in man , and insolency even in the devils : those acute and subtil spirits in all their sagacity , can hardly divine who shall be saved ; which if they could prognostick , their labour were at an end ; nor need they compass the earth seeking whom they may devour . * those who upon a rigid application of the law , sentence solomon unto damnation , ] condemn not onely him , but themselves , and the whole world ; for by the letter , and written word of god , we are without exception in the state of death ; but there is a prerogative of god , and an arbitrary pleasure above the letter of his own law , by which alone we can pretend unto salvation , and through which solomon might be as easily saved as those who condemn him . sect. the number of those who pretend unto salvation , and those infinite swarms who think to pass through the eye of this needle , have much amazed me . that name and compellation of little flock , doth not comfort , but deject my devotion , especially when i reflect upon mine own unworthiness , wherein , according to my humble apprehensions , i am below them all . i believe there shall never be an anarchy in heaven , but as there are hierarchies amongst the angels , so shall there be degrees of priority amongst the saints . yet is it ( i protest ) beyond my ambition to aspire unto the first ranks ; my desires onely are , and i shall be happy therein , to be but the last man , and bring up the rere in heaven . sect. again , i am confident , and fully perswaded , yet dare not take my oath of my salvation : i am as it were sure , and do believe without all doubt , that there is such a city as constantinople ; yet for me to take my oath thereon , were a kind of perjury , because i hold no infallible warrant from my own sense to confirm me in the certainty thereof : and truly , though many pretend an absolute certainty of their salvation , yet when an humble soul shall contemplate our own unworthiness , she shall meet with many doubts , and suddenly find how little we stand in need of the precept of st. paul , work out your salvation with fear and trembling . that which is the cause of my election , i hold to be the cause of my salvation , which was the mercy and beneplacit of god , before i was , or the foundation of the world. before abraham was , i am , is the saying of christ ; yet is it true in some sense , if i say it of my self ; for i was not onely before my self , but adam , that is , in the idea of god , and the decree of that synod held from all eternity . and in this sense , i say , the world was before the creation , and at an end before it had a beginning ; and thus was i dead before i was alive ; though my grave be england , my dying place was paradise ; and eve miscarried of me , before she conceiv'd of cain . sect. insolent zeals that do decry good works , and rely onely upon faith , take not away merit : for depending upon the efficacy of their faith , they enforce the condition of god , and in a more sophistical way do seem to challenge heaven . it was decreed by god , that only those that lapt in the water like dogs , should have the honour to destroy the midianites ; yet could none of those justly challenge , or imagine he deserved that honour thereupon . i do not deny , but that true faith , and such as god requires , is not onely a mark or token , but also a means of our salvation ; but where to find this , is as obscure to me , as my last end . and if our saviour could object unto his own disciples and favourites , a faith , that , to the quantity of a grain of mustard-seed , is able to remove mountains ; surely that which we boast of , is not any thing , or at the most , but a remove from nothing . this is the tenor of my belief ; wherein , though there be many things singular , and to the humour of my irregular self ; yet if they square not with maturer judgements i disclaim them , and do no further favour them , than the learned and best judgements shall authorize them . the second part. sect. now for that other virtue of charity , without which faith is a meer notion , and of no existence , i have ever endeavoured to nourish the merciful disposition and humane inclination i borrowed from my parents , and regulate it to the written and prescribed laws of charity ; and if i hold the true anatomy of my self , i am delineated and naturally framed to such a piece of virtue . for i am of a constitution so general , that it comforts and sympathizeth with all things ; i have no antipathy , or rather idio-syncrasie , in dyet , humour , air , any thing : * i wonder not at the french for their dishes of frogs , snails , ] and toadstools ; not at the jews for locusts and grass-hoppers ; but being amongst them , make them my common viands ; and i find they agree with my stomach as well as theirs . i could digest a sallad gathered in a church-yard , as well as in a garden . i cannot start at the presence of a serpent , scorpion , lizard , or salamander : at the sight of a toad or viper , i find in me no desire to take up a stone to destroy them . i feell not in my self those common antipathies that i can discover in others : those national repugnances do not touch me , nor do i behold with prejudice the french , italian , spaniard and dutch ; but where i find their actions in ballance with my country-men's , i honour , love , and embrace them in some degree . i was born in the eighth climate , but seem for to be framed and constellated unto all : i am no plant that will not prosper out of a garden : all places , all airs make unto me one countrey ; i am in england , every where , and under any meridian . i have been shipwrackt , yet am not enemy with the sea or winds ; i can study , play , or sleep in a tempest . in brief , i am averse from nothing ; my conscience would give me the lye if i should absolutely detest or hate any essence but the devil ; or so at least abhor any thing , but that we might come to composition . if there be any among those common objects of hatred i do contemn and laugh at , it is that great enemy of reason , virtue and religion , the multitude ; that numerous piece of monstrosity , which taken asunder seem men , and the reasonable creatures of god ; but confused together , make but one great beast , and a monstrosity more prodigious then hydra : it is no breach of charity to call these fools ; it is the style all holy writers have afforded them , set down by solomon in canonical scripture , and a point of our faith to believe so . neither in name of multitude do i onely include the base and minor sort of people ; there is a rabble even amongst the gentry , a sort of plebeian heads , whose fancy moves with the same wheel as these ; men in the same level with mechanicks , though their fortunes do somewhat guild their infirmities , and their purses compound for their follies . but as in casting account , three or four men together come short in account of one man placed by himself below them : so neither are a troop of these ignorant doradoes , of that true esteem and value , as many a forlorn person , whose condition doth place them below their feet . let us speak like politicians , there is a nobility without heraldry , a natural dignity , whereby one man is ranked with another ; another filed before him , according to the quality of his desert , and preheminence of his good parts : though the corruption of these times , and the byas of present practice wheel another way . thus it was in the first and primitive common-wealths , and is yet in the integrity and cradle of well-order'd polities , till corruption getteth ground , ruder desires labouring after that which wiser considerations contemn ; every one having a liberty to amass and heap up riches , and they a license or faculty to do or purchase any thing . sect. this general and indifferent temper of mine , doth more neerly dispose me to this noble virtue . it is a happiness to be born and framed unto virtue , and to grow up from the seeds of nature . rather than the inoculation and forced graffs of education : yet if we are directed only by our particular natures , and regulate our inclinations by no higher rule than that of our reasons , we are but moralists ; divinity will still call us heathens , therefore this great work of charity , must have other motives , ends , and impulsions : i give no alms only to satisfie the hunger of my brother , but to fulfil and accomplish the will and command of my god ; i draw not my purse for his sake that demands it , but his that enjoyned it ; i relieve no man upon the rhetorick of his miseries , nor to content mine own commiserating disposition : for this is still but moral charity , and an act that oweth more to passion than reason . he that relieves another upon the bare suggestion and bowels of pity , doth not this so much for his sake , as for his own : for by compassion we make others misery our own ; and so by relieving them , we relieve our selves also . it is as erroneous a conceit to redress other mens misfortunes upon the common considerations or merciful natures , that it may be one day our own case ; for this is a sinister and politick kind of charity , whereby we seem to bespeak the pities of men in the like occasions : and truly i have observed that those professed eleemosynaries , though in a croud or multitude , do yet direct and place their petitions on a few and selected persons : there is surely a physiognomy , which those experienced and master-mendicants observe ; whereby they instantly discover a merciful aspect , and will single out a face , wherein they spy the signatures and marks of mercy : for there are mystically in our faces certain characters which carry in them the motto of our souls , wherein he that can read a. b. c. may read our natures . i hold moreover that there is a phytognomy , or physiognomy , not only of men ; but of plants and vegetables ; and in every one of them , some outward figures which hang as signs or bushes of their inward forms . the finger of god hath left an inscription upon all his works , not graphical , or composed of letters , but of their several forms , constitutions , parts , and operations ; which aptly joyned together do make one word that doth express their natures . by these letters god calls the stars by their names ; and by this alphabet adam assigned to every creature a name peculiar to its nature . now there are besides these characters in our faces , certain mystical figures in our hands , which i dare not call meer dashes , strokes , a la volee , or at random , because delineated by a pencil that never works in vain ; and hereof i take more particular notice , because i carry that in mine own hand , which i could never read of , nor discover in another . aristotle i confess , in his acute , and singular book of physiognomy , hath made no mention of chiromancy ; yet i believe the egyptians , who were neerer addicted to those abstruse and mystical sciences , had a knowledge therein ; to which those vagabond and counterfeit egyptians did after pretend , and perhaps retained a few corrupted principles , which sometimes might verifie their prognosticks . it is the common wonder of all men , * how among so many millions of faces , there should be none alike : ] now contrary , i wonder as much how there should be any . he that shall consider how many thousand several words have been carelesly and without study composed out of letters ; withal , how many hundred lines there are to be drawn in the fabrick of one man ; shall easily find that this variety is necessary : and it will be very hard that they shall so concur , as to make one portract like another . let a painter carelesly limb out a million of faces , and you shall find them all different ; yea let him have his copy before him , yet after all his art there will remain a sensible distinction ; for the pattern or example of every thing is the perfectest in that kind , whereof we still come short , though we transcend or go beyond it , because herein it is wide , and agrees not in all points unto the copy . nor doth the similitude of creatures disparage the variety of nature , nor any way confound the works of god. for even in things alike there is diversity ; and those that do seem to accord , do manifestly disagree . and thus is man like god ; for in the same things that we resemble him , we are utterly different from him . there was never any thing so like another , as in all points to concur ; there will ever some reserved difference slip in , to prevent the identity , without which , two several things would not be alike , but the same , which is impossible . sect. but to return from philosophy to charity : i hold not so narrow a conceit of this virtue , as to conceive that to give alms , is onely to be charitable , or think a piece of liberality can comprehend the total of charity . divinity hath wisely divided the acts thereof into many branches , and hath taught us in this narrow way , many paths unto goodness : as many ways as we may do good , so many ways we may be charitable : there are infirmities , not onely of body , but of soul and fortunes , which do require the merciful hand of our abilities . i cannot contemn a man for ignorance , but behold him with as much pity as i do lazarus . it is no greater charity to cloath his body , than apparel the nakedness of his soul. it is an honourable object to see the reasons of other men wear our liveries , and their borrowed understandings do homage to the bounty of ours : it is the cheapest way of beneficence , and like the natural charity of the sun , illuminates another without obscuring it self . to be reserved and caitiff in this part of goodness , is the sordidest piece of covetousness , and more contemptible than pecuniary avarice . to this ( as calling my self a scholar ) i am obliged by the duty of my condition : i make not therefore my head a grave , but a treasure of knowledge ; i intend no monopoly , but a community in learning ; i study not for my own sake only , but for theirs that study not for themselves . i envy no man that knows more than my self , but pity them that know less . i instruct no man as an exercise of my knowledge , or with an intent rather to nourish and keep it alive in mine own head , then beget and propagate it in his ; and in the midst of all my endeavours , there is but one thought that dejects me , that my acquired parts must perish with my self , nor can be legacied among my honoured friends . i cannot fall out , or contemn a man for an errour , or conceive why a difference in opinion should divide an affection : for controversies , disputes , and argumentations , both in philosophy , and in divinity , if they meet with discreet and peaceable natures , do not infringe the laws of charity : in all disputes , so much as there is of passion , so much there is of nothing to the purpose ; for then reason , like a bad hound , spends upon a false scent , and forsakes the question first started . and this is one reason why controversies are never determined ; for though they be amply proposed , they are scarce at all handled , they do so swell with unnecessary digressions ; and the parenthesis on the party , is often as large as the main discourse upon the subject . the foundations of religion are already established , and the principles of salvation subscribed unto by all ; there remains not many controversies worth a passion , and yet never any disputed without , not only in divinity , but inferiour arts : * what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hot skirmish is betwixt s. and t. in lucian : ] how do grammarians hack and slash for the genitive case in jupiter ? how do they break their own pates , to salve that of priscian : si foret in terris , rideret democritus . yea , even amongst wiser militants , how many wounds have been given , and credits slain , for the poor victory of an opinion , or beggerly conquest of a distinction ? scholars are men of peace , they bear no arms , ‖ but their tongues are sharper than actus his razor ; ] their pens carry farther , and give a lowder report tban thunder : i had rather stand the shock of a basilisco , than the fury of a merciless pen. it is not meer zeal to learning , or devotion to the muses , that wiser princes patron the arts , and carry an indulgent aspect unto scholars ; but a desire to have their names eternized by the memory of their writings , and a fear of the revengeful pen of succeeding ages : for these are the men , that when they have played their parts , and had their exits , must step out and give the moral of their scenes , and deliver unto posterity an inventory of their virtues and vices . and surely there goes a great deal of conscience to the compiling of an history : there is no reproach to the scandal of a story ; it is such an authentick kind of falshood , that with authority belies our good names to all nations and posterity . sect. there is another offence unto charity , which no author hath ever written of , and few take notice of ; and that 's the reproach , not of whole professions , mysteries and conditions , but of whole nations ; wherein by opprobrious epithets we miscal each other , and by an uncharitable logick , from a disposition in a few , conclude a habit in all . le mutin anglois , & le bravache escossois ; le bougre italian , & le fol francois ; le poultron romani , le larron de gasnongne , l' espagnol superbe , & l' aleman yurongne . * st. paul , that calls the cretians lyars , doth it but indirectly , and upon quotation of their own poet. ] ‖ it is as bloody a thought in one way , as nero's was in another . for by a word we wound a thousand , ] and at one blow assassine the honour of a nation . it is as compleat a piece of madness to miscal and rave against the times ; or think to recal men to reason , by a fit of passion : democritus , that thought to laugh the times into goodness , seems to me as deeply hypochondriack , as heraclitus that bewailed them . it moves not my spleen to behold the multitude in their proper humours , that is , in their fits of folly and madness , as well understanding that wisdom is not prophan'd unto the world , and 't is the priviledge of a few to be vertuous . they that endeavour to abolish vice , destroy also virtue , for contraries , though they destroy one another ; are yet in life of one another . thus virtue ( abolish vice ) is an idea : again , the community of sin doth not disparage goodness ; for when vice gains upon the major part , virtue , in whom it remains , becomes more excellent ; and being lost in some , multiplies its goodness in others , which remain untouched , and persist intire in the general inundation . i can therefore behold vice without a satyr , content only with an admonition , or instructive reprehension , , for noble natures , and such as are capable of goodness , are railed into vice , that might as easily be admonished into virtue ; and we should be all so far the orators of goodness , as to protract her from the power of vice , and maintain the cause of injured truth . no man can justly censure or condemn another , because indeed no man truly knows another . this i perceive in my self ; for i am in the dark to all the world , and my nearest friends behold me but in a cloud : those that know me but superficially , think less of me than i do of my self ; those of my neer acquaintance think more : god , who truly knows me , knows that i am nothing ; for he only beholds me , and all the world ; who looks not on us through a derived ray , or a trajection of a sensible species , but beholds the substance without the helps of accidents , and the forms of things , as we their operations . further , no man can judge another , because no man knows himself ; for we censure others but as they disagree from that humour which we fancy laudible in our selves , and commend others but for that wherein they seem to quadrate and consent with us . so that in conclusion , all is but that we all condem , self-love . 't is the general complaint of these times , and perhaps of those past , that charity grows cold ; which i perceive most verified in those which most do manifest the fires and flames of zeal ; for it is a virtue that best agrees with coldest natures , and such as are complexioned for humility . but how shall we expect charity towards others , when we are uncharitable to our selves ? charity begins at home , is the voice of the world ; yet is every man his greatest enemy , and as it were , his own executioner . non occides , is the commandment of god , yet scarce observed by any man ; for i perceive every man is his own atropos , and lends a hand to cut the thred of his own days . cain was not therefore the first murtherer , but adam , who brought in death ; whereof he beheld the practice and example in his own son abel , and saw that verified in the experience of another , which faith could not perswade him in the theory of himself . sect. there is , i think , no man that apprehends his own miseries less than my self , and no man that so neerly apprehends anothers . i could lose an arm without a tear , and with few groans , methinks , be quartered into pieces ; yet can i weep most seriously at a play , and receive with true passion , the counterfeit grief of those known and professed impostures . it is a barbarous part of inhumanity to add unto any afflicted parties misery , or indeavour to multiply in any man , a passion , whose single nature is already above his patience : this was the greatest affliction of job ; and those oblique expostulations of his friends , a deeper injury than the down-right blows of the devil . it is not the tears of our own eyes only , but of our friends also , that do exhaust the current of our sorrows ; which falling into many streams , runs more peaceably , and is contented with a narrower channel . it is an act within the power of charity , to translate a passion out of one brest into another , and to divide a sorrow almost out of it self ; for an affliction , like a dimension , may be so divided , as if not indivisible , at least to become insensible . now with my friend i desire not to share or participate , but to engross his sorrows , that by making them mine own , i may more easily discuss them ; for in mine own reason , and within my self , i can command that , which i cannot intreat without my self , and within the circle of another . i have often thought those noble pairs and examples of friendship not so truly histories of what had been , as fictions of what should be ; but i now perceive nothing in them but possibilities , nor any thing in the heroick examples of damon and pythias , achilles and patroclus , which methinks upon some grounds i could not perform within the narrow compass of my self . that a man should lay down his life for his friend , seems strange to vulgar affections , and such as confine themselves within that worldly principle , charity begins at home . for my own part , i could never remember the relations that i held unto my self , nor the respect that i owe unto my own nature , in the cause of god , my country , and my friends . next to these three i do embrace my self : i confess i do not observe that order that the schools ordain our affections , to love our parents , wives , children , and then our friends ; for excepting the injunctions of religior , i do not find in my self such a necessary and indissoluble sympathy to all those of my blood . i hope i do not break the fifth commandment , if i conceive i may love my friend before the nearest of my blood , even those to whom i owe the principles of life : i never yet cast a true affection on a woman , but i have loved my friend as i do virtue , my soul , my god. from hence me thinks i do conceive how god loves man , what happiness there is in the love of god. omitting all other , there are three most mystical unions ; two natures in one person ; three persons in one nature ; one soul in two bodies . for though indeed they be really divided , yet are they so united , as they seem but one , and make rather a duality than two distinct souls . sect. there are wonders in true affection ; it is a body of enigma 's , mysteries and riddles ; wherein two so become one , as they both become two : i love my friend before my self , and yet methinks i do not love him enough : some few months hence , my multiplied affection will make me believe i have not loved him at all : when i am from him , i am dead till i be with him ; when i am with him , i am not satisfied , but would still be nearer him . united souls are not satisfied with imbraces , but desire to be truly each other ; which being impossible , their desires are infinite , and proceed without a possibility of satisfaction . another misery there is in affection , that whom we truly love like our own , we forget their looks , nor can our memory retain the idea of their faces ; and it is no wonder : for they are our selves , and our affection makes their looks our own . this noble affection falls not on vulgar and common constitutions , but on such as are mark'd for virtue : he that can love his friend with this noble ardour , will in a competent degree effect all . now if we can bring our affections to look beyond the body , and cast an eye upon the soul , we have found out the true object , not only of friendship , but charity ; and the greatest happiness that we can bequeath the soul , is that wherein we all do place our last felicity , salvation ; which though it be not in our power to bestow , it is in our charity , and pious invocations to desire , if not procure and further . i cannot contentedly frame a prayer for my self in particular , without a catalogue for my friends ; nor request a happiness wherein my sociable disposition doth not desire the fellowship of my neighbour . i never hear the toll of a passing bell , though in my mirth , without my prayers and best wishes for the departing spirit : i cannot go to cure the body of my patient , but i forget my profession , and call unto god for his soul : i cannot see one say his prayers , but in stead of imitating him , i fall into a supplication for him , who perhaps is no more to me than a common nature : and if god hath vouchsafed an ear to my supplications , there are surely many happy that never saw me , and enjoy the blessing of mine unknown devotions . to pray for enemies , that is , for their salvation , is no harsh precept , but the practice of our daily and ordinary devotions . * i cannot believe the story of the italian ; ] our bad wishes and uncharitable desires proceed no further than this life ; it is the devil , and the uncharitable votes of hell , that desire our misery in the world to come . sect. to do no injury , nor take none , was a principle , which to my former years , and impatient affections , seemed to contain enough of morality ; but my more setled years , and christian constitution , have fallen upon severer resolutions . i can hold there is no such thing as injury ; that if there be , there is no such injury as revenge , and no such revenge as the contempt of an injury ; that to hate another , is to malign himself ; that the truest way to love another , is to despise our selves . i were unjust unto mine own conscience , if i should say i am at variance with any thing like my self . i find there are many pieces in this one fabrick of man ; this frame is raised upon a mass of antipathies : i am one methinks , but as the world ; wherein notwithstanding there are a swarm of distinct essences , and in them another world of contrarieties ; we carry private and domestick enemies within , publick and more hostile adversaries without . the devil , that did but buffet st. paul , plays methinks at sharp with me . let me be nothing , if within the compass of my self , i do not find the battail of lepanto , passion against reason , reason against faith , faith against the devil , and my conscience against all . there is another man within me , that 's angry with me , rebukes , commands , and dastards me . i have no conscience of marble , to resist the hammer of more heavy offences ; nor yet too soft and waxen , as to take the impression of each single peccadillo or scape of infirmity : i am of a strange belief , that it is as easie to be forgiven some sins , as to commit some others . eor my original sin , i hold it to be washed away in my baptism ; for my actual transgressions , i compute and reckon with god , but from my last repentance , sacrament , or general absolution ; and therefore am not terrified with the sins or madness of my youth . i thank the goodness of god , * i have no sins that want a name , ] i am not singular in offences ; my transgressions are epidemical , and from the common breath of our corruption . for there are certain tempers of body , which matcht with an humorous depravity of mind , do hatch and produce vitiosities , whose newness and monstrosity of nature admits no name ; ‖ this was the temper of that lecher that carnal'd with a statua , ] * and constitution of nero in his spintrian recreations . ] for the heavens are not only fruitful in new and unheard-of stars , the earth in plants and animals ; but mens minds also in villany and vices : now the dulness of my reason , and the vulgarity of my disposition , never prompted my invention , nor sollicited my affection unto any of those ; yet even those common and quotidian infirmities that so necessarily attend me , and do seem to be my very nature , have so dejected me , so broken the estimation that i should have otherwise of my self , that i repute my self the most abjectest piece of mortality . divines prescribe a fit of sorrow to repentance ; there goes indignation , anger , sorrow , hatred , into mine ; passions of a contrary nature , which neither seem to sute with this action , nor my proper constitution . it is no breach of charity to our selves , to be at variance with our vices ; nor to abhor that part of us , which is an enemy to the ground of charity , our god ; wherein we do but imitate our great selves the world , whose divided antipathies and contrary faces do yet carry a charitable regard unto the whole by their particular discords , preserving the common harmony , and keeping in fetters those powers , whose rebellions once masters , might be the ruine of all . sect. i thank god , amongst those millions of vices i do inherit and hold from adam , i have escaped one , and that a mortal enemy to charity , the first and farther-sin , not onely of man , but of the devil , pride ; a vice whose name is comprehended in a monosyllable , but in its nature not circumscribed with a world. i have escaped it in a condition that can hardly avoid it . those petty acquisitions and reputed perfections that advance and elevate the conceits of other men , add no feathers unto mine . * i have seen a grammarian towr and plume himself over a single line in horace , ] and shew more pride in the construction of one ode , than the author in the composure of the whole book . for my own part , besides the jargon and patois of several provinces , i understand no less than six languages ; yet i protest i have no higher conceit of my self , than had our fathers before the consusion of babel , when there was but one language in the world , and none to boast himself either linguist or critick . i have not onely seen several countries , beheld the nature of their climes , the chorography of their provinces , topography of their cities , but understood their several laws , customs and policies ; yet cannot all this perswade the dulness of my spirit unto such an opinion of my self , as i behold in nimbler and conceited heads , that never looked a degree beyond their nests . i know the names , and somewhat more , of all the constellations in my horizon ; yet i have seen a prating mariner , that could onely name the pointers and the north star , out-talk me , and conceit himself a whole sphere above me . i know most of the plants of my countrey , and of those about me ; yet methinks i do not know so many as when i did but know a hundred , and had scarcely ever simpled further than cheap-side . for indeed , heads of capacity , and such as are not full with a handful , or easie measure of knowledge , think they know nothing , till they know all ; which being impossible , they fall upon the opinion of socrates , and only know they know not any thing . * i cannot think that homer pin'd away upon the riddle of the fisherman , ] or ‖ that aristotle , who understood the uncertainty of knowledge , and confessed so often the reason of man too weak for the works of nature , did ever drown himself upon the flux and reflux of euripus . ] we do but learn to day , what our better advanced judgements will unteach to morrow : and ‖ aristotle doth not instruct us , as plato did him ; that is , to confute himself . ] i have run through all sorts , yet find no rest in any : though our first studies and junior endeavours may style us peripateticks , stoicks , or academicks , yet i perceive the wisest heads prove , at last , almost all scepticks , and stand like janus in the field of knowledge . i have therefore one common and authentick philosophy i learned in the schools , whereby i discourse and satisfie the reason of other men ; another more reserved , and drawn from experience , whereby i content mine own . solomon , that complained of ignorance in the height of knowledge , hath not only humbled my conceits , but discouraged my endeavours . there is yet another conceit that hath sometimes made me shut my books , which tells me it is a vanity to waste our days in the blind pursuit of knowledge ; it is but attending a little longer , and we shall enjoy that by instinct and infusion , which we endeavour at hereby labour and inquisition . it is better to sit down in a modest ignorance ; and rest contented with the natural blessing of our own reasons , than buy the uncertain knowledge of this life , with sweat and vexation , which death gives every fool gratis , and is an accessary of our glorification . sect. i was never yet once , and commend their resolutions who never marry twice : not that i dissallow of second marriage ; as neither in all cases of polygamy , which considering some times , and the unequal number of both sexes , may be also necessary . the whole world was made for man , but the twelfth part of man for woman : man is the whole world , and the breath of god ; woman the rib , and crooked piece of man. * i could be content that we might procreate like trees ] without conjunction , or that there were any way to perpetuate the world without this trivial and vulgar way of coition ; it is the foolishest act a wise man commits in all his life , nor is there any thing that will more deject his cool'd imagination , when he shall consider what an odd and unworthy piece of folly he hath committed . i speak not in prejudice , nor am averse from that sweet sex , but naturally amorous of all that is beautiful ; i can look a whole day with delight upon a handsome picture , though it be but of an horse . it is my temper , and i like it the better , to affect all harmony ; and sure there is musick even in the beauty , and the silent note which cupid strikes , far sweeter than the sound of an instrument . for there is a musick where ever there is a harmony , order or proportion ; and thus far we may maintain the musick of the sphears : for those well-ordered motions , and regular paces , though they give no sound unto the ear , yet to the understanding they strike a note most full of harmony . whosoever is harmonically composed , delights in harmony ; which makes me much distrust the symmetry of those heads which declaim against all church-musick . for my self , not only from my obedience , but my particular genius , i do embrace it : for even that vulgar and tavern-musick , which makes one man merry , another mad , strikes in me a deep fit of devotion , and a profound contemplation of the first composer . there is something in it of divinity more than the ear discovers : it is an hieroglyphical and shadowed lesson of the whole world , and creatures of god ; such a melody to the ear , as the whole world well understood , would afford the understanding . in brief , it is a sensible fit of that harmony , which intellectually sounds in the ears of god. i will not say with plato , the soul is an harmony , but harmonical , and hath its nearest sympathy unto musick : thus some whose temper of body agrees , and humours the constitution of their souls , are born poets , though indeed all are naturally inclined unto rhythme . † this made tacitus in the very first line of his story , fall upon a verse , and cicero the worst of poets , but * declaiming for a poet , falls in the very first sentence upon a perfect hexameter . † i feel not in me those sordid and unchristian desires of my profession ; i do not secretly implore and wish for plagues , rejoyce at famines , revolve ephemerides and almanacks , in expectation of malignant aspects , fatal conjunctions and eclipses : i rejoyce not at unwholesome springs , nor unseasonable winters ; my prayer goes with the husbandman's ; i desire every thing in its proper season , that neither men nor the times be put out of temper . let me be sick my self , if sometimes the malady of my patient be not a disease unto me ; i desire rather to cure his infirmities than my own necessities : where i do him no good , methinks it is scarce honest gain ; though i confess 't is but the worthy salary of our well-intended endeavours . i am not only ashamed , but heartily sorry , that besides death , there are diseases incurable ; yet not for my own sake , or that they be beyond my art , but for the general cause and sake of humanity , whose common cause i apprehend as mine own . and to speak more generally , those three noble professions which all civil common-wealths do honour , are raised upon the fall of adam , and are not exempt from their infirmities ; there are not only diseases incurable in physick , but cases indissolvable in laws , vices incorrigible in divinity : if general councils may err , i do not see why particular courts should be infallible ; their perfectest rules are raised upon the erroneous reasons of man ; and , the laws of one , do but condemn the rules of another ; as aristotle oft-times the opinions of his predecessours , because , , though agreeable to reason , yet were not consonant to his own rules , and logick of his proper principles . again , to speak nothing of the sin against the holy ghost , whose cure not onely , but whose nature is unknown ; i can cure the gout or stone in some , sooner than divinity pride or avarice in others . i can cure vices by physick , when they remain incurable by divinity ; and shall obey my pills , when they contemn their precepts . i boast nothing , but plainly say , we all labour against our own cure ; for death is the cure of all diseases . there is no catholicon or universal remedy i know but this , which though nauseous to queasie stomacks , yet to prepared appetites is nectar , and a pleasant potion of immortality . sect. for my conversation , it is like the sun 's , with all men , and with a friendly aspect to good and bad . methinks there is no man bad , and the worst , best ; that is , while they are kept within the circle of those qualities , wherein they are good ; there is no mans mind of such discordant and jarring a temper , to which a tunable disposition may not strike a harmony . magnae virtutes , nec minora vitia ; it is the posie of the best natures , * and may be inverted on the worst ; ] there are in the most depraved and venemous dispositions , certain pieces that remain untoucht , which by an antiperistasis become more excellent , or by the excellency of their antipathies are able to preserve themselves from the contagion of their enemy vices , and persist intire beyond the general corruption . for it is also thus in nature . the greatest balsomes do lie enveloped in the bodies of most powerful corrosives ; i say moreover , and i ground upon experience , * that poisons contain within themselves their own antidote , ] and that which preserves them from the venome of themselves , without which they were not deleterious to others onely , but to themselves also . but it is the corruption that i fear within me , not the contagion of commerce without me . 't is that unruly regiment within me , that will destroy me ; 't is i that do infect my self , ‖ the man without a navel yet lives in me ; ] i feel that original canker corrode and devour me ; and therefore defenda me dios de me , lord deliver me from my self , is a part of my letany , and the first voice of my retired imaginations . there is no man alone , because every man is a microcosm , and carries the whole world about him ; nunquam minus solus quàm cum solus , / though it be the apothegme of a wise man , is yet true in the mouth of a fool ; indeed , though in a wilderness , a man is never alone , not only because he is with himself , and his own thoughts , but because he is with the devil ; who ever consorts with our solitude , and is that unruly rebel that musters up those disordered motions which accompany our sequestred imaginations . and to speak more narrowly , there is no such thing as solitude , nor any thing that can be said to be alone , and by it self , but god , who is his own circle , and can subsist by himself ; all others , besides their dissimilary and heterogeneous parts , which in a manner multiply their natures , cannot subsist without the concourse of god , and the society of that hand which doth uphold their natures . in brief , there can be nothing truly alone , and by its self , which is not truly one ; and such is only god : all others do transcend an unity , and so by consequence are many . sect. now for my life , it is a miracle of thirty years , which to relate , were not a history , but a piece of poetry , and would sound to common ears like a fable ; for the world , i count it not an inn , but an hospital ; and a place , not to live , but to dye in . the world that i regard is my self ; it is the microcosm of my own frame that i cast mine eye on ; for the other , i use it but like my globe , and turn it round sometimes for my recreation . men that look upon my outside , perusing only my condition and fortunes , do err in my altitude , for i am above atlas his shoulders . the earth is a point not only in respect of the heavens above us , but of that heavenly and celestial part within us : that mass of flesh that circumscribes me , limits not my mind : that surface that tells the heavens it hath an end , cannot perswade me i have any : i take my circle to be above three hundred and sixty ; though the number of the ark do measure my body , it comprehendeth not my mind : whilst i study to find how i am a microcosm or little world , i find my self something more than the great . there is surely a piece of divinity in us , something that was before the elements , and owes no homage unto the sun. nature tells me i am the image of god , as well as scripture : he that understands not thus much , hath not his introduction or first lesson , and is yet to begin the alphabet of man. let me not injure the felicity of others , if i say i am as happy as any ; ruat coelum , fiat voluntas tua , salveth all ; so that whatsoever happens , it is but what our daily prayers desire . in brief , i am content , and what should providence add more ? surely this is it we call happiness , and this do i enjoy ; with this i am happy in a dream , and as content to enjoy a happiness in a fancy , as others in a more apparent truth and realty . there is surely a neerer apprehension of any thing that delights us in our dreams , than in our waked senses ; without this i were unhappy : for my awaked judgment discontents me , ever whispering unto me , that i am from my friend ; but my friendly dreams in night requite me , and make me think i am within his arms . i thank god for my happy dreams , as i do for my good rest , for there is a satisfaction unto reasonable desires , and such as can be content with a fit of happiness . and surely it is not a melancholy conceit to think we are all asleep in this world , and that the conceits of this , life are as meer dreams to those of the next , as the phantasms of the night , to the conceits of the day . there is an equal delusion in both , and the one doth but seem to be the embleme or picture of the other ; we are somewhat more than our selves in our sleeps , and the slumber of the body seems to be but the waking of the soul . it is the ligation of sense , but the liberty of reason , and our waking conceptions do not match the fancies of our sleeps . at my nativity , my ascendant was the watery sign of scorpius ; i was born in the planetary hour of saturn , and i think i have a piece of that leaden planet in me . i am no way facetious , nor disposed for the mirth and galliardize of company ; yet in one dream i can compose a whole comedy , behold the action , apprehend the justs , and laugh my self awake at the conceits thereof : were my memory as faithful as my reason is then fruitful , i would never study but in my dreams ; and this time also would i chuse for my devotions : but * our grosser memories have then so little hold of our abstracted understandings , that they forget the story , ] and can only relate to our awaked souls , a confused and broken tale of that that hath passed . aristotle , who hath written a singular tract of sleep , hath not methinks throughly defined it ; nor yet galen , though he seem to have corrected it : for those noctambuloes / and night-walkers , though in their sleep , do yet injoy the action of their senses : we must therefore say that there is something in us that is not in the jurisdiction of morpheus ; and that those abstracted and ecstatick souls do walk about in their own corps , as spirits with the bodies they assume ; wherein they seem to hear , and feel , though indeed the organs are destitute of sense , and their natures of those faculties that should inform them . thus it is observed , that men sometimes upon the hour of their departure , do speak and reason above themselves , for then the soul beginning to be freed from the ligaments of the body , begins to reason like her self , and to discourse in a strain above mortality . sect. we tearm sleep a death , and yet it is waking that kills us , and destroys those spirits that are the house of life . 't is indeed a part of life that best expresseth death ; for every man truely lives , so long as he acts his nature , or some way makes good the faculties of himself : themistocles therefore that slew his soldier in his sleep , was a merciful executioner ; 't is a kind of punishment the mildness of no laws hath invented ; * i wonder the fancy of lucan and seneca did not discover it . ] it is that death by which we may be literally said to dye daily ; a death which adam dyed before his mortality ; a death whereby we live a middle and moderating point between life and death ; in fine , so like death , i dare not trust it without my prayers , and an half adieu unto the world , and take my farewel in a colloquy with god. the night is come , like to the day ; depart not thou great god away . let not my sins , black as the night , eclipse the lustre of thy light . keep still in my horizon ; for to me the sun makes not the day , but thee . thou whose nature cannot sleep , on my temples centry keep ; guard me ' gainst those watchful foes , whose eyes are open while mine close . let no dreams my head infest , but such as jacob''s temples blest . while i do rest , my soul advance , make my sleep a holy trance . that i may , my rest being wrought , awake into some holy thought ; and with as active vigour run my course , as doth the nimble sun. sleep is a death ; o make me try , by sleeping , what it is to die : and as gently lay my head on my grave , as now my bed . howere i rest , great god , let me awake again at least with thee . and thus assur'd , behold i lie securely , or to awake or die . these are my drowsie days ; in vain i do now wake to sleep again : o come that hour , when i shall never sleep again , but wake for ever . this is the dormative i take to bedward ; i need no other laudanum than this to make me sleep ; after which , i close mine eyes in security , content to take my leave of the sun , and sleep unto the resurrection . sect. the method i should use in distributive justice , i often observe in commutative ; and keep a geometrical proportion in both ; whereby becoming equable to others , i become unjust to my self , and supererogate in that common principle , do unto others as then wouldst he done unto thy self , i was not born unto riches , neither is it i think my star to be wealthy ; or if it were , the freedom of my mind , and frankness of my disposition , were able to contradict and cross my fates . for to me avarice seems not so much a vice , as a deplorable piece of madness ; * to conceive our selves urinals , or be perswaded that we are dead , is not so ridiculous , ] nor so many degrees beyond the power of hellebore , as this . the opinion of theory , and positions of men , are not so void of reason , as their practised conclusions : some have held that snow is black , that the earth moves , that the soul is air , fire , water ; but all this is philosophy , and there is no delirium , if we do but speculate the folly and indisputable dotage of avarice , to that subterraneous idol , and god of the earth . i do confess i am an atheist ; i cannot perswade my self to honour that the world adores ; whatsoever vertue its prepared substance may have within my body , it hath no influence nor operation without : i would not entertain a base design , or an action that should call me villain , for the indies ; and for this only do i love and honour my own soul , and have methinks two arms too few to embrace my self . aristotle is too severe , that will not allow us to be truely liberal without wealth , and the bountiful hand of fortune ; if this be true , i must confess i am charitable only in my liberal intentions , and bountiful well-wishes . but if the example of the mite be not only an act of wonder , but an example of the noblest charity , surely poor men may also build hospitals , and the rich alone have not erected cathedrals . i have a private method which others observe not ; i take the opportunity of my self to do good ; i borrow occasion of charity from mine own necessities , and supply the wants of others , when i am in most need my self ; for it is an honest stratagem to make advantage of our selves , and so to husband the acts of vertue , that where they were defective in one circumstance , they may repay their want , and multiply their goodness in another . i have not peru in my desires , but a competence , and ability to perform those good works , to which he hath inclined my nature . he is rich , who hath enough to be charitable ; and it is hard to be so poor , that a noble mind may not find a way to this piece of goodness . he that giveth to the poor , lendeth to the lord ; there is more rhetorick in that one sentence , than in a library of sermons ; and indeed if those sentences were understood by the reader , with the same emphasis as they are delivered by the author , we needed not those volumes of instructions , but might be honest by an epitome . upon this motive only i cannot behold a beggar without relieving his necessities with my purse , or his soul with my prayers ; these scenical and accidental differences between us , cannot make me forget that common and untoucht part of us both ; there is under these cantoes and miserable outsides , these mutilate and semi bodies , a soul of the same alloy with our own , whose genealogy is gods as well as ours , and is as fair a way to salvation as our selves . statists that labour to contrive a common-wealth without our poverty , take away the object of charity , not understanding only the common wealth of christian , but forgetting the prophecie of christ . sect. now therre is another part of charity , which is the basis and pillar of this , and that is the love of god , for whom we love our neighbour ; for this i think charity , to love god for himself , and our neighbour for god. all that is truly amiable is god , or as it were a divided piece of him , that retains a reflex or shadow of himself . nor is it strange that we should place affection on that which is invisible ; all that we truly love is thus ; what we adore under affection of our senses , deserves not the honour of so pure a title . thus we adore virtue , though to the eyes of sense she be invisible : thus that part of our noble friends that we love , is not that part that we imbrace , but that insensible part that our arms cannot embrace . god being all goodness , can love nothing but himself , and the traduciton of his holy spirit . let us call to assize the loves of our parents , the affection of our wives and children , and they are all dumb shows and dreams , without reality , truth or constancy : for first , there is a strong bond of affection between us and our parents ; yet how easily dissolved ? we betake our selves to a woman , forget our mother in a wife , and the womb that bare us , in that that shall bear our image : this woman blessing us with children , our affection leaves the level it held before , and sinks from our bed unto our issue and picture of posterity , where affection holds no steady mansion . they , growing up in years , desire our ends ; or applying themselves to a woman , take a lawful way to love another better than our selves . thus i perceive a man may be buried alive , and behold his grave in his own issue . sect. i conclude therefore and say , there is no happiness under ( or as copernicus will have it , above ) the sun , nor any crambe in that repeated verity and burthen of all the wisdom of solomon , all is vanity and vexation of spirit . there is no felicity in that the world adores : aristotle whilst he labours to resute the idea's of plato , falls upon one himself : for his summum bonum is a chimaera , and there is no such thing as his felicity . that wherein god himself is happy , the holy angels are happy , in whose defect the devils are unhappy ; that dare i call happiness : whatsoever conduceth unto this , may with an easie metaphor deserve that name ; whatsoever else the world terms happiness , is to me a story out of pliny , a tale of boccace or malizspini ; an apparition or neat delusion , wherein there is no more of happiness , than the name . bless me in this life with but peace of my conscience , command of my affections , the love of thy self and my dearest friends , and i shall be happy enough to pity caesar . these are , o lord , the humble desires of my most reasonable ambition , and all i dare call happiness on earth ; wherein i set no rule or limit to thy hand of providence ; dispose of me according to the wisdom of thy pleasure . * thy will be done , though in my own undoing . ] finis . annotations upon religio medici . nec satis est vulgasse fidem . — pet. arbit . fragment . london , printed for r. scot , t. basset , j. wright , r. chiswel . . the annotator to the reader . a gellius ( noct . attic. l. . cap. ult . ) notes some books that had strange titles ; pliny ( praefat. nat. hist . ) speaking of some such , could not pass them over without a jeer : so strange ( saith he ) are the titles of some books , ut multos ad vadimonium deserendum compellant . and seneca saith , some such there are , qui patri obstetricem parturienti filiae accercenti moram injicere possint . of the same fate this present tract religio medici hath pertaken : exception by some hath been taken to it in respect of its inscription , which , say they , seems to imply that physicians have a religion by themselves , which is more than theologie doth warrant : but it is their inference , and not the title , that is to blame ; for no more is meant by that , or endeavoured to be prov'd in the book , then that ( contrary to the opinion of the unlearned . ) physitians have religion as well as other men . for the work it self , the present age hath produced none that has had better reception amongst the learned ; it has been received and fostered by almost all , there having been but one that i know of ( to verifie that books have their fates from the capacity of the reader ) that has had the face to appear against it ; that is mr. alexander * rosse ; but he is dead , and it is uncomely to skirmish with his shadow . it shall be sufficient to remember to the reader , that the noble and most learned knight , sir kenelm digby , has delivered his opinion of it in another sort , who though in some things he differ from the authors sense , yet hath he most candidly and ingeniously allow'd it to be a very learned and excellent piece ; and i think no scholar will say there can be an approbation more authentique . since the time he published his observations upon it , one mr. jo. merryweather a master of arts of the university of cambridge , hath deem'd it worthy to be put into the universal language , which about the year . he performed ; and that hath carried the authors name not only into the low-countries and france ( in both which places the book in latin hath since been printed ) but into italy and germany ; and in germany it has since fallen into the hands of a gentleman of that nation * ( of his name he hath given us no more than l. n. m. e. n. ) who hath written learned annotations upon it in latin , whieh were printed together with the book at strasbourg , . and for the general good opinion the world had entertained both of the work and author , this stranger tells you : * inter alios auctores incidi in librum cui titulus religio medici , jam ante mihi innotuerat lectionem istius libri multos praeclaros viros delectasse , imo occupasse . non ignorabam librum in anglia , galiia , italia , belgio , germania cupidissime legi ; constabat mihi eum non solum in anglia ac batavia , set & parisiis cum praefatione , in qua auctor magnis laudibus fertur esse , typis mandatum compertum mihi erat , multos magnos atque eruditos viros censere autorem ( quantum ex hoc scripto perspici potest ) sanctitate vitae ac pietate elucere , &c. but for the worth of the book , it is so well known to every english-man that is fit to read it , that this attestation of a forrainer may seem superfluous . the german , to do him right , hath in his annotations given a fair specimen of his learning , shewing his skill in the languages , as well antient as modern ; as also his acquaintance with all manner of authors , both sacred and profane , out of which he has amass'd a world of quotations ; but yet , not to mention that he hath not observed some errors of the press , and one or two main ones of the latine translation , whereby the author is much injured ; it cannot be denyed but he hath pass'd over many hard places untoucht , that might deserve a note ; that he hath made annotations on some , where no need was ; in the explication of others hath gone besides the true sense . [ and were we free from all these , yet one great fault there is , he may be justly charg'd with , that is , that he cannot manum de tabula even in matters the most obvious : which is an affectation ill-becoming a scholar ; witness the most learned annotator , claud. minos . divion . in prefat . commentar . alciat . emblemat . praefix . praestat ( saith he ) brevius omnia persequi , & leviter attingere quae nemini esse ignota suspicari possint , quam quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perque locos communes identidem expatiari . i go not about by finding fault with his , obliquely to commend my own ; i am as far from that , as 't is possible others will be : all i seek , by this preface , next to acquainting the reader with the various entertainment of the book , is , that he would be advertized , that these notes were collected ten * years since , long before the german's were written ; so that i am no plagiary ( as who peruseth his notes and mine will easily perceive : ) and in the second place , that i made this recuil meerly for mine own entertainment , and not with any invention to evulge it ; truth is my witness , the publication proceeds meerly from the importunity of the book-seller ( my special friend ) who being acquainted with what i had done , and about to set out another edition of the book , would not be denied these notes to attex to it ; 't is he ( not i ▪ ) that divulgeth it , and whatever the success be , he alone is concern'd in it ; i only say for my self what my annotations bear in the frontispiece , nec satis est vulgasse fidem — that is , that it was not enough to all persons ( though pretenders to learning ) that our physitian had publish'd his creed , because it wanted an exposition . i say further , that the german's is not full , and that ( — quicquid sum ego quamvis infra lucilli censum ingeniumque — ) my explications do in many things illustrate the text of my author . martii , . annotations upon religio medici . the epistle to the reader . certainly that man were greedy of life , who should desire to live when all the world were at an end . ] this mr. merry weather hath rendred thus ; cupidum esse vitae oportet , qui universo jam expirante mundo vivere cuperet ; and well enough : but it is not amiss to remember ; that we have this saying in seneca the tragoedian , who gives it us thus , vitae est avidus quisquis non vult mundo secum pereunte mori . there are many things delivered rhetorically . ] the author herein imitates the ingenuity of st. austin , who , in his retract , corrects himself for having delivered some things more like a young rhetorician than a sound divine : but though st. aug. doth deservedly acknowledge it a fault in himself , in that he voluntarily published such things , yet cannot it be so in this author , in that he intended no publication of it , as he pofesseth in this epistle , and in that other to sir kenelm digby . the first part . sect. pag. the general scandal of my profession . ] physitians ( of the number whereof it appears by several passages in this book the author is one ) do commonly hear ill in this behalf . it is a common speech ( but onely amongst the unlearned sort ) vbi tres medici , duo athei . the reasons why those of that profession ( i declare my self that i am none , but causarum actor mediocris , to use horace his phrase ) may be thought to deserve that censure , the author rendreth , sect. . the natural course of my studies . ] the vulgar lay not the imputation of atheism onely upon physitians , but upon philosophers in general , who for that they give themselves to understand the operations of nature , they calumniate them , as though they rested in the second causes without any respect to the first . hereupon it was , that in the tenth age pope silvester the second pass'd for a magician , because he understood geometry and natural philosophy . baron . annal . . and apuleius long before him laboured of the same suspicion upon no better ground ; he was accus'd , and made a learned apology for himself , and in that hath laid down what the ground is of such accusations , in these words : haec fermè communi quodam errore imperitorum philosophis objectantur , ut partem eorum qui corporum causas meras & simplices rimantur , irreligiosas putant , eoque aiunt deos abnuere , ut anaxagoram , & lucippum , & democritum , & epicurum , caeterosque rerum naturae patronos . apul. in apolog. and it is possible that those that look upon the second causes scattered , may rest in them and go no further , as my lord bacon in one of his essayes observeth ; but our author tells us there is a true philosophy , from which no man becomes an atheist . sect. . the indifference of my behaviour and discourse in matters of religion . ] bigot's are so oversway'd by a preposterous zeal , that they hate all moderation in discourse of religion ; they are the men forsooth — qui solos credant habendo● esse deos quos ipsi colunt . — erasmus upon this accompt makes a great complaint to sir tho. more in an epistle of his touching one dorpius a divine of lovain , who because , upon occasion of discourse betwixt them , erasmus would not promise him to write against luther , told erasmus , that he was a lutheran , and afterwards published him for such ; and yet as erasmus was reputed no very good catholick , so for certain he was no protestant . not that i meerly owe this title to the font ] as most do , taking up their religion according to the way of their ancestors ; this is to be blamed amongst all persons : it was practised as well amongst heathens as christians . per caput hoc juro , per quod pater antè solebat , saith ascanius in virgil : and apuleius notes it for an absurdity . vtrum philosopho put as turpe scire ista , an nescire ? negligere , an curare ? nosse quanta sit etiam in istis providentiae ratio , an de diis immortalibus matri & patri cedere ? saith he in apolog. and so doth minutius : vnusquisque vestrum non cogitat prius se debere deum nosse quàm colere , dum inconsultè gestiuntur patentibus obedire , dum fieri malunt alieni erroris accessio , quam sibi credere . minut. in octav. but having in my riper years examined , &c. ] according to the apostolical precept , omnia probate , quod bonum est tenete . sect. pag. there being a geography of religions ] i. e. of christian religion , which you may see described in mr. brerewood's enquiries : he means not of the protestant religion ; for though there be a difference in discipline , yet the anglican , scotic , belgic , gallican , and helvetic churches differ not in any essential matter of the doctrine , as by the harmony of confessions appears , epist . theod. bezae edmundo grindallo ep. londinens . wherein i dislike nothing but the name ] that is , lutheran , calvinist , zuinglian , &c. now the accidental occasion wherein , &c. ] this is graphically described by thuanus in his history : but because his words are too large for this purpose , i shall give it you somewhat more briefly , according to the relation of the author of the history of the council of trent . the occasion was the necessity of pope leo tenth , who by his profusion had so exhausted the treasure of the church , that he was constrained to have recourse to the publishing of indulgences to raise monies : some of which he had destined to his own treasury , and other part to his allyes , and particularly to his sister he gave all the money that should be raised in saxony ; and she , that she might make the best profit of the donation , commits it to one aremboldus , a bishop , to appoint treasurers for these indulgences . now the custome was , that whensoever these indulgences were sent into saxony , they were to be divulged by the fryars eremites ( of which order luther then was ) but aremboldus his agents thinking with themselves , that the fryars eremites were so well acquainted with the trade , that if the business should be left to them , they should neither be able to give so good an account of their negotiation , nor yet get so much themselves by it as they might do in case the business were committed to another order ; they thereupon recommend it to ( and the business is undertaken by ) the dominican fryars , who performed it so ill , that the scandal arising both from thence , and from the ill lives of those that set them on work , stirred up luther to write against the abuses of these indulgences ; which was all he did at first ; but then , not long after , being provoked by some sermons and small discourses that had been published against what he had written , he rips up the business from the beginning , and publishes xcv theses against it at wittenberg . against these , tekel a dominican writes ; then luther adds an explication to his eckius and prierius dominicans , thereupon take the controversie against him : and now luther begins to be hot ; and because his adversaries could not found the matter of indulgences upon other foundations then the pope's power and infallibility , that begets a disputation betwixt them concerning the pope's power , which luther insists upon as inferiour to that of a general council ; and so by degrees he came on to oppose the popish doctrine of remission of sins , penances , and purgatory ; and by reason of cardinal cajetans imprudent management of the conference he had with him , it came to pass that he rejected the whole body of popish doctrine . so that by this we may see what was the accidental occasion , wherein the slender means whereby , and the abject condition of the person by whom , the work of reformation of religion was set on foot . sect. pag. yet i have not shaken hands with those desperate resolutions , ( resolvers it should be , without doubt ) who had rather venture at large their dedecayed bottom , than bring her in to be new trimm'd in the dock ; who had rather promiscuously retain all , than abridge any ; and obstinately be what they are , than what they have been , as to stand in a diameter and at swords points with them : we have reformed from them , not against them , &c. ] these words by mr. merryweather are thus rendred , sc . nee tamen in vecordem illum pertinacium hominum gregem memet adjungo , qui labefactatum navigium malunt fortunaoe committere quàm in navale de integro resarciendum deducere , qui malunt omnia promiscuè retinere quàm quicquam inde diminuere , & pertinacitèr esse qui sunt quàm qui olim fuerunt , ita uti isdem ex diametro repugnent : ab illis , non contra illos , reformationem instituimus , &c. and the latine annotator sits down very well satisfied with it , and hath bestowed some notes upon it ; but under the favour both of him and the translator , this translation is so far different from the sense of the author , that it hath no sense in it ; or if there be any construction of sense in it , it is quite besides the author's meaning ; which will appear if we consider the context , by that we shall find that the author in giving an account of his religion , tells us first , that he is a christian , and farther , that he is of the reform'd religion ; but yet he saith , in this place , he is not so rigid a protestant , nor at defiance with papists so far , but that in many things he can comply with them , ( the particulars he afterwards mentions in this section ) for , saith he , we have reform'd from them , not against them ; that is , as the archbishop of canterbury against the jesuit discourseth well , we have made no new religion nor schism from the old ; but in calling for the old , and desiring that which was novel and crept in might be rejected , and the church of rome refusing it , we have reform'd from those upstart novel doctrines , but against none of the old : and other sense the place cannot bear ; therefore how the latine annotator can apply it as though in this place the author intended to note the anabaptists , baptist i see not , unless it were in respect of the expression , vecordem pertinacium hominum gregem , which truly is a description well befitting them , though not intended to them in this place : howsoever , i see not any ground from hence to conclude the author to be any whit inclining to the bulk of popery ( but have great reason from many passages in this book to believe the contrary , ) as he that prefix'd a preface to the parisian edition of this book hath unwarrantably done . but for the mistake of the translator , it is very obvious from whence that arose . i doubt not but it was from the mistake of the sense of the english phrase , shaken hands , which he hath rendred by these words , memet adjungo , wherein he hath too much play'd the scholar , and shew'd himself to be more skilful in forraign and ancient customs , then in the vernacular practise and usage of the language of his own country ; for although amongst the latines protension of the hand were a symbole and sign of peace and concord , ( as alex. ab alexandro ; manum verò protendere , pacem peti significabant , ( saith he ) gen. dier . lib. . cap. 〈◊〉 which also is confirmed by cicero pro dejotaro ; and caesar , l. . de bello gallico ) and was used in their first meetings , as appears by the phrase , jungere hospitio dextras ; and by that of virgil , oremus pacem , & dextras tendamus inermes . and many like passages that occur in the poets , to which i believe the translator had respect : vet in modern practise , especially with us in england , that ceremony is used as much in our adieu's as in the first congress ; and so the author meant in this place , by saying he had not shaken hands ; that is , that he had not so deserted , or bid farewel to the romanists , as to stand at swords point with them : and then he gives his reasons at those words , for omitting those improperations , &c. so that instead of memet adjungo , the translator should have used some word or phrase of a clean contrary signification ; and instead of ex diametro repugnent , it should be repugnem . sect. pag. henry the eighth , though he rejected the pope , refused not the faith of rome . ] so much buchanan in his own life written by himself testifieth , who speaking of his coming into england about the latter end of that king's time , saith , sed ibitum omnia adeo erant incerta , ut eodem die , ac eodem igne ( very strange ! ) utriusque factionis homines cremarentur , henrico . jam seniore suae magnis securitati quàm religionis puritati intento . and for confirmation of this assertion of the author , vide stat. h. . cap. . and was conceived the state of venice would have attempted in our days . ] this expectation was in the time of pope paul the fifth , who by excommunicating that republique , gave occasion to the senate to banish all such of the clergy as would not by reason of the popes command administer the sacraments ; and upon that account the jesuites were cast out , and never since receiv'd into that state. sect. pag. or be angry with his judgement for not agreeing with me in that , from which perhaps within a few dayes i should dissent my self . ] i cannot think but in this expression the author had respect to that of that excellent french writer , monsieur mountaign ( in whom i often trace him . ) combien diversement jugeons nous de choses ? combien de fois changeons nous nos fantasies ? ce que je tien àujourdhuy , ce que je croy , je le tien & le croy de toute ma creance , mais ne m'est il pas advenu non une fois mais cent , mais mille & tous les jours d'avoir embrasse quelque autre chose ? mountaign . lib. . des essais . chap. . every man is not a proper champion for truth , &c. a good cause is never betray'd more then when it is prosecuted with much eagerness , and but little sufficiency , and therefore zuinglius , though he were of carolistadius his opinion in the point of the sacrament of the eucharist against luther , yet he blamed him for undertaking the defence of that cause against luther , not judging him able enough for the encounter : non satis habet humerorum , saith he of carolostad , alluding to that of horace , sumite materiam vestris qui scribitis aequam viribus , & versate diu quid ferre recusent quid valeant humeri . — so minutius foelix ; plerumque pro disserentium viribus , & eloquentiae potestate , etiam perspicuae veritatis conditio mutetur . minut. in octav. and lactantius saith , this truth is verified in minutius himself : for him , tertullian and cyprian ; he spares not to blame ( all of them ) as if they had not with dexterity enough defended the christian cause against the ethniques . lactant. de justitia , cap. . i could wish that those that succeeded him had not as much cause of complaint against him : surely he is noted to have had many errors contra fidem . in philosophy — there is no man more paradoxical than my self , but in divinity i love to keep the road , &c. ] appositely to the mind of the author , saith the publisher of mr. pembel's book de origine formarum , certe ( saith he ) in locis theologicis ne quid detrimenti capiat vel pax , vel veritas christi — â novarum opiniorum pruritu prorsus abstinendum puto usque adeo ut ad certam requlam etiam loqui debeamus , quod pie & prudenter monet augustinus ( de civ . dei , l. . cap. . ) [ ne verborum licentia impia vi gignat opinionem , ] at in pulvere scholastico ubi in nullius verba juramus , & in utramvis partem sine dispendio vel pacis , vel salutis ire liceat , major conceditur cum sentiendi tum loquendi libertas , &c. capet , in ep. dedicat. pembel . de origine form . praef . heresies perish not with their authors , but like the river arethusa , though they lose their currents in one place , they rise again in another . ] who would not think that this expression were taken from mr. mountaigne , l. . des ess . cap. . where he hath these words , nature enserre dans les termes de son progress ordinaire comme toutes autres choses aussi les creances les judgements & opinions des hommes elles ont leur revolutions ; and that mountaigne took his from tully . non enim hominum interitu sententiae quoque occidunt . tull. de nat . deorum . l. . &c. of the river arethusa thus seneca . videbis celebratissimum carminibus fontem arethusam limpidissimi ac perlucidissimi ad imum stagni gelidissimas aquas profundentem , sive illas primum nascentes invenit , sive flumen integrum subter tot maria , & à confusione pejoris undae servatum reddidit . senec. de consolat . ad martiam . sect. pag. now the first of mine was that of the arabians . ] for this heresie , the author here sheweth what it was ; they are called arabians from the place where it was fostered ; and because the heresiarch was not known , euseb . st. aug. and nicephorus do all write of it : the reason of this heresie was so specious , that it drew pope john to be of the same perswasion . where then was his infallibility ? why , bellarmine tells you he was nevertheless infallible for that : for , saith he , he maintained this opinion when he might do it without peril of heresie , for that no definition of the church whereby 't was made heresie , had preceded when he held that opinion . bellar. l. . de pontif. roman . cap. . now this definition was first made ( 't is true ) by pope banedict in the age : but then i would ask another question , that is , if 'till that time there were nothing defined in the church touching the beatitude of saints , what certainty was there touching the sanctity of any man ? and upon what ground were those canonizations or saints had , that were before the age ? the second was that of origen . ] besides st. augustine , epiphanius , and also s. hierom do relate that origen held , that not onely the souls of men , but the devils themselves should be discharged from torture after a certain time : but genebrard endeavours to clear him of this . vid. coquaeum , in lib. aug. de civ . dei , cap. . these opinions , though condemned by lawful councils , were not heresie in me , &c. ] for to make an heretique , there must be not only error in intellectu , but pertinacia in voluntate . so st. aug. qui sententiam suam quamvis falsam atque perversam nulla pertinaci animositate defendunt , quaerunt autem cauta solicitudine veritatem , corrigi parati cum invenerint , nequaquam sunt inter haereticos deputandi . aug. cont . manich. . qu. . sect. pag. the deepest mysteries that ours contains , have not only been illustrated , but maintained by syllogism and the rule of reason ] and since this book was written , by mr. white in his institutiones sacrae . and when they have seen the red sea , doubt not of the miracle . ] those that have seen it , have been better informed than sir henry blount was ▪ for he tells us , that he desired to view the passage of moses into the red sea ( not being above three days journey off , ) but the jews told him the precise place was not known within less than the space of a days journey along the shore ; wherefore ( saith he ) i left that as too uncertain for any observation . in his voyage into the levant . sect. pag. i had as lieve you tell me , that anima est angelus hominis , est corpus dei , as entelechia ; lux est umbra dei , as actus perspoicui . ] great variety of opinion there hath been amongst the ancient philosophers touching the definition of the soul. thales , his was , that it is a nature without repose . asclepiades , that it is an exercitation of sense . hesiod , that it is a thing composed of earth and water ; parmenides holds , of earth and fire ; galen that it is heat ; hippocrates , that it is a spirit diffused through the body . some others have held it to be light ; plato saith , 't is a substance moving it self ; and after him cometh aristotle ( whom the author here reproveth ) and goeth a degree farther , and saith it is entelechia , that is , that which naturally makes the body to move . but this definition is as rigid as any of the other ; for this tells us not what the essence , origine or nature of the soul is , hut only marks an effect of it , and therefore signifieth no more than if he had said ( as the author's phrase is ) that it is angelus hominis , or an intelligence that moveth man , as he supposed those other to do the heavens . now to come to the definition of light , in which the author is also unsatisfied with the school of aristotle , he saith , it satisfieth him no more to tell him that lux est actus perspicui , than if you should tell him that it is umbra dei. the ground of this definition given by the peripateticks , is taken from a passage in aristot . de anima , l. . cap. . where aristtotle saith , that the colour of the thing seen doth move that which is perspicuum actu ( i.e. illustratam naturam quae sit in aere aliove corpore transparente ) and that that , in regard of its continuation to the eye , moveth the eye , and by its help the internal sensorium ; and that so vision is perform'd . now as it is true that the sectators of aristotle are too blame , by fastening up on-him by occasion of this passage , that he meant that those things that made this impress upon the organs are meer accidents , and have nothing of substance ; which is more than ever he meant , and cannot be maintained without violence to reason and his own principles ; so for aristotle himself , no man is beholden to him for any science acquir'd by this definition ; for what is any man the near for his telling him that colour ( admitting it to be a body , as indeed it is , and in that place he doth not deny ) doth move actu perspicuum , when as the perspicuity is in relation to the eye ; and he doth not say how it comes to be perspicuous , which is the thing enquired after , but gives it that denomination before the eye hath perform'd its office ; so that if he had said it had been umbra dei , it would have been as intelligible , as what he hath said . he that would be satisfied how vision is perform'd , let him see mr. hobbs in tract . de nat . human . cap. . for god had not caused it to rain upon the earth . ] st. aug. de genes . ad literam cap. . . salves that expression from any inconvenience ; but the author in pseudodox . epidemic . l. . cap. . shews that we have no reason to be confident that this fruit was an apple . i believe that the serpent ( if we shall literally understand it ) from his proper form and figure made his motion on his belly before the curse , ] yet the author himself sheweth in pseudodox . epidemic . lib. . cap . . that the form or kind of this serpent is not agreed on : yet comestor affirm'd it was a dragon , eugubinus a basilisk , delrio a viper , and others a common snake : but of what kind soever it was , he sheweth in the same volume , lib. . c. . that there was no inconvenience , that the temptation should be perform'd in his proper shape . i find the tryal of the pucelage and virginity of women , which god ordained the jews , is very fallible . ] locus extat . deut. c. . the same is affirm'd by laurentius in his anatom . whole nations have escaped the curse of child-birth , which god seems to pronounce upon the whole sex . ] this is attested by mr. montaign , les doleurs de l'enfantiment par les medicines , & pardein mosme estimles grandes , & quae nous pasons avec tant de cetemonies , ily a des notions entieres qui ne'n fuit mul conte . l. . des ess . c. . sect. pag. who can speak of eternity without a soloecism , or think thereof without an extasie ? time we may comprehend , &c. ] touching the difference betwixt eternity and time , there have been great disputes amongst philosophers ; some affirming it to be no more than duration perpetual consisting of parts ; and others ( to which opinion , it appears by what follows in this section , the author adheres ) affirmed ( to use the author's phrase ) that it hath no distinction of tenses , but is according to boetius ( lib. . consol . pros . . ) his definition , interminabilis vitae tota simul & perfecta possessio . for me , non nostrum est tantas componere lites . i shall only observe what each of them hath to say against the other . say those of the first opinion against those that follow boetius his definition , that definition was taken by boetius out of plato's timaeus , and is otherwise applyed , though hot by boetius , yet by those that follow him , than ever plato intended it ; for he did not take it in the abstract , but in the concrete , for an eternal thing , a divine substance by which he meant god , or his anima mundi : and this he did , to the intent to establish this truth , that no mutation can befal the divine majesty , as it doth to things subject to generation and corruption ; and that plato there intended not to define or describe any species of duration : and they say that it is impossible to understand any such species of duration that is ( according to the author's expression ) but one permanent point . now that which those that follow boetius , urge against the other definition is , they say it doth not at all difference eternity from the nature of time ; for they say if it be composed of many nunc's , or many instants , by the addition of one more , it is still encreased ; and by that means infinity or eternity is not included , nor ought more than time. for this , see mr. white , de dial . mundo , dial. . nod. . indeed he only is &c. ] this the author infers from the words of god to moses , i am that i am ; and this to distinguish him from all others , who ( he saith ) have and shall be : but those that are learned in the hebrew , affirm that the words in that place ( exod. . ) do not signifie , ego sum qui sum , & qui est , &c. but ero qui ero , & qui erit , &c. vid. gassend . in animad . epicur . physiolog . i wonder how aristotle could conceive the world eternal , or how he could make two eternities : ] ( that is , that god and the world both , were eternal . ) i wonder more at either the ignorance or incogitancy of the conimbricenses , who in their comment upon the eighth book of aristotle's physicks treating of the matter of creation , when they had first said that it was possible to know it , and that actually it was known , ( for aristotle knew it ) yet for all this they afterwards affirm , that considering onely the light of nature , there is nothing can be brought to demonstrate creation : and yet farther , when they had defined creation to be the production of a thing ex nihhilo , and had proved that the world was so created in time , and refused the arguments of the philosophers to the contrary , they added this , that the world might be created ab aeterno : for having propos'd this question [ num aliquid à deo ex aeternitate procreari potuit ▪ ] they defend the affirmative , and assert , that not onely incorporeal substances , as angels ; or permanent , as the celestial bodies ; or corruptible , as men , &c. might be produced and made ab aeterno , and be conserved by an infinite time , ex utraque parte ; and that this is neither repugnant to god the creator , the things created , nor to the nature of creation ; for proof whereof , they bring instances of the sun , which if it had been eternal , had illuminated eternally , ( and the virtue of god is not less than the virtue of the sun. ) another instance they bring of the divine word , which was produc'd ab aeterno : in which discourse , and in the instances brought to maintain it , it is hard to say whether the madness or impiety be greater ; and certainly if christians thus argue , we have the more reason to pardon the poor heathen aristotle . there is not three but a trinity of souls . ] the peripatetiques held that men had three distinct souls ; whom the hereticks , the anomaei , and the jacobites , followed . there arose a great dispute about this matter in oxford , in the year ; and it was then determined against aristotle . daneus christ . eth. l. . c. . and suarez in his treatise de causa formali , quaest . an dentur plures formae in uno composito , affirmeth there was a synod that did anathematize all that held with aristotle in this point . sect. pag. there is but one first , and four second causes in all things . ] in that he saith there is but one first cause , he speaketh in opposition to the manichees , who held there were duo principia ; one from whom came all good , and the other from whom came all evil : the reason of protagoras did it seems impose upon their understandings ; he was wont to say , si deus non est , unde igitur bona ? si autem est , unde mala ? in that that he saith , there are but four second causes , he opposeth plato , who to the four causes , material , efficient , formal , and final , adds for a fifth exemplar or idaea , sc . id ad quod respiciens artifex , id quod destinabat , efficit : according to whose mind boetius speaks , lib. . mot . . de conf . philosoph . o qui perpetua mundum ratione guberna● , terrarum coelique sator , qui tempus ab aevo ire jubes , stabilisque manens das cuncta moveri● quem non externae pepulerunt fingere causae materiae fluitantis opus , verum insita sum● forma boni livore carens : tu cuncta supera ducis ab exemplo , pulchrum pulcherrimus ipse mundum mente gerens , similique in imagi● formans perfectasque jubens perfectum absolvere part●● and st. augustine , l. . quaest . ▪ where ( amongst other ) he hath these words , restat ergo ut omnia ration sint condita , nec eadem ratione ho●● qua equus ; hoc enim absurdum est existimare : singula autem propriis sunt creata rationibus . but these plato's scholar aristotle would not allow to make or constitute a different sort of cause from the formal or efficient ; to which purpose he disputes l. . metaphysic . but he and his sectators , and the romists also , agree ( as the author ) that there are but the four remembred causes : so that the author in affirming there are but four , hath no adversary but the platonists ; but yet in asserting there are four ( as his words imply ) there are that oppose him , and the schools of aristot . and ramus . i shall bring for instance mr. nat. carpenter , who in his philosophia libera affirmeth , there is no such cause as that which they call the final cause : he argueth thus ; every cause hath an influence upon its effect , but so has not the end , therefore it is not a cause . the major proposition ( he saith ) is evident , because the influence of a cause upon its effect , is either the causality it self , or something that is necessarily conjoyned to it : and the minor as plain ; for either the end hath an influence upon the effect immediately , or mediately , by stirring up the efficient to operate ; not immediately , because so it should enter either the constitution , or production , or conservation of the things ; but the constitution it cannot enter , because the constitution is onely of matter and form ; nor the : production , for so it should concur to the production , either as it is simply the end , or as an exciter of the efficient ; but not simply as the end , because the end as end doth not go before , but followeth the thing produced , and therefore doth not concur to its production : if they say it doth so far concur , as it is desired of the agent or efficient cause , it should not so have an immediate influence upon the effect , but should onely first move the efficient . lastly , saith he , it doth not enter the conservation of a thing , because a thing is often conserved , when it is frustrate of its due end , as when it s converted to a new use and end . divers other arguments he hath to prove there is no such cause as the final cause , nat. carpenter philosop . liber . decad. . exercitat . . but for all this , the author and he differ not in substance : for 't is not the author's intention to assert that the end is in nature praeexistent to the effect , but only that whatsoever god has made , he hath made to some end or other ; which he doth to oppose the sectators of epicurus , who maintain the contrary , as is to be seen by this of lucretius which follows . illud in his rebus vitium vehementer & istum effugere errorem , vitareque praemeditabor , lamina ne facias oculorum clara creata prospicere ut possimus : & ut proferre viritim proceros passus , ideo fastigia posse surarū ac feminum pedibus fundata plicari : brachia tum porro validis ex apta lacertis esse , manusque datas utraque ex parte ministras . vt facere ad vitam possimus , quae foret usus : caetera de genere hoc , inter quae cunque precatur omnia perversa praepostera sunt ratione : nil ideo quoniam natum'st , incorpore ut uti possemus ; sed quod natum'st , id procreat usū , nec fuit ante videre oculorum lumina nata , nec dictis orare prius , quàm lingua creata'st , sed potius longè linguae praecessit origo sermonem ; multoque creatae sunt prius aures quàm sonus est auditus , & ōnia denique mēbra antè fuere , ut opinor , eorum , quàm foret usus : haud igitur potuere utendi crescere causa . lucret. lib. , sect. pag. there are no grotesques in nature , &c. ] so monsr . montaign . il ny ' a rien d'mutil en nature , non pas l' inutilitè mesmes , rien ne s' est jugere en cet vnivers que n'y tienne place opportun . ess . l. . c. . who admires not regiomontanus his fly beyond his eagle ? ] of these du bartas . que diray je del ' aigle , d'ont un doct aleman honore nostre siecle aigle qui dislogeant de la maistresse main , aila loin an devant d' un empereur germain , etl'ayant recontrè , soudaind ' une aisle accorte se tour nant le suit an suel de la porte du fort norembergois , que lis piliers dorez , les tapissez chemius , les ares elabourez , les four droyans canons , in la jeusnesse isnelle , in le chenae senat , n'honnoroit tant come elle . vn jour , quae cetominer plus des esbats , que di mets , en privè , festoyoit ses segnieurs plus a mees , vne mousche de fer , dans sa main recolee , prit sans ayde d' autroy , sa gallard evolee : fit une entiere ronde , & puis d'un cerveaulas come ayant jugement , se purcha sur son bras . thus englished by sylvester . why should i not that wooden eagle mention ? ( a learned german's late admir'd invention which mounting from his fist that framed her , flew far to meet an almain emperour : and having met him with her nimble train , and weary wings turning about again , followed him close unto the castle gate of noremberg ; whom all the shews of state , streets hang'd with arras , arches curious built loud thundring canons , columns richly guilt , gray-headed senate , and youth's gallantise , grac'd not so much as onely this device . once as this artist more with mirth than meat , feasted some friends that he esteemed great , from under 's hand an iron fly flew out , which having flown a perfect round about , with weary wings return'd unto her master , and as ( judicious ) on his arm she plac'd her . or wonder not more at the operation of two souls in those little bodies , than but one in the trunk of a cedar ? ] that is , the vegetative , which , according to the common opinion , is supposed to be in trees , though the epetures and stoiques would not allow any soul in plants , but empedocles and plato allowed them not onely a vegetative soul , but affirm'd them to be animals . the manichees went farther , and attributed so much of the rational soul to them , that they accounted it homicide to gather either their flowers or fruit , as st. aug. reports . we carry with us the wonders we seek without us . ] so st. aug l. . de civ . c. . omni miraculo quod sit , per hominem majus miraculum est homo . sect. pag. another of his servant nature , that publique and universal manuscript , that lies expansed , &c. ] so is the description of du bartas . jour de la sepm . oyes ce docteur meut est udie en ce livre qui nuict & jour on vert t' apprendra de bien vivre . all things are artificial , for nature is the art of god. ] so mr. hobbs in his leviathan ( in initio ) nature is the art whereby god governs the world. sect. pag. directing the operations of single and individual essences , &c. ] things singular , or individuals , are in the opinion of philosophers not to be known but by the way of sense , or by that which knows by its essence , and that is onely god. the devils have no such knowledge , because whatsoever knows so , is either the cause or effect of the thing known ; thereupon averroes concluded that god was the cause of all things , because he understands all things by his essence ; and albertus magnus concluded , that the inferiour intelligence understands the superiour , because it is an effect of the superiour : but neither of these can be said of the devil ; for it appears he is not the effect of any of these inferiour things , much less is he the cause , for the power of creation onely belongs to god. all cannot he happy at once , because the glory of one state depends upon the ruine of another . ] this theme is ingeniously handled by mr. montaigne livr . . des ess . cap. . the title whereof is , le profit de l' un est dommage de l' autre . sect. pag. 't is the common fate of men of singular gifts of mind , to be destitute of those of fortune . ] so petron. arbiter . amor ingenii neminem unquam divitem fecit , in satyric . and apuleius in apolog. idem mihi etiam , ( saith he ) paupertatem opprobravit acceptum philosopho crimen & ultro profitendum ; and then a little afterwards , he sheweth that it was the common fate of those that had singular gifts of mind : eadem enim est paupertas apud graecos in aristide justa , in phocyone benigna , in epaminonde strenua , in socrate sapiens , in homero diserta . we need not labour with so many arguments to confute judicial astrology . ] there is nothing in judicial astrology that may render it impious ; but the exception against it is , that it is vain and fallible ; of which any man will be convinced , that has read tully de divinat . and st. aug. bo●● de civ . dei. sect. pag. there is in our soul a kind of triumvirate — that distracts the peace of our commonwealth , not less than did that other the state of rome . ] there were two triumvirates , by which the peace of rom● was distracted ; that of crassus , caesar and pompey , of which lucan , l. . — tu causam aliorum — facta tribus dominis communis roma , 〈◊〉 unquam in turbam missi feralia foedera regni . and that other of augustus , antonius , and lepidus , by whom saith florus , respublica convulsa est laceratáque , which comes somewhat near the author's words , and therefore i take it that he means this last triumvirate . would disswade my belief from the miracle of the brazen serpent . ] vid. coqueum in l. . aug. de civ . dei , c. . and bid me mistrust a miracle in elias , &c. ] the history is . reg. it should be elijah . the author in . cap. . lib , pseudodox , sheweth it was not perform'd naturally ; he was ( as he saith ) a perfect miracle . to think the combustion of sodom might be natural , ] of that opinion was strabo , whereupon he is reprehended by genebrard in these words : strabo falsus est — dum eversionem addicit sulphuri & bitumini è terra erumpentibus , quae erat assignanda coelo , i. e. deo irato . tacitus reports it according to the bible , fulminis ictu arsisse . sect. pag. those that held religion was the difference of man from beasts , &c. ] lactantius was one of those : religioni ergo serviendum est , quam qui non suscipit , ipse se prosternit in terram , & vitam pecudum secutus humanitate se abdicat . lactant. de fals . sapieatia , cap. . the doctrine of epicurus that denied the providence of god , was no atheism , but &c. ] i doubt not but he means that delivered in his epistle to menecaeus , and recorded by diogenes laertius , lib. . quod beatum aeternumque est , id nec habet ipsum negotii quicquam , nec exhibet alteri , itaque neqae ira , neque gratia tenetur , quod quae talia sunt imbecillia sunt omnia ; which the epicurean poet hath delivered almost in the same words . omnis enim per se divum natura necesse'st immortali aevo summa cum pace fruatur , semota à nostris rebus sejunctaque longè : nam privata dolore omni , privata periclis ipsa suis pollens opibus nihil indiga nostri nec bene pro meritis capitur , nec tangitur ira . lucret. lib. . * that villain and secretary of hell , that composed that miscreant piece of the three impostors . ] it was ochinus that composed this piece ; but there was no less a man than the emperour frederick the second , that was as lavish of his tongue , as the other of his pen ; cui saepe in ore , tres fuisse insignes impostores , qui genus humanum seduxerunt , moysem , christum , mahumitem . lips . monit . & exempl . politic. cap. . and a greater than he , pope leo the tenth , was as little favourable to our saviour , when he us'd that speech which is reported of him , quantas nobis divitias comparavit ista de christo fabula ! sect. pag. there are in scriptures stories that do exceed the fables of poets . ] so the author of relig. laici . certè mira admodum in s. s. plus quàm in reliquis omnibus historiis traduntur ; ( and then he concludes with the author ) sed quae non retundunt intellectum , sed exercent . yet raise no question who shall rise with that rib at the resurrection . ] the author cap. . l. . pseudodox . sheweth that it appears in anatomy , that the ribs of men and woman are equal . whether the world were created in autumn , summer , or the spring , &c. ] in this matter there is a consent betwixt two learned poets , lucretius and virgil , that it begins in spring . at novitas mundi nec frigora dura ciebat , nec nimios astus , nec magnis viribus auras , lucretius , which he would have to be understood of autumn , because that resembles old age rather than infancy . he speaks expresly of the fowls . principio genus alituum variaeque volucres ova relinquebant exclusae tempore verno . lucret , then for virgil. non alios prima nascentis origine mundi illuxisse dies aliumve habuisse tenorem crediderim , ver illud erat , ver magnus agebat orbis , & hibernis parcebant flatibus euri. virgil. . georgic . but there is great difference about it betwixt church-doctors , some agreeing with these poets , and others affirming the time to be autumn : but truly , in strict speaking , it was not created in any one , but all of the seasons , as the author saith here , and hath shewed at large , pseudodox . epidemic . lib. . cap. . sect. pag. 't is ridiculous to put off or drown the general floud of noah in that particular inundation of deucalion , ] as the heathen some of them sometimes did : confuderunt igitur saepe ethnici particularia illa diluvia , quae longè post secuta sunt , cum illo universali quod praecessit , ut ex fabulis in diluvio deucalionaeo sparsis colligere licet ; non tamen semper nec ubique . author . observat . in mytholog . nat. com. then amongst those that confound them , he reckons ovid and plutarch . how all the kinds of creatures , not onely in their own bulks , but with a competency of food and sustenance , might be preserved in one ark , and within the extent of cubits , to a reason that rightly examines it will appear very feasible . ] yet apelles , the disciple of mercion , took upon him to deride the history of moses in this particular , alledging that it must needs be a fable , for that it was impossible so many creatures should be contain'd in so small a space . origen and st. aug. to answer this pretended difficulty , alleadge , that moses in this place speaks of geometrical ( and not vulgar ) cubits , of which every one was as much as six vulgar ones , and so no difficulty . but perer. l. . com . in genes . quaest . . de arca , rejects this opinion of origen , as being both against reason and scripture : . because that sort of cubit was never in use amongst any people , and therefore absurd to think moses should intend it in this place . . if moses should not speak of the same cubits here , that he mentions in other places , there would be great aequivocation in scripture : now in another place , i. e. exod. . he saith god commanded him to make an altar three cubits high ; which if it should be intended of geometrical cubits , it will contain vulgar cubits ; which would not only render it useless , but would be contrary to the command which he saith god gave him , exod. . thou shalt not go up by steps to my altar . for without steps what man could reach it ? it must therefore be meant of ordinary cubits ; but that being so it was very feasible . i can more easily believe than understand it . and put the honest father to the refuge of a miracle . ] this honest father was st. aug. who delivers his opinion , that it might be miraculously done , lib. . de civ . dei , cap. . where having propos'd the question how it might be done , he answers , quod si homines eas captas secum adduxerunt , & eo modo ubi habitabant earum genera instituerunt , venandi studio fieri potuisse incredibile non est , quam jussu dei sive permissu etiam opera angelorum negandum non sit potuisse transferri ; but st. aug. saith not , that it could not be done without a miracle . and years to people the world , as full a time , &c. ] that methusalem was the longest liv'd of all the children of adam , &c. ] see both these points cleared by the author , in pseudodox . epidemic . the first , lib. . cap. . the other l. . cap. . that judas perished by hanging himself , there is no certainty in scripture , though in one place it seems to affirm it , and by a doubtful word hath given occasion to translate it ; yet in another place , in a more punctual description it makes it improbable , and seems to overthrow it . ] these two places that seem to contradict one another , are matthew . . and acts . . the doubtful word he speaks of is in the place of matthew ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth suffocation as well as hanging ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie literally , after he went out he was choak'd ) but erasmus translates it , abiens laqueo se suspendit : the words in the acts are , when he had thrown down himself headlong , he burst in the mid'st , and all his bowels gushed out , which seems to differ much from the expression of matthew ; yet the ancient writers , and fathers of the church do unanimously agree that he was hanged ; some i shall cite . anastas . sinaita . l. . auagog . contempl . vnus latro ingratus cum esset typus diaboli , & serpentis , & judae qui se in ligno suffocavit . gaudentius brixiens . tract . . de natal . dom. mortem debitam laqueo sibimet intulit praeparato , &c. drogottoshen . de sacram . dominic . pass . jamdiu erat quidem quòd christo recesserat , & avaritiae laqueo se suspenderat , sed quod fecerat in occulto , palam omnibus innotuit . s. martialis in ep. ad tholosanos . non sustinuit poenitentiam , donec laqueo mortis seipsum consumpsit . ignat. ad philippens . diabolus laqueum ei ostendit , & suspendium docuit . leo. serm. . de passion . — ut quia facimus omnem mensuram ultionis excesserat , te haberet impietas tua judicem , te pateretur sua paena carnificem . theodoret . lib. . haretic . fabul . ille protiuus strangulatus est , quae fuit merces ejus proditionis . chrysostom . hom. . de proditore . pependit coelum terramque intermedius vago funere suffocatus , & cum flagitio fuo tumefacta , viscera crepuerunt , &c. bernard . serm . . in psalm . . judas in aere crepuit medius . there are those that are so particular that they acquaint us with the manner , as that it was done with a cord. antiochus laurensis . spem omnem à se cùm abjecisset insiliente in eum inimico ( sc . diabolo ) funicülo sibi praefocavit gulam oecumen . in act. fracto funiculo quo erat suffocatus decidit in terram praecipitio , . that it was done on a fig-tree , beda . portam david egredientibus fons occurrit in austrum per vallem directus , ad cujus medietatem ab occasu judas se suspendisse narratur . nam & ficus magna ibi & vetustissima stat . juvenc . l. . hist . evangelic . exorsusque suas laqueo sibi sumere poenas , informem rapuit ficus de vertice mortem . . some acquaint us with the time when it was done , viz. the next day after he had given the kiss . so chrysostom . homil. . de proditor . & mysterio caoen . dominic . guttur prophanum quod hodie christo extendis ad osculum , crastinò es illud extensurus ad laqueum . but there are two , that is , euthymius and oecumenius , that tells us , that the hanging did not kill him ; but that either the rope broke , or that he was cut down , and afterwards cast himself down headlong , as it is related in the before-mentioned place of the acts : agnitus à quibusdam depositus est ne praefocaretur , denique postquam in secreto quodam loco modico vixisset tempore praeceps factus sive praecipitatus , inflatus , diruptus , ac diffisus est medius , & effusa sunt omnia viscera ejus ; ut in actis . euthym . cap. . in matth. judas suspendio è vita non discessit , sed supervixit , dejectus est enim priusquam praefocaretur , idque apostolorum acta indicant quod pronus crepuit medius . oecumen . in act. and this may serve to reconcile these two seemingly disagreeing scriptures . that our fathers after the flood erected the tower of babel . ] for this see what the author saith in his pseudodox . epidemic . l. . cap. . sect. pag. and cannot but commend the judgment of ptolemy . ] he means of ptolemaeus philadelphus , who founded the library of alexandria , which he speaks of in the next section , he was king of egypt ; and having built and furnish'd that library with all the choicest book he could get from any part of the world ; and having good correspondence with eleazar the high priest of the jews , by reason that he had released the jews from captivity , wh● were taken by his predecessor pulemaeus lagi ; he did by the advice of demetrius phalereus the athenian whom he had made his library keeper , write to eleazer , desiring him that he would cause the book of the jews , which contained their laws , to be translated for him into greek , that he might have them to put into his library : to which the priest consents ; and for the king 's better satisfaction , sends to him copies of the books , and with the same interpreters skilled both in the greek and hebrew language , to translate them for him into greek ; which afterwards they performed this is for certain ; but whether they translated onely the pentateuch , a st. jerome would have it , or together with that the books of the prophets also , as leo de castro and baronius contend , i undertake not to determine : but as to that part of the story , that these interpreters were put into so many several cells , whilst they were about the work of translation ; and notwithstanding they were thus severed , that they all translated it totidem verbis ; it is but reason to think with st. jerome ( notwithstanding the great current of authority against him ) that it is no better than a fable . the alcoran of the turks ( i speak without prejudice ) is an ill composed piece , containing in it vain and ridiculous errors in philosophy , &c : ] it is now in every man's hand , having been lately translated into english ; i shall therefore observe but these few particulars in it , in regard the book it self is so common ; and indeed they are not mine own , but lipsius his observations . he begins , o nugas , o deliria ! primum ( saith he ) commentus est , deum unum solidumque ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graeci exprimunt ) eundemque incorporeum esse . christum non deum , sed magnum vatem & prophetam , se tamen majorem , & proxime à deo missum ; praemia qui ipsum audient paradisum , qui post aliquot annorum millia reserabitur , ibi quatuor flumina lacte , vino , melle , aqua fluere , ibi palatia & aedificia gemmata atque aurata esse , carnes avium suavissimarum , furctus omne genus quos sparsi jacentesque sub umbra arborum edent : sed caput foelicitatis , viros foeminasque majores solito magnis genitalibus , assidua libidine , & ejus usu sine taedio aut fatigatione . these and some others that are in the alcoran he reckons up . sed & physica quoque mirando ( saith he ) nam facit solem & lunam in equis vehi , illum autem in aquam calidam vespere mergi , & bene lotu●● ascendere atque oriri , stellas in aere è catenis aureis pendere : terram in bovini cornu cuspide stabilitum , & agitente se bove ac succutiente fieri terrae motum ; hominem autem exhirudine aut sanguisuga nasci , &c. just . lisp . monit . & exempl . politic. cap. . i believe besides zoroaster , there were divers others that wrote before moses . ] zoroaster was long before moses , and of great name ; he was the father of ninus , justin . l. . si quamlibet modicum emolumentum probaveritis , ego ille sim carinondas , vet damigeron , vel is moses , vel jannes , vel appollonius , vel ipse dardanus , vel quicunque alius post zoroasterm & hostanem inter magos celebratus est . apuleius in apol. others with as many groans deplore the combustion of the library of alexandria . ] this was that library before spoken of , set up by ptolomeus philadelphus ; in which 't is reproted by ammianus marcellinus , there were volumes ; it was burnt by caesar's means , whose navy being environed before alexandria , he had no means to keep off the enemy , but by flinging of fire , which at length caught the library and consumed it , as plutarch has it in vita caesaris : but notwithstanding we have no reason to believe it was quite consumed , because sueton. in claudius , tells us , that that emperor added another to it ; and there must be somewhat before , if it were an addition ; but true it is , too many of the books perished : to repair which loss , care was taken by domitian the emperour , as the same sueton. and aurel. victor do relate . i would not omit a copy of enoch 's pillars , had they many nearer authors than josephus , &c. ] for this the story is , that enoch , or his father seth , having been inform'd by adam , that the world was to perish once by water , and a second time by fire , did cause two pillars to be erected , the one of stone against the water , and another of brick against the fire ; and that upon those pillars was engraven all such learning as had been delivered to , or invented by mankind ; and that thence it came that all knowledge and learning was not lost by means of the floud , by reason that one of the pillars ( though the other perished ) did remain after the floud ; and josephus witnesseth , till his time , lib. . antiq. judaic , cap. . of those three great inventions of germany , there are two which are not without their incommodities ] those two he means are printing and gunpowder , which are commonly taken to be german inventions ; but artillery was in china above years since , and printing long before it was in germany , if we may believe juan concales mendosa in his hist . of china , lib. . cap. , . the incommodities of these two inventions , are well described by sam. daniel , l. . of the civil wars . fierce nemesis , mother of fate and change , sword-bearer of th' eternal providence , turns her stern look at last into the west , as griev'd to see on earth such happy rest ; and for pandora calleth presently , pandora jove's fair gift , that first deceived , poor epimetheus in his imbecility . that though he had a wondrous boon received , by means whereof curious mortality was of all former quiet quite bereaved . to whom being come deckt with all qualities , the wrathful goddess breaks out in this wise : dost thou not see in what secure estate those flourishing fair western parts remain ? as if they had made covenant with fate , to be exempted free from others pain , at one with their desires , friends with dabate , in peace with pride , content with their own gain . their bounds contain their mindes , their mindes applied to have their bonds with plenty beautified . devotion ( mother of obedience ) bears such a hand on their credulity , that it abates the spirit of eminence , and busies them with humble piety : for see what works , what infinite expence , what monuments of zeal they edifie , as if they would , so that no stop were found ; fill all with temples , make all holy ground . but we must cool this all-believing zeal , that hath ' enjoy'd so fair a turn so long &c. dislike of this first by degrees shall steal , as upon souls of men perswaded wrong ; and that the sacred power which thin hath wrought , shall give her self the sword to cut her throat . go therefore thou with all thy stirring train of swelling sciences ( the gifts of grief ) go loose the links of that soul-binding chain , inlarge this uninquisitive belief : call up mens spirits , that simpleness retain , enter their hearts , and knowledge make the thief to open all the doors to let in light , that all may all things see , but what is right opinion arm against opinion ( grown ) makenew-born contradictions still arise as if thebes founder ( cadmus ) tongues had sown in stead of teeth , for greater mutinies : bring new defended faith against faith known weary the soul with contrarieties , till all religion become retrograde , and that fair tye the mask of sin be made . and better to effect a speedy end , let there be found two fatal instruments , the one to publish , th' other to defend impious contention , and proud discontents : make that instamped characters may send abroad to thousands , thousand mens intents ; and in a moment may dispatch much more , than could a world of pens perform before ; whereby all quarrels , titles , secrecies may unto all be presently made known , factions prepar'd , parties allur'd to rise , seditions under fair pretences sown ; whereby the vulgar may become so wise , that with a self-presumption overgrown , they may of deepest mysteries debate , controul their betters , censure acts of state. and then when this dispersed mischief shall have brought confusion in each mystery , call'd up contempts of state in general , and ripen'd the humour of impiety , then take the other engine wherewithal they may torment their self-wrought misery ; and scourge each other in so strange a wise , as time or tyrants never could devise , &c. see bellermontan . in his dissertat . politic . dissert . . and . for the other invention , the latine annotator doubts whether the author means church-organs , or clocks ? i suppose he means clocks , because i find that invention reckon'd by a german , with the other two , as a remarkable one . it is by busbequius , speaking of the turks , who hath these words : testes majores minoresque bombardae , multaque alia quae ex nostris excogitata ipsi ad se avertunt ; ut libros tamen typis excuderunt , horologia in publice haberent , nondum adduci potuerunt . epist . legat. turcic . i suppose if he had known any invention which next to the other two had been greater than this , he would not have named this ; and this being the next considerable , we have no cause to doubt but the author meant it . to maintain the trade and mystery of typographers . ] of this , cunaeus in his satyre sardi voenales . qui bis in anno nomen suum ad germanorum nundinas non transmittit , eruditionem suam in ordinem coactam credit , itaque nunquam tot fungi una pluvia nascuntur , quot nunc libri uno die . sect. pag. the turk in the bulk he now stands , is beyond all hope of conversion . ] that is , in respect of his great strength , against which it is not probable the christians will prevail , as it is observed by monsieur de silhon . la race des ottomans ( saith he ) quae oste à dieu la religion qu'ila revelee , & aux hommes la liberte que le droit des gens leur laisse à fait tant de progres depuis trois cens & quelques annees qu'il semble qu'elle n'ait plus rien a craindre de dehorse , & que son empire ne puisse perir que par la corruption de dedans , & par la dissolution de parties qui composent un corps si vaste . mr. de silhon en son minist . d' estat . l. . c. none can more justly boast of persecutions , and glory in the number and valour of martyrs . ] of the fortitude of the christians in this particular , minutius felix , in the person of the ethnique , hath these words : permira stultitia & incredibili audacia spernunt tormenta proaesentia , dum incerta metuunt & futura ; & dum mori post mortem timent , interim mori non timent . and afterwards , when he speaks in the person of the christian , he saith , that christian-women and children have in this surpassed scaevola and regulus : viros ( saith he ) cum mutio vel cum atilio regulo comparo : pueri & mulierculae nostrae cruces & tormenta , feras & omnes suppliciorum terriculas inspirata patientia dolor is illudunt . minut , in octav. vide aug. de civ . dei , l. . c. , . if we shall strictly examine the circumstances and requisites which aristotle requires to true and perfect valour , we shall find the name onely in his master alexander , ( that is , no more than the name ) and as little in that roman worthy julius caesar . ] aristot . . ethic. cap. . amongst other requisites , requires to valour , that it keep a mediocrity betwixt audacity and fear ; that we thrust not our selves into danger when we need not ; that we spare not to shew our valour when occasion requires : he requires for its proper object , death ; and to any death , he prefers death in war , because thereby a man profits his country and friends ; and that he calls mors honesta , an honest or honourable death : and therethereupon he defines a valiant man to be , is qui , morte honesta proposita , iisque omnibus quae cum sint repentina mortem adfuerunt metu vacat . so that by the author 's saying , there was onely the name in alexander , he means onely that which is rendred in the two last words , metu vacans , and not the rest that goes to make up the definition of a valiant man , which is very truely affirmed of alexander , who exposed himself to hazzard many times when there was no cause for it : as you may read in curtius , he did , in the siege of tyrus , and many other ways . cettuy-cy semble recercher & courir a force les dangiers comme un impeteux torrent , qui choque & attaque sans discretion , & sans chois tout ce qu'l rencontre , saith montaign , speaking of alexander , l. . des ess . cap. . and for caesar , it cannot be denied , but in his wars he was many times ( though not so generally as alexander ) more adventurous than reason military could warrant to him ; and therefore lucan gives him no better character than acer & indomitus quo spes quoque ira vocasset ferre manum , &c. lucan . lib. . to instance in some particulars : with what an inconsiderable strength did he enterprize the conquest of egypt , and afterwards went to attaque the forces of scipio and juba , which were ten times more than his own ? after the battle of pharsalia , having sent his army before into asia , and crossing the hellespont with one single vessel , he there meets lucius cassius with ten men of war , he makes up to him , summons him to render , and he does it . in the famous and furious siege of alexia ; where he had men to make defence against him , and an army of one hundred and nine thousand horse , and two hundred and forty thousand foot , all marching towards him , to raise his siege ; yet for all that , he would not quit the siege , but first fought with those without , and obtain'd a great victory over them , and soon afterwards brought the besieged to his mercy . sect. pag. the council of constance condemns john husse for an heretick ; the stories of his own party style him a martyr . ] john husse did agree with the papists against us , in the point of invocation of saints , prayers and sacrifice for the dead , free will , good works , confession of sins , seven sacraments , &c. gordon . hunt. l. contr . . de sacr. euch. cap. . yet was he condemned for maintaining certain articles said by that council to be heretical and seditious , and was burnt for heresie . now as i will not take upon me to say he was an heretick , so can i not maintain that he was a martyr , if it be but for this one article , which in the sess . of that council was objected against him , which he did acknowledge , but would not recal , i. e. nullus est dominus civilis , dum est in peccato mortali . if that doctrine should be believed , we shall have little obedience to civil magistrates ; and without that , how miserable is humane condition ? that which begat compassion towards husse in those of his own party was , that he had a safe conduct from the emperour sigismund ; and therefore it was , say they , a violation of publick faith in the council and emperour in putting him to death . that wise heathen socrates that suffered on a fundamental point of religion , the vnity of god. ] that socrates suffered on this point , divers christian writers do object to the ethniques , as justin martyr , apol. . euseb . l. . de praeparat . evangelic . c. . tertul. in apolog. cap. . and lactant. de justitia , cap. . whose words are these : plato quidem multa de uno deo locutus est , à quo ait constitutum esse mundum , sed nihil de religione ; somniaverat enim deum , non cognoverat . quod si justitiae defensionem vel ipse vel quilibet alius implere voluisset , imprimis deorum religiones evertere debuit , quia contrariae pietati . quod quidem socrates quia facere tentavit in carcerem conjectus est , ut jam tunc appareret quid esset futurum iis hominibus qui justitiam veram defendere , deoque singulari servire coepissent . i have often pitied the miserable bishop that suffered in the cause of antipodes . ] the suffering was , that he lost his bishoprick for denying the antipodes . vid. aventin . in hist . boio . besides him , there were other church men of great note , that denied antipodes , as lactantius , augustin ; and bede . sect. pag. i hold that god can do all things : how he should work contradictions , i do not understand , yet dare not therefore deny . ] who would not think the author had taken this from mr , montaign , whose words are , ilm'a tous jours semble qu' a un homme christien , cette sorte de parter est plein d' indiscretion & d'irreverence [ dieu ne se peut disdire , ] [ dieu ne peuit faire cecy ou cela . ] je ne trouve pas bon d'enfermer ainsi la puissance divine sous les loix de nostre parole . et l'apparence qui s' offre à nous en ses propositions , il la faudroit representer plus reverement , & plus religieusement . liv. . des ess . c. . i cannot see why the angel of god should question esdras to recal the time past , if it were beyond his own power , or that god should pose mortality in that which he was not able to perform himself . ] sir k. digby in his notes upon this place saith , there is no contradiction in this , because he saith it was but putting all things that had motion into the same state they were in at that moment , unto which time was to be reduced back , and from thence letting it travel on again by the same motions , ( &c. which god could do . but under favour , the contradiction remains , if this were done that he mentions ; for time depends not at all upon motion , but has a being altogether independent of it , and therefore the same revolution would not bring back the same time , for that was efflux'd before ; as in the time of joshua , when the sun stood still , we cannot but conceive though there were no motion of the sun , but that there was an efflux of time , otherwise , how could the text have it , that there was not any day , before or after , that was so long as that ? for the length of it must be understood in respect of the flux of time . the reasoning of sir kenelme is founded upon the opinion of aristot . who will needs have it , that time , cannot be without mutation ; he gives this for a reason , because when we have slept , and cannot perceive any mutation to have been , we do therefore use to connect the time of our sleeping and of our awaking together , and make but one of it : to which it may be answered , although some mutation be necessary , that we may mark the flux of time , it doth not therefore follow that the mutation is necessary to the flux it self . sect. pag. i excuse not constantine from a fall off his horse , or a mischief from his enemies , upon the wearing those nails , &c. ] hac de re videatur p. diac. hist . miscell . sect. pag. i wonder how the curiosity of wiser heads could pass that great and indisputable miracle , the cessation of oracles . [ there are three opinions touching the manner how the predictions of these oracles were perform'd : some say by vapour , some by the intelligences , or influences of the heavens , and others say by the assistance of the devils . now the indisputable miracle the author speaks of , is , that they ceas'd upon the coming of christ ; and it is generally so believed ; and the oracle of delphos delivered to augustus , mentioned by the author in this section , is brought to prove it , which is this : me puer hebraeus divos deus ipse gubernans cedere sede jubet , tristemque redire sub orcum , aris ergo dehinc tacitus discedito nostris . but yet it is so far from being true that their cessation was miraculous , that the truth is , there never were any predictions given by those oracles at all . that their cessation was not upon the coming of christ , we have luculent testimony out of tully , in his . lib. de divinat . which he writ many years before christ was born ; who tells us that they were silent ( and indeed he never thought they were otherwise ) long before that time , insomuch that they were come into contempt : cur isto modo jam oracula delphis non eduntur , non modò nostra aetate , sed jamdiù jam ut nihil possit esse contemptius . so that for that of delphos , which was the most famous of them all , we see we have no reason to impute the cessation of it to christ ; why therefore should we do so for any of the rest ? . for their predictions , let us consider the three several ways before mentioned , whereby they are supposed to operate ; and from thence see whether it be probable that any such oracles ever were . the first opinion is , that it was by exhalation or vapour drawn up from the earth ; and gives this for a reason of their being , that they were for a time nourished by those exhalations ; and when those ceased , and were exhausted , the oracles famish'd and died for want of their accustom'd sustenance : this is the far-fetcht reason given by plutarch for their defect ; but 't was not devised by him , but long before , as appears , in that tully scoffs at it , lib. de divinat . de vino aut salsamento putes loqui ( saith he ) quae evanescunt vetustate . this seem'd absurd to others , who do therefore say this was not to be attributed to any power of the earth , but to the power of the heavens , or intelligences coelestial ; to certain aspects , whereof , they say , the statua's of those oracles were so adapted , that they might divine and foretel future events . but yet to others , this way seemeth as absurd as the others ; for , say they , admitting that there were an efficacy in the heavens , more than in the earth ; yet how can it be that men should come by the skill to fit the statua's to the aspects or influences of the heavens ? or if at any time they had such skill , why should not the same continue the rather , because men are more skilled in the motions of the heavens , of later than in the former time ? again , they do not see how it should be that the cause should be of less excellency than the effect ; for if a man ( say they ) can by his industry make such oracles , why can he not produce the same effect in another man ? for if you affirm that the heavens influence is requisite , they will tell you that influence may happen as well to a man , as to a statue of wood or stone . therefore the third sort being unsatisfied , which either of the former ways conclude , that this was perform'd by the devil ; but for that it will appear as contrary to reason and philosophy , as either of the former ; for philosophy teacheth that things singular , or individual , are to be known only by sense , or by such an intellect , as doth know by its essence ; and theology teacheth that god only knoweth the heart , and that the devil doth not know by sense , nor by essence ; and since 't is admitted by all , that most of the answers that were pretended to be given by those oracles , were de rebus singularibus , or individuis ; it is evident that these predictions were not perform'd by devils . how then ? why those predictions which the ignorant heathen took to come from heaven , and some christians ( not less ignorant ) from the devil , was nothing but the jugling and impostures of the priests , who from within the statua's gave the answers ; which princes connived at , that they might upon occasion serve their turns upon the ignorance of the people ; and the learned men , for fear of their princes , durst not speak against it . lucian hath noted it , and so a more authentic author , minut. felix , in octav. authoritatem quasi praesentis numinis consequuntur dum inspirantur interim vatibus . but in process of time , the people grew less credulous of their priests , and so the oracles became to be silent : cum jam ( saith he ) apollo versus facere desiisset , cujus tunc cautum illud & ambiguum defecit oraculum : cum & politiores homines & minùs creduli esse coeperunt . sir h. blount in his levantine voyage , saith he saw the statua of memnon so famous of old ; he saith it was hollow at top , and that he was told by the egyptians and jews there with him , that they had seen some enter there , and come out at the pyramid , two bows shoot off ; then ( saith he ) i soon believ'd the oracle , and believe all the rest to have been such ; which indeed , is much easier to imagine than that it was perform'd by any of the three ways before mentioned : st. aug. hath composed a book , where he handleth this point at large , and concludeth that the devils can no more foretel things to come , than they are able to discern the thoughts that are within us . aug. lib. de scientia daemon . till i laughed my self out of it with a piece of justin , where he delivers that the children of israel for being scabbed were banished out of egypt . ] these words of justin are , sed cum scabiem aegyptii & pruriginem paterentur , responso moniti , eum ( sc . moysen ) cum aegris , we pestis ad plures serperet , terminis aegypti pellunt . l. . but he is not singular in this , for tacitus tells us , hist . lib. . plurimi authores consentiunt orta per aegyptum tabe quae corpora foedaret , regem ( ochirum ) ( he means pharoah ) adito hammonis oraculo remediam petentem purgare regnum & id genus hominum — alias in terras avertere jussum . et paulo inferius , quod ipsos scabies quondam turpaverat . sect. pag. i have ever believed , and do now know that there are witches . ] what sort of witches they were that the author knew to be such , i cannot tell ; for those which he mentions in the next section , which proceed upon the principles of nature , none have denyed that such there are ; against such it was , that the lex julia de veneficiis was made , that is , those , qui noxio poculo ant impuris medicaminibus aliquem fuerint infectati . al. ab alex. gen. dier . l. . c. . but for the opinion that there are witches which co-operate with the devil , there are divines of great note , and far from any suspition of being irreligious , that do oppose it . certainly there is no ground to maintain their being from the story of oracles , as may be seen from what hath been said on the precedent section . nor have they power to be so much as witches . ] pliny saith , so it fared with nero , who was so hot in pursuit of the magick arts , that he did dedicate himself wholly to it , and yet could never satisfie himself in that kind , though he got all the cunning men he could from the east , for that purpose , plin. l. . nat. hist . c. . by conjunction with the devil . ] though , as the author saith , it be without a possibility of generation , yet there are great men that hold , that such carnality is performed ; as august . in levit. aquin. l ▪ . de qu. . art . ad . and justin martyr . apol. . sect. pag. it is no new opinion of the church of rome , but an old one of pythagoras and plato . ] this appears by apuleius a platonist , in his book de deo socratis , and elsewhere . see mede's apostasie of the latter times , where out of this and other authors , you shall see collected all the learning de geniis . i cannot with those in that great father securely interpret the work of the first day , fiat lux , to the creation of angels . ] this great father is s. chrysost . homil. in genes . but yet 't is his opinion , as also of athanasius and theodoret , that there is express mention of the creation of angels , so that they need not rest upon this place , which they admit to be somewhat obscure . the place which they take to be express , is that of the psalm , where david begins to speak of the majesty of god , in this manner : confessionem sive majestatem & decorem induisti , amictus lumine sicut vestimento : next he speaks of the heavens , saying , thou hast stretched them out over us like a tent. then he speaks of the angels , qui facis angelos tuos spiritus . now if it shall be objected , that this expression is onely of the time present , and without relation to the creation : answer is given by divines , that the hebrews have but three tenses in their verbs , the preterperfect , present , and future tense ; and have not the use of the preterimperfect , and preterpulperfect , as the greeks and latines have ; whence it ariseth , that the present tense with the hebrews , may , as the sentence will bear it , be translated by the preterimperfect , as also by the preterperfect and preterpluperfect tense ; and this ( they say ) is practised in this very passage , where the phrase , as it is in hebrew , may be rendred as well qui faciebas , as qui facis angelos , &c. vid. hieronym . in ep. ad titum , & thom. aqu. . p. qu. . art . . the latine annotator saith , the father meant by the author , is st. aug. and quotes him , l. . de civ . dei , cap. . which place i have perused , and find the expression there used by st. aug. is but hypothetical ; for these are his words : cum enim dixit fiat lux & facta est lux , si rectè in hac luce creatio intelligitur angelorum , &c. where you see 't is but with a si , and therefore i conceive the author intends not him , but chrysostom . where it subsists alone , 't is a spiritual substance , and may ne an angel , ] epicurus was of this opinion , and st. aug. in enchirid. ad laurentium . moses decided that question , and all is salved with the new term of creation . ] that is it which aristotle could not understand ; he had learned that ex nihilo nihil fit , and therefore when he found those that disputed that the world had a beginning , did maintain that it was generated , and he could not understand any generation , but out of matter prae-existent in infinitum , therefore he took their opinion to be absurd , and upon that ground principally , concluded the world to be eternal : whereas , if he had understood that there may be such a thing as creation , he had not done it , for that solves his processus in infinitum . take from plato , that the world had a beginning , and from aristot . that it was not generated , and you have the ( true ) christian opinion . sect. pag. in our study of anatomy , there is a mass of mysterious philosophy , and such as reduced the very heathens to divinity . ] so it did galen , who considering the order , use , and disposition of the parts of the body , brake forth into these words : compono hic profecto canticum in creatoris nostri laudem , quod ultra res suas ornare voluit meliùs quàm ulla arte possent . galen . . de usu partium . sect. pag. i cannot believe the wisdom of pythagoras did ever positively , and in a literal sense , affirm his metempsychosis . ] in this the opinion of grotius is contrary to the author , who saith this opinion was begotten by occasion of the opinion of other philosophers , who in their discourses of the life that is to be after this , brought such arguments , quae non magis de homine quam de bestiis procedunt . and therefore , saith he , mirandum non est , si transitum animarum de hominibus in bestias , de bestiis in homines alii commenti sunt . lib. . de ver . relig. christ . ( vide etiam annotat. ejusd . ) but yet there is a shrewd objection against the opinion of pythagoras , if he did mean it literally , which is cast in by the sectators of democritus and epicurus , which lucretius remembers in these verses : praeterea si immortalis natura anima constat , & in corpus nascentibus insinuatur , cur super ante actam at aetatem meminisse nequimus ? nec vestigia gestarum rerum ulla tenemus ? nam si tantoper'st animi mutata a potestas , omnis ut actarum excideret retinentia rerum , non ut opinor ea ab laeto jam longitèr errat . this argument , 't is true , is pro falso contra falsum , but yet holds ad hominem so far , that it is not likely ( as the author saith ) but pythagoras would observe an absurdity in the consequence of his metempsychosis ; and therefore did not mean it literally , but desired only to express the soul to be immortal , which he , and the other philosophers that were of that opinion , who had not heard of creation , could not conceive , unless it must be taken for truth , that the soul were before the body ; so saith lactantius of them . non putaverunt aliter fieri posse ut supersint animae post corpora , nisi videntur fuisse ante corpora . de fals . sap. c. . sect. pag. i do not envy the temper of crows or daws . ] as theophrastus did , who dying , accused nature for giving them , to whom it could not be of any concernment , so large a life ; and to man , whom it much concern'd , so short a one . cic. tusc . quaest . l. . how long daws live , see in not. ad sect. . sect. pag. not upon cicero's ground , because i have liv'd them well . ] i suppose he alludes to an expression in an epistle of cicero , written in his exile , to his wife and children , where he hath these words to his wife : quod reliquum est , te sustenta mea terentia ut potes , honestissime viximus , floruimus . non vitium nostrum sed virtus nos afflixit , peccatum est nullum nisi quod non unà animum cum ornamentis amisimus , l. . ep. . and stand in need of eson 's bath before threescore . ] eson was the father of jason , and , at his request , was by medea , by the means of this bath , restored to his youth . ingredients that went into it , and the description of medea's performance ovid gives you , l. . metam . interea calido positum medicamen aheno fervet & exultat , spumisque tumentibus albet . illic aemonia radices valle resectas , seminaque & flores , & succos incoquit atros adjicit extremo lapides oriente petitos , et quas oceani refluum mare lavit arenas : addidit exceptas lunae de nocte pruinas , et strigis infames ipsis cum carnibus alas , inque virum soliti vultus mutare ferinos , ambigui prosecta lupi , nec defuit illi squamea cinypheitenuis membrana chelindri , vivacisque jecur cervi ; quibus insuper addit ora , caputque novem cornicis secula passae . his & mille aliis , post quam sine nomine rebus , propositum instruxit mortali barbara munus arenti ramo jampridem mitis olivae omnia confudit , summisque immiscuit ima . ecce , vetus calido ver satus stipes aheno fit viridis primo , nec longo tempore frondes induit , & subitò gravidis oneratur olivis . at quacunque cavo spumas ejecit aheno ignis , & in terram guttae cecidere calentes , vernat humus floresque & mollia pabula surgunt quae sunulac vidi , stricto medea recludit . ense senis jugulum , veteremque extare cruorem passa replet succis , quos postquam combibit aeson , aut ore acceptas , aut vulnere , barba comaeque lanitie posita , nigrum rapuere colorem . pulsa fugit macies : abeunt pallorque situsque : adjectoque cavae supplentur corpore rugae ; membraque luxuriant . aeson miratur , & olim ante quater denos hunc se reminiscitur annos dissimilemque animum subiit aetate relicta . sect. pag. extol the suicide of cato . ] as doth seneca in several places ; but lactantius saith , he cast away his life , to get the reputation of a platonick philosopher , and not for fear of caesar ; and 't is very probable he was in no great fear of death , when he slept so securely the night before his death , as the story reports of him . emori nolo , sed me esse mortuum nihil curo . were i of caesar 's religion . ] i doubt not but here is a fault of the press , and that instead of caesar it should be cicero . i meet not with any such saying imputed to caesar , nor any thing like it , but that he preferr'd a sudden death , ( in which he had his option ) to any other ; but i meet with such a saying in cicero , quoted out of epicharmus [ emori nolo , sed me esse mortuum nihili aestimo . ] where cicero sustaineth the part of the epicure , that there is no hurt in being dead , since there remaineth nothing after it . cic. . thusc . qu. non procul ab initio . sect. pag. or whence lucan learn'd to say , communis mundo superest rogus , &c. ] why , lucan was a stoique , and 't was an opinion among them almost generally , that the world should perish by fire ; therefore without doubt from them he learned it . coelum quoque cum omnibus quae in coelo continentur , ita ut coepisset desinere , fontium dulci aqua marisve nutriri in vim ignis abiturum . stoicis constans opinio est , quod consumpto humore mundus hic omnis ignescat . minutius in octav. but minutius should have excepted boetius , possidonius , diogenes babylonius , and zeno sidonius , who were stoiques , and yet did not think the world should be destroyed by fire ; nor yet by any other means . sect. pag. how shall we interpret elias years , &c. ] lanctant . is very positive that the world should last but years ; but his reason for it is somewhat strange ; thus it is , quoniam sex diebus cuncta dei opera perfecta sunt , per secula sex , i. e. annorum sex millia manere in hoc statu mundum necesse est . de divino praemio , cap. . sect. pag. ipsa sui pretium virtus sibi , is but a cold principle . ] it is a stoical principle . quaeris enim aliquid supra summum , interrogas quid petam extra virtutem ipsam . nihil enim habet melius pretium sui est . senec. de vit . beat . c. . that honest artifice of seneca . ] what that artifice was , is to be seen in senec. l. . ep. ep. . aliquis vir bonus nobis eligendus est , & semper ante oculos habendus , ut sic tanquam illo spectante vivamus & omnia tanquam illo vidente faciamus . et paulo post ; elige itaque catonem ; si hic videtur tibi nimis rigidus , elige remissioris animi virum loelium , &c. which though , as the author saith , it be an honest artifice , yet cannot i but commend the party , and prefer the direction of him ( who ever he were ) who in the margin of my seneca , over against those words , wrote these : quin deo potius qui semper omnibus omnia agentibus non tanquam sed reipsa adest , & videt ; ac etiam ut testis , vindex & punitor est malè agentis . i have tryed , if i could reach that great resolution of his ( that is of seneca ) to be honest without a thought of heaven or hell. ] * seneca brags he could do this , in these words : si s●irem deos peccata ignoscituros , & homines ignoraturos adhuc propter vilitatem peccati peccare erubescerem . credat judaeus appella ; non ego . — and atheists have been the onely philosophers . ] that is , if nothing remain after this life . st. aug. was of this opinion . disputabam — epicurum accepturum fuisse palmam in animo meo , nisi ego credidissem post mortem restare animae vitam , &c. aug. l. . conf . cap. . sect. pag. god by a powerful voice shall command them back into their proper shapes . ] so minutius . caeterum quis tam stultus est aut brutus , ut audeat repugnare hominem à deo ut primum potuit fingi , ita posse denuo reformari , nihil esse post obitum , & ante ortum nihil fuisse ; sicut de nihilo nasci licuit , ita de nihilo licere reparari . porro difficilius est id quod sit incipere , quod quam id quod fuerit iterare . tu perire deo credis , si quid nostris oculis hebetibus subtrahitur . corpus omne sive arescit in pulverem sive in humorem solvitur , vel in cinerem comprimitur , vel in nidorem tenuatur , subducitur nobis , sed deo elementorum in custodi inseruntur ▪ in octav. vide grot. de veritate relig . christian . ubi ( lib. . ) solvit objectionem , quod dissoluta corpora restitui nequeunt . sect. pag. or conceive a flame that can either prey upon , or purifie the substance of a soul . ] upon this ground psellus lib. . de energia daemonum , c. . holds , that angels have bodies , ( though he grants them to be as pure , or more pure than air is ) otherwise he could not apprehend how they should be tormented in hell ; and it may be upon this ground it was , that the author fell into the error of the arabians , mentioned by him , sect. . sect. pag. there are as many hells as anax agoras conceited worlds . ] i assure my self that this is false printed , and that instead of anaxagoras it should be anaxarchus ; for anaxagoras is reckon'd amongst those philosophers that maintain'd a unity of the world , but anaxarchus ( according to the opinion of epicurus ) held there were infinite worlds . this is he that caus'd alexander to weep by telling him there were infinite worlds , whereby alexander it seems was brought out of opinion of his geography , who before that time thought there remained nothing , or not much beyond his conquests . sect. pag. it is hard to place those souls in hell. ] lactantius is alike charitably disposed towards those . non sum equidem tam iniquus ut eos putem divinare debuisse , ut veritatem per seipsos invenirent ( quod fieri ego non posse confiteor ) sed hoc ab eis exigo , quod ratione ipsa praestare potuerunt . lactant. de orig . error . c. . which is the very same with sir digbie's expression in his observations on this place . i make no doubt at all ( saith he ) but if any follow'd in the whole tenour of their lives the dictaments of right reason , but that their journey was secure to heaven . sect. pag. aristotle transgress'd the rule of his own ethicks . ] and so they did all , as lactantius hath observed at large . aristotle is said to have been guilty of great vanity in his clothes , of incontinency , of unfaithfulness to his master alexander , &c. but 't is to wonder in him , if our great seneca be also guilty , whom truely notwithstanding st. jerome would have him inserted into the catalogue of saints , yet i think he as little deserv'd it , as many of the heathens who did not say so well as he did , for i do not think any of them lived worse : to trace him a little . in the time of the emperour claudius we find he was banish'd for suspicion of incontinency with julia the daughter of germanicus . if it be said that this proceeded meerly from the spight of messalina , ( and that lipsius did not complement with him in that kind apostrophe , non expetit in te haec culpa , o romani nominis & sapientiae magnae sol. not. in tacit. ) why then did she not cause him to be put to death , as well as she did the other , who was her husband's niece ? this for certain , whatever his life were , he had paginam lascivam , as may appear by what he hath written , de speculorum usu , l. . nat. qu. cap. . which ( admitting it may in a poet , yet ) how it should be excus'd in a philosopher i know not . to look upon him in his exile , we find that then he wrote his epistle de consolat . to polybius , claudius his creature ( as honest a man as pallas or narcissus ) and therein he extols him and the emperour to the skies ; in which he did grosly prevaricate , and lost much of his reputation , by seeking a discharge of his exile by so sordid a means . upon claudius his marriage with agrippina , he was recall'd from banishment by her means and made praetor ; then he forgets the emperour , having no need of him , labours all he can to depress him , and the hopeful britannicus , and procured his pupil nero to be adopted and design'd successor , and the emperour 's own son to be disinherited ; and against the emperour whom he so much praised when he had need of him , after his death he writes a scurrillous libel . in nero's court , how ungratefully doth he behave himself towards agrippina ! who although she were a wicked woman , yet she deserv'd well of him , and of her son too , who yet never was at rest till he had taken away her life , and upon suspicion cast in against her by this man. afterwards not to mention that he made great haste to grow rich , which should not be the business of a philosopher , towards nero himself , how well did it become his philosophy to play the traitor against him , and to become a complice in the conspiracy of piso ? and then as good a tragedian as he was , me thinks he doth in extremo actu deficere , when he must needs perswade paulina , that excellent lady his wife , to die with him : what should move him to desire it ? it could in his opinion be no advantage to her , for he believ'd nothing of the immortality of the soul ; i am not satisfied with the reason of tacitus , ne sibi unicê dilectam ad injurias relinqueret , because he discredits it himself in almost the next words , where he saith , nero bore her no ill will at all , ( and would not suffer her to die ) it must surely be then , because he thought he had not liv'd long enough ( being not above years old , so much he was ) and had not the fortitude to die , unless he might receive some confirmation in it by her example . now let any man judg what a precious legacy it is that he bequeaths by his nuncupative will to his friends in tacitus . conversus ad amicos ( saith he ) quando meritis eorum referre gratiam prohiberetur , quod unum jam tamen & pulcherrimum habebat , imaginem vitae suae relinquere testatur . it cannot be denyed of him , that he hath said very well ; but yet it must as well be affirmed , that his practice hath run counter to his theory , to use the author's phrase . the scepticks that affirmed they knew nothing . ] the ancient philosophers are divided into three sorts , dogmatici , academici , sceptici ; the first were those that delivered their opinions positively ; the second left a liberty of disputing pro & contra ; the third declared that there was no knowledg of any thing , no not of this very proposition , that there is no knowledge , according to that , — nihil sciri siquis putat , id quoque nescit an sciri possit , quod se nil scire fatetur . the duke of venice that weds himself to the sea by a ring of gold , &c. ] the duke and senate yearly on ascension day use to go in their best attire to the haven at lio , and there by throwing a ring into the water , do take the sea as their spouse . vid. hist . ital. by will. thomas cambro brit . busbequius reports , that there is a custom among the turks , which they took from the greek priests , not much unlike unto this . cum graecorum sacer dotibus mos sit certo veris tempore aquas consecrando mare clausum veluti reserare , ante quod tempus non facile se committunt fluctibus ; ab ea ceremonia nec turcae absunt . busb . ep. . legat . tursic . but the philosopher that threw his money into the sea to avoid avarice , &c. ] this was apollonius thyaneus , who threw a great quantity of gold into the sea with these words , pessundo divitias , ne pessundare ab illis . polycrates the tyrant of samos cast the best jewel he had into the sea , that thereby he might learn to compose himself against the vicissitude of fortune . there go so many circumstances to piece up one good action . ] to make an action to be good , all the causes that concur must be good ; but one bad amongst many good ones , is enough to make it vitious , according to the rule , bonum ex causa integra , malum ex partiali . sect. pag. the vulgarity of those judgments that wrap the church of god in strabo's cloak , and restrain it unto europe . ] 't is strabonis tunica in the translation , but chlamydi would do better , which is the proper expression of the word that strabo useth : it is not europe , but the known part of the world that strabo resembleth to a cloak , and that is it the author here alludeth to ; but we have no reason to think that the resemblance of strabo is very proper . vid. sir hen. savil in not . ad tac. in vita agricolae . sect. pag. those who upon a rigid application of the law , sentence solomon unto damnation , &c. [ st. aug. upon psal . . and in many other places , holds that solomon is damned ; of the same opinion is lyra , in reg. c. . & bellarm. . tom. lib. . controv. c. . the second part . sect. pag. i wonder not at the french for their frogs , snails , and toad-stools . ] toad-stools are not peculiar to the french ; they were a great delicacy among the romans , as appears every where in martial . it was conceived the emperour claudius received his death by poyson , which he took in a mushroom . suet. and tac. sect. pag. how among so many millions of faces , there should be none alike . ] it is reported , there have been some so much alike , that they could not be distinguished ; as king antiochus , and one antemon , a plebeian of syria , were so much alike , that laodice , the king's widow , by pretending this man was the king , dissembled the death of the king so long , till according to her own mind a successor was chosen . cn. pompeius , and one vibius the orator ; c. plancus , and rubrius the stage-player ; cassius severus the orator , and one mirmello ; m. messala censorius , and one menogenes , were so much alike , that unless it were by their habit , they could not be distinguished : but this you must take upon the faith of pliny , ( lib. . c. . ) and solinus , ( cap. . ) who as this author tells elsewhere , are authors not very infallible . sect. pag. what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hot skirmish is between s. and t. in lucian , ] in his dialogue , judicium vocalium , where there is a large oration made to the vowels , being judges , by sigma against tau , complaining that tau has bereaved him of many words which should begin with sigma . their tongues are sharper than actius his razor . ] actius navius was chief augur , who ( as the story saith ) admonishing tarqu. priscus that he should not undertake any action of moment , without first consulting the augur , the king ( shewing that he had little faith in his skill ) demanded of him whether by the rules of his skill , what he had conceived in his mind might be done : to whom when actius had answered it might be done , he bid him take a whetstone which he had in his hand , and cut it in two with a razor , which accordingly the augur did . livy . and therefore we must conceive it was very sharp . here the adage was cross'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. novacula in cotem . vid. erasm . chiliad . it is not meer zeal to learning , or devotion to the muses , that wiser princes patronize the arts , &c. but a desire to have their names eterniz'd by the memory of their writings . ] there is a great scholar , who took the boldness to tell a prince so much . est enim bonorum principum cum viris eruditis tacita quaedam naturalisque societas , ut alteri ab alteris illustrentur , ac dum sibi mutuò suffragantur , & gloria principibus , & doctis authoritas concilietur . politian . ep. ludovic . sfort. quae extat ▪ lib. . ep. ep . . and to this opinion astipulates a countryman of our own , whose words are these : ignotius esset lucilius , nisi eum epistolae senecae illustrarent . laudibus caesareis plus virgilius & varus lucanusque adjecerunt , quam immensum illud aerarium quo vrbem & orbem spoliavit . nemo prudentiam ithaci aut pelidae vires agnosceret , nisi eas homerus divino publicasset ingenio : unde nihil mihi videtur consultius viro ad gloriam properanti fidelium favore scriptorum . joan. sarisb . polycrat . l. . c. . and that princes are as much beholding to the poets pens as their own swords , horace tells censorinus with great confidence . od. . l. . non incisa notis &c. sect. pag. st. paul that calls the cretians lyars , doth it but indirectly , and upon quotation of one of their own poets . ] that is , epimenides ; the place is , tit. . v. . where paul useth this verse , taken out of epimenides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is as bloody a thought in one way , as nero 's was in another . for by a word we wound a thousand . ] i suppose he alludes to that passage in sueton. in the life of nero , where he relates that a certain person upon a time , spoke in his hearing these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. when i am dead let earth be mingled with fire . whereupon the emperour uttered these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. yea whilst i live : there by one word , he express'd a cruel thought , which i think is the thing he meant ; this is more cruel than the wish of caligula , that the people of rome had but one neck , that he might destroy them all at a blow . sect. pag. i cannot believe the story of the italian , &c. ] it is reported that a certain italian having met with one that had highly provoked him , put a ponyard to his breast , and unless he would blaspheme god , told him he would kill him ; which the other doing to save his life , the italian presently kill'd him , to the intent he might be damned , having no time of repentance . i have no sins that want a name . ] the author in cap. ult . lib. ult . pseudodox . speaking of the act of carnality exercised by the egyptian pollinctors with the dead carcasses , saith we want a name for this , wherein neither petronius nor martial can relieve us ; therefore i conceive the author here means a venereal sin . this was the temper of that leacher that carnal'd with a statua . ) the latine annotator upon this hath these words ; romae refertur de hispano quodam . but certainly the author means the statue of venus gnidia made by praxiteles , of which a certain young man became so enamoured , that pliny relates , ferunt amore captum cum delituisset noctu simulachro cohaesisse , ejusque cupiditatis esse indicem maculum . lucian also has the story in his dialog . [ amores . ] and the constitution of nero in his spintrian recreations . ] the author doth not mean the last nero , but tiberius the emperour , whose name was nero too ; of whom sueton. secessu verò capreensi etiam sellariam excogitavit sedem arcanarum libidinum , in quam undique conquisiti puellarum & exoletorum greges monstrosique concubitus repertores , quos spintrias appellabat , triplici serie connexi invicem incestarent se coram ipso , ut adspectu deficientes libidines excitaret . suet. in tib. . sect. pag. i have seen a grammarian toure and plume himself over a single line in horace , and shew more pride , &c. movent mihi stomachum grammatistae quidam , qui cum duas tenuerint vocabulorum origines ita se ostentant ita venditant , ita circumferunt jactabundi , ut prae ipsis pro nihilo habendos philosophos arbitrentur . picus mirand . in ep. ad hermolbarb , quae extat lib. onon epist . politian . garsio quisque duas postquam scit jungere partes . sic stat , sic loquitur , velut omnes noverit artes . i cannot think that homer pin'd away upon the riddle of the fishermen . ] the history out of plutarch is thus : sailing from thebes to the island ion , being landed and set down upon the shore , there happen'd certain fishermen to pass by him , and he asking them what they had taken , they made him this enigmatical answer , that what they had taken , they had left behind them ; and what they had not taken , they had with them : meaning , that because they could take no fish , they went to loose themselves ; and that all which they had taken , they had killed , and left behind them ; and all which they had not taken , they had with them in their clothes : and that homer being struck with a deep sadness because he could not interpret this , pin'd away , and at last dyed . pliny alludes to this riddle , in his ep. to his friend fuscus , where giving an account of spending his time in the country , he tells him , venor aliquando , sed non sine pugillaribus , ut quamvis nihil ceperim , non nihil referam . plin. ep. lib. . ep. . or that aristot . — did ever drown himself upon the flux or reflux of euripus . ] laertius reports that aristotle dyed of a disease at — years of age . for this and the last , see the author in pseudodox . aristotle doth but instruct us as plato did him , to confute himself . ] in the matter of idea's , eternity of the world , &c. sect. pag. i could be content that we might procreate like trees without conjunction , or that there were any way to perpetuate the world without this trivial and vulgar way of coition : it is the foolishest act a wise man commits in all his life . ] there was a physitian long before the author , that was of the same opinion , hippocrates ; for which vide agel . l. . noct. attic. c. . and so of late time was paracelsus , who did undertake to prescribe a way for the generation of a man without coition . vide campanel de sensu rerum , in append. ad cap. . l. . monsieur montaignes words on this subject , are worth the reading ; these they are je trouve apres tout , que l'amour n'st autre chose que la faim de cette jouyssance , & considerant maintesfois ridicule titillation de se plaiser par cu il nous tient , les absurdes movements , escervelez & estourdis dequoy il agit zenon & cratippus , ceste rage indiscrete , ce visage inflammè de fureur & de cruante au plus doux effect de l'amour , & puis cette morgue grave severe & extatique en une action si folle , & que la supreme volupte aye du trainsy & du plaintiff commer la doleur , je croye qu'au se joue de nous , & que c'est par industrie que nature nous a laisse la plus trouble de nos actions les plus communes pour nous esgaller par la & apparier les fols & les sages : & nous & les bestes , le plus contemplatif & prudent homme quand je l'imagin en cette assiette je le tien pour un affronteur , de faire le prudent & le contemplatiff , ce sont les pieds du paon qui abbatent son orgueil , nous mangeous bien & beavous comme les bestes , mais ce ne sont pas actions , qui empeschent les operations de nostro ame , en celles-la nous gradous nostre advantage sur elles : cettecy met tout autre pensee sans le joug abrutist & abesiit parson imperieuse authoritè taute la theology & philosophy , qui est en platon & si il ne sen plaint pas , par tout ailleurs vous pouvez garder quelque decence toutes autres operations souffrent des regles d' honestete cettecy ne se peut seulement imaginer que vitieuse ou ridicule trouvezy pourvoir un proceder sage & discret . alexander disoit qu'il se cognossoit principalement mortel par cette action & par le dormir : le sommeil suffoque & supprime les facultez de nostre ame , la besoigne les absorbe & dissipe de mesme . certes c'est une marque non seulement de nostre corruption originelle , mais ausi de nostre vanite & disformite . d'um coste nature nous y pousse ayant attache a ce desire la plus noble , utile & plaisante de toutes ses operations , & la nous laisse d ▪ autre part accusar & fuyr romme insolent & dishoneste , en rougir & cecommander l' abstinence , &c. montaign liv . . chapit . . sect. pag. and may be inverted on the worst . ] that is , that there are none so abandoned to vice , but they have some sprinklings of vertue . there are scarce any so vitious , but commend virtue in those that are endued with it , and do some things laudable themselves , as plin. saith in panegyric . machiavel upon livy , lib. . cap. . sets down the ensuing relation as a notable confirmation of this truth . julius pontifex , ejus nominis secundus , anno salutis . bononiam exercitus duxit , ut bentivolorum familiam , quae ejus urbis imperium centum jam annos tenuerat , loco moveret . eademque in expeditione etiam johannem pagolum , bagloneum tyrannum perusinum sua sede expellere decreverat , ut caeteros item , qui urbes ecclesiae per vim tenerent . ejus rei causa cùm ad perusinam urbem accessisset , & notum jam omnibus esset quid in animo haberet : tamen impatiens morae , noluit exercitus expectare , sed inermis quasi urbem ingressus est , in quam johannes pagolus defendendi sui causa , non exiguas copias contraxerat . is autem eodem furore , quo res suas administrare solebat , unà cum milite , cui custodiam sui corporis demandarat , sese in pontificis potestatem dededit ; à quo abductus est relictusque alius , qui ecclesiae nomine urbem gubernaret . hac ipsa in re magnopere admirati sunt viri sapientes , qui pontificem comitabantur , cum pontificis ipsius temeritatem , cum adjectum vilemque johannis pagoli animum : nec causam intelligebant , ob quam permotus idem pagolus , hostem suum inermem ( quod illi cum perpetua nominis sui memoria facere licebat ) non subitò oppresserit , & tam pretiosa spolia diripuerit ; cum pontifex urbem ingressus fuisset , cardinalibus tantum suis stipatus , qui pretiosissimas quasque suarum rerum secum habebant . neque enim credebatur pagolus a tanto facinore vel sua bonitate , vel animi conscientia abstinuisse : quod in hominem sceleratum , qui & propria sorore utebatur , & consobrinos nepotesque dominandi causa è medio sustulerat hujusmodi pii affectus cadere non viderentur . cum igitur hac de re variae essent sapientum virorum sententiae ; conclu●erunt tandem id ei accidisse , quod ita comparatum sit , ut homines neque plane pravi esse queant , neque perfecte boni . pravi perfecte esse nequeant , propterea quòd , ubi tale quoddam scelus est , in quo aliquid magnifici ac generosi insit , id patrare non audeant . nam cum pagolus neque incestum priùs horruisset , neque patricidio abstinuisset : tamen cum oblata esset occasio , pravi quidem sed memorabilis , atque aeternae memoriae facinoris patrandi , id attentare non ausus fuit , cum id sine infamia prestare licuisset , quod rei magnitudo omnia priora scelera obtegere potuisset , & à periculo conservare . quibus accedit , quod illi gratulati fuissent etiam quam plurimi , si primis ausus esset pontificibus monstrare rationem dominandi ; totiusque humanae vitae usum ab illis nimis parvi pendi . poysons contain within themselves their own antidote . ] the poyson of a scorpion is not poyson to it self , nor the poyson of a toad is not poyson to it self ; so that the sucking out of poyson from persons infected by psylls , ( who are continually nourished with venemous aliment ) without any prejudice to themselves , is the less to be wondred at . the man without a navil yet lives in me . ] the latine annotator hath explicated this by homo non perfectus , by which it seems he did not comprehend the author's meaning ; for the author means adam , and by a metonymie original sin ; for the navil being onely of use to attract the aliment in utero materno , and adam having no mother , he had no use of a navil , and therefore it is not to be conceived he had any ; and upon that ground the author calls him the man without a navil . sect. pag. our grosser memories have then so little hold of our abstracted understandings , that they forget the story , and can onely relate to our awaked senses a confused and broken tale of that that hath pass'd . ] for the most part it is so . in regard of the author's expression of forgetting the story , though otherwise it be not very pertinent to this place , i shall set down a relation given by an english gentleman , of two dreams that he had , wherein he did not forget the story , but ( what is more strange ) found his dreams verified . this it is . whilst i lived at prague , and one night had sit up very late drinking at a feast , early in the morning the sun beams glancing on my face , as i lay in my bed , i dreamed that a shadow passing by told me that my father was dead ; at which awaking all in a sweat , and affected with this dream , i rose and wrote the day and hour , and all circumstances thereof in a paper book , which book with many other things i put into a barrel , and sent it from prague to stode , thence to be conveyed into england . and now being at nurenburgh , a merchant of a noble family well acquainted with me and my friends , arrived there , who told me my father dyed some two months ago . i list not to write any lyes , but that which i write , is as true as strange . when i returned into england some four years after , i would not open the barrel i sent from prague , nor look into the paper book in which i had written this dream , till i had called my sisters and some friends to be witnesses , where my self and they were astonished to see my written dream answer the very day of my father's death . i may lawfully swear that which my kinsman hath heard witnessed by my brother henry whilst he lived , that in my youth at cambridge , i had the like dream of my mother's death , where my brother henry living with me , early in the morning i dreamed that my mother passed by with a sad countenance , and told me that she could not come to my commencement : i being within five months to proceed master of arts , and she having promised at that time to come to cambridge . and when i related this dream to my brother , both of us awaking together in a sweat , he protested to me that he had dreamed the very same : and when we had not the least knowledge of our mothers sickness , neither in our youthful affections were any whit affected with the strangeness of this dream , yet the next carrier brought us word of our mothers death . mr. fiennes morison in his itinerary . i am not over credulous of such relations , but me thinks the circumstance of publishing it at such a time , when there were those living that might have disprov'd it , if it had been false , is a great argument of the truth of it . sect. pag. i wonder the fancy of lucan and seneca did not discover it . ] eor they had both power from nero to chuse their deaths . sect. pag. to conceive our selves vrinals is not so ridiculous . ] reperti sunt galeno & avicenna testibus qui se vasa fictilia crederent , & idcirco hominum attactum ne confringerentur solicite fugerent . pontan . in attic. bellar . ( hist . . ) which proceeds from extremity of melancholy . aristot . is too severe , that will not allow us to be truely liberal without wealth , ] aristot . l. . ethic. c. . sect. pag. thy will be done though in mine own undoing . ] ] this should be the wish of every man , and is of the most wise and knowing . le christien plus humble & plus sage & meux recognoissant que c'est que de lay se rapporte a son createur de choisir & ordonner ce qu'el luy faqt . il ne le supplie dautre chose que sa volunte sort faite . montaign . finis . observations upon religio medici . occasionally written by sr. kenelm digby , knight . the sixth edition , corrected and enlarged . london , printed for r. scot , t. basset , j. wright , r. chiswel . . observations upon religio medici . to the right honorable edward earl of dorset , baron of buckhurst , &c. my lord , i received yesternight , your lordships of the nineteenth current , wherein you are pleased to oblige me , not onely by extream gallant expressions of favour and kindness , but likewise by taking so far into your care the expending of my time , during the tediousness of my restraint , as to recommend to my reading a book , that had received the honour and safeguard of your approbation ; for both which i most humbly thank your lordship . and since i cannot in the way of gratefulness express unto your lordship as i would , those hearty sentiments i have of your goodness to me ; i will at the last endeavour , in the way of duty and observance , to let you see how the little needle of my soul is throughly touched at the great loadstone of yours , and followeth suddenly and strongly , which way soever you becken it . in this occasion , the magnetick motion was impatient to have the book in my hands , that your lordship gave so advantagious a character of ; whereupon i sent presently ( as late as it was ) to paul's church-yard for this favourite of yours , religio medici : which after a while found me in a condition fit to receive a blessing by a visit from any of such master-pieces , as you look upon with gracious eyes ; for i was newly gotten into my bed . this good-natured creature i could easily perswade to be my bed-fellow , and to wake with me , as long as i had any edge to enterain my self with the delights i sucked from so noble a conversation . and truely ( my lord ) i closed not my eyes , 'till i had enricht my self with , or at least exactly surveyed all the treasures that are lapped up in the folds of those few sheets . to return onely a general commendation of this curious piece , or at large to admire the author's spirit and smartness , were too perfunctory an accompt , and too slight an one , to fo discerning and stedy an eye as yours , after so particular and encharged a summons to read heedfully this discourse . i will therefore presume to blot a sheet or two of paper with my reflections upon sundry passages through the whole context of it , as they shall occurrr to my remembrance . which now your lordship knoweth , this packet is not so happy as to carry with it any one expression of my obsequiousness to you . it will be but reasonable , you should even here give over your further trouble of reading , what my respect ingageth me to the writing of . whos 's first step is ingenuity and a well-natur'd evenness of judgement , shall be sure of applause and fair hopes in all men for the rest of his journey . and indeed ( my lord ) me thinketh this gentleman setteth out excellently poised with that happy temper ; and sheweth a great deal of judicious piety in making a right use of the blind zeal that bigots lose themselves in . yet i cannot satisfie my doubts throughly , how he maketh good his professing to follow the great wheel of the church in matters of divinity : which surely is the solid basis of true religion : for to do so , without jarring against the conduct of the first mover by eccentrical and irregular motions , obligeth one to yield a very dutiful obedience to the determinations of it , without arrogating to ones self a controling ability in liking or misliking the eaith , doctrine , and constitutions of that church which one looketh upon as their north-star : whereas , if i mistake not , this author approveth the church of england , not absolutely , but comparatively with other reformed churches . my next reflection is , concerning what he hath sprinkled ( most wittily ) in several places concerning the nature and immortality of a humane soul , and the condition and state it is in , after the dissolution of the body . and here give me leave to observe what our country-man roger bacon did long ago ; that those students , who busie themselves much with such notions , as reside wholly to the fantasie , do hardly ever become idoneous for abstracted metaphysical speculations ; the one having bulkie foundation of matter , or of the accidents of it , to settle upon , ( at the least , with one foot : ) the other flying continually , even to a lessening pitch in the subtil air. and accordingly , it hath been generally noted , that the exactest mathematicians , who converse altogether with lines , figures , and other differences of quantity , have seldom proved eminent in metaphysicks , or speculative divinity . nor again , the professors of these sciences in the other arts. much less can it be expected that an excellent physician , whose fancy is alwayes fraught with the material drugs that he prescribeth his apothecary to compound his medicines of , and whose hands are inured to the cutting up , and eyes to the inspection of anatomized bodies , should easily , and with success , flie his thoughts at so towring a game , as a pure intellect , a separated and unbodied soul. surely this acute author 's sharp wit , had he orderly applied his studies that way , would have been able to satisfie himself with less labour , and others with more plenitude , than it hath been the lot of so dull a brain as mine , concerning the immortality of the soul. and yet , i assure you ( my lord ) the little philosophy that is allowed me for my share , demonstrateth this proposition to me , as well as faith delivereth it ; which our physician will not admit in his . to make good this assertion here were very unreasonable ; since that to do it exactly ( and without exactness , it were not demonstration ) requireth a total survey of the whole science of bodies , and of all the operations that we are conversant with , of a rational creature ; which i having done with all the succinctness i have been able to explicate so knotty a subject with , hath taken me up in the first draught neer two hundred sheets of paper . i shall therefore take leave of this point , with only this note , that i take the immortality of the soul ( under his favour ) to be of that nature , that to them onely that are not versed in the ways of proving it by reason , it is an article of faith ; to others , it is an evident conclusion of demonstrative science . and with a like short note , i shall observe , how if he had traced the nature of the soul from its first principles , he could not have suspected it should sleep in the grave , 'till the resurrection of the body . nor would he have permitted his compassionative nature to imagin it belonged to god's mercy ( as the chiliasts did ) to change its condition in those that are damned , from pain to happiness . for where god should have done that , he must have made that anguished soul another creature than what it was ( as to make fire cease from being hot , requireth to have it become another thing than the element of fire ; since that to be in such a condition , as maketh us understand damned souls miserable , is a necessary effect of the temper it is in , when it goeth out of the body , and must necessarily ( out of its nature ) remain in , unvariably for all eternity ; though , for the conceptions of the vulgar part of mankind , ( who are not capable of such abstruse nations ) it be styled ( and truely too ) the sentence and punishment of a severe judge . i am extreemly pleased with him , when he saith , there are not impossibilities enough in religion for an active faith : and no whit less , when in philosophy he will not be satisfied with such naked terms , as in schools use to be obtruded , upon easie minds , when the master's fingers are not strong enough to untie the knots proposed unto them . i confess , when i enquire what light ( to use our author's example ) is , i should be as well contented with his silence , as with his telling me it is actus perspicui ; unless he explicate clearly to me , what those words mean , which i find very few go about to do . such meat they swallow whole , and eject it as entire . but were such things scientifically and methodically declared , they would be of extream satisfaction and delight . and that work taketh up the greatest part of my formerly-mentioned treatise . for i endeavour to shew by a continued progress , and not by leaps , all the motions of nature ; and unto them to fit intelligibly the terms used by her best secretaries ; whereby all wilde fantastick qualities and moods ( introduced for refuges of ignorance ) are banished from commerce . in the next place ( my lord ) i shall suspect that our author hath not pennetrated into the bottom of those conceptions that deep scholars have taught us of eternity ; me thinketh he taketh it for an infinite extension of time , and a never ending revolution of continual succession : which is no more like eternity , than a gross body is like a pure spirit . nay , such an infinity of revolutions , is demonstrable to be a contradiction , and impossible . in the state of eternity there is no succession , no change , no variety . souls or angels in that condition , do not so much as change a thought . all things , notions and actions , that ever were , are , or shall be in any creature , are actually present to such an intellect . and this ( my lord ) i aver , not as deriving it from theology , and having recourse to beatifick vision , to make good my tenet , ( for so , onely glorified creatures should enjoy such immense knowledge ) but out of the principles of nature and reason , and from thence shall demonstrate it to belong to the lowest soul of the ignorantest wretch whilst he lived in this world , since damned in hell. a bold undertaking , you will say . but i confidently engage my self to it . upon this occasion occurreth also a great deal to be said of the nature of predestination ( which by the short touches our author giveth of it , i doubt he quite mistakes ) and how it is an unalterable series and chain of causes , producing infallible ( and in respect of them , necessary ) effects . but that is too large a theam to unfold here ; too vast an ocean to describe in the scant map of a letter . and therefore i will refer that to a fitter opportunity , fearing i have already too much trespassed upon your lordship's patience ; but that indeed , i hope , you have not had enough to read thus far . i am sure , my lord , that you ( who never forgot any thing which deserved a room in your memory ) do remember how we are told , that abyssus abyssum invocat ; so here our author , from the abyss of predestination , falleth into that of the trinity of persons , consistent with the indivisibility of the divine nature ▪ and out of that ( if i be not exceedingly deceived ) into a third of mistaking , when he goeth about to illustrate this admirable mystery by a wild discourse of a trinity in our souls . the dint of wit is not forcible enough to dissect such tough matter ; wherein all the obscure glimmering we gain of that inaccessible light , cometh to us cloathed in the dark weeds of negations , and therefore little can we hope to meet with any positive examples to parallel it withal . i doubt , he also mistaketh , and imposeth upon the several schools , when he intimateth , that they gain-say this visible worlds being but a picture or shadow of the invisible and intellectual : which manner of philosophizing he attributeth to hermes trismegistus , but is every where to be met with in plato : and is raised since to a greater height in the christian schools . but i am sure he learned in no good school , nor sucked from any good philosophy to give an actual subsistence and being to first matter without a form. he that will allow that a real existence in nature is as superficially tincted in metaphysicks , as another would be in mathematicks , that should allow the like to a point , a line , or a superficies in figures ; these , in their strict notions , are but negations of further extension , or but exact terminations of that quantity , which falleth under the consideration of the understanding in the present purpose , no real entities in themselves : so likewise , the notions of matter , form , act , power , existence , and the like , that are with truth , considered by the understanding , and have there each of them a distinct entity , are nevertheless no where by themselves in nature . they are terms which we must use in the negotiations of our thoughts , if we will discourse consequently , and conclude knowingly . but then again , we must be very wary of attributing to things in their own natures such entities as we create in our understandings , when we make pictures of them there ; for there every different consideration , arising out of the different impression which the same thing maketh upon us , hath a distinct being by it self . whereas in the thing there is but one single vnity , that sheweth ( as it were in a glass , at several positions ) those various faces in our understanding . in a word , all these words are but artificial terms , not real things . and the not right understanding of them ; is the dangerousest rock that scholars suffer shipwrack against . i go on with our physician 's contemplations . upon every occasion he sheweth strong parts , and a vigorous brain . his wishes and aims , and what he pointeth at , speak him owner of a noble and a generous heart . he hath reason to wish that aristotle had been as accurate in examining the causes , nature and affections of the great universe he busied himself about , as his patriarch galen hath been in the like considerations upon this little world , man's body in that admirable work of his de vsu partium . but no great humane thing was ever born and perfected at once . it may satisfie us , if one in our age , buildeth that magnificent structure upon the others foundations ; and especially , if where he findeth any of them unsound , he eradicateth those , and sixeth new unquestionable ones in their room : but so , as they still , in gross , keep a proportion , and bear a harmony with the other great work. this hath now , ( even now ) our learned countryman done ; the knowing mr. white , ( whose name , i believe your lordship hath met with al , in his excellent book , de mundo ▪ newly printed at paris , where he now resideth , and is admired by the world of letter'd men there , as the prodigie of these latter times . indeed his three dialogues upon that subject , ( if i am able to judge any thing ) are full of the profoundest learning i ever yet met withal . and i believe , who hath well read & digested them , will perswade himself , there is no truth so abstruse , nor hitherto conceived out of our reach , but mans wit may raise engines to scale and conquer . i assure my self , when our author hath studied him throughly , he will not lament so loud for aristotle's mutilated and defective philosophy , as in boccaline caesar caporali doth for the loss of livies ship-wracked decads . that logick which he quarrelleth at , for calling a toad or serpent ugly , will in the end agree with his ; for no body ever took them to be so , in respect of the vniverse , ( in which regard he desendeth their regularity and symmetry ) but onely as they have relation to us . but i cannot so easily agree with him , where he affirmeth , that devils or other spirits in the intellectual world , have no exact ephemerides , wherein they may read before-hand the stories of fortuite accidents . for i believe , that all causes are so immediately chained to their effects , as if a perfect knowing nature get hold but of one link , it will drive the entire series , or pedigree of the whole to its utmost end ; ( as i think i have proved in my fore-named treatise ) so that in truth there is no fortuitness or contingency of things , in respect of themselves , but onely in respect of us , that are ignorant of their certain and necessary causes . now a little series or chain and complex of all outward circumstances , ( whose highest link , poets say prettily is fasten'd to jupiter's chair , and the lowest is riveted to every individual on earth ) steered and levelled by god almighty ; at the first setting out of the first mover ; i conceive ; to be that divine providence and mercy , which ( to use our author 's own example ) giveth a thriving genius to the hollanders , and the like : and not any secret , invisible , mystical blessing , that falleth not under the search or cognizance of a prudent indagation . i must needs approve our authors aequanimity , and i may as justly say his magnanimity , in being contented so cheerfully ( as he saith ) to shake hands with the fading goods of fortune , and be deprived of the joys of her most precious blessings ; so that he may in recompence possess in ample measure the true ones of the mind ; like epictetus , that master of moral wisdom and piety , who taxeth them of high injustice , that repine at gods distribution of his blessings , when he putteth not into their share of goods , such things as they use no industry or means to purchase . for why should that man , who above all things esteemeth his own freedom , and who to enjoy that , sequestreth himself from commerce with the vulgar of mankind ; take it ill of his stars , if such preferments , honours , and applauses meet not him , as are painfully gained , after long and tedious services of princes , and brittle dependances of humorous favourites , and supple compliances with all sorts of natures ? as for what he saith of astrologie ; i do not conceive , that wise men reject it so much for being repugnant to divinity ( which he reconcileth well enough ) as for having no solid rules or ground in nature . to rely too far upon that vain art , i judge to be rather folly than impiety , unless in our censure we look to the first origine of it ; which favoureth of the idolatry of those heathens , that worshipping the stars and heavenly bodies for deities , did in a superstitious devotion , attribute unto them the causality of all effects beneath them . and for ought i know , the belief of solid orbs in the heavens , and their regularly-irregular motions , sprung from the same root . and a like inanity , i should suspect in chiromancy , as well as astrologie , ( especially , in particular contingent effects ) however our author , and no less a man than aristotle , seem to attribute somewhat more to that conjectural art of lines . i should much doubt ( though our author sheweth himself of another mind ) that bernardinus ochin●s grew at the last to be a meer atheist : when after having been first the institutor and patriarch of the capucine-order ( so violent was his zeal then , as no former religious institution , though never so rigorous , was strict enough for him ) he from thence fell to be first an heretick , then a jew , and after a while became a turk ; and at the last wrote a furious invective against those , whom he called the three grand impostors of the world , among whom he ranked our saviour christ , as well as moses and mahomet . i doubt he mistakes in his chronologie , or the printer in the name , when he maketh ptolomy condemn the alchoran . he needeth not be so scrupulous , as he seemeth to be in averring down-rightly , that god cannot do contradictory things , ( though peradventure it is not amiss to sweeten the manner of the expression , and the sound of the words ) for who understandeth the nature of contradiction , will find non-entity in one of the terms , which of god were impiety not to deny peremptorily . for he being in his proper nature self-entity , all being must immediately flow from him , and all not-being be totally excluded from that efflux . now for the recalling of time past , which the angels posed esdras withal ; there is no contradiction in that , as is evident to them that know the essence of time. for it is but putting again , all things that had motion , into the same state they were in , at that moment unto which time was to be reduced back , and from thence letting it travel on again by the same motion , and upon the same wheels it rouled upon before . and therefore god could do this admirable work , though neither esdras , nor all the power of creatures together could do it : and consequently it cannot in this question be said , that he posed mortality with what himself was not able to perform . i acknowledge ingenuously , our physician 's experience hath the advantage of my philosophy , in knowing there are witches . yet i am sure , i have no temptation to doubt of the deity ; nor have any unsatisfaction in believing there are spirits . i do not see such a necessary conjunction between them , as that the supposition of the one must needs infer the other . neither do i deny there are witches . i only reserve my assent , till i meet with stronger motives to carry it . and i confess i doubt as much of the efficacy of those magical rules , he speaketh of , as also of the finding out of mysteries by the courteous revelation of spirits . i doubt his discourse of an vniversal spirit , is but a wild fancy : and that in the marshalling of it , he mistaketh the hermetical philosophers . and surely , it is a weak argument , from a common nature , that subsisteth only in our understanding ( out of which it hath no being at all ) to infer by parity , an actual subsistence , or the like , in reality of nature ( of which kind of miscarriage in mens discoursings , i have spoken before . ) and upon this occasion , i do not see how seasonably he falleth of a sudden from natural speculations , to a moral contemplation of gods spirit working in us . in which also i would enquire ( especially upon his sudden poetical rapture ) whether the solidity of the judgement be not out-weighed by the airiness of the fancy . assuredly one cannot err in taking this author for a very fine ingenious gentleman : but for how deep a scholar , i leave unto them to judge , that are abler than i am . if he had applied himself with earnest study , and upon right grounds , to search out the nature of pure intellects ; i doubt not but his great parts would have argued more efficaciously , than he doth against those , that between men and angels , put only porphyrie ' difference of mortality and immortality . and he would have dived further into the tenour of their intellectual operations ; in which there is no succession , nor ratiocinative discourse ; for in the very first instant of their creation , they actually knew all that they were capable of knowing , and they are acquainted even with all free thoughts , past , present , and to come ; for they see them in their causes , and they see them all together at one instant ; as i have in my fore-mentioned treatise proved at large : and i think i have already touched thus much once before in this letter . i am tempted here to say a great deal concerning light , by his taking it to be a bare quality . for in physicks , no speculation is more useful , or reacheth further . but to set down such phaenomena's of it , as i have observed , and from whence i evidently collect the nature of it , were too large a theam for this place : when your lordship pleaseth , i shall shew you another more orderly discourse upon that subject ; wherein i have sufficiently proved it to be a solid substance and body . in his proceeding to collect an intellectual world , and in his discoursing upon the place and habitation of angels ; as also in his consideration of the activity of glorified eyes , which shall be in the state of rest , whereas motion is required to seeing ; and in his subtil speculation upon two bodies , placed in the vacuity , beyond the utmost all-enclosing superficie of heaven ( which implieth a contradiction in nature ) methinks i hear apelles cry out , ne sutor ultra crepidam : or rather , it putteth me in mind of one of the titles in pantagruel's library , ( which he expresseth himself conversant in ) namely , quaestio subtilissima , utrum chimaera in vacuo bombinans possit comedere secundas intentiones ; with which short note i will leave these considerations ; in which ( if time , and other circumstances allowed it ) matter would spring up of excellent learning . when our author shall have read mr. whites dialogue of the world , he will no longer be of the opinion , that the unity of the world is a conclusion of faith : for it is there demonstrated by reason . here the thread of the discourse inviteth me to say a great deal of the production or creation of mans soul. but it is too tedious , and too knotty a piece for a letter . now it shall suffice to note , that it is not ex traduce , and yet hath a strange kind of near dependance of the body , which is , as it were , gods instrument to create it by . this , thus said , or rather tumbled out , may seem harsh . but had your lordship leisure to peruse what i have written at full upon this point , i doubt not but it would appear plausible enough to you . i cannot agree with him , when he seemeth to impute inconvenience to long life , and that length of time doth rather impair , than improve us : for surely , if we will follow the course of nature , and of reason , it is a mighty great blessing ; were it but in this regard , that it giveth time leave to vent and boyl away the unquietnesses and turbulencies that follow our passions , and to wean our selves gently from carnal affections , and at the last to drop with ease and willingness , like ripe fruit from the tree ; as i remember plotinus finely discourseth in one of his eneads . for when before the season , it is plucked off with violent hands , or shaken down by rude and boysterous winds , it carrieth along with it an indigested raw tast of the wood , and hath an unpleasant aigerness it its juyce , that maketh it unfit for use , till long time hath mellowed it : and peradventure it may be so backward , as in stead of ripening , it may grow rotten in the very center . in like manner , souls that go out of their bodies with affection to those objects they leave behind them , ( which usually is as long as they can relish them ) do retain still even in their separation , a by as , and a languishing towards them : which is the reason why such terrene souls appear oftenest in coemeteries and charnel-houses , and not that moral one , which our author giveth . for life , which is union with the body , being that which carnal souls have straightest affection to , and that they are loathest to be separated from ; their unquiet spirit , which can never ( naturally ) lose the impressions it had wrought in it at the time of its driving out , lingereth perpetually after that dear consort of his . the impossibility cannot cure them of their impotent desires ; they would fain be alive again ; — iterumque ad tarda revierti corpora . quae lucis miseris tam dira cupido . and to this cause peradventure may be reduced the strange effect , which is frequently seen in england , when at the approach of the murderer , the slain body suddenly bleedeth afresh . for certainly , the souls of them that are treacherously murdered by surprize , use to leave their bodies with extream unwillingness , and with vehement indignation against them , that force them to so unprovided and abhorred a passage . that soul then , to wreak its evil talent against the hated murderer , and to draw a just and desired revenge upon his head , would do all it can to manifest the author of the fact . to speak , it cannot , for in it self it wanteth organs of voice ; and those it is parted from , are now grown too heavy , and are too benummed for it to give motion unto . yet some change it desireth to make in the body , which it hath so vehement inclinations to , and therefore is the aptest for it to work upon : it must then endeavour to cause a motion in the subtilest and most fluid parts ( and consequently , the most moveable ones ) of it . this can be nothing but the blood , which then being violently moved , must needs gush out at those places where it findeth issues . our author cannot believe , that the world will perish upon the ruines of its own principles . but mr. white hath demonstrated the end of it upon natural reason . and though the precise time for that general destruction be inscrutable ; yet he learnedly sheweth an ingenious rule , whereby to measure in some sort the duration of it , without being branded ( as our author threatneth ) with convincible and statute-madness , or with impiety . and whereas he will have the work of this last great day ( the summer up of all past days ) to imply annihilation and thereupon interesseth god only in it ▪ i must beg leave to contradict him , namely in this point ; and to affirm , that the letting loose then of the activest element , to destroy this face of the world , will but beget a change in it ; and that no annihilation can proceed from god almighty : for his essence being ( as i said before ) self-existence , it is more impossible that not-being should flow from him , than that cold should flow immediately from fire , or darkness from the actual presence of light . i must needs acknowledge , that where he ballanceth life and death against one another , and considereth that the latter is to be a kind of nothing for a moment , to become a pure spirit within one instant , and what followeth of this strong thought , is extream handsomely said , and argueth very gallant and generous resolutions in him . to exemplifie the immortality of the soul , he needeth not have recourse to the philosophers-stone . his own store furnisheth him with a most pregnant one of reviving a plant ( the same numerical plant ) out of his own ashes . but under his favour , i believe his experiment will fail , if under the notion of the same , he comprehendeth all the accidents that first accompanied that plant ; for since in the ashes there remaineth onely the fixed salt , i am very confident , that all the colour , and much of the odour and taste of it , is flown away with the volatile salt. what should i say of his making so particular a narration of personal things ▪ and private thoughts of his own ; the knowledge whereof cannot much conduce to any mans betterment ? ( which i make account is the chief end of his writing this discourse . ) as where he speaketh of the soundness of his body , of the course of his diet , of the coolness of his blood at the summer-solstice of his age , of his neglect of an epitaph ; how long he hath lived , or may live ; what popes , emperours , kings , grand-seigniors , he hath been contemporary unto , and the like : would it not be thought that he hath a special good opinion of himself , ( and indeed he hath reason ) when he maketh such great princes the landmarks in the chronology of himself ? surely , if he were to write by retale the particulars of his own story and life , it would be a notable romance , since he telleth us in one total sum , it is a continued miracle of thirty years . though he creepeth gently upon us at the first , yet he groweth a gyant , an atlas ( to use his own expression ) at the last . but i will not censure him , as he that made notes upon balsac's letters , and was angry with him for vexing his readers with stories of his cholicks , and voiding of gravel . i leave this kind of expressions , without looking further into them . in the next place ( my lord ) i shall take occasion from our author 's setting so main a difference between moral honesty and vertue , or being vertuous ( to use his own phrase ) out of an inbred loyalty to vertue ; and on the other side , being vertuous for a rewards sake ; to discourse a little concerning vertue in this life , and the effects of it afterwards . truely ( my lord ) however he seemeth to prefer this later , i cannot but value the other much before it , if we regard the nobleness and heroickness of the nature and mind from whence they both proceed ▪ and if we consider the journeys end , to which each of them carrieth us , i am confident the first yieldeth nothing to the second , but indeed both meet in the period of beatitude . to clear this point ( which is very well worth the wisest man's seriousest thought ) we must consider , what it is that bringeth us to this excellent state , to be happy in the other world of eternity and immutability . it is agreed on all hands to be god's grace and favour to us : but all do not agree by what steps his grace produceth this effect . herein i shall not trouble your lordship with a long discourse , how that grace worketh in us , ( which yet i will in a word touch anon , that you may conceive what i understand grace to be ) but will suppose it to have wrought its effect in us in this life , and from thence examine what hinges they are that turn us over to beatitude and glory in the next : some consider god as a judge , that rewardeth or punisheth men , according as they co-operated with , or repugned to , the grace he gave . that according as their actions please or displease him , he is well affected towards them , or angry with them ; and accordingly maketh them , to the purpose , and very home , feel the effects of his kindness or indignation . others that fly a higher pitch , and are so happy , — vt rerum poterint cognoscere causas , do conceive that beatitude and misery in the other life , are effects that necessarily and orderly flow out of the nature of those causes that begot them in this life , without engaging god almighty to give a sentence , and act the part of a judge , according to the state of our cause , as it shall appear upon the accusations and pleadings at his great bar. much of which manner of expression , is metaphorical ; and rather adapted to contain vulgar minds in their duties ( that are awed with the thought of a severe judge , sifting every minute-action of theirs ) than such as we must conceive every circumstance to pass so in reality , as the literal sound of the words seems to infer in ordinary construction : and yet all that is true too , in its genuine sence . ) but , my lord , these more penetrating men , and that , i conceive , are vertuous upon higher and stronger motives ( for they truely and solidly know , why they are so ) do consider , that what impressions are once made in the spiritual substance of a soul , and what affections it hath once contracted , do ever remain in it , till a contrary and diametrically contradicting judgement and affection , do obliterate it , and expel it thence . this is the reason why contrition , sorrow , and hatred for sins past , is encharged us . if then the soul do go out of the body with impressions and affections to the objects and pleasures of this life , it continually lingreth after them ; and as virgil ( learnedly , as well as wittily ) saith , — quae gratia currum , armorumque fuit vivis , quae cura nitentes pascere equos , eadem sequitur tellure repostos . but that being a state wherein those objects neither are , nor can be enjoyed , it must needs follow that such a soul must be in an exceeding anguish , sorrow and affliction , for being deprived of them ; and for want of that it so much prizeth , will neglect all other contentments it might have , as not having a relish or taste moulded and prepared to the savouring of them ; but like feavorish tongues , that when they are even scorched with heat , take no delight in the pleasingest liquors , but the sweetest drinks seem bitter to them , by reason of their overflowing gall : so they even hate whatsoever good is in their power , and thus pine away a long eternity . in which the sharpness and activity of their pain , anguish , and sad condition , is to be measured by the sensibleness of their natures : which being then spiritual , is in a manner infinitely more than any torment that in this life can be inflicted upon a dull gross body . to this add , the vexation it must be to them , to see how inestimable and infinite a good they have lost ; and lost meerly by their own fault , and for momentary trifles , and childrens play ; and that it was so easie for them to have gained it , had they remained but in their right senses , and governed themselves according unto reason . and then judge in what a tortured condition they must be , of remorse and execrating themselves for their most resupine and sensless madness . but if on the other side , a soul be released out of this prison of clay and flesh , with affections setled upon intellectual goods , as truth , knowledge , and the like ; and that it be grown to an irksome dislike of the flat pleasures of this world ; and look upon carnal and sensual objects with a disdainful eye , as discerning the contemptible inanity in them , that is set off only by their painted outside ; and above all , that it hath a longing desire to be in the society of that supereminent cause of causes , in which they know are heaped up the treasurers of all beauty , knowledge , truth , delight , and good whatsoever ; and therefore are impatient at the delay , and reckon all their absence from him as a tedious banishment ; and in that regard hate their life and body , as cause of this divorce : such a soul , i say , must necessarily , by reason of the temper it is wrought into , enjoy immediately at the instant of the bodies dissolution , and its liberty , more contentment , more joy , more true happiness , than it is possible for a heart of flesh to have scarce any scantling of , much less to comprehend . for immense knowledge is natural to it , as i have touched before . truth , which is the adequated and satisfying object of the understanding ; is there displayed in her own colours , or rather without any . and that which is the crown of all , and in respect of which all the rest is nothing ; that infinite entity , which above all things this soul thirsteth to be united unto , cannot for his own goodness sake , deny his embraces to so affectionate a creature , and to such an enflamed love. if he should , then were that soul , for being the best , and for loving him most , condemned to be the unhappiest . for what joy could she have in any thing , were she barrred from what she so infinitely loveth ? but since the nature of superiour and excellent things is to shower down their propitious influences , wheresoever there is a capacity of receiving them , and no obstacle to keep them out ( like the sun that illuminateth the whole air , if no cloud , or solid opacous body intervene ) it followeth clearly , that this infinite sun of justice , this immense ocean of goodness , cannot chuse but inviron with his beams , and replenish even beyond satiety with his delightsome waters , a soul so prepared and tempered to receive them . no ( my lord ) to make use of this discourse , and apply it to what begot it ; be pleased to determine , which way will deliver us evenest and smoothest to this happy end of our journey : to be vertuous for hope of a reward , and through fear of punishment ; or to be so out of a natural and inward affection to vertue , for vertues and reasons sake ? surely one in this latter condition , not onely doth those things which will bring him to beatitude ; but he is so secured , in a manner , under an armour of proof , that he is almost invulnerable ; he can scarce miscarry , he hath not so much as an inclination to work contrarily ; the alluring baits of this world tempt him not ; he disliketh , he hateth , even his necessarry commerce with them whilst he liveth . on the other side , the hireling that steereth his course by his reward and punishment , doth well , i confess ; but he doth it with reluctance ; he carrieth the ark , god's image , his soul , safely home , it is true , but he loweth pitifully after his calves , that he leaveth behind him among the philistines . in a word , he is vertuous ; but if he might safely , he would do vicious things ( and hence be the ground in nature , if so i might say , of our purgatory . ) methinks two such minds may not unfitly be compared to two maids , whereof one hath a little sprinkling of the green sickness , and hath more mind to ashes , chalk or leather , than meats of solid and good nourishment , but forbeareth them , knowing the languishing condition of health it will bring her to : but the other having a ruddy , vigorous and perfect constitution , and enjoying a compleat , entire encrasie , delights in no food but of good nouriture , and loaths the other delights . her health is discovered in her looks , and she is secure from any danger of that malady , whereas the other for all her good diet , beareth in her complexion some sickly testimony of her depraved appetite ; and if she be not very wary , she is in danger of a relapse . it falleth fit in this place to examine our authors apprehension of the end of such honest worthies and philosophers ( as he calleth them ) that died before christ his incarnation , whether any of them could be saved , or no ? truly , my lord , i make no doubt at all , but if any followed in the whole tenor of their lives , the dictamens of right reason , but that their journey was secure to heaven . out of the former discourse appeareth what temper of mind is necessary to get thither . and , that reason would dictate such a temper to a perfectly judicious man , ( though but in the state of nature ) as the best and most rational for him , i make no doubt at all . but it is most true , they are exceeding few ( if any ) in whom reason worketh clearly , and is not overswayed by passion and terrene affections ; they are few that can discern what is reasonable to be done in every circumstance . — pauci , quos aequus amavit jupiter , aut ardens evexit ad aethera virtus , diis geniti , potuere . — and fewer , that knowing what is best , can win of themselves to do accordingly ; ( video meliora proboque deteriora sequor , being most mens cases ) so that after all that can be expected at the hands of nature and reason in their best habit , since the lapse of them , we may conclude it would have been a most difficult thing for any man , and a most impossible one for mankind , to attain unto beatitude , if christ had not come to teach , and by his example to shew us the way . and this was the reason of his incarnation , teaching life and death : for being god , we could not doubt his veracity , when he tolds us news of the other world ; having all things in his power , and yet enjoying none of the delights of this life , no man should stick at foregoing them , since his example sheweth all men , that such a course is best ; whereas few are capable of the reason of it : and for his last act , dying in such an afflicted manner ; he taught us how the securest way to step immediately into perfect happiness , is to be crucified to all the desires , delights and contentments of this world. but to come back to our physician : truly ( my lord ) i must needs pay him , as a due , the acknowledging his pious discourses to be excellent and pathetical ones , containing worthy motives , to incite one to vertue , and to deter one from vice ; thereby to gain heaven , and to avoid hell. assuredly he is owner of a solid head , and of a strong generous heart . where he employeth his thoughts upon such things , as resort to no higher , or more abstruse principles , than such as occur in ordinary conversation with the world , or in the common tract of study and learning ; i know no man would say better . but when he meeteth with such difficulties as his next , concerning the resurrection of the body , ( wherein after deep meditation , upon the most abstracted principles and speculations of the metaphysicks , one hath much ado to solve the appearing contradictions in nature ) there , i do not at all wonder , he should tread a little awry , and go astray in the dark : for i conceive his course of life hath not permitted him to allow much time unto the unwinding of such entangled and abstracted subtleties . but if it had , i believe his natural parts are such , as he might have kept the chair from most men i know : for even where he roveth widest , it is with so much wit and sharpness , as putteth me in mind of a great mans censure upon scaliger's cyclometrica , ( a matter he was not well versed in ) that he had rather err so ingeniously as he did , than hit upon truth in that heavy manner , as the jesuit his antagonist stuffeth his books . most assuredly his wit and smartness in this discourse , is of the finest standard , and his insight into severer learning , will appear as piercing unto such as use not strictly the touchstone and the test , to examine every piece of the glittering coyn , he payeth his reader with . but to come to the resurrection . methinks it is but a gross conception , to think that every atome of the present individual matter of a body ; every grain of ashes of a burned cadaver , scattered by the wind throughout the world , and after numerous variations , changed peradventure into the body of another man , should at the sounding of the last trumpet be raked together again from all the corners of the earth , and be made up anew into the same body it was before of the first man. yet if we will be christians , and rely upon god's promises , we must believe that we shall rise again with the same body that walked about , did eat , drink , and live here on earth ; and that we shall see our saviour and redeemer , with the same , the very same eyes , wherewith we now look upon the fading glories of this comtemptible world. how shall these seeming contrarieties be reconciled ? if the latter be true , why should not the former be admitted ? to explicate this riddle the better , give me leave to ask your lordship , if your lordship , if you now see the cannons , the ensigns , the arms , and other martial preparations at oxford , with the same eyes , wherewith many years agone you looked upon porphyrie's and aristotle's leases there ? i doubt not but you will answer me , assuredly with the very same . is that noble and graceful person of yours , that begetteth both delight and reverence in every one that looketh upon it ? is that body of yours , that now is grown to such comely and full dimensions , as nature can give her none more advantagious ; the same person , the same body , which your vertuous and excellent mother bore nine months in her chast and honoured womb , and that your nurse gave suck unto ? most certainly it is the same . and yet if you consider it well , it cannot be doubted , but that sublunary matter , being in a perpetual flux , and in bodies which have internal principles of heat and motion , much continually transpiring out to make room for the supply of new aliment ; at the length , in long process of time , all is so changed , as that ship at athens may as well be called the same ship that was there two hundred years before , and whereof ( be reason of the continual reparations ) not one foot of the timber is remaining in her that builded her at the first , as this body now can be called the same it was forty years agone , unless some higher consideration keep up the identity of it . now what that is , let us examine , and whether or no it will reach to our difficulty of the resurrection . let us consider then , how that which giveth the numerical individuation to a body , is the substantial form. as long as that remaineth the same , though the matter be in a continual flux and motion , yet the thing is still the same . there is not one drop of the same water in the thames , that ran down by white-hall yesternight ; yet no man will deny , but that is the same river that was in queen elizabeth's time , as long as it is supplied from the same common stock , the sea. though this example reacheth not home , it illustrateth the thing . if then the form remain absolutely the same after separation from the matter , that it was in the matter , ( which can happen only to forms , that subsist by themselves , as humane souls ) it followeth then , that whensoever it is united to matter again , ( all matter coming out of the same common magazine ) it maketh again the same man , with the same eyes , and all the same limbs that were formerly . nay , he is composed of the same individual matter ; for it hath the same distinguisher and individuator , to wit , the same form or soul. matter considered singly by it self , hath no distinction : all matter is in it self the same ; we must fancy it , as we do the indigested chaos ; it is a uniformly wide ocean . particularize a few drops of the sea , by filling a glass-full of them , then that glass-full is distinguished from all the rest of the watery bulk : but return back those few drops to from whence they were taken , and the glass-full that even now had an individuation by it self , loseth that , and groweth one and the same with the other main stock : yet if you fill your glass again , wheresoever you take it up , so it be of the same uniform bulk of water you had before , it is the same glass-full of water that you had . but as i said before , this example fitteth entirely , no more than the other did . in such abstracted speculations , where we must consider matter without form ( which hath no actual being ) we must not expect adequated examples in nature . but enough is said to make a speculative man see , that if god should joyn the soul of a lately dead man , ( even whilst his dead corpse should lye entire in his winding-sheet here ) unto a body made of earth , taken from some mountain in america ; it were most true and certain , that the body he should then lye by , were the same identical body he lived with before his death , and late resurrection . it is evident , that sameness , thisness , and thatness , belongeth not to matter by it self , ( for a general indifference runneth through it all ) but onely as it is distinguished and individuated by the form. which , in our case , whensoever the same soul doth , it must be understood always to be the same matter and body . this point thus passed over , i may piece to it what our author saith , of a magazine of subsistent forms , residing first in the chaos , and hereafter ( when the world shall have been destroyed by fire ) in the general heap of ashes : out of which god's voice did , and shall draw them out , and clothe them with matter . this language were handsome for a poet , or rhetorician to speak ; but in a philosopher , that should ratiocinate strictly and rigorously , i cannot admit it . for certainly , there are no subsistent forms of corporeal things ; ( excepting the soul of man , which besides being an informing form , hath another particular consideration belonging to it , too long to speak of here . ) but whensoever that compound is destroyed , the form perisheth with the whole . and for the natural production of corporeal things , i conceive it to be wrought out by the action and passion of the elements among themselves ; which introducing new tempers and dispositions , into the bodies where these conflicts pass ; new forms succeed old ones , when the dispositions are raised to such a height , as can no longer consist with the preceding form , and are in the immediate degree to fit the succeeding one , which they usher in . the mystery of all , which i have at large unfolded in my above-mentioned treatise of the immortality of the soul. i shall say no more to the first part of our physician 's discourse after i have observed , how his consequence is no good one ; where he inferreth , that if the devils fore-knew , who would be damned or saved , it would save them the labour , and end their work of tempting mankind to mischief and evil . for whatsoever their moral design and success be in it , their nature impelleth them to be always doing it . for on the one s●de , it is active in the highest degree , ( as being pure acts , that is , spirits , ) so on the other side , they are malign in as great an excess : by the one they must be always working , wheresoever they may work , ( like water in a vessel full of holes , that will run out of every one of them which is not stopped : ) by the other , their whole work must be malicious and mischievous . joyning then both these qualities together , it is evident , they will always be tempting mankind , though they know they shall be frustrate of their moral end. but were it not time that i made an end ? yes , it is more than time . and therefore having once passed the limit that confined what was becoming , the next step carried me into the ocean of errour ; which being infinite , and therefore more or less bearing no proportion in it ; i will proceed a little further , to take a short survey of his second part , and hope for as easie pardon after this addition , to my sudden and indigested remarks , as if i had enclosed them up now . methinks , he beginneth with somewhat an affected discourse , to prove his natural inclination to charity ; which vertue is the intended theam of all the remainder of his discourse . and i doubt he mistaketh the lowest orbe or lembe of that high seraphick vertue , for the top and perfection of it ; and maketh a kind of humane compassion to be divine charity . he will have it to be a general way of doing good : it is true , he addeth then , for god's sake ; but he allayeth that again , with saying , he will have that good done , as by obedience , and to accomplish god's will ; and looketh at the effects it worketh upon our souls , but in a narrow compass ; like one in the vulgar throng , that considereth god as a judge , and as a rewarder or a punisher . whereas perfect charity , is that vehement love of god for his own sake , for his goodness , for his beauty , for his excellency , that carrieth all the motions of our soul directly and violently to him ; and maketh a man disdain , or rather hate all obstacles that may retard his journey to him. and that face of it that looketh toward mankind with whom we live , and warmeth us to do others good , is but like the overflowing of the main stream , that swelling above its banks runneth over in a multitude of little channels . i am not satisfied , that in the likeness which he putteth between god and man , he maketh the difference between them , to be but such as between two creatures that resemble one another . for between these , there is some proportion ; but between the others , none at all . in the examining of which discourse , wherein the author observeth , that no two faces are ever seen to be perfectly alike ; nay , no two pictures of the same face , were exactly made so ; i could take occasion to insert a subtil and delightful demonstration of mr. whites , wherein he sheweth , how it is impossible that two bodies ( for example two bouls ) should ever be made exactly like one another ; nay , not rigorously equal in any one accident , as namely in weight , but that still there will be some little difference and inequality between them ( the reason of which observation , our author medled not with ) were it not that i have been so long already , as digressions were now very unseasonable . shall i commend or censure our author for believing so well of his acquired knowledge , as to be dejected at the thought of not being able to leave it a legacy among his friends ; or shall i examine , whether it be not a high injury to wise and gallant princes , who out of the generousness and nobleness of their nature , do patronize arts and learned men , to impute their so doing to vanity of desiring praise , or to fear of reproach ? but let these pass : i will not engage any that may be-friend him , in a quarrel against him . but i may safely produce epictetus to contradict him , when he letteth his kindness engulf him in deep afflictions for a friend : for he will not allow his wise man to have an inward relenting , a troubled feeling , or compassion of anothers misfortunes . that disordereth the one , without any good to the other . let him afford all the assistances and relievings in his power , but without intermingling himself in others woe ; as angels , that do us good , but have no passion for us . but this gentleman's kindness goeth yet further : he compareth his love of a friend to his love of god ; the union of friends souls by affection , to the union of the three persons in the trinity , and to the hypostatical vnion of two natures in one christ , by the words incarnation . most certainly he expresseth himself to be a right good-natur'd man. but if st. augustine retracted so severely his pathetical expressions for the death of his friend , saying , they savoured more of the rhetorical declamations of a young orator , than of the grave confession of a devout christian , ( or somewhat to that purpose ) what censure upon himself may we expect of our physician , if ever he make any retraction of this discourse concerning his religion ? it is no small misfortune to him , that after so much time spent , and so many places visited in a curious search , by travelling after the acquisition of so many languages ; after the wading so deep in sciences , as appeareth by the ample inventory ▪ and particular he maketh of himself : the result of all this should be , to profess ingenuously he had studied enough . onely to become a sceptick ; and that having run through all sorts of learning , he could find rest and satisfaction in none . this , i confess , is the unlucky fate of those that light upon wrong principles . but mr. white teacheth us , how the theorems and demonstrations of physicks may be linked and chained together , as strongly , and as continuedly as they are in the mathematicks , if men would but apply themselves to a right method of study . and i do not find that solomon complained of ignorance in the height of knowledge ; ( as this gentleman saith ) but onely , that after he hath rather acknowledged himself ignorant of nothing , but that he understood the natures of all plants , from the cedar to the hyssop , and was acquainted with all the ways and paths of wisdom and knowledge ; he exclaimeth , that all this is but toyl and vexation of spirit ; and therefore adviseth men , to change humane studies into divine contemplations and affections . i cannot agree to his resolution of shutting his books , and giving over the search of knowledge , and resigning himself up to ignorance , upon the reason that moveth him ; as though it were extream vanity to waste our days in the pursuit of that , which by attending but a little longer ( till death hath closed the eyes of our body , to open those of our soul ) we shall gain with ease , we shall enjoy by infusion , and is an accessory of our glorification . it is true , as soon as death hath played the midwife to our second birth , our soul shall then see all truths more freely , than our corporal eyes at our first birth see all bodies and colours , by the natural power of it , as i have touched already , and not onely upon the grounds our author giveth . yet far be it from us , to think that time lost . which in the mean season we shall laboriously imploy , to warm our selves with blowing a few little sparks of that glorious fire , which we shall afterwards in one instant leap into the middle of , without danger of scorching . and that for two important reasons ; besides several others , too long to mention here ) the one , for the great advantage we have by learning in this life ; the other , for the huge contentment that the acquisition of it here ( which applyeth a strong affection to it ) will be unto us in the next life . the want of knowledge in our first mother ( which exposed her to be easily deceived by the sepents cunning ) was the root of all our ensuing misery and woe . it is as true ( which we are taught by irrefragable authority ) that omnis peccans ignorat : and the well head of all the calamities and mischiefs in all the world , consisteth of the troubled and bitter waters of ignorance , folly and rashness ; to cure which , the onely remedy and antidote , is the salt of true learning , the bitter wood of study , painful meditation , and orderly consideration . i do not mean such study , as armeth wrangling champions for clamorous schools , where the ability of subtil disputing to and fro , is more prized than the retriving of truth : but such as filleth the mind with solid and useful notions , and doth not endanger the swelling it up with windy vanities . besides , the sweetest companion and entertainment of a well-tempered mind , is to converse familiarly with the naked and bewitching beauties of those mistresses , those verities and sciences , which by fair courting of them , they gain and enjoy ; and every day bring new fresh ones to their seraglio , where the ancientest never grow old or stale . is there any thing so pleasing , or so profitable as this ? — nil dulcius est , bene quam munita tenere edita doctrina sapientum templa serena ; despicere unde queas alios , passimque videre errare , atque viam palanteis quoarere vitae . but now if we consider the advantage we shall have in the other life by our affection to sciences , and conversation with them in this , it is wonderful great . indeed that affection is so necessary , as without it we shall enjoy little contentment in all the knowledge we shall then be replenished with : for every ones pleasure in the possession of a good , is to be measured by his precedent desire of that good , and by the equality of the taste and relish of him that feedeth upon it . we should therefore prepare and make our taste before-hand by assuefaction unto , and by often relishing what we shall then be nourished with . that englishman that can drink nothing but beer or ale , would be ill bestead , were he to go into spain or italy , where nothing but ▪ wine groweth : whereas a well-experienced goinfre , that can criticize upon the several tastes of liquors , would think his palate in paradise , among those delicious nectars ( to use aretines phrase upon his eating of a lamprey . ) who was ever delighted with tobacco the first time he took it ? and who could willingly be without it , after he was a while habituated to the use of it ; how many examples are there daily of young men , that marrying upon their fathers command , not through precedent affections of their own , have little comfort in worthy and handsome wives , that others would passionately affect ? archimedes lost his life , for being so ravished with the delight of a mathematical demonstration , that he could not of a sudden recal his extasied spirits to attend the rude souldiers summons : but instead of him , whose mind hath been always fed with such subtil diet , how many plain country-gentlemen doth your lordship and i know , that rate the knowledge of their husbandry at a much higher pitch ; and are extreamly delighted by conversing with that ; whereas the other would be most tedious and importune to them ? we may then safely conclude , that if we will joy in the knowledge we shall have after death , we must in our life-time raise within our selves earnest affections to it , and desires of it , which cannot be barren ones ; but will press upon us to gain some knowledge by way of advance here ; and the more we attain unto , the more we shall be in love with what remaineth behind . to this reason then adding the other , how knowledge is the surest prop , and guide of our present life ; and how it perfecteth a man in that which constituteth a man , his reason ; and how it enableth him to tread boldly , steadily , constantly , and knowingly in all his ways : and i am confident , all men that shall hear the case thus debated , will joyn with me in making it a suit to our physitian , that he will keep his books open , and continue that progress he hath so happily begun . but i believe your lordship will scarcely joyn with him in his wish , that we might procreate and beget children without the help of women , or without any conjunction or commerce with that sweet and bewitching sex. plato taxeth his fellow philosopher ( though otherwise a learned and brave man ) for not sacrificing to the graces , those gentle female goddesses . what thinketh your lordship of our physitian 's bitter censure of that action , which mahomet maketh the essence of his paradise ? indeed , besides those his unkindnesses , or rather frowardnesses , at that tender-hearted sex ( which must needs take it ill at his hands ) methinketh he setteth marriage at too low a rate , which is assuredly the highest and divinest link of humane society . and where he speaketh of cupid , and of beauty , it is in such a phrase , as putteth me in mind of the learned greek reader in cambridge , his courting of his mistress out of stephens his thesaurus . my next observation upon his discourse , draweth me to a logical consideration of the nature of an exact syllogism : which kind of reflection , though it use to open the door in the course of learning and study ; yet it will near shut it in my discourse , which my following the thred that my author spinneth , assigneth to this place . if he had well and throughly considered all that is required to that strict way of managing our reason , he would not have censured aristotle for condemning the fourth figure , out of no other motive , but because it was not consonant to his own principle ; that it would not fit with the foundations himself had laid ; though it do with reason ( saith he ) and be consonant to that , which indeed it doth not , at all times , and in all circumstances , in a perfect syllogism , the predicate must be identified with the subject , and each extream with the middle term , and so consequently , all three with one another . but in galen's fourth figure , the case may so fall out , as these rules will not be current there . as for the good and excellency that he considereth in the worst things , and how far from solitude any man is in a wilderness ; these are ( in his discourse ) but equivocal considerations of good , and of lowliness : nor are they any ways pertinent to the mortality of that part , where he treateth of them . i have much ado to believe , what he speaketh confidently , that he is more beholding to morpheus , for learned and rational , as well as pleasing dreams , than to mercury for smart and facetious conceptions ; whom saturn ( it seemeth by his relation ) hath looked asquint upon in his geniture . in his concluding prayer , wherein he summeth up all he wisheth ; methinketh his arrow is not winged with that fire , which i should have expected from him upon this occasion : for it is not the peace of conscience , nor the bridling up of ones affections , that expresseth the highest dedlightfulness and happiest state of a perfect christian . it is love onely that can give us heaven upon earth , as well as in heaven ; and bringeth us thither too : so that the thuscan virgil had reason to say , — in alte dolcezze non si puo gioio , se non amando . and this love must be imployed upon the noblest and highest object , not terminated in our friends . but of this transcendent and divine part of charity , that looketh directly and immediately upon god himself ; and that is the intrinsecal form , the utmost perfection , the scope and final period of true religion , ( this gentleman's intended theam , as i conceive ) i have no occasion to speak any thing , since my author doth but transiently mention it ; and that too , in such a phrase as ordinary catechisms speak of to vulgar capacities . thus , my lord , having run through the book ( god knows how sleightly , upon so great a sudden ) which your lordship commanded me to give you an account of , there remaineth yet a weightier task upon me to perform , which is , to excuse my self of presumption , for daring to consider any moles in that face , which you had marked for a beauty . but who shall well consider my manner of proceeding in these remarks , will free me from that censure . i offer not at judging the prudence and wisdom of this discourse : these are fit inquiries for your lordships court of highest appeal : in my inferiour one , i meddle onely with little knotty pieces of particular sciences ( matinae apis instar , operosa parvus carmina fingit . ) in which it were peradventure a fault for your lordship to be too well versed ; your imployments are of a higher and nobler strain , and that concerns the welfare of millions of men : tu regere imperio populos ( sackville ) memento ( hae tibi erunt artes ) pacisque imponere morem . such little studies as these , belong onely to those persons that are low in the rank they hold in the common-wealth ; low in their conceptions , and low in a languishing and rusting leisure , such an one as virgil calleth ignobile otium , and such an one as i am now dulled withal . if alexander or caesar should have commended a tract of land , as fit to fight a battel in for the empire of the world , or to build a city upon , to be the magazine and staple of all the adjacent countries ; no body could justly condemn that husbandman , who according to his own narrow art and rules , should censure the plains of arbela , or pharsalia , for being in some places sterile ; or the meadows about alexandria , for being sometimes subject to be overflown ; or could tax ought he should say in that kind for a contradiction unto the others commendations of those places , which are built upon higher and larger principles . so ( my lord ) i am confident i shall not be reproached of unmannerliness for putting in a demurrer unto a few little particularities in that noble discourse , which your lordship gave a general applause unto ; and by doing so , i have given your lordship the best account i can of my self , as well as of your commands . you hereby see what my entertainments are , and how i play away my time . — dorset dum magnus ad altum fulminat oxonium bello , victorque volentes per populos dat jura ; viamque affectat olympo . may your counsels there be happy and successful ones , to bring about that peace , which if we be not quickly blessed withal , a general ruine threatneth the whole kingdom . from winchester-house the ( i think i may say the , for i am sure it is morning , and i think it is day ) of december , . your lordships must humble and obedient servant , kenelm digby . the postscript . my lord , looking over these loose papers to point them , i perceive i have forgotten what i promised in the eighth sheet , to touch in a word concerning grace : i do not conceive it to be a quality infused by god almighty into a soul. such kind of discoursing satisfieth me no more in divinity , than in philosophy . i take it to be the whole complex of such real motives ( as a solid account may be given of them ) that incline a man to virtue and piety ; and are set on foot by god's particular grace and favour , to bring that work to pass . as for example : to a man plunged in sensuality , some great misfortune happeneth , that mouldeth his heart to a tenderness , and inclineth him to much thoughtfulness : in this temper , he meeteth with a book or preacher , that representeth lively to him the danger of his own condition ; and giveth him hopes of greater contentment in other objects , after he shall have taken leave of his former beloved sins . this begetteth further conversation with prudent and pious men , and experienced physitians , in curing the souls maladies ; whereby he is at last perfectly converted , and setled in a course of solid vertue and piety . now these accidents of his misfortune , the gentleness and softness of his nature , his falling upon a good book , his encountring with a pathetick preacher , the impremeditated chance that brought him to hear his sermon , his meeting with other worthy men , and the whole concatenation of all the intervening accidents , to work this good effect in him ; and that were ranged and disposed from all eternity , by gods particular goodness and providence for his salvation ; and without which he had inevitably beer damned : this chain of causes , ordered by god to produce this effect , i understand to be grace . finis . notes, typically marginal, from the original text notes for div a -e * a church bell that tolls every day at six and twelve of the clock ; at the hearing whereof , every one in what place soever , either of house or street , betakes himself to his prayer , which is commonly directed to the virgin. b a revolution of certain thousand years , when all things should return unto theirformer estate , and he be teaching again in his school as when he delivered this opinion . b sphaera cujus centrum ubique , circumferentianullibi . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nosce teipsum . * post mortem nihil est , ipsaque mors nihil . mors individua est , noxia corpori , nec patiens animae — toti morimur , nullaque pars manet nostri . in rabbelais . * pineda in his monarchica ecclesiastica quotes one thousand and forty authors . * in his oracle to augustus . * thereby is meant our good angel appointed us from our nativity . * who willed his friend not to bury him , but hang him up with a staff in his hand to fright away the crows . in those days there shall come lyars and false prophets . notes for div a -e † urbem romam in principio reges habuere . * pro archia poeta . † in qua me non inficior mediocriter esse . notes for div a -e * in his medicus medicateus . * that he was a german , appears by his notes , pag. . where he hath these words , duleissima nostra germania , &c. * in praefat . annotat . * excepting two or three particulars , in which reference is made to some books that came over since that time . notes for div a -e printing . guns . * tho. aquin . in com . in boet . de consolat prope ●inam . notes for div a -e this story i have but upon relation , yet of a very good hand . pansebeia, or, a view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by alexander ross. ross, alexander, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) pansebeia, or, a view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by alexander ross. ross, alexander, - . haestens, henrick van. davies, john, - . the second edition, enlarged and perfected ; to which are annexed, the lives, actions, and ends of certain notorious hereticks, with their effigies in copper plates. [ ], , [ ], [ ], , [ ] p. : ill., ports. printed by t.c. for john saywell ..., london : . first edition, london, . added t.p. and separate paging ([ ], p.): apocalypsis, or, the revelation of certain notorious advancers of heresie ... london : printed by e. tyler for john saywell, . "the lives ... of certain notorious hereticks" (pt. ), is sometimes attributed to h.l. van haestens. pt. was translated by john davies from the latin, apocalypsis insignium aliquot haeresiarcharum, . pt. deals largely with the anabaptists. advertisement: prelim. p. [ ] and p. [ ] in fourth grouping. marginal notes. includes indexes. reproduction of original in duke university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and 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bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church history. religion -- early works to . anabaptists. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion ΠΑΝΣΕΒΕΙΑ : or : a vievv of all religions in the world : with the severall church-governments , from the creation , to these times . also , a discovery of all known heresies in all ages and places : and choice observations and reflections throughout the whole . the second edition , enlarged and perfected , by alexander ross . to which are annexed , the lives , actions , and ends of certain notorious hereticks . with their effigies in copper plates . . thess. . . omnia autem probate : quod bonum est , tenete . is printer's or publisher's device london , printed by t. c. for iohn saywell , and are to be sold at his shop , at the sign of the grey-hound in little-britain , without aldersgate . . the booksellers advertisement to the reader . it is the greatest justice in the world to be just to the dead , since they , if injured , cannot be their own compurgators , and that is it hath obliged me to use that tendernesse to this great author , who , to the regret of all learned , hath so suddenly left this world . his great pains in the dilatation of this book , are easily seen by the bulk of it , nor had the epistle and preface escaped his second thoughts , had not the lease of his life expired so soon as it did . and therefore i have not ( which is the arrogancy of too many ) presumed to make any diversion , or alterations in either , but rather have thought it just to let them passe in this , as they did in the first edition , that is to say , in his own words . for had i been unjust to the author in this respect , i had withal been guilty of as great an injury to the worthy gentleman ( though not of my acquaintance ) to whom he was , when alive , pleased to dedicate it ; since i cannot but hope that he will continue the same tendernesse & indulgence towards the orphan , as he was pleased to express when he first received it an infant . i shal further ad , that it wil render it self to the reader much more acceptable , not only for its additions , but also , that the author had thoroughly revised the same ; and that the care and supervising of the presse rested so much upon me , ( not onely out of an ordinary care , but singular respect to the deseased author ) as that i think it needlesse to prefix an errata , there having nothing passed , but what an ordinary capacity may easily correct . as for the book , i shall adventure it the test of the most censorious mome ; and for the author , in his life time ; there was not found the mouth or pen so black , that durst asperse his name , or parts ; but since his death , one ( so much a hobbist , that i wish he turn not atheist ) hath in print given him a snarling character , whom leaving to his folly , i shall only desire that this short sentence , de mo●tuis nil nise bonum ; may be his remembrancer for the future . besides the authors endeavours in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is hoped ere long , that thou mayest see a volume of his sermons in print , such as will convince the world of the calumny of that cynick , but continue his own memory while there shal be found either lovers of learning , or the learned . the reader may likewise take notice of an appendix , wherein he is entertained with a strange tragedy of modern , and some ancient hereticks , acting their parts in their own proper persons , as neer as the skil of the graver could represent them . and what could more properly have been annexed ? for now having seen their foundations or principles , behold also their ends : and take christs own counsel , matth. . . to beware of false prophets , &c. with our saviours direction also , verse . by their fruits ye shal know them . all which are tendered to the serious perusal of the reader : whereof that he may make his temporal and eternal advantages , shall be the constant prayer of i. s. to the worshipful robert abdy , esquire . sir , as michael and the devil strove for the dead body of moses ; and as seven cities contested for homer when he was dead , whom none of them cared for , whilest he lived ; even so doth it fare with religion ; for the carkass or skeliton of which , for the bare sound whereof ( being now made a meer eccho , vox , praetereaque nihil ) there is so much contesting , and digladiation in the world ; whereas few or none care for the life and substance of religion , which consisteth in works , not in words ; in practicing , not in prating ; in scripture duties , not in scripture phrases : she is as our saviour was , placed between two theeves ; to wit , superstition on the right hand , and atheism on the left . the one makes a puppit of her , sets her out in gaudy accoutrements , bedawbs her native beauty with painting , and presents her in a meritricious not in a matron-like dresse ; but the atheist strips her naked of her vestiments , robs her of her maintenance , and so exposeth her to the scorn and contempt of the world . but let these men esteem of her as they list , she is notwithstanding the fair daughter of the almighty , the queen of heaven , and beauty of the whole earth . religion is the sacred anchor , by which the the great ship of the state is held fast , that she may not be split upon the quick-sands of popular tumults , or on the rocks of sedition . religion is the pillar on which the great fabrick of the microcosm standeth . all humane societies , and civil associations , are without religion ; but ropes of sand , and stones without morter , or ships without pitch : for this cause , all societies of men in all ages , and in all parts of the vniverse , have united and strengthened themselves with the cement of religion ; finding both by experience , and the light of nature , that no human society could be durable , without the knowledge and feare of a deity , which all nations do reverence and worship , though they agree not in the manner of their worship . all their wayes and opinions in religion , i have here presented to the publick view ; but to you sir , in particular , as to one , whom i know to be truely religious , not being carried away with the fine flowers and green leaves , but with the solid fruits of religion , consisting in righteousnesse , peace , and holinesse , without which no man shall see the lord ; this is that which will embalm your name here , and crown your soul with true happiness hereafter , when all humane felicities shall determin in smoak : in this book are set before you , light and darknesse , truth and falshood , gold and drosse , flowers and weeds , corn and chaff , which i know you are able to discriminate , and to gather honey with the bee , out of every weed , with sampson to take meat out of the eater , with virgil to pick gold out of dung , and with the physitian to extract antidotes out of poyson : thus beseeching god to encrease your knowledge and practice in religion , and your love to the afflicted professors thereof , i take leave and will ever be found sir , your humble servant to command alex. ross . the preface to the reader , concerning the use of this book . christian reader , i understand that some momes have already past their verdict upon this book , affirming that , ( seeing the world is pestered with too many religions ) it were better their names and tenets were obliterated than published . to whom i answer , that their assertion is frivolous , and the reason thereof ridiculous ; for the end wherefore these different opinions in religion are brought into the light , is , not that we should embrace them , but that we may see their deformity and avoid them . shall logick be rejected for setting down all the waies of fallacious arguments ? or philosophy for teaching what are the different poysons in herbs , roots , minerals , &c. the scripture nameth many sins , idols , and false gods , must it therefore be reproved of impertinency ? the sea coast is pestered with many rocks , shelves , and quick-sands , must they therefore be past over in silence in the art of navigation ? were irenaeus , epiphanius , s. austin , theodoret , and other eminent men in the church , fooles ? for handling in their books ; all the hereticall opinions that infested christianity , both before , and in their times ? do not these censorious momes know that truth though comly in it selfe , is yet more lovely , when compared with falshood ? how should we know the excellency of light , if there were no darknesse ; the benefit of health , if there were no sicknesse ; and the delights of the spring , if there were no winter ; opposita juxta se posita clarius elucescunt : the swans fethers are not the lesse white , because of their black feet ; nor venus the lesse beautiful , because of her mole . the stone is set out by the file , and the picture by its shadow . to infer then , that because the world is pestered with too many sects and heresies , therefore we must not mention them , is as much as if they would say , the way to heaven is beset with too many theeves , therefore we must not take notice of them . but how shall we avoid them , if we know them not ; and how shall we know them , if concealed ; its true the world is pestered with too many religions , and the more is the pitty ; yet this book made them not , but they made this book . he that detects errors makes them not . they that informed the israelites there were gyants in the land , did not place those gyants there . but now i will let these men see the ends for which i have undertaken this task , of presenting all religions to their view ; and they are grounded on the divers uses that may be made thereof . . when we look upon the multitude of false religions in the world , by which most men have bin deluded ; are not we so much the more bound to the goodnesse of almightie god , who hath delivered us out of darknesse , and hath caused the day star of his truth to shine upon , and visit us ; who having suffered the world round about us , to sit in the valley of the shadow of death , and to be overwhelmed with worse than egyptian darkness , hath notwithstanding in this our goshen aboundantly displayed the light of his truth ; but how shal we seriously weigh or consider this great mercy , if we do not as wel look on the wretched condition of other men as on our own happinesse , which we cannot do , if we know not the errors which make them wretched . what comfort could the israelites have taken in their land of light , if they had not known that the rest of egypt sate in darkness . when we look upon the different multiplicity of religions in the world how that in all times , and in all places , men though otherwise barbarous , have notwithstanding embraced a religion , and have acknowledged a divinity ; i say when we look upon this , do we not admire the impudency of those atheists in this age , who either inwardly in their hearts , or outwardly in their mouths dare deny the essence , or else the providence of god ; and count all religions but inventions of humane policy . how can those atheists avoid shame and confusion when they read this book , in which they shall see , that no nation hath been so wretched as to deny a deity , and to reject all religion ; which religion is a property no lesse essential to man , and by which he is discriminated from the beasts , than rationality it selfe . . in the view of all religions , we may observe how the children of this world are wiser in their generation than the sons of god ; for they spare no paines and charges , they reject or slight nothing commanded them by their priests and wizards ; they leave no meanes unattempted to attaine happinesse : see how vigilant , devout , zealous , even to superstition they are ; how diligent in watching , fasting , praying , giving of almes , punishing of their bodies , even to death sometimes ; whereas on the contrary we are very cold , carelesse , remisse , supine , and luke-warme in the things that so neere concerne our eternal happinesse . they thought all too little that was spent in the service of their false gods , wee think all is lost and cast away which wee bestow on the service of the true god. they reverenced and obeyed their priests , wee dishonour , disobey and slight ours ; they observed many festivall daies to their idols , we grudge to give one day to the service of the true god. they made such conscience of their oaths taken in presence of an idol , that they would rather loose their lives , than falsifie these oaths : but wee make no more scruple to take the name of god in vaine , to sweare and forsweare , than if we worshiped iupiter lapis , meer stocks and stones ; such reverence and devotion they carried to their idols , that they durst not enter into their temples , nor draw near their altars , till first they were purified ; they did not onely kneel , but fall flat on the ground before their feigned gods ; they knock their breasts , beat their heads to the ground , teare their skines , wound and cut their flesh , thinking thereby to pacifie their false gods : whereas we will not debarre our selves of the least pleasure or profit to gaine heaven ; and so irreverent is our behaviour in the presence and house of almighty god , before whom the cherubims and seraphims dare not stand , but with covered faces : as if he were our equal , and not our lord or father , for ( to speak in the prophets words ) malach. : . if hee bee our father , where is his honour ? and if hee bee our lord , where is his fear ? doubtlesse these false worshippers shall stand up in judgement against us , who know our masters will , but doe it not ; is not their zeal in the practice of religious duties , to be preferred to our carelesnesse ; and their ignorance , to our knowledge ; which without practice , will but aggravate our damnation , for he that knoweth his masters will , and doeth it not , shall he beaten with many stripes ; wee are in the right way to heaven ; they are in the wrong way ; but if we stand still , and walk not , they will be as neer their journies end as we . they worship idols , we commit sacriledge : but is not a sacrilegious theefe as hateful to god as an ignorant idolater ? . when we look upon the confused multitude of religions in the world , let us learne to tremble at gods judgements , to make much of the light whilest we have it , to hold fast by the truth , to embrace it with all affection , and the ministers thereof ; for if once we forsake the right way , which is but one , we shall wander all our daies after in by-paths , and crooked lanes of error , which are innumerable : if we reject the thread of gods word presented to us by the church : a thread i say , surer than that of ariadne , we shall be forced to ramble up and down , through the inextricable labyrinth of erronious opinions . it stood with the justice of god , to suffer men who in the begining were of one language and religion , to fall into a babel and confusion , both of tongues and false religions , for not retaining the truth ; to dig to themselves broken cesterns , which would hold no water , for rejecting the fountain of living waters ; to surfet upon the poysonable flesh of quails , who grew weary of the bread of angels ; and with the swine to eat husks , who would slight the wholsome food of their fathers house . if the iewes put gods word from them , and judge themselves unworthy of eternal life , loe , paul and barnabas will turn to the gentiles , act. . . . in reading this book we shal finde , that the whole rabble of vain , phantastical , or prophane opinions , with which at this day , this miserable distracted nation is pestered , are not new revelations , but old dreams , of ancient hereticks , long agoe condemned by the church , and exploded by the publick authority of christian magistrates ; but now for want of weeders , these tares spring up again in the lords field , and are like to choak the good corne ; unlesse the lord of the harvest send forth labourers into his harvest . . the reading of this book , may induce us to commiserate the wretched condition of a great part of the world buried as it were , in the darknesse of ignorance , and tyranny of superstition : to blesse god for the light and freedom we enjoy , whereas they are not greater sinners than we ; but except we repent , we shall all likewise perish ; let us not then be too high-minded , but fear , and when we think we stand , let us take heed-least we fall : god hath already permitted divers of those old , obsolet , and antiquated hereticall opinions to break in amongst us ; the times are now come , that men will not suffer wholesome doctrine ; but having itching ears after their own lusts , get them an heap of teachers , turning their ears from the truth , and giving themselves unto fables . tim. . thus is the lord pleased to deal with us , he suffers heresies to repullulate , that they who are approved among us , may be manifested . he permits prophets and dreamers amongst us , but it is as moses saith , to prove ●s , and to know , whether we love the lord our god with all our hearts , and with all our souls , deut. . to conclude , whereas all men are desirous of happiness , and immortality , but few walk in the right way that conduceth to it ; being there are such multitudes of by-waies , as we may see by this book , let us follow the counsel of the prophet , ier. . . stand in the waies , behold and ask for the old way , and walk therein , and yee shal finde rest for your souls . and thus good reader having shewed thee the true use of this book , i leave it to thy perusal , beseeching god to keep us from the by-waies of error , and to lead us into the way of truth . a. r. the desire of some friends hath occasioned the publishing of this list of books , compiled by the author . . rerum iudaicarum , or the jewish affairs in four books . . an exposition on the first fourteen chapters of genesis . . rasura tonsoris . . mel heliconium . . mystagogus poeticus . . virgilius evangelisans . . christiados lib. . . chymaera pythagorica . . the new planet no planet . . meditations on predestination . . medicus medicatus . . the philosophical touch-stone . . the picture of the conscience . . colloquia plautina . . wollebius christian divinity translated , cleered , and enlarged . . gnomologicum poeticum . . enchiridion oratorium & poeticum . . isagoge grammatica . . arcana microcosmi . . a ●aveat for reading the al●oran . . a refutation of doctor brownes vulgar errours . . a refutation of the lord bacon , doctor harvey , and others . . sir walter raleighs history epitomised . . observations on sir walter raleigh . . the second part of the history of the world. . leviathan drawn out with a hook . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , a view of all religions , &c. books not yet published , but ready for the presse , viz. . divine , moral , natural , and historical exercises on the whole book of genesis . . melissomachia . . religionis apotheosis . . paraphrasis virgiliana . . virgilius triumphans . . psychomachia virgiliana . . epigrammata romana . colloquia . . cvlinaria . . convival . . cubicularia . ia . tertullianicum . . apnleanum . . sidonianum . . petronianum . . persianum . . terentianum . ciceronianū &c ☞ the reader may please to take notice that this book , being the . in order , also the . in order , and the . which is the second part of the history of the world , corrected by the authors own hand , and by him owned as the best , and perfectest copy : are to be sold by iohn saywell at the grey-hound in little britain . london . these books are to be sold by iohn saywel at his shop , at the signe of the grey-hound in little-britain , london . viz. the history of the world , the second part , being a continuation of the famous history of sir walter raleigh knight , together with a chronology , &c. by a. r. the true copy whereof is distinguished by the grey-hound in the frontispice , from any other whatsoever , though coloured by a pretended representation of the authour in the title page . an exact collection of the choicest secrets in physick & chyrurgery ( both c●ymick and galenick ) by leonard phioravan● knight , doctor edwards , and others . speedy help for rich and poor , as to the griping of the gu●s , cure of the gout ; &c. by herma●●● vanderheyden an experienc'd physitian . mr. charles hoole's grammar in latine , and english the shortest , orderliest , and plainest both for master and scholar , of any yet extant . also his terminationes & examplae de ●linat●●● & con●ugationum , and propria quae ●●atibus , quae 〈◊〉 , and as in praesenti , englished and explained , for the use of young grammatians . and there is now lately printed a new primer , entituled , mr. hoole's primer ; more easie and delightsome for the learner then any yet extant , having . several representations of persons ; beasts , brids , &c. answering the several letters of the alphabet in a copper plate , laying also the surest foundation for true spelling ; the defect whereof ( in the ordinary teaching ) 〈◊〉 so much complained of . the practice of quietnesse , by bishop web. the revelation of certain notorious advancers of heresie : with their effigies , and an account of their lives , actions , and ends : usually annexed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the view of all religions , &c. the religions of asia . the contents of the first section . of the church-disciplin , sacrifices , ordination , publick place , [ buildings first erected for divine service , ] and days of divine service before moses . . of the church government under moses ; difference of the high priest from other priests . . of the church government from him till solonion . . of the government after . solomon , till the division of the tribes . . of solomons temple , and the outward splendor of the iewes religion . . of the office of the levites , of the prophets , scribes , pharises , nazarites , rechabites , essenes , sadduces , and samritans . . of the ancient observation of their sabbath , of the observation of their passover , of the feasts of pentecost , tabernacles , new moons , of trumpets , and of expiation ; of their sabbatical year , and their iubilee . . of their ancient excommunications , how god instructed them of old , and of the maintenance allowed by the iewes to their priests and levites . . of the government after the jewes were carried captive into babylon . . of the iewish church-government at this day , their prayers , sabbaths , feasts , book of the law , passover , what observable thereupon , and whether to be permitted ( among christians ) in the exercise of their own religion , and wherein not to be communicated with by christians . . of the iewish preparation for morning prayer ▪ fast in august , beginning of their new year , feast of reconciliation , ceremonies in reading of the law. . their church officers , feast of dedication , and of purim , fasts , marriages , divorcements , circumcision , redemption of the first born , their duty toward the sick , and ceremonies about the dead . the contents of the second section . the religions of the ancient babylonians ; of the making , worshipping of images , & bringing in idolatry . . of hierapolis , and gods of the syrians . . of the phoenicians . . of the old arabians . . of the ancient persians . . of the scythians . . of the tartars , or cathaians and pagans . . the religions of the northern countries neer the pole. three ways whereby satan deludes men by false miracles . the fear of his stratagems whence it proceeds : his illusions many , our duty thereupon . . of the chinois . . of the ancient indians . . of siam . . of pegu . . of bengala . . of magor . . of cambaia . . of goa . . of malabar . pagan idolaters believe the immortality of the soul. . of narsinga , and bisnagar . . of japan . . of the philippina islands . . of sumatra , and zeilan . . of the ancient egyptians . . of the modern egyptian religion . the religions of africa and america . the contents of the third section . of the old african religion . . the religion and church discipline of fez. . of morocco . . of guinea . . of the ancient african aethiopians . . of the modern abissins . . of the lower aethiopians . . of angola and congo . . of the northern neighbours of congo . . of the african islands . . the religion of america . . of virginia . . of florida . . of the religions by west virginia , and florida . . of new spain and mexico . . idolaters , their cruelty and cost in their barbarous sacrifices . . of the americans , their superstitious fear , and tyranny thereof . . of jucatan , and the parts adjoining . . of the southern americans . . of paria and guiana . . of brasil . . of peru. . of hispaniola . the religions of europe the contents of the fourth section . the religion of the ancient europae●ns . . the roman chief festivals . . their gods . . their priests . . their sacrifices . . their marriage rites . . their funeral ceremonies . . the old grecian religion . . their chief gods . . of minerva , diana , venus . , how juno , ceres , and vulcan were worshipped . . the sun worshipped under the names of apollo , phoebus , sol , jupiter , liber , hercules , mars , mercurius , 〈◊〉 , &c. . the moon worshipped under divers names and shapes . . the earth and fire , how worshipped and named . . the deity of the sea , how worshipped . . death , how named and worshiped . . the grecian sacrifices and coremonies . . their priests and temples of old . the contents of the fifth section . the religion of the old germans , gaules , and britains . . of the saxons , danes , swedes , moscovites , russians , pomeranians , and their neighbours . . of the scythians , ge●es , thracians , cymbrains , goths , lusitanians , &c. . of the lithuanians , polonians , hungarians , samogetians , and their neighbours . . of divers gentile gods besides the above named . . the ranks and armes of their gods . . with what creatures their charriots were drawn . . of peculiar gods worshipped in peculiar places . . the. greek chief festivals . the contents of the sixth section . of the two prevalent religions now in eorope . . of mahomets law to his disci●les ▪ . of the mahumetans opinions at this day . ● . mahomet , not the antichrist . . of their sects and how the turks and persians differ . . of ●he mahumetan religious orders . . of their o●her hypocritical orders . . of their secular priest ● . of the mahumetan devotion , and parts there ●f . . of their ceremonies in their pilgrimage to mecca . . the rites of their circumcision . . their rites about the sick and dead . . the 〈◊〉 of mahumetanisme , and the causes thereof . . mahumetanisme , of what continuance . the contents of the seventh section . the christian religion propagated . . the decay thereof in the east by mahumetanism . . persecution and heresie the two great enemies thereof . . simon magus , the first heretick , with his . disciples . . menander , saturninus , and basilides , hereticks . . the nicholaitans and gnosticks . . the carpocratians . . cerinthus , ebion , and the nazarites . . the valentinians , secundians , and prolemians . . the mar●ites colarbasii , and heracleonites . . the ophites , cainites , and sethites . . the archonticks , and ascothyptae . . cerdon and marcion . . apelles , severus , and tacianus . . the cataphrygians . . pepuzians , quintilians , and artotyrites . . the quartidecimani and alogiani . ● . the adamians , elcesians , and theodocians . . the melchisedicians , bardesanists , and noetians . . the valesians , catheri , angelici , and apostolici . the sabellians , originians , and originists . the samosatenians , and phorinians . the manichaean religion . . the hierachites , melitians , and arrians . . the audians , semi-arrians , and macedonians . . the ae●ians , aetians , and apollinarists . . the antidicomarianites , messalians , and metangismonites . . the hermians , proclianites , and patricians . . the ascites , pattalorinchites , aquarii , and coluthiani . . the floriani , aeternales , and nudipedales . . the donatists . priscillianists , rhetorians , and feri . . the theopaschites , tritheits , aquei , melitonii , ophei , tertullii , liberatores , and nativita rii . . the luciferians , jovinianists , and arabicks . . the collyridians , paterniani , tertullianists , and abelonites . . the pelagians , predestinati , and timotheans . . the nestorians , eutychians , and their spawn . the contents of the eighth section . of the opinions in religion held the seventh century . . the opini●ns of the eighth century . . the tenets of the ninth and tenth centuries . . the opinions of the eleventh and twelfth centuries . . of the albigenses and other sects in the twelfth century . . the sects of the thirteenth century . . the sects of the fourteenth century . . of the wicklevites . . the opinions of the fifteenth century . . the opinions of the sixteenth century , to wit of luther and others . . of sects sprung out of lutheranisme . . of protestants . of the other opinions held this century . . the chief heads of calvins doctrine . . of other opinions held this age . . of divers other opinions in this age , and the causes of this variety , and confusion in the church . the contents of the ninth section . the first original of the monastical life . . the first eremites , or anchorites . . the manner of their living . . their excesses in religion . . the preheminence of the sociable life to the solitary . . the first monks after anthony . . the rules of saint bafil . . saint hieroms order . . saint austins order . . if saint austin instituted his ermites to begge . . of saint austins leathern girdle used at this day . . the institutions and exercises of the first monks . . why religious persons cut their hair and beards . . whence came that custome of shaving . . of the primitive nuns . . of what account monks are at this day in the roman church . . how the monks and nuns of old were consecrated . . the benedictine order . of the orders proceeding from them . . of saint bennets rules to his monks . . the benedictines habit and dyet . . rules prescribed by the council of aix to the monks . . the rites and institutions of the monks of cassinum . . the manner of electing their abbots . . the benedictine nuns and their rule . . of the laws and priviledges of monasteries . the contents of the tenth section . of new religions orders sprung out of the benedictines , and first of the cluniacenses . . of the camaldulenses and monks of the shadowy valley . . the sylvestrini , grandimontenses , and carthusians . . the monks of saint anthony of vienna ; the cistertians , bernardines , and humiliati . . the praemonstratenses , and gilbertines . . the cruciferi , hospitalarii , trinitarians , and bethlemites . . the johannites , or first religious knights in christendom , . the templars . . the teutonici , or mariani . . the knights of s. lazarus , calatrava , and s. james . . the orders of mendicant friers , and first of the augustinians . . of the carmelites . . of the dominicans . . of the franciscans . . of things chiefly remarkable in the franciscan order . . of the knights of the holy sepulchre , and gladiatores . . of the knights of s. mary , of redemption , of the montesians , of the order of vallis scholarium , and canons regular of s. mark. . of saint clara , s. pauls eremires , and boni homines . . the servants of s. mary , coelestini , and jesuati . . the order of s. briget . . the order of s. katharine , and s. justina . . the eremites of s hierom , s. saviour , albati , fra●ricelli , turlupini , and montolivetenses . . the canons of s. george , the mendicants of s. hierom , the canons of lateran , the order of the holy ghost , of s. ambrose ad nemus , and of the minimi of iesu-meria . . the orders of knight-hood , from the year namely of the annunciada , of s. maurice , of the golden fleece , of the moon , of s. michael , of s. stephen , of the holy spirit , &c. the contents of the eleventh section . of religious orders and opinions from the year . til this day . . the order of jesuits . . of their general rules . . of their other rules . . of their rules for provosts of houses , rectors of colledges , &c. . of their rules for travellers , ministers , admonitors , &c. . of their priviledges granted by popes . . of other orders in the church of rome . . how abbots are consecrated at this time . . wherein the christian orders of knighthood differ . . of other orders of knighthood besides the french. . of the orders of knight-hood in germany , hungary , bohemia , poland , &c. . the orders of knight-hood in italy . . of the christian military orders in the east . the contents of the twelfth section . the opinions of the anabaptists , and wherein they agree with the old hereticks . . the tenets of the brownists . . of the familists . . the adamites , and antinomians . . the religion of the socinians . . of the arminians tenets . . of the church of arnhem , and the millenaries opinions . . of many other sects at this day amongst us . . the opinions of the independents . . the tenets of th● presbyterians , where by way of a catechisme is delivered their whole doctrine concerning the ministry , episcopacy , presbytery , lay-eldership , deacons , civil magistrates , the election of ministers , ordination , power of the keyes , excommunication . . divers erroneous opinions which have been lately revived or hatched since the fall of our church-government , &c. the contents of the thirteenth section . the doctrine of the church of rome concerning the scriptures . . their tenets concerning predestination , the image of god , original and actual sin , and free will. . their opinions concerning the law of god , concerning christ , faith , iustification , and good works . . their tenets concerning pennance , fasting , prayer , and alms . . their opinions concerning the sacraments , and ceremonies used in those controverted . . what they believe concerning the saints in heaven . . their doctrine concerning the church . . what they hold concerning monks , magistrates and purgatory . . wherein the outward worship of the church of rome consisteth , and first part of their masse . . their dedication of churches , and what observable thereupon . . their consecration of altars , &c. . the degrees of ecclesiastical persons in the church of rome . their sacred orders , office of the bishop , and what colours held sacred . . wherein the other parts of the masse consisteth . . in what else their outward worship doth consist . . wherein consisteth the seventh part of their worship , and of their holy days . . what be their other holy dayes which they observe , canonical hours and processions . . wherein the eighth part of their worship consisteth , their ornaments and vtensils used in churches dedicated to christ and the saints , their office performed to the dead . the contents of the fourteenth section . of the eastern religions , and first of the greeks . . of the church dignities , and discipline in the greek church at this day . . of the other nations professing the greek religion , chiefly the moscovites , and armenians . . of the monks , nunnes , and eremites of moscovia . . of the form of service in their churches . . how they administer the sacraments . . the doctrine and ceremonies of the russian church at this day . . of their marriage and funeral ceremonies . . of the profession of the armenians . . of the other greek sects , namely the melchites , georgians and mengrelians . . of the nestorians , indians , and jacobites . . of the maronites religions . . of the cophti . . of the abyssin christians . . wherein the protestants agree with , and dissent from other christian churches . the contents of the fifteenth section . religion is the ground of all government , and greatnesse . . by divers reasons it is proved that religion : of all common wealths , and humane societies , is the foundation . . that princes and magistrates ought to have a special care , in setling and preserving of religion . . that one religion onely is to be allowed in a common wealth publickly . . in what respects different religions may be tolerated in private . . a christian prince may not dissemble his religion . . why god blesseth the professors of false religions , and punisheth the contemners thereof . . false religions are grounded upon policy , and what use there is of ceremonies in religion : . the mixture and division of religions , and of idolatry . . how the gentile religion in worshipping of the sunne , seems to be most consonant to natural reason ; with divers observations concerning sun-worship , and the knowledge the gentiles had of a deity , and the vnity thereof , with some glimmering of the trinity . . that the honour , maintenance , and advancement of a priest-hood , is the maine supporter of religion . , that the christian religion is of all others the most excellent , and to be preferred for diver reasons , being considered in it selfe , and compared with others ; with an exhortation to the practice of religions duties , which is true christianity . the contents of the first section . of the church disciplin , sacrifices , ordination , publick place , [ buildings first erected for divine service , ] and days of divine service bef●re moses . . of the church government under moses ; difference of the high priests from other priests . . of the church government from him till solomon . . of the government after solomon , till the division of the tribes . . of solomons temple , and the outward splendor of the iewes religion . . of the office of the levites , of the prophets , scribes , pharises , nazarites , rechabites , essenes , sadduces , and samaritans . . of the ancient observation of their sabbath , of the observation of their passover , of the feasts of pentecost , tabernacles , new moons , of trumpets , and of expiation ; of their sabbatical year , and their iubilee . . of their ancient excommunications , how god instructed them of old , and of the maintenance allowed by the iews to their priests and levites . . of the government after the iews were carried captive into babylon . . of the iewish church government at this day , their prayers , sabbaths , feasts , book of the law , passover , what observable thereupon , and whether to be permitted ( among chirstians ) in the exercise of their own religion , and wherein not to be communicated with by christians . . of the iewish preparation for morning prayer , fast in august , beginning of their new year , feast of reconciliation , ceremonies in reading of the law. . their church officers , feast of dedication , and of purim , fasts , marriages , divorcements circumcision , redemption of the first born , their duty toward the sick , and ceremonies about the dead . sect . i. quest. was there any religion , church government , of discipline in the beginning of the world ? answ. yes : for then was the word preached , and sacraments administred . we read of sacrifices offered by cain and abel ; and likewise the distinction of clean and unclean beasts . by faith abel sacrificed , heb. . noah's sacrifice was pleasing to god , gen. . this could not be will-worship , for such is no wayes pleasing to god ; it was therefore according to his word and commandement . there was also excommunication ; for adam and eve for their disobedience were excommunicated out of paradise , which was then the type of the church ; and every soul not circumcised the eighth day , was to be cut off from the people of god , gen. . the word then being preached ( for god preached to adam in paradise , and doubtlesse he preached to his children out of paradise ) the sacraments administred , and excommunication exercised , which are the three main points of church discipline , it follows there was then a church and church government . q. was there then any ordination ? a. yes doubtlesse ; for god is the god of order ; nor was it fit , that he who mediated between god and the people , by preaching , prayer and sacrifices , should thrust himselfe into that office without ordination ; therefore god ordained adam , he some of his children , as cain and abel ; and whereas gen. . we do not read that cain and abel ; did sacrifice , but only brought their offerings ; to wit , that adam might offer them up to god for them : it argueth , that as yet they had not received ordination : and its likely that ordination then was performed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imposition of hands ; which custome the jewes retained in ordaining their levites , num. . . and after them , the christians in ordination of ministers , act. . . tim. . . which ceremony the gentiles used in manumission of their servants , and the jewes in ordination of their synedrion or the judges imposed their hands ; so moses and ioshua laid their hands upon the . elders : and moses is commanded by god to lay his hands upon ioshuah the son of nun , numb . . . q. was there then any publick place of sacrificing ? a. yes upon the same ground , that god , who is the god of order , will have all things done in his church with order and decency ; the meeting also together in one place to hear , and pray , and offer sacrifice , did maintain amity amongst gods people . besides we read gen. . . that rebecca , when the children strugled in her womb , did not stay at home , but went , to wit , to the publick place where gods worship was , to enquire of the lord ; and because in this place god used to shew his presence to his people , by some outward signe , it was called gods presence ; therefore gen. . . cain went out from the presence of the lord , that is , he was excommunicate out of the church : but we must not conceive , that as yet there were any material buildings for gods service ; for in the beginning men conceived it unfit to include god within the narrow bounds of a material temple , whom the heaven of heavens cannot contain ; therefore they worshipped him in the open air , either upon hills , for they thought low places were unbeseeming the most high god : hence they called every hill gods hill ; or else if they were necessitated to sacrifice on the sea shore , or in some low plain , they made their altars so much the higher ; which from their altitude , they called altaria ; and these places of divine worship they named templa from contemplation . the very gentiles thought it unfit to confine the sun their chief god to a narrow temple , seeing the whole world was his temple : and after they had built temples for their deities , they would have them for a long time to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or open-roofed . q. why were the groves and high places condemned in scripture ? a. because they were abused both by jewes and gentiles to superstition , idolatry , and all uncleannesse ; therefore god commands them to be cut down , exod. . : deut. . . & . . & . . . iosiah destroyed them , . kings . . . against their idolatry under green trees the prophet isaiah complaineth , chap. . . god by ezekiel threatneth destruction to the idolaters on the high hills , and under green trees , chap. . . such are also reproved by hosea , chap. . . its true that in the beginning the people of god had no other temples but hills and groves ; abraham sacrificed upon an hill ; gen. . he planted a grove to call upon the name of the lord , gen. . gideon is commanded to build an altar upon the top of the rock , iosh. . . notwithstanding , when these places were abused to idolatry , god would have them destroyed , levit. . . hos. . . amos . . ezek. . , &c. because he would not have his people to give the least countenance to the gentile idolatry ; for suppose they had not upon those places erected any idols , yet they must be destroyed , because such places were abused to idolatry ; besides god had given them a tabernacle and temple in which he would be worshipped , and to which they should repaire from all parts to call upon his name . this temple also was built upon a hill ; they should therefore have contented themselves with the place that god assigned them , and not follow their own inventions , or the wayes of the gentiles , who afterward in imitation of the jewes built their temples on hills , as may be seen by the samaritans and others : neither would god be worshipped in groves , because these were places fitter for pleasure aud dalliance then devotion ; they were dark and obscure places , fitter for the prince and workes of darknesse , then for the god of light , or children of the day . q. when were buildings first erected for divine service ? a. about the building of babel , as lactantius and some others think : for then ninus erected statues to the memory of his father iupiter belus , and to his mother iuno ; these statues were placed over their sepulchres , and divine honours assigned them ; and at length inclosed within stately buildings , which were their temples ; these they built within consecrated groves ; such was the temple of vulcan in sicily , of cybele in the grove of ida , of iupiter hammon in the grove of dodene , of apollo in the grove of daphne , &c. these dark groves were fit to strike a terror in the worshippers , and to perpetrate their works of abomination ; and because they had continual lights burning in them , they were called luci a lucendo , afterwards they became asyla , sanctuaries or places of refuge ; which some think were first erected by hercules his children , to secure themselves from those that he had oppressed . we read that theseus his temple and thebes built by cadmus were asyla or sanctuaries ; in imitation of whom romulus made one . aen. . hunc lucum ingentem quem romulus acer asylum rettulit . christians also in the time of basil and sylvester the first , made their temples places of refuge ; which so increased , that monasteries and bishops palaces became sanctuaries ; but the exorbitancy of these was limited by iustinian , charles the great and other christian princes , who were content there might be sanctuaries , because god had appointed cities of refuge ; but the abuses they removed . q. was there any set day then for gods worship ? a. doubtless there was , though we doe not read which day of the week it was ; for though god blessed and sanctified the sabbath day , because of his own rest , and in that it was afterward to be the jewes sabbath ; yet we read not that it was ever kept before moses his time . however it is likely this day was observed before the law among the hebrews , for exod. . as much manna was gathered on the sixth day as served for two days . q. what sacrifices were used in the beginning ? a. burnt offerings , gen. . & . peace offerings also , gen. . for upon the peace made between iacob and laban , iacob offered sacrifice . first fruits also were offered , gen. . . and tithes , gen. . . & . . the burnt sacrifice called gnol●h from gnalah to mount upward ( because it ascended all in smoak ) was burned to ashes , except the skin and entrals . in the peace offering also which was exhibited for the safety of the offerer , the fat was burned , because it was the lords , the rest was divided between the priest and the people ; the breast and right shoulder belonged to the priest ; to shew that he should be a breast to love , and a shoulder to support the people in their troubles and burthens : for this cause the high priest carried the names of the twelve tribes on his breast and shoulders . the first fruits were an handful of the eares of corn as soon as they were ripe ; these they offered to god , that by them the whole might be sanctified . tithes were payed before the law , by the light of nature ; because by that light men knew there was a god , to whom they were bound in way of gratitude to offer the tenth of their encrease , from whose bounty they had all . they knew also that the worship of god and religion could not be maintained , nor the priests sustained , nor the poor relieved without tithes . q. what form of church government was there among the iews till moses ? a. the same that was before the flood , to wit , praying , sacrificing , preaching in publick places , and solemn days ; to which abraham added circumcision . in every family the first born was priest ; for this cause the destroying angel spared the first born of the hebrews in egypt . q. what government had they under moses ? a. the same that before , but that there was chosen by moses a chief priest , who was to enter the sanctuary once a year with his ephod , to know the will of god. this was aaron , whose breeches , coat , girdle , and myter were of linnen ; when he entred into the sanctuary , the high priest had his second high priest to serve in his absence . there were afterward appointed by david four and twenty orders of priests , every one of which orders had a chief , or high priest ; the priesthood was entailed to the house of levi , because the levites were chosen in stead of the first born , because they killed the worshippers of the golden calf , and because phinehas killed zimri and cosbi . the priests are sometimes called levites , and sometimes they are distinct names ; for we read that the levites paid tithe of their tithes to the priests , their common charge was to pray , preach , sacrifice , and look to the sanctuary , in which they served with covered heads and bare feet ; their office was also to debar lepers , and all other uncleane persons from the tabernacle for a certaine time . secondly , to excommunicate great offenders , which was called cutting off from the people of god , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cast out of the synagogue . thirdly , to anathematize obstinate and perverse sinners , who being excommunicate would not repent . alexander the coppersmith was anathematized by paul , or delivered to satan , tim. . . tim ; . . the office of the levites also was to help the priests in gathering of tiths , and to carry water and wood for the tabernacle . q. wherein did the high priest differ from other priests ? a. the high priest only had power to enter into the sanctuary ; he only wore a blew robe with bells , a golden ephod , a breast-plate , a linnen myter , a plate of gold on his head : by the crown or plate was signified christs kingly office , by the breast-plate his priestly , and by the bells his prophetical office : the high priest also was only anointed , after the order of priesthood was setled ; but before this , every priest was anointed , he also wore about his paps a broydred girdle , to signifie that his heart should be girt and restrained from the love of earthly things , they that took sanctuary , were not to be set at liberty till the death of the high priest ; to signifie that by the death of our high priest jesus christ , we are made free . the high priesthood was tied to the line of aarons first born , the other priests were of aarons other children ; the levites were of levies other posterity ; the high priest might marry none but a maide ; other priests migh marry a widow , levit. . the high priest might not miourn for the death of his kindred ; other priests might mourn for their father , mother , son , daughter , brother , and husbandlesse sister ; in other things they agreed ; for all priests must be without blemish , all must be presented to the lord at the door of the tabernacle , all must be washed , all must be consecrated by offering certaine sacrifices ; all must have the blood of the ram put on the tip of the right eare , the thumb of the right hand , and great toe of the right foot , exod. q. what church government was there after moses ? a. in the desart eleazer succeeded his father aaron , and substituted under him phinees to be chief of the levites . after the israelites entred the land , the tabernacle staied some years at silo ; then did ioshuah divide the land , and designed certain cities of refuge , which with some other cities he assigned to the priests and levites . the priesthood did not continue long in the house of aaron , but after the death of eleazer , and three priests his successors , this office devolved to eli , of the family of ithamar ; who being carelesse , suffered divers abuses to creep into the ecclesiastical government , till god raised samuel , who reformed both the state and church , by appointing schools of prophets , and consistories of levites . from silo the tabernacle was translated to nob , from thence to gibeon , when nob was destroyed by ioab , and at last it rested in ierusalem . so that all this time there could be no setled church discipline among the jewes . the ark also was oftentimes removed , to wit from canaan to the philistines , from thence to the bethshemites ; afterward it stayed twenty years at kiriathjeharim ; after this it remained three moneths with obed-edom , and at last it was brought by david into ierusalem . all this time neither tabernacle , nor ark , nor priesthood were setled , till david assembled the levites , and out of them chose abiathar for high priest , and tsadoc for chief of the inferiour priests , who were to deliver the ark to the levites to be carried on their shoulders , and withal appointed singers , and other musitians : in all . of the levites . he appointed also for the service of the tabe●●acle in gibeon , tsadoc and his brethren . at last , david being assured by nathan that his son solomon should build the temple , he ordered that . levites should be set apart for the service of the temple : to wit , . door-keepers , and as many singers , and . judges and governors , and the rest for other offices . abiathar is made high priest , to wait on the ark at ierusalem . tsadoc is chief of the inferior priests to serve in the tabernacle at silo. tsadoc was sauls high priest , descended from eleazer aarons first born ; abiathar of the stock of ithamar , and eli fled to david , who entertained him for his high priest ; after the death of saul , david retained them both , thinking it did not stand with his honour and piety to reject sauls high priest. this tsadoc under soloman was anointed the second time priest , as solomon was the second time anointed king , chron. . . and abiathar is deposed for the sins of eli and his sons ; and so in tsadoc the priesthood is translated from the house of ithamar , to aarons family again . there were also treasurers ordained , some for the first fruits and tenths , and others for the moneys that were given to the temple towards the redemption of vows , first born , and sins : the priests and levites were maintained out of the first fruits and tithes ; the other treasure was for maintaining the daily sacrifices and other charges of the temple ; the gibeonites , with others , appointed by david and solomon , did help the levites in their ministration : the priests , and in their absence , the levites did administer justice , both in ierusalem , and in the cities of refuge , and ordered ecclesiastick affairs . there were also sometimes extraordinary prophets , besides the ordinary . it s probable that the ordinary prophets were of the tribe of levi , because the administration and care of holy things belonged to them ; but extraordinary prophets were of other tribes ; these medled not with sacraments and sacrifices , which was the priests office , nor had they their calling by succession , as the priests ; nor was the gift of prophecy only tied to the man , as the priesthood was : for we read of miriam , hulda , and divers other women prophets : and in the primitive church , though women must not speak in the church by preaching , praying , or exhorting in an ordinary way as the ministers use , yet they were not debarred to utter their extraordinary prophesies , if so be their heads were covered in sign of modesty ; but otherwise the apostle will not have women to speak in the church , because they must be in subjection to their husbands ; and this punishment is laid on them for being deceived in eve , and harkning to the counsel of satan . for , if women did preach , they might be suspected to speak by that spirit that deluded eve. q. what was the ecclesiastick government after solomon ? a. the renting of the ten tribes from the other two under roboam , did much impair the beauty and magnificence of the ecclesiastick state . besides that , it was much defaced by idolatry ; but reformed by hezekias , iosias , and iehosaphat , who took away the high places . under athaliah it was almost extinguished , had not iehojada the high priest anointed ioash , who again reformed religion . he being denied all aid from the levites out of their treasure towards the repairing of the temple , caused a chest to be made , into which mony given in that kinde should be put , and imployed by the high priest , or by the chief of the inferior priests , and the kings scribe or secretary , towards the reparations of the temple , whereas before it was collected by the levites . king vzziah would have burnt incense on the altar , but was prohibited by azariah the high priest , and eighty other priests . this vzziah named also azariah , though a king , yet was justly resisted by the priests for his pride , sacriledge and ambition , in medling with their function ; whereby he violated the laws of politick government which a king should maintain ; for confusion must arise , where offices are not distinct , but where men are suffered to incroach upon each others function . . he had no calling to the priesthood ; and no man taketh upon him this office but he that is called of god , as was aaron . . he violated the law of god , who confined the priesthood to the house of aaron , and tribe of levi , excluding from that all other tribes . . he was injurious to christ , whose type the high priest was , in offering sacrifices and incense , representing thereby our high priest christ jesus , who offered up himself a sacrifice , of a sweet smelling savour unto god. so iohojada the high priest did well to depose athaliah , who was a stranger , an idolater and usurper ; this was lawful for him so to doe , being high priest , whose authority was great both in civil and ecclesiastick affaires ; but this is no warrant , for any private man to attempt the like . besides iehojada was bound to see the young king righted , both as he was high priest , and as he was his kinsman . hezechias restored all according to king davids institution ; he raised great taxes towards the maintenance of gods worship , and permitted the levites to flea the burnt offrings , which before belonged only to the priests office , and caused the people to keep the passover in the second moneth , whereas by moses his institution it should be kept the first moneth . he permitted also many that were not sanctified or cleansed , to eat the passover against moses his law , which were innovations in religion . iosias reformes all abuses , abolisheth idolatry , repaireth the temple , readeth publickly the law of moses , which was found by hilkiah the high priest , and makes a covenant with god to keep the law. under king eliakim or ioachim religion was so corrupted , that the priests , levites , prophets or scribes with the elders of the people condemned the prophet ieremy to death . under zedechiah both the church government , and state fell together in iudea . q. in the mean while what church government was there among the ten tribes ? a. the kings of israel , our of policy , least the people should return again to ierusalem , and the two tribes , defaced their religion with much idolatrous worship , for executing of which they had their priests and inferior ministers answering to the levites ; but they suffered no priests or levites of the order of aaron to live amongst them . yet they had their prophets also and prophets children or scholars : their two chief prophets extraordinary , were eliah and elisha . they had also their elders , who had power of ecclesiastical censures , but both elders and people were ruled by the prophets , who recided in the chief cities at last the ten tribes lost both themselves and church discipline , when they were carried away by the assyrians . when salmanasser carried away the israelites into assyria , some remainders of them stayed behinde in their own country ; but being overpressed with multitudes of strangers sent thither to new plant the country , the small number of the ephramites left behind , were forced to comply with the new inhabitants , in their idolatrous religions ; now that the israelites were not quite driven out of their native country , may be seen in the history of iosiah , chron. . , , , & chron . . & kings . , . q. wherein did the outward splendor of the iews religion consist ? a. in the wealth and magnificence of their temple , which for the beauty , riches , and greatnesse thereof , was one of the wonders of the world ; for besides the abundance of iron work , there was in it an incredible quantity of brasse , silver , and golden materials . the great altar , the sea or caldron , the basis , the two pillars before the temple , the twelve oxen , the ten lavers , the pots , the shovels , the basins , and other utinsels of the temple were all of brasse , kings . as for silver , iosephus tells us lib. . & . that there were in the temple ten thousand candlesticks whereof most were silver , wine tankards eighty thousand , silver phials ten thousand , two hundred thousand silver trumpets , forty thousand snuffers or pot-hooks , which he calls musical instruments ; besides incredible numbers of silver plates and dishes , silver tables , and the doors of silver . this we know , that david left seven thousand talents of refined silver for the temple , besides what solomon added , chron. . as for gold , we read that the oracle and altar were overlayed with gold , so were the cherubins , and the whole house overlaid with gold , and the very floore also , kings . besides the golden altar . solomon made the table whereon the shewbread was of gold ; the candlesticks also , with the flowers , and lamps , and tongs , with the bowls , snuffers , basons , spoons , censers , and hinges , all of pure gold , kings . . i need not speak of the rich woods and pretious stones in the temple . the contriver of this fabrick was god himselfe ; the form of it was four square ; the courts four ; one for the gentiles , another for the israelites , the third for women , and the fourth for the priests : the gentiles might not enter into the israelites court ; for that was counted a prophanation of the temple ; yet our saviour who was frequently conversant in the court of the gentiles , accounted that a part of his fathers house and the house of prayer , and it was out of this court that he whipped the buyers and sellers ; this was called solomons porch , iohn . acts . because in that place solomon stood when he dedicated the temple and used there to pray , or because it stood undemolished by the chaldeans , when the rest of the temple was destroyed . in the priests court stood the altar of burnt offerings and the brasen sea. in the sanctuary called the oracle ( because there god delivered his oracles ) stood the ark , the censer , propitiatory and cherubines ; it had no light nor window in it ; hither the high priest only had access , and that but once a year , where he burned incense , so that he neither could see not be seen . in the holy place which was also without windows , there burned lights perpetually , to represent the celestial lights ; but in the most holy there was no light at all , to shew that all outward light is but darknesse , being compared with that light which god inhabiteth , and which no man can approach unto . within the ark were the two tables of the law , the pot with manna , and aarons rod. the tables and the rod represented christs active and passive obedience ; the golden pot with manna , his two natures . the temple was built after the manner of the tabernacle ; but that did far exceed this in stability , magnitude , glory , and continuance : in the tabernacle were but two cherubins , in the temple four ; in the tabernacle there was but one golden candlestick , and one brazen laver , but in the temple there were ten of each . so this temple of solomons far exceeded the other built by zerobbabel , wherein was wanting the cloud , the celestial fire , the ark and the holy oyl ; besides in number of prophets , magnifick structure , and wealth , it was far inferiour to the first , and yet in respect of christ the second did far exceed the first , who supplyed the want of the cloud , fire , oyl , prophesie , vrim , and thummim . he being all these in a more excellent manner ; but wee must note that though the pot with manna and aarons rod were kept in moses his ark ; yet in solomons ark were only the two tables of the law , kings . . in the womens court stood the gazophylacium or treasury , containing the almes or gifts that were offered . q. what else may we observe of solomons temple ? a. that this temple was to the jewes as their cathedral or metropolitan church ; the synagogues which were not in ierusalem till after the captivity , did resemble our parish churches ; in which the scribes taught , as the priests in the temple ; and as there was a high priest for the temple , so there was for the synagogue a high ruler called archisynagogus . in the synagogues also they had their distinct courts , as in the temple , and an ark for the book of the law ; and the same holinesse ascribed to the one as to the other , but that they could sacrifice nowhere but in the temple upon the brazen altar in the court of the priests ; which altar was called ariel or the lyon , because like a lyon it devoured the flesh of the sacrifices . upon the golden altar incense was offered ; christ was represented by both altars ; his humanity and passion by the brazen ; his divinity , resurrection and ascension by the golden altar , and the incense thereof mounting towards heaven . in the court of the priests called the holy place , stood the table of shew-bread , on which were twelve loaves , which represented the twelve tribes ; upon each loaf was a dish of franckincense , shewing christs intercession for his people . the candlestick and pincers or snuffers represented the doctrine and disciplin of the church . some divide the temple but into three parts , excluding the court of the gentiles ; to wit , into the outward court of the israelites , the holy or court of the priests , and the holiest of all , into which the high priest entred once yearly with blood , incense and smoak . it was death for any other to enter there , and even for the high priest himselfe , if he entred above once in a year ; yet pompey and heliodorus took the boldness to enter thither ; but the one never prospered after , and the other fell mad ; so dangerous a thing it is to be too bold with religion . the brazen laver and the shew-bread in the priests court represented the two sacraments of the church , to wit , baptism and the eucharist . the women shewed their devotion in bestowing their looking-glasses ( which were not of glass , as ours are , but of polished brass ) upon the brazen laver , exod. . . a looking-glass sheweth us the spots of our faces , but baptism washeth away the spots of our soules . two other temples were built in opposition to that of ierusalem ; namely , the temple of samaria , built by sanballat upou mount garizim ; the other at heliopolis in egypt , by onias the fourth , whom antiochus had put from the high priesthood . the second temple of ierusalem built by zerobbabel , was begun in the second yeare of king cyrus , ezra . . and was finished in the ninth year of darius histaspes , which was . years in all ; whereas the first temple was begun and finished in seven years . herod spent eight years , whether in repairing of the old , or in building of a new , is uncertain ; yet iosephus tells us that herod pulled down the old temple , and built a new one ; which was six and forty years in adorning and perfecting . of which the jewes are to be understood , iohn . . q. what did the temple and the vteasils thereof represent to us ? a. as the flitting tabernacle shadowed out the church militant , so the fixed temple resembled the church triumphant ; the three courts represented the threefold estate of mankind ; to wit , his state in sinne before the law , by the outward court of the gentiles : his state under the law by the inward court of the priests ; and his state under grace by the holy of holies . the temple as it was built by solomon a peaceable prince , resembleth the christian church erected by christ the prince of peace . the one was built without noise , so was the other . the temple was built upon a hill ; and the church , saith christ , is like a city built upon an hill . in the oracle or most holy place , was neither the light of sun , moon nor candle , resembling the new ierusalem in the revelation , having the glory of god , and the lamb for the light thereof , rev. . . in this place stood the ark and golden censer , with the tables of the law , aarons rod , and the pot with manna ; the mercy seat covered the ark , whereon were the golden cherubins ; christs kingly office was represented by the ark crowned with gold ; his priesthood by the censer , and his prophetical office by the mercy seat , whence god spake to the high priest ; the tables of the law and aarons rod shadowed out his active and passive obedience ; the cherubins looking on the ark , did signifie jews and gentiles looking on christ their king. the pot with manna did adumbrate his divinitie by the one , and his humanity by the other . the propitiatory covered the law , and so hath christ hid and concealed the condemning power thereof ; in the sanctuary or holy place was the table with the twelve loaves representing the twelve tribes , and in them all true israelites , or church of christ ; on the one side having the golden candlestick , on the other the altar of incense , besprinkled yearly with the blood of the sacrifice : and representing the preaching of the word and prayer , which by the death of christ are made acceptable to god. in the same place also stood the brazen altar of burnt offrings and the brazen sea ; the one resembled christ , by whom we are justified ; the other holiness of life , by which we are sanctified ▪ or the altar of burnt offrings did signifie our eucharist , and the brazen sea our baptisme . the fire that burned continually on the altar did signifie christs divinity ; for our god is a consuming fire , saith the apostle . the holy oyl with which the priest was anointed , shadowed the graces of the spirit poured our on christs humanity ; with this oyl of gladness christ was anointed above his fellows . q. what was the office of the levites ? a. besides that they helped the priests in gathering of tithes , some of them did carry wood and water for the tabernacle , which they were bound to carry up and down with its utensils , to pitch and take it down whilest it was movable ; they were distinguished according to levies three sons , into the gershonites , cohathites , and merarites ; the first carried the hangings and coverings . the second , the chief things of the sanctuary : the third had the charge of the wood-work . in davids time some were judges , some treasurers , some singers , and some porters , chron. . . the singers and porters were divided into . order● chron. . & . the elder levites were to oversee and teach the younger , who from the thirtieth year of their life , till the fiftieth did bear about the tabernacle . under them were the gibeonites or nethinims , whose office was to draw water and hew wood for the house of god. q. what were the prophets , scribes and pharises ? a. not only were they called prophets to whom god revealed himself and his purposes in an extraordinary way , but those also that expounded the scripture , they were also called fathers , doctors of the law , disputers , wise men and rabbies from their greatness in knowledge ; which title the pharisees did appropriate to themselves ; their scholars were called children and sons of the prophets . the name of scribes was given to scriveners , and publick notaries ; these were called scribes of the people , mat. . . and likewise those that did write and expound the law ; such a scribe was esdras , esdr. . . these were called doctors of the law. the pharisees were so called from separation , and by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sepa●●rists , for they separated themselves to a strict kind of life , and to the study of the law , having no commerce with other people , nor communicating with them in dyet , apparrel , nor customs . they held a fatal necessity with the stoicks , and transammation with the pychagoreans ; hence they thought that either the soul of iohn baptist , or of elias , or of ieremy had animated christs body . they preferred traditions to the written word , and placed most of their holiness in washing , counting it a less sin to commit fornication , then to eat with unwashed hands ; from their daily washings they were named hemero-baptists ; they always washed when they returned from the market , thinking themselves polluted with the touch of other people . they are noted mat. . . for holding it unlawful to eat with sinners , and mark . . for their superstitious washing , of cups , pots , brazen vessels and tables , and luke . . for fasting twice in the week , and mat . . for their broad phylacteries , which were scrolls of partchment , wherein the law was written , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep or reserve , for by these they kept the law in their memory ; they are noted also for their large borders and fringes , mat. . . they wore their phylacteries on their foreheads and left arms ; and hierom observeth in matth. . that they used sharp thorns in their fringes , that by the pricking thereof they might be put in minde of the commandements . q. what were the nazarites , rechabites , and essenes ? a. the nazarites were votaries , numb . . so called from nazar to separate ; for they separated themselves from wine and strong drink from coming neer the dead , and from the rasor ; some were nazarites for their life , as sampson , iohn baptist , &c. others only for a time , to wit , thirty days , as absolom who cut his hair the thirtieth day of his vow , such a nazarite was paul , act. . . nazareth was a village in galilee where christ was conceived and bread , and therefore was called a nazarite , mat. . . and his disciples nazarites , acts . . but indeed he was the onely true nazarite ; because he was pure , holy , and separate from sinners , but he was no legal nazarite , for he drunk wine and went neer the dead . these hereticks were also called nazarites , who taught that with the gospel should be joyned the law of moses , acts. . . of the rechabites , so called from rechab their father , we read ierem. . , , , &c. these neither drunk wine nor lowed seed , nor built houses , nor planted vineyards , but like strangers lived all their days in tents . the essenes , so called from their skill in curing of diseases , ( for they were much given to the study of physick ) in their opinions were pythagoreans , ascribing all things to fate , offering no sacrifices but of inanimate things , shunning oathes , pleasures , and wine , contenting themselves with water only , and mean apparrel ; their garments were white , and had all things in common amongst them . they worshipped towards the east , observed the sabbath more strictly then others ; kept seven pentecosts every year , to wit , every seventh week one , and generally they abstained from marriage : yet some did marry for procreation . they were superstitious in preserving the names of angels : they were much given to silence with the pythagoreans , chiefly at table : none were admitted into their society without four years probation : there were some of these essenes contemplative only , and lived in gardens , or remote villages , who contented themselves with bread and salt , others were active , and gave themselves to manual labours ; these lived in cities , and fared better , and eat twice a day . q. what were the sadducees and samaritans ? a. the sadduces were so called either from isedek justice , because they would be accounted the onely just men in the world , or from sadock the author of their sect , who was the scholar of antigonus socheus : these rejected all traditions and scriptures , except the five books of moses , denied the resurrection , paines or rewards after this life , angels and spirits , fate likewise or destiny , ascribing all to mans freewill . they held also that the soul died and perished with the body . the samaritans held with the sadduces , that there was no scripture but the pentateuch , that there was no resurrection nor life eternal , nor any traditions to be admitted , yet they dissented from the sadduces in acknowledgeing angels ; in worshipping only upon mount garizim , whereas the sadduces worshipped also in ierusalem , and kept faire correspondency with the other jewes : whereas the samaritans and jewes did so hate and abhor each other , that there was no commerce between them , but did curse and excommunicate each other . of these jewish sects see iesephus , philo , drusius de trib . sect. munster , sigonius , buxtorsius , and others . q. how did they anciently observe their s●bbath ? a. the day before was the preparation of the sabbath , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which began about the sixth hour , that is our twelfth . that day they might not travel above twelve miles , least by comming home too late they might want time for preparation to the sabbath , which began in the evening , and which for the excellency thereof , was called the queen of feasts , and gave denomination to the whole week ; on the sabbath they must not travel above two thousand paces or cubits , for so far was the distance of the ark from the camp. they were so superstitious in the keeping of their sabbath , that they would not fight that day , and so suffered ierusalem to be taken twice . whereas they knew that god commanded them to encompass iericho seven times that day ; and that works of charity , necessity , and of religion were to be done that day , the preparation for the sabbath was proclaimed by sound of trumpet , and to shew their zeal to that day , they would keep some more hours then were enjoyned , which additament they called sabbathulum . they would not dresse meat that day , because then it did not rain manns in the desart besides the seventh day , which was the sabbath or rest for men and beasts ; they had every seventh year a sabbath , wherein the ground rested , and their great sabbath in the end of seven times seven , called the iubilee , in which debters , prisoners , and morgagers of lands were made free ; when the passeover fell upon the sabbath , this was called the great sabbath , iohn . . and then there was a preparation for the passover , iohn . . but there was no preparation due to the passeover but in respect of the sabbath ; which had this priviledge above all other festivals ; because god had particularly sanctificed this day for his service ; being both a memorative day of gods rest from the works of creation , and figurative of our rest in heaven ; this day is abolished in respect of the ceremonial and judicial part thereof ; but in respect of the morality it remaineth still . q. how did the iewes observe their passover ? a. they eat the first passeover standing with their loyns girt , shooes on their feet , and staves in their hands , to shew they were in haste to be gone ; but afterward when they were secure out of danger , they eat the passeover sitting , or leaning after the roman manner : which posture our saviour observed when he eat the passeover . the beast that must be eat was a lamb or kid , as being cheapest ; and because it must be eat up at one time , this lamb was to be kept four dayes , to wit , from the tenth day till the fifteenth , that they might have the longer time to think on their deliverance , by looking on the lamb , and withall to search if any defects were in it ; for the lamb must be without blemish ; but this custome did not hold long : it must be also a male , and not above a year old . there must not be fewer then ten at the eating of the lamb. it was killed between the two evenings , that is , between three of the afternoon till sun-setting , which was the first , and from thence till day light was quite spent , which was the second evening . this killing of the lamb was rather a sacrament , then a sacrifice , as not being performed by a priest , but by private men , and not in the place appointed for sacrifices , but in private houses . the blood of the lamb was sprinkled on their thresholds ; this ceremony was used but only the first passeover as i can find ; the lamb was roasted , not boiled , for the more expedition ; and nothing of it must be left , least it should hinder them in their journy ; and it must be eat with sower herbs , to put them in minde of their bitter servitude in egypt : the bread that was eat with it was unleavened , to shew their haste in removing thence ; the whole solemnity from this was called the feast of unleavened bread , and likewise the passeover : albeit properly the passover was only the first day , yet the whole eight days were so named . this sacrament was a true representation of christ the immediate lamb of god , that takes away the sins of the world ; who is the true passover , because the devouring angel of gods wrath hath past over our sins ; he was killed and roasted by the fire of his fathers wrath ; he is our true food , whom we must eat with sowr herbs , and our loyns girt , to shew how ready we must be to undergo the bitterness of afflictions , and to subdue our carnal lusts ; we must eat him without leaven , that is , without pride and hypocrisie ; now is the time to eat him by faith : for this is the evening of the world , in which our passover was sacrificed for us . the first and last day of this feast , were the two great days ; but the days between them were only half holy days : other ceremonies of this feast we will see anon in the observation of easter by the moderne jewes . q. what were the feasts of pentecost and tabernacles ? a. pentecost was kept in memory of the law given on sinai fifty days after the passover . the first day of the passover was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the first sabbath after this second day , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is the second first sabbath , luk. . . and because their harvest began at easter , and ended at pentecost , therefore they are commanded levit. . to offer a sheaf of the first fruits of their harvest , upon the morrow , or second day of their great feast , and on the pentecost to offer two wave-loaves ; the first offering was to sanctifie their harvest , the second was in token of thanks to god for the finishing of their harvest . the feast of tabernacles was kept in memory of their fourty years aboad in the wilderness , when they lived in tents , and by day were shadowed by a cloud . the first and last days were the chief days , especially the last , called therefore the great day of the feast , iohn . . . and in these long feasts the first and last days are called sabbaths . in this feast their custome was to hold in their hands branches of trees which they called hosanna ; with this hosanna they honoured christ ; they made booths ( therefore the feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the open air , in which they lived seven days together , except in time of rain ; weak and impotent persons were excused and exempted from these booths , which were made up of citrine trees , palmes , mirtles , and willows . the next day after the feast , they compassed the altar seven times with palmes in their hands , in memory of the encompas●ing of iericho . during the time of this feast , many bullocks were offered , as may be seen numb . . on the last day of the feast they read the last section of the law , and began the first , and drew water out of the river siloah , which in the temple they delivered to the priests , who poured it with wine on the altar , the people singing , [ with joy shall you draw water out of the wells of salvation ] isa. . . this feast was kept the fifteenth day of tisri the seventh moneth ; but ieroboam kept it the fifteenth day of the eighth moneth ; some think that this feast was kept as a thanksgiving to god for their vintage , and plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bearing about of thyrsi , that is , of spears wrapped about with ivy in honour of bacchus . but of these passages see hospinian de orig . fest . munster in calendar , and on leviticus , fagius on leviticus , the thalmud tract . de tabern . scaliger de emend . temp . iosephus in antiq . buxtorfius , tremellius , &c. q. what were their new moons and feasts of trumpets and expiation ? a. every new moon was a festival among the jews , in which as on the sabbath people repaired to the prophets for instruction , kings . . then it was not lawful to buy or sel , amos . yet the first new moon in the beginning of their seventh moneth called tisri , according to their ecclesiastical account , but the first moneth in their civil computation , was called particularly the feast of trumpets ; for though at other feasts they sounded trumpets , yet at this feast there was more sounding , to wit , all the day , not so much in memory of isaacs deliverance from death on mount moriah , nor for the law given with sound of trumpets on mount sinai ; for the feast of pentecost was instituted for that , but for the greater solemnity of the new year , from whence they reckoned their sabbatical years and jubiles , and dated all their deeds and bargains . this sounding then of trumpets was a solemn promulgation of the new year , and a preparation for the three ensuing feasts that moneth ; to wit , of expiation the tenth day , of tabernacles from the fifteenth to the one and twentieth , and the great feast on the two and twentieth day ; but i think this was no particular feast , but the conclusion of the feast of tabernacles . of the sacrifices to be offered in the new moons read numb . . , . as for those words of david , psa. . . blow the trumpet in the new moon , they are most likely to be meant of the first new moon or feast of trumpets . the feast of expiation was kept the tenth day of tisri ; and it was so called because the high priest then entred into the oracle , to expiate his own and the peoples sins ; for himselfe he took a young bullock and a ram ; for the people he took a ram for a burnt offering , and two hee goats for a sin offering ; the two goats he presented at the door of the tabernacle before the lord ; one of these ( lots being cast ) was sent into the wildernesse ; this was called the scape-goat , upon whose head the priest laid all the sins and evils of the people , to be carried away by the goat into the wilderness : the other goat was sacrificed . on this day was their great fast , act. . . wherein they abstained from all kind of work and delights , so that they might not kindle fire , nor dresse meat ; notwithstanding their afflicting themselves , the joyful jubile was this day proclaimed . of the rites used at this day by the moderne jwes , we will speak hereafter . q. what was their sabbaticnl yeare and their idbile ? a. every seventh year was a sabbath or rest : for then the land did rest from plowing and sowing ; then poor debtors that were native iewes and not proselytes or strangers , were released , if they were not able to pay : by this god would exercise the charity of his people to the poor , and have them rely on his providence : who gave such increase to the sixth year that it brought forth provision enough for three years , and therefore all things were this time held in common , and they lived as adam did in paradise , or as people in the golden age , when the earth sp●nte sua of its own accord brought forth all things ; omnis tulit omnia tellus . of this years fertility see levit. . . the hebrew servants were this year to be set free , exod. . . and the law to be read publickly , deut. . . the jubilee so called from iobal a ram , because of the sounding of rams horns at that time was instituted levit. . . for the comfort of prisoners , servants , and debtors ; for then all things were brought back to their former estate ; and therefore perhaps it is called jubilee from iobhel , to deduce or bring back ; all lands that had been sold or morgaged , were restored to the right owners , by which meanes families and tribes were preserved entire without commixtion or confusion , and their ancient inheritances remained whole . this feast was kept every fiftieth year , but was proclaimed the forty ninth , on the day of expiation ; and was a type of that great liberty and delivery we have by christ ; which is begun in this world , and consummated in that which is to come , where we shall enjoy eternal rest , and shall obtain remission of all our debts , and the possession of that ancient inheritance prepared for us before the foundation of the world . this year of jubilee also was to put them in minde of their deliverance from the captivity of egypt . as in the sabbatical year , so likewise in this all things were common : the servant whose ear was bored , is now set free ; and the slave that was sold for six years , is now dismissed , although those six years were not yet ended . the beasts also had liberty to feed where they pleased . but as the jewes did keep no jubilee in the captivity of babylon ; neither have they kept any since christ. as for their feasts of purim , and dedication , or renovation , called therefore in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will speak anon . these were all the festivals kept by the iewes ; the three chief besides the sabbath , were the passover , pentecost , and tabernacles in commemoration of three great benefits , without which no society or common-wealth can subsist , to wit , liberty , laws , and defence or protection . now for diverse reasons god instituted so many feastival days . first , because he would have his people keep in mind the benefits he bestowed on them . secondly , to give him thanks ; which they solemnly did chiefly at easter , by offering their first fruits ; at pentecost by offering loaves ; at the feast of tabernacles by sacrificing in that they had now gathered in all their fruits . thirdly , by these festivals the love and amity of gods people were the more preserved in their often meetings . fourthly , and so was their devotion the oftner exercised in sacrifices , by which the levites and poor were releeved . fifthly , unity of religion was also by this means preserved . sixthly , and their obedience also in this was tried . seventhly , but chiefly christ the promised messiah was in these feasts represented ; for every sacrifice and oblation did shadow forth his death and passion , by whose blood alone , and not by the blood of goats and rams , we have obtained eternal redemption . q. what sorts of excommunication was used among the iews . a. at first they excluded the delinquent out of their synagogue , john . but not quite out of the temple , for he might stand in the gate in time of divine service ; this censure lasted thirty days and more , if the party repented not ; and if he died without repentance , he wanted the ceremonies of common burial , and a stone was laid on his coffin , signifying he deserved stoning . they had a higher degree of excommunication , which saint paul calls [ a giving over to satan ] cor. . . by the greeks the partie so excommunicate was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such were not permitted to come neer the temple . curses also were denounced against them ; hymenaeus , alexander , and the incestuous person are those excommunicated . their highest degree was maran-atha , that is , the lord cometh , cor. . signifying that the lord was comming with vengeance against such ; these were totally secluded from the people of god , which is called a cutting off from the people and a blotting or razing of their names out of the book of life ; answering to those three degrees , the greek church had ; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so the latine had their abstenti , excommunicati , and anathemata , the reason why god would have this strict discipline used in his church is first to terrifie the evil doers ; secondly , to preserve the sound sheep from being infected by the scabbed . thirdly to keep up the reputation of his church , which otherwise might be scandalized for conniving at sin . fourthly , that gods judgements may he either diverted or prevented , for he is just , and will not wink at sinne . fifthly , that the excommunicate person by this severity may be brought to repentance and amendment of life . they had a peculiar way in excommunicating the samaritans , to wit , by sound of trumpet , and singing of the levites , who first by word of mouth pronounced a curse against the samaritans , and those that eat or conversed with them ; shewing that they shall never be proselytes in israel , nor have any part in the resurrection of the just . then they wrote this curse , and caused it to be read add pronounced in all parts of israel . q. how did god instruct the iews of old ? a. sometimes by visions and dreams , sometimes by secret inspiration , sometimes by a voice from heaven ; sometimes by vrim and thummim , that is , light and perfection , which were the precious stones on the breast plate of the high priest ; but ordinarily he taught them by his word , either written by his holy pen-men , or unwritten , namely by tradition ; for god delivered his will this way to moses , and he to ioshuah , who imparted this to the elders , and they to the prophets . from the prophets the great synagogue received these traditions , till at last they were committed to writing , for the benefit of those jewes which dwelt in iudea , about the year of christ . this was called the thalmud of ierusalem ; but . years after christ , the jews at babylon made a more exact collection , and this they called the thalmud of babylon , which contains all their canon and civil laws , and is with them of no lesse authority then the scripture . they have besides this , their kabbala , which is a mystical kind of learning , consisting most in certain letters and syllables , out of which they raise many mystical whimsies . the thalmudists expect a temporal kingdom , the kabbalists a spiritual , who also hold that there was an invisible world created . years before this , because the first word in genesis is bereshith , and the first letter thereof is beth , which stands in their arethmetick for . r. ionathan compiled the thalmud of ierusalem ; the other of babylon was made up by r. asse ; which is divided into six parts , sixty books , and five hundred thirty and two chapters . it 's thought that ezra deliverd this thalmud to simon the high priest , and he to his successors , till at last it came to old simeon , ( who took up christ in his arms ) and from him to his scholar gamaliel . it 's most likely that pythagoras had his kabbalistical philosophy from the jewish rabbies ; but of these passages see galatinus de arcanis , munster , fagius , d. kimchi , and the thalmud it selfe . q. what maintenance did the iews allow their priests and levites ? a. besides certain cities and shares in their sacrifices and oblations , they allowed them the first fruits and tithes , the first fruits of the threshing floore , num. . . comprehending the first fruits in the sheafe , offered at the passeover in the beginning of harvest ; and the first fruits of loaves at pentecost in the end of their harvest , besides the first of the dough , numb . . . nehe. . . rom. . . these first fruits were called heave or wave-offerings , because they were shaken up and down , to shew that god was lord of heaven and earth ; or else from hand to hand to all corners of the earth , to signifie that the whole earth was the lords . the firstlings of man and beast god challenged as his own , exod. . because he spared the first born of the israelites , when he smote those of egypt . the firstlings of clean beasts were sacrificed , the fat whereof was burned , but the flesh was given to the priest. but the firstlings of men and unclean beasts were redeemed for five silver shekels of the sanctuary , paid to the priests for each of them , numb . . , . when they carried up their first fruits to ierusalem , they had a pipe playing before them , and a bull with gilded homes , and a garland of olive branches on this head . as for their tithes , the husbandman according to scaligers reckoning , out of . bushels in one year , paid for his first and second tith and first fruits . bushels , which is above a sixth part of the whole , besides the tith of their cattel , and fruit of their trees ; and so strict were the pharisees in the payment of their tiths that they tithed mint , anise & cumine , matth. . . out of the first tith payed to the levites , by the husbandman , was payed a tith to the priest by the levites . the second tith was payd by the husbandman , either in kine or in money as he pleased . this tith was not so great as the first ; for if he paid . bushels for his first tith , he paid but . for his second tith : but this second tith every third year was spent by the husbandman at home upon the poor , and not in ierusalem on the levites . this year was called the year of tiths , deut. . . and though at this day the jews have no lands , yet they pay carefully the tenth of their encrease . q. what church government had the iews after they were carried captive into babylon ? a. they had no setled government in babylon , being then in misery and captivity ; yet they had some elders and prophets , as may be seen in ezek. . . after the captivity , they reformed all things according to king davids institution ; but the number of singers , do ot keepers and other officers came far short of the former : this government continued in some measure , till the time of antiochus epiphanes , who sold the pontificare to iason the brother of onias the high priest : he dy degrecs brought in the greek government , and so did the third brother menelaus ; at last it was totally subverted in the eighth year of antiochus , and again restored by matathius , and more fully by iudas , ionathan and his brother simon ; in ionathan the priesthood was translated from the family of tsadoc to the posterity of ioiarib , who came of eleazer . and the government held out in some sort till herod the first overthrew it , by thrusting out the lawful priests , and substituting at his pleasure unworthy men . the like was done by the roman governors ; then were the levites deprived of their tiths by the chief priests . the singers were permitted by agrippa the younger , to wear a linnen garment as well as the priests ; they retained then some priests and levites ; they had also scribes and lawyers , who exercised ecclesiastick jurisdiction with the elders of the people . they had also synagogues of their profession abroad in alexandria , cilicia , and other places , acts. . . and in iudea too , whither the people met to pray , and hear the law and prophets read . the synagogues had their rulers , acts . . who did interpret the law ; they were also called prophets , scribes , and lawyers : but the government of the jewish church was much pestered by the samaritans , esseans , sadduces , and pharises : nazareans who rejected the books of mojes , hemerobaptists , who washed themselves daily , and the herodians , who held that herod was christ ; the esseans contemned marriage , and thought themselves holier then other men , therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saints , they would have had all things equal . the samaritans rejected all scripture , except the pentateuch , and were the sworn enemies of the iews . the pharisees were so called from separation , for they separated themselves from other men , accounting all profane but themselves . they placed all sanctimony in outward shews . the sadduces , so called from justice , denied providence , subjected all things to our will , denied the souls immortality , angels , and the resurrection . the scribes perverred all by their sophistical glosses on the law. of these things , see sigonius , bertram , iosephus and others . q. but what church government have the iewes at this day ? a. in rome , venice , worms , mentz , frankford on the moen , fridburg , amsterdam , and in divers places of poland , bohemia , and elsewhere , they have their synagogues , where they use to pray together , and to hear the law read . before they come thither , they wash themselves , and scrape their shooes with an iron fastened in a wall before the synagogue . they enter with great reverence , bowing themselves towards the ark , where their law is kept , and are tied to a set form of prayer , which they must read in their books ; they that cannot read must hearken diligently , and say amen , though they understand not what is read ; for their liturgy is the old hebrew , which they generally understand not . they utter divers brief benedictions , and after them some short prayers ; and because they cannot sacrifice , being banished from ierusalem , the place appointed for sacrifice , therefore in stead thereof they read the law concerning sacrifices and offerings ; and some expositions thereof out of the thalmud , which they understand not . they pray in particular for the rebuilding of ierusalem , and their return thither , which they dayly expect , for which they expresse great joy and vociferation . then they read a long prayer , collected out of the psalms , with some part out of the first book of the chronicles , ch . . then they conclude with singing these words of obadiah , vers . . but upon mount sion shall be deliverance , and there shall be holinesse ; and the house of iacob shall possesse their possessions , &c. and the house of esau shall be stubble , &c. and saviours shall come upon mount sion to judge the mount of esau , and the kingdom shall be the lords . other songs also they sing , much to this purpose ; and when they sing or say these words , [ hearken o israel , the lord our god is one god ] they turn their heads to the four corners of the world , intimating thereby that god is every where king. there be some of their prayers which they are bound to say every day twice , standing strait , thinking that thereby they shall merit . but when they utter these words of isai. . . [ holy , holy , holy , lord god of sabbath , the earth is full of the glory ] they leap three times . they hold , that whosoever doth speak whilest they are praying , shall eat burning coales when they are dead . after this , they utter an execrable praver against all christians and baptized jews . then they pray for peace , bowing their head to the left , then to the right hand , and depart out of the synagogue with their faces stil towards the ark , like crabs going backward . they use also to go slowly out of the synagogue , lest by making haste , they might seem to be weary of praying . when they mention the adoration which is given to christ by christians , they spit on the ground in detestation thereof . q. what circumstances do the iews now observe in praying ? a. they pray being girt , standing upright , with their faces toward ierusalem , laying their hand on their heart , and bowing their head . they hold it a great sin in praying to belch , yawn , spit , or break wind , because they hold the angels to be there present ; but if any be necessiated to break wind , he must beg pardon of god , who hath made him a body so full of holes ; he that prays must make no interruption , though a serpent should bite him , or the king of israel speak to him . they are bound to utter an hundred blessings every day . in praying they must not touch their naked skin . they hold sneezing in prayers to be a good signe , but breaking wind to be ominous ; and they beleeve , that whosoever saith heartily amen to their prayers , hasteneth their redemption . q. what is the time and order of their evening prayer ? a. about five in the afternoon the door-keeper of the synagogue with a hammer knocks at their doores , warning them to repair to evening prayer . when they are come , they sit down , and begin their service with these words of the . psalm : [ blessed are they that dwell in thy house ] then the precentor , having said or sung some psalms , and half that holy prayer called kaddesh , the whole synagogve saith eighteen prayers , according to the number of bones in a mans back . and then the praecentor comes down from his pulpit , and falls upon his knees before the ark , after the example of ioshuah , iosh. . . and layeth his left hand under his face , because it is said , cant. . . his left hand is under my head . this the people do likewise , and with their faces covered , and towards the ground , they say the sixth psalm . having ended their evening prayer , and pawsed a while , they begin their night prayers , which they should say after supper ; but because it would be inconvenient to return late to the synagogue , and many times they are drunk after supper , therefore before they depart they say some prayers ; but if any have a quarrel with his neighbour , he takes the liturgy-book and shuts it , clapping his hand upon it , intimating hereby that he would pray no more , till his neighbour were reconciled to him . q. why do the iews , beside the sabbath , keep holy the monday and thursday ? a. ezdras appointed that the people should meet three times in the week , to be taught the law , because in the desart of sur the people wandred three dayes without water , that i● , say they , without the law. and because moses went up the mountain the second time to renew the tables of the law , and to pacifie gods anger for the peoples worshipping the golden calf on thursday , and returned thence on monday ; therefore the devoted jews use to fast these two days , as the pharisee did in the gospel ▪ q. what ceremonies observe they about the book of the law ? a. in every synagogue the book of the law is kept within a chest ; this book is the pentareuch , written on parchment in great characters , and carried to and fro on two staves , fastened at each end of the parchment . before the door of the ark or chest , hangs a piece of tapestry , on which divers birds are figured , because birds were pictuted upon the ark of the covenant . this book is wrapt in linnen , which is covered with silk , velvet , or tissue . the office of carrying the law , is sold to him that gives most , and the money is bestowed on the poor . the two staves are called the trees of life . when the praecentor brings the book out of the ark into the pulpit , then they all sing these words , numb . . . let god arise ; and let his enemies be scatrered , &c. after some anthymns are sung , one comes between the chasan or chief singer , and him who bought the office of carrying the law , and kisses ( not the parchment , for that were too great presumption ) but the cloaths in which it is wrapped ; then with a loud voice he blesseth god , who hath chosen them before all others , and given them a law. then the chief singer reads a chapter , and the book is kissed again , with blessing of god for giving the true law. then it is elevated on high ; the whole congregation shouting ; this is the law that moses gave to israel . the women in the mean time being in a distinct synagogue by themselves , are not permitted to kisse the book ; nor to be there with the men , to shew what modesty ought to be there ; but if he who carrieth the book , should by chance stumble with it , a long fast must be enjoyned ▪ that fall being held ommous , and a presage of great calamities . when the book is wrapped up again within all its coverings , young and old kiss it , touching it only with their two fingers ; and whilest it is carried back to the ark , they all sing again , return lord to the many thousands of israel , num. . . so prayers being ended , as they are going out of the synagogue , they say , the lord preserve my going out , and comming in , from henceforth and for ever , psal . . q. what is their manner of observing the sabbath at this day ? a. because moses commanded the israelites to gather as much manna on the sixth day as might serve them also the seventh , therefore all that they eat and drink on the sabbath , is prepared and dressed on the friday ; and if the servants work be more then they can perform before the sabbath , their masters , be they never so great and rich , must help them , that the sabbath be not broken ; yet they have three feasts that day , one in the evening when they begin their rest , the second at noon , and the third in the evening when they conclude their sabbath . all that day their , tables remain covered ; if they do not wash their heads , hands and feet ; if they pair not their nailes , beginning at the fourth finger on the left hand , which pairings must not be trod upon , but either burned or buried ; if they change not their cloaths ; if the men cut not their beards , and the women if they combe not their heads ; if they sharp not their knives , and make every thing clean in their houses on the friday , they esteem the neglect of any of these circumstances a violation of their sabbath . before the sun go down , the women kindle their sabbatarian lights , which is an ancient custome , as may be seen in persius , satyr . herodis venere dies , unctáque senestrae depositae pinguem nebulam vemuere lucernae . except we understand here by herods dayes , herods birth-day , which was carefully observed by the herodian sect. now the reason why the women kindle the lights , is because the first woman extinguished the light and glory of man by her disobedience . they also use to hasten their sabbath , and to enlarge it , by ad●ing a part of the work day , that the souls in purgato●y may have the more liberty and refreshing , who all that time cocl : and refresh themselves in water , for which cause the jews are forbid by their rabbins to draw all the water out of any place , but to leave some for refrigeration of these scorched souls . they beleeve that a good and evil angel stand before their synagogues , observing who pray and hear most diligently . these angels wait upon such to their houses , where finding all clean and neat , they depart joyfully , though the evil angel be not concerned , but is forced to shew a seeming content . they do not put out their lights all that day , nor must they snuff them , least they should thereby break their sabbath , nor must they that day catch a flea , or kill a louse . if a iew in his journey be overtaken by the sabbath , he must stay , though in the midst of a field or wood , though in danger of theeves , storms , or hunger , he must not budge . they begin their feasting on the sabbath with conse crated wine , and two loaves of bread , in memory of the double portion of manna they gathered for the sabbath : which day they think is not sufficiently observed , except they eat and drink largly in the day time , and kiss their wives often in the night . in their synagogues they have read to them seven of their chapters by seven several men , who come in at one door , and go out at another . these lectures are out of moses and the prophets , act. . & . . they pray for the souls of those who have violated the sabbath , who being in hell , have so much ease by their prayers , as to turn from one side to the other . but their service lasteth not above the sixth hour , which is our noon ; for by their law they must neither pray nor fast beyond this hour . if any dream of such things as they count ominous , such as the burning of the law , the falling of their houses , or teeth , they must fast till the evening , and so they must fast the next day , as a punishment for fasting on the sabbath . after dinner the most of their discourse is about their use-money , and other worldly businesse . in the evening they repair to their synagogues againe , and thence to their third feast . they conclude their sabbath with singing , or caterwaling rather , which they continue as long as they can , for ease of the defunct souls : and withal they pray that elias would hasten his comming , even the next sabbath if he please , that he might give them notice of the messias his comming . then the richer sort lighting a torch , taking a silver box full of spices with one hand , and a cup of wine in the other , they say certain blessings to god for the benefits of light , wine , spices , and the sabbath , and with some ridiculous ceremonies they end the sabbath , and begin their week . some wash their eyes and face with that consecrated wine , counting it medicinable : others sprinkle it about their houses against all charms , and witchcraft . they smell to the spices , that they may not faint when one of their soules deparreth , which it doth at the end of every sabbath , and returneth at the beginning of the same , so that every sabbath day they have two souls ; besides they think that hell fire stinks in the week days , but not in the sabbath , therefore they smell to the spices when the sabbath is ended . they pour out some of their consecrated wine on the ground , to refresh core and his complices , who live yet under the ground in fire . on the sabbath they will not light their candles , make their fires , milk their cows , snuff their candles ; dresse their meat themselves , but have christians to do such trivial things , and then they brag that they be the lords of the world , and the christians be their servants . q. how do the modern iews keep their passover ? a. the richer sort spend thirty dayes in preparation , and buying of the purest wheat for their unleavened bread , with which also they furnish the poorer sort , who cannot buy . their first born onely fast the eve before . the sabbath which immediatly precedeth the passover , is very holy among them . in this they have long sermons concerning the passeover , and use thereof ; this they call the great sabbath . they are very curious in cleansing their houses , and washing their utensils three dayes before easter , being more carefull with the pharisees to wash the outside of the platter , then to purge out the rapine and intemperance that is within . the night before the passeover they take great pains to finde out all the leavened bread that is in their houses . they search and sweep every corner and mouse-hole for crums with wax candles ; if they finde none , they purposely fling down some , that they might not seem to have prayed and laboured in vain : all the crums they finde , they lay up carefully against the next day , and burn them . they are very curious about the grinding , kneading , and baking of the unleavened bread ; the corn must be ground three dayes before it be baked . the mill stone must be cleansed from all former meal , and so must the chest that holds it . the water that is used , must be brought in consecrated vessels , about the going down of the sun , covered . the master of the family must draw the water himself . the form of their unleavened cake is round , and full of holes to let in aire , least it should swell . no other ingredient is permitted in the flower , but water . about ten or eleven they dine , but soberly , that they may with the better appetite eat their unleavened bread in the evening . but first they repair to their synagogues , where they sing and pray ; onely the women stay at home to cover the tables , to hang the walls with tapestry , and to expose their cupbords of plate , and other riches to be seen , to put them in minde of that wealth which was in the temple when it was robbed and demolished . each master of the family , if he be rich , hath his chair of state , wherein he sits like a prince , to shew that they were now redeemed from the bondage of egypt . the poorer sort sit majestically also in their seats . q. what is the manner of eating the pascal lamb at home ? a. when it begins to grow dark , they run home from the synagogue ; a platter is uncovered , wherein are three cakes , the uppermost representing the high priest , the middle the levite , and the lowermost the people of israel ; in another dish is a roasted leg of lamb or kid , with an hard egge ; there is also a dish of pap or thick stuff , made of divers fruits with wine spiced , and chiefly cinnamon , representing the straw and brick of egypt : in another platter there are letrice , parsley , ivy , raddish , and such like herbs , with another dish of vinegar , to represent the sower herbs caten heretofore with the lamb. every one hath his draught of wine . the middle cake is broken into two pieces ; the one whereof the master hides in a napkin , to shew how the israelites fled with their dough unleavened out of egypt . then laying hold on the other peece of cake , they sing , such was the bread of affliction our fathers eat in egypt . here we are now , the next year we shall be in canaan . the platter with the cakes is carried from the table to the children , that they night demand what that is , as we read exod. . , . when the cakes are set down again , they sing a song of their deliverance ; and drink another glasse of wine , leaning like princes in their chairs . then some of the cakes are eaten with thanks-giving , and some of the herbs dipped in the pap. and at last the third cake is broken , and some more of the herbs are eaten . q. by these passages it seems that the iews do not observe the passover , as they were commanded by moses . a. it s true ; for the most of their modern ceremonies are rabbinical rather then mosaical . they say that now they are not tied to the rites of moses , because they are not in their own land , but live amongst profane gentiles , for so they call christians . but indeed , the true cause why they keep not the old passeover , is , because christ our true passeover is sacrificed for us , who hath put an end to all the old ceremonies ; and it is observeable that those jews who now live in canaan , even in ierusalem , do use altogether the same rabbinical rites , and do not sacrifice at all , seeing christ the lamb of god , who taketh away the sins of the world , is the only perfect and satisfactory sacrifice . q. what may we observe concerning the iews at this day ? a. that they are a blind , hard-hearted , stiff-necked people , who , as the apostle saith , have always re●isted the holy ghost , and are given up to a reprobate sense ; they will not yet part with the vaile of moses which is over their eyes ; who after so many miracles wrought by christ and his apostles , after the accomplishing of all prophesies and types in him , after the finishing of the time prescribed by daniel , of seventy weeks , after sixteen hundred years expectation of a messiah , since the end of those seventy weeks , after so many calamities which they have suffered for their obstinacy and blasphemies against the son of god ; after so many delusions by ben cozbah , david , moses , and other fa●● prophers , who gave themselves out to be the messiah , after so many testimonies and confessions of their own writers that christ jesus was the true mestiah , yet they will not acknowledg it , but continue still in their obstinacy and cruelty against christ and his members ; they ●rag themselves to be the seed of abraham , and glory in their seal of circumcision given to him ; but if they were of abraham , they would do the works of abraham ; they would beleeve with abraham , who saw the day of christ and rejoyced ; they can claim no share in the covenant made with abraham , because they deny and persecute him who is the foundation of the covenant ; they condemn christians for making and honouring of the image of christ and of his saints ; which is not so much out of zeal against images , for they allow the images of the cherubins which were in the tabernacle and temple , but rather out of spight against christ and his saints . they count it idolatry to honour christ in his picture or image , and yet they consider not that themselves are the greatest idolaters in the world , in worshipping god according to their own fansie , and not according to his word , which teacheth us that he is to be worshipped in the unity of essence , and trinity of persons , which they deny ; thus they worship though not images , yet their own imaginations : how often have their progenitors attempted to reestablish their antient government , but still in vain , and to their own destruction ? witnesse what they suffered under vespasian and titus , what under iulian , when by his permission they began to rebuild their temple ; what under hadrian when they rebelled , and attempted to set up their earthly monarchy ; what under trajan and marcus antoninus ; what under king philip called longus in france , when they poysoned the wells ; what shall i speak of their barbarous cruelties , and inhumane savagenesse under andrew their captain , in the time of trajan , when they murthered many thousands of people , eating their flesh , wearing their skins , and girding themselves with their guts yet bleeding : of these passages we may read in sozomen , dio , marcellinus , paulus aemilius the french historian , and others ; as they have still been the greatest enemies that ever christianity had , so doe they continue their harred against us at this day ; but being kept under they dare not do the mischief they would ; yet they curse us still , and hold that the best of christians is no better then the serpent , whose head deserved to be trod upon . they think they do god good service if they can cheat a christian ; and they make no conscience to forswear themselves , when they take an oath upon any of our bibles , thinking they are bound to keep no oath but what they take upon their own torah or book of the law which is read in their synagogues . neither will they swear willingly , but in the hebrew tongue , counting all other languages profane , especially the latine which they hate , because the romans and latin church have been their greatest subduers and conquerers . they call us gentiles , edomites , and devils , and anathematise us daily . they will not call mary the mother of christ , but in derision , the mother of him that was hanged . they are mercilesse extortioners , and cunning in the art of poysoning their religion consisteth most in needlesse and ridiculous ceremonies , in rabbinical fables , cabalistical whimsies , thalmudical traditions , large fringes , and phylacteries , and in a meer outside ; whereas mercy and justice , and weighty things of the law are neglected and slighted . q. may christian primes , with a safe conscience permit iews to live within their territories ? a. yes ; conditionally that they communicate not in religion , nor marry together , nor be too familiar ; and that these jews be obedient to the civil power , quiet , modest , distinguished by some outward badge , and not to be admitted to any publick office or charge ; for they have been tolerated both by the civil and canon law. . the jews in the old testament had leave to commerce with the gentiles . . we ought to permit them , upon hope we may convert some of them to the knowledge and love of christ. . we ought by all meanes to commiserate their condition , because to them pertaineth the adoption , and the glory , and the convenants , and the giving of the law , and the service of god , and the promises ; whose are the fathers , and of whem as concerning the flesh , christ came , &c. rom. . . . we must consider , that by their fall salvation is come to the gentiles ; and if the fall of them be the riches of the world , and the diminishing of them the riches of the gentiles , how much more then fulnesse ? rom. . . let us not then insult over their miseries , nor boast against the branches ; for we are but wild olives graffed upon them ; and if god spared not the natural branches , take heed least he also spare not thee , rom. . for blindnesse is happened but in part upon israel , untill the fulnesse of the gentiles do come in , rom. . and then all israel shall be saved ; that is , most of them according to the scripture phrase ; for the angel tells daniel , that every one of his people shall be delivered , whose names shall be found in the book , dan. . . so them all the jews before the last judgement shall be saved , and shall acknowledge christ the true mesliah ; yet not all without exception ; but all whose names are written in the book of life : this restriction sheweth , that some will not be saved . . by suffering the jewes to live amongst us , we shall be the more induced to acknowledge the goodnesse of god towards us gentiles , in receiving us to mercy , when he cast off his own people . by this also we are taught to fear and tremble at gods judgements ; because for unbelief they were broken off ; we stand by faith ; let us not be too high minded but fear ; for if we continue not in his goodnesse , we shall also be cut off , rom. . lastly , from the jewes we have our scriptures ; they can be our witnesses to the gentiles , that cut scriptures ; are not devised and compiled by us , but by our enemies ; out of which scripture , even to the great grief of the jewes , we can clearly prove that christ is the true mesliah ; therefore it is convenient that we permit them to live amongst us : q. may christian princes permit the iewes to exercise their own religion ? a. they may , if so be they dishonour not christ , nor traduce or molest his church : for they were better exercise their religion , then curn atheists ; principally seeing they worship the same god with us , though not in the same manner , and read the same scriptures though not in the same sense . for this cause the primitive church , and the imperial laws suffered them ; and christ himself permitted their doctors to sit in the chair of moses , and to teach his doctrine , and counselled the people to obey the same ; besides , by permitting the jews to use their religion without molestation , by using them courteously , they may be the sooner enduced to embrace christ ; and indeed our cruelties against them , and the wickednesse of our lives have been , and are still great obstacles to their conversion . but christian princes must be careful that they be not suffered to blaspheme christ , or abuse his church ; for they are keepers of both tables , and they do not carry the sword in vain ; they should also use all the gentle means they can , to bring them to the knowledge and love of christ , by instructing them in the grounds of christian religion ; but violence must be avoided ; for faith cometh by perswasion , not by compulsion ; neither must their infants be forcibly baptized against their parents consent , but when they come to years of discretion they should cause them to be instructed in the principles of christianity , nor must their parents be suffered to hinder them ; but whilest they are infants , they must not be baptized against their parents will , because that were to take away the right of paternity , which parents have over their children both by the laws of god , of nature , and of nations ; besides the children of jewes who are enemies of christ , cannot be comprehended within the covenant , and therefore are not capable of the sign of the covenant , till they be of years ; and if then they embrace christ , they are included in the covenant , and so made capable of the seal thereof . besides , the forced baptism of jewish children would be a great scandal to christian religion , which would be traduced as a violent way to force infants to receive that of which they had no knowledg nor could give their consent to ; and so these children when they come to years of discretion , might justly repudiare that religion , which was forced on them , when they had neithe knowledge of it , nor gave consent to it . q. in what things must not christians communicate with iews ? a. they must not eat , nor drink , nor bath , nor cohabit together , nor entertain friendship and familiarity , least by these means christians should be infected with their errors and superstition , or least they should seem to countenance their wicked opinions . . christians must not serve jews in any kind of service ; for then they will brag that they are the lords of the world , and christians their slaves : besides , it is unseemly that the children of the free born ( for so we are , being made free by christ ) should serve the sons of the bond woman ; for they are true israelites , and the sons of abraham , who have the faith and do the works of abraham : who are israelites not after the flesh , but after the spirit . . christians must not employ jews for their physitians ; for this were to engage them : besides , we know out of histories how dangerous such physitians have proved to christians , who by reason of their inveterate malice , make no conscience to poyson them , but rather think they are bound to do so . christians must take heed how they traffick with jews , least they be cheated by them , or least they partake of the sins and superstition of the jews , by selling them such wares as they know they will abuse to their superstitious worship . . let not christians borrow money of jews , except they mean to be undone by them ; for they have ever been , and are to this day , unconscionable extortioners . . christians ought not to read their blasphemous books , but to suppress and burn them ; for by them our blessed saviour in his person , offices , preaching , & miracles is highly dishonoured , and his church traduced : therefore pope gregory the ninth , about the year of christ . caused the thalmud in which christian religion is so much blasted , to be burned ; which was performed accordingly by the chancellor of paris ; and about the year . pope iulius the third , commanded that all the jewish blasphemous books , with both the thalmuds should be searched out , and flung in the fire : and that their estates should be consiscared who did harbour or read , print or write such wicked books , or bring them from forraign parts into christian territories . q. how many days do the jews spend in their easter solemnities ? a. eight ; the two first , and the two last are wholly kept with great ceremony , the other four are but half holy days ; all this time they sup-plentifully , and drink strenuously , till it be midnight , but they drink up four consecrated cups of wine , two before supper , and two at , or after supper : each of these cups is accompanied with a prayer , and the last with execrations against christians ; at supper they eat the other halfe cake ; and keep open all night their doors and gates , as being perswaded that then they are safe and secure from all danger , and that they are ready to entertain eliah , whose comming they expect then . during this time they eat up the whole three cakes mentioned before , and have divers disputations about what work is fit to be done that time , full of ridiculous subtilties . if during this time they find any leaven in their houses , they touch it not , but cover it till they burn it . now because they are not certain which is the true fourteenth day of the moon , when they begin their easter , they keep the second day as solemnly as the first ; and because they know not the true seventh day , therefore least they should mistake , they observe also the eighth day , after which day they bring leaven into their houses again : the men fast three times after , to expiate for their intemperance during the feast ; and for the space of thirty days , they neither marry nor both , nor cut their hair , because rabbi akibha lost by death all his disciples , being eighty thousand , between easter and pentecost . q. how do they now observe their pentecost ? a. pentecost , so called in the new testament , from the fifty days between easter and that feast , in the old law it is called the feast of harvest , and of first fruits , exod. . . because then their harvest began , and the time they offered their first fruits of the earth . the jews are very exact in numbring each week and day from easter to pentecost , praying continually that god would bring them home againe to ierusalem , that in their own land they might offer to him their first fruits as moses commanded them . they keep two holy days at pentecost , because they know not which is the true day . they produce their law twice : and by five men they read so much as concerneth that festivity . they strow their houses , synagogues , and streets with grass , fil their windows with green boughs , and wear on their heads green garlands ; to shew that all places about mount sinai were green , when they received the law. they eat that day altogether white meats of milk , to shew the whitenesse and sweetnesse of the law. they make a cake , or pye having seven cakes in one , to signifie the seven heavens into which god ascended from mount sinai . q. how do they keep the feast of tabernacles ? a. this third great feast , which was kept anciently in booths or tents made up of green boughs , in memory of the forty years peregrination in the de●art , is now observed by the jews eight days together . the two first and two last are solemnly kept ; the other four are but half festivals . they first repair to their synagogues ; then after some praying and singing , they run home to their tents , but do not stay there all night , as their ancestors were wont to do . they use to take in one hand boughs of palme , olive , and willow , and in the other a pome-citron ▪ then they bless god , and shake the boughs towards the four cardinal points of heaven : then having placed the law upon the pulpit , they go round about it seven times in seven days , in memory of the walls of iericho , encompassed seven times . then having shaken the branches in their hands , they pray against christians . this feast is kept about the middle of september ; in which moneth they beleeve shall be fought the great battel between gog and magog , in which gog shall be slain , and the jews restored to their own land. about night they go abroad in the moon light , believing that god doth reveal to them by the shadows of the moon who shall live or die that year , for then they begin the computation of their year . the shaking of the branches towards the four corners of the world , signifies the destruction of the four great monarchies , ( to wit ) the assyrian , persian , grecian and roman . they make great use of citrons in this feast , for they send sixteen men every year into spain to bring with them as many of these as they can : for by the citrons , they say , are represented just men , who are as full of good their workes , as this fruit is full of seeds . q. how do they keep their new moons ? a. their new moons are but halfe holy days with them ; for in the morning they go to their synagogues , the rest of the day they spend in eating , drinking , and gaming : the day before the new moon they use to fast ; when they first see her , they utter a benediction , and leap three times towards her , wishing that their enemies may come no neerer to hurt them , then they are able to come neer and hurt her . the women have more right to keep this day holy then the men , because they would not part with their ear-rings and jewels towards the making of the golden calf ; but willingly parted with them towards the building of the temple . they give a ridiculous reason , why sacrifices were commanded every new moon ; because , say they , the moon murmured against god in the beginning ; therfore he took her light from her , and appointed sacrifices to expiare her crime . q. why do the iews fast in the moneth of august ? a. because they hold the world was made in september , therefore they make that moneth the beginning of their year ; and believe , that about that time god will come to judge the world ; for this cause they fast and pray divers days before , and baptize themselvs in lakes and rivers ; and where these are wanting , they make pits , which they fill with water ; in these they dip themselves over head and ears , thinking this a meanes to expiate their sins ; they frequent their synagogues and church yards , desiring god to pardon them for the good jews sake who are buried there , and in the same they distribute large alms to the poor . in some places there they cause rams horns to be sounded when they go to their synagogues , to put the greater terrour in them , when they consider their sins , and the horror of gods judgements . their fasting ceremonies being ended , they shave and bath themselves , and begin their year with much mirth and jovialty . q. what solemnity use they in beginning their new year ? a. because they are commanded by moses , lev. . . to keep holy the first day of the seventh moneth , therefore they begin their civil year from that day , which after evening peayer in their synagogues they initiate with a cup of wine , wishing to each other a good year . the younger sort repair to the chief rabbi for his blessing , which he bestoweth on them by prayer and imposition of hands . being returned home , they fall to eating , drinking , and making merry . on the table is set down a rams head , to put them in minde of that ram which on this day was sacrificed in isaacs stead , and to signifie that they shall be the head , and not the tail of christians . they feed that night plentifully on fish and fruit , to shew that they will encrease and multiply in good works , as the fish do in the sea ; and that their enemies shall be cut off from all help , as the fruit is plucked off from the tree . in the morning they go betimes to their synagogues to sing and pray ; the law is taken twice out of the ark , and some lessons read ; after which , one soundeth a rams horn on the pulpit ; if he sounds clear , it s a good sign ; if otherwise , they hold it ominous , and a sign of a bad year . this horn-trumpet is also in memory of isaacs delivery by the ram this day , as they hold . the rest of the day they spend in good cheer and mirth . after dinner they go to the waters , there to drown their sins . if they see any fish in the water , they shake their cloaths , that their sins falling upon those fishes , may be carried away by them into the sea , as of old they were by the scape-goat into the wilderness . at night they feast again , and so initiate the year with two days mirth . q. how doe they prepare themselves for morning prayer ? a. they hold it necessary that every jew from the fifteenth of iune , till pentecost , should rise before day ; because then the nights are long , but from pentecost till the fifteenth of iune , they may rise after day ; their rising will be the more acceptable to god , if they have weeped in the night , for with such the stars and planets do weep ; they must let their tears fall down their cheeks , because then god is ready with his bottle to receive them ; these tears may serve them for good use ; because when at any time , the enemies of israel send out edicts to destroy the jewes , god is ready with these bottles to pour them out upon these writings , and to blotuot the edict that the jews may receive no hurt thereby . they hold the morning the best time to enter into the house of god , because david faith , thou wilt heat my voice betimes in the morning . in the evening they say god commands all the gates of heaven to be shut ; which are guarded by certain angels , who are silent till after midnight , then a great noise is heard in heaven , commanding the gates to be opened : this noise is heard by our cocks here below , who presently upon this clap their wings and crow , that men thereby may awake ; then the evil spirits who had leave to wander up and down in the night , whilest heaven gates were shut , lose all power of doing hurt : as soon as they hear the cock crow , they must say this prayer as they are taught by their rabbins : blessed be thou o god , lord of all the world , who hast given such understanding to the cock . when they change their shirts , the walls and bed-posts must not see their nakedness ; but they must change within the bed-cloaths . they must not in the morning put on the left shoe before the right ; but at night they should put off the left shoe first . as they are going out of their chamber in the morning , they must with a submissive mind bow their head to the ground , in remembrance of the devastation of the temple at jerusalem ; but no man must offer to say his prayers till first he hath eased himself at the stoole , and washed his hands , because upon them evil spirits sit in the night time ; and his face also , because it was made after the image of god ; but they must be careful that the right hand with which they touch the law , and write the name of god , may no waies be defiled . and when in private they are easing of themselves , they must not then think of god , or of his law , for that will shorten their life , as their rabbins say . if any man touch his eye in the morning with unwashed hands , he shall be blind ; if his ears , deaf ; if his nostrils , they shall still be dropping ; if his mouth , it shall stink ; if any part of his skin , it shall be scabbed ; they must not presume to pray but in their four cornerd cloak , from which hangs certain borders , laces , or phylacteries , which they call zizim ; they must also have their tephillin tied to their heads and hands ; these are scrowls or bundels of prayers , but of these and many more of their superstitious ceremonies , see buxtorsius in synagoga iudaica . q. how do they prepare themselves for the feast of reconciliation ? a. the first ten days after the beginning are penitential , in which they fast and pray . the ninth day every man , young and old , takes a cock in his hand ; every woman and maid a hen. after some impertinent sentences pronounced out of scripture , each one whirls the cock about the priests head , saying , this cock shall die for me ; then the cocks throat is cut , his body flung to the ground , and at last roasted : his guts are cast upon the top of the house , that the ravens may carry them away , and their sins together . they labour much for white cocks , which they hold to be pure from sin ; red cocks they detest , as being full of sin . the reason why they sacrifice a cock , is , because the hewbrew word gheber signifieth a man , and in the thalmud a cock ; so to them the death of a cock is as much as the death of a man. after this , they go to the church yard , confesse their sins , and give to the poor the price of their cocks , because of old they used to give their cocks to the poor . in the afternoon they dip themselves again in water , and prepare lights for their next days service in the synagogue , where , in the evening they meet , and reconcile themselves to each other , where hath been any offence ; he that seeks to be reconciled , is sufficiently satisfied , though the other be obstinate ; and thinks himself acquitted , in seeking for that the other hath refused . if the party wronged die ▪ he that did the wrong goeth to his grave , and before ten witnesses confesseth his fault ; they confesse also their sins to each other , in some secret place of the church : they go two and two ; the one boweth his body , turning his face to the north ; whilest he is confessing and beating of his breast , receiveth thirty nine stripes on the back , of his fellow with a leather thong , whom he repayes in the like manner . having done , they return home , and make merry with their roasted cocks and hens . over their cloaths they put on a white shirt or surplice , to shew that now they are white and pure from sin . q. what other ceremonies use they in the feast of reconciliation ? a. the ninth day the men in the synagogues , the women at home , about evening , light wax candles , over which they pray , stretching out their hands towards the lights ; which if they burn clear , they take it for a good sign that their sins are pardoned , and that they shall be happy : if the lights be dim , or the wax melt , it 's ominous . then they fast , goe bare-footed , abstain from oyl , bathing , and carnal copulation : they spend much of the night in singing and praying , and most of the next day , while the priest extendeth his hands to blesse them , they all lay their hands on their faces , as not daring to look on those sanctified hands of the priest. at this time they fast . hours together , and some have been observed to stand upright and pray above . hours without intermission . some write that they use at this time to bribe satan , that he may not accuse them for their sins . q. what ceremonies use they when they have read over the law ? a. they divide the pentateuch into . sections . according to the . sabbaths of the year . the last lesson , which falls out on that day that immediately follows the feast of tabernacles , about the . of september . is accompanied with singing , and the priests dancing . all the books are this day brought o●t of the ark with dancing about it ; in the interim , whilest the books are out of the ark , a candle burns within it , to shew that the law is a light. in the synagogue they fling nuts , peares , and other fruit to the youth , who , in scrabling for the same , fall often times together by the ears . that day their ecclesiastick offices are proposed to sale , which occasioneth much strife and malice among them . the money raised on the offices , is for the repair of their synagogues , and relief of the poor . at last they conclude all with good cheer and wine at supper , and are merry , if while the law was carried about , he did not stumble that carried it , for that is held very ominous . q. what are these church offices which they sell yearly ? a. first , the office of lighting the candles . secondly , of furnishing the consecrated wine , which is spent in their sabbaths , and other festivals thirdly , the office of folding and unfolding the book of the law. fourthly , of lifting up , and carrying about the said book . fifthly , of touching the sacred staves on which the book or parchment is rowled . young men are greedy of this office , because they think the touching of these staves will prolong their life . sixthly , the office of reading the law. and seventhly , of supplying his place who is negligent in his office. q. why do they keep the feast of dedication ? a. they keep it in memory of iudas macchabaeus , who dedicated the temple the . of november . after it had been possessed and polluted by the grecians , it was then ordained by iudas and his brethren , and all the people , that this feast should be kept yearly for eight days together . at that first dedication was found a small vessel of consecrated oyl ; which of it self was not sufficient to hold out above one night , but by miracle it maintained the lights for the whole eight days . now this feast consisteth in drinking and gormandising , and in pompous superstition about their lights . yet christ honoured this feast with his presence , iohn . . not to countenance the abuses thereof , but the institution it self ; for all places set apart for the service of god , ought to be consecrated and dedicated to him by prayer and decent ceremonies ; therefore moses dedicated the tabernacle to god , and solomon the temple with great solemnity and prayers ; when the temple was rebuilt , after the peoples returne from babylon it was dedicated again ; and now the third time it was dedicated , when it was profaned by antiochus . these second dedications are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , renovations . the temple was also newly consecrated or dedicated under ezechia , after it had been profaned by achaz , chron. . the priests and levites spent eight dayes in this dedication . q. what is their feast of purim ? a. that is of lots ; for haman by lot had appointed the jews to be massacred all through the persian kingdom in one day , to wit , the thirteenth day of the twelfth moneth , which is adar or february ; but the plotters were massacred themselves by the jews the same day . for at sufae , haman with his ten sons , and five hundred men more were slain , and three hundred the day after : and on the same day through the rest of assuerus his dominions were slain by the jews . so because this day they destroyed their enemies , and the next day rested themselves , therefore at this feast they keep two holy days , or rather days for bacchus . in their synagogues they set up lights in the night time , a●d the whole book of esther is read . as often as they hear the name of haman , they keep a cruel noise , and stamping with their feet . they read all that passage of the death of hamans sons at one breath , to signifie the suddennesse of that death . these two days are spent in singing , playing , eating and drinking . the men wear womens apparrel , and the women mens , against the law of god , which they think at this time of mirth they may lawfully violate . and that the poor may be merry also , the richer sort furnish them with meat and drink ; and so with this ryotous bacchanal , they conclude their anniversary feasts ; for this is the last of the year , having none between this and easter . q. what fasting days do the iews observe now ? a. they keep the four fasts mentioned by zachary chap. . . to wit , that of the tenth moneth , on the the tenth of december , in memory of ierusalem besieged that day by nebuchadnezzar . secondly , they fast the seventeenth day of the fourth moneth , or iune , in memory of the two tables of the law broken , for the loss of their dayly sacrifice ; for burning of the law ; for setting up idolatry in the temple ; for besieging ierusalem the second time , and for breaking down the walls thereof . they count the days from this till the ninth of the next moneth all unlucky ; so that they avoid all great businesse ; and school-masters during that time will not beat their scholars . thirdly , they fast the ninth day of the fifth moneth , or iuly , because then the temple was burned ; therefore they go bare-foot , sit on the ground , read ieremiahs lamentations , and in the church yards among the dead they bewail the losse of ierusalem . from the first till the tenth of this moneth , they abstain from flesh , wine , shaving , bathing , marrying , and pleading , and from all kind of delights . fourthly , they fast the third day of september , because g●doliah , governor of those jewes that were not carried away in captivity , was treacherously murdered , as we read ieremy . and . besides these fasts , they have others , but not so generally observed ; for some of their preciser sort fast every monday and thursday . some fast the tenth of march , because miriam died that day , and the people wanted water in the desart . some fast the tenth of april , for the death of eli , and his two sons , and the losse of the ark. some fast the eighteenth of this moneth , for the death of samuel . at ierusalem the jewes used yearly to fast in remembrance of the translation of the bible out of hebrew into greek by the seventy interpreters : this fast was observed the eighth day of tebheth or december , and was a day of much heavinesse among them ; which must proceed from their pride or envy , or too much superstition , disdaining that their law should be imparted to the gentils , and that this translation was a profanation thereof . so superstitious they are in their fasts , that they will read no passages in the bible but such as are sad and sorrowfull ; as the destruction of ierusalem , ieremies lamentations , &c. and not any passage that is joyful , such as their delivery from egyptian slavery , or hamans tyranny . the only fast that god commanded was that upon the day of expiation ; other fasts were enjoined by the prince upon emergent occasions ; as the fast commanded by iehosophat , by ioachim and other princes . divers other private fasts they have upon private occasions . their fast is from all meat and drink till the evening that the stars appear . q. what is the manner of their marriages ? a. they are married in the open air , either in the streets or gardens , by their rabbies . the bridegroom wears about his neck a hair-cloath , the end of which the rabbi puts on the brides head , after the example of ruth , who desired to be covered with the skirt of boaz his garment . then the rabbi takes in his hand a glasse full of wine , over which he pronounceth a blessing , praising god for this conjunction , and gives it to the bride-man and his spouse that they may drink . then he takes from the bridegroom his gold ring , and asks of the standers by if it be good , and worth the money given for it , and so puts it upon one of the brides fingers : then are the marriage writings read openly ! then the rabbi takes another glass of wine , over which he prayeth , and presents it to the married couple to be tasted ; but the bridegroom takes the glasse and dashes it against the wall , in memory of the destruction of ierusalem , and for the same cause in some places ashes are put on the bridegrooms head ; so the bride in sign of sorrow puts on a black cloak , and the brideman a black hood ; they are married in the open aire , that by looking up to heaven , they may be put in mind of multiplying like the stars . the other ceremonies used before and after marriage , are not to our purpose , as not being ecclesiastical . but we must know that besides the principal wife , they have others that are subordinate , which we may call concubines , who have not the command of the family , nor gifts , or presents from the husband , as rebecca had from isaac , nor matrimonial writings , as the chief wife hath ; nor may their children inherit , but receive gifts onely ; thus abraham dealt with the sons of his concubines , gen. . their custome also is first to be contracted , and after some space of time to be married ; which contract was confirmed either by writing , or by a piece of money , or by copulation ; but this last was punishable . their marriages are accompanied with blessings and prayses ; therefore if they are married within doors , that house is called beth-hillulim , the house of prayses . q. how doe they make their bills of divorce at this day ? a. after the same manner that they did in the time of christ ; when any man is weary of his wife , he writes a bill of twelve lines only , neither more nor fewer ; this he delivers to his wife before three witnesses , who subscribe and seal the same , whereby he gives her free power to go whither she will , and to dispose of her self as she pleaseth , but she must not marry again till after ninty days , that it may be known whether she be with child or not ; the woman also might give a bill of divorce to her husband , of which our saviour speaketh , mark . . and withall sheweth that such bills of divorce were not commanded but tolerated by moses for the hardnesse of their hearts ; and tells them plainly that whosoever puts away his wife , and marries another , commits adultery , and so doth she if she marries another , mat. . . peter martyr in cor. . . is mistaken when he saith , that there is never any mention in scripture , that the woman gave a bill of divorce to her husband ; but our saviour tells us , that if the woman put away her husband and marry another , she commits adultery ; but the man and woman could not put away one another without a bill of divorce , and that before witnesses . q. after what manner is the wife separated from her deceased husbands brother ? a. the widow with five witnesses repairs to the chief rabbi , who asks her certain questions , as whether her husband hath been dead three moneths , whether his brother be a single man , whether the man present be her husbands full brother , of what age they are of ; and whether they think themselves fit for procreation ? then he asks of the woman if she be fasting , for otherwise she must not spit in his face . then he asks of the man if the woman present were his brothers wife , if he will marry her , or suffer his shoe to be pulled off . if he say he will not marry ; then a shoe is brought , and put upon his right foot being bare ; then the woman comes , saying , this my brother in law refuseth to raise up seed to his brother , and so bowing her selfe , pulls off his shoe , and spits in his face ; saying , so shall it be to him that will not build up his brothers house ; and thus they are parted . q. what is the manner of circumcising their children ? a. the child is first washed , and layed in clean linnen ; for if he be foul , or defile himself while he is circumcised , the mohel or circumciser is to suspend or interrupt his prayer , till he be washed againe . in the morning of the eighth day , the god-father seateth himself down in a seat placed neer the ark , and the mohel neer him . twelve wax candles are brought in , to represent the twelve tribes . then two cups of red wine , the circumcising knife , with two dishes ; the one of oyl , the other of sand . when the child is brought to the door by the women , the congregation riseth up , the god-father takes the child and sits down in his seat . there is also a seat prepared for eliah , whose comming they expect at the circumcision . the child is then named , and usually by the name of some of his ancestors , so that luke . . it was wondered at , that zacharie should name his son iohn , seeing none of his kindred was named with this name . the eighth day was so strictly observed , that if it fell on the sabbath , the child was then circumcised ; not sooner least god should be thought to be tied to the sacrament , and because the child the first seven days after the birth was held legally unclean , and yet remaining in his blood , levit. . , . & . . nor later , least the parents should be longer withheld from the comfort of the sacrament . the penalty of contempt or neglect of circumcision was a cutting off from the people , gen. . . that is , by excommunication , or bodily death of the parents . therefore god would have killed moses for not circumcising his son ; or else by the death of the son himselfe , when he comes to years of discretion , if he be not circumcised either by himself , or by his parents , or by the judges . q. how doth the mohel cut off the foreskin ? a. he first rubs it , that it may be the lesse sensible , then blesseth god for the covenant of circumcision , and withal cuts off the forepart of the skin , and flings it into the sand , in memory of that promise , gen . . i will make thee as the sand of the sea ; then he spits some red wine on the wound , and washeth it , and some also on the childs face , if he faint , and taketh the bleeding member into his mouth , and sucks the blood from it , which he spits into the other cup of wine . then he teares off the remaining skin with his sharp-pointed nailes , and layeth the clouts dipt in oyl on the wound , and bindeth them . then he blesseth god again , and the godfather takes the other cup of wine , and prayeth for the child . and the mohel moisteneth the childs lips with wine and his own blood , and prayeth again . if the child be sick on the eighth day , his circumcision is deferred till he recover . if he die before the eighth day , he is circumcised at the grave , but without prayers . q. how do they redeem their first born ? a. when the child is one and thirty days old , he is set upon a table by the father before the priest , with as much money as two dollers and a half . after some questions propounded by the priest to the father and mother , amongst others , whether he esteems more of his money , or of his child ; he answers , of his child ; then the priest takes the money and layeth it on the childs head , and pronounceth that he being the first born , and presented before the lord , is now redeemed : if before this time the father dies , then the mother signifieth by a scroll about the childs neck , that he is the first born , and not redeemed ; who when he comes of age , is bound to redeem himself . he is held to be of just age when he is thirteen years old , for then the parents stand no more charged with his sins , but must himselfe bear his own burthen . q. what duty is performed to the sick ? a. the rabbins are bound to visit and comfort them , and prepare them for making their will , if they be rich : they exhort them to be constant in their faith , especially they must beleeve that their messias is yet to come ; therfore must make both confession of their faith , and of their s●●s . they pray that their death may be a sufficient expiation for their sins , and that they may have a share in paradise , and in the life to come . q. how do they use their dead ? a. when the party dieth , his kindred tear off a little piece of their garments , because iacob tore his garments when he heard of iosephs death . they mourn also seven days because ioseph did so for his father . all the water in the house they pour out into the streets . they cover his face , and bow his thumb , that it resembleth the hebrew shaddai , that so they may terrifie satan from comming near the corps . his other fingers are stretched out , to shew that now he holds the world no longer , having forsaken it . they wash the body with warm water , and anoint the head with wine , and the yolk of an egg ; and cloath him with the white surplice he wore on the day of reconciliation , and then they coffin him . when the corps is carried out of the house they cast a shell after him , signifying that all sorrow should be now cast out of that house . in the church yard a prayer or two is said ; then the corps is buried , the next of kin casteth in the first earth . in their return they cast grasse over their heads ; either to signifie their frailty and mortality , for all flesh is grass , or else their hope of the resurrection . when they enter the synagogue , they skip to and fro , and change their seat seven times . the mourners go bare-foot seven days ; abstain from wine and flesh , except on sabbaths and festivals . they bath not in . days , nor pare their nails . they burn candles for seven days together , thinking that the departed souls return to the place where they left the body , and bewail the losse thereof . they beleeve that no jew can be partaker of the resurrection , who is buried out of canaan , except god through hollow passages of the earth convey his body thither ; grounding this conceit upon iacobs desire to ioseph that he should bury him in canaan , and not in egypt . they borrowed diverse gentile customs in their funerals , as cutting or tearing their skin , hiring of women to sing , and minstrils to play ; also shaving ; going bare footed , and bare-headed with dust on their heads , washing , anointing and embalming , besides beautifying of their sepulchres , and adding of epitaphs , &c. they used also burning of the dead , as may be seen in sam. . . and amos . . they bury apart by themselves , and not with those of another religion . their common epitaph is , let his soul be in the bundle of life , with the rest of the just , amen , amen , selah . other vain opinions and ceremonies they have , but not to our purpose . of which see munster , buxt●rfius , margarita , galatin , hospinian , fagius , d. kimchi , aben esra , &c. the contents of the second section . the religions of the ancient babylonians ; of the making , worshipping of images , and bringing in idolatry . . of hierapolis , and gods of the syrians . . of the phenicians . . of the old arabians . . of the ancient persians . . of the scythians . . of the tartars , or cathaians and pagans . . the religions of the northern countries neer the pole. three-ways whereby satan deludes men by false miracles . the fear of his stratagems whence it proceeds ; his illusions many , our duty thereupon . . of the chinois . . of the ancient indians . . of siam . . of pegu. . of bengala . . of magor . . of cambaia . . of goa . . of malabar . pagan idolaters believe the immortality of the soul. . of narsinga , and bisnagar . . of japan . . of the philippina islands . . of sumatra , and zeilan . . of the ancient egyptians . . of the modern egyptian religions . sect . ii. quest. what kinde of religious , or rather superstitious government was there among the ancient babylonians ? answ. they had their priests called chaldeans , and magi , who were much addicted to astrology a●d divination , and had their schools for education of the youth in this knowledge . they worshipped divers gods , or idols rather ; the two chief were belus or bel , or baal , by whom they meant iupiter ; the other was astaroth , or astarte , by which iuno was understood . they were bound also , by their superstitious discipline , to worship the sun ; and so was the king to offer to him every day a white horse richly furnished . they worshipped also the fire , under the name of nego ; and and the earth , by the name of shaca . to this goddesse they kept a feast for five dayes in babylon , where , during that time , the servants were masters , and the masters servants . they worshipped also venus ; for maintaining of whose service , the women prostituted themselves to strangers , and received much money thereby ; to this purpose they sat and exposed themselves at the temple of venus , which they call militta . their priests used to have their processions , and to carry their idols on their shoulders , the people before and behinde worshipping . the priests also there used to shave their heads and beards , and to stand in their temple with axes , scepters , and other weapons in their hands , and candles lighted before them . they held a divine providence , but denied the creation . ninus was the first idolater , who after the death of his father belus , set up his image , and caused it to be adored with divine honours here at babylon , and in the rest of his dominions . thus we see that the making of images , and the worshipping of them , was the invention of the gentiles ; for indeed they were men whom the pagans affirmed to be gods ; and every one according to his merits and magnificence , began after his death to be worshipped by his friends , but at length by the perswasion of evil spirits , they esteemed those whose memories they honoured , to be lesser gods ; this opinion and idolatry was fomented by the poets ; and not onely a preposterous love , and a vain admiration of the worth and merits of dead men brought in idolatry , but likewise deisidemonia , or a foolish and preposterous fear ; primus in orbe deos fecit timor ; for the gentiles did fear their religion would be in vain , if they did not see that which they worshipped ; they would therefore rather worship stocks and stones , then an invisible deity ; but it is ridiculous , saith seneca , gen● posito simulachra adorare & suspicere , fabros vero qui illa secerunt contemnere ; to worship and admire the image , and to slight the image maker ; whereas the artificer deserves more honour then the art. against this madnesse the prophet isaiah speaketh chap. . men cut down trees , rinde them , burn a part of them , make ready their meat , and warm themselves by the fire thereof ; but of the residue he maketh a god , an idol , and prayeth to it ; but god hath shut their eyes from sight , and their heart from understanding . divers ways they had in worshipping of their idols , sometimes by bowing the head , sometimes by bending the knee , sometimes by bowing or prostrating the whole body , and sometimes by kissing the idol , or by kissing their own hand , if they could not reach to kisse the idol ; of this job speaketh ; if my mouth hath kissed mine hand when i beheld the sun shining , or the moon walking in her brightnesse , iob. . . but of the babylonish idolatry see diodorus , philostratus , eusebius , isidor , scaliger . q. how doth it appear that the gentile idols were dead men ? a. by their own testimonies ; for hermes in asclepio as apule●us records , confesseth , that aesculapius grandfather to asclepius , and that mercury his own grandfather , who had divine worship at hermopolis in egypt , were men whose bodies were buried , the one in lybia , the other in egypt , in the town hermopolis , so called from him ; but under these names spirits or devils are worshipped , which i did draw or intice into their statues . plutarch witnesseth that the egyptian god osyris was a man , who because he distinguished every region in the camp by their colours , in which dogs , oxen , and other beasts were painted ; therefore after his death he was honoured under these shapes . in cyprians book concerning the vanity of idols , alexander is informed by leo the chief egyptian priest , that their gods were no other then men . the greek poets in rehearsing the genealogy and off-spring of their gods , do intimate that they were men . king ●aunus in italy , made his grandfather saturn a god , and so he did deifie his father picus , and his wife fauna , who from her gift of prophecying was called fatua and afterward bona dea . when the senate made an act that none should be worshipped at rome for gods , but such as the senate did allow , did they not by this act intimate that their gods were but men , and subject to their approbation . cicero in his books of the nature of gods , sheweth that all their deities , both great and small were but men ; their temples were their sepulchres , and their religion but superstition . virgil by confessing that the trojan gods were subdued by the grecians , doth acknowledge they were but men ▪ sibylla calls the gentile gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the idols or images of dead carkasses ; the whole story of iupiter , to wit , his birth , education , actions , and death , do testifie he was but a man ; and if we look on his adulteries , incests with his own sister iuno , and his daughter minerva ▪ if on his sodomy with ganymedes , his ravishing of europa and many others ; if on his impiety against his father saturn , whom he drove out of his kingdom , and forced to hide himselfe in italy ; if , i say , we consider these things , we must needs say , that he was so far from being a god , that he scarce deserved the name of a man , but rather of a savage beast , and indeed not unlike in ●alacity to the goat his nurse . such another god was saturn , a cruel murtherer of his own children , and whose chief delight was to have little children sacrificed to him . what was mercury but a theese , venus a whoore , bacchus a drunkard ? vulcan was but a smith , apollo a shepherd and mason , mars a souldier , neptune a mariner , minerva a spinster or weaver , saturn a husbandman , aesculapius a physitian , &c. in a word , as these were men , so they had no other deity but what they had from men ; therefore i will end with that witty saying : si dii , cur plangit is ! si mortui , cur adoratis ? if these are gods , why do you bewail them ? if men , why do you adore them ? but against these deified men , the fathers of the church have written sufficiently ; chiefly clemens . augustine , eusebius , tertullian , cyprian , lactantius , arnobius , nazianzene , &c. who tell us that there was no religion at all among the gentiles , seeing every kinde of impurity and impiety was patronized by their gods , and as greg. nazianzene saith in his third oration against iulian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to be wicked was not only counted no disgrace , but it was also honoured with altars and sacrifices : therefore justly might the apostle call the worshippers of such gods , atheists , because they did not worship the true god , but such as were no gods at all , and scarce worthy to be called men . goodly gods ( saith the same father ) who would be drawn to aethiopia so far off , for the love of good cheer ; these sure were belly-gods ; and withall would undertake a quarrel for the strumpet lacaena . q. what religious worship , or idolatrous rather , was used in hierapolis of syria ? a. in this holy city ( for so hierapolis signifieth ) was a magnificent temple , built by deucalion , or , as some write , by semiramis , or , as others , by bacchus . queen stratonice repaired ; or re-builded rather , this temple , being decayed . here men used to geld themselves , and put on womens apparrel , such priests were called galli ; here stood two priapi or phalli , and within the quire ( into which the chief priest onely might enter ) stood iupiters statue , supported with bulls , iuno's with lyons , having in one hand a scepter , and a distaff in the other : in the temple stood apollo , cloathed and bearded , whose oracles were much consulted ; if the petition was liked , the image would move forward ; if otherwise , backward . here also stood divers other idols ; . priests were maintained here ; who did minister all in white , with their heads covered , and sacrificed twice a day , with singing and musical instruments , if to iuno ; but to iupiter no musick . their high priest was elected every year , whose cloathing was purple , and a golden myter . not far from the temple was a deep lake , in which were kept consecrated fishes : in the midst thereof stood a stone altar , crowned continually with garlands ; on this odours did still burn . they had divers feasts : the greatest was that of the fire ; where they set divers trees hung with divers sorts of beasts for sacrifice on fire , after they had carried about these fires ( in procession ) their idols . here the gelded priests wound each other , and divers young men at this feast geld themselves . here was much confused musick , disorder , fury , and prophecying . into the temple none might enter in . days , in whose family any died , and then his head must be shaved . he that but lookt upon a dead corps , was excluded the temple a whole day . to touch a dove was abomination , because semiramis was transformed into a dove ; and so it was to touch fishes because of derceto , the mermaid and mother of semiramis , half a fish and half a woman . to hierapolis were divers pilgrimages ; each pilgrim was tied to cut his hair on his head and browes ; to sacrifice a sheep , to kneele and pray upon the fleece thereof ; to lay the head and feet of the sheep upon his own head , to crown himself , to drink cold wa●er onely , and to sleep on the ground till his return . the young men were bound to consecrate their hair , then to cut it in the temple , and to offer it in a box of gold or silver , with their names inscribed thereon . some other foolish circumstances there were in their superstitious church discipline , if i may so call it : of which see lucian in his syrian goddesse ; out of whom i have this description . by this , and by what we are to speak of the gentile idolatry , we may admire the madnesse of those men , who being made after the image of god , do subject and enslave themselves to dead images , to senselesse blocks and stones , which have eyes and see not , eares and heare not : then not without cause did david say , that they who made them are like unto them ; he meanes those that worship them ; for not the artificer , but the worshipper makes the idol ; so the poet , qui fingit sacros auro vel marmore vultus , non facit ille de●s ; qui colit iste facit . and it is strange to see how cold and sparing we are in the worship of the true god : how zealous and expensive they are in the service of their false gods ; they can cut their flesh , and cry from morning to evening with baals priests ; they can part from their gold and silver , their jewels and ear-rings to make them a golden calf , yea they can offer their sons and daughters to be burned in the fire to moloch ; and yet there is no sin so repugnant to god as idolatry ; for it is repugnant to his entity , because an idol is nothing in the world , saith the apostle ; it is repugnant to his unity , because he is but one ; but false gods or idols are many ; it is repugnant to him as he is verity , because idols are lying vanities ; it is repugnant also to him , as he is life , because idols are dead and senselesse things ; it is repugnant to his purity ; for idols are called filthinesse , pollution , and abomination in scripture ; it is also repugnant to the love he carrieth to his church : for it causeth jealousie in him , and therefore he calleth idolatry whoredom , and idoters adulterers ; and they that worship idols are said to goe a whoring after other gods ; it is likewise opposite to gods goodnesse ; therefore idolatrie is particularly called sin , as if it were the only sin in the world , so exod. . . this people is prone to sin , that is , to idolatry : so lament . . . my people have committed a sin , that is , idolatry : and as it is most repugnant to gods nature , so it is to almost all his commandments . to the first ; because it makes other gods then he . to the seond : because it makes graven images , and worships them . to the third : because it takes gods name in vain , by giving it to the creature even to stocks and stones . to the fifth : because it gives the honour due to parents , uno senselesse idols ; for the idolater saith to the stock , thou art my father , and to the stone thou hast begotten me , jer . . to the sixth commandement , because the idolater is a horrible murtherer , in not sparing his own children . to the seventh , for idolatry is not onely spiritual adultry , but the cause also of carnal pollution , and of unnatural lust ; for among the indiáns they practised sodomy in the sight of their idols , as a part of that worship due to them . lastly it is against the eighth commandement ; for the idolater is a sacrilegious thiefe , stealing from god his due , and giving it to his idol , as the prophet complaineth hos. . . there are three sins inseparable companions of idolatry ; namely , witchcraft , coveteousnesse , and carnal pollution . for the first , the apostle gal. . . joyneth idolatry and witchcraft together : the ephesians as they were given to idolatry , so they were to magical arts : and as soon as they forsook their idolatry , they forsook also their witchcraft , and burned their conjuring books , acts . . as manasseh reared up altars for baal , so he used inchantments , and dealt with familiar spirits , and wizzards , kings . . hence proceeded diabolical inspirations , and enthusiasmes , oracles , and many other inchanting tricks . as for covetousness , it is no wonder that it accompanies idolatry ; for it is a kind of idolatry , and so the apostle calls it ; the covetous man worshippeth his god plutus , or mammon , with as great devotion as any idolater doth his idol : he saith to the wedge , thou art my hope , and to the gold , thou art my confidence ; he sacrificeth to his god the poor whom he oppresseth , his own soul also , and his body too , which he macerates with care , and deprives of things necessary . king ahaz no sooner gave himself to idolatry , but he presently shews his sacrilegious covetousnesse in robbing the house of the lord of its wealth , chron. . as for carnal uncleannesse , how much that hath been practised by idolaters , is known to them that have read histories ; for they did not think their daughters fit for marriage , till first they had been prostituted before their idols ; and though adultery , fornication and sodomy were thought sins , yet these were held vertues , and a part of religious worship in the presence of their gods ; and it is no marvel ; for their very gods were incestuous , adulterers , and sodomites ; and divers strumpets after their death were deified , as lactantius instanceth in laurentia , the wife of faustulus , who for her whoordomes among the shepherds was called lupa , that is a whore. such another was leaena among the athenians ; such was faula , hercules his whore , and flora , who left her estate to the romans . in a word , idolatry hath been the cause of all sin and mischiefe in the world ; from whence proceed murthers , rapine , oppression , injustice , intemperance , uncleannesse , sorsery , avarice , &c. but from this , that men forsook the living god , who is the punisher of vice , and rewarder of vertue ; and served false gods , who had been wicked men themselves whilest they lived , and patronized wickednesse when they were dead ? q. what idolatrous gods or devils rather , did the ancient syrians worship ? a. their chief god was baal-zebub , or beel-zebub , the lord of flies , either because his temple was much infested with flies , or else from the power he had in driving away flies . he was a great god at ekron , and is called in the gospel , prince of the devils . some take him for jupiter , others for priapus , others for sumanus chief god of the manes , which some think to be pluto . . baal-phegor or peor , that is , the gaping or naked lord , so called from the naked posture in which he was worshipped ▪ h● was the god of the m●abites . his temple is called beth-peor , deut : . . some take him for priapus . . baal or bel , which signifieth lord , was a great god or idol amongst the babylonians , sidonians , samaritans , and moabites , and sometimes among the iews ; some take him for mars , others for iupiter , who by the phoenicians is called baal samen , that is , lord of heaven , by which i think they meant the sun. . baal-berith , that is , lord of the covenant , iudg. . . by whom they meant iupiter , whose office was to confirme covenants , and to punish the breakers thereof , audiat haec genitor , qui foedera sulmine sancit , virg. aene. . so aristophanes calls upon iupiter to send his thunder upon perjurers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . therefore among the romans , the herauld or foecialis in making of leagues , used as he was killing the hog , by which they used to confirm their covenants , to call on iupiter . . dagon from dag a fish , because from the navel downward he was made in the form of a fish , but upward like a man ; this was a great idol among the philistines , and is thought to be the same that neptun or triton . others who derive the word from dagan , that is , corn , of which he is said to be the inventer , make him all one with saturn . . astaroth or astarte was goddesse of the sidonians ; the word signifieth a flock of sheep or sheep fold ; this is thought to be all one with iuno , venus , or lucina , under which names and the form of a sheep , they worshipped the moon , as they did the sun under the name of iupiter , and form of a ram. she is called also by the greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heaven , where her aboad is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from her dominion over the stars . . ad●ammelech , that is , the kings cloak , or power . anamelech , the kings oracle or answer ; these two idols were worshipped at sepharvaim a town of the assyrians , kings . these gods were also honoured in samaria , and so were succoth-benoth , the tabernacle of daughters , nergal the light of the grave , ashima a fault , nibhas , the fruit of vision , tartak , that is , chained . all which may be seen in the above named chapter of the kings . . the moabites worshipped chemosh , the ammonites milchom , kings . nisroch was senacharibs idol , kings . remphan or repham is the same that hercules the god of tyrus , from rephaim , that is . giants . moloch or molech from molach to reign , was a great idol among the moabites , and ammonites , and is thought to be the same that saturn , for their images and sacrifices were much a like ; to whom the superstitious gentiles , and the jews also offered their sons and daughters to be burned . thamuz mentioned ezek. . . is by hierom taken for adonis , so called from adon , that is , lord , by which they understood the sun , as likewise by hercules ; many other idol gods they worshipped : but these mentioned are the chief . q. what kind of discipline was used among the phoenicians ? a. by their execrable discipline they were bound to offer yearly sacrifices to saturn , or the devil rather , of young infants : and in the temple of venus , to practise not onely whoredom , but sodomy also ; the phoenicians were bound to prostitute their daughters to venus before they married them . in the temple of venus were celebrated the annual rites of adonis , with beatings and howlings , to whom they perform solemn obsequies . the next day they say he is alive , and then they shave their heads . the women that refused to be shaved , were tied to prostitute themselves to strangers for one day , and by this means money was raised for venus . the fun also is much worshipped amongst them , whose priest is crowned with gold , and is cloathed with a long sleeved garment down to the feet . they were also tied by their discipline to worship astarte in the shape of a sheep , and dagon in the form of a mermaid , this idol was called atergatis , and dercetis : in honour of which the phoenicians abstained from fish , yet her priests did eat of the fish which they set all day before her . she had also offered to her fishes of gold and silver . of these passages , see eusebius in his preparation , diodorus siculus , lucian , pliny , athenaeus , and others . q. what was the religion and discipline of the old arabians ? a. they worshipped the sun and moon , serpents , trees , and other such like deities . the nabathaeans burned frankincense to the sun on his altar . they doe not bury their dead , but lay them , even their kings , in dunghills . adultery is death among them , but incest is no sin . they are circumcised after the example of ismael , at thirteen years of age . their priests are cloathed with linnen : they wear myters and sandals ; they abhor swines flesh : they pay the tithes of their frankincense to their god satis : the priests are not to take it by weight , but by measure . they are tied by their discipline not to gather cinnamon , till first they sacrifice ; then they divide it with a consecrated spear , and assign to the sun his portion . in panchaea is a rich and stately temple , adorned with statues , and the priests houses about it . the priests here rule all , both in politick and ecclesiastick affairs . they are bound to spend their time in singing hymns , and rehearsing the acts of their gods . it is not lawful for them to go out of the sacred bounds allotted them : if they doe , they may be killed by law. they hold mice to be arrant enemies to their gods , therefore they kill them . of this subject see solinus , athenaeus , diodorus , boeinus , and others . q. what was the religious discipline of the antient persians ? a. they had neither temples , altars ▪ nor images , holding these improper for their gods : but on the tops of hills offered sacrifices to heaven , and to the sun , moon , fire , earth , water , and winds . the priest useth neither musick , vestments , nor libaments , b●t onely his tiara , or head attire , crowned with myrtle . he prayeth for all persians , chiefly for the king. he cuts his sacrifice into smal pieces , and puts herbs under . one of the magi is bound to stand by , and to sing a hymn of the genealogy of their gods ; for without a magus ▪ the sacrifice is not lawful . every man celebrates his own birth day . to lye , and to be in debt , are heinous crimes with them ; so it is to spit , wash , or pisse in a river , which with them are hallowed . the magi may with their own hands kill any thing , except a man , and a dog . they leave no part of their sacrifices for their gods , but divide it by the direction of their magus amongst themselves ; for they hold that god is satisfied with the soul of the sacrificed beast . to blow the fire with their breath , or to cast any dead thing in● to it , or dirt , was death . they sacrificed chiefly to the fire and water ; the fire they cherish with dry sticks without their barks , with tallow also and oyl . when they sacrifice to the waters , they slay the beasts in a ditch , and lay the flesh on mirtle , and lawrel ▪ the magi burn the same , then they pray and sprinkle on the earth , oyl , milk , and honey . they used not to slay their sacrifice with a knife , but with a mallet or club . the magi keep the sacrifice still burning , and pray every day an hour before it . they adored the sun , whom they called mithra , at his rising , and offered to him white horses , whose sacred chariot was drawn with white steeds before the king when he went to sacrifice . they had divers festival days , the chiefe whereof was that of the sun. the next was that they called the destruction of vices , when they killed poysonable creatures and sacrificed . of these persian rites see , herodotus , athenaeus , pausanias , and others . q what was the old scythian religion ? a. they worshipped first of all vesta , then iupiter , apollo , venus , mars , and hercules : they had neither images , altars , nor temples for any of their gods , except for mars , whose temples they erected of bundles of twigs , heaped up together . in stead of his image , they set up an old iron sword , to which they offered yearly sacrifices of cattel , and horses ; and of men every hundreth captive , with whose blood they besprinkle mars his sword . then they cut off the right shoulders of the slain men , and s●ing them into the air . they used to wound first , and then to strangle the beast which they sacrificed , praying to that god to whom they offered the beast ; they kindled no fire of wood , for the country yielded none , but they burned the bones of the beast to boyl the flesh withal ; if they want a vessel , they boyl the flesh in the beasts paunch ; they use no vows , nor any other ceremonies . their chiefest sacrifices were horses . but of this , see herodotus and others . q. what religious discipline had the tartars , or cathaians ? a. they worshipped the sun , stars , fire , earth and water , to whom they offered the first fruits of their meat and drink each morning before they eat and drink themselves . they beleeve there is one god , maker of all things ; yet they worship him not , nor pray to him . they place idols at their tent doores , ●o preserve their cattel and milk . to these silk and felt idols ( for of such materials they make them ) are offered the first fruits of milk , meat and drink , the hearts also of beasts , which they leave before them all night , and then eat them in the morning ; they offer horses to the emperours idol , which none afterward must ride ; they do not break , but burn the bones of their sacrifices ; by their discipline they must not touch the fire with a knife , nor meddle with young birds , nor pour milke , drink , or meat on the ground , nor break one bone with another , nor make water within their tents , and divers other such traditions , which if violated , are punished with death , or else redeemed with much money . they believe another world , but such as this is . when one dieth , he hath meat set before him , and mares milk : his friends eat a horse , and burn the bones thereof for his soul : they bury also with him a mare , a colt , and a horse bridled and sadled ; his gold and silver also ; and they set upon poles the horse hide that was eat , that he may not be without a tent in the other world ; they use to purifie every thing by making it passe between two fires . when they pray , they are injoyned by their discipline to lift up their hands and smite their teeth three times . they use to feed the ghosts or spirits with mares milk cast in the air , or poured on the ground . they have their religious votaries and monasteries , amongst which there is an order called senscin , which eat nothing but bran steeped in hot water . they worship not idols , nor do they marry ; but they hold transanimation , and divers other ridiculous opinions , as may be seen in iohannes de plano carpini , whom pope innocent anno. . sent embassadour to the tartarian court. see also m. paulus venetus , vincentius , bellouack in specbist . math. paris and others . there is one thing commendable in their discipline , that they force no man to embrace their religion . but ortelius mentioneth a strange custom amongst them , that their priests on high trees preach to them , and after sermon besprinkle their auditors with blood , milk , earth , and cow-dung mixed together , and no lesse strange it is that they do not bury their dead but hang them on trees . q. had the pagans any knowledge of the creation ? a. it seems by these tartars and divers other gentile idolaters , of which we are to speak , that many of them had some knowledge of the beginning of the world , which they learned , not from the jewes , with whom they had no commerce , but from the heathen philosophers and poets ; and these were led to believe this truth by the guide of natural reason ; for when they considered the continual vicissitudes in the world , the alteration , generation , and corruption of things , the nature of motion and of time , whereof the one presupposeth a chief mover ; for nothing can move it selfe ; the other consisteth in priotity and posteriority , which depends upon motion , and suteth not with eternity ; when they observed also the harmony , order and beauty of things , & how every motion and mutation aimed at a certain end , they concluded that this great universe could not be ruled , or have existence by chance , but by providence and wisdom ; and that therefore this must needs have a beginning ; otherwise we could not know whether the egge or the bird , the seed or the plant , the day or the night , the light or the darknesse were first . and seeing the world consisteth of corruptible parts , how can the whole which is made up of such parts be eternal ? they found also that it was repugnant to reason , for so many eternals and infinite entities to exist actually together ; for every entity in the world must be eternal , if it selfe be eternal . besides , that it is against the nature of eternity to admit magis & minus , degrees , auction or diminution ; which it must needs do , if the world be eternal ; for if there have been infinite annual revolutions of the sun , and infinite monethly revolutions of the moon , there must needs be something greater then infinity ; for the revolutions of the moon , are far more then of the sun ; by these reasons they were induced to acknowledge a beginning of the world ; of which merc. trismegistus in poemandra speaketh plainly , in saying , that god by his word made and perfected the world , dividing the earth from the heaven , and the sea from the land , &c. orpheus in his argona●tes singeth , how jupiter hid within his breast the world which he was to bring forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the pleasant light , &c. this same song is sung by hesiod , homer , aeschilus , sophocles , euripides , and other poets . pythagoras as plutarch , and laertius testifie , taught , that the world was made by god. thales , empedocles , anaxagoras , and the other ancient philosophers , ascribe a beginning to the world , some from one element , some from another . the platonists alwayes held the creation of the world ; and the aristotelians affirming there is a first mover , must conclude , that the world which is moved , had a beginning ; they say also that the world doth depend upon god ; how then can it be eternal ? seeing dependance and eternity are incompatible . aristotle in his book de mundo , and in his metaphysicks saith , that god is the cause and author , not onely of living creatures , but also of nature it selfe , and of the world . cicere in his books of the nature of the gods confesseth , that every thing had a beginning , and that man was not created by chance , but by a supream power . seneca , macrobius , virgil , ovid , and other latine poets , except lucretius , affirm the same doctrine . the stoicks also asserted the original of the world , and so did the epicures , though these held a beginning fortuital , not providential , ascribing the original of things to chance , not to counsel . this same doctrine of the creation is at this day beleeved by turks , arabians , persians , armenians , the most barbarous people of both indies , as we may see in the progresse of this book : and the greatest opponents to this doctrine of the worlds creation , as pliny , lucretius , galen , and others , are forced sometimes to doubt the truth of their own tenets . q were all the tartars of one religion or discipline ? a. no ; for that vast country containeth several nations , who were , and some of them yet are of several religions . some christians , some mahumetans , and others pagans , among whom also are divers sects and religions . in sachion they have divers monasteries of idols ; to whom they dedicate their children , and on festival days sacrifice rams to these idols , for their childrens preservation , the flesh whereof they eat● , but reserve the bones as holy reliques : the priests fee is the skin , with the head , feet , and inwards , and some part of the flesh also . before the corps of any great man be buried , they set a table before it , furnished with all sort of meats , with the odour of which they think the departed soul is refreshed and heartned against the burning of the body . they cast into the fire with the body pictures of his men , women , horses , and other things to serve him in the other world . in tangoth they worship idols with many heads and hands ; they have monasteries where the monks are walled up . in succuir , they make perfumes of rheubarb for their idols . in caindu they prostitute their wives , sisters , and daughters to strangers , as an honour due to their idols . in cathai and mangi , the sick vow to offer their blood to their idols if they recover ; their sorcerers also cause them to offer to these idols sacrifices of rams with black heads , which with spiced drinks they eat up merrily , with singing and dancing , and fling the broth of the sacrifice in the air . in some provinces of cathaia the monks wear strings about them full of nut shells , on which they are still praying : they worship still towards the north , but keep their church doors open towards the south . of these see paulus venetus and will , de rubruquis , who both travelled in these countries . q. of what religion are the northern countries neer the pole ? a in nova zembla ( as the hollanders who travelled thither relate ) there is no religion prescribed by law ; but they worship the sun so long as he is with them , and in his absence the moon and north star. to these they offer yearly sacrifices of deer , which they burn except the head and feet ; they sacrifice also for their dead . the samodyes which are subject to the muscovit , are much addicted to witchcraft and idolatry ; among them each kindred have their temple where they sacrifice ; their priest is he that is eldest , whose ornaments are small ribs and teeth of fishes and wilde beasts hanging about him ; with a white garland on his head ; in his divine service he doth not sing but howse , and that so long till he become like a mad man , and then falls down as if he were dead , but riseth again , or dereth five deere to be sacrificed , and then thrusts a sword half way into his belly , still singing or howling rather ; the sword he takes out again , heats it in the fire , and then thrusts it in at the navel , and out at the fundament ; then he lets two men standing by him , pull off his head and left shoulder with a small line , by which they pull the head and shoulder into a kettle of hot water , but he reviveth again , and cometh out whole as he was before ; with such jugling illusions do they deceive the people . but of these see richard iohnsons relation in hakluit , tom . . q. how many ways can satan delude men by such false miracles ? a. three wayes . . by local motion , suddenly removing one object from the eye , and substituting in stead thereof another ; thus are we deceived in many supposed transformations ; as when we think we see women transformed into cats , or hares , or any other creature ; the woman is suddenly conveyed away and the cat put in her place ; such were these transmutations of vlysses fellows into beasts , and of diomedes his company into birds . . by darkning the medium or aire , that we cannot see the object , or by condensing of it so , that the object appeareth bigger then it is , or by altering of it so , that the object appeareth quite other then it is ; as we see strange things through some glasses ; or lastly , by working on and disturbing of the fancy , which is no hard matter for satan to do , being a subtile spirit of long experience , and full of knowledge . . by working on the outward sensitive organ , either by altering situation thereof ; thus by elevating or depressing the eye , we see things double , and otherwise then they are ; or by disturbing the visive spirits , or by casting a mist before the eye . by such tricks the egyptian sorcerers made the people beleeve they had done the same miracles that moses did . and so the witch of endor deluded saul , by presenting to him the resemblance of samuel ; whereas it was not in the power of satan to disturb the soul of any just man , and to take it from that place of rest and happinesse , where it is under the immediate protection of the almighty ; yet many learned men are of another opinion , that samuel did truly appear , god so permitting that saul might be convinced of his wickednesse , and desertion from god , by the same prophet , whose counsel he had heretofore despised . now though satan deludes oftentimes with false miracles , yet i deny not , but that sometimes by gods permission he doth strange wonders ; by the help of natural causes , as he can raise storms , so he did against iobs children ; he can carry his witches in the aire , so he did carry christ to the pinacle of the temple , and thence to an high mountain ; so the angel carried habakkuk ; he can also make beasts to speak , by guiding their tongues , so the angel made balaams asse to utter certain words ; but he can do no miracle , that is , he cannot produce such effects as exceed the activity of natural causes ; so he cannot raise the dead , or give them life again ; he cannot restore sight to the blinde , where there is a total privation , nor can he transform men into beasts , being the body of a beast is not capable of an humane soul ; nor can the soul of man animate a beasts body , there being no relation betweene the matter and form , nor is there any disposition , appetite , or aptitude in that matter to receive such a form . this is onely the work of god , who changed lots wife into a pillar of salt , and nebuchadnezzar into a beast . satan hath no power over celestial bodies , though he be prince of the aire ; he cannot create , nor do these things , which god hath reserved for himselfe . therefore when we hear of men transformed into beasts , or raised from the dead , and such like miracles as exceed the course and activity of nature , we may be assured these are not true miracles , but satanical delusions , especially if they be done to confirme errour , wickednesse and superstition ; for the end of all true and divine miracles are to establish truth and holinesse . therefore when we read of bringing down the moon , of driving the stars backward , and such like impossibilities beleeved among the gentiles , we must conclude they were meer delusions of satan . such were those wonders adscribed to simon magus , of making images to walk , of turning stones into bread , of being transformed into a sheep , goat , and serpent , of raising souls from the dead , and such like stuffe ; all these were meer jugling tricks and satanicall deceptions . q. but why are we so afraid of satans stratagems , seeing the most of them are but illusions ? a. this fear in us proceeds partly from the guilt of our own conscience ; for adams sin brought fear both on himselfe and on his posterity ; therefore after he had fallen , he confesseth , that as soon as he heard the voice of god in the garden , he was afraid and so we his children do often times fear , where no fear is , and are afraid sometimes at our own shadows , or at the shaking of a leafe partly this fear proceeds from want of faith , which christ reproved in his apostles ; who when they saw jesus walking in the night time on the sea , they were afraid , thinking they had seen a spirit . besides , the implacable hatred of satan against mankind , his delight he taketh in affrighting and hurting us , either in our persons , or in our estates , that irreconcilable enmity which is between the serpent and the womans seed , is a great cause of this fear in us . lastly , we are naturally fearful in the dark , because our imagination worketh upon it self , having no outward object to divert it ; hence satan who is the prince of darknesse , useth the opportunity of the night to hurt or to delude us ; thus he affrighteth us in the dark in our houses with strange apparitions , motions and sounds ; whence some houses have blin said to be hanted with spirits . so in the night he affrighteth travellers with ignis fatuus , or jack in the candle , as we call it , which though it be a natural meteor , yet satan can move it to and fro purposely to draw travellers into precipices or waters . so in the night time he affrighteth mariners at sea , by insinuating himself into these fiery meteors , which like candles or balls of fire , run up and down the ship ; these were deified by the old pagans ; if one single flame appeared , they called it helena , and held it an ominons fign of destruction , as she was to tr●y ; if there were two , they named them castor and pollux , and placed their statues in their ships , as we read act. . and sea men use to tell us of many strange sights and apparitions they have seen in the ocean . satan also useth to affright men in churches and church yards in the dark , by representing to their phantasie the shape of dead men in their winding sheets ; in the night also strange voices and sounds are heard neer deep waters , or rivers , which are taken as presages of some shortly to be drowned there ; the like i have heard my selfe , and have found the event to fall out accordingly ; for one day travelling before day , with some company neere the river don by aberden , we heard a great noise , and voices call to us ; i was going to answer , but was forbid by my company , who told me they were spirits , which never are heard there , but before the death of some body ; which fell out too true ; for the next day , a gallant gentleman was drowned with his horse , offering to swim over . it is strange what plutarch writeth of the voice which from the shoare called upon thamus the egyptian ship-master ( who then had cast anchor at praxeae ) telling him that the great god pan was dead . though the night mare , which is called incubus and succubus , be a natural disease ; as physitians know , yet satan hath often times made use of this infirmitie , to abuse the bodies of men and wom●n in their sleep . by all which we see his malice against mankinde , and the causes of our fear ; which hath wrought so powerfully among the ignorant pagans , that they have planted their whole religion in the worshipping of these evil spirits ; for their gods were none other , as porphyrie she ●eth , l. . de abstinen . & l. . de sacrificio . for , saith he , these wicked spirits delight in shedding of blood , in filthy and obscene speeches , exhorting men to lust , vice , wickednesse , and flagitious actions , &c. they perswade men that the supreame god delighteth in such impieties , &c. q since the stratagems and illusions of satan are so many , what is our duty in this case ? a. our duty is . . to be assured that nothing can come to pas●e but by the providence of our heavenly father , who hath numbred the hairs of our heads , and hath satan in a chain , so that without permission he could neither afflict iob in his person , children , nor cattel , nor durst he enter into the herd of swine without leave from christ. . let us remember what christ hath promised , to wit , that he will be with us , to the end of the world ; and if he be with us , who can be against us ? christ came to destroy the works of the devil ; to cast out the strong man , and to tread down satan under our feet ; he hath promised not to leave us orphans ; he is the good shepherd that laid down his life for his sheep , which he holdeth so fast that no man shall take them out of his hand ; his name is emanuel , god with us . he was amongst his apostles , luke . . when they were assembled together , and in great fear ; and so he will be in the midst of two or three gathered together in his name . he is the watchman of israel , that neither slumbers nor sleeps ; therefore with david let us lie down and take our rest , for he will make us to live in safety . though we walk through the vally of the shadow of death , let us fear no evil , because the lord is with us . let us not be moved , because he is at our right hand ; he is our buckler , and our exceeding great reward , therefore let us not feare . let us put on the whole armour of god , chiefly the shield of faith , that we may quench all the fiery darts of the devil , and let us fight against satan , as christ did with the sword of the spirit , which is the word of god. let us resist the devil and he will flee from us . . we must remember that god doth sometimes permit satan to buffet us as he did paul , that he might try our patience , and obedience , that we may be the more watchfull of our selves against that roaring lyon , which compasseth the earth to and fro , seeking whom he may devour ; that we may be the more earnest in prayer , that we may adhere the closer to god , and that we may acknowledge his fatherly care and goodnesse , who will not suffer us to be tempted above measure , comforting our selves in this , that his grace is sufficient for us . . we must remember that god hath given his angels charge over us , to hold us up in their hands , least we dash our foot against a stone . christ was no sooner tempted by satan , but the angels came and ministred to him . when iacob was persecuted by his brother esau , god sent a multitude of angels to guard him . the prophet elisha was encompassed with fiery chariots , or angels in that shape , from the syrian souldiers . let us not then fear , so long as we know that the angels of god are round about those that fear him , and delivereth them ; and that the same angels will be ready at our death to convey our souls as they did lazarus , into abrahams bosome . . let us support our selves against satan , by the assurance of christs death , and the remission of our sins ; for blessed is the man whose sins are forgiven him ; therefore let us not be afraid , for there is no condemnation to them that are in christ iesus . it is god that justifieth , who can condemn ? if satan objects against us , that sin hath abounded , let us answer him in the apostles words , grace hath much more abounded . . let us as our saviour counselleth us , watch and pray continually ; our spirituall enemies are many , vigilant , malicious and powerful ; nothing will give them advantage over us , but security and neglect of prayer ; vigilancy and prayer are armour of proofe against all tentations ; with these saint paul armed himself when he was buffeted by the angel of satan ; therefore saith saint hierom , when thou walkest abroad , let prayers arm thee ; when thou returnest home , let prayers meet thee : egredientes domo armet oratio , regredientibus de platea occurrat oratio . lastly , let us take heed we do not countenance or approve , or have any commerce with necromancers , or such as take upon them to raise spirits ; for god often times punisheth such vain curiosity ; let us beware of too much retirednesse ; for satan is most ready to tempt us when we are alone ; so he tempted eve when she was alone in the garden , and assaulted christ when he was alone in the desart . let us take heed also of too much sadnesse and melancholy ; for though this be a natural infirmitie , yet satan by it takes occasion to work mischief ; as we see in saul , who is said to have an evil spirit , when he was in his melancholy fit ; and we know that in the gospel mad men , phreneticks , and lunaticks are called demoniacks , because the devil took occasion by their madnesse to advance his kingdom of darknesse . and let us chiefly endeavour to have a good conscience which is a continual feast , to live a holy life , and to be just in all our wayes , and so we shall not need to feare satans stratagems or illusions ; for the righteous man is bold as a lyon ▪ q. of what religion were the chinois ? a. they were alwaies and still are idolaters , except as few gained to christianity by the jesuits , and a few tartars that are mahumetans . that vast dominion is full of temples and monasteries , replenished with multitudes of idols , which their cunning priests feed with the smoak of meats , but they eat the meat themselves . the priests here have so much power over their gods , that they may beate and whip them when they do not answer their expectation . they have one idol with three heads , which they much reverence . these represent their three great philosophers , confusius , xequiam , aud tanzu . their chiefe gods are the sun , moon , and stars . they worship also the devil , not out of love , but feare , that he may do them no hurt ; therefore they place his picture in the fore castle of their ships . they are pythagoreans in the opinion of transahimation ; therefore some of them will not kill any living thing . for this cause at quinsay in a walled parke belonging to a monastery , the monks feed living creatures of divers kinds , out of their charity to the souls of noble men , which were entred into the bodies of these creatures . their monks are shaven , are bound to weare beads , to be present at burials , to maintain celibate whilst they are monks , to pray two hours together before day . of these religious orders there be four sorts , distinguished by their colours , black , white , yellow , and russet . these have their priors , provincials , and generall ; he is carryed on mens shoulders in an ivory chaite , and is cloathed in silke . their maintainance is not onely the kings allowance , but also the benevolence of devout people , which they procure by begging and praying for them . they have their nuns also , and hermits , and consecrated hills , to which the people make divers pilgrimages . there are many colledges for learning , which is of high esteem among them . their secular priests weare long hair and black cloath , their regulares are shaven , but neither must marry . they are bound to observe all feastivall days , such as the new and full moons , the kings birth-day , but chiefly new-years day , which is the first day of the new moon in february . the people here are very superstitious in ob●rving their birth-day , and in performing the fun●al obsequies of their parents , whom they adore , and bury in the fields , with all solemnity and excessive charges . no man is tyed to any particular worship among them , but he may be of what sect he will. they have abundance of hospitals for the poor , and no beggers to be seen among them . but for any knowledge of heavenly joyes , or hell torments , they have very little or none at all . they are very much afraid when there is any eclipse of the sun or moon , which they hold to be man and wife ; for then they think that these two gods are angry with them . of their many superstitious ceremonies , and vain opinions in divinity , see the discourse of china , boterus , ortelius , maffaeus , linschoten , and the jesuits epistles . q what was the religion of the ancient indians ? a. they worshipped their own gods , till bacchus and alexander subdued them , and then the grecian deities were honoured amongst them ; chiefly iupiter , iuno , neptune , and berecynthia . hercuses also they honoured in the forme and bigness of a gyant . the river ganges , and their tallest trees were honoured as gods among them ; therefore it was death to cut down any of them . dancing to their idols was held a part of divine worship ; but the brachmans among them worshipped no images ▪ nor any living creature , were very temperate in in their dyet , and gave themselves to contemplation of divine things . they abstain from wine and strong drink , and women , and lie on skins . their gymnosophists were philosophers , who accustomed their bodies to endure all hardnesse , and their eyes to gaze on the sun from morning to evening . of the indian religion see alexander ab alexandro , pliny , b●emus , &c. q. what is the religion of siam ? a. this kingdome of the east-indies ( except where the moors inhabit , and some christians ) is also idolatrous . but especially they worship the four elements , and accordingly there be four differ●nt sects . each one desireth to be buried in that element which he worshippeth : hence some are buried , some burned , some hanged in the ayr , and some drowned in the water . they hold that god made all things , that the good are rewarded , and the wicked punished . that each man hath two spirits waiting on him , a good and a bad . that the world shall stand yeers , and then shall be burned into ashes , whence shall come forth two eggs , and out of them one man , and one woman , who shall again replenish the earth . their religious orders are so strict , that it's death among them to speak to a woman . they feed on rice onely , and herbs which they beg from door to door . they must not buy nor sell , nor take rents . they are tyed to rise at midnight to pray to their idols . they go still bare-footed , and in poor cloaths . every king of this country at his coronation is bound to erect a temple , with high steeples and multitudes of idols . their priests go in yellow , being a sacred colour , resembling the suns light . they may not nourish any female thing , not so much as a hen . he that drinks wine , is stoned to death . see the discourse of china , boterus , maginus , and others . q. what is the religion of pegu ? a. the religious ceremonies of this kingdom consisted in multitudes of temples , images , and begging preachers , who are still preaching and begging . their alms are brought to them in the pulpits , whilst they are preaching . the people when they enter into their churches , at the dore wash their feet , and by lifting up their hands to their heads , salute the preacher first , and and then the sun. when any enters into that order of talip●n , or preacher , he is first carried in solemnity about the streets on horse-back , with pipes and dr●ms , then upon mens shoulders to his house , which is without the town . they keep holy day every new-moon . they believe multitudes of gods & worlds succeeding each other ; that this world hath been governed by four gods already who are gone , the fift is not yet come after whose death the world shall be burned . after this life they hold some shall live in carnal pleasure , some in torment , and others shall be aunihiarid . they hold transanimation , and are bound to fast thirty days every year . they know no women ; for whom they allow nunneries . the people drink the water wherein their preachers wash themselves , co●nting it holy they feed the devil each morning with baskets of rice , that he may not hurt them that day . when they are sick , they build him altars , and pacif●e him with flowers , meat and musick . their idols are honoured with divers festivals , in which wax lights are burned all night , and the gates stand open , that all those may see and have accesse to the idol , who bring presents with them . q. of what religion are the people of bengala ? a. they are not content to worship the river ●ahges , but to its image also they give divine honours . the river is visited by many pilgrims , who think themselves happy if they can wash themselves in it . if any can drink of the water thereof at the point of death , he thinks presently by the vertue thereof to obtain heaven . there is also a well which they adore ; in if they wash away all their sins , and are all clean , both without and within , if they wash in it , and drink thereof . they carry away the sand of this well as a sacred relique , and in recompence leave flowers behind them in the well ; for fear ieast their idols should saint with too much heat , there are some who with fans blow the wind for refrigeration . all are bound to enter bare●ooted into the idol-temples . the more horrid and ugly the idol looks , the more he is worshipped . sick people are brought and laid before the idols , which are honoured with lights continually burning before them . their marriages are made in some water , wherein the priest and the married couple hold a cow with her calfe by the taile , and poure water upon it ; then the priest tieth the ma●ried persons cloaths together ; then going round about the cow aud calse the ceremony is ended . the priest hath for his fee the cow and calf ; the poor some almes , and the idols some money . about iemena , they use to pray naked in the water and to do pennance by lying flat on the ground , 〈◊〉 the earth , holding up their hands to the sun , and turning themselves about fourty times . who de●ire more of this stuff , let them read linschoten , r. fitzh . 〈…〉 , q. of what religion is the kingdom of magor ? a. they are for the most part pythagoreans , holding transanimation ; they acknowledge one god , but have many fabulous conceits of him ; as that he hath appeared in the world in divers monstrous shapes , to wit , of a fish , a snail , a hog , a monster resembling woman in the lower part , and a lyon in the upper . they worship divers idols , one chiefly representing a woman with two heads and many hands : to this image ne●r the city tahor repair many pilgrims . the king worshippeth every morning the image of the sun , and of christ also the son of righteousnesse , which he sets on the crown of his head . see oranus in his narration of magor . q. what is the reiigion of cambaia ? a. the people here are so superstitiously pythagoreans , that there are among them some religious orders , who are afraid to kill a gnat , or worm . they are much addicted to fasting and almes-giving . their religious persons called verteus , leave no hair on their heads and faces , but a little on their crown . they will not drink their water cold , fearing , least thereby they should slay the soul of the water , which is quickened by boyling . the people here redeem birds and beasts appointed to be slain ; and if any bird be sick or hurt , they carry it to the hospital . they redeem also malefactors condemned to dye , and sell them for slaves . for fear least they should tread upon ants , they will rather go out of the way , then goe neer their hills . they drink no wine , nor will eat eggs , least there should be blood in them . neither will they eat of radishes , onyons , or any herb that hath red colour in it . see. maffaeus , linschoten , and purchas . q. what is the religion professed in goa ? a. here are christians , jewes , mahumetans , and pagans , who pray to the sun and moon , and worship divers idols of horrible aspects ; but their custome is to pray to the first thing they meet with in the morning , though a goose , or an asse , and all the day after they pray to it ; but a crow they cannot abide , the sight of that will make them keep in all day . they salute the first appearance of the new moon with prayers on their knees . neer to every idol is a cistern of water , in which they that passe by wash their feet , worship , and offer rice , eggs , or such like . when they sow , mow , marry , go to sea , and when the women lie in , they feast their idols with musick , and other solemnities , fourteen days together , and so do sea-men after they return home . see linschoten . q of what religion are the people of malabar ? a. pythagoreans they are , holding not onely the immortality of soules , both of beasts and men , and transanimation , but also a divinity in elephants , kine , and other beasts ; therefore at calecut , the chief city of this dominion , and head of a small kingdome of the same name , there is a stately temple of . pillars dedicated to the ape . their bramanes , or priests ( the successors of the old brachmannes ) are in such esteeme here , that the king will not converse with his new married wife , till one of the chief bramanes hath had the first nights lodging with her . they hold that god made the world , but because the trouble of governing thereof is so great , therefore hath given the charge thereof to satan , whom they worship with flowers on their altars , and sacrifices of cocks . the bramanes wash his image , sitting in a fiery throne with three crowns and four horns , in sweet water every morning . the king of calecut eats no meat till it be first offered by his priests to this idol . debtors that will not pay , are arrested by a rod sent from the chief of the bramanes ▪ with which a circle is made about the debtor , in the kings name and the said priest , out of which he da●e not go , till the debt be satisfied ; otherwise he is put to death . every twelfth year in the city of quilacare is a jubilee kept to the honour of their idol ; in which , the king of that place , upon a scaffold covered with silk , before the people , washeth himself , then prayeth to the idol , and having cut off his nose , ears , lips , and other parts , at last cuts his own throat as a sacrifice to his idol . his successor , by their discipline , is bound to be present , and to act the same tragedy on himselfe at the next jubilee . see castaneda , barbosa , boterus , lin●●hoten , and purchas . q. how ca●● these idolatrous pagans to beleeve the immortality of souls ? a. by the meer force of natural reason ; for they observed that the soul is incorporeal , not onely free from al dependance on the body , in respect of its essence , but also in regard of its inorganical operations , to wit , of understanding and will : they found that the more the body decayed and grew weak , the more vigorous , active , and strong was the soul ; that it lost nothing of its operations by the losse or decay of the outward senses , that it could comprehened all the world within it self , that it could move it self in an instant , from one end of the world to the other ; that it can make things past many years agoe , as if they were present ; that it can conceive spiritual essences , and universalities : all which do prove how far the soul exceedeth the body and bodily senses , which can reach no farther then to sensible qualities , singularities or individuals , to things present only , to bodies only . besides , they observed , that the soul could not dye , or perish , or corrupt and putrifie as bodies do , because it is immaterial , simple , without composition of different substances , and free from contrary and destructive qualities , which are the causes of death , corruption and putrefaction in bodies . again , every body is quantitative , sensible , and may be measured , and filled ; but the soul hath no quantitie , nor is it sensible but by its effects , nor can it be measured , nor can the whole world fill it , nor doth it increase or decrease as bodies do ; nor can it receive hurt or detriment , from any outward thing ; and whereas bodily senses are weakned by any vehement object , as the eye by too much light , the ear by a violent sou●d , &c. the soul is perfected by its object , and the more sublime or eminent the object is , the more is the soul corroborated in sits understanding ; neither is the soul subject to time and motion , as bodies , are ; for it makes all times present , and is not capable of generation , corruption , alteration , &c. moreover , there is in the soul even of epicurus himself , a desire of immortality , which desire cannot be in vain , nor frustrated , because natural , and consequently necessary ; and wee know that god hath made nothing in vain , but this desire must be in vain if frustr●ted . and we find that many who have denied the souls immortality in their health and prosperity , have been forced to confesse it in their sicknesse and troubles , and on their death bed ▪ if we look upon the writings of the learned gentiles , we shall find them professing this truth ; this we may see in the fragments of zoroastres , in trismegistus , in phocillides , who thus sings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , the soul is immortal , and void of old age , and liveth allwayes . and againe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , the soules remain void of fate in death . the pythagoreans believed the same , as we see by their opinion of transanimation . socrates and plato speak most divinely of the soul essence and immortality ; so doth aristotle in his books de anima ; so do the poets , so doth cicero in som. scip. erigamus in cae●um oculos , tanquam in patriam , in quam nobis aliquando redeundum est ; let us ( saith he ) lift up our eyes towards heaven as our country , to which at last we shall return . so he saith , the body is fraile , but the spirit is immortal . so seneca , animus unde demissus est● ibi illum aeterna requies manet ; eternal rest remaines for the soul there from whence it came . animus sacer & aeternus , & cui non possit inijci manus . many such passages may be seen in his writi●gs : and that generally the gentiles believed this truth , is plain by their opinion they had of torments in hell , and of joyes in their elysian fields . q. of what religion are the people of narsinga , and bisnagar ? a. this rich indian kingdom , having these two names from the two chief cities thereof , is infested with horrible idolatry . here is an idol , to which pilgrimes resort , either with their hands bound , or ropes abovt their necks , or knives sticking in their armes and legs , which limbs , if they fester , they are accounted holy . gold , silver , and jewels are given by these pilgrims , to maintain this idol and his temple . all these gifts are cast into a lake , and kept there , for the uses aforesaid . this idol is carried yearly in procession , with virgins and musick going before . under the idols chariot pilgrims strive to be crushed to death , whose bodies are burned , and the ashes kept as holy reliques . some do cut their flesh in pieces , and stab themselves with knives , to the honour of this idol , and cast into its face the pieces of their cut flesh . women also do prostitute themselves to procure money for the idols mainteinance . he thinks himself blessed that can but touch the idols chariot ; whereas in other parts of the indies the wives burn themselves alive with their husbands bodies , or else they are shaven , and live ever after in perpetual disgrace . at the to●n casta , the women are content to be buried alive with their deadhusbands . in some places , when men make vows to their idols , they pay them , by suffering the priests with sharp hooks fastened to the cross-yard of a mast , to lift them up by both shoulders , till the blood run down on the mast ; then he is let down , and lifted up again by the middle to give thanks to his idol for accepting his sacrifice . the chief priest of those parts dispenseth with marriages at his pleasure ; and when he gives licence to the woman to marry again , he feales it with a hot iron on her shoulder . they have divers feastivals , some to their kine , some to the sun , and to other of their gods . when the sun & moon are eclipsed , they say it is because they are bit by that celestial signe called the dragon . see vertomannus , fernandes , and the writers above named . q. what religion is professed in japon ? a. the same gentilism that is professed in the rest of the indies , with some variation of ceremonies ; but christianity hath got some footing there , by the industry and painful labours of the jesuits . the heathen japonians worship an image with three faces , by which they mean the sun , moon , and the elementary world . they have multitudes of cloysters and colledges . they have also divers festivals to their idols which they carrie in procession , some on horse backe , others in chariots . they beleeve there are divers , paradises , to which every peculiar god carrieth his own worshippers ; with which imaginary happinesse the silly people are so in love , that many use to drown themselves , others to cut their own throats , or to break their necks by casting themselves down from high towers , to this they are encouraged by their cunning and coverous priests , who out of this suck no small advantage . some in narrow holes receive breath onely by a cane , and so continue fasting and praying till they die . the priests strangely extort confession from the people , by putting some of them in scaleshanging from high rocks : from whence they being cast down by their gogins , which they say are men disguised like devils , are broken all to pieces . they have a feast in which they burn multitudes of lamps at their doors , and walk all night up and down the stree●s to meet the souls of their friends lately departed , before whom they set meat and drink , and invite them to their houses , that in their three years journey to paradise they may not faint for want of provision , seeing that in lesse time then three years they cannot passe thither . of these passages see massaeus , acosta , and the jesuites epistiles . q. what religion is professed in the philippina islands ? a. there are christians , mahumetans , and pagans in those islands , who worship the sun , moon , and stars , which they hold to be the children of the sun and moon . their priests are for the most part women , who are sorcerers and prophetesses . they worship also the devil in ugly shapes , and so they do that thing which they meet with first in the morning , except it be a lizard , or other kinde of worme ; for the sight of these is held so unlucky , that it makes them leave off all businesse , and return home . they use to deck their idols with ostrich feathers . at the sacrificing of a hog they sound cymbals , two old women , with pipes of reede reverence the sun , and in their sacred garments , with hair-laces and horns on the head of the elder , dance about the hog , muttering certain words to the sun. then a cup of wine is poured on the hogs head , by the elder of these two hags , who atlast kills the beast , and takes i●to her mouth a burning torch , which she bites . the other witch with the swines blood marks all that are present in the forehead and then they fall to dressing of the hog , which the women onely eat up . see ant. pigafetta , and oliver noorts navigation . q. what religon doth sumatra , and zeilan professe ? a. along the sea coasts there are moors and christians , but pagans in the inland countries ; here the sea is covered with multitudes of islands , in some of which the priests are tied to nourish their hair , and to have smooth faces like women . they guild their teeth , and are burned in pi●ch , if they have carnal commerce with a woman . in zeilan or ceylon , the blinded people undertake pilgrimages of a thousand leagues , eighteen miles whereof they wade up to the middle in dirty stinking water , full of blood-leeches , and seven leagues they clamber up a steep mountain , by the help of nayls and thorns tied thereto , there being no other passage . and all this toyl is to visit a stone on the top of this hill , having in it the print of a mans foot , who they say came thither first to instruct them in religion . neer the stone is a springing water , in which they wash , then pray , and with sharp pointed instruments cut their flesh , and draw blood , thinking thereby that god is pleased , and that all their sins are pardoned . in this water the poor are permitted sometimes by the king to gather precious stones ▪ whereof there is store , to pray for his soul. there are in this island many temples , priests , and idols , monasteries also of yellow monks shaven , and still praying on beads , who have their processions in great solemnity , with dancing and musick , the abbot riding upon an elephant in rich attire , carrying a golden rod in his hand , lifted over his head ; they pray here to the devil when they are sick , and to the image of the elephants head for wisdom . they have a huge statue bearing a sword in its hand ; they think the world shall not end so long as this image is in safety . see massaeus , vertimannus , odoricus , spilbergius &c. q. of what religon where the antient egyptians ? a. egypt may be called the mother of all superstition and idolatry ; for they entertaining au opinion , that all things at first had beginning there of slime or mud by the heat or influence of the sun , moon , and stars , mixing the elements in the composition of bodies , ascribed divinity to these celestial luminaries and elements , and so erected temples , images , holy-days , and other divine rites to them , worshipping the sun and moon der the names of osiris and isis. the grecians under the names of apolio and diana , the four elements by the names of vulcan , iuno , neptune , and ceres . the five lesser planets by the names of saturn , iupiter , mars , venus , and mercury . at length they multiplyed their gods so fast , that every beast , spring , river , tree , trade or profession in the world , disease in the body , faculty and passion in the mind , had its peculiar deity . and so mad they were upon idolatry , that of a mans yard they made a god , under the name of phallus and priapus , in memory of osiris his privities , which after much toyl were found by isis in nilus , being drowned there by typhon his brother , who had cut his body into many pieces , and buried them in many places . they worshipped beasts , birds , vermi● , leeks and onyons . their priests were shaved , and clothed in pure linnen , abstained from fish , wine , and onyons . their kings after election were chosen into the society of priests . they held two beginnings : they consecrated red bulls , flung the heads of their sacrifices into nilus , and abstained from salt . see arnobius , eusebius , plutarch , iamblichus , and many others . q. what devotion did the egyptians use to their deified beasts . a. they were fed by their priests in their temples with choice food : when any dyeth , it is wrapped in clean linin and embalmed , and buried in a consecrated place , with much lamentation . all shave themselves in that house where a dog dieth . their god apis being dead and lamented , another was found by the priests , and brought to memphis , where he was placed in vulcans temple , and seven days kept holy for him . by their law he must live but a prefixed time ; then he is drowned in a sacred spring , and buried with much lamentation . all beasts are not worshipped in all parts , of eygpt , but in some places the crocodile , in other places the goat , in some satyrs , in others cynocephalus , or anubis , with his dogs-head . the serpent was a great god amongst them , so was the bull , the dog , the cat , the hawk , and ibis , and two fishes peculiar to nilus , to wit , opyrinchus and lepidotus . they worshipped the hippopotamus , frogs , beetles , and other vermifie . their priests were bound to offer a cock to the sun , a dove to venus , a peacock to iuno , &c. and bloody busiris sacrificed men to nilus . quis illaudati nescit busiridis aras ? the egyptians hate swine so much , that if by chance one should touch them , he instantly washeth his cloathes : and sow-heards are forbid their temples . they circumcise male and female , and offer wine to the full moon . the priests wash themselves thrice in the day time , and twice in the night . they must not eat milk , eggs , or oyl , except with salads . their priests were judges , their gymnosophists were philosophers , who had their colledge in a grove neer the banks of nilus : the egyptians observed divers feasts to isis , diana , latona , mars , minerva , mercury , bacchus , osiris and his nurse . in these feasts was much disorder and vanity , some beating of themselves , some cutting their fore heads with knivs ; some dancing , some singing , some drinking , some quarrelling . in the feast of bacchus they were all drunk . in that of mars all mad , knocking down one another with clubs . in the feast of isis they shewed their folly in tumbling an ass down from a precipice . in that of minerva , in burning lights with oyl and salt . but of these , and other ridiculous , or rather impious rites , see hospinian , coelius rhodiginus , plutarch , herodotus , diodorus siculus , eusebius , strabo , lucian , and others ▪ q. how long continued this heathenish idolatry in egypt ? a. till the sun of righteousnesse shined upon it , and by the bright beams of his gospel dispelled and scattered all the dark mists of idolatry , so that alexandria the chief nursery thereof , by the preaching of saint mark , became a patriarchal seat , whose successors have continued till this day ; but their residence now is at cairo , where the metropolitan of aethiopia , or archbishop of the abissins receiveth his confirmation from the patriarch of alexandria . 't is true that gambyses , son to cyrus king of persia , destroyed many of the egyptian idols , and ochus his successor killed their apis●● but these were shortly after restored by alexander the great , whose successors , the ptolemies upheld the same idolatry , and so did the romans , till by the preaching of the gospel , darknesse was forced to give place to light . q. what religion is there now professed in egypt ? a. here at this day christians have their churches , jews their synagogues , and mahumetans their mosques : of these last there be four sorts differing in their laws , liturgies and ceremonies . there is a sect in chairo which liveth altogether on horse flesh . and another who go naked , giving themselves to fleshly lusts openly . the christians there are eutychians , and are circumcised ; but it is thought that they have forsaken circumcision by the perswasion of the popes legates at a synod held at cairo , anno. . these are called cophti , not from their profession , but from their nation : for in the thalmud egypt is called gophti , and the egyptians in old time , aegophtia . they are not rigid eutychians , which were condemned in the council of chalcedon , for affirming one nature , and one will in christ : but they are modern eutychians , called iacobites , from iacobus the syrian , who held that christ was true god , and true man ; yet he and his scholars will not in direct termes affirm there are two natures , lest they should fall into the error of nestorius , of the two persons . these fast every wednesday and friday , and have four lents in the year . they make infants deacons , and baptise them not afore the fourtieth day , and then give them the eucharist . they leave out the words in the nicene creed , from the son. they condemne the council of chalcedon , and admit no general council since that of ephesus . they read publickly the gospel of nicodemus . they receive the eucharist in both kinds , and in leavened bread ▪ to the sick they neither administer the eucharist , nor extream unction . they deny purgatory and prayer for the dead . they marry in the second degree of consanguinity . and in their church government are subject to the patriarch of alexandria . there are not above three christian churches at alexandria , and so many at cairo ; about fifty thousand christians in all . of these passages see boterus in his relations , thevet in his cosmography , chytraerus of the state of the church . baronius in his annals , &c. and brerewoods collections out of them . the contents of the third section . of the old african religion . . the religion and church discipline of fez. . of morocco . . of guinea . . of the ancient african aethiopians . , of the modern abissins . . of the lower aethiopians . . of angola and congo . . of the northern neighbours of congo . . of the african islands . . the religion of america . . of virginia . . of florida . . of the religions by west virginia , and florida . of new spain and mexico . . idolaters , their cruelty and cost in their barbarous sacrifices . . of the americans , their superstitious fear , and tyranny thereof . . of jucatan , and the parts adjoyning . . of the southern americans . . of paria and guiana . . of brasil . . of peru. . of hispaniola . sect . iii. quest. what was the religion of the old africans ? a. their chief gods were the sun and fire , to which they erected temples , and kept the fire continually burning on altars to that purpose . the planets were the numidian and lybian gods . from gentilisme they were converted to judaism , then to christianity , and at last to mahumetanisme . we read that matthias the apostle preached in aethiopia , and simon another apostle in mauritania ; about the time of constantine christianity was generally received in the hither and lesser africa ; and was by the goths infected with arianisme , which made way for mahumetanism . the poeni , or phonicians and carthoginians , whilest gentiles , offered men sacrifices to saturn , & in their supplications they put infants in the arms of saturns brazen image made hot with fire , and so were burned to death . at tunis neer the lake ●itonia miuerva taught the use of oyle , and invented the art of spinning ; therefore she was worshipped as a goddesse . venus was a great deity in phoenicia , iuno in carthage . at this day they are mahumetans , whose religion consisteth most in washing and frequenting of the mosques . see alexander ab alexandro , ih. leo , s●idas and others . q. what is the religion and church discipline of fez ? a. they are at this day mahumetans in their prosession , and in their devotion no ways sparing ; for there are in the city of temples and chappels about : whereof some are garnished with many pillars and fountains of marble . each temple hath one priest to say service , and look to his churches revenue , which he bestoweth upon the church-officers ; namely , the porters , cryers , and the lamp-lighters ; these are night officers ; but for the day cryers , who from their steeples call the people to prayers , these have no pay , but onely are freed from tenths and all other payments . in the great church , which is about a mile and halfe in compasse , and hath great gates , ( the roofe whereof is upheld with twenty arches in breadth , and in length ) are lighted every night lamps ; some of the grea●est are of brasse , with sockets for lamps . about the walls are divers pulpits for their readers , who begin their lectures shortly after break of day in the summer : they read after sun-set , mahumets law , and moral philosophie are read : then to the winter lectures are allowed large revenues , books and candles . the priest of this temple taketh charge of the orphans mony , and of the poor , to whom he dealeth corn and mony every holy-day . this temple hath a treasurer , and under him eight notaries , and six clarks , twenty 〈◊〉 for the husbandry , twenty lime-kills , and twenty brick-kills , for repairing of the temple , the reven●es of which are ducatsaday . o●●er temples of the city are hence furnished when they want . here are two stately colledges for porfessors of divers sciences , and divers hospitals for strangers , and the ●ick with all accommodations . their marriages are performed in the church . they have great feasting at the circumcision of the males . they observe divers feastivals , at some of which the youth do with cudgels and other weapons knok down one another , so that many murthers are committed . they make bone-fires on the feast of st iohn baptist , and on christmasse ●even eat sallades of green hearbs . on mahumets birth-day , the poets make sonnets in his praise , which they reherse publiquely , and are rewarded accordingly . in fez are grammer-schools ; the youth are bound in seven yeers to learn the alcoran by heart . on mahumets birth-day every boy carrieth a wax torch to school , which they light before day , and let them burn till sun-rising , all this while singing mahumets praise . candles are presented to the king that day , of incredible heigth and bignesse , who that night heareth all the law read . by mahuments law soothsayers are inprisoned , and yet here are many of that profession . there are here divers sects of mahumetans , some like our anabaptists , condeming all learning , and trusting to enthusiasmes ; others who think by their fasting and good works , that they are so holy and perfect , that they cannot sin . there be some who hold all religions to be true , because every one takes that to be god which he worships , and they teach that the heaven with the planets , stars , and elements are one god. they have also their hermits . by their discipline , women may not enter their mosques , because of their often pollutions , and for that eve first sinned . the day after a child is born , the priest is sent for to pray . the child is washed by the women , who name it , and then it is circumcised ; but somtimes the circumcision is put off for divers yeers . they are very strict in their fastings , not tasting any thing , though they should faint , till the stars appear : the mufti , or high-priest sits with the king every day in judgment , except the friday , then the king sits alone . see 〈…〉 , &c. q. what are their times of prayer ? a. two hours afore day , then they pray for the day . . two hours after day , then they give thanks for the day . . at noon , then they give thanks for that halfe the day is past . . at four in the afternoon , then they pray that the sun may well set on them . . at twilight they give thanks after their daily labours . . they pray-two hours after twi-light , and then they desire a good night ; thus they pray six times in . hours , and so devout they are , that when they hear the sexton from their steeples cry to prayer before day , then may no man touch his wife , but prepare to prayer , by washing , or other devotion , either at church or in his own house ; after this his prayer , the talby or priest sits down and resolves for half an hour all doubts that are moved in matters of their law. he is counted profane , and disabled from being witnesse , who prayeth not six times a day . see purchas in his pilgrimage . q. what is the religion of morocco ? a. the same is there professed that is in fez , but they are not altogether so devout in morocco , as in fez ; for they have not that number of magnificent temples , colledges , hospitals , and schools ; yet some they have , especially one temple very large and stately , in morocco , with a magnificent steeple of incredible hight : they have also their hermites and other religious men ▪ in all these they come short of fez , by reason they are often molested by the incursions of the arabians . they here also among them , as in fez , multitudes of jews , who ●●cked over thither when they were driven out of spain by ferdinand , and out of portugal by king 〈◊〉 there be also among them many christians , but in miserable captivity and slavery ; whereas the turks elsewhere in spiritual affairs subject themselves to the caliph of cairo ; these african kingdoms acknowledge onely their subjection to the caliph of bagda● or babylon . the turks of morocco and fez , think they merit heaven if they kill many christians ; therefore they run with as great alacrity to war against christians , as to a wedding , beleeving if they die in that war ▪ they shall immediatly possesse paradise which is indeed the generall belif of all turks ▪ see les estats du monde , boterus , leo , &c. q. what religon is professed in guinea ? a. gentilism ; for they adore strawen rings instead of god ; of whom they speak blasphemously , calling him evill ; and black , and the author of their miseries : and that they are no wayes beholding to him for what they enjoy , but to their own industry . they put within their rings wheat , water , and oyle , for their god to feed upon . such rings are worn by many as preservatives against danger . their priests use to preach to them on festival dayes , and after sermon to besprinkle the infants with water , in which a newt doth swim . they consecrate to their idol the first bit and draught of their meat and drink . but i believe , this black god they rail against , is the devill , whom their cunning priests represent to that ignorant people in some black and ugly shape ; sometimes of a black dog . if they paint themselves with chalke , they think they do good service to their god. when he is angry with them , they use to bribe the priest with gold ; so fishermen use to do , when they have no successe at sea . the priest with his wives walks in procession , knocking his breast and clapping his hands , then hanging some boughs from the trees on their necks , and playing on a timbrel , the priest flings wheat into the sea , to appease the angry god. they have certain trees in great veneration , consulting with them , as with oracles , using divers foolish ceremonies . they worship a certain bird , which hath feathers like stars , and a voice like a bull. the tunie is a sacred fish with them , and not to be touched . so are the mountains , whose tops they daily feed , or the priests rather , with meat and drink . when one dieth , the priest makes gods of straw to accompany the dead in the other world , wine and good cheere are sent with him , and servants , with his wives ; if he be the king , these are slain to wait upon the king , and their heads advanced upon poles round about the grave . they hold it a sin to spit on the ground . the tuesday is their sabbath . they use circumcision and some other turkish ceremonies . see g. arthus dantiseanus , mercator , bertius , &c. q. of what religion were the african ethiopians antiently ? a. gentiles ; for they worshipped some immortall gods , as the sun , moon , and the world ; some mortal , as iupiter , pan , hercules ; but some of them who dwelt neer and under the line , did not worship , but curse the sun still when he rose , because his excessive heat offended them . when their queen went to solomon , she being instructed by him in the knowledge of the true god , upon her return planted the jewish religion in her country ; but the eunuch of queen candace being baptized by philip , brought home with him the christian faith , which hitherto they have retained . see diodorus , boemus , strabo , sardus , damianus a goes , &c. q. what religion do these aethiopians , or abyssins professe ? a. christianity ; yet gentilisme is retained in some part of prestor-iohns ample dominions . the christians circumcise both male and female on the eighth day , in memory of christs circumcision . the males are baptized fourty days after , and the females eighty . they abstain from certain meats , and use some mosaical ceremonies . they are very rigid in their fastings , they begin their lent ten days before ours , some fryers eat no bread all the lent , some not in a whole year ; but are contented with herbs , without salt or oyl : they keep a fast of three days after candlemasse , in memory of ninevehs repentance . some fryers all that time eat nothing , and some nurses give their children suck but once a day . he that marrieth three wives is excommunicated . queen candace after her conversion consecrated the two magnificent temples of the sun , and moon , to the holy ghost and the crosse. afterward these two temples were given to the monkish knights of saint anthonies order , with two large monasteries . the abyssins in their liturgy mention the three first general councils , but not that of chalcedon , because they are eutychians , or jacobltes . their patriarch is onely a monk of saint anthonies order , and so is the patriarch of alexandria , by whom the aethiopian is consecrated , and is in subjection to the sea of alexandria . they observe here both saturday and sunday with equal devotion . in the eucharist the priest administers leavened bread , except on the thursday before easter ; for then it is unleavened , because that day christ instituted the supper . an● the deacon gives the wine in a spoon . they receive all standing , and in the church onely ▪ all that day after they must not spit till sun set . they give the eucharist to infants immediately after baptisme . they believe traduction of soules . they are careful to confesse their sins to the priest , and still after confession receive the eucharist . the patriarch onely excommunicates , and none but murtherers usually . inferiour priests and monks labour for their maintenance , but the bishops , deanes , and prebends , have large revenues and benefices . they permit their clergy to marry once , and have pictures in their churches , but not images . betwixt easter and whitsuntide , they eat flesh on fridays . every epiphanie day , they baptize themselves in lakes or rivers . so do the muscovites in memory of christs baptisme the same day . they use no confirmation , nor extream unction . see damianus a goes , alvarez in his aethiopian history , and others . q. what is the religion of the lower aethiopians ? a. these were not known to the antients , but they are found by navigators to be for the most part gentiles , though divers moors live among them ; yet some of them worship but one god. they superstitiously observe divers days of the moon . they feast the dead with bread and boyled flesh . they punish witchcraft , theft , and adultery with death . they may marry as many wives as they please , but the first is the chief , and the rest are her servants . they pray to the dead in white garments . in monomotapa and some other places thereabouts , the jesuites have converted divers to christianity ; many whereof are fallen back again to gentilisme . see e●anuel acosta of the eastern affaires , and boterus , &c. q. what is the religion of angola and congo ? a. in angola they are all heathens . in the midst of their towns they worship wooden idols resembling negroes , at whose feet are heaps of elephants teeth , on which are set up the skulls of their enemies killed in the wars . they believe they are never sick but when their idol is angry with them , therefore they please him by pouring at his feet the wine of palmes . they use to wash and paint and new cloath their dead , and bury with him meat , drink , and some of his goods , at whose grave they shed the blood of goats . they are much addicted to divination by birds ; and their priests are in such esteem , that they think life and death , plenty and famine are in their power . in the kingdome of cong● they worship some monstrous creatures in stead of god. but they were converted to christianity by the portugal , anno . at the city of banza , afterward called saint saviours , was erected a cathedral church for the bishop , who was there received by the king in great magnificence . this church had . canon residents . all their idols of beasts , birds , trees , and herbs , with their conjuring characters were burned . divers religious persons and jesuits were sent from portugal thither to erect schools and colledges for divinity and the arts. see purchas , lopez , maffaeus , osorius of the acts of emanuel . q. what religion do the northern neighbours of congo professe ? a. in loango under the line , they worship idols and are circumcised . every trades-man appeaseth his god with such things as belong to his trade ; the husbandman with corn , the weaver with cloath , &c. at the death of their friends they kill goats , to the honour of their idols , and make divers feasts in memorial of the dead . they will rather dye then touch any meat which is prohibited by their priests . at kenga the sea-port of loango , there is an idol kept by an old woman , which is once a year honoured with great solemnity and feasting . there is another idol at morumba thirty leagues northward , where boys are sworn to serve this god , and are initiated with hard diet , ten days silence , abstinence from certain meats , and a cut in their shoulder , the blood of which is sprinkled at the idols feet . their trials of life and death ▪ are in the presence of this idol . at anzichi , they are circumcised , worship the sun and moon , and each man his particular idol . in some of these neighbouring countries the people are man-eaters , and worship the devil , to whom when they offer sacrifice , they continue from morning till night , using charming vociferations , dancing and piping . see lopez , barros , and others . q. of what religion are the islands about africa ? a. in some of them are mahumetans , in some christians , but in most heathens . in socotera an island neer the mouth of the red sea , whence we have our best aloes , they are iacobites , and are governed by their abuna or priest. they much reverence the crosse. they have altars in their churches , which they enter not , but stand in the porch . in madagascar or the great island of saint laurence , there are many mahumetans upon the coast , but more idolaters within the land , who acknowledge one creator , and are circumcised : but use neither to pray nor keep holy day . they punish adultery and theft with death . in the isle of saint thomas , under the line , are christians and moors . in divers islands are no people at all . in the canaries are christians ; before they were idolaters and had many wives , whom they first prostituted to their magistrates ; and this uncivil civility they used to strangers instead of hospitality . they bury the dead by setting them upright against a wall , with a staff in their hand ; and if he was a great man , a vessel of milk by him . madera is also possessed by christians , and so be the other islands on this hither part of the african coast . see ortelius , mercater , and other geographers . q. what religion was professed among the americans ? a. before the spaniards came thither , they were all pagans ; who as they were distinguished into divers nations , so they worshipped divers gods , after divers manners ; but they did generally acknowledge the sun and moon , for the chief gods . in canada they worshipped the devil , before the french came thither , and in most places there as yet , they worship him ; who when he is offended with them , flings dust in their eyes . the men marry two or three wives , who after the death of their husbands never marry againe , but go still after in black , and besmear their faces with coal dust and grease ; they do first expose their daughters to any that will lie with them , and then give them in marriage . they believe that after death their soules ascend into the stars , and go down with them under the horizon into a paradise of pleasure . they believe also that god stuck a multitude of arrows in the beginning into the ground , and of these sprung up men and women . they have divers ridiculous opinions of god , as that he once drank much tobacco , and then gave the pipe to their governour , with a command that he should keep it carefully , and in so doing he should want nothing ; but he lost the pipe , and so fell into want and misery . such senselesse conceits have these people , who as they are savage in their carriage , so in their understandings they are little better then beasts . they use to sing the devils praises , to dance about fires , which they make to his honour , and leap over them . they bemoan the dead a great while , and bring presents to the grave . many of these ignorant souls were converted to christ by the industry of the jesuites , anno . and . see father pauls relation of new france . see also champlain and iaques cartier , &c. q. what is the religion of virginia ? a. before the english planted christianity there , they worshipped the devil , and many idols , as yet they doe in many places there . they beleeve many gods , but one principally who made the rest ; and that all creatures were made of water , and the woman before the man , who by the help of one of the gods , conceived and bore children . they are all anthropomorphites , giving to their gods the forms of men , whom they worship with praying , singing , and offerings . they hold the soules immortality , rewards and punishments after this life , the one in heaven , the other in a burning pit toward the west . the priests are distinguished from other people by garments of skins , and their hair cut like a comb on their crowns . they carry their gods about with them , and ask counsel of them . much of their devotion consisteth in howling and dancing about fires , with rattles of gourd or pompian rindes in their hands , beating the ground with stones , and offering of tobacco , deer suet , and blood on their stone altars . they undertake no matters of consequence without advice of their priests , the chief whereof is adorned with feathers and weasels tails , and his face painted as ugly as the devils . they bury their kings ( after their bodies ate burned and dryed ) in white skins , within arches of mats with their wealth at their feet , and by the body is placed the devils image . the women expresse their sorrow with black paint and yellings for twenty four hours . none but the king and priest may enter these houses , where the images of devils and their kings are kept . instead of saying grace at meat , they fling the first bit into the fire ; and when they will appease a storm , they cast tobacco into the water . sometimes they sacrifice children to the devil . but of these passages , see hackluit , and purchas out of him . q. what is the religion of florida ? a. their chiefe deities are the sun , and moon , which they honour with dances and songs . once a yeere they offer to the sun a harts hid stuffed with herbs , hanging garlands of fruits about his horns , so presenting this gift towards the east , they pray the sun to make their land produce the same fruits again . but to their kings , they use to sacrifice their first-born males . much of their devotion like the rest of barbarous salvages consisteth in singing , dancing , howling , feasting , and cutting of their own skins . adultery in the woman is punished with whipping . in some parts of this country the next of kin is permitted to cut the adulteresses throat , and the woman to cut the adulterers . in some parts also of this country they worship the devil ; who when he appears and complains of thirst , humane blood is shed to quench his thirst . when a king is buried , the cup wherein he used to drink , is still set upon his grave , and round about the same are stuck many arrows ; the people weep and fast three days together , the neighbour kings his friends cu● off half their hair . women are hired , who for six moneths howl for him three times a day . this honour the king and priest have , that they are buried in their houses , and burned with their houses and goods . see benzo , morgares , hackluit , &c. q. of what religion are the nations of west virginia and florida ? a ▪ few of them are yet known , but such as by navigation are found upon the sea-coasts , and some islands conquered by the spaniards , are worshippers of the sun , and water : because the sun by his heat , and the water by its moisture produce all things ; therefore when they eat ; drink , or sacrifice , they use to throw up in the ayre towards the sun , some part of their food . the spaniards took advantage of this superstition , and made these people believe they were messengers sent thither to them from the sun ; whereupon they submitted , holding it impious to reject the messengers , which their chief god had sent them . they worship also here idols , and in some places the devil , and observe the same superstitious ceremonies in the burial of their dead , that their neighbours do . see hackluit . q. what was the religion of new-spain ? a. they were grosse and bloody idolaters before the spaniards brought them to the knowledge of christ , who requires of his disciples no other sacrifice but that of a contrite heart ; he having shed his own blood , that we might spare the shedding of ours . these wretched americans acknowledged one chief god , yet they worshipped many : principally the sun , to whom they offered the heart of the sacrifice ; even of men : neither did they eat or drink , or smell to a flower , till they had cast up in the ayre to the sun some portion of their meat and drink , and some leaves of their flowers . at mexico they worshipped many idols , but three principally : the first was called vitziliputzli , placed in an azure-coloured chair , with snakes-heads at each corner . on his head were rich plumes of feathers with gold ; in his left hand was a white target , in his right a staffe ; at his sides he had four darts . perhaps by this image they represented the nature of god ; by his blew chair they might signifie heaven his seat , by the snakes-heads , his wisdome ; by the feathers and gold , his glory ; by the target , protection ; by the staffe , direction ; and by the four arrows , his power , extending over the four parts of the world : east , west , south , and north ; or else , which is more likely , they represented the sun by this idol , whose aboad is in the azure skie , and his arrows or beams are extended to the . quarters of the world : the feathers may signifie his lightness ; and the gold , his glory ; his target and staff may shew that the suns heat is both defensive and offensive . near to this idol stood a pill●r of lesse work and beauty , on which was another idol , called t●aloc ; perhaps by this they meant the moon . they had a third idol , of black stone , with four darts in his right hand , looking angerly ; this they worshipped as the god of repentance ; this idol , with the others , was richly adorned with gold any jewels . in cholula they worshipped the god of wealth or merchandising ; they had also an idol of paste , or dough , which was consecrated and made every year , to which rich presents were brought ▪ and stuck in the paste . they made gods also of their chief captives , to whom they gave divine honors , for . somtimes for months , praying and sacrificing to him , and carrying him in procession ; but at last the priests kill him ; the chief priest pulls out his heart , offers it smoaking to the sun ; then is he opened , cut in pieces , and eaten . they adored many other gods and goddesses with many heathenish superstitio●s . of which see ioseph acosta in his history of the indies , gomara , peter martyr of millan , &c. out of this discourse we may see what crueltie is used among idolaters in their barbarous sacrifices ; how lavish also they are of their gold , silver , and jewels , with which they adorne their idols ; this hath bin alwayes the devils pollicie , by outward splendor and wealth to draw ignorant and covetovs minded people to follow idolatrie ; for such a bewitching qualitie there is in the splendor of gold , silver , and stones , that both the eyes and hearts of men are drawn after them ; to this purpose lactantius l. . instit . auri , gemmarum et eboris pulchritudo ac nit●r perstringit oculos : nec ullam religionem putant ubi illa fulserint ; itaque sub obtentu deorum , avaritia et cupiditas colitur ; the beauty of gold , iewels , and eborie , doe so dazell mens eyes , and captivat● their hearts , that they think there is no religion , wher● these shine not ; therefore under pretence of worsh ●ing gods , covetousnesse and desire is worshiped . he●ce idolatrie may be truly called covetousness● this by the apostle is called idolatrie . not without cause then did god forbid the israelits to make to themselves gods of gold and silver , as knowing what force these metalls have to draw mens mindes after them . and indeed some of the wise gentiles themselves laughed at the vanities of those who bestowed so much gold on their idols ; autum vasa numae , saturniaque impulit ●ra , saith persius , the gods were better worshipped in numas earthen vessells , then they were afterward in gold ; and he that offereth to god a sincere heart , is more accepted then he that bestowes on iupiter a golden beard ; dicite pontifices , in sacro quid facit aurum ; and yet the excess of gold and silver in their statues and temples is stupendious ; as lipsius sheweth de magnit . urb . romae . and the romans were come to that hight of superstition , that they thought a bull was not a fit sacrifice to their gods , if his hornes had not been gilded , or his forehead adorned with plates of gold : see virgil : et statuam ante aras auratâ fronte iuvencum . and livie l. . sheweth that to apollo was sacrificed , not onely an ox with gilded hornes , but also caprae albae auratae , white goates with hornes gilded , and val. flac. l. . arg. speaketh of lectas auratâ fronte bidentes of sheep with gilded hornes . and long afore the romans , this golden superstition was used , as may be seen in homer iliad . . where nestor promiseth to sacrifice to minerva an ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , powring gold about his hornes . ioseph acosta relates in his history of america , what magnificent temples and rich images of gold and precious stones the indians dedicated to their idols . against all such vanities arnobius in his book against the gentiles disputeth elegantly , shewing that god is not taken with such toyes as temples , altars , and sacrifices ; but cultus verus in pectore est , his true worship consisteth in the breast , and as our saviour saith , neither in the temple of samaria , nor of ierusalem , but in spirit and truth . quin damus id superis de magna quod dare lance non possit magni messalae lippa propago ; compositum jus , fasque animo , sanctosque recessus mentis , & incoctum generoso pectus honesto ! haec cedo ut admoveam templis , & farre litabo . an honest upright sincere and sanctified heart saith persius , is above all the temples and sacrifices in the world . q. what priests had they at mexico , and hat sacrifices ? a. besides their inferiour priests , they had one chief , whose habit was a crown of rich feathers on his head , pendants of gold , with green stones at his ears , and under his lip an azure stone ; his office was to receive the body of the dead king at the temple door , with a mournful song , to open the breast of the sacrificed man , to pull out his heart , to offer it to the sun , and then to sting it to the idol , to which the man was sacrificed . the inferiour priests in the interim holding the legs , arms , and head of the sacrificed wretch , whilst his heart was taking out . they used also to ●●ay of the skins of men , and cloath some therewith , who went about dancing , and forcing people to offer them presents , or else they would strike them over the face , with the bloody corner of the skin . the priests office also was to burn incense before their idols every morning , noon-tide , evening , and at midnight , for then with trumpets and cornets they sounded a long time , which done , they burned the incense in censers with much reverence , and then they beat themselves and draw blood with sharp bodkins . they did preach also on some festival days to the people . the revenues of the priests were great ; the temples in state , magnificence , and wealth , exceeded ou●s . the priests were all annointed , and wore their hair long , for they never cut it . they did sometimes annoint themselves with an unguent made of venemous beasts , which made them without fear , and armed them with cruelty . they painted their skins black . they washed the new born children , and let them blood in their ears ; they performed marriages by asking the parties mutual consent , and tying together a corner of the womans vaile , with a corner of the mans gown , and so brought them to the bridegrooms house , causing the bride to goe seven times about the hearth . they buried the dead either in their gardens , or on mountains ; sometimes they burned the body ; and if he was a great man ; they killed his chaplain , and his officers to attend him , burying also wealth with him , that he might not want in the other world . the priest used to attire himself in these great funerals , like a devil with many mouths , and glasse eyes , and with his staff stirred and mingled the ashes . when the king died , the priests were to sing his elogies , and to sacrifice two hundred persons to serve him . adultery was punished with death , and so was dishonesty in their nuns and monks , of which there were two great cloysters at mexico . but who will see these particulars handled at large , let them read ioseph acosta , and lopez de gomara . q. had the americans any knowledge of christian religion ▪ a. concerning christ they knew nothing ; some smal knowledge they had of a supream god , whom they called mirococha , and of the creation ; of the immortality of souls , of a life after this , wherein are punishments and rewards ; and some of them as lerius witnesseth , beleeve the resurrection of the flesh , and if we will beleeve acosta , they have some knowledge of the trinity , which they worship under the picture of the sun with three heads ; they have some tradition likewise of noahs flood , and that all mankind was drowned , except six persons , who saved themselves in a cave ; some in brasil beleeve all were drowned except their progen●tors , who were preserved to propagate mankind . the indians also report that the sun hid himselfe in a certain lake within an island , during the time of the deluge , and so was preserved ; this is not unlike the poetical fiction of diana and apollo , how they were begot in the isle ortygia , called afterward from their first appearance delos ; by this intimating that after the flood , by reason of thick foggs and mists arising out of the moist earth , the sun and moon were not seen in many days ; but these vapours being spent , and the earth dry , the moon was first seen , and then in some few hours afterward , the sun. the tradition which they have of the flood , cannot be that of ogyges king of attica , which happened about six hundred years after noahs flood , and which drowned only the country about athens and achaia in peloponesus ; nor was it that of deucalion , which happened in the . year of his age , about two hundred and fifty years after the former , and seven hundred eighty two years after noahs flood ; for this drowned only thessaly , and some part of italy , of which the americans could have no knowledge ; seeing many places neerer never heard of these floods , it is most likely then , that their tradition was grounded on noahs flood ; for as noahs posterity peopled all the world , so they dispersed the memory of this flood , wherever they planted ; for we finde this deluge , nor onely mentioned by moses , but also by berosus , alexander polyhistor , abydenus the historian , as he is cited by eusebius , plato in timaeo ; plutarch writing of deucalions flood , speaketh of the dove sent out of the ark , which relates to noahs flood ; and ovid describing the same flood , writes according to the mosaical description of the first and universal deluge ; whereas that of deucalion was but of a particular country ; so lucian de dea syria , writes of deucalions flood , as if he had read the sixth and seventh chapters of genesis , of noahs flood ; for he sheweth how all flesh had corrupted their wayes upon the earth , how all their works were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , works of injustice and violence ; how the rain fell , the fountains of the great deep were opened , the waters so prevailed , that all flesh died , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he sheweth also how he was preserved with his wife and children in a great ark ; and how of all the beasts that live on the earth , two and two entred into the ark , &c. and lastly , how he built an altar after his deliverance . this description is directly of noahs flood , not of deucalions ; besides mela , solinus , and pliny write that ioppe the maritime town of syria was of great antiquity , as being built before the flood ; which cannot be meant of ogyges or deucalions flood , which were onely in some places of greece , and went not so far as syria ; neither was it any great antiquity , for ioppe to be built before these floods ; for many cities besides this were built before ; therefore doubtlesse is meant noahs floood . lastly , iosephus saith that omnes barbaricae historiae scriptores , all the barbarian historians have mentioned this flood . q. vvhat festival dayes were observed in new spain ? a. every twentieth day which was the last day of their moneth , was holy , and then were men sacrificed . at the first appearance of green corn , children were sacrificed , so when the corn was a foot above the ground , and again when it was two foot high , holy days were kept , & children butchered . in some of their feasts they sacrificed a woman , and with her skin covered a man , who danced about the streers two days together . in one of their feasts which the mexicans kept in their 〈◊〉 upon the lake , a boy and a girle were drowned to keep company with the gods of the lake . in may they kept the feast of vitziliputzli , in which his image made of paste , richly adorned , was carried by the maidens attired in white , on their shoulders to the court , and thence by the young men to the stairs of the temple , and thence to the top with musick , much adoration , vain ceremonies , and wicked sacrificing of men were used that day . in may also was kept the feast of pennance and pardon , in which a captive was sacrificed . after much profane adoration , the people took up earth and eat it , desiring pardon for their sins , and bringing rich presents to their idol , and whipping themselves on the shoulders . much meat is presented that day to the idols , and then to the priests , who five days before had eat but one meal a day . the merchants had their peculiar god , and festival day , in which they sacrificed a man , after they had given him for nine days divine honours . his heart they offered about midnight to the moon , perhaps because she is mistresse of the waters , on which merchants use to traffick ; or because they are more beholding to her light in the night then others are . concerning these festivals , their schools and seminaries , their belief of the souls immortality , of their rewards and punishments , of their nine severall places appointed for them , see acosta , gomara , and p. martyr in his decads . q. what was the religion of jucatan and the parts adjoyning ? a. in iucatan they were circumcised , and yet grosse idolaters , but curious work-men in carving and adorning their images . they had in their houses images made like beares , which they worshipped as their houshold gods , with singing , and incense . in hollow images , they caused boyes to answer the peoples petitions , as if god had spoke to them . when they wanted rain , or were in any danger , they had their processions , and pilgrimages to these idols . in nicuragua , they worshipped the sun , and divers idols . all their priests except confessors , married . the ordering of the sacrifices and their numbers , depended meerly on the priests , who used to go about the captives three times singing mornfully , and then with their flint knives suddenly open their breasts . they divide the body thus ; the prelate hath his heart , the king his hands and feet , the taker his buttocks , and the people the rest . the heads are set on trees , under which they sacrifice men and children . they have their idolatrous processions , in which for the honour of their idol , they wound themselves , and for the desire of future happinesse , they offer themselves chearfully for sacrifices . whilst the priest annoints the cheeks and the mouth of the idol with blood , the others sing , and the people pray . the priest makes marriges , by joyning the little fingers of the bridegroome and bride neer a fire ; but the lords are permitted for honours ●ake , first to corrupt the br●de . the adulterer is beaten , and the adulteresse is divorced . he that forceth a virgin is a slave , except he pay her dowrie . but if a slave force his masters daughter , they are both buried alive . see benzo , p. martyr , and gomara . q. what was the religion of the southern americans ? a. they generally worship the sun and moon , with divers idols , and the devill in divers shapes ; they believe the souls immortality . their priests are their physitians , and therefore in great esteem , and exceeding rich , for they have all the goods of him whom they cure . when they go to wars , they carry their gods with them , of whom they ask counsel of all affairs ; and then they keep lent for two moneths . they punish in some places theft and murther with the losse of eares and nose ; in other parts , with death . these faults in the nobility are punished with the losse of their hair onely . in some places they hold it a part of their devotion , to offer their daughters to be defloured by their priests . when it thunders and lightens , they say the sun is angry with them . when there is an eclipse , they fast , the married women scratch their faces , and pluck their hairs ; the maidens draw blood with sharp fish bones . when the moon is eclipsed , they say the sun is angry with her . when a comet is seen , they beat drums and hollo , thinking by this to drive it away . they use to consult with and invocate the devil . the priests learn physick and magick when they are young , being two yeers shut up in woods ; all that time they keep their cells , see no women , nor eat flesh . they are taught by their masters in the night . the dead are buried either at home , or being dried at the fire are hanged up . the bones at last are burned ; and the skull presented to the wife to be kept by her as a relique . in their lent fasts they abstain from women and salt. see p. martyr , gomara , linschoten , cieza , &c. q. of what religion are the people of paria , guiana , and along the river debaiba , or st. iohn ? a hereabout they be very zealous in worshipping of the devil , and idols , to whom they sacrifice men , and then eat them . when their gods are angry , they macerate themselves with fasting . their priests are stoned or burned , if they marry against their vow of chastity . they believe rewards and punishments after this life . the spot in the moon they hold to be a man imprisoned there for incest with his sister . they feed yearly the departed souls with maiz and wine . they held the souls of great men onely , and such as were buried with them , immortal . their great mens funeral pomps are celebrated yearly with much lamentation , drinking , and bestial ceremonies , both men and women casting aside all modesty . he that will know more of this stuff , let him read the forenamed authors . q. what is the religion of brasil ? a. they acknowledge the immortalitie of the foul , and believe that there are rewards and punishments after this life . for they hope that if they kill and sacrifice many of their enemies , they shall be carried beyond the mountains into pleasant gardens , there to dance and rejoyce with their fore-fathers . they stand in much fear of the devil , who is still vexing of ●●em , therefore they chiefly worship him ; and when they go abroad , they commonly carry fire with them , as their defence against the devil , who they think is afraid of fire . they have their solemn festivals , which they celebrate with dancing , howling , and tatling . the husband hath power to kill the adulterous wife . their marriages are without any ceremonies . they bury their dead upright in a pit with their goods . the husband playes the midwife to the woman , washeth , painteth , and nameth the child by the name of some wild beast ; they have some knowledge of noahs flood : of these passages see masscus , lerius , stadius , &c. q. what religion did the people of peru professe ? a. their chief god was wiracocha , by whom they understood the maker of all things ; next to him they worshipped the sun , and the thunder after him : the images of these three they never touched with their bare hands ; they worshipped also the stars , earth , sea , rainbow , rivers , fountains , and trees . they adored also wild beasts , that they might not hurt them , and in sign of their devotion , when they travelled they left in the cross ways , and dangerous places , old shoes , feathers , and if they had nothing else , stones . they worshipped the sun by pulling off the hairs from their eye-brows ; when they fear , they touch the earth , and look up to the sun. they worshipped also the dead bodies of their emperors , and indeed every thing they either affected or feared . they have some glimring knowledge of the beginning of the world , of noahs flood , and they believe the end of the world , which still they fear when the sun is eclipsed , which they think to be the moons husband ; they held their priests in such esteem , that no great matter was undertaken by prince or people without their advice . none had accesse to the idols but they , and then only when they are cloathed in white , and prostrate on the ground . in sacrificing they abstained from women , and some out of zeal would put out their own eyes . they used to consult with the devil , to whom they sacrificed men , and dedicated boyes in their temples for sodomy . they had also their temples richly adorned with gold and silver , and their monasteries for priests and sorcerers . their nuns were so strictly kept , that it was death to be deflowred ; after fourteen years of age they were taken out of the monastery , either to serve the idols , and such must be virgins still , or else to serve as wives and concubines to the ingua or emperor . they are very frequent and strict in their confessions , and cheerfully undertake what pennance is injoyned them . but the ingua confesseth onely to the sun ; after confession they all wash in baths , leaving their sins in the water . they used to sacrifice vegetables , animals , and men , chiefly children , for the health or prosperity of their ingua , and for victory in war ; in some places they eat their men-sacrifices , in others they onely dried and preserved them in silver coffins ; they anoint with blood the faces of their idols and doors of their temples or rather slaughter houses . see acosta , cieza , gomara &c. q. what festival days did the peruvians observe ? a. they had feasts and sacrifices every moneth of the year , in which were offered multitudes of sheep of different colours , which they burned . the ingua's children were dedicated in these feasts , their ears were pierced , then they were wiped , and their faces anointed with blood , in sign that they should be true knights to their ingua . in cusco during this moneth and feast , no stranger might remain ; but at the end thereof , they were admitted , and had a morsell of bread presented to each man , that they should by eating thereof testifie their fidelity to the ingua . in the second moneth which is our ianuary ( for in december , in which the sunne returnes from capricorne was their first moneth ) they flung the ashes of their sacrifices into the river , following the same sixe leagues , and praying the river to carry that present to viracocha ; in three following months they offered one hundred sheep . in the sixth they offered one hundred sheep more , and made a feast for their maiz. in the seventh they sacrificed to the sun. in the eighth and ninth moneths , two hundred sheep were offered . in the tenth , one hundred sheep more , and to the honour of the moon burned torches , washed themselves , and then were drunk four days together . in the eleventh moneth they offered one hundred sheep , and upon a black sheep poured much chica or wine of maiz , to procure rain . in the twelfth moneth they sacrificed one hundred sheep and kept a feast . they have also their fasts which continue in mourning and sad processions two days , and the two days after are spent in feasting , dancing , and drinking . see ios. acosta . q what was their belief of the departed souls ? a. that they wander up and down , and suffer hunger , thirst , and cold ; therefore they carry them meat , drink and cloathes . they used also to put gold , and silver in their mouths , hands , and bosomes ; much treasure hath been digged out of graves . but they believed that the souls of good men were at rest in glory . the bodies were honoured after death , sacrifices were offered to them , and cloaths . the best beloved wife was slain and attendants of all sorts . to the ingua's ghost young children were sacrificed , and if the father was sick , many times the son was slain , thinking this murther would satisfie death for the father . of these and their other impious ceremonies , see acosta ▪ by these horrible murthers committed among the poor americans , we may see what a cruel and barbarous tyrant superstitious fear is , and what wretched slaves they are , who are captivated by this tyrant , far more savage then mezentius , phalaris , busyris , or any other tyrannical butcher that ever was ; for there is no tyrant so powerfull , or barbarous , but may be avoided by flying from him to remote places , but who can fly from that superstitious fear , which a man doth carry continually about him ; quid terras alio calentes sole mutamus ? patria quis exulse quoque fugit ? a man may fly from his country , saith horace , but not from himselfe ; this tyrant haunts the superstitious wretch continually , as the evil spirit did saul . againe , no tyrant can tyrannize over a man longer then he lives ; death sets every slave at liberty ; but this tyrant leaves not his slave in death , but with the terrors of future torments in hell , doth vex his soul when it is departing hence ; curae non ipsa in morte relinquunt ; there is no slave so wretched and miserable , no pain so great , no captivity so unpleasing , no chaines so heavy , no prison so loathsome , which in sleep are not forgotten ; for then the slave is at liberty , the pain is eased , the chaines are light , and the darkest dungeon , is then a beautiful pallace ; but this deisedemonia , as the greeks call it , this superstitious fear will not permit it s captivated slave to rest or take any quiet , but affrights him in his sleep with horrid dreams , and hideous phancies , so that sleep which should be his comfort and ease , becomes his tormenter . besides , temples and altars , which use to be sanctuaries for delinquents , are no ease or sanctuary at all to the superstitious sinner ; any servant might be defended from his master by laying hold of the altar ; but no altar , no temple , no sacrifice can priviledge the superstitious soul , who is still jealous and fearfull of his cruel gods ; and what wonder is it , if we consider the nature of those insatiable devils , whom they worship , who are never satisfied with the blood of beasts , men , women , and children , but are still thirsting after more , with the horse-leech ; if these be the gods which the gentiles serve , surely as plutarch saith , they had been in no worse condition if the typhones , and giants had overthrown these gods ; for they could not have been mo●e cruel , nor have exacted more bloody victimes . and doubtlesse as the same plutarch saith , these poor wretches do not love their gods , but rather hate them , because they still fear some hurt and mischiefe from them ; therefore as some men flatter and give rich presents to tyrants , not because they love them ( for indeed they hate them ) but that they may not receive hurt by them ; so deale superstitious men with their gods . and in truth plutarch is not altogether mistaken , when he makes superstition worse then atheisme ; for the atheists hold there is no god , but the superstitious honour such fordid , base , and cruel gods , that it were far better there were no gods : then such ; for it is lesse impiety to say there is no god , then to give his sacred name and honour to such wicked , greedy , barbarous , and blood sucking devils . i had rather ( saith he ) men should say there is no plutarch , then that they should say plutarch is an inconstant , fickle , cholerick , a revengefull , and cruel man. and so he concludes that superstition is the cause of atheisme and impiety ; because men looking upon the ridiculous gestures , impurity , cruelty , injustice , madnesse , undecency , and all kind of villany perpetrated in their temples concluded , it were better have no gods , then such abominable deities . but see plutarch himselfe in his book of superstition . q. what was the religion of hispaniola ? a. they worshipped the sun and moon , which they say at first shined out of a cave ; and their tradition is , that out of two caves came mankinde ; the biggest men out of the greatest cave , and the least men out of the lesser cave . they worship also divers idols with ugly shapes , by which the devil useth to speak to them ; these they call zaemes , to which they kept divers festivals . in these they had their publiqu ▪ dances , with the musick of shells tyed about their armes , thighs , and legs . the king sits drumming when the people present themselves , having their skins painted with divers colours of herbs . when they sacrifice , they use with a sacred hook thrust down their throat , to turn up their stomack . then they sit down in a ring , crosse-legged , and wri-necked about the idol , praying their sacrifice might be accepted . in some places the women dance about their idols , and sing the praises of their ancient kings ; then both sexes on their knees offer cakes , which the priests cut and give to every one a piece , this each man keeps as a holy relique all the year against dangers . if any fall sick , the priests impute this to their neglect in the idols service , therefore exhort them to build a chapp● , or dedicate a grove to their god . they think the ghosts of the dead walk , who assault such as are fearful , and vanish from them who are not afraid . their several rites are like those of the other pagan countries . see p. martyr . out of what i have written concerning the idolatry of asia , africa , and america , we may conclude with tertullian lib. de idolat . that every sin by what name soever it be called , or of whatsoever quality it is , may be comprehended in the sin of idolatry , idololatriae crimine expungitur , to use his own phraise , that is , every sin is made up and attains to its perfection and consumination in idolatry ; so that as he sheweth in that book ▪ there is no such murtherer as the idolater , who not onely destroyeth the bodies of men and beasts to please his idol , but likewise murthereth his own soule : there is no such adulterer as he , who not only goeth a whoring after false gods , but also adulterates the truth ; for every false god is adultery ; there is no such thief as he , for not only much robbery and oppression is committed to maintain false worship and idolatry , as arnobius instanceth in the romans , who to maintain the worship of their gods , did rob all other gods and nations , and with their triumphant gold ( persius calls it aurum ovatum ) adorn their images ; but besides this theft , the idolater robs god of his right and honour , giving it to such as are not gods . i will not speak of the uncleannesse , drunkennesse , wantonnesse , and other sins which accompany this master sin , which tertullian calls principale crimen generis humani , summus saeculi reatus , &c. devor●t●rium salutis ; the main wickednesse of mankind , the chief guilt of the world , the devourer or destroyer of mans happinesse and salvation ; therefore he will not have any christian to paint , or make graven images to be worshipped , affirming that it is flatly against the law of god , and likewise against their vow in baptism to forsake the devil and his angels ; how do they forsake him , if they make him ? if they make it their trade to live by him , how have they renounced him ? can they deny with their tongue , what they confesse with their hand ? destroy that with their words , which they build up with their deeds ; confesse one god , and make many ; preach the true god , and yet make false gods ? if any say that he worships none , though he makes them , tertullian will answer him , that he who makes false gods , doth really worship them , not with incense and sacrifice , but with his wit , sweat , industry , and skill , which he impends on the making of them ; he is more then their priest ; for without him they could have no priest. how can a christian put forth that hand to touch the body of our lord , by which he hath made a body for the devil ? and as it is idolatry saith he , to carve , or paint idols , so it is , any ways to adorne them , to build houses or temples for them , so that all such artificers are guilty of idolatry ; so are judicial astrologers , who call the stars by the names of idols , and take upon them to foretell future contingencies by them ; so are school-masters , who teach the genealogies and fables of these false gods ; this severity indeed was needful in the beginning of the gospel , when gentilisme was to be suppressed , that way might be made for christianity ; but now pagan idolatry being quite extinguished among us , there is no danger in reading , or teaching of heathen authors . he condemneth also merchants that bring home and sell incense or any thing else whereby idols are worshipped . so he will not have christians to be present at the solemnities , shews , or festivals of idols , nor to give any countenance to them , or to wink and connive at them , or to call them gods , or to swear by them , for that is to take the name of the true god in vain ; nay , he will not permit christians to light candles , or set up bayes in their doors , which upon solemn days was an honour due to the emperour , because this ceremony had some resemblance with gentile idolatry . the contents of the fourth section . the religion of the ancient europaeans . . the roman chief festivals . . their gods . . their priests . . their sacrifices● . their marriage rites . . their funeral ceremonies . . the old grecian religion . . their chief gods . . of minerva , diana , venus . . how juno , ceres , and vulcan were worshipped . , the sun worshipped under the names of apollo , phoebus , sol , jupiter , liber , hercules , mars , mercurius , pan , &c. . the moon worshipped under divers names and shapes . . the earth and fire , how worshipped and named . . the deity of the sea , how worshipped . . death , how named and worshipped . . the grecian sacrifices and ceremonies . . their priests and temples of old : sect . iv. quest. what was the religion of the ancient europaeans ? answ. the same paganism was professed among them , that was in the other parts of the world , and which is yet professed in lapland , finland , and some parts of norway , lituania , and samag●tia , whose religion is idolatrous , whose knowledge is magick , and whose actions are barbarous . the chief gods that were worshipped in europe were the sun , moon , stars , elements , rivers , fountains , trees ; and indeed so many great and small , that according to varros computation , they exceeded . in number . if we speak of the religions professed among the greeks and romans , we shall speak in a manner of all ; because they had almost all europe under their dominion , and before their conquests the same idols were worshipped by all , but under different names . numa taught the romans to worship their gods by offering corn and cakes besprinkled with salt , and to erect temples , but no images , thinking it both absurd and impossible to represent that incomprehensible power by outward shapes and forms . but many years after tarquinius pris●us taugh● them according to the grecian manner , to set up images to their gods. then were the vestal nuns chosen , who were to continue so thirty years ; the first ten they were learners , the second ten years practitioners in their office , but the third ten years teachers of the novices . if they committed whoredom , they were burned or buried alive ; if the sacred fire went out by their neglect ( which was held ominous ) they were scourged . then were the priests of mars called salii ; instituted at first but twelve , afterwards twenty foure . these were chosen out of the patricii , and they were in march to dance solemnly with their targets called ancilia , one of which fell down from heaven . these festival dances were dedicated to mars . they had their augures or diviners . they had their triumviri , called ep●lones , who had the charge of the holy feasts ; and other triumviri , who had the charge of the si●yls books . arvales had the care of the fields . feciales of the wars . all these were orders of priest-hood , to which may be added flamines , of which there were as many as there were of their greater gods . iupiters priests were called diales , the priests of mars , martiales , of romulus , qui●inales , &c. he that had the charge of these priests , of the sacrifices , and of festivals , was called rex sacrificulus , or the king of priests , because anciently kings did exercise the priests office . but above them all was the pontifical colledge , which at first consisted only of eight ▪ but sylla enlarged them to fifteen ; these were to assist the chief pontifie or pope , in whom alone was the supream power of all religion , of sacrifices , holy days , priests , yestals , vows , funerals , idols , oaths , ceremonies , and whatsoever concerned religion ; besides the care of the wooden bridge called pons sublicius . he had more priviledges and honours then the kings themselves ; for he might ascend the capitol in his litter , which was not lawful for others . and whatsoever criminal fled to him , he was that day free from punishment . neither was he bound to give an account of any thing he did . q. what were the roman chief festivals ? a. saturnalia , to the honour of saturn , about the suns going into capricorn ; then the servants were better then their masters ; this feast they had from the greeks . feriae latinae , to iupiter ; this feast was kept upon the hill albanus , midway between alba and rome , by the romans and latines . quinquatria was a feast of five days , to the honour of minerva , it was kept after the ides of march ; the first day was for sacrifice , the other three for sword-players , and the last for lustration . natalitia , to the genius , in which feast it was held abominable to shed the blood of some beasts , and ominous , seeing those birth feasts were wholly dedicated to mirth and joy . vertum●alia , were feasts to vertumu●● the god of merchandising ; it was kept in the moneth of october . lupercalia in february , to the honour of pan lycaeus , the god of shepherds , who keeps the sheep from the wolves ; this feast evander brought with him out of arcadia into italy ; in it the young men used to run up and down the streets naked , with leather thongs in their hands , striking gently all such as they me● ; young ladies used purposely to offer their naked hands to be struck by them , hoping hereby to become fruitful . agonalia , were feasts kept in ianuary , either to the honour of ianus , or else of agon , the god of actions and enterprizes . carmentali● in ianuary also , to the honour of carmenta , evanders mother , who was a prophetesse . feralia , so called , a ferendis epulis , from carrying meat to the graves of their friends ; this feast was kept in february to the manes or infernal ghosts . terminalia in february also , to terminus the god of marches and bounds ; this feast was observed to keep amity between neighbours , that they might not differ about the bounds of their lands . saliaria in march , to the honour of mars , whose priests called salii , went about dancing with the ancilia or targets in their hands . liberalia , which the greeks call dronysia , were kept in march , to the honor of bacchus , or liber , whose priests that day did sacrifice with ivy garlands on their heads . cerealia , in aprill , in memory of proserpina found again by ceres . the ceremonies of this day were performed by the roman matrons , but originally this was a greek feast . palilia in april , to pales the goddesse of shepherds . vinalia in april too : this feast was also called veneralia , because kept to venus , in whose temple much wine was poured out , the gardens dedicated , and sacrifices offered to her . robigalia to robigo the god of smut ; this feast was kept in april , that the corn might not be smutty . compitalia in may : these feasts were kept in compitis , ●●eets and high ways , to the lares , and their mother mania , to whom children were wont to be sacrificed , till i●nius brutus instead of these , commanded the heads of poppies and onyons to be offered . lemuria in may , so called from the lemures or night ghosts ; which they pacified with this feast , in which they used to fling beanes , thinking thereby they drove these ghosts , out of their houses . matralia in may , were feasts to matuta , which the greeks call leucothea ; no serving maids were admitted into this feast , except one , whom each matron was to smite on the cheek , because matuta was jealous that her husband loved her maid better then her selfe , whereupon she grew mad and drowned her selfe , with her son melicerte , and so was made a goddesse ; she was also called ino. neptunalia i● iune , were celebrated to the honour of neptune . portumnalia to portumnus the god of harbours , in august : this feast was kept in the harbor of the river tibris ▪ consualia , in august , to the honour of consus the god of counsel ; in this feast the asses and horses were crowned and kept from work . in the same moneth were kept vulcanalia to vulcan . meditrinalia in october , to meditrina the goddesse of physick , for in this moneth they used to tast of old and new wine for a medicine . augustalia the same moneth , in memory of augustus his return to rome from his victories and conquests . fontinilia , in october , in which feast all fountains and wells were crowned with garlands , mercurialia to mercury , in november , and brumalia the same moneth to bromus or brumus , that is bacchus . in december were kept not onely saturnalia , feasts to saturn , but also opali● , to his wife ops. and angeronalia to angerona the goddesse of anguish and griefe . and then also was the feast called laurentialia , to acca laurentia . besides these and many other set feasts , they had others , called conceptivae , imperativae , and nundinae ; of all which , q. what gods did the romans worship ? a. their chief deities were twenty , namely : iupiter the god of thunder , iune of riches , venus of beauty , minerva of wisdome , vesta of the earth , ceres of corn , diana of hunting , mars of wars , mercury of eloquence , vulcan , of fire , apollo of physick , neptune of the sea , ianus of husbandry , saturn of time , genius of nativities , orcus of hell , bacchus of wine , tellus of seeds , sol the sun , and luna the moon . but indeed under all these names they understood the sun , to whom for his divers effects , and operations , they gave divers names , as macrobius sheweth . besides these they worshipped many other deities of lesse note . as , bellon● the goddesse of war , victoria of victory , nemes●s of revenge , cupido of love , gratiae , or charites of thanks , penates mans tutelar gods , lares the houshold gods , parcae the goddesses of destiny , furiae , or eumenides , the goddesses of punishments ; fortuna , the goddesse of providence . all these were called dii majorum gentium : there were others whom they named indigite● , these were men who for their merits were canonized and made gods. such were hercules , faunus , evander , carmenta , castor , and pollux , aesculapius , acca laurentia , quirinus , &c. and not onely vertuous men , but the vertues themselves were deified ; these had their temples , sacrifices , and festivals . such were the minde , vertue , honour , piety , hope , chastity , peace , concord , quietnesse , liberty , safety , and felicity ; besides these , they had inferiour gods , whose merits deserve not heaven , nor scarce veneration ; these they called semones , as it were semi-homines , halfe men ; such were ●riapus , vertumnus , hippona , naenia ; and all these petty gods which waited upon every servile office and action of man ; such were nascio the goddesse of birth , cunina of cradles , rumina of sucking , potina of drinking , educa or edusa of eating , carnea of flesh , iuventus of youth , volupia of pleasure , lubentia of lust , or desire ; and many more of this sort . they had also their gods of marriages , as iugatinus , the god of joyning ; domiducus , who had the bride home ; and many more of this kinde . child-bearing women had their several goddesses , as partunda , egeria , and many more . mens actions also had their deities ; such were horta the goddesse of exhorting , volumna of willing , laverna of stealing , naenia of funerals , libitina of graves , or coffins ; the rusticks had their peculiar gods , as robigus the god of smut ; sterculius of dung ; bubona , of oxen : hippona , of horses ; mellona , of hony ; pomona , of fruit● pales , of fodder ; flora , of flowers ; terminus , of bounds ; pan , of shepherds ; silvanus of fields and woods ; priapus of seeds and gardens , besides many more : and so ridiculous they were in multiplying deities , that sinks and privies had their cloacina , feavers their febris , fear and palenesse had their gods to wit , pavor , and pallor ; they worshipped also forraign gods , as isis , serapis , osiris , the deities of egypt ; sanctus , or dius fidius , the sabins god. and many more which they borrowed of those nations they subdued . but we must observe , that although the ignorant multitude among the gentiles did worship many gods , yet the wiser sort , acknowledged but one true god ; thus mercurius trismegistus the ancientest of the philosophers confesseth there is but one unitie the root of all things ; one goodnesse of infinit power , the author of life and motion in the world . so pythagoras who first assumed the name of philosopher saith : that god is one , and all in all , the light of all powers , the beginning of all things , the torch of heaven , father mind , life , and motion of the vniverse . empedocles who succeeded pythagoras sheweth that from this one entity proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things that have been , are and shall be . this same is acknowleged by parmenides , thales , anaxagoras , timaeus , and other philosophers of that age . socrates confirmed this truth by his death ; plato his scholar calleth god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that entity which hath being of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , begot of himself , the beginning , middle , and end of all things ; &c. iamblicus calls god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient in himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , father to himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , goodnesse it selfe , the fountain and root of all things , intelligent and intelligible , &c. proelus writeth that he is king of all things , the only god who produceth all things of himselfe , the end of ends , and first cause of all operations , the author of all goodnesse and beauty , by whose light all things shine , &c. simplicius saith , that from this divine beauty proceed all beauties , and all truths from this divine truth , the beginning of all beginnings , the sowrce and original of all goodnesse , the cause of causes , god of gods , &c. plotinus to the same purpose makes god the original of all things and who only is sufficient in himselfe , giving being to all , &c. the same doctrine is taught by his scholar ●orphyrie , and likewise by all the other plato●●sts ; this was also the general tenet of the stoicks , as may be seen in epictetus , who sheweth that above all things we must learn to know there is but one god , the governour of all things , &c. who is not ignorant of our works , words , and thoughts , &c. cicero tells us that nothing is more excellent then god , by whom the world is governed , who is subject and obedient to none . so seneca , we must find out something more ancient then the world , whence the stars had their original , &c. he calls god the soul and spirit ; the preserver and keeper of this universe , the lord and architect of this great work , &c. the same is acknowledged by chrysippus as he is cited by plutarch ; there cannot ( saith he ) be found out any other beginning or original of justice , but from iupiter , who is the common nature , fate , and providence of all things . the peripateticks maintained the same doctrine , as may be seen in aristotles physicks , metaphysicks , and de mundo ; he acknowledgeth a first , infinite , and eternal mover , who is only wise , and the cause of causes . he is the father of gods and men , the preserver of the world , the mover of heavens , sun , moon , &c. his scholar theophras●us to the same purpose confesseth that from this one principle , all things have their existence and consistence ; that god made all things of nothing ; alexander aphrodisaeus , and the rest affirm the same truth ; aud not onely the philosophers , but likewise the poets , assented to this doctrin . orpheus sings thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none other but this great king , whose seat is in heaven , and is compassed with clouds , who seeth all things , and is seen of none &c. to the same purpose phocyllides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is one wise god , powerfull and blessed . but of this subject , i will speak more hereafter , concerning the sun ; i could alleadge , homer , hesiod , sophocles , virgil , ovid , and other poets to this purpose ; but this work is already performed by iustin martyr , eusebius , clemens , lactantius , plessis and others ; who likewise have inserted many verses out of the sibylls . q. what priests had the romans ? a. of these we have said somewhat already , but we will say something more . their antientest priests were luperci , the priests of pan lycaeus , potitii , and pinarii of hercules . of divination by chirping of birds , augures ; of divining by poultry , pullarii . they that had the care of altars , and looked into the intrals of the sacrifice , were called aruspices , and extispices . curiones were the priests that had care of each curla or ward in the city : for romulus divided rome into wards , and assigned to each of them a priest or curio . over these was curio maximus , that is an archbishop . the priests which romulus ordained to the memory of titus tatius , king of the sabins , were called sodales tatit. the priests that went alwayes covered with threaden caps ▪ or hoods , were called flamines quasi filamines , whereof there were divers sorts , as we have already shewed . of the vestal priestesses , and the salii , as also of the feciales , rex sacrificulus , and pontifex maximus we have said . the priests that had the charge of the sibylls books were at first but two , called duumviri , then they were increased to ten , decemviri , at last to fifteen , called quindecemviri . fauna or fatua who for her loyalty to her husband , was called bona dea , had her peculiar priestesses . the priests of sybele mother of the gods , were called g●lli , whose chiefe , or archbishop was called archi-gallus ; there were also other priests called triumviri , and septemviri epulonum , who had charge of the publiqu● feasts and games . besides these , every idol had his priest ; and these had their under officers or servants , called camilli . the servants of flamen dialis were called flaminei . they had their church-wardens called aeditui , their trumpeters and sacbutters , called tubicines , and tibicines ; popae were those that bound the sacrifices : victimarii that killed them . their cryers that went before the priest to injoyn the people to forbear working during the time of sacrificing , were called preciae . the women that were hired to sing the praises of the dead , were named praeficae . their grave diggers vespilones . q. what sort of sacrifices did the ancient romans use ? a. they used to offer a day before the solemn sacrifice , a preparative sacrifice called hostia praecedan●a . their succedaneae were sacrifices which succeeded when the former were not satisfactory . wethers that were led to be sacrificed with a lamb on each side of them , were called ambigui● bidentes were sheep sacrificed , having two horns , and two eminent teeth . ambervales were sacrifices carried in their processions about the fields . amburbales were processions and sacrifices about the city . heysers sacrificed which had never been tamed , or put under the yoke , were called injuges . the priest having brought the sacrifice to the altar , used to pray , laying his hand on the altar ; musick in the mean time sounding . then he layeth on the head of the beast , corn , or a cake , with salt and frankincense ; this was called immolatio from mol● the cake . then followed libatio which was the tasting of the wine , and sprinkling thereof upon the beasts head ; this done , the hairs between the horns of the beast being pluckt out , were flung into the fire ; this they called libamina prim● . then the beast was killed , the blood received in vessels , and the intrails searched , at last the beast is cut in pieces , one piece was wrapped in meale , and then burned on the altar : this was called litare . after this they went to feasting , singing , and dancing ; now every particular god had his sacrifice ; white beasts were sacrificed to their supernal gods , black to the infernal . the bull was the proper sacrifice of iupiter , neptune , apollo , mars , luna , and the heroes . the ram was sacrificed to mars and the heroes . wine was offered to ceres and liber . the goat to aesculapius and liber . milk and hony to ceres . a horse to sol and mars . a lamb to iuno and faunus . a dove to venus . a doe to pan and minerva . a hinde to diana . a hog to sylvanus . a cock to the lares . a sow to cybele , and a sow to ceres . a hen to aesculapius , and a child to saturne , &c. but this last was abolished by the romans . to each god also they assigned his particular bird. the eagle to iupiter . the cock to the sun. the magpie to mars . the raven to apollo . &c. they had also their peculiar trees . iupiter the oke . pallas the olive . venus the mirtle . pluto the cypress . bacchus the vine . hercules the poplar . apollo the lawrel , &c. q. what religious rites did the romans use in their marriages ? a. in their marriages they used prayers , in which they called upon the chief wedding gods , to wit , iupiter , iuno , venus , diana , and pytho , or suadela . before they married , they consulted with their auspices ; who encouraged , or discouraged , them , according to the birds they saw ; the best auspicium was either two crowes , or two turtles ; these signified long and true love ; but to see one of these alone was ominous . after this sight , they went to their prayers , and in the temple before the altar , were married , first sacrificing a hog to iuno , cui vincla jugalia curae , for she had the chief care of marriages : the gall of the sacrifices the priests flung away , to shew there should be no gall in the married life . they must not marrie upon unluckie dayes ; such were the dayes after the calends , nones and ides , these were called dies atri , or black dayes ; such a day was that which was kept in memory of remus , killed by his brother , called lemuria or lemulia : neither must they marrie on funeral dayes , nor on festivals , nor when there was any earth-quake , or thunder , or stormy weather , no such commotions must be in marriages . the bride was besprinkled , with water , to signifie her purity , and in the entry or porch , she must touch the fire and water , placed to shew she must pass through all difficulties with her husband . in the wedding chamber were placed certain dieties , or idols rather , to shew what was to be done in that place ; these were virginensis , subjugus , prem● , pertunda , manturna , venus , and priapus . their other rites which were rather politick then religious , i touch not , as not being to my purpose . q. what were their religious rites in funerals ? a. the corps was wont to be washed , anointed , crowned by the priest , and placed in the porch of his house , with a cypresse tree before it ; every thing that was to be imployed in the funerall was to be bought in the temple of venus libitina , to shew that the same diety which brought us into the world , carrieth us out of it . the eyes of the dead bodies were closed upon the going out of the breath ; but opened again in the funeral pile , that by looking towards heaven , they might signifie the soule was gone thither ; which also they expresse by the flying of the eagle out of the same pile , where the emperors body was burned . the place for the burial was appointed by the pontifices , and augures . before the pile were wont to be sacrificed captives to pacifie the infernal ghosts : but this being held too cruel , gladiators were appointed to fight ; and for want of these , women were hired to teare their cheeks ; but this custome was forbid by the law of the twelve tables . the priest after the fire was burned , gathered the bones and ashes , washed them with wine , put them in an urn , and besprinkled the people three times with holy water . for the number of three was sacred . so was . and . therefore upon those days , they used to keep festivals in memory of the dead . altars adorned with cypress boughs , and blew laces were wont to be erected to the ghosts ; and on them frankincense , wine , oyl , milk , and blood. q. why was the burying of the dead held an act of religion ? a. because it was held an act of justice and mercy both , to bury the dead ; of justice , that earth should be restored to earth , and dust to dust ; for what could be more just , then to restore to mother earth her children , that as she furnished them at first with a material being , with food , rayment , sustentation , and all things needfull , so she might at last receive them again into her lap , and afford then lodging till the resurrection , whereof some of the wiser gentiles were not ignorant : it was also an act of mercy to hide the dead bodies in the earth , that those organs of such a divine soul , might not be torne by wild beasts , and birds , and buried in their mawes . that disconsolate mother of euryalus in the poet , is not so much grieved for the murthering of her son , as for that he should be left a prey to the birds and beasts . heu terrâ ignotâ , cunibus data praeda latinis alitibusque jaces . it was held among the egyptians one of the greatest punishments that could be inflicted , to want the honour of burial ; and with this punishment iehoiakim the son of iosiah , is threatned ierem. . . that he should be buried with the burial of an asse , and cast forth beyond the gates of jerusalem . and the milesian virgins were terrified from hanging themselves , by the law of their senat , that such self-murtherers should have their bodies dragged naked through the streets in the same rope wherewith they hanged themselves . mezentius in the poet doth not desire aenaeus to spare his life , but earnestly intreats him to afford him burial . nullum in caede nefas , nec sic in praelia veni ; vnum hec per ( siqua est victis venia hostibus ) ore . corpus humo patiare tegi &c. so turnus intreats for the same favour from aenaeas , si corpus poliari luinine mavis , redde meis . aen. . the right of sepulture hath been held so sacred among all civil nations of the gentiles , that the violation thereof hath by their lawes been counted sacriledge . therefore they have ascribed to their gods the patronage of funerals and sepultures ; for this cause they called the law of interring , the law of their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isocrates in panatheniaco sheweth that the right of sepulture is not so much humane as divine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the burying of the dead is commended by the pagan writers as a work of humanity , mercy , clemency , piety , justice , and religion ; therefore the latine pharse yet doth intimate , how just a thing it is to bury the dead ; when they call funerals deities , justa exequiarum . or justa funebria . we read in homer iliad . . how angry iupiter and apollo were with achilles , for abusing and neglecting to bury the body of hector ; shewing that achilles had lost all mercy and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and to shew how religious an act it is to bury the dead , the gentiles assign the care of funerals and sepulchres , to certain gods which they called manes , whose chief was pluto , called therefore summanus ; hence all tombs and monuments were dedicated diis manibus ; and therefore they who offered any violence to tombs , were said to violate the manes ; deorum manium jura sancta sunto . of this you may see more in our mystagogus poeticus . it was counted an execrable thing , if any should light upon a dead body unburied , and not cast earth upon it ; therefore the high priest among the jewes , albeit he was not to be present at any funeral , yet if by chance he found a dead corps , he was to bury it himselfe . and so careful were the iewes in this duty , that the bodies of malefactors were to be buried after sun set . horac● brings in the dead corps promising a reward from iupiter to him that should cast some earth upon it . multaque ●nerces unde potest tibi defluat ; aequo ? ab iove neptunoque ; but if he refuse to do this work of humanity , piacula nulla resolvent , no sacrifice should be able to expiate his crime . and to make men the more careful of this last duty to the defunct , the poets faigned that the soules of those dead bodies which lay unburied , did wander up and down a . years without any rest , neither were they admi●ted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as homer speaks , that is , the gates of pluto , nor were they received by charon over the river styx , as virgil sings , till the bodies be interr'd . nec ripas datur horrendas , nec rauca fluenta transportare prius quàm sedibus ossa quierunt . hence it is that patroclus in homer , doth so earnestly sollicit achilles to bury him . the like earnest suit doth palinurus in virgil put up to aenaeas , for the same favour ; and because want of burial was counted one of the greatest disgraces and punishments that could be inflicted on the dead , therefore selfe murtherers were debarred from the honour of interment , which as the poet saith , est solus honos acheronte subimo . q. of what religion were the grecians ? a. they and the romans differed little in their superstitions . the romans worshipped twenty principal gods , the grecians but twelve of them ; to wit , iupiter , saturn , bacchus , apollo , mars , minerva , diana , venus and iuno , ceres , mercurius , vulcan ; their altar was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the altar of the twelve gods ; but indeed neptune , hercules , proserpina , and others were in no lesse esteem among them . by these gods they were wont to swear ; and as the romans , so did they make deities of the creatures , of passions , of accidents , and of their own ignorance , in erecting an altar to the unknown god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . their chief god was iupiter , whom they call the father and king of gods ; so homer often . him they acknowledged their deliverer , their counsellor , their law-giver , and defender of their towns : hence these epithets of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a counsellor , often in homer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief commander , or ruler of the world ; so virgil ; qui res hominúmque deúmque aeternis regit imperiis . but yet homer is permitted to abuse this supream god with the titles of an adulterer , and of an impotent god , who was subject to the fates , and bound by the other gods till thetis loosed him ; he makes him also false in his promises to agamemnon , a laughing stock to iuno and minerva , a slave to love : subject to sleep , a make-bate among the other gods . so that albeit both the greeks and romans worshipped the same iupiter : yet the romans being a wiser people , spake alwayes reverently of him , as may be seen in the prince of poets , virgil triumphant , who in this respect , as in many other cases , is to be preferred before homer , as i have shewed elsewere . their next god was apollo , or the sun , whom they made the chief god of shepherds : as they armed iupiter with thunder , so they did apollo with his silver bow : therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by homer . they made him the author of divination : hence his oracles were famous everywhere . they that died suddenly , were said to be killed by him : they made him also the god of musick and physick . he was called alexicacus , and apotropaius , that is , a deliverer from , or a turner away of evil . the mysteries of these things we have unfolded elsewhere , in mystagogo poetico . he had a rich temple at delphos , beautified with much gold , therefore called by pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he from his golden bow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he invented the cythron , and mercury the harp : they were therefore worshipped both upon one altar . apollo from his sight and knowledge of all things , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mercury was worshipped as the god of musick also , and of merchandising . he had the charge of wrestlers : therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and because with his rod he used to conduct the souls to and from hell , he was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he was also the messenger and herauld of the gods : and because he had the charge of doors , to keep them from theeves , he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and from the invention of four useful arts , to wit , letters , musick , wrestling , and geometry , he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , four square , and so was his statue . homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel of the gods . and the greek epigrammatist names him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the servant of the gods : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop of wrestlers . but this god was a notable thief , for he stole from iupiter his scepter : from neptune his trident : from mars his sword : from venus her girdle : from vulcan his tongs . q. what were their other chief gods whom they worshipped ? a. saturn , a cruel god , who both devoured his own children , and could not be pacified but by the sacrificing of infants . in honour of him , they kept the feast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saturnals ; and afterwards the romans , they worshipped him bare-headed ; but the other gods with their head covered . he was bound by iupiter for his injustice , and thrust down to hell ; and yet they hold his government most happy , and under him the golden age. he found out the use of the sithe or pruning-hook , with which he is painted ; and taught the italians husbandry , for which he was highly honoured by them . from him , not only the capitol was called saturnius , but also the whole country of italy , saturnie tellus . bacchus or liber , by the greeks called lyaeus , dionysius , bromius , was a great god amongst them , and worshipped with ceres . upon the same altar ; therefore pindarus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the assessor of ceres . he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his night-sacrifices ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his beauty ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his different shapes ; for sometimes he was a goat , sometimes a man , and sometimes a bull , to shew the different disposition of drunkards . they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because twice born ; first of semele , then of iupiter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crowned with ivy , and a multitude more of such epithers they gave him , as may be seen in the greek epigrammatist . his feasts or bacchanals , were so full of disorder , riot , immodesty , and madnesse , that the senate ordered this greek feast should not be used in rome or italy . mars for his hard armour and hard heart , and brazen face , was called by the greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by pindarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , carried in a brazen chariot . homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the swiftest of all the gods yet was over-reached by vulcan the slowest , to let us see that strength is overcome many times by policy ; he was married to venus ; for souldiery , and venery are seldom separate . he is by homer joyned with minerva ; arts and armes doe meet together ; he was a great god among the grecians , but greater among the romans , to whom they dedicated priests , feasts , and divers temples , not onely for being their tutelar god , but also because he was romulus his father ; this mad god , for so he is called by homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was wounded by diomedes ; and he is termed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constant , mutable , false , and treacherous . a brave god ! miserable is that country where this god domineers , whose greatest enemies are iupiter and minerva ; that is , peaceable princes , and wise councellours . q. what were minerva , diana , and venus ? a. these were also grecian deities . minerva was the athenian chief goddesse , from whom they were named athenians . her festivals were called panathenaea , and her chiefe temple parthenium ; for she from her perpetual coelibate was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . she hath the next place in heaven among the gods to iupiter , and wears his armes and target called aegis , to shew that kings should never be without wise and learned men , next to them . when she came out of iupiters brain , she made a noise brandishing with her speare , at which mortals were affrighted ; therefore she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and pallas , the wisdom of a governour being expressed either by his words or actions , keeps the people in awe : she had her palladium at athens , as well as at troy , and at rome had divers temples called minervia . diana the sister of apollo was worshipped by the greeks in the habit of a woman armed with a bow and arrows . so she was afterward by the romans , to whom they erected divers temples , the chiefest whereof was upon hill aventine . she is called by pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horse-driver ; for by her they understood the moon , to which they assigned horses , to signifie her motion , and antiently a golden chariot drawn by white hindes ; from her delight she took in arrows , she is called by the same poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which are meant her beams ; she was painted also with a torch in her hand , as hecate is always , to shew that she and hecate was all one , and by this torch was meant her light ; she was also the same with proserpine , and is called triformis from the moons three different shapes : but she was a cruel goddess , who would not be satisfied without humane sacrifices ; in arcadia she was worshipped in the form of a virgin , covered with a hindes skin , having a torch in one hand , two serpents in the other , and on her shoulders her bow and quiver . of these mysteries i have written sufficiently in myst. poet. venus was worshipped in armour by the lacedemonians , because she overcame mars , her worship cousisted in flowers and frankincense . she was somtimes placed upon the same altar with mercury ; to shew how well beauty and eloquence agree , she was had in honour more in rome then in greece , because from her , as being the mother of aenaeas , the romans deduced their original ; therefore she was honoured with many temples at rome ; she was the chief deity that was worshipped by the women : harlots honoured her for gain ; honest virgins for beauty ; matrons for concord with their husbands ; widdows for new husbands ; and all for fecundity : she being held the author of all these . she was painted in a chariot drawn sometimes with doves , sometimes with white swans ; she was crowned with mirtle and roses ; she was begot of the sea froth : all which expresse to us the qualities of love . q. how were juno , ceres , and vulcan worshipped by the greeks ? a. at corinth iuno was worshipped in the habit of a queen , with a crown on her head , on which were carved the graces and the hours , sitting in a throne of gold , and white ivory ; having in one hand a pomgranate , and in the other a scepter with an owle on the top thereof . by iuno they mean the moon ; therefore her statue and throne were of white materials . hence homer calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having white armes . the moon is queen of the night , therefore she hath her crown , throne , and scepter ; the owle being a night bird , was fitly dedicated to her that was lady of the night . she was the goddess of riches and fecundity , and the same with lucina : therefore she hath the pomegranate , a symbol of plenty ; as she is the moon , the hours attend her ; as the giver of riches , the graces ; for bounty and good turns require thanks . in some graecian temples her image is drawn by peacocks , to shew that pride and wealth go together , and that rich people delight in gaudy and glorious apparel : at argos she was worshipped with vine branches about her , treading on a lions skin , in contempt of bacchus , and hercules , iupiters two bastards ; the one glorying for finding the use of wine , the other for killing the lion. iuno was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection , because she had the charge of marriage , in which mans perfection consisteth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being iupiters wife and sister ; her sacrifices in greece were hecatombaea ● beasts : at rome , she was honoured with divers names , temples , and sacrifices ; the calends of every moneth were dedicated to her , and her solemnities were kept in february . ceres was worshipped in a chariot drawn by two dragons , with poppy heads in one hand , and a burning torch in the other , with a sheaf of corn on her head . what all these meant , we have shewed elsewhere . the secret or mystical sacrifices of ceres eleusina , were not to be divulged ; for no prosane person was to be admitted to them ; for the priest going before uttered these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the roman priests proclaiming the same in their tongue , procul , procul este profani . the arcadians did so honour ceres and proserpina , that in their temples they kept fires perpetually burning . in her sacrifices hogs were offered , but no wine ; the priests of ceres were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , bees , to shew both their diligence , purity and chastity ; she was worshipped also at rome , where she had her priests and temples , and great solemnities in april , called ludi cereales . in vulcanes sacrifices a torch was lighted and delivered from one to another , to signifie that the torch of our life is imparted from the father to the son by generation . he was worshipped in the forme of a lame man , with a blew cap , to shew us the nature of the fire , whereof he was god . at rome he was also worshipped , but his temple was built by romulus without the city , because mars his corrival had his temple within the city , of which he was the tutelar god . q. did the greeks and romans worship these gods onely ? a. yes , innumerable more ; or rather the same deities above named , under other names ; for apollo , phoebus , sol , aesculapius , iupiter , liber , hercules , mars , mercurius , pan , &c. are different names of one and the same sun , which was the chief god worshipped among the geniles . luna , hecate , diana , iuno , lutina , venus , ceres , &c. do signifie the moon , vesta , ops , cybele , rhea , ceres , berecynthia , magna mater , tellus , pales , flora , fauna , bona dea , proserpina , &c. do signifie the earth , and the benefits we receive thence . neptune , nereus , glaucus , proteus , triton , consus . oceanus , &c. signifie the sea. pluto , plutus , proserpina , charon , cerberus , &c. are but different names of one and the same infernal deities . and as the same god had different names , so he had different sorts of worship ; for the sun under the name of apollo , was worshipped in the form of a beardlesse youth , with yellow hair , carrying in one hand a cythron , in the other , arrows , and his bow . as sol , he was honoured in a flaming ship full of rich wates , carried about the world , by which light is imparted to all . as phoebus , he was adored in a golden chariot drawn by four horses swift and fiery , in one hand he holdeth a glitering target , in the other a burning torch , on his head a golden crown beset with twelve pretious stones . as aesculopius , he is set forth sitting in a chair , in the habit of a grave man with a long beard , crowned with bayes , holding in one hand a knobbed staffe , and with the other learning on a serpents head . sometimes he is described with two cocks in his hand , and certain frutis and herbs in his lap , by which the properties of physitians are represented ; but the sun is the great physitian . as iupiter , he was worshipped sitting in a throne with a scepter in one hand , and an eagle in the other , by which was expressed his power and dominion . as bacchus of liber , he was set out like a naked youth , with hornes in his head , a crown of ivie , and sometimes of fig leaves , with the thyrsus or vine speare in his hand , sitting in a chariot drawn by tygers , and panthers . which may signifie both the power , influence and raging heat of the sun. as hercules , they honoured him cloathed with a lions skin . crowned with poplar leaves , and the club in his hand knocking down the hydra . we have shewed the meaning of these in mystagog . poetic . and that the suns courses through the twelve signes were adumbrated by hercules his twelve labours . as mars , he was adored with a helmet on his head , a spear in one hand , and a bow in the other . as mercury , he was worshipped like a young man on a square stone , having wings on his head , and on his feet , with a sword in his hand killing many eyed argus : by which was meant the suns perpetual vigour , in that he was resembled by a youth , the wings shewed his swiftnesse , the square stone the four seasons of the year , or four climats of the world , his killing of argus shewed the confounding of the star light by the suns presence . as pan he was expressed and adored under the form of a satyre , with a red face , long beard , horns on his head , a spotted skin about him , having in one hand a pipe , in the other a shepherds staffe ; his beard and hornes signified his beames ; his speckled skin , the heaven speckled with stars ; the pipe , the harmony of his motion ; and the staffe , his power . much more might be said of this subject . q. vnder what names and shapes did they worship the moon ? a. as hecate she was worshipped under the shape of a monster with three heads , by which they signified the moons threesold form she assumes , according to her accesse and recesse to and from the sun. as luna at her first appearance , she was honoured with white and golden garments , and a burning torch , to shew the increasing of her light : when she was halse full , with a basket of fruit , to shew how the fruits fill and grow with her : but when she was at full , with a dark coloured garment , to signifie the decreasing of her light . as diana , she was worshipped in the habit of a woman , with a torch flaming in one hand , two snakes in the other , a bow and arrows on her shoulder , sitting in a chariot drawn with white deer , all which signified partly her light , and partly her motion . her light is a help to hunters , therefore she was worshipped in the habit of a hunter . as iuno she was honoured in the ornaments of a queen , sitting in a chariot of brasse , silver and gold , which signified both her light , beauty , and dominion over the night . as lucina , she was crowned with the herb dictamnus , or dittany , which is good for women in labour : and a burning torch in her hand , to shew the hot fits , and sharp pains of child-bearing women , upon which the moon hath great power . as venus , she was resembled by a beautiful woman naked , crowned with roses , and rising out of the sea , by which they signified the light and beauty of the moon when she ariseth . as ceres , she was represented by a matron with a sheaff of corn on her head , and a lamp in her hand , to shew , that from her proceeds both light and plenty . q. what names and worship did they give to the earth and fire ? a. they were called vesta , and under that name worshipped in the habit of a virgin , sitting on the ground , and crowned with white garlands , whose temple was built round , and in it a perpetual fire kept by the nuns of vesta . these two elements were joyned together , because fire is begot , both in , and of the earth . the virgins habit signified the purity of the fire ; her sitting , the immobility of the earth ; the white garlands , the purity of the air , or firmament , compassing the earth and fire ; the roundnesse , of the temple shewed the rotundity of the earth . the earth also was called rhea , ceres , berecynthia , magna mater , cybele , ops , &c. she is called vesta à vestiend● , because she is cloathed with herbs , grasse and trees ; rhea , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to flow , because waters are still flowing in and upon her . ceres or geres , from corn bearing , and supporting all things . berecynthia , from the hill berecynthus in phrygia , where she was worshipped . the great mother , because she generally nourisheth and maintains all earthly creatures . cybele , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cube , to shew the stability of the earth . ops from the help we have by her : proserpir● à serpendo , from the creeping things within her , and from the herbs which creep out of her . tellus from terra , the earth which was worshipped in the habit of an old woman with towers on her head , having in one hand a scepter , in the other a key ; cloathed in a garment embroidered with herbs , flowers and trees , and sitting in a chariot drawn with lyons , to shew that the earth supporteth all towers and castles ; produceth all herbs and trees ; is the predominant element in compounded bodies , signified by the crown , key , and scepter : the motion of her chariot on foure wheels , signifieth the motion , not of the earth , but of her inhabitants in the four seasons of the year ; the lions , and all earthly creatures , though never so strong and fierce , are subject to the laws of terrestrial nature . of the manner how ceres was painted and worshipped , we have said already . by proserpina , they meant the earth as she is fruitful , and cherisheth the seeds cast into her . for this cause she is called bona dea , from the many good things she affords us ; and fauna , à favendo , from favouring and cherishing us . pomona , from the fruits ; and flora , from the flowers she produceth : and pales , as she furnisheth fodder to the cattel ; therefore she was held the goddesse of shepherds , and her feasts palilia , were kept without shedding of blood ; then were the cattel purified with sulphure , rosemary , sabin , and bayes , and made to passe through flames of stubble and hay . q. what worship had the deity of the sea ? a. he was called neptune , and worshipped in the form of an ancient man , with a crown on his head , holding his trident in one hand , and embraced his wife amphithrite with the other . between his legs was a dolphin . his chariot drawn with horses . the sea 's swift motion was represented by the dolphin and horses ; and its dominion over all other waters , by the crown and scepter . he was called consus , from counsel ; to shew that princes counsels should be hid , as the cause of the ebbing and flowing of the sea is . he was called neptunus à nubendo , from covering the earth . nereus , and his wife thetis , were sea deities , and indeed the same with neptune ; so was oceanus , whose chariot was drawn by four whales : proteus is also the same , though those are held by most to be different gods , yet in effect all is but one and the same deity ; so were the tritons , and nereides , though these , with the sirenes , are thought by some to be monstrous fishes . the tritons were counted neptunes trumpeters , to shew the noise and roaring of the sea. old glaucus is also the same sea-god with the rest ; who is described and worshipped in the form of an old man , with long hair and beard dropping with water , his breast beset with sea-oars , and below the navel like a fish. q. what worship and names did they give to death ? a. death was held a deity , and worshipped under the name of pluto , or plutus , sitting in a dark throne , with a black ebony crown on his head , a rod in one hand , to drive together the dead bodies , and a key in the other , to lock them in . at his feet was placed the three-headed-dog cerberus , all which was to shew the condition of the dead . the cypress-tree stood alwayes by him ; he was called from gathering , or driving people together . death is the great king of darknesse , who drives all men , rich and poor , wise and fools , kings and beggars into one place ; omnes eodem cogimur ; death is called cerberus , that is a devourer of flesh : for it consumes all flesh . this is the black dog as seneca calls him , which is still barking at , and biting of mortals ; he is called bellua centiceps by horace , the-hundreth headed beast , for death hath a hundred ways to seize upon us : the same death is expressed by charon to some , by acheron to others ; for to good men who depart hence with a clear conscience , death is comfortable ; but to the wicked , whom the furies of an evil conscience do torment , death is terrible and comfortlesse , expressed by the word acheron , q. what was the manner of sacrificing in greece ? a. none came neer the altar till they were first purified , neither must the sacrifice be laid on the altar , till it was also instrated or purified with meale and holy water , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the standers by were besprinkled with this water , after a firebrand taken from the altar had been quenched in it , and then some holy flower or meal was cast on them . this done , the priest prayed , then the victim was brought to the altar , with the head upward , if it was dedicated to the superiour gods ; but if to the inferiour , with its head downward . the fat , heart , spleen and liver , were offered to the gods ; the rest of the beast was eat up by the priests and people , spending the rest of the day in gormandising and drunkennesse . when the greeks sacrificed to vesta , and the romans to the lares , they left nothing of the sacrifice , hence lari sacrificare & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to eat up all . the poorer sort offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , meat or cakes , the same with the roman mol● , which by the richer sort was mingled with wine and oyl . these frugal sacrifices are called by pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplicating sacrifices , intimating that there is more devotion in these mean sacrifices , then many times in those that are more costly ; for it is not the sacrifice , but the heart of the sacrificer god requires they used to try if their victim would prove acceptable to their gods , by putting the cake on the head between the horns , which were in solemn feasts gilded ; if the beast stood quiet , it was fit to be sacrificed ; if otherwise , it was rejected . in all sacrifices vesta was first invocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew both the antiquity and necessity of fire in sacrificing . their custom also was to sacrifice in the morning to the gods , in the evening to the heroes or demi-gods . the greeks did not as the romans , grind the corn which they laid on the head of the victim , but laid it on whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith suides , to shew the manner of the ancient feeding , before the grinding of corn was invented . this whole corn was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they were wont also after their sacrifice and feast , to burn the tongue of the beast and besprinkle it with wine , as homer sheweth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this was to shew that after drinking and feasting , the tongue should be silent : and nothing divulged what was then spoken . this was also done in honour of mercury the god of eloquence and of sleep ; for about sleeping time the tongue was sacrificed . the grecian priests used to dance or run about their altars , beginning first at the left hand , to shew the motion of the zodiack , which is from the west called by astronomers the left part of the world : then they danced beginning at the right hand , to shew the motion of the first sphear , which is from east to west . their bloody sacrifices were called impure ; but frankincense , myrth , and such like were named by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure offerings . the flesh of the victims were called theothyta , but by the christian doctors idolothyra . they that gathered the consecrated corn were named parasiti● . they that met to sacrifice were called o●geones from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice . phylothytae were those who superstitiously upon all occasions were given to sacrifice . sacred feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because much wine was drunk to the honour of the gods ; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be drunk , because they used to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they had sacrificed . the burning of incense or such like before the sacrifice were called prothyo●●ats . q. what priests and temples had the antient greeks ? a. as they had multiplicity of gods , so they had of priests anciently . the priests of iupiter and apollo were young boyes , beautiful and well born . the priests of cybele were gelded ; ceres , bona dea , and bacchus had their women priests . bellona's priests used to sacrifice with their own blood . the athenian priests called hierophantae used to eat hemlock or cicuta , to make them impotent towards women . no man was made a priest who had any blemish in his body . their garments and shoes were white , if they were the priests of ceres . purity was the chief thing they observed outwardly . they that sacrificed to the infernal gods , wore black garments , but purple if they were the priests of the celestial deities . they used also to wear crowns or myters , with ribbans or laces . their office was not only to pray and sacrifice , but also to purifie with brimstone , and salt water . their chief priests called hierophantae , were the same in authority with the pontifices at rome . the athenian noble virgins called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from bearing on their shoulders the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was a basket or chest of gold , in which the first fruits and other consecrated things were carried in their panathenaian pomps to the honour of minerva ; i say these virgins did much resemble the vestal nuns at rome ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as a bishop or overseer of their sacred mysteries . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was he that attended the sacred fire on the altar , they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryces , or preachers , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , church-wardens , and other officers . now for their temples . at athens the temple of minerva was built in the highest part of the city ; so was iupiters temple at rome built in the capitol . the temple of mercy called asylum , which was a sanctuary for delinquents , was erected at athens by the sons of hercules . theseus had erected one before called theseum , in imitation of which romulus at rome built such another . at first the gentle gods had no temples at all , but were worshipped either on hills or in groves . cerops was the first ( as some think ) who built a temple in athens , and ianus in italy . before that time they had no other temples but the sepulchres and monuments of the dead . the temples of the celestial gods were built upon the ground , of the infernal under . in the country of sparta , iupiter had a temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the darknesse thereof ; being obscured with groves . there was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chappel of the earth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chappel of the destinies , the place where they had their assemblies and sermons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . their temples were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the black smoak of their sacrifices and incense ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or according to the atticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the general name for temples , because the gods dwelt in them ; and because they were consecrated and holy , they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that part of the temple where the idol stood , the same with the latine delulirum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cut or separate , did signifie the temple as it was set apart and separated from other buildings . such honour they gave to their temples , that they durst not tread on the threshold thereof , but leapt over it ; nor must they passe by any temple without reverence to it : there they kept their treasures for the more security ; sacriledge being held then an execrable crime , and so it was held an impiety to walk in the temple of apollo pythius , and punishable with death by the law of pisistratus . hence the proverb , when any danger was expressed , or impiety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it had been better you had walked in the pythium ; the word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies easing of the body , which that none might do , the images of serpents were set over the gates of consecrated places ; pinge duos angues , sacer est loc●● , extra me ite . their martimonial and funeral rites were the same with the romans . the contents of the fifth section . the religion of the old germans , gauls , and brittains . . of the saxons , danes , swedes , moscovites , russians , pomeranians , and their neighbours . . of the scythians , getes , thracians , cymbrians , goths , lusitanians , &c. . of the lithuanians , polonians , hungarians , samogetians , and their neighbours . . of divers gentile gods besides the above named . . the ranks and arms of their gods . . with what creatures their chariots were drawn . . of peculiar gods worshipped in peculiar places . . the greek chief festivals . sect . v. quest. of what religion were the germans , gauls and brittains ? answ. the germans at first had neither images nor temples , but abroad worshipped the sun , moon , and stars . mother earth was in chief esteem among them ; to her they dedicated a chariot in a grove which was lawful onely for the priest to touch . he was never to leave the chariot , which was alwyes covered with cloath , and was drawn by two oxen in procession ; then holy days were appointed ; at the end of her journey , she with the chariot and cloathes were washed in a certain lake ; but the ministers who performed this work , were never seen any more , but were swallowed by the lake , and the goddesse restored again by her priest to her grove . the ancient gaules worshipped mercury in the first place , as being the god of high-ways , journys , gain , and merchandising : after him they worshipped apollo , iupiter , mars , and minerva . they and the germans were wont to sacrifice men sometimes ; so did the ancient brittains , which with the gaules had the same religion and priests called druidae from the oakes under which they used to teach and sacrifice ; for they expounded all religious mysteries , taught the youth , decided controversies and suits in law , ordained rewards and punishments ; and such as obeyed not their decrees they excommunicated , debarring them from all divine exercises , and all commerce with men . these druidae had one chief over them , whose successour was always elected . they were free from paying taxes , from serving in the war , a●d had many other priviledges . they committed not the mysteries of their religion to writing , but to the memory of their disciples , who spent many years in learning by heart their precepts in verse . they believed the immortality of souls , they read philosophy to their scholars . it is thought by some that diana's temple stood where st pauls church in london stands now . and minerva had her temple at bath , and apollo in scotland neer dalkeith . the saxons worshipped the seven planets , among which thor the same with iupiter , was chiefe ; from him thursday was denominated . next was wodan or mars ; wednesday is so called from him . fred or frico was venus , to whom friday was dedicated , as tuesday to tuisco the founder of the german nation . q. vnder what shapes and formes did the old saxons worship their gods . a. they worshipped the sun under the shape of halfe a naked man set upon a pillar , whose head and face was all beset with firie rayes , holding on his brest a flaming wheele , by which they signified the suns heat , light , and motion . they worshipped the moon under the form of a woman with a short coat and a hood with long eares , with the picture of the moon before her brest ; they gave her also piked shoes . verstegan cannot find the reason of this habit ; but perhaps the reason may be this , if i may have leave to conjecture ; they gave her a short coat , to shew the swiftnesse of her motion● for a long coat signifieth a slow motion ; therefore they painted saturne whose motion is the slowest of all the planets , with a long coat . the hood or chapron with long eares , was to represent her horns , or else to shew that sounds are heard a far off in the night , which is the time of her dominion . her piked shoes also may resemble her hornes . tuisco their third idol is set out in the skin of some wild beast , with a scepter in his hand ; this is thought to be the first and most ancient of that nation , from whom the germans call themselves tuytshen , or as the flemings pronunce it duytshen , as verstegan observeth ; but i think that under this name they worshipped mars ; for as tacitus writes , mars was one of the german gods . his hairie garments doth shew the feirce and truculent disposition of that warlike god ; besides that , hairie sylvanus is thought to be the same that mars . his scepter may signifie the power and command which souldiers have in the world . but it is more likely by this idol they meant mercury ; for next to the sun and moon , he was as tacitus saith , the germans chief god . his scepter and hairie garment may signifie the power and command that eloquence and musick have over the most brutish natures ; and of these two faculties mercury was the inventer . and we must know that , as the romans next to the sun and moon honoured mars the patron of their city , for which cause they dedicated to him the third day of the week ; so the germans for the same cause dedicated to mercury their chief founder and patron the same day , which from his name tuisco is called tuesday yet retained among us . their fourth idol was woden , from whom wednesday is so called . he was the germans mars , and is called woden , from being wood or mad ; intimating hereby the firercenesse of souldiers , and furie of warr. he is painted with a crown on his head , a sword in his hand , and in compleat armor . their fift idol is thor , which was their iupiter , for they made him the god of the aire , and commander of winds rain , and thunder ; they painted him sitting in a chaire , of state , with a scepter in his right hand , a golden crown on his head , encompassed with twelve stars , by which they meant he was king of the upper regions and commander of the stars : from him thursday is named , as among the romans , dies iovis from iupiter . their sixt idol was friga ; from her our friday is denominated , and was the same that venus among the romans ; she is painted in the habit of a man in armes , with a sword in one hand , and a bow in the other ; so among the romans she was venus armnata , and barbata ; armed and bearded ; she is called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculin ; and by aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so by virgil , deus ; descendo ac ducente deo flammam inter et hostes . their seventh idol was seater , whence comes the ●ame saterday , dedicated to him ; verstegan will not have this seater to be the same that saturne , because he was other-ways called crodo ; but this is no reason ; for most of the gods had different names ; the sun is called apollo , and phaebus ; the moon , diana , lucina , proserpina . the goddesse of wisdom is called pallas and minerva , &c. doubtlesse then this idol was saturn as his picture shewes ; for he is set out like an old man ; and so he was painted among the romans ; the wheele in his left hand signifieth the revolution of time , the pail of water in his right hand , wherein were ●lowrs and fruites , and the pearch under his feet , do shew the dominion time hath over sea and land , and all things there in contain●d ; for all sublunarie things are subject to time and change . his long coat , as i shewed before , did signifie the slownesse of saturns motion , which is not finished but in yeers . other idols they worshipped , but of lesse note , of which see verstegan . q what was the religion of the danes , swedes , moscovites , russians , pomeranians , and their neighbours ? a. the danes and swedes worshipped the same gods that the saxons did . they call upon thor or iupiter , when the pestilence is among them , because he ●uleth in the ayre : in the time of war they call upon wod●n or mars . in their marriages they invocate frico or venus . they had also their heroes or demi-gods ; they used to kill nine males of each kind of sensitive creatures , and to pacifie their gods with the blood thereof , then to hang up their bodies in the grove next the temple called vbsola . in some parts of saxony they worshipped saturn under the name of crodo , like an old man standing on a fish , holding in his hands a wheele and a pitcher . venus they worshipped in the form of a naked woman standing in a chariot drawn with two swans and two doves . on her head she wore a garland of myrtle ; in her right hand she had the globe of the world , in the other three oranges . out of her brest proceeded a burning tap●r . the three graces naked with fruit in their hands waited on her . in westphalia they worshipped an idol all in armour , holding a banner in his right hand with a rose , and in the left a pair of scales . on his breast was carved a beare , on his helmet a lion. it seems by the idol they understood mars . the rugians neer the baltick sea , worshipped mars in the form of a monster with seven faces , and seven swords hanging by his side in their scabberds ; he held the eighth sword naked in his hand . the same rugians , as also the bohemians , worshipped an idol with four heads , two of them looking forward , and two backward ; in his right hand it held a horn which the priest every yeer sprinkled with wine , in the left hand a bow ; this also seems to be mars . the sclavi adored an idol standing on a pillar , with a plough-share in one hand , a lance and banner in the other ; his head was beset with garlands , his leggs were booted , and at one of his heels a bell did hang. some of them did worship an idol on whose brest was a target , in which was ingraven an oxe head . it had a pole-axe in its hand , and a little bird sitting on its head . all these may seem to represent mars . the moscovites and russians adored an idol called perun , in the shape of a man holding a burning stone in his hand , resembling thunder ; a fire of oken wood was continually maintained burning , to the honour of this idol ; it was death for the ministeres , if they suffered this fire to go out . it seems this was iupiters image . the stetinians in pomerania worshipped a three-headed idol , and used to ask oracles or advice of a black horse : the charge of which was committed to one of the priests . in the countries about moscovia , they worship an idol called zolota baba , the golden hag. it is a statue like an old woman holding an infant in her bosome , and neer to her stands another infant . to this idol they offer the richest sabel skins they have . they sacrifice stags to her , with the blood whereof they annoint her face , eyes , and her other parts . the beasts entrails are devoured raw by the prlests . with this idol they use to consult in their doubts and dangers . q. what religion did the scythians , getes , thracians . cymbrians , goths , lucitanians , & other europeans profess ? a. the same gentilisme with the rest , adoring idols of stocks and stones in stead of the true god , or rather they worshipped the devil , as appears by their inhumane humane sacrifices . the scythians used to sacrifice every hundreth captive to mars : so did the thracians , thinking there was no other means to pacifie that angry and butcherly god , but by murthering of men . of the same opinion were the old germans , who sacrificed men to mercury . the cymbrians or cymmerians by their women priests used to murther and sacrifice men . these she-devils girt with brasse girdles , and in a white surplice , used to cut the throats of the captives , to rip up their bowels , and by inspection to foretel the event of the war , and withal to make drums of their skins . the goths did not think they pleased the devil sufficiently , except first they had tormented the poor captive by hanging him upon a tree , and then by tearing him in pieces among brambles and thorns . these goths or getes believed that the dead went into a pleasant place where their god tamolxius ruled ; to him they used still to send a messenger chosen out among themselves by lot , who in a boat of five oars went to supplicate for such things as they wanted . their manner of sending him was thus ; they took him hand and foot , and flung him upon the points of sharp pikes ▪ if he fell down dead , they concluded that the god was well pleased with that messenger ; if otherwise , they rejected him as an unworthy messenger ; therefore they chose another to whom they gave instructions before he died , what he should say to their god ; and so having slain him upon their pikes , committed the dead body in the boat to the mercy of the sea . the lithuanians used to burn their chief captives to their gods . the lusitanians ripped open the bowels of their captives in their divinations , and presented their right hands , being cut off , to their gods . the sclavi worshipped an idol called suantovitus , whose priest the day before he sacrificeth , makes clean the chappel , which none must enter but he alone , and whilest he is in it , he must not draw his breath , but hold his head out of the window , least with his mortal breath he should pollute the idol . the next day the people watching without the chappel door , view the idols cup ; if they find any of the liquor which was put there wasted , they conclude the next years scarcity , but other wise they hope for plenty ; and so they fill the cup again , and pray to the idol for victory and plenty ; then pouring out old wine at the idols feet , and offering to him a great cake , they spend the rest of the day in gormandising . it is held a sin and a dishonour to the idol not to be drunk then . every one payeth a piece of money to the idols maintenance ; to which also is paid the third part of all b●oties taken in the war. to this purpose the idol maintained three hundred horse , whom the priest payed , being the idols treasurer . in lituania , russia , and the adjacent places , the rusticks offer a yearly sacrifice of calves , hogs , sowes , cocks and hens ▪ about the end of october , when their fruits are all gathered in , to their idol ziemiennick ; they beat all these creatures to death , then offer them with prayers and thanksgiving ; which done , they fall to eating and drinking , flinging first pieces of flesh into every corner of the house . q. what did the lithuanians , polonians , hungarians , samogetians , and their neighbours professe ? a. their chief god was the sun. they worshipped also the fire , which they continually maintained by priests chosen for that purpose . they ascribed also divinity and worship to trees , and the taller the tree was , the more adoration it had when christianity began to be preached among the lithuanians , and were exhorted to cut their trees , none would venture to touch these gods , till the preache●s encouraged them by their example ; but when they saw the trees cut down , they began to lament the losse of their gods , and complained to their prince of the wrong done to them by the christians , whereupon the preachers were commanded presently to abandon the country , and so these dogs returned to their vomit . they adored also serpents , which they entertained in their houses , and used by their priests to ask oracles or advice of the fire , concerning their friends , when they fell sick , if they should recover health again . the same idolatry was used by the polonians or sarmatians . the hungarians or pannonians did not onely worship the sun , moon and stars , but also every thing they first met with in the morning . most part of livonia is yet idolatrous , worshipping the planets and observe the heathenish customes in their burials and marriages . in samogethia a country bordering on prussia , livonia , and lithuania , they worshipped for their chief god the fire , which their priests continually maintained within a tower on the top of an high hill , till vladislaus king of poland beat down the tower , and put out the fire , and withal caused their groves to be cut down , which they held sacred , with the birds , beasts , and every thing in them . they burn the bodies of their chief friends , with their horses , furniture , and best cloaths , and withal set down victuals by their graves , believing that the departed soules would in the night time eat and drink there . the like superstition is used by the livonians . so the lapponians are at this day for the most part idolatrous ; they hold that no marriage which is not consecrated by fire and a flint , is lawful ; therfore by striking of the flint with iron , they shew that as the hid sparks of fire flie out by that union , so children are propagated by the conjunction of male and female . many parts also of moscovia at this day continue in their gentilisme . q. what other gods did the ge●tiles worship beside those above named ? a. it were tedious to mention all ; i will only name some of them . aeolus was god of the winds , portunus god of harbours , agonius god of action , angerona goddess of squinzees , laverna or furina goddess of theeves , aucula goddesse of maid servants . carna goddesse of hinges , aristae●s god of hony , diverra goddesse of sweeping , feronia goddesse of woods , dice goddesse of law-suites , fidius of faith , aruncus of diverting hurt from corn , hebe of youth , meditrina of medicines , men● of womens monthly flowers , myodes or miagrus , the same with belzebub the god of flies , limentinus of thresholds , peitho goddesse of eloquence , aius of speech , pecunia of mony , thalassius of marriage , vacuna goddesse of leasure or idlenesse , vitula goddesse of youthful wantonnesse , sentinus of sense , tutanus of defence , vallonia of vallies , vitunus of life , collina of hills , iugatinus of the tops of mountains . we cannot meet with any creature , action , passion , or accident of mans life , which had not its peculiar deity . q. how did they rank and arme their gods ? a. some of them they called supernal , as saturn , iupiter , apollo , mercurius , mars , vulcan , bacchus , hercules , cybele , venus , minerva , iuno , ceres , diana , themis . some they named infernal , as pluto , charon , cerberus , rhadamanthus , minos , aeicus , proserpina , alecto , tisiphone , megaera , chimera , clotho , lachesis , atropos . some were deities of the sea , as oceanus , neptune , triton , glaucus , palemon , proteus , nereus , castor , pollux , phorbus , melicerta , amphitrite , thetis , doris , galataea , and the other sea-nymphs , called nereides . the country gods , and of the woods , were pan , sylvanus , faunus , pales , the satyres , &c. there were three deities called graces , or charites , to wit , aegle , thalia , exphrosyne . three fatal sisters , called parcae ; to wit , cl●tho , lachests , atropos ; three furies , called eu●●enides , to wit , alecto , megaera , tisiphone . the chiefest of their gods they did thus arm ; namely , saturn with the sithe . iupiter with thunder . mars with the sword. apollo and diana with bows an arrows . mercury with his caduceu● , or rod. neptune with the trident , or three-forked scepter . bacchus with the thyrsus , or spear woven about with vine-leaves . hercules with his clave , or club. minerva with her lance and aegis , or target , having on it medusa's head . vulcan with his tongs , &c. q ▪ with what creatures weretheir chariots drawn ? a. iupiter , sol , mars , and neptune , had their chariots drawn by horses . saturn by dragons . thetis , triton , leucothoe , by dolphins . bacchus by lynces and tygers . diana by stags . luna , or the moon , by oxen . oceanus by whales . venus by swans , doves , and sparrows . cybele by lions . iuno by peacocks . ceres by serpents . pluto by four black horses . mercury , in stead of a chariot , had wings on his head and heels . the mystical meanings of these things we have opened . q. in what peculiar places were some gods peculiarly worshipped ? a. though apollo was worshipped in many places : as in the wood grynaeum in ionia ; on phaselis , a hill in lycia ▪ in tenedos , an isle of the aegean sea ; in delos and claros , two of the cyclad islands ; on hill cynthus ; in cyr●ha , a town of phocis : at rhodes , on hill soracte ; on parnassus , and other places ; yet he was chiefly worshipped at delphi , a town of phocis . so venus was honoured in cyprus , and in paphos , a town of the same isle ; and in the isle amathus in the aegean sea , on hill eryx ; and in sicilie , and elsewhere ; yet her chief worship was at paphos . so iuno was worshipped at samos , an i●le of the icarian sea ; at argos and mycenae , towns of a●haia , and in other places ; yet she was principally honoured at carthage in africa . minerva was worshipped in aracynthus , a hill of ae●olia ; in pyreus , a hill of attica , and elsewhere ; yet she was chiefly honoured at athens . bacchus was worshipped at nysa , a town of arabia ; at naxos , one of the cyclades , but chiefly at thebis in boeotia . diana was worshipped at delos , on hill cynthus ; at ephesus , and elsewhere . hercules was honoured at gades ; at tybur , a town near rome ; at tyrintha , near argi ▪ at thebis in boeotia , &c. iupiters worship was maintained at rome , in lybia , on hill ida in crete ; and elsewhere . mars was adoted at thermodon in scythia , on rho●●pe , a hill in thracia ; among the getes ▪ and other nations . vulcan was chiefly honoured at lemnos , quitinus at rome , faunus in latium , isis in egypt , aesculapius in epidaurus , a town in peloponnesus , cybele in phrygia , chiefly on the hills ida , berecynthus , and dindymus . fortune was honoured in a●tium and prae●este , towns of italy , &c. who would know more of these , let them consult wi● the poets . q. what were the greek chief festivals ? a. the greek were these . anacalypteria , kept by the rusticks to ceres and bacchus , upon the taking in of their fruits ; but i finde that the feast of pr●serp●na's wedding with pluto , called theogamia , was called anacalypteria , and so was the third day of each marriage from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to disclose or discover , because then the bride , who before had been shut up in her fathers house , came abroad to her husbands house ; and so the presents that were given her by her husband that day , were called anacalypteria . . anthesteria were feasts kept to bacchus , so called from anthesterion , the moneth of february , in which they were kept . but some will have this to be the moneth of november ; others of august , which is most likely , because then grapes are ripe , and the athenian children were crowned with garlands of flowers . this feast also was called dionysia . . aletis was a feast at athens , kept to icarus and erigone . . anthesphoria , kept to the honour of proserpina , who was carried away by pluto as she was gathering of flowers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a flower : it was called also theogamia , a divine marriage . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was an athenian feast kept four days ; erasmus mentions only three . . ascolia , were attick feasts kept to bacchus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bladder ; because in the middle of the theatre they used then to dance upon bladders that were blown and oyled , onely with one foot , that by falling they might excite laughter ; this dancing was called ascoliasmus , of which virgil speaks : mollibus in pratis unctos saliere per utres . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were athenian feasts in the month of september called by them boedromion : this feast was kept with voci●eration and running . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were love-feasts , in which kinsfolks entertained each other with good cheer and gifts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts at athens , wherein all kinds of seeds were boiled to bacchus and mercury , in a pot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this feast was kept about the midst of november . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the scourging feast among the lacedemonians , in which the prime youth were whipt in the presence of their friends at the altar of diana . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feasts of iupiter ; they were called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : here they were not very jovial , but sad , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of sower countenance . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were feasts kept to diana in february , called e●aphetolion , wherein stags were sacrificed to diana . . ephestia at thebes , were feasts kept to the honour of tyresias the prophet who had been both man & woman ; therefore that day they cloathed him first in mans apparel , and then in a womans habit . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriage : this was iunos feast , kept in ianuary , called gamelion ; and she having the charge of marriages , was called gamelia . . hecat●mbe to iuno , in which sacrifices were offered , and divers shews of sports exhibited to the people : he that overcame was rewarded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a brazen target , and a myrtle garland . this feast was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from iuno● name ; and the moneth of iuly , in which this feast was kept , is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 athenian ●easts , in which certain holy reliques were carried about in a chest called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the priests called helenophori . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were lacedemonian feasts , kept to the honour of apollo , and his boy ●yacinthus , whom he lost ; therefore lycander calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much lamented . . hypocaustria , were feasts to minerva , for avoiding the dangers that come by firing , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to kindle or burn . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a feast at argos , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sow , because by them then this beast was sacrificed to venus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torch , or lamp : this feast was kept to bacchus , into whose temple in the night they used to carry burning torches , and to place goblets full of wine in all parts of the city . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the feasts of cybele , called magna mater , in which were exhibited divers spectacles to the people in the moneth of april . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was apollo's festival , who was called metageitnius ; and the moneth in which it was kept was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some say is may , others iuly . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a feast among the aegeans , in which it seems they eat all of one dish , or else but once a day , or else each man apart . these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feast of minerva , kept in the harbour of athens , called munichium . the moneth of march was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were sober sacrifices , without wine ; therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; at athens these sacrifices were performed to venus vrania ; likewise to mnemosyne , aurora , sol , luna , the muses and the nymphs , and even to bacchus himself . sometimes they offered in stead of wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , water mingled with honey . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the night sacrifices of bacchus , whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were athenian feasts , so called from the great cup of the same name , which being filled with wine , beardlesse youths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith athenaeus , being to cut their long hair offered to hercules . . ornea , the festivals of priapus , who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from ornis , a town of peloponnesus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an athenian feast , in which the noble youth carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vine branches into minerva's temple . this feast was instituted when the seus returned mourning from crete , upon the report of his fathers death aegeus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chief athenian feast to the honour of minerva ; it was celebrated every fifth year . in this were divers shews ; the youth then used to dance in armour , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from pyr●hus the inventer . the image of pallas was then carried in a ship called panathenaica , in which the sail called peplus was spread ; and on this was woven the giant enceladus , slain by pallas . in this feast they used to run with lamps or torches ; and so they did in the feasts called ephestia and promethea . he that overcame , had for his reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the olive fruit , that is , a pot of oyl , whereof pallas was the inventer , and none but he could by the law carry any oyle out of the a●tick countrey . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were feasts dedicate to apollo in the moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some take for october , others for iuly . this feast was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from beanes , or other kind of legumina consecrated to apollo . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an athenian feast to minerva ; the moneth in which it was kept was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from bearing about in procession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fan to make a shadow from the suns heat . the fan was carried by minerva's priest , accompanied with the gentry of athens out of the tower ; from this they called minerva , s●irada . the moneth of this feast was thought to be march. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this feast was dedicated to apollo and diana at athens in the moneth of april , which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in it the first fruits of the earth were offered to these gods , and boiled in the pot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were feasts to bacchus the god of wine , who was therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly called ; this was an athenian feast . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts dedicated to all the gods together . this feast by the latines is called dies pandicula●is , and communicarius . theoxenia also were games exhibited to apollo , who was called theoxenius , and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common feast was at delphi , consecrated peculiarly to apollo . this feast was so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all the gods were entertained at a feast . castor and pollux were the authors of this feast ; for when hercules was deified , he committed to these di●scuri the care of the olympick games ; but they devised this new feast of theoxenia . it was chiefly observed by the athenians in honour of forreign gods ; for among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith hesychius , the forraign gods were worshipped . this feast is called by pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hospitable tables , and the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the feast of bacchus , in whose temple three empty vessels in the night time were filled with wine , but none knew how , for the doors were fast locked , and guarded . thuia also was the first priestesse of bacchus , from which the rest are called thyadae . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the feasts of bacchus every third year , in latine trienalia and triennia ; of which ovid , celebrant repetita triennia bacchae . some other festivals the greeks observed ; but of lesse note . the contents of the sixth section . of the two prevalent religions now in europe . . of mahomets law to his disciples . . of the mahumetants opinions at this day . : mahomet , not the antichrist . . of their sects , and how the turks and persians differ , . of the mahumetan religious orders . . of their other hypocritical orders . . of their secular priests . . of the mahumetan devotion , and parts thereof . . of their ceremonies in their pilgrimage to mecca . . the rites of their circumcision . . their rites about the sick and dead . . the extent of mahumetanism , and the causes thereof . . mahumetanism , of what continuance . sect . vi. quest. what are the two prevalent religions this day in europe ? a. mahumetanism , and christianity . the former was broached by mahumet the arabian , being assisted by sergius a nestoria● monk , with some other hereticks and jews , about . years after christ ; for mahomet was born under mauritius the emperor , anno christi . and under heraclius , anno . he was chosen general of the saracen and arabian forces , and then became their prophet , to whom he exhibited his impious doctrin and law , which he pretended was delivered to him by the angel gabriel . but his book , called the alcoran , was much altered after his death , and divers different copies thereof spread abroad , many of which were burned , and one retained , which is now extant . this is divided into . chapters , which are fraughted with fables , lyes , blasphemies , and a meer hodg-podge of fooleries and impieties , without either language or order , as i have shewed in the caveat i gave to the readers of the alcoran ; yet to him that readeth this book a thousand times , is promised a woman in his paradise , whose eye-brows shall be as wide as the rainbow . such honour do they give to their ridiculous book called musaph , that none must touch it till he be washed from top to toe ; neither must he handle it with his bare hands , but must wrap them in clean linnen . when in their temples it is publickly read , the reader may not hold it lower than his girdle ; and when he hath ended his reading , he kisseth the book , and layeth it to his eyes . q. what law did mahomet give to his disciples ? a. his law he divides into eight commandements ▪ the first is to acknowledge onely one god , and onely one prophet , to wit mahomet . . the second is concerning the duty of children to their parents . . of the love of neighbours to each other . . of their times of prayer in their temples . . of their yearly lent , which is carefully to be observed of all for one moneth or thirty days . . of their charity amd alms-deeds to the poor and indigent . . of their matrimony , which every man is bound to embrace at . years of age . . against murder . to the observer of these commands he promiseth paradise ; in which shall be silken carpets , pleasant rivers , fruitfull trees , beautiful women , musick , good cheer , and choice wines , stores of gold and silver plate with precious stones , and such other conceits . but to those that shall not obey this law , hell is prepared , with seven gates , in which they shall eat and drink fire , shall be bound in chains , and tormented with scalding waters . he proveth the resurrection by the story of the seven sleepers , which slept . years in a cave . he prescribes also divers moral and judicial precepts , as abstinence from swines flesh , blood , and such as die alone : also from adultery and fals witness . he speaks of their fridays devotion ; of good works ; of their pilgrimage to meccha ; of courtesie to each other ; of avoiding covetousnesse , usury , oppression , lying , casual murder , disputing about his alcoran , or doubting thereof . also of prayer , alms , washing , fasting , and pilgrimage . he urgeth also repentance , forbideth swearing , commends friendship , will not have men forced to religion ; will not have mercy or pardon to be shewed to enemies . he urgeth valour in battel , promising rewards to the couragious , and shewing that none can die till his time come , and then is no avoyding thereof . q. what other opinions do the mahumetans hold at this day . a. they hold a fatal necessity , and judge of things according to the successe . they hold it unlawful to drink wine , to play at chess , tables , cards , or such like recreations . their opinion is , that to have images in churches is idolatry ; they believe that all who die in their wars go immediatly to paradise , which makes them fight with such cheerfulnesse ; they think that every man who lives a good life , shall be saved , what religion soever he professeth ; therefo●e they say that moses , christ , and mahomet , shall in the resurrection appear with three banners , to which , all of these three professions shall make their repair . they hold that every one hath two angels attending on him ; the one at his right hand , the other at his left . they esteem good works meritorious of heaven . they say that the angel israphil shall in the last day sound his trumpet , at the sound of which , all living creaturs ( angels not excepted ) shall suddenly die , and the earth shall fall into dust and sand ; but when the said angel soundeth his trumpet the second time , the souls of all that were dead shall revive again : then shall the angel michael weigh all mens souls in a pair of scales . they say there is a terrible dragon in the mouth of hell ; and that there is an iron bridge , over which the wicked are conveyed , some into everlasting fire , and some into the fire of purgatory . they hold that the sun at his rising , and the moon at her first appearing should be reverenced . they esteem polygamy no sin . they hold it unlawfull for any man to go into their temples not washed from head to foot ; and if after washing , he piss , go to stool , or break wind upward or downward , he must wash again , or else he offends god. they say that the heaven is made of smoak ; that there are many seas above it ; that the moons light was impaired by a touch of the angel gabriels wing , as he was flying along ; that the devils shall be ●aved by the alcoran . many other favourless and sensless opinions they have , as may be seen in the book called sca●la , being an exposition of the alcoran dialogue wise . q. was mahomet that great antichrist spoken of by saint paul , thess. . and by saint john in the apocalypse ? a. no : for mahomet was an arabian , descended from ismael and hagar : but antichrist ( if we will beleeve the ancient doctors of the church ) shall be a iew , of the tribe of dan. . antichrist shall come in the end of the world , and as the church anciently beleeved , immediately before christs second comming ; but mahomet is come and gone , above a thousand years agoe . . the ancient fathers believed that the two witnesses which shall oppose antichrist , and shall be slain by him , are henoch and elias ; but these are not yet come . . the tradition of the primitive church was , that antichrist shall reign but three years and a halfe , supposing that this period of time is meant by time and times , and half a time : but mahomet we know reigned many more years . . antichrist will wholly oppose himself against christ , vilifie him , set himself up in his stead : and to extol himselfe above all that is called god : but mahomet doth speak honourably of christ , in calling him the word of god , the spirit of god , the servant of god , the saviour of those that trust in him , the son of a virgin , begot without the help of man , &c. as may be seen in his alcoran . . our writers , as forbes , cartwright , &c. hold that antichrist is described revel . . under the name of that star which fell from heaven , having the key of the bottomlesse pit , and under the name of abadd●n and apollyon ; but that mahomet with his followers are set out in that same chapter under the four angels bound in the great river euphrates . . the apostle . thess. . saith , that antichrist shall ●it in the temple of god as god , and shall exalt himselfe above all that is called god. but this cannot be meant of mahomet , for he never sate in the temple of god , whether by this word we understand the temple of ierusalem , or the church of christ ; for he and his disciples separated themselves from the church of christ , and will have no communion with christians . . antichrist is to come with signs and lying wonders , and by these to raise his kingdome . but mahomet came with the sword , and by it subdued the neighbouring nations , so that neither he nor his followers did or doe pretend to any wonders . . our writers say that antichrist is not to be taken for a particular person , but for a whole company or society of people under one head ; but mahomet was a particular person . . antichrist is to be destroyed by the breath of the lords mouth ; but mahomet died a natural death . by all these reasons then it appears , that mahomet cannot be that great antichrist who is to come in the end of the world . yet i deny not but he was an antichrist in broaching a doctrin repugnant to christs divinity . such an antichrist was arius ; likewise in persecuting christ in his members , he may be called antichrist ; and so might nero , domitian , dioclesian , and other persecutors . besides , the number of the beast . is found in mahomets name , and so it is found in divers other names . if we consider the miseries , desolation and blood that have followed upon the spreading of mahumetanisme in the world , we may with pererius on revel . conclude that mahomet is signified by death , which rideth on the pale horse , followed by hell or the grave ; to whom was given power over the fourth part of the earth , to kill with the sword , with famine , &c. for he was the death both of soul and body to many millions of people ; upon whose wars followed destruction , famine , pestilence and many other miseries , in that part of the world , where he and his successors have spread their doctrine and conquests . q. are all the mahumetans of one profession ? a. no : for there be divers sects amongst them ; but the two main sects are , that of the arabians , followed by the turks ; and of hali by the persians . to this hali mahomet bequeathed both his daughter and his alcoran , which the persians believe is the true copy , and that of the turks to be false . this hali succeeded mahomet , both in his doctrine and empire ; whose interpretation of the law they embrace for the truest . as the saracen caliphs of old , exercised both the kingly and priestly office ; so both are claimed by the modern persian ; for both were performed by mahomet and hali . but to avoid trouble , the persian sophi contents himself with the secular government , leaving the spiritual to the mustaed dini , who is as the musti in turky . these two sects differ in many points : for the arabians make god the author both of good and evil ; but the persians of good only ; the persians acknowledge nothing eternal but god ; the turks say that the law is also eternal ; the persians say that the blessed souls cannot see god in his essence , but in his effects or attributes : the turks teach that he shall be visible in his essence . the persians will have mahomets soul to be carried by the angel gabriel into gods presence when he received his alcoran . the turks will have his body carried thither also . the persians pray but three times a day , the arabians five times ; other differences they have ; but these are the chief doctrinal differences : the maine is about the true alcoran , the true interpretation thereof , and the true successor of mahomet ; for they hold eubocar , ofmen , and homar , whom the turks worship , to have been usurpers , and hali the onely true successor of mahomet , whose sepulchre they visit with as great devotion as the turks do the other three . q. what religious orders have the mahumetans ? a. most of their religious orders are wicked and irreligious . for those whom they call imailer and religious brothers of love , are worse then beasts in their lusts , sparing neither women nor boys ; their habit is a long coat of a violet colour , without scam , girt about with a golden girdle , at which hand silver cimbals , which make a jangling sound ; they walk with a book in their hand , containing love songs and sonnets , in the persian tongue ; these go about singing , and receive money for their songs , and are always bare-headed , wearing long-hair , which they curle . the order of calender professeth perpetual virginity , and have their own peculiar temples , or ghappels . they wear a short coat made of wool and horse hair , without sleeves , they cut their hair short , and wear on their heads felt-hats , from which hangs cuffs of horse hair , about a hand-breadth . they wear iron rings in their ears , and about their necks and arms ; they wear also in their yard an iron or silver ring of . lib. weight , whereby they are forced to live chastely ; they go about reading certaine rimes or ballades . the order of dervises go about begging almes in the name of haly , son in law to their god mahomet . they wear two sheepskins dried in the sun , the one whereof they hang on their back , the other on their breast ; the rest of their body is naked . they shave their whole body , goe bare-headed , and burn their temples with a hot iron . in their ears they wear rings , in which are precious stones . they bear in their hand a knotty club . they are desperate assassinates , will rob and murther when they finde occasion ; they eat of a certain herb called asserad or matslach which makes them mad ; then they cut and slash their flesh ; the madder they are , the more they are reverenced . in natolia neer the sepulchre of a certain saint of theirs is a covent of these monks , being about five hundred , where once a year there is kept a general meeting of this order , about eight thousand , over whom their superiour called assambaba is president . on the friday after their devotions they make themselves drunk with asserad in stead of wine ; then they fall to dancing in a round , about a fire , singing ballades , which done , with a sharp knife they cut flowers and figures on their skins , for the love of those women they most affect . this feast holdeth seven days , which ended , with banners displayed , and drums beating , they depart all to their severall covents , begging almes all the way as they march . their fourth order called torlachs , are cloathed like the dervises , but that they wear also a bears skin instead of a cloak , but they go bare headed and shaven ; they anoint their heads with oyle against cold ; and burn their temples against defluxions . their life is beastly and beggerly , living in ignorance and idleness ; they are begging in every corner , and are dangerous to meet with in desart places , for they will rob and plunder ; they professe palmestry like our gypsies , who use to pick silly womens pockets as they are looking in their hands . they carry about with them an old man , whom they worship as a prophet ; when they mean to have mony from any rich man , they repair to his house , and the old man there prophesieth sudden destruction against that house ; which to prevent , the master of the house desires the old mans prayers , and so dismisseth him and his train with mony , which they spend wickedly ; for they are given to sodomy and all uncleanness . q. are there no other hypocritical orders amongst them ? a. yes , many more . some whereof go naked , except their privities , seeming no wayes moved either with summers heat , or winters cold ; they can indure cutting and slashing of their flesh , as it were insensibly , to have their patience the more admired . some will be honoured for their abstinence in eating and drinking sparingly and seldome . some professe poverty , and will enjoy no earthly things . others again professe perpetual silence , and will not speak , though urged with injuries and tortures . some avoid all conversation with men . others brag of revelations , visions , and enthusiasms . some wear feathers on their heads , to shew they are given to contemplation . some bave rings in their ears , to note theri subjection and obedience in harkning to spiritual revelations . some hare chains about their necks and armes , to shew they are bound up from the world ; some by their mean cloaths brag of their poverty . some to shew their love to hospitality , carry pitchers of clean water , which they profer to all that will drink , without taking any reward : some dwell at the graves of the dead , and live on what the people offers them . some of them have secret commerce with women , and then give out that they conceive and bare children without the help of man , purposely to extenuate the miraculous birth of christ. some are antinomians , affirming that there is no use of the law , but that men are saved by grace . some are for traditions and merits , by which salvation is obtained , and not by grace . these addict themselves wholly to meditation , prayer , fasting , and other spiritual exercises ; there be some who are accounted hereticks , for they hold that every man may be saved in his own religion , and that christs law is as good as mahomets ; therefore they make no scruple to enter into christian churches , to sign themselves with the crosse , and besprinkle themselves with holy water . these votaries have their saints , to whom they have recourse in their wants , and to whom they assign particular offices : some have the charge of travellers , some of children , some of child bearing-women , some of secrets , and such like . they have also their martyrs , reliques , and lying miracles . q. what secular priests have they ? a. they have eight orders or degrees ; . the mophti or their pope , on whose judgment all depend , even the great turk himselfe , both in spiritual and secular affaires . . the caldelescher , who under the mophti is judge of all causes , both civil and ecclesiasticall . . the cadi whose office is to teach the people . . modecis , who have the charge of hospitals . . antiphi , who publiquely read the heads of the mahumetan superstition , holding in one hand a naked sword , in the other a semiter . . imam , who in their temples have charge of the ceremonies . . meizin , who on their towers sing and call the people to prayer . . sophi , who are their singing men in their temples . the higher orders are chosen by the grand seigniour . the inferiour by the people , who have a small pension from the turk , which being insufficient to maintain them , they are forced to work and use trades . there is required no more learning in them , but to read the alcoran in arabian , for they will not have it translated . to strike any of these is the losse of a hand in a turk , but of life in a christian. in such esteem they have their beggerly priests , q. wherein doth the mahumerans devotion consist chiefly ? a. in in their multitudes of mosches , or temples , the chicfe of which is saint sophi in constantinople , built or rather repaired by iustinian . . in their hospitals , both for poor and strangers . . in their monasteries and schools . . in their washings , whereof they have three sorts . one of all the body . another of the private parts onely . the third of the hands , feet , face , and organs of the five senses . . in giving of almes either in mony or in meat ; for their manner is to sacrifice beasts , but not as the iews upon altars ; these beasts they cut in pieces and distribute among the poor . their other sacrifices , which either they offer , or promise to offer when they are in danger , are so divided , that the priests have one share , the poor another , the third they eat themselves . . in making of vows , which are altogether conditionall ; for they pay them if they obtain what they desire , otherwise not . . in adorning their temples with multituds of lamps burning with oyl , and with tapestry spread on mats , upon which they prostrate themselves in prayer . on the walls are written in golden letters , there is but one god , and one prophet mahomet . . in praying five times a day , and on friday which is their sabbath ( because mahomets birth-day , ) six times , bowing themselves to the ground , twice as often as they pray . whosoever absents himself , chiefly on friday , and in their lent , is punished with disgrace , and a pecuniary mulct . . in divers ridiculous ceremonies acted by their priests , as pulling off the shooes , which all people are tyed to do when they enter into their temples ; in stretching out the hands and joyning them together , in kissing the ground , in lifting up the head , in stopping of the ears with their fingers , in praying with their faces to the south , because mecca is there , in wiping their eyes with their hands , in observing a lenten fast for one moneth in a yeer , changing the moneth every yeer , so that they fast one whole yeer in twelve ; and then they abstain from all meat and drink , till the stars appear . in plucking off their hairs at the end of their fast , and in painting of their nayls with a red colour . . in pilgrimages to mecca , in circumcision of their children , in feasting at the graves of the dead , and in other such vain ceremonies . q. what ceremonies observe they in their pilgrimage to mecca ? a. this journey is undertaken and performed every yeer , and it is held so necessary , that he who doth not once in his life go this pilgrimage , shall be assuredly damned ; whereas paradise and remission of sins is procured to them that go it . the way is long and tedious to those of greece , being six moneths journey , and dangerous by reason of arabian theeves , mountains of sand , with which divers are overwhelmed ; and want of water in those sandy and barren desarts . their chief care is to be reconciled to each other where there is any difference , before they go ; for if they leave not behind them all grudges and quarels , their pilgrimage will do them no good ; they begin their journey from cairo , about three weeks after their easter , called bairam , being guarded with spachi on dromedaries , and ianizaries on camels with eight pieces of ordnance , a rich vesture for the prophet , and a green velvet covering wrought with gold to cover his tomb , which the bassa delivers to the captain of the pilgrims . the camels that carry these vestures are covered with cloth of gold , and many small bels ; the night before their departure is kept with great feasting and triumphs . no man may hinder his wife from this pilgrimage , and every servant is made free that goeth it . the camel that carrieth the box with the alcoran is covered with cloth of gold and silk , the box with silk onely during the journey , but with gold and jewels at their entring into mecca . musitians also and singers encompasse the camel , and much vain pompe is used in this pilgrimage they use divers washings by the way when they meet with water . when they come to mecca , the house of abraham , which they fable was miraculously built , receiveth a new covering and a new gate ; the old vesture is sold to pilgrims , which hath a vertue in it to pardon sins ; after many idle ceremonies performed , they go round about abrahams house seven times ; then they kisse a black stone , which they believe fell down thither from heaven ; at first it was white , but by the often kissing of sinners it is become black ; then they wash themselves in the pond zunzun , without the gate five paces ; this pond the angel shewed to hagar when she wanted water for ismael . of this also they drink , and pray for pardon of their sins . after five days abode at mecca , they go to the hill of pard●ns , miles distant , and there they leave all their sins behind them after they have heard a sermon and prayed , and offered sacrifices . upon their return they must not look back to the hill , lest their sins follow them . from hence they repair to medina , where mahomets sepulchre is thought to be ; but by the way they run up a certain hill , which they call the mount of health ; they run , that they may sweat out all their sins . thence they come pure to the seducers tombe which notwithstanding they may not see , being hanged about with a silk curtain , which by the eunuchs , being . in number to attend on the tombe , and to light the lamps , is taken down when the pilgrims captain presenteth the new one ; without , each man gives to the eunuchs handkerchiefs , or such like , to touch the tombe therewith ; this they keep as a special relique . when they return to egypt , the captain presenteth the alcoran to the bassa to kisse , and then it is laid up again ; the captain is feasted , and presented with a garment of cloth of gold. they used to cut in pieces the camel with his furniture which carried the alcoran , and reserve these pieces for holy reliques . the alcoran also is elevated , that all might see and adore it , which done , every one with joy returns to his one home . q. what ceremonies use they about their circumcision ? a. they are circumcised about eight years of age ; the child is carried on hors-back , with a tullipant on his head to the temple , with a torch before him , on a spear deckt with flowers , which is left with the priest as his fee , who first nippeth the end of the skin of the childs yard with pincers , to mortifie it , then with his sizzers he nimbly cuts it off ; presently a powder is laid on to ease the pain , and afterward salt . the childs hands being loosed , looketh , as he is taught by the priest , towards heaven , and lifting up the first finger of his right hand , saith these words : god is one god , and mahomet in his prophet . then he is carried home in state after some prayers and offerings at the church . sometimes the child is circumcised at home ; and receiveth his name , not then , but when he is born . they feast then commonly three days , which ended , the child is carried with pomp to the bath , and from thence home , where he is presented with divers gifts from his parents friends . women are not circumcised , but are tied to make profession of their mahumetan faith . q. what rites doe they observe about the sick and dead ? a. their priests and chief friends visit them , exhort them to repentance , and read psalms to them . when any dieth , the priest compasseth the corps with a string of beads , made of lignum aloes , praying god to have mercy on him ; then the priests carry it into the garden , wash it , and cover it with its own garments , with flowers also and persumes , and his turband is set on his head . women perform this office to the body of a woman . this done , the body is carried to the temple with the head forwards , and set down at the church-door , whilst the priests are performing their service ; then it is carried to the burial-place without the city : the priests pray for his soul , are paid for their pains , and feasted at home . some part of their good cheer is set on the grave , for the soul to feed on , or for alms to the poor . they believe there are two angels , who with angry looks , and flaming firebrands , examine the dead party of his former life , whom they whip with fiery torches if he be wicked ; if good , they comfort him , and defend his body in the grave till the day of judgment ; but the bodies of the wicked are knocked down nine fathoms under ground , and tormented by their angry angels , the one knocking him with an hammer , the other tearing him with an hook , till the last day ; against this torment the turks use to pray at the graves of the dead . the women there do not accompany the dead to the grave , but stay at home weeping , and preparing good cheer for the priests and others of the departed mans friends . they believe that when the corps hath been in the grave on quarter of an hour , that a new spirit is put into it , is set upon its knees , and is examined by the foresaid angels of his faith and works . they believe also that it is a work of charity , and conducible to the soul of the defunct , if the birds , beasts , or ants be fed with the meat which they set on the graves of the dead . q. how far hath this mahumetan superstition got footing in the world ? a. though it be not so far extended as gentilisme , yet it hath over-reached christianity ; not in europe , where christianity prevaileth , but in africa where it hath thrust out the ancient christian churches , and erected the half-moon in flead of the crosse , except it be among the abyssins , and some small places held by the spaniard or portugal : but in asia it hath got deeper footing , having over-run arabia , turkie , persia , some part of mogols countrey , and tartaria , onely here and there some smal congregations of christians are to be found . in america indeed it is not as yet known . now the reasons why this superstition is so far spread , are these . . the continual jars , frivolous debates , and needless digladiations about questions of religion among christians , which hath made the world doubt of the truth thereof , and takes away the end and scope of religion , which is to unite mens affections ; but the remedy is become the disease , and that which should cure us , woundeth us . . the wicked and scandalous lives both of christian laity and clergy : for the mahumetans generally are more devour in their religious duties , and more just in their dealings . . the mahumetan conquests have in those parts propagated their superstition . . their religion is more pleasing to the sense then christianity ; for men are more affected with sensitive pleasures , which mahomet proffers in his paradise , then with spiritual , which are lesse known , and therefore lesse desired . . the greatnesse of the turkish tyranny over christians ; the rewards and honours they give to those that will turn muselmen , or mahumetans , are great inducements for weak spirits to embrace that religion ; for a christian runegado that will receive circumcision among them , is carried about the streets with great joy and solemnity , is presented with many gifts , and made free from all taxes ; for which very cause , many , both greeks and albanians , have received circumcision . . the liberty which is permitted to multiply wives , must needs be pleasing to carnal-minded men . . they permit no man to dispute of their alcoran ; to call any point of their religion in question ; to sell the alcoran to strangers , or to translate it into other languages : it is death to offend in any of these , which is the cause of much quietnesse and concord among them . . they inhibit the profession of philosophy among them , and so they keep the people in darknesse and ignorance , not suffering the light to appear and to detect their errors . . they teach , that all who live a good life shall be saved , whatsoever his religion be ; this makes many weak christians revolt from their holy faith without scruple or check of conscience ; for what care they , whether they serve christ or mahomet , so they be saved ? . they hold , that after a certain time of torments in hell , the wicked shall be released from thence ; this doctrine is more pleasing to wicked men then christianity , which admits of no redemption from hell , nor any mitigation of eternal torments . . men are much taken with moral outsides , whereby the turks exceed christians ; for they are more modest in their conversation generally then we ; men and women converse not together promiscuously , as among us ; they are lesse sumptuous in their buildings ; lesse excessive and phantastical in their clothes ; more sparing in their dyet , and altogether abstemious ; more devout and reverend in their churches , so that they will not suffer a piece of paper to be trod upon , or lie on the ground , but will take it up , kisse it , and lay it in some place out of danger ; and this is , because the name of god and mahomets law is written upon paper ; they are also more sober in their speeches and gesture , and more obedient to their superiors then we are . . there is nothing more pleasing to our nature then private revenge , which by christs law is prohibited , but by the mahumetan law is allowed ; for they are to hate , and to kill their enemy , if they can . , arianism had infected most of the eastern churches ; therefore it was no wonder if they received mahomets doctrine , which was grounded upon arius his heresie . . they suffer no man to blaspheme christ , but honour him , and speak reverently of him ; so they do of moses and abraham , which makes that neither iews nor christians are in those parts much averse from , or violent against their religion . . they have been alwayes very zealous and diligent in gaining proselytes , and yet force no man. for these , and such like reasons , let us not wonder at the great encrease of mahumetanisme in the world . q. of what continuance is mahumetanisme ? a. mahomet was born in the year of christ , . in the time of s. gregory the pope , and mauritius the emperour : according to genebrard he lived . years , of which he spent . years in spreading of his doctrine , then died in the year of our lord . constance being emperour , and eugenius the first pope ; so that mahumetanisme hath lasted already above . years , to the great oppression and vexation of the church of christ , and to the eternal dishonour of christian princes , who if they had spent but the tenth part of that blood against the turks , which they have shamefully and sinfully shed in their own private quarrels , there had not been at this day any remainder of that damnable sect , which hath longer continued a scourge to the church of christ , then ever any enemy did against gods people of old . for the egyptians oppressed the israelites scarce . years ; the canaanites . years ; the moabites . years ; the philistines . years ; the assy●ians and chaldeans from the first to the last , did not ●ex & oppress gods people above . years ; afterward they were oppressed by antiochus epiphanes years ; the christian church from nero till constantine was afflicted about . years ; and afterward by the goths and lombards nere . years . but this oppression of the church by mahomet hath , as i said , lasted above a thousand years . the reasons are divers as i have shewed in the former question , to which may be added these . . by this long persecution and tyranny of the turks , god will try and exercise the faith , patience , constancy , and other vertues of his people , which would corrupt and purrifie like standing water , or moab ●●tled upon the lees , not being poured from vessel to vessel . how can the courage of a souldier be known but in a skirmish ? or the skill of a mariner , but in a storm ; marcet sine adversario virtus ; that tree , saith seneca , is most strongly rooted in the ground , which is most shaken with the wind . nulla est a●or fortis & solida , nisi in quam venti saepius incursant , ipsa enim ●exatiane constringitur , & adices certius figit . . god is pleased to continue this tyranny and power of the mahumetans , to the end that christian princes may love each other , and stick close together against the common enemy ; that their military discipline might be exercised abroad , and not at home : for this cause the wisest of the romans were against the utter destruction of carthage ; fearing least the romans wanting an enemy abroad , should exercise their swords against themselves ; which fell out accordingly . for the same cause god would not utterly destroy the philistines , ammonites , moabites , and other neighbouring enemies of the iewes . but such is the madnesse of christians , that though we have so potent an enemy close at our doores , ready to devour us , yet wee are content to sheath that sword into our owne bowels , which we should imploy against the common foe . . god will have this sword of mahumetanisme to hang over our heads , and this scourge to be still in our eyes , that thereby wee may be kept the more in awe and obedience ; that if at any time we start aside like a broken bow , we may returne againe in time , considering god hath this whip ready and at hand to correct us . thus god lest the canaanites among the jewes , to be pricks in their eyes , and goads in their sides . i will not ( saith the lord ) drive out any from before them of the nations which joshua left when he died ; that through them i might prove israel , whether they will keep the way of the lord to walk tberein , &c. therefore the lord left these nations without driving them out hastily . see iudg. . , . & . , , , &c. . god is content to continue this mahumetan sect so long , because justice is exercised among them , without which a state or kingdome can no more stand then a tree without a root , or an house without a foundation ; they are also zealous and devout in their way ; and great enemies to idolatry , so that they will permit no images to be painted or carved among them , knowing that god is not offended so much against any sin as against idolatry , which is spiritual adultery , most destructive of that matrimonial conjuction between god and us . . the lord by the long continuance of mahumetanism , will punish the perfidiousnesse and wickednesse of the greek emperours , as likewise the multitude of heresies and schisms hatched in that church . . this sect of mahumeranism is so made up of christianism , judaism and gentilism , that it abates the edge of any of these nations , from any eager desire of its extirpation . the contents of the seventh section . the christian religion propagated . . the decay thereof in the east by mahumetanism . . persecution and heresie the two great enemies thereof . . simon magus the first heretick , with his disciples . . menander , saturninus , and basilides , hereticks . . the nicholaitans and gnosticks . . the carpocratians . . cerinthus , ebion , and the nazarites . . the valentinians , secundians , and prolemians , . the marcites , colarbassi ▪ and heracleonites . . the ophites , cainites , and sethites . . the archonticks and ascothyprae . . cerdon and marcion . . apelles , severus , and tacianus . . the cataphrygians . . pepuzians , quintilians , and artotyrites . . the quartidecimani and alogiani . . the adamians , elcesians , and theodocians . . the melchisedicians , bardesanists , and noetians , . the valesians , catheri , angelici , and apostolici . . the sabellians , originians , and originists . . the samosatenians and photinians . . the manichaean religion . , the hierachites , melitians , and arians : . the audians , semi-arians , and macedonians . . the aerians , aetians , and apollinarists . . the antidicomarianits , messalians and metangismonites . . the hermians , proclianites , and patricians . . the ascites , pattalorinchites , aquarii , and coluthiani . . the floriani , aeternales , and nudipidales . . the donatists , priscillianists , rhetorians , and feri . . the theopaschites , tritheits , aquei , melitonii , ophei , tertullii , liberatores , and nativitarii . . the luciferians , jovinianists , and arabicks . . the collyridians , paterniani , tertullianists , and abelonites . . the pelagians , predestinati , and timotheans . . the nestorians , eutychians , and their spawn . sect . vii . quest. what is the other great religion professed in europe ? a. christianity ; which is the doctrine of salvation , delivered to man by christ jesus the son of god , who assuming our nature of a pure virgin , taught the jewes the true way to happinesse , confirming his doctrine by signes and miracles ; at length sealed it with his blood ; and so having suffered death for our sins , and rose again for our justification , he ascended to his father , leaving twelve apostles behind him to propagate this doctrine through the world , which they did accordingly , confirming their words with miracles , and their own blood ; and so this light of the gospel scattered all the fogs and mists of gentile superstition ; at the sight of this ark of the new covenant , the dagon of idolatry fell to the ground : when this lyon of the tribe of iudah did roar , all the beasts of the forrest , that is , the pagan idols or devils rather hid themselves in their dens . apollo complained that his oracles failed him , and that the hebrew child had stopped his mouth . when it was proclaimed at palotes by thanas the egyptian ship-master , that the great god pan was dead , all the evil spirits were heard to howl and bewail the overthrow of their kingdom , porphirie complained that the preaching of christ had weakened the power of their gods , and hindred the gain of their priests . the bones of babylas so hindered apollo that he could deliver no oracle while they were there . the delphick temple fell down with earthquake and thunder , when iulian sent to consult with the oracle . such was the irresistible power of the two-edged sword which came out of christs mouth , that nothing was able to withstand it . the little stone cut out of the mountain without hands smot the great image of nebuchadnezzar , and brake it in pieces ; to the doctrine of twelve poor weak fishermen , did the great potentates of the world submit their scepters . thus the stone which the builders refused , became the head of the corner ; it was the lords doing , and its marveilous in our eyes . the terrible beast which with his iron teeth destroyed all the other beasts , is destroyed by the weaknesse of preaching , against which the more the roman empire strugled , the more it was foiled , and found by experience that the blood of martyrs was the seed of the church , which conquered the great conquerours , not with acting , but with suffering , not by the sword , but by the word , and more by their death then by their life : like so many sampsons triumphing over these philistines in their death and torments . q. . seeing the power of religion was so irresistible in the beginning , that it carried all like a torrent before it , how came it to grow so weake within yeers , that it yielded to mahumetanism ? a. when god saw that the ungrateful professors of christianity began to loath that heavenly manna , and to covet for quales of new doctrin , he gave them leave to eat and poyson themselves therewith . he was not bound to cast pearls before swine , and to give that which was holy to dogs . in his just judgements he removed the candlestick from those who rejected the light , and delighted themselves in darknesse ; it was fit the kingdom of god should be taken from them , and given to a people that should bring forth the fru●ts thereof . they deserved to be plagued with a famine who grew wanton and spurned against their spiritual food . besides , when the devil perceived he could do no good by open hostility and persecution , but the more burden he laid upon the palme , the more it flourished , and the oftener he flung the gyant of religion to the ground , the stronger it grew with antaeus ; he resovled at last to joyn the foxes tayl to the lio●s skin , and to try whether the heat of the sun would not make the traveller sooner forsake his cloak , th●n the impetuosity of the winde . he choaks all zea●e and sincerity with the baits of wealth and honour ; he poysons them with ambition , pride , covetousnesse , and envie ; the evil man sowed the ●ases of dissention and heretical doctrines in the lords fields ; the spiritual husbandmen grew carelesse and idle , the shepherds neglect their flocks , the dogs grow dumb , and so the lords sheep are suffered to stray , and become a prey to the wolves . the watch-men being inebriated with honour , wealth , ease , and security , fall asleep on the walls , and let the enemy feise upon the lords city . it was not then the weaknesse of christian religion that was the cause of mahomets prevailing ; for the heat of the sun is not weak , though it cannot soften the clay ; not is the good seed that is cast into barren ground , to be blamed , if it doth not fructifie ; neither is the preaching of the gospel impotent aud weak , because it doth not alwayes edifie . all the water in the sea cannot mollifie a rock , nor all the rain in the clouds secundate a stony barren ground . the subject must be capable , or else the agent cannot operate . mahumetanism then prevailing upon christianity , proceeded from the voluntary perversnesse of mens hearts , from the malice and craft of the devil , and from the just judgements of the almighty . q. . what were the engines that satan used to overthrow religion in the beginning ? a. open persecution and heresie ; with the one he destroyed the bodies , with the other he poysoned the souls of christians . persecution with saul killed its thousands , but heresie with david , ten thousand . persecution was the arrow that did flie by day ; but heresie the pestilence that raged in the darknesse . persecution was the pruning knife that lopped the branches of religion , but heresie the axe laid to the root of the tree . persecution was the dragon that drove the woman into the wildernesse , but heresie the beast that spake blasphemies . open persecution began in nero a tyrant , but heresie in simon a witch . open persecution began about yeers after christs ascention , but heresie immediatly after christs departure , about the sixth yeere , in the beginning of caligula's reign . persecution is the wild boar of the forrest , but heresie the little fox that eateth up the grapes of the lords vineyard . q. . who was the first heretick that opposed the orthodox religion , and what were his opinions ? a. simon called magus , because he was a witch ; a samaritan by birth , and a christian by profession ; he would have bought the gifts of the holy ghost for mony , act. . . he denyed the trinity , and affirmed himselfe to be the true god. he taught that the world was made by the angels , not by god. and that christ came not into the world , nor did he truly suffer . he denyed also the resurrection of the flesh , and permitted promiscuous marriages . he likewise affirmed that the true god was never known to the patriarchs and prophets . this point was afterward maintained by menander , cerinthus , nicholas , saturninus , and basilides succeeding hereticks . upon this doctrine also the tertullianists , and anthropomorphits grounded their heresie , in ascribing a humane body to god. his denying of the trinity , begot afterward the sabellians , samosatenians , montanists , praxians , photinians , and priscillianists . his heresie of the creation of the world by angels , begot the marcionites , manichees , and the angelick hereticks , who worshipped angels . in saying that christ came not , nor suffered , he gave occasion to the heresies of valentinians , cerdonians , marcionites , aphthardocites , docits , samosatenians , and mahumetans . upon his denyal of the resurrection , basilides , valentinus , carpocrates , apelles , and the hierarchits , grounded their heresies . besides , epicurism , libertinism , and atheism got vigour hereby . by permitting licentiousnesse and promiscuous copulation , he gave occasion to the basilidians , gnosticks , manichees , acatians , eunomians , and mahumetans to live like beasts , and to slight marriage . besides these impious opinions , he held magick and idolatry lawful . he gave to the angels barbarous names . he slighted the law of moses , as being not from god ; and blasphemously denyed the holy ghost to be a substance , but a bare vertue or operation , and caused his disciples to worship his whore helena , or selene , for a goddesse . q. . why did simon magus & his scholars , with many other hereticks since him , besides iews & mahumetans deny the trinity . a. partly the malice of satan who hates and persecutes the truth , partly the pride of hereticks who would seem wiser then the church , partly their ignorance , because by naturall reason they cannot comprehend this ineffable mystery , and partly malice against christ , whose divinity is denyed by jewes and mahumetans ; bred this heresie : notwithstanding the truth is plainly set down both in the old and new testament , asserted by all the greek and latin fathers , confirmed by all generall councills , and proved by all orthodox divines that it is no more repugnant to naturall reason for the father , sonne and holy ghost to be one god , then for the soul , mind , and body to be one man ; but because this doctrin is sufficiently proved by all divines both ancient and moderne , and all objections to the contrary answered and refuted , i will forbeare to set down what is so plain and obvious , already handled by so many pens , and will onely shew that the doctrin of the trinity was not unknown even by the light of nature to the gentile philosophers , poets and sibylls . zoroastres speaketh of the father , who having perfected all things hath delivered them to the second mind , which mind ( saith he ) hath received from the father knowledge and power . here is a plain testimony of the first and second person . concerning the third , he saith that the divine love proceeded from the mind or intellect , what else is this divine love but the holy ghost ? the chaldaean magi , which were their philosophers , acknowledged three beginnings , to wit ormases , mitris , and ariminis , that is god , the mind , and soul , mercurius trismegistus taught his egyptians that god who is life and light begot the word , who is the other intellect , and maker of all things , and together with him another who is the firie god , or spirit ; here the three persons are distinctly named . he sheweth also that the subtil intellectual spirit by the power of god did move in the chaos ; this is consonant to the words of moses , the spirit of god moved on the waters . orpheus singeth the praises of the great god , and of his word which he first uttered . pythagoras and his schollars were not ignorant of this mystrey , when they placed all perfection in the number of three , and made love the original of all things . zeno the stoick confesseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is god , and the spirit of iove . socrates acknowledgeth god to be the minde or intellect , that the essence of god is his idea , which he begets by the knowledge of himself , and by which he made the world. numenius the pythagorean , plotinus , iamblichus and others do write very plainly of the three hypostases or persons in the trinity , so that no christian can write more fully , as may be seen in their own words , as they are alleadged by du-plessis in his book of the truth of christian religion ; who citeth also certain oracles of serapis the egyptian chiefe idol or devil ; and of apollo out of suidns , by which we may see how the evil spirits are forced to confesse the trinity . i could also alledge the testimonies of the sybills to the same purpose ; but because i study brevity , and these heathen testimonies and sibyllin verses , are cited by clemens alexandrinus , origin against celsus , cyril against iulian , eusebius in his preparation , saint augustine in his bookes of the city , &c. i forbear to insist any more on this subject . and as the gentiles gave testimony to this plurality of persons , so did the jewes also , though now they reject this doctrine , thinking that we by worshipping the trinity , do worship three gods ; but their ancient rabbins do prove the trinity out of the old testament , as rabbi simeon , the sonne of iohai brings a place out of rabbi ibba upon deuteronomy . hearken o israel , the lord our god is one god. in the hebrew thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehovah elohenu iehovah echad . he shewes that the first iehovah is god the father ; the second word elohenu our god is god the son ; for so he is called by the propher , and evangelist , emanuel , god with us . the third word iehovah , is god the holy ghost . and the fourth word echad , that is one , is to shew the unity of essence in this plurality of persons . many other passages i could alleadge out of the writings of the ancient rabbies to confirme this truth ; but this is already performed by galatinus in his books de arcanis catholicae veritatis . q. who were simons principal scholars , and what were their opinions ? a. . menander a samaritan also , and a magician . he flourished at rome , in the time of titus about . years afser christ. he held the same impious opinions that simon did ; but differed from him in saying that himself and not simon , was the saviour of the world ; and that therefore all should be baptized in his name , and not in the name of simon or christ , and that all such should in power excel the angels , and should live immortally here ; so he denied the resurrection of the flesh . to him succeeded saturninus and his fellow scholar basilides , about the fifteenth year of adrian the emperour , and after christ the hundreth . saturninus was of antioch , and infected syria with his poyson , as basilides did egypt . saturninus held the same impieties with simon and menander , but differed from them in saying that the world was made onely by seven angels , and not by all , against the will and knowledge of god. he taught also that some men were naturally good , and some naturally evil ; and that nothing must be eat that hath life in it , which was the doctrine afterward of the manichees . and impiously affirmed that some of the antient holy prophets spake , and were sent by satan . basilides also was a simonian heretick , but differed from him in holding there were so many heavens as dayes in the year , to wit . the chiefe god he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the letters of which name are contained . he held also that this inferiour world and man was created by the th or last heaven . he taught also that the superiour god abraxas begot the minde , this the word : of the word came providence , and of providence wisedome : of wisdom the angels were begot , the last of which was the god of the jewes , whom he calls an ambitious and a turbulent god , who had attemped to bring all nations in subiection to his people . he said that christ was sent by abraxas to oppose the turbulent god of the jewes , and doth not call him iesus and saviour , but goal a redeemer . he held it unlawful to suffer martyrdom for christ ; he permitted idolatry , and taught that no voluntary sin was pardonable , and that faith was not the gift of god , but of nature , as also election . the other errours which this egyptian held ( for he was of alexandria ) were the same that simon maintained . q. . what was the religion of the nicholaitans and gnosticks ? a. the nicholaitans , so called from nicholas one of the seven deacons , act. . and whose works christ hated , rev. . gave themselves to all uncleannesse and sflshly lusts , teaching that men ought to have their wives in common . they made no scruple of eating things offered to idols . at their meetings or love feasts , they used to put out the lights , and commit promiscuous adulteries with each others wise . they taught that the world was made by the copulation of light and darknesse , out of which angels , dae●ons , and men were procreated . mans seed and menstruous blood were with them sacred , and used by the gnosticks in their divine service , whereby they brought an odium upon christianity . they would not have god but angels creators of this inferiour world , which angels they called by divers barbarous names . nicholas the father of this sect , was by birth an antiochian , whose doctrine began to spread about the beginning of domitians reign , after christ yeers , before s. iohns banishment into pathmos . the professors of this sect did long retain the name of nicolaitans , but were called gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge , which proud title they gave themselves , as if their knowledge had been transcendent above other men . but their knowledge was so whimsical , that neither they , or any else understood it ; they babled much concerning their aeones , and of ialdabaoth , who made the heavens , and all things we see , of water . they ascribed divers sons to their chief aeon , to wit , ennoia , barbeloth , and prunicon , which they named christ. they held that most things were procreated of the chaos , and the abysse of water and darknesse . they taught also that in faithful men were two souls , one holy , of the divine substance , the other adventitious by divine insufflation , common to man and beasts . these are the souls that sin , and which passe from man to beast , after the opinion of pythagoras , they held also there were two gods , a good and an evill ; as the manichees afterward did . they made jesus and christ two distinct persons , and that christ descended into iesu● when he was thirty yeers old , and then he wrought miracles . on this doctrin the eutychians and nestorians grounded their heresies . they would have none to suffer martyrdom for christ , who they said conversed on the earth after his resurrection moneths . this heresie was much spread in asia and egypt about yeers after christ , and in spain it flourished after christ yeers . out of this sink , the valentinians , manichees , and priscillianists sucked their poyson . q. . of what religion were the carpocratians ? a. carpocrates by birth an alexandrian in egypt , who flourished about the yeer of christ . in the time of antoninus pius , and was contemporary with saturnius ; this carpocrates , i say , ta●ght there were two opposite gods ; that the law and good works were needlesse to those that had faith : that we could not avoid the rage of evil spirits , but by doing evil , for that was the way to please them . therefore they gave themselves over to magick and a libidinous life . they taught also that christ was a meer man , and that their master carpocrates was the better man ; hence sprung up the samosatenians and arrians . they said also that christ was begot as other men , of ioseph and mary ; and that onely his soul ascended into heaven . they held pythagorean transanimation , but denyed the resurrection , and that this world was not made by god , but by satan . because their disciples should not publish their abominable mysteries , they put a mark by a bodkin on their right eare. carpocrates carryed about with him his punk marcellina . q. . what was the religion of cerinthus , ebion , and the nazarites ? a. cerinthus being a jew by birth , and circumcised , taught that all christians ought to be circumcised : he lived in the time of s. iohn the apostle , who would not enter into the same bath with that pernicious heretick . he spred his heresie in domitians time , about yeers after christ. he held the same impious tenets that carpocrates , and taught that it was iesus who died and rose again , but not christ. he denyed the article of life eternal , and taught that the saints should enjoy in ierusalem carnall delights for yeers ; the maintainers of this whimsie afterward were the origenists , chiliasts , or millenaries , and on this mahomes founded his paradise . ebion was a samaritan by birth , but he would be esteemed a jew . he lived also in domitians time . he denyed christs divinity , and held the necessity of the ceremonial law , with cerinthus : and that the use of flesh was unlawfull , because all flesh was begot of impure generation : the ebionites , of all the new-testament admitted only s. matthews gospel , because it was written in hebrew . the ebionite heresie did not continue long under the name of ebion , but under other names , to wit , sampsei , and elcesitae . against these hereticks s. iohn , who lived in their time , wrote his gospel , to prove christs divinity ; they rejected s. pauls epistles because they refell the ceremonial law. as for the nazarites , or nazarens , they were before cerinthus and ebion , about the end of nero , yeers after christ. they were the first that retained circumcision with baptism , and the ceremonial law with the gospel . they were led much with private revelations and enthusiasms . they had more gospels then one ; to wit , the gospel of eve , and that which they called the gospel of perfection . they were much addicted to fables . noahs wife they called ouria , which signifieth fire in chaldee ; she often times set the ark on fire , which therefore was so many times rebuilt . they make her also the first that imparted to mankinde the knowledge of angels . q. what was the heretical religion of the valentinians , secundians , and ptolemians ? a. the valentinians , who from their whimsical knowledge were called gnosticks , had for their master , valentinus an egyptian , who lived in the time of antoninus pius emperor , about a yeers after christ. he taught that there were aeones , ages , or worlds , who had their beginning from profundity and silence ; that being the male , this the female . of the marriage or copulation of these two , were begot vnderstanding and truth , who brought forth eight aeones . of the vnderstanding and truth were begot the word and life , which produced . aeones . the word and life brought forth man and the church , and of these were procreated . aeones ; these . . and . joyned together , made up the . the last of these . being abortive ▪ produced the heaven , earth , and sea. out of his imperfections were procreated divers evils , as darkness out of his fear , evil spirits out of his ignorance , out of his tears springs and rivers ; and out of his laughter light . they also taught that christs body was meerly spiritual , and passed through the virgin , as through a conduit or pipe . evil was natural ( they said ) to the creature , and therefore they made god the author of evil , which afterward was the doctrine of the manichees . they held that onely the soul was redeemed , and that there should be no resurrection of the body . faith ( they taught ) was natural , and consequently salvation , which all did not attain for want of good works ; this was the pelagian doctrine afterward . they made three sorts of men ; to wit , spiritual , who were saved by faith onely : these they called the sons of seth ; hence the sethian hereticks . the second sort are animal , or natural , who are saved by works , and are of abel ; hence the abelites . the third sort are carnal , who cannot be saved ; these are of cain ; hence the cainite hereticks . they eat of things offered to idols ; slighted good works as needlesse , and rejected the old prophets . valentinus his chiefe scholar and successor was secundus , whose disciples called secundians , changed the name , but retained the doctrine of valentinus , permitting all kind of vicious life , in that they held knowledge without good works would bring men to heaven . valentinus held that the aeones were only the effects of the divine minde ; but secundus said they were true essences , subsisting by themselves . he added also light and darknesse to the eight principal aeones , and so made up ten . to secundus succeeded ptolomaeus in valentinus his school . he gave to bathos , or profundity , two wives ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is cogitation ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , will. by the former wife , bythus , he procreated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the minde ; and by the other he begot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the truth . pt●lomaeus also slighted the old law. q. . of what opinions were the marcites , colarba●● , and heracleonites ? a. marcus was a notable magician , who lived under antoninus pius , about . years after christ. his scholars called themselves perfect , and bragged that they were more excellent then peter or paul. they denyed christ humanity , & the resurrection of the flesh . they held two contrary beginnings , or gods ; to wit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , silence ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , speech . from these the marcionites and manichees borrowed their two principles . they retained their aeones of valentinus , but reduced them to four ; to wit , silence , speech , and two unnamed , so in stead of the christian trinity , they held a quaternity . they taught that all men , and every member in mans body , were subject to , and governed by certain letters and characters . they baptized not in the name of the father , son , and holy ghost ; but in the name of the father unknown , of truth the mother of all , and of him who descended upon jesus . by magical words they bragged that they could turn the sacramental wine into blood , and bring downe the grace of god from heaven into the chalice . the colarbasians , so called from colarbas , or colarbasus the author of that sect , ascribed the life , actions , and event● of man , and all humane affairs to the seven planets , as authors thereof . they held also but one person in the deity , called by different names . they divide jesus from christ , as the nestorians afterward ; and taught that christ was as a flower compacted and made up of the . aeones . heracleon , father of the heracleonites ▪ lived about . years after christ. these divided the aeones into good and bad , and held two beginnings , to wit , profundity and silence . profundity they held to be the most ancient of all ; and that of this with silence , all the other aeones were procreated . they said that man consisted of a soul , body , and some third substance ; they held it no sin to deny christ , in danger of life ▪ with the mouth , if so be the heart believed in him . they used in their praye●s superstitious and magical words , to drive away devils . and they thought by anointing their dead with water , oyl , and balsame , to free them from eternal death . q. . of what religion were the ophites , cainites , and sethites ? a. these were called also ophei and ophiomorphi from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the serpent which they worshipped . this sect began about the year of christ . they taught that christ was the serpent which deceived eve ; and that he in the form of a serpent entred the virgins womb. in the eucharist they used to produce a serpent by inchanting words out of his hole , or rather box , in which they carried him about ; neither did they think that the sacramental bread was consecrated till that serpent had first touched it , or tasted thereof ; they denyed also the resurrection of the flesh , and christs incarnation . the caini were so called because they worshipped cain as the author of much goodnesse to mankind , so they worshipped esau , core , dathan , abiram and iudas , who betrayed christ , saying that he foreknew what happinesse should come to mankind by christs death , therefore he betrayed him . some of this sect were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , resisters of god , for they opposed him what they could in his laws , therefore rejected the law of moses as evil ; and worshipped the wicked angels , whom they pleased by their evil actions , they taught also that we were evil by nature , and that the creator of the world was an unknown god , and envious to cain , esau , and iudas . the sethites so called fr●m seth , adams son whom they worshipped , lived most in egypt . about the same time that the cainites florished . they thought that seth was born of a superiour vertue which they called mother . she of the chief god brought forth seth the father of all the elect : so they make seth a part of the divine substance who came in place of abel , who by the envy of some angels stirring up cain against him , was slain . they prate also that by the cunning of some angels some of cains posterity were preserved in the ark , from the flood which was sent by this great mother to punish the cainites for the murthering of abel . of this posterity of cain proceed all wicked men . they denied the resurrection , and held that the angels had carnal commerce with women , and of this copulation two men were produced , the one earthly the other heavenly being an hermaphrodite , who was created to gods image , who as they blasphemously taught is an hermaphrodite , and so adam also . they make christ who was born of the virgin , to be no other then seth. q. . what religion did the archonticks professe and the ascothyp●ae ? a. these were the last of the valentinian hereticks ; ca●●ed archontici , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is ; principalities , these they worshipped as inferior gods , father of the angels , and creators of the world ; of photenia the mother , were the angels begot by these archontes . one peter an anachorit , and a monk of palestina was author of this sect , in the time of constantius the son of constantine , about the year of christ , . these spawned anothed sect , which they called ascothyptas , because they brake in pieces all the plate and vessels used in the sacrament ; for they rejected the sacraments of the church ▪ they despised good works , and gave themselves to all uncleannesse , and slighted the old testament , denied the resurrection , and sacraments , as is said , thinking it unlawful to represent spiritual and heavenly things by corporal and earthly . they thought that the devil begot cain and abel of eve ; both these sons were reprobates . and that a man who hath knowledge and saith may be saved , let his life be never so vitious , and that the devil was the son of the jewish , but not of the christian god. they also affixed to each heaven or sphere an angel , as the peripate●icks did an intelligence . q. . what was the religion of cerdon and marcion ? a. cerdon lived about the time of valentinus the heretick , under antoninus pius emperor yeers after christ ; he taught that there were two contrary gods ; the one a god of mercy and pitty , the other of justice and severity , whom he called evil , cruel , and the maker of the world . the former god he called good , and the father of christ , and author of the gospel ; but moses law they rejected and the old testament , as proceeding from the other god , to wit , of justice . the cerdonians also denyed the resurrection of the flesh and humanity of christ ; affirming that he was not born of a virgin , nor suffered but in shew . marcion , by birth a paphlagonian neer the euxin sea , was cerdons scholar , whose opinions he preferred to the orthodox religion , out of spleen because his father bishop marcion excommunicated him for whoredom , and because he could not without true repentance be received again into the church ; therefore he professed and maintained cerdons heresies at rome , in the time of m. antoninus philosophus , . years after christ , but he refined some points , and added to them some of his own phansies . with cerdon he held two contrary gods , and denied christs incarnation of the virgin , and therefore blotted his genealogy out of the gospel , affirming his body to be from heaven , not from the virgin. he denied that this world , by reason of the ataxie and disorder in it , could be the work of the good god . he rejected the old testament and the law , as repugnant to the gospel ; which is false , for their is no repugnancy . he denied the resurrection , and taught that christ by descending into hell , delivered from thence the souls of cain , esau , the sodomites , and other reprobates , translating them into heaven . he condemned the eating of flesh , and the married life ; and renewed baptism upon every grievous fall into sin . if any of the catechumeni died , some in their name were baptised by the marcionites . they also baptised and administred the eucharist in presence of the catechumeni , against the custom of the church . they permitted women also to baptize . they condemned all wars as unlawfull , and held transanimation with the pythagoreans . q. . what was the religion of apelles , severus , and tatianus ? a. apelles whose scholars were called apellitae , was marcions disciple , and a syrian by birth . he flourished under commodus the emp●ror , about . years after christ. he taught that there was but one chief god , to whom was subordinat a fierie god who appeared to moses in the bush , who made the world , and gave the law to the israelites , and was their god. he gave to christ a body compacted of the stary , and elementary substance , and appeared in the shape onely of man. this body when he ascended , he left behind him , every part thereof ▪ returning to their former principles ; and that christs spirit is onely in heaven ▪ he rejected the law and prophets , and denied the resurrection . severus , author of the severians , was contemporarie with apelles under commodus , . years after christ. he used the company of one philumena a strumpet and witch . he taught his disciples to abstain from wine , as being poyson begot of satan in the form of a serpent , with the earth . the world he said was made by certain powers of angels , which he called by divers barbarous names , he hated women and marriage , denied the resurrection , the old testament , and prophets , using in stead of them , certain apocryphall books . tatianus , a bad scholar of a good master , iustin martyr , was a mesopotamian by birth , and lived under m. antoninus philosophus , . years after christ ; his disciples were called tatiani from him , and encratitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance or continence , for they abstain from wine , flesh , and marriage . they were called also hydro-paristatae , users of water , for in stead of wine they made use of water in the sacrament . they held that adam was never restored to mercy after his fall . and that all men the sons of adam are damned without hope of salvation except the tatiani . they condemned the law of moses , the eating of flesh , and the use of wine , and held procreation of children to be the work of satan ; yet they permitted , though unwilingly , monogamy , or the marrying once , but never again , they denied that god made male and female , and that christ was the seed of david . q. . of what religion were the cataphrygians ? a. montanus disciple to tatianus who was his contemporary , was author of this sect , who for a while were from him called montanists ; but being ashamed of his wicked life , and unhappy end , they were afterward from the country where he was born , and which was first infected with his heresie , called cataphrygians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : they were named also tascodragitae , because they used in praying to thrust their forefingers into their nostrills , to shew their devotion , and anger for sin . tascus in their language , signifieth a long slick , or slaff , and druggus their nose , as if you would say perticonasati , as the interpreter of epiphanius translates it . they loved to be called spirituales , because they bragged much of the gifts of the spirit ; others that were not of their opinion , they called naturual men . this heresie began about . years after christ , and lasted above . years . he had two strumpets which followed him , to wit prisca and maximilla , these forsook their husbands , pretending zeal to follow montanus ; whereas indeed they were notorious whoors : they took upon them to prophesie , and their dictates were held by montanns as divine oracles , but at last , he and they ▪ for company hanged themselves . he blasphemously held himself not onely to be in a higher measure inspired by the holy ghost , then the apostles were , but also said that he was the very spirit of god , which in some small measure descended on the apostles ; he condemned second marriages , and yet allowed incest . he trusted altogether to revelations and enthusiasmes , and not to the scripture . in the eucharist , these wretches mingled the bread with infants blood ; they confounded the persons of the trinity , affirming the father suffered ; q. . what was the religion of the pepuzians , quintilians , and artotyrites ? a. these were disciples of the cataphrygians : pepuzians were so called from pepuza a town between galatia and cappadocia , where montanus dwelt , and quintillians from quintilla another whorish prophetesse , and companion to prisca and maximilla . they held peprza to be that new ierusalem fore told by the prophets , and mentioned in the epistle to the hebrews , and in the revelatien . in this they said we should enjoy life eternal . they perferred women before men , affirming that christ assumed the form of a women , not of a man. and that he was the author of their wicked tenets . they commended eve for eating the forbidden fruit , saying that by so doing , she was the author of much happinesse to man. they admitted woman to ecclesiastical functions , making bishops and priests of them ▪ to preach , and administer the sacraments . they mingled also the sacramental bread with humane blood. the artotyritae were so called from offering bread and cheefe in the sacrament in stead of wine , because our first parents offered the fruits of the earth , and of sheep , and because god excepted abels sacrifice which was the fruits of his sheep , of which cheese cometh ; therefore they held cheese more acceptable then wine . in other points they were pepuzians , and differed from them onely in cheese offering ; therefore they were called artotyritae , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheese . q. . what was the religion of the tessarescae decatitae , or quarradecimani and of the alogiani ? a. the former of these were so called from observing easter on the fourteenth day of the moon in march , after the manner of the iewes , and they made saint iohn the author of that custome which was observed by the oriental churches , till pope victor excommunicated them , as schismaticks , in dissenting from the custome of the western church . this controversie fell out about the ▪ year of christ , severus then being emperour , and from the first original thereof continued . years . this heresie was condemned by the council of nice , and ordered that easter should be kept after the manner of the western church , which derived their custom from saint peter . these hereticks also denied repentance to those that fell after baptisme ; which was the novatian heresie . alogiani so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privative , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , because they denied christ to be the word , and consequently they denied his divinity , as ebion and cerinthus had done before , samos●tenus , a●●ius , and the mahumetans afterward . these alogiani rejected saint iohns gospel and his apocalypse , as not written by him , but by cerinthus , which is ridiculous ; for cerinthus denied christs divinity , which saint john asserteth , in writing , that the word was god. these hereticks were named also berilliani from berillus a bishop in arabia , who taught that christ was a man , and then became the word of god. the first broacher of this heresie is thought to be artemon a profane man , who lived about the time of severus emperour . years after christ , from him they were called artemonit● . q . what was the religion of the adamians , elcesians , and theodotians ? a. the adamians or adamites , so called either from one adam their author , or from adam the first man , whose nakednesse they imitate , sprung up shortly after the gnosticks , and were called prodiciani from one prodicus , whom they followed . of this sect there be many extant at this day . they held it unlawful for men or women to wear cloathes in their congregation and assemblies , seeing their meetings were the only paradise on earth , where they were to have life eternal , and not in heaven● ; as adam then in his paradise , so christians in theirs should be naken , and nor cloathed with the badges of their sin and shame . they rejected marriages as diabolical ; therefore they used promiscuous copulation in the dark ; they rejected also all prayers to god as needlesse , seeing he knew without us what we wanted . the elcesei , so called from elcesae , an impostor ; and sampsei from a spotted kind of serpent , which they represented in their changable dispositions , were much addicted to judicial astrology and soothsaying . they held two priests , one below made of the virgin , a meer man , and one above ; they confound christ with the holy ghost , and sometimes they call him christs sister , but in a masculine name , to both which persons they give longitude , latitude , and locality . to water they ascribe a divinity , and so they did to two whoores , marthus and marthana , the dust of whose feet and spittle they worshipped as holy reliques . they had a certaine apocrypha book , the reading whereof procured remission of ●in ; and they held it no sin to deny christ in time of persecution . this heresie began to spread , about . years after christ under gordian the emperor . see origen who writ against it . the theodocians so called from one theodo●us , or theodotion , who lived under severus emperour ; . years after christ. he was a byzantian by birth , and a tanner by profession , who taught that in times of persecution we may deny christ , and in so doing , we deny not god , because christ was meerly man , and that he was begotten of the seed of man. he also added to , and took from the writings of the evangelists what he pleased . q . what was the religion of the melchisedecians , bardesanists , and noetians ; a. the former were called melchisedecians for believing that melchisedeck was not a man , but a divine power superiour to christ , whom they held to be a meer man. one theodotus scholar to the former theodotus the tanner , was author of this sect , who lived under severus about . years after christ. the bardesanists were so called from one bardesanes a syrian who lived under verus the emperour , . years after christ. he taught that all things , even god himself , were subject to fate , or a stoical necessity , so that he took away all liberty , both from god and man , and that vertue and vice depended on the stars . he renewed also the whimsies of the aeones , by which he overthrew christs divinity , and denied the resurrection of the flesh . the noetians , so called from noetus born in smyrna , taught that there was but one person in the trinity , which was both mortal and immortal , in heaven god , and impatible ; on earth man , and patible . so they made a trinity , not of persons , but of names and functions . noetus also taught , that he was moses , and that his brother was aaron . this heretick was buried with the burial of an asse , and his city smyrna was overthrown eight years after he broached his heresie . he lived about . years after christ , under m. antoninus , and l. verus emperours . q. . of what religion were the valesians , the cathari , angelici , and apostolici ? a. the valesians so called from one valens , an arabian , who out of the doctrine of the gnosticks or tatians condemned marriage and procreation . therefore his scholars after the example of origen , gelded themselves , thinking none can enter into heaven but eunuchs . whereas the eunuchs christ speaks of be such , as by continence subdue the lusts of the flesh ; this heresie springing under iulianus philippus emperour about the year of christ . the cathari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called by themselves , as if they were purer then other men , derived most of their tenets from novat●s , hence they were named novatians . this novatus lived under decius the emperour , after christ . years . he was an african born . this heresie lasted till the time of arcadius , to wit , . years ; they denyed repentance to those who fell after baptism , they bragged much of their sanctity and good works . they condemned second marriages as adulterous . they used rebaptization as the donatists did afterward . they rejected also oyl or chrism in baptisme . the angelici were so called from worshipping of angels ; it seems this heresie was begun in the apostles time , who condemneth it ; but had its growth shortly after the melchisedecians , about the year of christ . the apostolici were so called from imitating the holinesse of the apostles ; these were the spawn of the encratites , about the year of christ . they rejected all married people as uncapable of heaven , and held that the apostles perpetually abstained from marriage . they had all things in common , holding those unfit for heaven who had any thing peculiar to themselves . they denied repentance and reconciliation to those that fell after baptism . in stead of the evangelists , they used apocrypha books , as the gospel , according to the egyptians ; the act of andrew and thomas . these hereticks were called also apotactitae by the latines , and by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from renouncing of the world . q. . what was the religion of the sabellians , originians , and originists ? a. the sabellians were indeed all one in opinion with the noetians , but this name grew more famous then the other ; for sabellius an african by birth , was a better scholar then noetus . sabellianisme began to be known about the year of christ . under the persecution of valerian . they held there was but one person in the trintry : whence it followeth that the father suffered ; therefore they were named patripassiani . this one person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say they , is called by divers names as occasion serves . the originians were so called from one origines a monk , who lived in egypt and was disciple to antony . these condemned marriage , extolled concubinat , and yet were enemies to propagation , committing the sin of onan . they also reject such books of the old and new testament , as seem to favour marriage . the origenists or adamantians wree so called from that famous origen , who for his constancy in times of persecution , and for his inexhausted labours , was named adamantïus . his errours began to spred about the year of christ . under aurelian the emperour , and continued above . years . they were condemned first in the council of alexandria . years after his death ; and again in the fifth generall council of constantinople under iustinian the first , they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a revolution of souls from their estate and condition after death , into the bodies again , to converse in the world ; and so by denying the perpetuity of our future estate , either in heaven or hell , by consequence they denyed the resurrection of the flesh . they held also that the punishments of the devils and reprobates should last only a . years , and then should be saved . they taught that christ and the holy ghost do no more see the father , then we see the angels ; that the son is coessential to the father , but not coeternal ; because , say they , the father created him , as he did also the holy spirit . that the soules were created long before this world , and for sinning in heaven were sent down into their bodies , as into prisons . they did also overthrow the whole historical truth of scriptures by their allegories . q. . what was the religion of the samosatenians , and photinians ; a. paulus samosatenus was so called from samosata , where he was born , near euphrates . his scholars were called paulinians and samosatenians , and afterward photinians , lucians , and marcellians , from these new teachers . their beleef was , that christ was meerly man , and had no being till his incarnation . this heresie was taught . years before samosatenus , by artemon , and was propagated afterward by photinus , lucian , and marcellus , arrius , and mahomet . they held that the godhead dwelt not in christ bodily , but as in the prophets of old , by grace and efficacy , and that he was onely the external , not the internal word of god. therefore they did not baptize in his name ; for which cause the councel of nice rejected their baptisme as none , and ordered they should be rebapti● zed , who were baptized by them . this heresie under the name of samosatenus brake out about . years after christ ; and hath continued in the eastern parts ever since . the photinians , so called from photinus , born in the lesser galatia , held the same heresie with samosatenus , and began to propagate it about the year of christ . at syrmium , where he was bishop , under canstantius the emperor ; and before him , marcellus his master under constantine the great , publickly taught it , affirming also that the trinity was the extention of the divinity , which is dilated into three , and contracted again into one , like wax being contracted , may be dilated by heat . this heresie was much spread under valens the arrian emperor . years after christ. q. . what was the manichean religion ? a. manes a persian by birth , and a servant by condition , was father of the manichean sect ; which was the sink of almost all the former heresies , for from the marcionites they derived their opinion of two principles , or gods , one good , the other bad . with the encratites they condemned the eating of flesh , egges , and milk ; they held also with the anthropomorphites , that god had members , and that he was substantially in every thing , though never so base , as dung and dirt , but was separated from them by christs comming , and by the elect , manichea●s eating of the fruits of the earth , whose intestins had in them a cleansing and separating vertue . they condemned also the use of wine , as being the gall of the princes of darknesse . with marcion also they rejected the old testament , and currilated the new , by excluding christs genealogies ; and said , that he who gave the law , was not the true god. they babled also , that there was a great combat between the princes of darknesse , and of light ; in which , they who held for god , were taken captives , for whose redemption god laboureth still . with the ophites they held that christ was the serpent which deceived our first parents ; and with divers of the precedent hereticks , not onely did they deny christs divinity , but his humanity also ; affirming that he fained himself to suffer , die , and rise again ; and that it was the devil who truly was crucified . with valentinus they taught that christs body was fixed to the stars , and that he redeemed only our souls , not our bodies ; with the former hereticks , they denyed the resurrection , and with pythagoras , held transanimation . with montanus , manes held that he was the true para●let , or comforter , which christ promised to send . with the gentiles they worshipped the sun , moon , and some idols . with anaxago●as , they held the sun and moon to be ships ; and taught that one schacla made adam and eve. they make no scruple to swear by the creatures ; they give to every man two contrary souls , which still struggle in him . with the poets they held that the heaven was supported by the shoulders of one whom they called laturanius . they make the soul of man , and of a tree , the same in essence , as being both of them a part of god ; with the former hereticks also they condemned marriage , and permitted promiscuous copulation ; and that not for procreation , but for pleasure . they rejected baptisme as needlesse , and condemned alms-giving , or works of charity : they make our will to sin , natural , and not acquired by our fall ; as for sin they make it a substance , communicated from parents to children ; and not a quality , or affection . these wicked opinions raged in the world . years after manes was excoriated alive for poysonning the persian kings son ; these hereticks were three sects ; to wit , manichees , catharists , or puritans ; and macarii , or blessed . q. . what was the religion of the hierarchites , melitians , and arrians ? a. the hierachites , so called from hieracha , an egyptian , and a monk who lived shortly after origen , under gallienus , . years after christ , taught that married people could not enjoy heaven ; nor infants , because they cannot merit ; they admitted none into their church , but those that lived single . they denied that paradise in which man was created , had any earthly or visible being . they held melchisedeck to be the holy ghost , and denied the resurrection . the meletians ( so called from meletius , a theban bishop in egypt ; who because he was deposed for offering to idols , in spleen he taught the novatian heresie , in denying pardon of sins to those that fell though they repented ) rejected all from their communion , who in time of persecution fell from christ , though they afterward repented . they used pharisaical washings , and divers other judaical ceremonies , and in their humiliations to appease gods anger with dancing , singing , and gingling of small bells . this heresie began under constatine the emperour . years after christ. the arrians so called from arrius a lybian by birth , and a presbyter of alexandria by profesion , were called also exoucontji , for saying that christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , created of nothing . this heresie brake out under constantine . years after christ , and over-run a great part of the christian world . they held christ to be a creature , and that he had a mans body , but no humane soul , the divinity supplying the room thereof . they held also the holy ghost a creature , proceeding from a creature , to wit , christ. the arrians in their doxolegier gave glory not to the father , and to the son , and to the holy ghost , but to the father by the son in the holy ghost . they rebaptized the orthodox christian ; and baptized onely the upper parts to the novel , thinking the inferiour parts unworthy of baptisme . q. . what was the religion of the audians , semi-arrians , and macedonians ? a. the audiani so called from audaeus a syrian , who appeared under valentinian the emperour . yeares after christ , were named afterwards anthropormorphytae , for ascribing to god a humane body ; these as afterward the denatists , forsook the orthodox church , because some wicked men were in it . they held darknesse ; fire and water eternal , and the original of all things . they admitted to the sacrament all sorts of christians even such as were profane and impenitent . the semi-arrians were those who neither would have christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same individual essence with the father , as the orthodox church held ; nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a like essence ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a different essence , but of a like will : and so they taught , that christ was not god in essence , but in will only and operation . this heresie also held that the holy ghost was christs creature . it began under constantius the emperour . years after christ. the chief author thereof was one-eyed acatius , bishop of cesaraea palestina , successor to eusebius ; hence they were called acatiani . the macedonians , so called from macedonius , bishop of constantinople ; held that the holy ghost was a creature , and the servant of god , but not god himselfe ; and withal that by the holy spirit was meant only a power created by god , and communicated to the creatures . this heresie sprung up , or rather being sprung up long before , was stifly maintained under constantius , the son of constantine . years after christ ; and was condemned in the second oecumenical councel at constantinople under theodosius the great . these hereticks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against the spirit . q. . of what religion were the aerians , aetians , or eunomians , and apollinarists ? a. the aerians so called from aerius the presbyter , who lived under valentinian the first . years after christ ; held that there was no differance between a bishop and a presbyter , that bishops could not ordain , that the dead were not to be prayed for ; that there should be no set or anniversary fasts , and with the encratites , or apotactitae admitted none to their communion , but such as were continent , and had renounced the world . they were called syllabici also , as standing captiously upon words and syllabies . they are said also to condemn the use of flesh : the aetians , were called so from aetius a deacon whose successor was eunomius about the year of christ . under the emperor constantius ; he was bishop of cyzicum whose disciples were called eunomians , and anomei for holding that christ was no way like the father . they were called also eudoxiani , theophron●ani . when they were banished , they lived in holes , and caves , and so were called troglodytae and gothici , because this heresie prevailed much among the goths , by means of vlphillas their bishop . these hereticks held that god could be perfectly here comprehended by us , that the son was neither in power , essence , or will , like the father , and that the holy ghost was created by the son ; that christ also assumed onely mans body , but not his soul. they permitted all kind of licentiousnesse , saying that faith without good works could save . the eunomians did rebaptise the orthodox professors , and baptised in the name of the father uncreated , the son created , and the holy ghost created by the son. the apollinarists so called from apollinaris presbyter in laodicea , divided christs humanity in affirming that he assumed mans body and a sensitive soul , but not the reasonable or intellective soul of man , because that was supplied by the divinity ; from this division they were named dupla●es and dim●iritae . in stead of the trinity they acknowledge onely three distinct degrees of power in god : the greatest is the father , the lesser is the son , and the laest of all the holy ghost . they held that christs flesh was consubstantial with his divinity , and that he took not his flesh from the virgin , but brought it from heaven . they held that christ had but one will , that mens souls did propagate other souls , that after the resurrection the ceremonial law should be kept as before . this heresie brake out . years after christ , under valens the emperor . q. . what did the antidicomarianites , messalians , and metangismonites professe ? a. the former of these were so called , because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adversaries to maries virginity . whence they were named antimaritae , and helvidians , from helvidius the author , who lived under theodosius the great , . years after christ. these held that mary did not continue a virgin after christ was born , but that she was known by ioseph , whereas she was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perpetual virgin. the messalians were so named from the caldaicks word tsalah which signifieth to pray , therefore in greeke they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer , because they did pray continually ; and martyriani for worshipping as a martyr one of their sect who was killed by a souldier . they were called also enthusiastae from their pretended inspirations , and euphemitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises or elogies which they sung to god , and satanici from worshipping of satan , whom they held to be the governour of mankind . they held that nothing was required to salvation , but prayer ; therefore they rejected faith , preaching , and sacraments ; and taught that god was visible to our bodily eyes , and that satan was to be worshipped that he might do no hurt ; they bragged that they could visibly expel satan , whom they could see come out of the mouth like smoak , and in form of a sow with her pigs , into whose place the holy ghost did visibly succeed . they live idly , and hare working , so that they excommunicate any of their sect that labour ; they condemn all almes giving , except to those of their own sect : they allow lying , perjury , and dis●embling in religion . they slighted the sacraments , and held that baptism was of no use , but onely for sins past . this heresie prevailed under valentinian and valens emperors , . years after christ. the metangismonites were so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , transvasation , or putting one vessel , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , into another ; for they held that the son was in the father , as a lesser vessel in a bigger ; and so they make the divine essence bigger and lesser then it self , they held also that god was corporeal . q. . what was the religion of the hermians , proclianites , and patricians ? a. the hermians or hermogenians , so called from hermius or hermogenes an african under severus the emperour , . years after christ , are by saint austin reckoned the same with the seleucians . these held that the elements or matter of the world was coeternal with god. that the angels were made of spirit and fire , and that they were the creators of mens souls . that evil was partly from god , partly from the matter , that christ in his ascention left his body in the sunne ; they denied that there was ever any visible paradise ; that there shall be any resurrection , and that baptisme by water was to be used . the proclianites were so called from one proclus or proculus , an obscure man , who held the hermogenian opinions , and withal taught that christ was not yet come into the flesh . the patricians were so called from one patricius whom danaeus thinks lived under arcadius the emperour , . years after christ. these held that not god , but saran made mans flesh , and that therefore men may lawfully kill themselves to be rid of the flesh ; they admit and reject what books of the old testament they please . q. . what did the ascitae , pattalorinchitae , aquarii , and coluthiani , professe ? a. the ascitae so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottle used to carry about bottles filled with w●ne , and stopped , bragging that they were the new evangelical bottles filled with new wine ; and such they held necessary for all good christians to carry about ; in this they placed the main of their religion . these and divers other heresies like ionas his gourd were quickly up and quickly down . the pattalorinchitae were so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staff or stick , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nose , for they used to thrust their fingers into their nose and mouth , to hinder them from speaking ; for they place● all their religion in silence . hence they were called silentiarii . the aquarii were so called from 〈◊〉 water , because in stead of pure wine , they offered water in the sacrament . these were the spawn of the severians , encratites , and helcesaites . the coluthiani were so called from coluthus , presbyter of alexandria , and coetanial with arrius , under constantine , . years after christ. their opinion was , that god could not be the author of punishment , because it is evil ; whereas amos the prophet shews the contrary , that their is no evil in the city , which the lord hath not done ; amos . . and in isay , the lord formeth the light and darknesse , making peace , and creating evil , is. . . q. . what were the religious tenets of the floriani ; aeternales , and nudipedales ? a. the floriani were so called from florinus , or florianus a roman presbyter , who lived under commodus the emperor , . years after christ. these hereticks were spawned by the valentinians , whose doctrines concerning the ●●ones , and other of their tenets they maintained , and withall , that god made evil and sin ; whereas moses tells us that all things which he made were very good . they retained also the jewish manner of keeping easter , and their other ceremonies . aeternales from the opinion of the worlds eternity ; for they held there should be no change after the resurrection , but that the world should continue as it is now . this heresie in philaster and austin hath neither name , nor author . the nudipedales were those who placed all religion in going bare foot ; because moses and ieshua are commanded to pull off their shoes , and isay to walk bare-foot ; whereas these were extraordinary , and peculiar precepts , and signs of particular things , not enjoyned to be iitated . q. . what was the religion of the donatists , priscillianists , the rhetorians , and the feri ? a. the donatists , so called from donatus a numidian , who because cecilian was preferred before him to the bishoprick of carthage , accused him and all the bishops that ordained him to be traditores , that is , such as had delivered the bibles to be burned by idolaters under the persecution of maximinus : though this accusation was found false , yet donatus persisted obstinate , and separated himself , and congregation from all others , accounting that no church where any spot or infirmity was to be found ; and that such a pure church was onely to be found among the donatists , and yet they would have no man to be forced , or urged to a godly life , but must be le●t to himself , which was to open a gap to all impurity , they did also flight the magistracy , and would not suffer them to punish hereticks . they held the efficacy of the sacraments to depend upon the dignity of the minister , and not on the spirit of god ; they rebaptized also the orthodox christians as if their baptis●n had been no baptism . they held it no sin to kill themselves rather then to fall into the hands of the magistrate ; and so they made no scruple to kill others that were not of their faith , when they found any advantage . they used certarn magical purifications , and bragged much of enthusiasms and revelations . they also with the arrians made the son lesse then the father , and the holy ghost then the son. this herefie was divided into divers schismes , the chief whereof were the circumcellions so called from their cells and cottages in which they lived , to shew their austerity ; these made no bones to murther all they met , that were not of their religion , so that they were more dangerous then high-way robbers . the donatists were named also parmenianists from parmenianus one of donatus his disciples . at rome , they were named campates from the camp , or field , and montenses from the hill where they used to hide themselves . the priscillianists were so named from priscillianus a spaniard , who under gratian the emperor , spread his heresie first in spain , . years after christ. from thence like a canker it run through all the west : his heresie was made up of former heresies ; for with the manicnes he held that the world was made by an evil god . with the sabellians he confounded the persons of the trinity ; with the origenists , he taught that mens souls were made before their bodies in some receptacle of heaven ; and with the manichees , that they were parcels of the divine essence . with astrologers they held that all humane events depended on the stars ; and with the stoicks that we sin necessarily , and coactively . with the gnosticks they condemned marriage ; with the encratites , the eating of flesh ; with the audians they allowed lying , and perjury in matters of religion ; and with the g●osticks they rejected the ancient prophets as fanatical and ignorant of the will of god. the rhetorians so called from one rhetorius , held the same tenet , which the mahumetans do at this day , namely that every man shall be saved by the religion he professeth , and that therefore no religion should be forced , but men should be left to their own choice , and will. the feri or wild hereticks were such as held it unlawful to eat or converse with men ; therefore they held none should be saved , but such as lived alone : they taught also that the holy ghost was a creature . q. . what were the theopaschitae , trithei●ae , aquei● mel●●onii , ophei , tertullii , liberatores , and nativitarii ? a. the theopaschites , held that the divinity of christ suffered as if there had been in him but one nature , because one person . the tritheits divided the essence of god into three parts ; the one they called the father , the other the son , and the third the holy ghost ; as though either of the persons had not bin perfectly god. the aquei held that the water was not created but coeternal with god ; this heresie was culled out of the hermagenian and audian tenets . the melitonii so named from one melito , taught that not the soul , but the body of man was made after gods image , and so with the anthropomorphites they made god corporeal . the ophei , so called from one opheus , held there were innumerable worlds . the tertullii , from one tertullus , taught that the souls of wicked men should be converted into devils , and savage beasts . li●eratores , are those who taught that christ by his descending into hell , did set at liberty all wicked that then be●eved in him . nativitarji , were such as taught that christs divine nativity had a beginning , because it is written , psal. . [ thou art my son , this day have i begotten thee ] so they acknowledged the eternity of his essence , but not of his filiation . these were but branches of former heresies , broached by obscure or unknown authors , and of short continuance . q. . what were the luciferians , jovinianists , and arbicks . ? a. luciferians , so called from lucifer bishop of caralitanum in sardinia , who lived under iul●an the apostate , . years after christ , taught with the cerinthians , and marcionites , that this world was made by the devil . that mens souls were corporeal , and had their being by propagation or traduction . they denyed to the clergy that fell , any place for repentance , or reconciliation ; neither did they restore bishops or inferious clerks to their dignities , if they fel into heresie , though they afterward repented . this was the doctrine of the old nova●ians , and meletians ; these luciferians were named also homonymians , for using the word flesh ambiguously in their dispurations . the iovinianists were so called from iovinian a roman , who lived under jovinian the emperour , . years after christ. these held with the stoicks that all sins were equal ; that after baptisme we could not sin : that fasting was needlesse . that virginity was not better then the married life , and that the blessed virgin in bearing christ lost her virginity . the arabicks , were so named from arabia , the countrey where this heresie was broached and maintained , under philip the emperour , . years after christ ; they held that mens soules died with their bodies , and that both in the last day should rise again : from this heresie they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , mortal soules ; not much different from them are the psychopanuychitae of this age , who make the soul sleep in the grave with the body till the resurrection . q. . what were the collyridians , paterniani , tertullianists , and abelonitae ? a. the collyridians were hatched also in arabia , and so named from a kinde of cakes or buns , which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; these cakes they presented every year with great ceremony to a certain maid fit●ng in a chair of state , and covered with a vail , ●n honour of the virgin ma●y : these flourished under theo●osius the great , . years after christ. paterniani . so called from one paternus an obscure fellow , were named also venu●iani from venus , which by their venereal actions they honoured more then god , these held that all the lower parts of mans body , from the navel downward , were made by the devil ; and therefore they gave themselves to all lasciviousnesse and uncleannesse , therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; deriders of good manners and honesty . the tertullianists . were so called from that famous lawyer and divine ter●ullian , who lived under severus the emperour , about years after christ. he being excommunicated by the roman clergy for a montanist , fell unto these heretical opinio●s ; to wit , that god was corporeal , but without delineation of members ; that mens souls were not onely corporeal , but also distinguished into members , and had corporeal dimensions , and did encrease and decrease with the body ; and that the soul had its original by propagation or traduction . he held also that the souls of wicked men after death were converted into devils ; that the virgin mary , ● after christs birth , did marry once , and with the catap●rygian , he bragged much of the paraclet or spirit , which they said was poured on them in a greater measure , then on the apostles . he condemned all use of arms and wars among christians ; and with the m●ntanists , rejected second marriages , as no better then adultery . the abelonitae were so called from abeo , adams son ; these taught that abel was married , but had no carnal commerce with his wife , because there is no mention made of his children , as there is of cains and seths . for this cause these abclites did marry wives , but not use them as wives for propagation , for ●●ar of original sin , whereof they would not be authors ; therefore they condemned copulation , as a work of the flesh , and altogether satanical . but for the conservation of their sect , they used to adopt other mens children . this heresie sprung up under arcadius the emperout , . yeares after christ , in the terriroties of hippo , where saint austin was bishop . this heresie lasted not long . q. . what tenets in religion held the pelagians , praedestinati , and timotheans ? a. the pelagians were so called from pelagius a brittain by birth , and a monk at rome , afterward a presbyter , under theod●sius the yonger , . years after christ. they were named also caelestiani from caelestius one of pelagius his scholars . these taught that death was not the wages of sin , but that adam should have died , though he had not sinned . that adams sin was hurtful onely to himselfe , and not to his posterity ; that concupiscence was no sin , that infants did not draw original sin from their parents , that infants might be saved without baptisme , that they should have life eternal , but out of the kingdom of god ; that man after the fall had the free will to do good , and ascribed no more to grace , but that by it we had our nature , and that by our good works wee obtaine grace ; they rejected the doctrine of predestination , perhaps because the hereticks called praedestinati , made predestination a cloak for all wickednesse , security and desperation ; for they taught that the predestinate might sinne securely , for he could not be damned ; and that such as were not predestinate , should never be saved , though their life were never so holy . this heresie was not long before pelagianisme , and is the same with that of the libertins . the timotheans , so called from timotheus aelurus ; ( that is , the ca● , from his bad conditions ) sprung up under zeno the greek emperour , . years after christ. these taught that the two natures of christ were so mixed in the virgins womb , that they ceased to be what they were before , and became a third substance made up of both , as a mixed body is made up of the elements , which lose their names and forms in the mixtion . these hereticks afterward lost the name of timotheans from timotheus their author , bishop of alexandria , and were called monothelites and monophysites from ascribing onely one will , and one nature to christ. of the pelagians see austin , and the other fathers who have written against them . q. . what was the religion of the nestorians , eutychians , and of those sects which sprung out of them ? a. the nestorians were so called from nestorius patriarch of constantinople , who broached his heresie under theodosius the younger , years after christ. he taught that in christ were two distinct persons , to wit , the son of god , and the son of mary ; that the son of god in christs baptisme descended into the son of mary , and dwelt there , as a lodger doth in a house ; therefore he would not call the virgin mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of god , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of christ. besides he made the humanity of christ equal with his divinity , aad so confounded their properties and operations . this heresie was but the spawn of some former heresies , chiefly of manicheisine and arrianiame . it was condemned in the councel of ep●esus under theodosius the younger , in which cyrill bishop of alexandria was president● and the author nestorius was deposed and banished , where his blasphemous tongue was eat out with wormes , and his body with core and his seditious complices swallowed up by the earth . the eutychians so named from eu●yches archimandrite or abbot of constantinopie , who lived in the latter end of theodosius the younger , held opinions quite contrary to nestorius , to wit , that christ before the union , had two distinct natures , but after the union only one , to wit , the divinity which swallowed up the humanity , and so they confounded the property of the two natures , affirming that the divine nature suffered and died ; and that god the word , did not take from the virgin humane nature . this heresie was first condemned in a provincial synod at constantinople ; then it was set up again by dioscurus bishop of alexandria , in the theevish councel of ephesus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and at last condemned by the generall councel of chalcedon under marcian the emperour . from the eutychians sprung up the acephal● , or headlesse hereticks , so called because they had neither bishop , priest , nor sac●ament amongst them ; these held that in christ were two natures , which notwithstanding they confounded , as they did also the properties , saying that the humanity lost it selfe and properties , being swallowed up by the divinity , as a drop of vineger is lost in the sea. severus bishop of alexandria was author of this sect , under anastasius emperour , . yeares after christ. they were called also theodosians from theodosius their chiefe patron , and bishop of alexandria . . the monophysites were all one with the eutychians , differing onely in name . . the agnoetae , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorance , becaus● they held that christs divinity , which with them onely remained after the union , was ignorant of the day of judgement , and where lazarus after his death was laied . this heresie was revived by theodosius bishop of alexandria , under mauritius the emperour , . yeares after christ. . the iacobites so called from iacobus the syrian , held the same opinions that the eutychians ; and scoffed the christians with the name of me●chites , because they followed the emperour in their faith. these under ph●cas the emperour drew all syria into their heresie , . yeares after christ. . the armenians so named from armenia , insected with that heresie , held that christ took not a humane body from the virgin , but that it was immortall from the first minute of its conception ; hence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they againe in s●orn called the orthodox christians manicheans and phantas●asts ; these held a quaternity of persons , and that the divinity suffered ; and kept their easter after the jewish manner . they sprung up under phocas the emperour , . yeares after christ. . the monothelites in words held there were two natures in christ , but in effect denyed them , by giving him one will onely . all these branches of eutychianisme were condemned by the fifth general councel held at constantinople under iustinian the first , who confirmed the councel of chalcedon , to which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or doubting hereticks ( for so they called themselves ) would not subscribe . at last sprung up mahumetanisme , . years after christ. of which we have spokeh already . of all these see isidor , theodoret , evagrius , nicephorus , s●erates , sozomen , and others . the contents of the eighth section . of the opinions in religion held the seventh centur● . ● the opinions of the eighth century . . the tenets of the ninth and tenth centuries . . the opinions of the eleventh and twelfth centuries . . of the albigenses 〈◊〉 other sects in the twelfth century . . the ●spans● thirteenth century . . the sects of the fourte●●th century . . of the wicklevites . . the 〈◊〉 of the fifteenth century . . the opinions of the 〈◊〉 century , to wit , of luther and others . . of 〈◊〉 sprung cut of luther anisme . . of protestants . 〈◊〉 of the other opinions held this century . . the 〈◊〉 beads of calvins doctrine . . of other opinions ●eld this age . . of divers other opinions in this age ▪ 〈◊〉 and the causes of this variety , and confusion in the church . sect . viii . quest. whereas we have had a view of the different heresies in christian religion , the first . years after christ ; now let us know what were the chief opinions and authors thereof in the 〈◊〉 century ? a. the heicetae professed a monastical life ▪ but 〈◊〉 taught that the service of god consisted in holy ●ances and singing with the nuns , after the example of moses and miriam , exod. . upon the overthrow of p●●roh in the red sea. gnosimachi were haters and 〈◊〉 of all learning , or book knowledge ; teaching that god required nothing from us , but a good life . of these we have too many in this age . but christ tells us that life 〈◊〉 consists in knowledge : and god complaineth by the prop●et , that his people perish for want of knowledge : so christ sheweth that destruction fell on jerusalem , because she knew not her day ; and the lord complained that his 〈◊〉 had lesse knowledge then the oxe or the asse . therefore 〈…〉 given lips to the priest , to preserve knowledge , a●d christ by his knowledge hath justified many , saith the prophet ▪ the armenii taught that the holy ghost proceeded onely from the father , and not from the son. tha● christ rose from the dead on the sabbath day ; whereas the scripture tells us plainly , that he arose the third day . they observed also the jewish sacrifices . they 〈◊〉 first ●o baptise the crosse , then to worship it . they taught it was not man that sinned , but satan by tempting ●im : and that man had not propagated by carnal 〈…〉 , if he had not sinned . they denyed original sin , and held that all who died before christ , were 〈◊〉 for adam's sin . they ascribed no efficacy to the ●acraments , and yet held baptism absolutely necessary . they placed the children of unbaptized infants , if they were of faithful parents , in earthly paradise ; if o● unfaithful , in hell . they never baptised without 〈◊〉 the eucharist . they held baptism without 〈◊〉 ineffectual , they used rebaptization . they permi●red the husband to dissolve matrimony when he pleased , and denied prayers for the dead , and the eternity of hell fire . and that the souls were not in blisse till the resurrection . and taught that then there should be no wonen at all , but that they should be converted into men . chazinzarii were so called from chaz●s , which in their language signifieth the crosse ; for ●●ey taught that the crosse onely was to be wor●●●pped ▪ therefore they were named staurolatrae , or cr●ss-worshippers . they prosessed also nestorianism . the t●●etopsychitae held that the souls died with the bodies . theocatagnostae were such as reprehended some o● gods actions and words . ethnophrones were paganising christians , who with christianity taught gentile supers●ition . the lampeti●ns so called from lampetius their author , taught that there should be no distinction of garments among religious men . they condemned also all vows . the maronits so named from one maron , held with eutyches , dicscorus , and the aceph●●● that christ had but one nature and will ; these were afterward reconciled to the church of rome . q . what opinions were held in religion within the eighth century ? a. agonyclitae held that it was superstition 〈◊〉 prayer to bowe the knees , or prostrate the body : therefore they used to pray standing . the ic●nocla●●● , or iconoma●hi taught that it was idolatry to have ●mages in temples . the alde●ertins , so called from alde●●rtus a french man their author , beleeved that he had holy reliques brought to him by an angel , from the farthest part of the world . they equalled him with the apostles ; and rejected pilgrimages to rome ; they h●ld that his haires and nailes were as well to be wo●shipped , as the reliques of saint peter ; they beleeved that he knew their sins , and could forgive them without confession ▪ the albanenses held that all oaths were unlawful , that there was no original sin , nor any efficacy in the sacraments , nor any use of extream u●ction , nor of confession , nor of excommunication ; that the sacraments lost their efficacy , if given by ●●cked priests ; that there was no free will ; some 〈◊〉 that they held transanimation , and the eternity of the world , and that god did not forsee evil . that there should be no resurrection , nor generall judgment , nor ●ell . q. . what were the opinions held in the ●inth and tenth centuries ? a. cladius bishop of taurinum , condenmed pilgmages , images , invocation of saints , and taught that baptism without the sign of the crosse , was no●●●●tism . one gadescalcus whom some say was a french man , held the heresie of the praedestinati , and that god ●ould not have all men to be saved ; and consequently that christ died not for all . photius a grecian ●●nied the procession of the holy ghost from the son , and held that there was no reward for the good or b●d , till the general judgement ; that there was no purgato●y ; he condemned second marriages , and prayers for the dead ; he held it no sin to hurt an enemy , even with lying and perjury . fornication with him was no sin , he dissolved marriages at pleasure . he maintained usury , sacri●●dge , and rebaptization ; and taught that children were not to be baptized till the eighth day . he gave the e●charist to infants , the cup to the lai●y ; denyed extre●●●nction ; and administred the sacrament in leav●●ed bread. iohonnes scotus a benedictine monk , and s●hloar of becie ( not duns scotus subtilis ) held that in the eucharist was onely the figure of christs body . bertramus a presbyter taught that the body of christ which is in the eucharist , was not the same who was born of the virgin. the same opinions were mai●tained by some in the tenth ●enturie . q. . what were thē opinions of the eleventh and twelfth cent●ries ? a. ●erengarius archdeacon of anjou , taught that 〈◊〉 body was not corporally , but figuratively in the sacrament : horibert and lisoius in france , taught ma●icheism . the simoniacks held it lawful to buy and fell church preferments . the reordinantes , would admit no simoniack priests till they were reordained . at milla● a new sect of nicolaitans brake out , reaching the necessity of promiscuous copulation . sabellianism 〈◊〉 out also this age . in the twelfth century , mar●●●us of padua taught that the pope was not christs successor : that he was subject to the emperor : that there was no difference between bishops and priests , and taht church-men should not enjoy temporal estates . the bongomilii , whose author was one basti , a physi●ian renewed the heresies of arrius , the anthropomorphites , and the manichees ▪ they rejected the books o● moses , made god with a humane shape , taught that the world was made by evil angels , and that micha●l 〈◊〉 arch-angel was incarnate . they condemned image worship , and despised the crosse , because christ died on it . they held the churches baptism to be the baptism of iohn , but their own to be the true baptism of christ : they slighted the church liturgy , and taught there was no other resurrection , but from sin by repentance : they held also that men might dissemble in religion . at antwerp one taudenius or tanchelinus , being a lay-man , under took a reformation● teaching that men were justified , and saved by faith onely ; that there was no difference between priests and lay-men ; that the eucharist was of no use ; and that promiscuous copulation was lawful . the petrobruss●ans so called from peter de bruis of antwerp , held that baptism was needlesse to infants ; and likewise churches were uselesse , that crosses should be broken , that christ was not really in the eucharist , and that prayers for the dead were fruitlesse . one peter aballard taught that god was of a compounded essence , that he was not the author of all goodnesse ; that he was not onely eternal ; that the angels helped him to create the world ; that power was the property of the father , wisdom of the son , goodnesse of the holy spir●● . he denied that christ took our flesh to save sinners , or that the feare of god was in him ; he said that the holy ghost was the soul of the world , that man had no 〈◊〉 will ; that all things , even god himselfe , were subject to necessity , that the saints do not see , god , that in the life to come there should be no feare of god , and that wee are in matters of faith to be directed by our reason . his chief disciple was arnoldus brixienfis , who denied also temporalties to the clergy . gilbert porr●●anus bishop of poytires , taught that the divine essen●● was not god , that the proprieties and persons in the trinity were not the same ; that the divinity was not incarnate in the son. he rejected also merits , and lessened the efficacy of baptism . the henricians so called from one henry of tholouse a monk , and somented by henry the emperor , taught the same doctrines that peter de bruis did , and withal that the church musick was a mocking of god. the patareni taught ●lso the same things . the apostolici so named from saying they were apostles immediatly sent from god , despised marriage , all meats made of milk ; the baptising of infants , purgatory , prayers for the dead , invocation of saints , and all oaths . they held themselves to be the onely true church . one eudon gave himself out to be the judge of the quick and dead . the adamites started up again in bohemia . the waldenses so called from waldo of lions , who having distributed his wealth , professed poverty ; he rejected images , prayers to saints , holy days , churches , oyl in baptisme , confirmation ▪ the ave mary , au●icular confession , indulgences , purgator : prayers for the dead , obedience to prelates , distinction of bishop and priest , church canons , merit , religious orders , extream unction , miracles , exorcisms , church musick , canonical hours , and divers other tene●● of the church of rome . they held that lay-men might preach , and consecrate the bread , and that all ground was alike holy . they rejected all prayers except the lords prayer , and held that the eucharist consecrated on the friday had more efficacy then on any other day . that priests and deacons falling into sin , lost their power in consecrating , and magistrates in governing if they fel. that the clergy should possesse no tempor●lties ; that the church failed in pope sylvesters time . they rejected the apostles creed and all oaths ; but ●ermitted promiscuous copulation ; and taught 〈…〉 man ought to suffer death , by the sentence of any judge . q. what were the albigenses , and what other sects were there in this twelfth century ? a. these not long after the waldenses , swarmed in the province of tolouse , and were overthrown by simon earl of montferrat ; these taught that they were not bound to make prosession of their faith ; they denyed p●rgatory , prayers for the dead , the real presence , private confession , images , bells in churches , and condemned the eating of flesh , egges and milk . the romish writers affirm that they held two gods ; that our bodies were made by satan , that the scriptures were erroneous , all oaths unlawful , and baptisme needlesse . they rejected the old testament and marriage , and prayers in the church ; they held there were two christs , a good born in an unknown land , and a bad born in bethlehem of iudea . that god had two wives , of which he begot sons and daughters , and more such stu●● , as may be seen in the above named authors : the cor●erij held the petrobrussian tenets , and withall that the virgin mary was an angel : that christs body was not glorified in heaven , but did putrifie as other dead bodies , and so should remain after the day of judgement● they taught also that the souls should not be glorified till the resurrection . ioachimus abbas taught that in the trinity , the essence generated the essence , which opinion was condemned in the general councel of lateran , under innocent the third : not long after started up petrus iohannis , who maintained the errour of ioachimus , and withal taught that the reasonable soul was not the form of man ; that the apostles preached the gospel after the literal , not after the spiritual sense ; that grace was not conferred in baptisme ; that christs side was pierced with a lance whilest he was yet alive , which is directly against the words of saint iohn ; therefore this opinion was condemned in the councel of vienna ; he held also rome to be babylon , and the pope to be antichrist . q. . what opinions in religion were professed the ●●●teenth century ? a. almaricus a doctor in paris , taught that if ad●m had not sinned , there had been no procreation , nor distinction of sex. this was condemned in the councel of lateran , under innocent the third . he held that the saints do no wayes see god in himselfe , but in his creatures . he denyed the resurrection , paradise , and hell , also the real presence , invocation of saints , images , and altars . he said that in the divine minde might be created ideas . he transformed the mind of a ●ontemplative man , into the essence of god ; and taught that charity made sin to be no sin ▪ david dinantius taught that the first matter was god , which was to make god a part , and the meanest part of all his creatures . gulielmus de sancto amore , taught that no monks ought to live by alms , but by their own labours , and that voluntary poverty was unlawful ; the same doctrine was taught by desider●us longobardus affirming it a pernicious opinion that men should leaue all for christ. raymundus lullius taught that in god were different essences , that god the father was before the son ; that the holy ghost was conceived of the father and the son , 〈◊〉 the doctrine of the church is that he proceeds from the father and the son ; not by way of generation or conception ▪ but of eternal and spiritual dilection , he also taught that it was injustice to punish any man for opinions in religion or heresie . the whippers taught that whipping of themselves with rods full of knots and sharp pricks did more exp●●te and abolish sin , then confession ; that this their voluntary whipping was before martyrdom , which was inflicted by outward force : that now there was no use of the gospel , nor of the baptisme of water , sith the baptisme of blood was better ; that holy water was ●●●ies●e ; that no man could be saved who did 〈…〉 himselfe . they also held perjury lawful . the 〈◊〉 whose author was one hermannus italus held community of wives lawful ; which doctrine they put in practise , at their meetings to pray ; then putting out their l●ghts , ●hey used promisc●ous copnlation : and the children born of such commixtion they put to death . they taught that all things amongst christians should be in common ; that magistracy did not consist with christianity , and that the saints did not see god till the day of judgement . gerardus sagarellus of parma , whose disciples were named pseud●-apostoli , that is , false apostles , because they bragged that they did imit●te the apostles poverty , therefore they would not take or keep money , or reserve any thing for the next day ; he taught that to make vows , or to swear at all , was unlawful ; that marriages might be dissolved by such as would embrace their religion ; and that they were the onely christians ; they were enemies to tythes , and to churches , which for prayer they accounted no better then hogs styes . q. , what were the opinions in religion the feurteenth century ? a. the beguardi who professed a monastical life , taught that we might attaine to as much perfection and beatitude in this life , as in heaven ; that all intellectual natures were blessed in themselves , not in god , that it was a sin to kisse a woman , but not to lie with her ; because nature inclined to this ▪ but not to that . that perfect and spiritual men were freed from obedience to superiours , from fasting , praying , and good works , and that such men could not sin , nor encrease in grace , being perfect already . they would have no reverence to be used in the eucharist , nor at all to receive it , for that did argue imperfection . the beguinae professed the same tenets , and withal were against vows and voluntary poverty . the beguini taught that wealth consisted not with evangelical perfection , and therefore blamed pope iohn , for permitting the franciscans to have corn in their barns , and wine in their cellars . they held that the state of minorites was more perfect then that of bishops ; that they were not bound to give an account of their faith when they were demanded by the inquisitors ; and that the pope had no power to dispense with vows . the lolhards , so called from walter lolhard their author , held that lucifer was injuriously thrust out of heaven ; that michael and the blessed angels should be punished eternally ; that lucifer should be saved ; that the blessed virgin lost her virginity after christs birth ; and that god did neither see , nor would punish sins committed under ground ; therefore they gave themselves to all uncleannesse in their vaults and caves . richardus armacanus taught that voluntary poverty was unlawful ; and that priests could blesse , and confer orders as well as bishops ! one ianovesi●s taught , that in the year ●● . on whitsunday , antichrist would come , who should pervert all christians , and should mark them in their hands and foreheads , and then should be damned eternally : and that all iewes , saracens , and infidels , who were seduced by antichrist , should after his destruction be converted to christ , but not the christians that fell off from christ. the turelupini taught that we should not be ashamed of those members we have from nature ; and so , like the cynicks , they gave themselves openly to all uncleannesse ; they held also , that we were not to pray with our voice , but with the heart onely . q. . what were the tenets of the wicklevits who lived in this centurie ? a. they were so called from iohn wickliffe an englishman , and taught that the substance of bread and wine remained in the sacrament ; that neither priest nor bishop , remaining in any mortal sin could consecrate , or ordain ; that the mass had no ground in scripture ; that outward confession was needlesse where there was true contrition ; that a wicked pope had no power over the faithful ; that clergy-men should have no possessions ; that none should be excommunicate by the church , but he who is first excommunicate by god ; that the prelate who excommunicates a clerk appealing to the king , is a traitor● and so is he that being excommunicate , refuseth to hear , or to preach ; that deacons and priests may preach without authority of the bishop ; that the king might invade the churches revenues ; that the people may punish their kings ; that the laity may detain or take away the tyt●es ; that special prayers for any man were of no more force then general ; that religious orders were unlawful , and that such should labour with their hands ; that it was a sin in constantine , and others , to enrich the church ; that the church of rome was satans syn●gogue ; they rejected also the popes election by cardinals , indulgences , decretal epistles , the popes excommunications , and his supremacy ; they held also that austin , benet , and bernard were damned for instituting religious orders ; that god ought to obey the devil ; that he who gives almes to monasteries should be excommunicate : that they are simoniacks who pray for their parents or benefactors : that bishops reserved to themselves the power of ordination , confirmation , and consecration for lucres sake : that universities , degrees and schools of learning were hurtfull to the church . these , and such like tenets of wickliff are let down in the councel of constance , where they were condemned . other opinions are fathered upon him : to wit , that man had no free will : that the sins of the predestinate were venial , but of the reprobate , all mortal ; that the saints were not to be invocated , nor their reliques kept , nor the crosse to be worshipped , nor images to be placed in churches : they rejected also vows , canonical hours . church-musick ; fasting , baptizing of infants , benedictions , chrism , and episcopacy . he held also that the brother and sister might marry , that every crea●ure may ●e called god , because its perfection is in god. q. . what opinions were taught the fifteenth century . a. iohn hus of bohemia publickly maintained the doctrine of waldus and wickliffe , and withal taught that saint peter was never head of the church , that the church is onely of the predestinate : that saint paul , when he was a persecutor , was not a member of satan ; that the divinity and the humanity made up one christ , whereas the personal union consisted indeed , not between the two natures , but between the person of the word and the humane nature : that the pope was subject to cesar : that the pope was not head of the church , nor vicar of christ , nor successor of peter : that bishops were murtherers , in delivering over to the secular power such as did not obey them ; that canonical obedience was a humane invention ; that priests , though excommunicate , ought to preach : that excommunications , suspensions and interdicts , were invented to maintain the clergies pride . these , and such like points did he defend , for which he was condemned in the councel of constance . these same opinions were maintained by hierom of prague , for which also he was by the same councel condemned the next year . one pickard of f●anders renewed in b●hem●a the heresie of the ad m●tes . the hussites divided themselves into thr●e sects , to wit , the pragense● , the thabo ite● , so called from mount thabor , where christ was transfigurrd , which name zisca their captain gave them , calling the castle where they used to meet , thabor , as if they had seen there christs transfigurat●on : the third sect were called orphans after zisca's death , as having lost their fa●her and patron : all these used barbarous cruelty against priests , monks , churches , images , reliques , and such as professed the roman catholick religion . the mos●ovites or russians fell off to the greek religion , and held that the pope was not the chief pastor of the church ; that the roman church was nor head of the rest . they rejected also the latine fathers , the definitions , canons , and decrees of the general councels , and used leavened bread in their eucharist . one rissuich a hollander , taught that the angels were not created ; that the soule perished with the body ; that there was no hell ; that the matter of the elements was coeternal with god. he blasphemed christ as a seducer , and not the son of god. he held that moses never saw god , nor received his law from him ; that scriptures were but fables ; that the gospel was false : and such like blasphemous stuffe did he spue out , for which he was burned . q. . what opinions did the sixteenth century h●ld ? a. martin luther , an augustin frier , ●aught tha● indulgences were unlawful ; that the epistle to the hebrews , the epistle of iames , the second of p●ter the two last of iohn , the epistle of iude , and the apecaly●e , were not canonical . he opposed inv●cation of saints , image w●rship , free-w●ll , the popes supremacy , excommunication , te●poral posse●●ions of ●he clergy , merit of works , possibility of tu●filing the law , the monastical life , caeliba● , canonical ob●dience , distinction of meats , transubstantiation , communion under one kinde , the masse , auricular confession , absolution , purgatory , extream unction , and five of the sacraments . he held also that general councels might erre ; that 〈◊〉 was not a particular person ; that faith onely justified ; that a faithfull man may be assured of his salvation ; that to the faithful sin is not imputed ; that the first motions are sin ; that sacraments did not confer grace . divers other opinions are fathered upon him by his adversaries , as may be seen in the above named authors . the anabaptists , so called from re-baptizing , had for their author one nicolas storke , who pretended familiarity with god by an angel , promising him a kingdom if he would reform the church , and destroy the princes that should hinder him . his scholar muncer raised an army of . bores and tradesmen in suevia and franconia to maintaine his masters dreams ; but they were overthrown by count mansfield . iohn of leyden , a taylor , renewed the said dreams , and made himself king in munster of the anabaptists , whose viceroy was knipherdo●ing ; but this phantastical monarchy was soon destroyed , the town taken after . moneths siege , where the king and his viceroy , with their chief officers were put to death . their tenets were that christ was not the son of mary , nor true god ; that we were righteous not by faith in christ , but by our own merits , and sufferings . they rejected original sin , baptisme of infants , communion with other churches , magis●●acy among christians , oaths , and punishments of malefactors . they refused to swear allegeance to princes ; and held that a christian may have many wives , and that he may put away his wife if she be of another religion , and marry another . that no man must possesse any thing in proper , that re-baptization may be used ; that before the day of judgement the godly should enjoy a monarchy here on earth ; that man had free-will in spiritual things ; and that any man may preach , and give the sacraments . q. . what are the anabaptists of moravia ? a. these at first called themselves apostolicall , because they did imitate the apostles in going bare-foot , and in washing one anothers feet , in having also all things in common amongst them . but though this custom be now , left , yet at this day in moraviae they have a common steward who doth distribute equally things necessary to all . they will admit none into their society , but such as have some trade , and by their handy worke can get their livings . as they have a common steward for their temporals , so they have a common father for their spirituals , who instructs them in their religion and prayeth with them every morning , before they goe abroad to worke . these publike prayers , are to them instead of sermons . they have a generall governour or head of their church , whom none knoweth , but themselves ; for they are bound not to reveal him . they communicate twice in the year ; the men and women sit promiscuously together . on the lords day they walk two and two through the towns and villages , being clothed in black , and having slaves in their hands . they are much given to silence ; at table for a quarter of an houre before they eat , they sit and meditate covering their faces with their hands : the like devotion they shew after meat . all the while their governour stands by , to observe their gesture , that if any thing be unbeseeming , he may tell them of it . when they come to any place , they discourse of the last judgement , of the eternall paines of hell , of the crueltie of divels tormenting mens bodies and souls ; that so they may afright simple people into their religion ; then they comfort them by shewing them a way to escape all those torments if they will be but rebaptized , and embrace their religion . they observe no festival days , nor will they admit of any disputations . q. . what sects are sp●ung out of lutheranism ? a. besides the anabaptists already mentioned ; there be adiaphorists of which melancthon is thought to be author ; these hold the customs and constitutions of the church of rome to be things indifferent , and that they may be professed or not professed without scruple . . vbiquitaries . these hold that christs humanity as well as his divinity is every where ; even in hell . bre●tius is thought to be father of this opinion . but if christs humanity be every where , then we must deny the articles of his resurrection , ascention , and comming again to judge the quick and the dead ; for what needs there such motions if he be everywhere . . majorists , so called from one george maior one of luthers disciples , who taught that no man , ( nay not infants ) can be saved without good works . but it s ridiculous to expect good works from infants who have not as yet the use of reason , nor organs fit for operation . . osiandrists , so called from andrew osiander a lutheran , who taught that christs body in the sacrament suffered , was corruptible , and died again , directly against scripture saying that christ being risen from the dead , dieth no more , death hath no more dominion over him . he taught also that we are not justified by faith or works , but by the essential righteousnesse of christ dwelling in us . but the essential righteousnesse of christ , is the righteousnesse of his divinity , which is not communicable , nor separable from him . . augustinians in bohemia , these taught that none went to heaven or hell , till after the last judgement : whereas christ tells the contrary to the good thiefe , this day thou shalt be with me in paradise , and affirmeth that the soul of lazarus was carried by angels into abrahams bosom , and dives into hell . wherefore did christ ascend to heaven but that we might be where he is . they make also dormice or swallows of mens souls , saying , that they sleep till the resurrection ; if saint steven when he was dying had known this doctrin , he would not have called upon the lord jesus to receive his spirit . the story also of lazarus and dives doth overthrow this conceit . they say also that christs human nature is not as yet ascended into heaven , which directly overthroweth our creed in that article ; as likewise , the scriptures , and withall the hope and comfort of a christian. . stancarians so called from one francis stancarus a mantuan , who taught that christ justifieth us , and is our mediator only according to his humane nature ; whereas our redemption is the work of the whole person , and not of one nat●re alone . . adamites so called from one adam ▪ author of the sect ; they use to be naked in their stoves and conventicles , after the example of adam and eve in paradise . and therefore when they marry they stand under a tree naked , having onely leaves of trees upon their privities , they are admitted as brethren and sisters , who can without lust look upon each others nakedness ; but if they cannot , they are rejected . . sabbathar●an● , so called because they reject the observation of the lords day , as not being commanded in scripture , and keep holy the sabbath day onely , because god himselfe rested on that day , and commanded it to be kept . but they forget that christ came to destroy the ceremonial law , wherof the sabbath in respect of the seventh day was a branch ; and therefore christ himself brake it , when he commanded the sick man whom he cured , to carry home his bed on that very day . clancu●arii were those who professed no religion with their mouth , thinking it sufficient to have it in their heart . they avoid all churches and publick meetings to serve god ; thinking their private houses to be better then temples ; whereas they should remember , that private prayers cannot be so effectual as publick ; neither is it enough to believe with the heart , except we also confesse with the mouth ; for he that is ▪ ashamed to confesse christ before men ▪ shall not be confessed by christ before his father and his holy angels . . davidistae so called from one david george a holl●nder ; he gave himselfe our to be the messiah sent by the holy spirt , to restore the house of israel , that the scriptures were imperwect , and that he vas sent to bring the true law and doctrine , that the ●oul was pure from sin , and that the body onely sinned ; whereas indeed they both concur in the act of sinning , and therefore are both punishable , especially the soul which is the chiefe agent , the body is but the instrument . he taught also that a man may have many wives to replenish spiritual paradise , that it was no sin to deny christ with the mouth , so long as they believed on him in their heart . he rejected also the books of moses . . mennonists so called from one mennon a f●●eslander . these deny christ to be born of mary , affi●ming that he brought his flesh from heaven ; he called himselfe the judge of men and angels . . qeistae and 〈◊〉 who taught there were three distinct gods differing in degrees . one george paul of cracovia is held to be author of this sect. . antitrinitarians , these being the spawn of the old arrians and samosatenians , deny the trinity of persons , and the two natures of christ , their author was michael servetus a spaniard , who was burned at geneva . . antimarians , who denied maries virginity , affirming she had other children besides christ , because there is mention made of christs brethren in the gospel ; this is the old heresie of cerinthus and helvidius ; whereas they consider not that in scripture those of the same kinred are called brothers . so is lot called abrahams brother ; and l●●an iacobs unckle is called his brother . . antinomians who reject the law , affirming there is nothing required of us but faith ; this is to open a wide gap for all ●mpiety . christ came not ( as he saith himselfe ) to abolish the law , but to fulfil it . if there be no use of the law , then they must deny gods justice ; and that it is now an uselesse attribute of the divinity . ● . infernale● , these held that christ descended into no other hell but into the grave onely , and that there is no other hel but an evil conscience , whereas the scripture speaketh of hell fire , prepared for the devil and his angels , and calls it the bottomlesse pit , &c. . bequinians so called from one boquinus their master , who taught that christ did not die for the wicked , but only for the faithful , & so they make him not to be the saviour of mankind , and of the world , but a particular saviour only of some ; wheras saint iohn saith , that christ is the reconciliation for our sins , and not for ours onely , but also for the sins of the whole world , iohn . . . hutistes so called from one iohn hut , who take upon them to prefix the very day of christs comming to judgement , whereas of that day and hour knoweth no man , nay not the angels in heaven . . invisibiles ; so called because they hold that the church of christ is invisible , which if it be , in vain did he compare it to a city built upon a hill ●●in vain also doth he counsel us to tell the church , if our brother wil not be reformed , in vain also doth the apostle warn bishops & presbyteries to look to their stock , to rule the church which christ hath purchased with his blood , act. . how can he be called the sheepherd of that ●●ock which he neve● saw ? . qnintinistae , so called from one quintinus of bicardy a tailour . he was author of the libertins , who admit of all religions . some of them mock at all religions , at that lucianist who ●rot a book of the three impostors . some of them deny the souls immortality , and doubt whether there be any other deity except heaven and earth . . the family of love , whose author was one henry nicolas a hollander . they reject all sacraments , and the three last petitions of the lords prayer . they say that christ is onely the image of god the fathers right hand , and that mans soule is a part of the divine essence . . effro●tes , so called from shaving their foreheads till they bleed , and then anoint them with oyle , using no other baptisme but this ; they say the holy ghost is but a bare motion inspired by god into the mind ; and that he is not to be adored : all which is directly repugnant to gods word , which proves that the holy ghost is true god. thou hast not lyed , saith saint peter , unto man , but unto god , meaning the holy ghost . this sect took up their station in transylvania . . hosmanists , these teach that god took flesh of himself , whereas the scripture saith that christ was made of a woman . they deny pardon to those tha● relapse into sin ; and so they abridge the grace of god , who wills us to repent , and thereupon receives us into ●avour . . 〈◊〉 , so called from one gasp●● schewenkfeld a silesian ; he taught that the scripture was needlesse to salvation , and with the old m●nichees and valentinians that christ was not conceived by the holy ghost in the virgins womb , but that god created a man to redeem us , and joyned him to himselfe , and that this man became god , after he ascended into heaven ; they confound the persons of father and son , and say that god did not speak these words , this is my beloved son. that faith is the very essence and nature of god. that all christians are the sons of god by nature , procreated of the divine essence . that the sacraments are uselesse ; that christs body is every where . of these sects and many more of lesse note , see florimundus raymund●s ; hence we may see what a dangerous gap hath been made , since luther began to oppose the church of rome , for the little fo●●es to destroy christs vineyard ; what multitudes of ta●es have grown up 〈◊〉 the good corn in the lords field ; what troublesome frogs , worse then those of egypt , have crawled into m●st mens houses ; what swarmes of locusts have darkened th● sun of righteousnesse whilst ●e was ●●ining in the firmament of his church . q . what other opinions in religion were maintained this age ▪ a. carolostadius , arch deacon of wit●ber● , and oecol●●padius , monk of the order of s. bridges , opposed luthers doctrin in the point of the real presence , shewing that christ was in the bread onely sacramentally , or significatively . the libertius , whose author was one quintious , a taylor of pi●cardy , taught that whatsoever good or evil we did , was not done by us , but by gods spirit in us ; that sin was nothing but an opinion ; that in reproving of sinners , we reproved god himself ; that he onely was regenerate who had no remorse of conscience ; that he onely re●euted who confessed he had committed no evil : that man in this life may be perfect and innocent ; that the knowledge we have of christ , and of our resurrection , is but opinion ; that we may dissemble in religion , which is now the opinion of master hobbs ; and lastly , they slight the scriptures , relying on their own inspirations ; and they slight the pen men of the holy ghost , calling saint iohn a foolish young man , saint matthew a publican , saint paul a broken vessel , and saint peter a denyer of his master . zuinglius , canon of constance , held the doctrine of c●rolostadius against luther , concerning the real presence . david george , a glasier in gaunt , taught that he was god almighties nephew , born of the spirit , not of the flesh , the true messiah , and third david that was to reign on earth ; that heaven was void of inhabitants : and that therefore he was sent to adopt sons for that heavenly kingdom . he denied spirites , the resurrection , and the last judgement , and life eternal . he held promiscuous copulation , with the adamits ; and with the manichees , that the soul was not polluted with sin ▪ that the souls of infidels shall be saved , and the bodies of the apostles , as well as those of infidels , shall be burned in hell fire ; and that it was no sin to deny christ before men ; therefore they condemned the martyrs of folly , for shedding their blood for christ. mela●●ct●on was a lutheran , but not altogether so rigid : so was bucer , except in the point of christs real presence ; westphalus also , but he denied original sin , and the holy ghosts procession from the son ; and that christs did not institute the lent fast , nor was any man tied to keep it . q. . what were the chief heads of calvins doctrine ? a. that in this life our ●aith is not without some doubtings and incredulity ; that the scriptures are sufficient without traditions ; that an implicite faith is no faith ; that the books of tobias , iudith , a part of hester , the wisedome of solomon , ecclesiasticus , baruch , the history of bell and the dragon ▪ and the books of macchabees are not parts of the canonical scripture ; that the hebrew text of the old testament is only authentical , and so the grek of the new testament ; that the scripture in fundamentals is clear of it selfe , and is a sufficient judge of controversies ; that the elect have saving faith onely , which can never totally and finally be lost ; that predestination to life or death dependeth not on mans foreseen merits or demerits , but on gods free will and pleasure ; that no sin comes to passe without the will of god ; that the son of god received not his essence of the father , nor is he god of god , but god of himselfe ; that christ , in respect of his humani●y , was ignorant of some things ; that the virgin mary was obnoxious to divers sins , and infirmities ; that christ is our media●or in respect of both natures ; that christ was in the state of damnation when he suffered for us , but did not continue in it , that christ by his suffering merited nothing for himselfe : that he descended not truly into hell , but by suffering the pains of hell on the crosse ; that there is no limbus patrum , nor purgatory ; that our prayers avail not to the dead ; that the torments of the evil angels were deferred till the day of judgement ; that christ came not out of the grave whilest it was shut ; that the true church of god consisteth onely of the elect , and that it is not visible to men ; that the church may erre ; that saint peter was not bishop of rome , nor the pope his successor , but that he is antichrist ; that the church and magistrate cannot make laws to bind the conscience ; that caelibat and the monastical life is unlawful , & consequently the vows of chastity , poverty , and obedience ; that man hath not free will to goodnesse ; that concupiscence , or the first motions , before the will consents , are sins ; that all sins are mortal , and none in themselves venial ; that in this life our sinnes are still inherent in us , though they be not imputed to us , that wee are justified by faith without works , and that faith is never without charity : that the best of our works deserve damnation ; that here we may be assured of our justification and salvation ; that the church liturgy ought not to be read in latin , but in the vulgar tongue : that faith is a more excellent vertue then charity ; that there is no merit in us : that in this life we cannot possibly fulfil the law : that to invocate the saints , to worship images and reliques , or the crosse , is idolatry : that usury is not altogether unlawful : that lent and other set fasts are not to be kept : that there be onely two scaraments , baptisme , and the lords supper : and that the sacraments cannot justifie or confer grace : that the baptisme of water is not of absolute necessity , nor depends the efficacy of it from the intention of the minister , nor ought it to be administered by private men or women , in private houses . that christ is not corporally in the eucharist : that in the want of bread and wine , other materials may be used , and that wine alone without water is to be used ; that there is no transubstantiation , nor ought to be any adoration of the bread : that the ●up should be administred to all , that extream unction was onely temporary in the church : that the clergy ought to marry . he rejected also the church-hierarchy . and ceremonies , and exorcisms , penance , also confirmation , orders , matrimony , and extream unction from being sacraments . q. . what other opinions in religion were held this age ? a. servetus a spaniard , who was burned at genev● , taught with the sabellians , that there was but one person in god , and that there was in christ but one nature with eutychees ; he denied the holy ghost , and baptisme to infants , which he would have to be deferred till the thirtieth year of their age . he held also that god was essential in every creature . brentius a lutheran taught that christs body after its ascension is every where , whence sprung up the vbiquitaries . castelli● a school-master in geneva , held that the canticles was not scripture , but a love ballade between solomon and one of his concubines . one postellus taught that men of all sects and professions should be saved by christ. o●iander held that we were justified not by ●aith , but by the essential righteousnesse of god , which he said was the formal cause of our justification . one 〈◊〉 a ma●tuan , taught that christ justified us , not as he was god , but as he was man. amsdorphius wrot a book to prove that good works were pernicious to salvation . one george mai●r taught that infants could not be justified for want of good works . iohn agric●●● affirmed that the law was altogether needlesse , and that christians were not tied to the observation thereof . hence sprung up the antinomians . one steunbergetus in mor●via denyed the trinity , the divinity of christ , the holy ghost , and virginity of mary ▪ he rejected also baptisme , and the lords day , affirming we had no command in scripture to keep that , but the sabbath onely . one o●inus taught that ●olygamy or multiplicity of wives was lawful : one valentinus gentil●● of naples , denied the trinity , and rejected the creed of ath●●●●ius . one 〈◊〉 of cracovia in ●oland denyed also the trinity and th●●ty of essence , and taught that neither the second nor third person were god ; that satan was created evil ; that mans intellect is eternal ; that our free will was a passive power moved necessarily by the appetite ; that god was the author of sin , and that the will of man in sinning was conformable to the will of god ; that it was not adultery to lie with another mans wife ; that we must belive nothing but what is evident to sense or reason ; that the same body which dieth , riseth not again ; that the soul perished with the body ; that there should be no care had of burial ; that separated souls could not suffer corporeal fire , and that god being a spirit , should not be invocated by our mouth , but by our heart . one swenkfeldius taught that the scripture was not the word of god , nor that our faith depended on it , but it rather on our faith . that christ brought his body with him from heaven . that christs humanity became god after his ascension ; that every man was endowed with the same essential vertues of justice , wisdom , &c. which were in god. that the power and efficacy of gods word preached , was the very son of god. in moravia there started up some professors called nudipedales , because they went bare-footed ; these in imitation of the apostles forsook houses , lands , businesse and children , and lived together in common , avoiding the society of other people . another sect sprung up , which called themselves free men teaching that they were freed from obedience to magistrates , from taxes , tythes , and other duties ; that after baptisme they could not sin . that they were not onely like god , but already deified . and that it was lawful among themselves ( but no where else ) to have women in common . q. . were there no other opinions held this century ? a. yes , many more : so vain and luxuriant are the wits of men , in finding out many inventions , and shaping to themselves forms and ideas of religions , every one esteeming his own the best , and as much in love with his own imaginations , as narcissus was with his shadow in the water , or dercalion with his own picture . some reject scriptures , others admit no other writings but scriptures . some say the devits shall be saved , others that they shall be damned , others that there are no devils at all . some hold that it is lawful to dissemble in religion , others the contrary . some say antichrist is come , some say not ; others that he is a particular man. others that he is not a man , but the devil ; and others , that by antichrist is meant a succession of men ; some will have him to be nero , some caligula , some mahomet , some the pope , some luther , some the turk , some of the tribe of dan ; and so each man according to his fancy will make an antichrist . some onely will observe the lords day , some onely the sabbath , some both , and some neither . some will have all things in common , some not . some will have christs body onely in heaven , some everywhere , some in the bread , others with the bread , others about the bread , others under the bread , and others that christs body is the bread , or the bread his body . and others again that his body is transformed into his divinity : some wil have the eucharist administred in both kinds ; some in one , some not at all . some will have christ descend to hell in respect of his soul , some onely in his power , some in his divinity , some in his body , some not at all : some by hell understand the place of the damned , some limbus patrum , others the wrath of god , others the state of the dead , others the grave . some wil make christ two persons , some give him but one nature and one will ; some affirming him to be onely god , some onely man , some made up of both , some altogether deny him : some will have his body come from heaven , some from the virgin , some from the elements ; some wil have our souls mortal , some immortal , some bring it into the body by infusion , some by traduction ; some wil have the soul created before the world , some after : some will have them created altogether , others severally : some will have them corporeal , some incorporeal : some of the substance of god , some of the substance of the body : so infinitly are mens conceits distracted with variety of opinions , whereas there is but one truth , which every man dims at , but few attain it ; every man thinks he hath it , and yet few enjoy it , the main causes of these distractions are pride , self-love , ambition , contempt of church and scripture , the humour of contradiction , the spirit of faction , the desire of innovation , the want of preserment in high spirits , anger , envy , the benefit that ariseth to some by fishing in troubled waters : the malignant eye that some have on the churches prospe●ity , the greedy appetite others have to quailes and the flesh-pots of egypt , rather then to manna , though sent from heaven : the want or contempt of authority , discipline , and order in the church , which like bulwarks , walls , or hedges keep out the wild boars of the forfest from rooting up the lords vineyard , and the little foxes from eating up the grapes thereof . therefore wise governours were forced to authorize bishops , moderatours , or superintendents ( call them what you will ) for regulating , curbing , and punishing such luxurious wits ; as disturbed the peace of the church , and consequently of the state , by their fantastical inventions , knowing that too much liberty was no lesse dangerous then tyranny , too much mercy as pernitious as cruelty : and a general permission in a kingdom or state , no lesse hazzardous to the publick tranquillity ; then a general restriction . the contents of the ninth section . the first original of the monastical life . . the first eremites or anchorites . . the manner of their living . . their excesses in religion . . the preheminence of the sociable life to the solitary . . the first monks after anthonie . . the rules of saint basil. . saint hieroms order . . saint austins order . . if saint austin instituted his eremites to beg . . of saint austins leathern girdle used at this day . . the institutions and exercises of the first monks . . why religious persons cut their haire and beards . . whence came that custom of shaving . . of the primitive nuns . . of what account monks are at this day in the roman church . . how the monks and nuns of old were consecrated . . the benedictine order . . of the orders proceeding from them . . of saint bennets rules to his monks . . the benedictines habit and dyet . . rules prescribed by the councel of aix to the monks . . the rites and institutions of the monks of cassinum . . the manner of electing their abbots . . the benedictine nuns and their rule . . of the laws and priviledges of monasteries . sect . ix . quest. . having taken a view of the opinions in christian religion for years ; it remains that we now take notice of the strictest observers thereof : therefore tell us who they were that separated themselves from other christians , not so much in opinion as in place and strictnesse of living ; and what was the first original of this separation . a. when the christian religion in the beginning was opposed by persecutors , many holy men and women to avoid the fury of their persecutors , retired into desart places , where they gave themselves to fasting , prayer , and meditation in the scriptures . these were called eremites from the desart where they lived , and monachi from their single or solitary life ; and anchorites from living a part by themselves . such were paul the eremite , anthony , hilarion , basil , hierom and others . afterward the eremites growing weary of the desarts , and persecution at an end , betook themselves into towns and cities , where they lived together , and had all things in common within one building which they called monastery , covent , or cloyster . these monks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshippers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercisers or wrestlers in christianity ; clerici also , as being the lords inheritance ; and philosophers from their study and contemplation of divine and humane things . their houses were called caenobia because they held all things among them in common , and claustra or cloysters , because there they were inclosed from the rest of the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schools of cares and discipline , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exercise . as the men had their peculiar houses or cloysters , so had the women , who were willing to separate themselves from the world ; these were called n●nn● , or nuns from the egyptian word nennus , for there were the first monasteries : from their solitary life they are named moniales , and from their holinesse sanctimoniales ; and from the roman phrase virgines vestoles ; now , because these holy men and women lived at first in caves and subterraneal holes , they were named mandritae ; for mandrae signifies caves or holes ; and troglodyta , from those ethiopians in arabia neer the red sea , who lived on serpents flesh , and roots , whose skins were hardned with the nights cold , and tanned with the suns heat . they were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their caves where they dwelt . q. . who were the first eremites , or anchorites ? a. if we take eremites for such as have lived in desarts for a while , to avoid persecution ; then we may say that eliah , iohn baptist , and christ himself were eremites . for they were forced sometimes to live an eremitical or solitary life in desarts . but if by eremites we understands such as wholly addicted themselves to an eremitical or solitary life from the world and worldly affairs , that they might the more freely give themselves to fasting , prayer , and contemplation , then the first eremite we read of since christ was poul the theban : who having lost in the persecution under decius both his parents , and fearing to be betrayed by his sisters husband , betook himself to a cave at the foot of a rocky hill , ●bout the year of christ . and there continued all his life , to wit , from fifteen years of age till he died , which was the one hundred and thirteenth year of his life . all which time he saw no body but antonius , who being ninety years old , by divine instinct came to paul on the day he died . this antonius instituted this eremitical life in egypt . being twenty years old he sold his estate , and bestowed it on the poor ; then in remote places he lived alone , but that sometimes he would visit his disciples . at . years he betook himself to the desart , till he was . then he returned to the cities and preached christ there . afterward he returned again to the desart , where he spent , the remainder of his life , and dyed the . year of his age , and after christ . to him succeeded hilarion , the first eremite in palestina and syria . then paul surnamed the simple , amen an egyptian , with divers others . q. . how did these first eremites live ? a. they spent their time in working , sometimes in preaching , praying , fasting , and meditating , and sometimes in composing differences between christians , in visiting the sick , and in such like holy exercises did they place their religion . paul the theban was content with a cave in stead of a palace ; with a piece of dry bread brought to him by a raven every day , in stead of delicate cheer , with water in stead of wine ; and with the leaves of palmes in stead of rich apparrel : and to avoid idlenesse , he would work sometiems with his hands . anthony contented himself with bread , salt , and water ; his dinner-time was at sun-setting ; he used to fast sometimes two dayes together , and to watch and pray whole nights : he lay on the bare ground : disputed often times with the ar●i●ns and meletians in defence of athanasius : did intercede many times with the emperour constantine for distressed christians , and was alwayes ready to compose their quarrels . hilarion was content to live in a little hovel which he made himself of shells , twigs and bulrushes , foure foot broad , and five foot high ▪ spending his time in praying , fasting , curing of diseases , casting out devils . his garment was sack-cloath , which he never put off ; his food , roots and herbs , which he never ●asted before sun set ; six ounces of barley●bread contented him from . years till . from that time till . he used oyle to repair his decayed strength . from . till . he abstained from bread . that he might not be idle , he made him baskets of bulrushes , and used to lie on the ground . thus did these primitive eremites spend their time ; not in chambering and w●●t●nnesse , sur●etting and drunkennesse ; but in temperance , sobriety , continence , hunger , thirst , heat and cold , reading , praying , preaching , and fasting ; not placing religion in saying , but in suffering ; not in good words , but in good works ; not in talking of scripture , but in walking by scripture . q. . wherein did some eremites exceed in their religious , or rather , superstitious kind of living ? a. as jealousie is too much love ; so is superstition too much religion ; but too much of one thing ( as we say ) is good for nothing : ne quid nimis should be in all our actions . god will have merey , and not sacrifice ; he will say , who required these things at your hands ? such kind of bodily exercise , as the apostle saith , availeth little ; it is not a torn skin , nor a macerated body , nor a pinched belly that god requires , but a broken and contri●e spirit ; a renting of the heart and not of the garment ; and therefore the excesse of eremitical penance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship , and not that which god requireth , to wit , mercy and justice ; to relieve the oppressed ; to comfort the comfortlesse ; to visit the fatherlesse and widows , and to keep our selves unspotted of the world . to place religion in abstinence from certain meats , is against the apostles rule , ● tim. . saying , that every creature of god is good , and nothing to be rejected , which is received with thanksgiving . altogether to abandon the society of christians , is contrary to saint pauls counsel , heb. , let us consider one another , to provoke unto love and to good works , not forsaking the fellowship that we have among our selves , as the manner of some is , under pretence of forsaking the world , to abandon all care of friends and family , is condemned by the apostle , tim. . if any man hath not a care of his family , he hath denied the faith , and is worse then an infidel . they that willingly deprive themselves of the means of doing good to their neighbours , transgresse the law of god which commands us to love our neighbours as our selves . these subsequent examples will shew how far some men have exceeded the bounds of christianity , and out-run religion , by too much superstitious devotions and excessive pennance . one asepes●●a lived sixty years together in a closet , all which time he never was seen of any , nor did he speake to any . the like is recorded of one didymus , who lived ninety years by himselfe . one batthaeus an eremite of caelosyria , fasted so long , till worms crawled out of his teeth . one martinus tyed his leg with an iron chain to a great stone , that he might not remove thence . one alas never tasted bread in eighty years together . iohn sor●●ny the egyptian stood praying within the cliff of a certain rock three years together , so long till his legs and feet with continual standing swelled with putri●ied matter , which at last broke the skin and run out . one dominicus and eremit wore continually next his skin an iron coat of male ▪ and almost every day used to scourge himself with whips in both hands . some have killed themselvs with hunger , some with thirst , some with exposing themselvs to excessive heat have been stif●ed , others by extremity of cold have been frozen to death ; as if god took delight in self-murther , which in him to affect were cruelty , and in any to act , were the greatest impiety . some again not content with ordinary ways of eremitisme , have spent their days within hollow pillars , whence they were named stylitae , neither admitting the speech nor sight of any man or woman . o 〈◊〉 hominum ! o quantum est in rebus ina●e ! what needed all this toil ? christ saith , that his yo●k is easie , and his burthen light ; but these men laid heavy burthens on themselves , which god never required ; he made man animal politicum , a sociable creature , therefore said , it was not good for man to be alone . wo to him that is alone , saith solomon . besides no place , though never so remote and solitary , can priviledge a man from sin . lot was righteous among the wicked sodomites , and yet in the solitary cave committed incest with his two daughters ; what place could be more retired then paradise , and more secure then heaven ? yet adam fell in paradise and the angels fell in heaven . q. . whether is the solitary life in a desart , or the sociable life in a covent to be preferred ? a. . the sociable life , because the end of our creation was not to live apart , like wild beasts , but together , like men . . because we are hound to help each other , by counsel , instruction , admonition , exhortation , to bear one anothers burthens , to comfort the comfortlesse , to support the weak , to cloath the naked , to seed the hungry : for as the orator said , we are not born for our selves , but our parents , country and friends challenge a share in us . . because he that liveth alone , as he sins against his creation , and humane society , so he sins against himselfe , in that he debars himselfe of those comforts and aid , both spiritual and corporal , which he hath in a sociable life . . because god is more present with many , then with one . therefore his church , which he promiseth to be with till the end of the world , and on which he hath bestowed the spirit of truth , to conduct her into all truth , and which he hath built upon the rock , so that hell gates shall not prevail against her ; his church i say , is a congregation , and consisteth not of one but of many ; and christ hath promised that where two or three are gathered together in his name , he will be in the midst of them . . because god is better praised and more honoured of many together , then by one alone ; therefore david will praise god , and declare his name in the great congregation . christ will have our light to shine before men , that they seeing our good works , may glorifie our father which is in heaven . this cannot be done by him that lives amongst wild beasts in a desart ▪ how can he honour god by the exercise of justice , mercy , charity , humility , and other vertues , chiefly of his patience in suffering injuries , and of his obedience to superiours ? how shall he find out his own infirmities and failings , seeing selfe-love is in every man , and no man can so well pry into himselfe , as another ; and the heart of man is deceitful above all things ? . and lastly no man alone can be so secure from danger of enemies , as when he is in company ; and therefore satan is more ready to assault man by tentations when he is alone , then when he is in the company and society of others . so he set not upon christ when he was in ierusalem , but when he was led by the spirit into the d●sart ; therefore wo to him that is alone , for when he falls , there is not a second to help him up . as then in the body natural , god did not separate one member from another , but united them all in one bulk , under one head , to be animat●d by one heart or soul , that they might help each other ; so hath he done in the body pol●tick of mankind . q. . who were the first monk● after anthony ? a. the thabennesii , so called from thabenna , an island in the province of thebais . in this one pachomius an e●emite , about the time of constantius , constantines son , assembled divers monks together , and by the advice of an angel ( so goeth the story ) prescribed them these rules ; to wit , that they should live together in one house , distinguished into divers cells ▪ and in each cell should remain three monks , but should all eat in one hall. no man must be forbid to eat or fast ; they must sleep not lying on beds , but sitting in their chaires : they must wear goats skins , which they must never put off but when they communicate ; then they must come only with their hood , with which their heads must be covered when they eat , that they may not be seen to eat ; for in eating they must neither cast their eyes off from the table , nor must they speak . no stranger must be admitted without three years trial . they must pray twelve times in the day time , likewise in the evening , and in the night , a psalm preceding each prayer . the monks were divided into orders , according to the number of the greek letters . q. . what were the religious rules that sa●nt ba●il p●escribed to his monks ? a. saint basil , presbyter of caesarea in cappadocia , being molested by eusebius , bishop there , to avoid trouble and disturbing of the church , retired to a monastery in pontus , where he preached to the monks of that place ; and departing thence , travelled about the country of pontus , and perswaded the eremites , who lived apart in caves and cells of the desarts , to unite themselves in monasteries , and withal prescribes to them these . subsequent rules , which were imbraced by most of the eastern monks . the rules were these . . to love god with all their heart , soul and strength , and their neighbours as themselves . . to ground this love of god upon his power , glory , and excellency , as ●e is in himselfe , and on his goodnesse , mercy , and bounty towards us . . that the love of our neighbour be grounded on the command and will of god , and on his love towards us his enemies ; for if god hath so highly loved us that were his enemies , shall not we when he commands us , love our neighbours ? . that they should not live any longer a sunder , but together , because of the mutual helps , comforts , instructions , exercise of vertues , efficacy of prayers , security from dangers which are in the sociable , not in the solitary life . ● . that they should forsake the delights and vanities of the world , and with the apostle , to crucifie it , and to be crucified to it . . that they should dispense their wealth to the poor and indigent . . that none be admitted into their fraternity without probation . . that infants be also admitted , but not without the consent of their parents . . that they study to be continent and sober in their diet and behaviour . . is set down the m●asure of their eating and drinking , and simplicity of food . . that there be no affectation or contention for superiority of place at the table , but that all things be done there with order and decency . . that their appa●el be plain , simple , and homely ; and that they wea● a girdle , after the example of iohn baptist , and the apostles . . that they walk not after their own sense and pleasure , but as they are directed by gods word . . that they be obedient to their superiours , but chiefly to god. . that they should serve god with the same affection as david did , when he said as the hart brayeth for the rivers of water , so doth my soul after thee o god. . that he who is their governour should conside● whose minister he is ; and that he should be as tende● of his charge , as a nutse of her child . . that he reprove at first gently , and in the spirit of meeknesse ; but that he esteem of the obstinate as heathens and publicans . . that he suffer not the least offence to go unreproved , seeing the least is a breach of gods law. . that repentance be in sincerity . . that it be accompanied with good works . . and with confession . . that if a man relapse into sin , he may use more sincerity in his repentance then before ; for it seems the disease was not perfectly cured . . let him that reproveth be as a father or a physitian ; and he who is reproved , as a son and a patient . . that no man defend or excuse himself in his evil courses . . that among them all things be in common . . that men of estates bestow on their kindred what is their due , and the remainder on the poor . . that none return to their parents houses , except it be to instruct them , and by their superiors leave . . that none give way through idlenesse for their minds to waver , or wander up and down . . that to avoid idle and sinfull dreams in the night , let every one be diligent in meditating on the law and the word of god by day . . that with the same affection which christ shewed in washing his disciples feet , should the strong and whole serve the sick and infirm . . that they should love one another , as christ hath loved us . . that their speech be not idle , but seasoned with salt , and edifying . . that they should abstain from upbraiding or defaming words . . that they who either defame , or patiently hear their brother defamed , be excommunicated . . that they give not place or scope to anger . . that they set their affections on heavenly , not on earthly things . . that they neither sorrow nor rejoyce , but when they see god honoured or dishonoured . . that they take heed of worldly cares and too much security . . that what ever they doe , may be done to the glory of god. . that they beware of pride . . that by a mean esteem of themselves , they may learn humility . . that every one be obedient to another , as servants are to their masters , or as christ was obedient to his father . . that no man 〈◊〉 occasion of scandal or offence to his brother ; that every 〈◊〉 doe his duty with cheerfulnesse , without grudging ; that ●conciliation may be made where there is any difference : : that they judge not , lest they be iudged . . that they be truly zealous against sinne . . that no man doe his own will , nor undertake any thing without leave , seeing christ came not to doe his own will , but the will of him that sent him . . that they be thankful to god , 〈◊〉 hath made them partakers with the saints in light . . that they instruct novices in their duties . . that they debar not any man from entering into their covent upon trial ; and withal , that they give them no offence . . that in their fasting they use moderation and devotion . . that no man scorn to wear in old garment when it is given him . . that every man observe the hour appointed for eating . . that they give their alms with due consideration , and according to the discretion of the superiour . . that a younger brother , instructing his elder , do it with reverence ; and that no man disturb the orders setled in the monastery . . that great care be had of the utensils belonging to the monastery . . if any be necessarily detained from publike prayer and singing , that then he pray , and praise god in his heart . . that they be reverent in their prayers , and not suffer their minds to wander , seeing the eyes of god are upon them . . that the steward , and other officers of the covent be prudent and faithful in their dispensation . . that there be diversity of rewards , according to the diversity of works . . that he who returns to god by repentance , must weep , and be sorry for his former life , and hate his former actions . . that they should not be dismayed who have not wealth to give to the poor , seeing they have forsaken all for christ. . that they take heed of affected ignorance , and consenting to other mens sins . . that they must not be silent , or connive at their brothers offences , but must reprove him . . that they should never be without compunction and care , by reason of the remainders of sin in them . that they indeavour to be poor in spirit , which is to forsake all for the love of god. . that they presevere in doing good till the end of their life . . that thoug● in respect of themselves , they must not care what they eat , or what they drink ; yet , that they may be helpful to others , they must labour with their hand ▪ . that to think of meat and drink out of season is a sin . . that sackcloath be worn for humiliation , other garments for necessity ; that in spea●ing they neither be too loud nor too low . . that the eueharist be received with fear , reverence and faith . . that they observe when it is fit to speak , when to be silent . . that they have alwaies the feare of god before them ; that they avoid the broad way , and strive to enter in at the narrow gate . . that they beware of coverousnesse , vaine-glory , and vanity in apparrel , to please men . . that they abstain from all defilement of the flesh , and endeavour to be pure in heart . . that they hate sinne , and take delight in gods law. that they try their love to god , by their thankfulnesse to him ; by obedience to his commands , and by denying themselves . their love to their neighbour , by fellow-feeling and sympathy in his prosperity and adversity . . that they should imitate god and christ , in loving their enemies . . that they should be angry , but sinne not ; that they give place to anger , and not resist evill , but being persecuted , either to suffer , or fly . . that they strive for the peace of conscience ; and like new born babes receive the sincere milk of gods word , without resisting . . that no man be puffed up with a conceit of his own worth , nor brag thereof , or glory therein . . that they beg true wisdome from god , and acknowledge him the author of all good . . that they may know what it is to b● holy , to be just , not to cast pearles before swine , and to be content with their dayly bread . . that no brother alone visit a sister but in company , and that by permission , and for edifica●ion to avoid offence . . that reproofe be joyned with gentlenesse ; and that none rely on his own judgment ▪ . that they hear one anothers infirimities . . that they pray against tentations . . that they do no● speak , or act any thing rashly , but advisedly . . that in giving , they should chiefly have regard to those of the houshold of faith ; and that every one must not be a dispenser , but he onely to whom that charge is committed . . that they labour not for faith , as some do , without charity ; and that they hide not their talent in a napkin . . they must distinguish betweene fury , which is alwayes evil , and just indignation against sin in their brother . . that satan is not the cause of sinne in any man ▪ but as he consents to it ; therefore the more watchful should each man be over his owne heart . . if any man , being in debt , enter into the monastery , he ought to pay his dept , if he be able . . that when a sister confesseth , the priest-confessor do nothing but by order and decency , and in the presence of the mother or abbaresse . . if satan strive to hinder any good action , they must not leave off their holy purpose and resolution . . that no man be wise in his own eyes , nor trust in his own strength , but in the lord. these canons we may read more fully in saint basils works . ruffinus translated them into latine ; and here we may see that such a monastical life is not to be condemned : for these monks were not to be idle , but to work with their hands ; therefore their monasteries were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , places of exercise , and the monks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exercisers , which signifieth not onely the exercise of their hands , but also of their mindes ; as hospinian observes out of budaeus . these monks were tyed to weare a white garment . q. . what religious order did saint hierome erect ? a. s. hierom , who was coetaneal with s. basil , being offended at the heathenish lives of christians in rome , betook himself , with some others , into syria , where he lived in the desart for a time , giving himself to study , prayers , and meditation ; afterward returning to rome , was so hated there by the clergy , whose vices he sharply reproved ; that he betook himself again to his monastical life in syria , where paula , a noble roman marton , erected four monasteries , three for women , and one for men , in bethlehem , neer the stable where christ was borne . in this covent saint hi●rom lived many years with divers of his friends , spending his time in devotion , writing , and meditating on the bible , and educating also of divers noble youths , to whom he read rhetorick , and the poets : and thus he ended his dayes the . year of his life , and of christ . the monks of his order are called hieronymiani , whose garments are of swart or brown colour : over their coat they wear a plated cloak divided ; they gird their coat with a leather girdle , and wear wooden shoos . there is also an order of eremites of saint hierom , set up by charles granellus a florentin , about the year of christ. . these hier●mites flourished most in italy , and spain , and have large revenues . q. . of what religious order is saint augustine held to be author ? a. of those who are called canon regulars , bearing saint augustines name , and of the eremites of saint augustine . which of these two orders was first instituted by that great light and doctor of the church , it not yet certain ; we finde that this holy man was at first a manichee till he was . years of age , and professed rhetorick at rome and millan ; but by the perswasion of simplicianus , and reading the life of antony the monk , he became a convert , and in a garden with his friend alipius , as he was bewailing his former life , he heard a voice accompanied with the musick of children , saying to him , tolle , lege , tolle , lege , that is , take up and read ; looking about , and seeing no body , he took this for a divine admonition , and so taking up the bible , the first passage he lighted on was this : [ not in surfetting and drunken●esse , not in chambering and wantonnesse , but put you on the lord iesus , &c. ] upon this resolving to become a christian , he went with alipius to millan , where they were both baptized with his son , by saint ambrose bishop the●● ▪ after this having spent a few years in fasting , prayer , and study in the holy scripture , he was called to hippo in africa , where he was at first presbyter , and then bishop . he built a monastery within the church of hippo ; where he lived with other learned men ●s in a colledge , and from thence sent abroad divers divines to be clergy men in hippo , and bishops to other places . now whereas saint austin was first an eremite and lived in the desart , before he erected a collegiate life in hippo , it is likely that the eremites of his order are more ancient then his monks or canons . but some doubt , whether either of those orders were instituted by him , as divers other orders who professe to live after his rule ; as the scopettini instituted by steven and iames of sena , and confirmed by gregory . about the year . the prison●rii called also lateranenses ; these sprung up in the territory of luca in hetruria , which eugenius . ratified . the order of saint george in alga , instituted at venice by l●●rentius iustinianus , anno. . and confirmed by pope iohn . these wear a blew habit . the d●minicans also , brigidians , iesuati , servants of the blessed virgin mary , hieromites , antonians , trinitaries , brothers of saint iohn of ierusalem , cruci●eri , brothers of saint peter the confessor , brothers of the lords sepulchre eremites of saint paul , with divers others . the habit of the canons regular is a white cloth coat , open before , and down to their feet . this is girded to their body , and over it they wear a linnen surplesse to their knees , and over that ● short black cloak to their elbows , with a hood fastned to it ; their crowns are shaven like other friers ; and when they go abroad , they wear a bread hat , or a black corner'd cap. but saint austins eremites wear a black coat , with a hood of the same colour ; underneath there is a white little coat . their girdle is of leather with a buckle of horn. after the example of these monastical canons , there were ecclesiastical canons erected , who instead of an abbot , had the bishop for their governour ; these were seated neer the cathedral church , which sometimes was called mon●stery , and corruptedly minster : these canons ▪ whilst they lived strictly according to their rule , were named regular ; but when they fell off from their strict way of living , and medled with worldly businesse , they received a new name of canons secular . volaterran reckoneth . monasteries of canons in europe . . in italy , whereas now are scarce . popes , . cardinals , . of canonised saints . q. . did saint austin institute his eremites to beg ? a. it is not likely , for saint austin never begged himself , but did live by his learned and pious labours ; christ and his apostles did not live idlely , and by begging ; saint paul laboured working with his own hands and said , . cor. . that he who will not work , should not eat . and . thes. . that it is a more blessed thing to give then to receive . a begger was not to be suffered in israel , and amongst gods people it was held a curse to beg ; therefore david wished that his enemies might beg their bread , and sheweth that the children of the righteous shall never be driven to beg . besides , they that are able to work , aud will not , but live upon the alms of such as are sick and impotent , are robbers of the poor and weak . i deny not , but christ undertook voluntary poverty ; because he confesseth , luc. . that the son of man had not whereon to lay his head ▪ and luc. . . that the women did minister to him of their goods , and elsewhere that he had neither , house of his own to be born in , nor a chamber of his owne to eate his last supper in , nor an asse of hi● own to ●ide on , nor a grave of his own to lie in . yet we do not read that he begged , or lived idlely ; for he went about preaching , working miracles , and doing good , therefore he needed not to beg ; for he that will thus imploy his life , shall not want , nor need to beg . and so if the monks would take pains in praying and preaching , they needed not to be mendicants ; for the labourer is worthy of his wages , no man goeth a warfare on his on ch●rges ; he that serveth at the altar ; must live by the altar ; and be that soweth spiritual things , should reap temporal . i deny not also , but there were lazarus . the two blinde men in the gospel ▪ the cripple in the acts , who did beg ; but the● the jewish government was much altered from its first purity , and their laws much neglected or corrupted , by their subjection to the romans . again that christ and his disciples needed not to beg , is plaine , by the common purse among them , whereof judas was the carrier . now christ assumed voluntary poverty ; though he did not begge ; to shew that he came to suffer want , and that his kingdome was not of this world ; and to sanctifie our poverty to us , and to ●each the rich of this world , that they trust not in uncertain riches ; and that the poor should not be dejected , seeing christ himself was poor . god also to humble us doth suffer us sometimes to be in ●ant . so he dealt with elias , when he asked ●read of the widow ; and david when he desired bread of abimelech ; and lazarus , when he begged at the rich mans door : but this is seldom , and to let us see , that on earth we have not true happinesse . again i deny not but a single man , who hath no charge of wife , children , and family , may renounce his wealth , that he may be the lesse burthened with the cares of this life , and the more apt for prayer and contemplation ; but this is not lawful in him who hath the charge of wife and family , for whom he ought to provide , if he be not worse then 〈◊〉 infidel . to be brief , these monks , who can work or preach , and will not , ought not to beg ; for wages are due to those that work , not so much out of charity , as out of justice . q. . was that leathre● girdle ever worne by s. augustin , with which the monks of this order used to cure diseases , and ease paines in the body ? a. ● . that saint austin ever wore this girdle , is not known to me , nor can it be proved but by their own traditions . . that this girdle hath mi●●culously cured diseases , and asswaged paines , is believed by divers lay-people , even by some princes , who have for this end , wore the same . . that wonderfull cures have been wrought by this girdle , is a●●evered by divers , but how truly , i know not . . god sometimes by weak means produceth strange cures ▪ as by christs spittle , saint peters shadow , s●int pauls handkerchieff ▪ the hem of christs garment . ● . god permits satan sometimes to do strange things , that they who will not believe the truth , may be deluded . . many strange cures are to be ascribed to the force of imagination , rather then to such weak outward means . . to deny all miracles which have been written , is too much temeriti●● and to believe all , is too much credulitie . . we read of miracles not onely done by moses , christ , and his apostles , but also by the sorcerers of egypt , simom magus , antichrist , apollonius and others . . as scriptures at first were proved by miracles , so miracles are now to be proved by scriptures ; for such miracles as are not consonant to gods word , are not true . . divers of the roman church doubt the truth of many of their miracles ; canus loc. . . c. . calls the author of the golden legend a man of a brazen face , and a leaden heart . espencaeus upon . tim. . saith , that the legends are full of fables . caietan digr . . opusc. de concep . virg. c. . tells us , that it cannot be known infallibly , that the miracles on which the church groundeth the canonisation of saints be true , because the credit thereof depends on mens reports , who may deceive others , and be deceived themselves . q. . what were the institutions and exercises of the first monks ? a. at first they used to work , when occasion served ; to eat and drink soberly , to go decent in their apparel , to fast and pray often , to possesse all thing● in common ; to read , meditate , preach , and hear the word of god , to study temperance , continency , modesty , obedience , silence , and other vertues ▪ they were divided into tens , and hundreds ; every nine had their decurio , or tenth man to overlook them , and every hundred had their centurio , to whom the ten decurions were subject , they had their distinct beds ; at the ninth hour they met to sing and hear sermons , at table they fit silent , and content themselves with bread , herbs , and salt ; the old men onely drink wine ; in the night they had their ho●● of prayer ; in the summer they dine , but 〈◊〉 not : their chief governour they called father ; in syriack abbot , who for his learning was eminent , and for his life exemplary . these ancient monks used to wear hoods and girdles , they went also with staves , and scrips of goat skins . but in egypt they wore no shoos , because of the heat of that country . the affairs of the covent was committed to some brother , till he grew weary of it ; but in mesopotamia , palestine , and cappadocia ; the brothers did serve by turns weekly ; at the end of the week , the servant did wash the feet of his brothers , and so resigned up his office to the next . in most places they observed the third , sixth , and ninth hours for prayer ; none were admitted into the monastery till they were 〈◊〉 tried by waiting ten days together without the gate , and patiently enduring all the opprobrious speeches that should be uttered against them ; then did the abbot receive them with a long exhortation , admonishing them of their duties , and chiefly exhorting them to mortification , humility , silence , obedience , meeknesse , patience , sobriety , submission , confession of their infirmities , and such like duties . then are these probationers stript of their own garments , and cloathed in monks habit , and are tried one whole year under strict discipline ; if there be dislike on either side , they receive their own clothes again from the steward , & are dismissed the monastery . small offences among these monks were punished with publike humiliation and acknowledgment , the offender lying flat on the ground , till the abbot bid him rise ; but great faults were punished with stripes , or expulsion : during their sitting at table , they were to hearken to what was read out of the scripture , to the end , they might be taken off from idle talk , and that their mindes might be sed as well as their bodies , seeing not by bread ●lone man doth live , but by every word that ca●neth out if the mouth of god. these primitive monasteries also were subject to the bishops of the diocesse , without whose leave , they were not to go abroad from their covents . i do not finde that in these primitive monasteries they were tyed to set fasts , ●● the three vows of chastity , poverty , and obedience , or to different cloathes and colours ; or to stay longer in the monastery , then their own liking . q. : why did religious persons cut their hair and beards ? a. because long hair was abused among the gentiles to pride , luxury , and superstition . it did argue also effeminatnesse , childishnesse , or slavishnesse ; for in some places slaves used to wear long haire , which when they were made free , they layed aside ; so children , when they came to years o● puberty , cut their haires , and offered them to apollo who by the poets is called crinitus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nourisher of haire ; the gentiles gave long haires to their gods ; so iupiter , apollo , bacchus , neptune , aesculapius , are described with long haire . nature gave the woman long haire , to distinguish her from the man ; therefore men with long hair were noted for effeminate , and in derision called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ hair-trimmers . the apostle reproves it in men ; therefore the clergy by the canons of councils and decretals , are forbid to nourish their hairs , but to cut them ; yet i do not finde that they used in those times to shave , or were injoyned to do so , but rather the contrary : therefore optatus milevitanus , l. cont. parmen . reproves the donatists for shaving the catholike priests : and clemens alexandrinus , l. . paedag. c. ii. saith that the haires are to be clipt with scissors , not shaved with a rasor . and the reason why shaving was then prohibited among the christians , was because it was used by the gentile priests in honour of their idols ; for in the time of the primitive christians , were the priests of isis yet extant , who used to shave their heads : for this cause god would not have the jewish priests to shave , seeing he would not have them to be like the idolatrous priests ; nor would he have them to shave in funerals , levit. . now the reasons why monks and clerks , were shaved among christians , and that onely on the top of their head , so that their hairs hanging about their ears , represented a crown , were these . . to resemble the crown of thorns which christ wore . . to shew that christs priests are also spiritual kings . . they shave off their haires to shew that they should lay aside all superfluities of the flesh , and sinful lusts ; but the crown of the head must be bare , to shew that the minde must be free for contemplation . their naked and bare crowns were to shew the nakednesse , purity , and simplicity of their lives . . to shew their repentance and conversion ; for such were commanded to cut their haires , before they were admitted again into the church . . to discriminat the christian monk● from the jewish nazarites , who wore long haire , as moses did vaile , to shew that the mystery of redemption was not as yet revealed . . they cut or shave to avoid the uncleannesse and inconveniences that accompany long haire . . to shew their contempt of the world , and of those vain effeminate men who pride themselves in their long haire . . they shave their beards that they may look smooth like children and angels , who are alwayes painted young , by this shewing , they should be children in malice , and angels in innocency . q. . whence came the custome of shaving , or cutting the hairs of head and beard among religious persons ? a. some will have saint peter to be the first christian that was shaved on the crown , at antioch , by the gentiles in derision . others ascribe this custome to anicetus , who lived about . years after christ ; but this is rejected by bellarmine . others again will have the fourth council of toledo , about the year of christ . to enjoyn this shaving of the crown ; and in the council of aquisgran , an christi . the monks are enjoyned to shave in easter week . but shaving of the beard is not so ancient ; for it came in with the doctrin of transubstantiation , taught by peter lombard , anno . and established by innocent . in the council of later●n , in the year . the reason of this shaving was , left any hairs of the beard might touch the body or blood of christ ; or least any crum of the bread , or drop of the wine might fall upon , or stick to the beard . in the time of epiphanius , about . yeares after christ , it was not the custome among monks to cut their beards ; for he inveighs against the monks of mesopotamia , for wearing long hairs like women , and cutting their beards , which also was the custome of the messalian hereticks . but that this custome of cutting the beard was not generally received by the clergie , appears in the french story ; for fr●ncis the first caused the church-men with a great sum of money to redeem their beards which he threatned to cut : but indeed the custome of shaving was used among the gentile priests ; for which reason god would not have his priests to shave , that they might not seem to follow the wayes of idolaters . the egyptian priests , by shaving off all their haires , did signifie that the priests should be pure and cleane , and free from all pollution . they used also in mourning and funerals to cut their haires ; so statius saith , . . the●● terg●que & ●ectore fusam caesariem minuit , and to cut the haires of the dead , which they laid on the tomb , or cast into the fire , as a sacrifice to pluto and pr●serpina , as may be seen in euripides and homer . of this custome speaketh virgil , in the death of queene d●do ; nondum illi flavum proserpina vertice crinem abstulerat , stygieque caput damnaverat orco , &c. sic ait , & dextra crinem secat , &c. they used also to spread their cut haire upon the coffin , as heliodor . . sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as they offered the hairs of the dead to orcus ; so they did of children to the rivers , from whence they held all things had their original , or else to apollo and hercules , that is , the sun ; for by the heat of the sun , and the moisture of water , haires are procreated . but in their marriage solemnities they used to offer their haires to diana or iuno , cui vincla jugalia cur●● ; for she was held the goddesse of marriage . childrens haire were cut with ceremony in the temples , and preserved in boxes or cases of gold and silver . sea-men in danger of shipwrack used to cut their haires , thinking thereby to appease the angry sea gods . among some gentiles the haires were cut in signe of liberty ; among others in token of servitude : it was a punishment to cut the hair among the germans , as t●citus de mor. ger. sheweth of the women there , who for adultery had their hair cut : accisis crinibus nudatam domo expellat maritus . such also as stood guilty of capitall crimes were shaved ; as nicolaus damascenus sheweth , and philostratus in the life of apollonius . but sometimes again guilty persons wore long hair , and were forbid to shave ; to be halfe shaved was the badge of a slave ; frontes literati , & capisllum semirass , & pedes annulati , saith apuleius ● . . slaves were stigmatized on the forehead , halfe shaved , and had rings about their feet . davids servants were sent back by the ammonites ha●fe shaved . sometimes shaving was a note of effeminatenesse ; sometimes of craft ; sometimes of foolishnesse ; sometimes of liberty ; and sometimes ( as is said ) of slavery . but however it was used among the gentiles , it is expresly forbid to the jewes , and threatned as a punishment . yet among christians it is indifferently used ; but among the monks and priests it is used as a mark of distinction ; and to shew that as dead men were shaved among the gentiles , so that our monks are dead to the world , and as the gentiles thought by cutting their haire to pacifie their angry gods ; so the monks , by laying aside all fleshly superfluities , strive to avoid gods wrath . this i should like well , if they were as carefull about the thing signified , as they are about the signe : and as shaving was sometimes a signe of liberty , so i wish it were among them , who as they pretend , they are free from the world , so they were free also from the devil , and the flesh , and from those sinnes that enslave them ; for he that committeth sinne is the servant of sinne ; yea a servant of servants , whatsoever badges of liberty hee pretend . q. . where there any religious women , which we call nuns , in the primitive times of the church ? a. yes : for we read of marcella , sophronia , principia , paul● , eustochium , and others , who did professe chastity , and contempt of the world , and an earnest desire of heavenly things . this retired life they undertook of their own accord , and not by force ; for every one is not capable of perpetual virginity nor were they tyed to it by vow : for the apostle saith , that if a virgin marry , she sinneth not . indeed such virgins as had dedicated themselves to god and a single life , if afterward finding their own inability to persevere , did marry , these marriages were thought scandalous , yet lawful ; for it is better to marry then to burne ; therefore they were not rescinded ; and the parties so marrying were evil reported of for their inconstancy ; for this cause pennance was in ▪ joyned them . and afterward iovinian made it capital for any man to marry , or to sollicit a nun , because the donatists of his time defloured divers nuns . such married couples were excommunicated by the church , perpetually imprisoned , or pur to death , by the civill magistrate , and the marriage absolutely disanulled as incestuous . before censtantine's time , i doe not read of any monasteries or nunneries erected for women , by reason of frequent persecutions , and the uncertain condition of christians then : but after that peace was established in the church , houses were built for virgins , but yet with liberty to be elsewhere ; for eustochium the virgin lived with her own parents , and so did the virgin demetrias ; and we finde in cyprian , hierom , and austin , that such virgins had liberty to goe abroad , to heare sermons in the church , and to receive the eucharist with the rest of gods people ; they were enjoyned to be modest and frugall in their cloaths and diet ; not to converse with men ; not to walk alone ; not to bathe , except their hands and feet ; to fast and pray often ; to be vailed ; to abstain from wine ; to wash the saints feet ; not to be idle , but either to sing , pray , hear , or be working with the needle . and seeing hair was given to the woman as an ornament and badge of distinction , and for modesty ; therefore nunnes of old were not shaven● as now , but were prohibitted by the council of gangren , can. . to shave at all . yet in the syrian and egyptian monasteries , nunnes at their admission used to offer their haires to the abbatesse because it was not lawfull for them to wash or anoin● their heads : therefore to keep their heads the cleaner from filth and vermin , they cut their hair . it s likely they learned this custome from the vestal virgins at rome , who used to cut their haire , and offer it on the tree l●tos , called capill●ta , as pliny sheweth . q. . in what account are monks , at this day in the roman church ? a. they are of that high esteeme , that their very garments are counted sacred , and that there is power in them to cure diseases , to work miracles , to drive away evil spirits , to further them towards heaven , so that some kings and princes have desired to dye in a francisca● hood . . they count this the state of perfection , the angelical life , the life that eliah and saint iohn baptist , christ and his apostles did embrace , and a life meritorious of heaven . . whereas in the beginning monks were altogether lay-men , and not to meddle with any other employment but what was proper to their profession , to wit , prayer , fasting , virginity , poverty , and obedience : now they are admitted into , and priviledged with all ecclesiastick dignities , from the doore-keeper even to the papacy . . the married life , amongst many of them , is accounted pollution , compared with the monasticall ; notwithstanding the apostle tells us that marriage is honourable , and christ honoured it himselfe with his presence and first miracle ; and would be born of a virgin , but after shee was espoused to a husband . . such is the respect they give to this life , that they prefer it to all natural affection and duty between parents and children , to which not onely are wee tyed by nature , but also by speciall command from god. hierome commends paula in her epitaph for abando●ing brother , kindred , and her owne children , whose teares shee slighted , preferring this kinde of life to them all ; but this preposterous zeale is condemned by the council of gangra , can. . . so likewise they prefer it to the mutuall duty and stipulation that is betweene man and wife , permitting , yea teaching that they may forsake each other , and enter into a monastery ; which is to put asunder those whom god hath joyned together ; to defraud one another of due benevolence , and by this meanes occasion adultery . the apostles counsell is , that the married couple should not defraud one another , except it be for a time , by consent , to give themselves to prayer , seeing the man hath not power over his own body , but the woman ; and so the man hath power over the woman . . they will not permit monks and nunnes ever to marry , though they have not the gift of continency , accounting all such marriages sacriledge ; whereas the first monks were left to their owne freedome , and not constrained to stay longer then their conveniences would permit : and in the primitive times of the church , marriages contracted after the vow of continency made , were not dissolved , but held lawful ; onely the parties for their inconstancy were enjoyned pennance , and the man made incapable of eccelesiastical employment : neither were their monks forced to vow chastity , seeing every one is not capable thereof , and much mischiefe hath proceeded from this constrained vow : but men were left to their owne freedome . neither was it at that time counted a more hainous sinne for a monk to marry a nunne , then to keep a concubine . . the modern monks are permitted to weare rings ; to converse in kings and princes courts ; and such is the opinion they have of monasteries , that they think a man cannot sufficiently repent him of his sinnes , or be truly mortified ; except he be shut up in a covent . q. . how were the monks and nunnes of old consecrated ? a. the monks after prayers and exhortation made by the priest , is by the same signed with the signe of the grosse , and shaved or polled rather ; then is his old garment taken off , and he is cloathed in a monastical habit , and with other holy men present , is made partaker of the divine mysteries . the nunnes were consecrated either by the bishop or the priest , and by them covered with a vaile ; if the abbatesse presumed to do this , she was excommunicated : twenty five yeares of age was then held a fit time for virgins to be vailed , but now they may at twelve , or before ; the dayes of the yeare for receiving their vaile , and consecration , were the epiphany , easter-eve , and the festival dayes of the apostles , except in case of death . the virgin to be consecrated was presented to the bishop in her nunnes habit ; then before the altar with musick and burning tapers , the priest before hee puts on her vaile , thus saith , behold daughter , and forget thy people and thy fathers house , that the king may take pleasure in thy beauty : to this the people cryed amen , and so the vaile is cast over her , and all the religious martons present do kisse her , after the priest hath blessed and prayed for her : in this vaile is placed as much sanctity , as in baptisme ; and that such virgins as depart out of this world without it , are in danger of damnation . q. . what was the religious order of the benedictines ? a. benedict or be●et in vmbria , a country of italy , being weary of the warres and tumults there , retired himselfe into a desart place , after the manner of autho●y the theba● , to whom did flock multitudes of people ; from thence he goeth to cassinum , an ancient town where he setled , and prescribed laws to his monks , after the manner of saint basil. he is said to found twelve monasteries , over which he placed twelve abbots , that were his disciples . his chiefe monastery , cassinum , was richly endowed by tertullus , a roman patritian , who bestowed on it , castles , villages , lands , and large possessions . equitius , a senator followed his example , and conferred large revenues on it , and so did divers others after him . this order did quickly spread through france , germany , sieily , spain , england , and other places . by the meanes of ma●rus his disciple , who was sonne to equitius the roman senator , neere orleans ; the first monastery of benedictines is founded , consisting of one hundred and fourty brothers , which number was not to be altered . by placidus sonne to tertullus , the roman patrieian , benet set up a monastery in sicily . by leobardus , he erected a monastery in alsatia , foure miles from strasburg ; he planted also a monastery at rome , neere the lateran church , in the time of pelagius . by d●natus a benedictine covent is erected in spain about the yeare of christ . by austin , arch-bishop of canterbury , the benedictines got footing in england , anno . and so by degrees they spread through other places ; chiefly in germany , by boniface the german apostle , and bishop of mentz , anno . these benedictines were afterward divided into divers sects ; namely the cluniacenses , instituted in burgundy , by one otho , an abbot , to whom william , sirnamed the godly , d. of aquitain gave a village called mastick , anno . the carnalduenses were erected by one romoaldus a benedictine , on the top of the appenin hills . the vallisumbrences , so called from vallis vmbrosa , on the side of the appenins were erected by one gualbertus a florentine , anno . the montelivetenses were set up by one bernard ptol●mens at sienna in tuscany . anno . the grandimonte●ses about the same time were instituted by one steven , a noble man in france . the cistertians , so called from cistertium in burgundy , about the same time were erected by one robert , abbot of molismenia . saint bernard was of this order , who about the yeare of christ , . was made abbot of claravallis , whose monks were called from his name bernardines , who are all one with the cistertians , saving that the cistertians wear all white ; but the bernardines , a black gowne over a white coat . the celestini , so called from pope celestinus the fifth , their founder , whose former name was peter moroneus . this order was confirmed by gregory the tenth , in the council of lyons . all these were branches of benedictines . the camalduenses , montelivetenses , and cistertians wear white ; the monks of the shaddowy vally , purple ; the celestins , skie colour , or blew . the grandimontenses wear a coat of mailes , and a black cloak thereon . q. . what other orders proceeded from the benedictines : a. benet may be called the founder and author of all the religious orders that were in the west , for . years together , that is , till the times of the dominicans and mendicants ; so that there were of benedictine monks reckoned by trithemius , l. . c. . above fifteen thousand abbies ; out of which proceeded multitudes of cardinals , arch-bishops , bishops , abbots , and other eminent men , besides popes . the gregorian order was a branch of the benedictine . gregory the great , afterward pope , was at first a monk , who , after his fathers death , erected on his own charges six monasteries in sicily , and at rome converted his fathers house into a monastery , and dedicated it to saint andrew ; to these monks he prescribed the rule of saint bennet , and assigned to them a large dark or brown coloured cloak to be worne , on which was woven a red crosse in the brest ; these did not shave their beards : the monks called gerundinenses were after the order of bennet instituted by iohn , bishop of the geru●dinenses in portugal about the year of christ , . he was warned in a dream to build a monastery ; which he did , and had it ratified by the pope . he gave them a white garment to wear , with his own arms on the breast ▪ thereof ; they were ordered to wear four ribbands , to wit , two red , and two green . this order was erected under pope boniface the fourth . the rule which bennet prescribed to his monks , was written out by pope gregory the great , and confirmed by pope eugenius the second . q. . what were the rules which st. bennet prescribed to his monks ? a. he first sheweth what the duty of the abbot is , namely to be careful of his charge , to be holy , just , wise , and charitable in his deeds ; and to be powerful in his words , to exhort , correct , reprove , to beware of partiality , and dissimulation , and chiefly of covetousnesse , and pride , not to do any thing of himself without advice of the covent ; he enjoyneth all to be obedient , silent , humble , to be watchful to prayer in the night ; he prescribes what psalms they are to sing every day and night ; and what psalms in their canonical hours . that haleluia should be said continually between easter and pentecost , that they should praise god with david seven times a day ; to wit , in the morning , at the first , third , sixth , and ninth hours ; in the evening , and completory , and at midnight . particular psalmes are appointed for each of these canonical hours ; that they must pray with all reverence . that their be deanes chosen in each monastery to ease the abbot ; that every monk have his own bed to sleep in , that a candle burn by them till the morning ; that they sleep in their cloathes girt , that at the ringing of the bell they may be the more ready for prayer ; divers degrees of pennance are injoyned according to the degrees of offences ; that the abbot use all the means he can to reclaim the excommunicate persons , that the lost sheep may be brought home with joy ; that if no correction will prevail , the obstinate person be expelled the covent ; who upon repentance may be received three times ; but never after the third time ; that the steward of the monastery be a man of discretion , government , and trust ; that the abbot keep an inventory of all utensils belonging to the covent ; that all things be common among the brothers ; that there be no grudging or murmuring ; that every one serve in the kitching , and in other places when his turn is ; that a special care be had of the sick and infirme , so likewise of the aged and children ; that their be chosen a weekly reader , to read in time of refection ; that each man be content with a pound of bread for a day : and that onely the sick be permitted to eat flesh ; that wine be drunk sparingly ; that from easter to pentecost the brothers may have their refection at the sixth hour , and their supper in the evening ; in the summer let them fast every fourth and sixth day in the week , till the ninth hour . the other days let them dine at the sixth hour ; from the midist of september till lent , let them have their refection at the ninth hour ; but in the lent time at the evening , so it be by day light ; that after the completory there be no speaking at all ; if any come late to prayers , or to the table , he is to stand apart by himself ; and to be last served , and shortned in his victuals ; if any for some great offence be excommunicated out of the oratory , he shall make satisfaction by prostrating himself before the oratory ; that they shall not onely give themselves to prayer and meditation , at the appointed hours , but shall also labour some part of the day with their hands , to keep them from idlenesse ; that they observe lent with all strictnesse ; that they use strangers with all reverence and cheerfulnesse , and that the abbot salute them with a holy kisse , and wash their feet ; that none receive letters or tokens from their parents without the abbots leave ; that the abbot cloath his monks as he findeth the seasons of the year requireth ; that no novice be admitted into the monastery , without sufficient trial of his constancy , and patience ; that if a priest desireth to enter into a monastery , he submit himself to the laws thereof ; and that he have the next place to the abbot ; that noble men , who offer their children to god in the monastery , swear they will never give them any part of their estate , but that it be conferred on the covent ; that if a stranger monk desire to continue in the monastery , he be not denied , so his life be not scandalous ; if the abbot desire to have a priest or deacon ordained , let him choose one of his own covent ; that he shall be abbot whom the whole covent , or the greater and better part shall choose ; that the provost or praepositus be chosen by the abbot to whom he must be subject ; that the porter be an ancient and discreet man , who may receive & give answers , & that the monastery be provided with water , and a mil , and other necessaries within it self , left the brothers should wander abroad ; if the abbot enjoyn to any monk impossibilities , he must with reverence and submission excuse his inability ; if the abbot urge it , he must obey , and trust to gods assistance ; that in the monastery none presume to defend , or strike , or excommunicate another : but that they be obedient and loving to each other ; that they be zealous for gods glory , and when they are working , to be still singing of psalmes . q. . what habit and dyet do the benedictines use ? a. their habit is a round coat , a hood called . cuculla , cappa , and melos from melis , a brock , gray or badger , because it was wont to be made anciently of the skin of that beast . scapulate is so called from scapulis the shoulders , which this covereth . in winter their hoods are lined . they were not wont to wear breeches but when they travelled into the countrey . the colour of their upper garment is black , under which they wear a white wollen coat with sack-cloath , and they go booted . the ancient benedictines were wont , after they were bishops , to wear the habit of their former profession ; and to this they were enjoyned by the eighth general council held at constantinople ; they were also tyed by their rule to lie in their coats and hoods , and to wear course cloth ; but now the case is altered , and so it was in saint bernards time , who complains against the monks luxury in apparrel , wearing , non quod utilius , sed quod subtilius : silk garments to shew their pride , but not of cloth to keep them warm . their simple and course dyet , as it was prescribed by benet , is changed into dainty fare ; they now eat flesh and drink wine plentifully ; of this hugo de sancto victor● complaineth . q. . what religious rules did the second council of aquisgran or aix prescribe to be observed by the monks ? a. this council being held the eight hundred and sixteenth yeare after christ , ordered that no lay-man or secular priest be received into a monastery , except he become a monk ; that the monks do not swear , that in the parasceve they use nothing but bread and water . that before they goe to sleep , the prior besprinkle them with holy water ; tha● the tenth part of their almes be given to the poor ; that they hath not without the priors leave ; that particular psalmes be sung for the dead ; that they how not their knees in whitsun-week , nor fast : but they must fast the ember-weeks , and on the eves of the apostles ; that in case of necessity the brothers walk with slaves ; that in uncertaine theft , there be a suspending from supper , till the guilty party confesse ; that at christmasse and easter for eight dayes together , they that will , may eat the flesh of birds ; that all monks , if they can , learne their rules by heart ; that in the kitchin , mill , and other such places they work with their owne hands ; that the delinquent cast himselfe on the ground before his abbo● , or prior ; that they kisse no women ; that in lent they wash each others feet . at the lords supper let the abbot wash and kisse the feet of his brethren . in easter and whitsun-week ; and on christmasse , and other festival dayes , let there be no speaking in the cloyster , but hearing gods word read . that the abbot exceed not the proportion of his monks in eating , drinking , cloathing , sleeping , and working ; and that he be not given to gadding abroad ; that the servants after the refection of the brothers , eat by themselves ; and that the same lessons ; be read to them , which were read to the brothers ; that hallelujah be omitted in the septuagesi●a . that novice must neither be shaved nor cloathed with a monks garment , till his time of probation be expired , and promise made by him of obedience , according to saint bennets rule . that none be set over monks , but he that is a monk . that in lent the brothers do work till the nineth houre , then repaire to masse ; and in the evening let them take their refection . these are the chiefe duties , to which saint bennets monks are enjoyned by the aforesaid synod . and whereas at first the monks were lay-men , and had no priest , but such as came from abroad ; at last they were permitted to have priests of their owne , and that they should receive tythes , first-fruits , oblations , & donations , as well as other priests , by gregory the great , boniface , and other popes , as may be seen in gratian. q. . what were the rites and institutions of the monks of cassmum ? a. this was the first monastery of the benedictins , where divers rites were observed , which are not in bennets rule . the chief are these . fourteen dayes before easter all the altars are stript of their ornaments , and covered with black ; the images are vailed ; gloria patri is not sung . three nights immediatly before easter the night service continueth till the morning , and is joyned to the mattins ; no hells are rung ; the lights are put out ; the abbot washeth the monks feet . in the parasceue late , a little bread and water is taken . on easter eve in the night time the tapers are kindled . on easter day , before masse , there is a procession with burning tapers , and holy water , the priests singing and praying . the two next dayes after , crosses , holy water , and reliques are carried about with the gospel , and burning tapers , with singing and saluting each other with holy kisses , the priests being in their rich copes . six severall times in the yeare they enter into the refectory singing ; namely , on christmasse day ; on the epiphany ; on palme sunday ; on the holy sabbath ; on easter day ; and the third day in easter week . every lords day they have . lectures , and so many on their chief festivals , namely , christs nativity , the epiphany , the purification of mary , the two martyrs , faustinus and iuletta , s. scholastica , s. bennet , ascension day , the festivals of the apostles , s. laurence , s. mary , s. german , s. andrew ; on these eves they fast , they doe not kneel , nor work ; but on the lesser festivals they read but eight lessons , and afterward they work . their meat and drink is measured to them , according to the discretion of the abbot . when they receive new garments , which is about s. martins day , they march singing , with tapers burning in their hands , into the vestry , or wardrobe , where this gospel is read [ be not carefull what you shall eat , nor what you shall drink ; nor for your bodies , with what they shall be cloathed ] then having prayed , they lay down their old garments , and receive new . they begin their lent on qu●●quagesima sunday ; and a few dayes before they receive wax for lights , with which they are to read in the night time . they confesse to one another twice a day ; in the morning of their failings by night ; in the evening of their failings by day . they must not walk either within or without the covent with a staff , except they be weak . what work soever they are about in the kitchin , or else-where , they sing psalms . they are shaven all together on certain days , namely , at easter , ascension day , the first of august , the first of september , and first of october , and at s. martins day , and christmasse . if easter fall out late , they are shaved a little before septuagesima , and in the quinquagesima . q. . what is the manner of electing their abbots ? a. each monastery is to chuse an abbot from among themselves , either by generall consent , or of the better part : if there be none among them fit for that place , then they may chuse out of some other monastery ; when he is chosen , it is not in their power to depose him . if a clergy-man be chosen abbot , he must leave off his former function . two abbots must not be chosen for one monastery ; nor must one abbot be over two monasteries ; they must not meddle with secular affairs . if an abbot do not punish grievous enormities , he is to be sent to another covent , where he is to do pennance ; but not in his own , because of the strict subjection and obedience , by which the monks are tyed to their abbots : if the covent chuse an unfit man for their abbot , the bishop of the diocesse , with the neighbouring abbots , or the prince of the place , may depose him , and choose another . now princes ordinarily choose such as they please , and impose them upon the monks ; but the abbot , when he is chosen , must be consecrated by the bishop of the diocesse , who hath power to visit the monasteries within his jurisdiction , and to correct what is amisse . if the abbot shall refuse to submit to the bishop , he is suspended from the communion till he repent . neither must he alienate any thing that belongs to the covent without the bishops consent ; if he do otherwise , he must be degraded , and the things alienated restored again by the bishops command . what is conferred by devout persons on the monastery , must not be converted by the abbot to his own particular use . no man must erect a monastery without the bishops consent ; nor must the abbot travell into a forrein country without leave from his diocesan , who must not do any thing that may tend to the prejudice of the monastery ; which if he doe , he is to be excommuncated ; neither must he , without the consent of the other abbots , depose an abbot , or alienate the things belonging to the monastery , for the abbots offence . in case of injury , the abbot may appeal from the bishop to the prince , or to a counel ; and some abbots there are , who , with their monasteries , are onely subject to the pope , as cassinum . the monastery of s. maximinus , near trevers , is subject onely to the emperour in temporals , and to the pope in spirituals . anciently the election of the abbot was ratified by the emperour , or prince , in whose dominion the monastery was ; but afterwards the pope extorted this power from the emperour , and drew all investitures to himself ; to whom the abbots swear allegeance and fealty . the ceremony used by the emperour in the abbots confirmation , was the delivering of a staff and ferula into his hands , to put him in mind of his pastoral office. q. . what were the nuns of this order , and what were their rules ? a. scholastica , sister to bennet , erected the order of nuns , after bennets rule . they are not permitted to be godmothers in baptisme , not to goe abroad , except in case of great necessity , and that with some ancient women . they must give themselves to singing , prayer , and meditation , and must observe the canonical hours . they must not speak with any man , except in publike before witnesses . none must be admitted into the nunnery without one years probation at least . if any be found unchaste , after three whippings she is sed with bread and water for one whole year in prison . none must wear silks ; they are consecrated and vailed by the bishop alone . when the nun is cloathed with her sacred vestiments , she approacheth to the altar , holding in each hand burning tapers ; there she kneeleth , and having heard the gospel read , the bishop prayeth for her perseverance in patience , chastity , sobriety , obedience , and other vertues . the abbatesse ought to be a woman of d●scretion , gravitie , and religion ; who should be carefull and vigilant over her charge ; who must not suffer any man to speak either with her self , or with her nuns , after sun-set , till the morning , and that before witnesses . she must not go abroad without the bishops leave , and upon urgent necessity , and must leave in the interim a deputy to look to her charge ; neither must she go abroad without some nuns to accompany her . no young woman must be chosen abbatesse , nor any under . years of age . no woman must be suffered to come into the monks covent , nor must men be permitted to enter the nunnery , except the priest to officiate , who must stay no longer then whilest he is officiating . the monasteries of men and women must be built apart , to prevent scandal and the temptations of the devil . the abbatesse must not presume to impose hands , to ordain priests , or to vaile the virgins . q. . what laws were prescribed for monasteries ? a. . that they should be built in such places , where all conveniences may be had , that the brothers may not have occasion to gad abroad . . that they may not , being once dedicated , be converted to secular uses ; but if the monks live disorderly , they may be thrust out , and secular canons be put in their place . so likewise the houses of secular canons may be converted into monasteries . . that in synods or other publike meetings , the abbot of cassinum take the place before all other abbots , because of the antiquitie and dignity of that monastery , being the mother of all other monasteries in the west . . they were exempted from all civil exactions , and secular affairs , that they might the more freely serve god. . every monastery was permitted to have an advocate , who was a lawyer , to maintain the priviledges , lands and revenues of the covent , for the ease of the monks , who were not to meddle with secular affaires ; but the advocate was to do nothing without the consent of the abbot and his monks , nor they without him in secular businesse . . most monasteries were erected not onely to be houses of devotion , but also schools of good learning ; in which the learned languages and liberal sciences were professed . for this cause oswald , king of the angles , as beda l. . c. . witnesseth in his history , gave large possessions and territories for building of monasteries , in which the youth might be educated ; and so gregory the great employed divers monasteries in england , for extirpating of the pelagian heresie . balaeus cen . . maidulfus sc●tus the philosopher erected the monastery of malmesbury , in which he set up a school for the greek and latine tongue , where he read the arts himself , as balaeus cent. . c : . sheweth . for the same end were the monasteries of saint dennis in paris , of millan ▪ of rhemes , of saint gall , of tours , of trevers , and many more erected ; so were the canons houses , neer cathedrals , built for this end , that youth might there , as in colledges and schools , be targht and educated ; that from thence able divines might be sent abroad to preach the gospel . therefore the canons were enjoyned to maintain professors of divinity , and to assign prebendaries for their sustinance . . though in the beginning monks were lay-men , and lived not upon tythes , but on their lands and rents , or on their own labours , yet afterward when they were admitted into the priesthood , and permitted to preach , and administer the sacraments , they were invested with tythes , oblations , first fruits , and other ecclesiastical duties . paschalis the second , about the yeare of christ . ordained that no monks should pay tythes of their own labours . and afterward pope adrian , exempted from paying of tythes , the cistertians , saint iohns knights of ierusalem , and the templars . . monasteries had the same priviledge that lords have over their vassals , namely , to demand mortuaries , which was the chiefe horse or other beast belonging to the party deceased . . great men and princes thought no prison so sure as a monastery ; therefore the greek emperours used to shut up in moasteries their rebellious children , and potent subjects whom they suspected either of greatness or ambition . so ludovicus pius was shut up in a monastery by his sonne ludovicus the second : divers other examples are extant upon record . . princes had such a conceit of the sanctity of monasteries , that they thought they could not make sufficient satisfaction to god for their sins , except they had for some time shut themselves up in monasteries . . the benedictine monks by the rule of their founder , were not to eat flesh , except birds at christmas and easter ; yet they may drink wine , except in lent : but children , aged , and sick people were dispensed to eat flesh . . when children by their parents are shut up in monasteries , though afterwards , when they come to years of discretion , they should desire to remove , yet they may not , by the lawes of the covent ; because ( say they ) who are once dedicated to god , may not returne to the world again : for this they alledge the example of samuel , who in the temple being dedicated by hannah his mother to the service of god , persisted therein . but this was not the custome of the first monasteries , which left men to their own liberty ; and the pope hath power to dispense with monastical vows ; so he did , when he dismissed out of the monastery casimir of polonia , whom the people chose for their king ; in memory whereof , the polonians were enjoyned by clement . to shave their crownes like monks , and the knights at certain feastivals to wear white surplices , like priests , in time of divine service . . of monks and lay-men were instituted fraternities . for many devout seculars , not being able to use the habit , or be subject to the rigid rule of the monks , were notwithstanding willing to partake of their prayers and merit of their order ; so that at certain times they had their meetings for relieving of the poor , for prayers and publick supplications , in which they had their processions in sackcloth , and their faces covered with linnen , whipping their naked backs in figne of repentance . of these fraternities were divers families , to wit , of . sebastian , s. roch , s. ann. s. anthony , s. dominie , s. martin of the rosary , and divers others . of these passages see bruschius , balaeus , pol. virgil , surius in the lives of the saints , the centuries of magdeburg , isidor , and divers others . the contents of the tenth section . of new religious orders sprung out of the benedictines ; and first of the cluniacenses . . of the camaldulenses and monks of the shadowy valley . . the sylvestrini , grandimontenses , and carthusians . . the monks of s. anthony of vienna , the cistertians , bernardins , and humiliati . . the fraemonstratenses , and gilbertins . . the cruciferi , hospitalarii , trin●tarians , and bethlemits . . the johannites , or first religious knights in christendom . . the templars . . the teutonici or mariani . . the knights of s. lazarus , calatrava , and s. james . . the orders of mendicant friers , and first of the augustinians . . of the carmelits . . of the dominicans . . of the francisca●s . . of things chiefly remarkable in the franciscan order . . of the knights of the holy sepulchre , and gladiatores . . of the knights of s. mary , of redemption , of the montesians , of the order of vallis scholarium , and canons regular , of s. mark. . of s. clara , s. pauls eremites , and boni-homines . . the servants of s. mary , coelestini , and jesuati . . the order of s. briget . . the order of s. katherine , and s. justina . . the eremites of s. hierom , s. saviour , albati , fratricelli , turlupini , and montolivetenses . . the can●ns of s. george , the mendicants of s. hierom , the canons of lateran , the order of the holy ghost , and of s. ambrose ad nemus , and of the minimi , of iesu-maria . . the orders of knight-hood , from the year . namely of the annunciada , of s. maurice , of the golden fleece , of the moon ; of s. michael , of s. stephen , of the holy spirit , &c. sect . x. quest. . what new religious orders did there spring up in the west , upon the decay of the benedictines , and what were the cluniacenses ? a. after the benedictines had flourished in the west about . years , namely from the time of iustinian , tili conradus the first , about the . year of christ ; out of this root sprung up new branches , who being offended at the loose lives of the benedictines , and that they had fallen off from their founders rule , resolved to retain the old rule of benet , but to adde some new stat●●es thereto , and to underp●op the old decaying house , with new posts . the first that began this reformation was ber●o , who built a monastery near cluniacum , over which , when he was dying , he placed one odo to be abbot thereof ; which odo , was the first indeed , that revived bennets rule , and inforced it with new additions , and so from the place his monks were called cluniacenses , and not benedictines ; by their rule , the abbot must eat with his brothers , and not alwayes with strangers ; a revolting monk may be recevied again above three times ; fearing least the wandering sheep should become a prey to the woolf. they renewed the custom of dipping the consecrated bread into the cup ; which was used in case of necessity to children and the sick ; and afterward was promiscuously used by all at the communion , till it was condemned by pope iulius , . years after christ : but this custom revived again an. . and was condemned again by the third synod of bracara : at last an. . it was revived by these monks of cluniacum . when any is to be admitted into their order , they are brought to the monastery , there they are clipped , shaved , washed , and stript of their old cloathes : and then being new cloathed , are admitted . these monks at first were very strict , but afterward became more loose . q. . what were the camaldulenses and monks of the shady valley ? a. about the yeer of christ . according to sabellicus , one romualdus of ravenna , perceiving how the rule of bennet was neglected , began to lay the foundation of a new order in the field camaldulum ; whence he gave the name of camaldulenses to his monks . he erected , as we said before , a monastery upon the top of the appenins ; having obtained a place from one modulus , who dreamed he had seen in his sleep ladders , reaching from that place to heaven , on which he saw mortals cloathed in white , mounting upward ; whereupon romualdus procureth the place , buildeth a covent , and gave his monks white hoods to wear . he enjoynd them also to silence , except in time of divine service ; and yet some , to keep their rule of silence the more strictly , will not joyn with the rest , but pray by themselves : two days every week they feed on bread and water , which is their fast ; and sit bare-footed on the ground . about half a mile from thence are wooden crosses , which women must not go beyond , under pain of the popes curse . the order of vallis vmbrosa , or the shadowy valley , was instituted an. . by one iohn gualbert , a florentine , as is said : this iohn having forgiven his enemy , who had killed his brother , ( for which mercy shewed to his enemy , in a certain abby church , whither he went for devotion , he was thanked ( so the story goeth ) by a crucifix there , which bowed its head to him ) resolved to renounce the world , came to the shadowy vally , where there were two monks living . in that place he makes up a like house of boards ; but his fame grew so great , that many both clergy and lay-men flock to him ; and the lady of the soyle being abbatesse , bestowed the ground upon him , with other large possessions . so he being made abbot , by the consent of the monks , who were gathered together there , proposed saint bennets rule to be observed ; which he enlarged by causing lights to burn still in the night , both in their chappel and dormitory ; and ordering that they should wear no other cloth , but what they made of the wooll of their own sheep . he reformed divers monasteries , and placed over them provosts of his own choosing ; he built also divers in lombardy , and elsewhere ; for which he was canonized , and by alexander . and gregory . popes ; his order was ratified . their habit was of a purple , or as others write , of an ash-colour . q. . what were the sylvestrini , grandimontenses , and carthusians . ? a. the sylvestrini were so named from one sylvester , who instituted this order after the rule and habit of the monks of vallis vmbrosa . this order was begun in the marquisate of ancona in italy . the grandimontenses were so called from the voice that three times uttered these words in grandi monte , that is , in the great hill , where one peter was advised by the same voice to build his monastery . this peter was disciple and successor to one steven , who in the year . erected this order in gascony , where on the hill muretum he built him a cottage , after he had wandered through many desarts . he prescribes a rule to his disciples , patched up of bennets rule , and of the rites of the canons regular , of saint austins monks , and of his eremites . he , as we said before , wore on his naked body a coat of males , his bed was a hard board , without either straw or coverlid ; with often kneeling , kissing of the ground , and beating it with his forehead and nose , he made his hands and knees hard like a callus , or corn , and his nose crooked . this order at first was ruled by a prior ; afterward pope iohn . gave them an abbot . the carthusians or charter friers were instituted by bruno , born in collen , and professor of philosophy in paris , about the year of christ . upon this occasion ; being present at the singing of the office for his fellow professor now dead ( a man highly reputed for his holy life ) the dead corps suddenly sitteth up in the beer , and crieth out [ i am in gods just judgements condemned ] these words it uttered three several days : at which bruno was so affrighted , that a man held so pious , was damned ; what would become of himself and many more ? therefore concluded there was no safety for him , but by forsaking the world : hereupon he with six of his scholars betook themselves to a hideous place for dark woods , high hills , rocks , and wilde beasts , in the province of dolphinie neer grenoble ; the place was called carthusia , whence his monks took their name , and there built a monastery , having obtained the ground of hugo , bishop of grenoble , who also became a monk of that order . by their rule , these monks should wear sack-cloth , or a hair shirt next their skin , a long white cloth-coat loose , with a hood , and a black cloak over , when they walke abroad . the lay-brothers wear a short coat to their knees . they eat no flesh at all , they buy no fish , but eat them when offered ; they eat branny bread , and drink wine mingled with water . on the lords day , and fifth day of the week , they feed onely upon cheese and egges . on the third day or saturday on pulse , or pot-herbs ; on the second , fourth , and sixth , upon bread and water onely . every one dresseth his own meat ; they eat apart , and but once a day . yet on the chief festivals of christmasse , easter , whitsuntide , epiphany , purification , the twelve apostles , iohn baptist , michael , martin , and all-saints , they eat twice a day , and together at one table , and then may talk together ; at other times , they must keep silence : every one hath his own cell , wherein they pray , read , meditate , and write books ; and in these cells they observe the canonical hours ; but their mattins and vespers they keep in their churches , and have masse on these days , wherein they eat twice . they are not suffered to go abroad , except the prior and procurator , and that upon the affairs of the covent . they are limited to enjoy a certain quantity of land , a certain number of sheep , goats , and asses , which they must not exceed . they must admit no women into their churches , nor were they to have in one covent above twelve religious me● , besides the prior , and eighteen converts or lay-brothers , with a few servants , who are not to come into the quire where the prior and his brothers sit ; but these are in a lower quire by themselves . they never admit any again into their society , who once leaves them . these were the ancient rules , to which they were tyed , but in some things are fallen off now : the monks of this order have a meeting or chapter yearly at carthusia , about their own affairs ; hither two monks out of every cloyster do repaire , where they stay fourteen days ; this order was confirmed by pope alexander the third , an. . they came into england , an. . and seated themselves at witham , neer bath . q. . what were the monks of saint anthony of vienna , the cistertians , bernardins , and humiliati ? a. about the year of christ . saint anthonies monks of vienna , were set up by gastho and gerondus , two noble men of that place , and were to live according to saint austins rule : of which we have already said . the cistertians began about the year . by one robert abbot of molismenia , who , as we have said , taking offence at the loose lives of the benedictines , by the perswasion of steven harding an englishman , forsook that society ; and being accompanied with one and twenty other monks , came to cistertium in burgundy , where they erected their covent . here they resolved to stick close to the rule of saint bennet , and to cut off all the superfluities of apparrel and dyer , introduced by the loose monks of that order : and because they did not find that saint bennet ever possessed churches , altars , oblations , tythes , and sepultures , or that he had mills ▪ farmes , or that he ever suffered women to enter into his covent , or that he buried there any , except his own sister ; therefore they meant to abandon all these things , and to professe poverty with christ ▪ they would not suffer their monks to meddle with husbandry , or any secular affairs ; and with saint bennet they ordered , that their monastery should consist but of twelve monks and an abbot . they must keep silence , except it be to the abbot or prior. if any monk run away from his monastery , he must be forced back again by the bishop . the cistertiant must be contented with two coats , and two hoods ; they must work with their hands , and observe strictly their fasts ; they must salute strangers by bowing their head and body ; and in imitation of christ , must wash their feet . no fugitive is to be received into the covent , after the third time . the abbots table must be furnished for strangers . this order was confirmed by pope vrban the second , an. . and came into england an. . their colour was gray , whence in the beginning they were named grisei . the bernardines , so called from saint bernard , abbot of clarivallis , were the same with the cistertians , but that , as we said before , they wear a black coat over a white cloak : yet on festivals they wear the cistertian habit , to shew whence they came . the bernardines and cistertians are not subject to advocats or bishops . and pope alexander the third , ordered that if the bishop refused to blesse the abbot , he may receive benediction from his own monks . the humiliati arose in germany about the year of christ . in the time of frederick barbar●ssa , who in his wars against lambardie brought captive thence into germany multitudes of men , with their wives and children ; these growing weary of their long exile , cloath themselves in white , and approaching to the emperour , fall down at his feet , begging pardon for their delinquency ; from this posture they were called humiliati ; the emperour being moved with their tears and habit , gave them leave to return home into their country : who being returned , resolved to live a monastical life ; therefore they built monasteries , in which they gave themselves to prayer , fasting , meditation , and making of cloth . innocent the third , did first ratifie this order , and then their succeeding popes . they wear a plain coat , a scopular , and a white cloak over it ; they follow bennets rule in some part . q. . what were the praemonstratenses , and gilbertins ? a. one robert of lorrain , or n●bert , as others write , arch-bishop of magdeburg , to which church he procured the title of primate of germany from the pope ; this nobert i say , being offended at the dissolute lives of monks , betook himselfe into a desar● , in the diocess of liege , with thirteen others . he went about bare-footed in the midst of winter ▪ preaching repentance , abou● the year of christ . these monks live after the rule of saint austin , which they say , was delivered to them in golden letters , from himself in a vision ▪ they were named praemonstratenses , from the place where they first setled in the dioc●ss of landunum , called praemonstratum , or because this place in a vision was praemonstratus , or fore shewed to them . their habit is a white coat , with a linnen sarpless , under a white cloak . calixtus the second confirmed this order , and gave them the title of canons regular exempt ; their abbot by their rule must not wear a mitre and glove● , whereas other abbots wear both , with rings also on their singers , and staves in their hands . all the abbots of this order , or their deputies are to meet once a year at praemnstratum , to consult about the affairs of their order . if any out of stubbornesse refuse to come , a penalty may be inflicted on him , by the other abbots , which neither bishop , nor arch-bishop can take off , but the pope alone . the abbots also have power of excommunication and absolution , in reference to the monks under their power : if differences arise , they must compose them among themselves , and not appeal to secular courts : they must not keep or feed deer , dogs , hawkes , swine , or any such thing as may bring scandal upon their order : if their dio●esan refuse to give them ordination , they may receive it of any other bishop : they were exempted from the bishops jurisdiction . these and many other priviledges pope innocent the third bestowed on them ; they had n● schooles among them for education of the youth they came into england about the year . and seated themselves in lincolnshire . they had liber●● from the pope to have nunneries close to their mon●●stries . the gilbertins were so called from one g●lbert of lincolnshire , who in the year . instituted this order , and erected in a short time thirteen monasteries ; to which he prescribed statutes , collected out of the rules of austin and bennet . this order was confirmed by pope eugenius the third . gilberts chief cloyster was at sempringham in lincolnshire , where he was born ; in which were . friers , and . nuns . q. . what were the cruciferi , hospitalarii , trinitarians , and bethlemites ? a. these cruciferi , crucigeri , or as we call them , cruched friers , came into england an. . and had their first monastery at colchester ; but were instituted , as the story goeth , by cyriacus bishop of ierusalem , in memory of the cross which helena found by his direction . these were to carry a cross in their hand still when they went abroad ; afterward in the year . they were restored or confirmed by pope innocent the third , or rather newly instituted , because the great commotion raised in rome by the albigense● , was suppressed by the croysud●s , or army of christians , whose hadge on their garments was a cross ; these were then going for syria against the infidels . this order was ratified by pope innocent the fourth , and alexander the third . they wear a sky-coloured habit by the appointment of pope pius the second . polyd●r takes the crucigeri for another order , because they wear a black cloak , and carry not in their hands , but on their breast a white and red cross , and observe st. austins rule . the hospitalers of the holy ghost had their beginning at rome , about the yeer . and were confirmed by pope innocent the third ; they had the same rule and priviledges that other monks before them . their chief office was to take care of , and lodge the sick and poor , and to bury them when they were dead . the trinitarians , or order of the trinity , began an. . by iohn ma●ta , and felix anachoreta . these two were warned in a dream to repair to pope innocent the third , to obtain of him a place 〈◊〉 their order ▪ he likewise being warned in a dream to entertaine them , confirmes their order , cloaths them both in white cloaks , with a red and ●ky coloured cross wrought on the breast of the same , and calls them brothers of the holy trinity , and monks of the redemption of captives ; for their charge was to gather money for redeeming captive christians from the infidels . this order came into england an. . two parts of all their revenues they were to reserve for their own maintenance , the third was for the captives . by their rule three clergy , and three lay-brothers may cohabit , with one proc●●ator , who was not to be called by this name , but by the name minister : their garments must be of white cloth ; they must lie in woollen , and must not put off their breeches when they goe to bed . they may ride on asses , but not on horse-back . they are to fast , as other orders doe , and to eat flesh upon sundays only , from easter till advent sunday , and from christmass till septuagesima sunday : likewise on the nativity , epiphany , ascension , and on the assumption , and purification of mary , and on all saints dayes . they are to labour with their hands ; to hold a chapter or meeting every sunday for regulating of their covent : and a general chapter is to be kept every year , on the octaves of pentecost . their minister must be chosen by common consent of the brothers , he must be a priest ; every covent must have his minister ; and over these must be a great minister . none must be admitted into this order till he be past twenty years of age . they must shave , but the lay-brothers may permit their beards to grow . at certain times of the year the faithfull that are dead must be absolved in the church-yard . their rules concerning love , sobriety , continency , and other christian vertues , ●re the saine that we have mentioned before in the rules of basil , austin , bennet , &c. the bethlemites about the year . had their first residence in cambridge . they were apparelled like the dominicans or praedieants , but on their breasts they wore a red star , like a comet , in memory of that star , which appeared at christs nativity . q. . who were the first religious knights in christendome ? a. the i●●●nnites or knight hospitalers of saint iohn baptist , who got leave of the calyph● of egypt to build a monastery in ierusalem , which they dedicated to to the virgin mary : the first abbot and moaks of this covent were sent thither from amalphia in ●●ly : the same amalphitans built also at ierusalem a nunnery for such women as came on pilgrimage thither . the first abbatess hereof was saint agnes , a noble matron ; these monks of ierusalem for the greater ease of poor pilgrims built an hospital , to receive them in , and withal a chappel or oratory to the honour of saint iohn baptist ; or as some think , to iohn eleemosynarius , so called from his bounteous almes to the poor ; he in the time of pho●● , was patriarch of alexandria ; this hospital was maintained by the amalphitans . the hospitalers , anno . when ierusalem was taken by the christians , began to grow rich , potent , and in great esteem , both with king godefrid , and his successor baldwin ; their order was confirmed by pope honorius the second ; so having obtained much wealth , they binde themselves by vowes to be hospitable to all the latine pilgrims , and to defend with their arms christianity against all infidels . they follow the rule of saint austin , and instead of canonical hours say so many pater-n●sters : they goe armed , having a belt with a white cross : over which they wear a black cloak with a white cross : many of them in time of peace wear a black cross ; but in time of war a red one : they have a master over them , whom they chuse themselves . their first master was gerard ; the next raymundus de podio a florentine , chosen in the year . in every province they have also a prior. every one that enters into this order voweth to god , the virgin mary , and saint iohn baptist , obedience , poverty , and chastity : they are tyed three times yearly , to wit , at christmas , easter , and whitsuntide , to receive the eucharist ; they must not use merchandizing , nor be usurers , no● make wills , or make any their heirs , or alienate any thing without consent of their masters : no●e borne of in●●dels , iews , saracent , arabians , and t●rks , must be admitted into this order ; nor murdere●● , nor married men , nor bastards , except they be of earls or princes : they must have special care of strangers , and of the sick , to lodge them ; they must admit onely such as are sound and strong of body , nobly descended , and at least eighteen years old . they are distinguished into three ranks , to wit , priests or chaplains . . serving men . . knights : these last must be of noble extraction . when christian princes fall at variance , these knights must side with neither , but stand neutrals , and endeavour to reconcile them . pope hadrian the fourth exempted them from paying of tythes to the patriarch of ierusalem , who claimed them as his due . pope alexander the third , for their brave exploits against the infidels , exempted them also from tythes , and the jurisdiction of bishops . at length about the year . when the western princes by reason of their domestick wars , could afford these knights no help , they were forced by the governour of damascus , called capcapus , to quit all their castles , lands , and garrisons they had in syria , and totally to abandon that country , in the year . after almost . years possession ; and so having got a fleet of ships , they invade , and take the isle of rhodes from the turks , an. . and possessed it against all opposition . yeares ▪ from this they were called the knights of rhodes ; and had eight several families , in eight provinces of europe : to wit , in gallia , avernia , francia , italy , arragon , england , germany , and castile . each of these provinces hath a prior , these priors chose the great master ; they have also their marshal , hospitaler , baily , treasurer , and chancellor ; these send out of their provinces to the great master young men nobly born , who gives them their oath to be chast , poor , and obedient , and to promote the well-fare of christendome against the infidels , and so he is admitted knight of the order . here they stay five years , and have fifty ducars yearly pension for their service ; then they are sent home into their country , and by the great master are set over some house . if in the election of the great master there be equal suffrages , one chief knight is chosen for umpire , who by his s●●frage ends the controversie . the great master in spiritualities is onely subject to the pope ; in his temporalties , to secular princes . after these knights had possessed rhodes 〈◊〉 . years , and had indured a siege of six moneths , for want of help from the western princes , were forced to deliver up the island to the turk ▪ anno . from thence they sailed to candy , where they were entertained a while by the venetians , at last they resolved to seat their great master in nicea , a town under charls duke of savoy , upon the ligustick sea , in brovino● between marsiles , and genua , being a fit place to descry , and suppresse pirates , but when buda in hungary was taken by the turk , fearing least solyman would assault italy , they fortifie nicea , and from thence remove to syracuse in sicily , which then with the kingdom of naples belonged to charls the emperor ▪ there they stoutly defended the christian coasts from turks and pirates ; but charls the emperor perceiving they might do more good if they were seated in malta , gives them that island , which they accept , anno . promising to defend tripolis , to suppresse the pirates , and to acknowledge the kings of spain and both sicilies , for their protectors , to whom every year they should present a falcon. this island they stoutly defended against soylman for five moneths anno who was forced to leave it . the great masters revenue is ten thousand duckats yearly , besides some thousands of crowns out of the eommon treasury , and the tenth of all goods taken at sea. they have for the most part six gallies , every one being able to contain five hundred men , and sixteen great canons . q. . what were the templars ? a. about the year of christ . not long after the institution of the iohannites or hospitalers , hugo de paganis , and gaufrid de s. aldema●o , with seven other prime men vowed to secure the high-ways , and to defend from robbers all pilgrims that came to visit the holy sepulchre . and because these had no habitation , baldwin , king of ierusalem , assigned them a place in his own palace neer the temple to dwell in ; whence they were called templarii : they lived after the manner of the canon regulars , possessing nothing in propriety , but were sustained by the bounty of the patriarch , and christian pilgrims . thus they continued nine years , till the year . then did honorius the second , bishop of rome , with the partiarch erect them into an order , assigning a white cloak to be worn by them ; afterward pope eugenius added a red crosse : these in few years by their valour , and care of pilgrims , grew mighty , numerous , and rich ; so that sometimes in publike meetings , three hundred knights have been together , besides infinite numbers of brothers ; they had above nine thousand mannors in christendom , whereas the hospitalers had but nineteen . they had the same rule prescribed them , that other monks had , to wit , obedience , poverty , chastity , gravity , piety , charity , patience , vigilance , fortitude , devotion , and such like vertues . when any of them were taken prisoners by the infidels , they were to be redeemed only with a girdle and a knife . they were exempted from the bishops jurisdiction by pope calixt●● the second , in the counsil of rhemes , anno . and from tythes by pope alexander the third . it was excommunication to lay violent hands on any templar . at last this order with their pride and luxury became so odious , that having continued . years , they were utterly rooted out of france by king philip the faire , and likewise out of other kingdoms by the instigation of pope clement . in france they were put to death , and their estates confiscated to the pope and king. but in germany their lives were spared , and their estates bestowed on the hospitalers , and the teutonick knights of saint mary . some think they were put to death for worshipping images covered with mens skins , for sacrificing men , for burning a child begot of a templar , and a nun ; with the fat of which child they anointed their image ; and for divers other crimes , yet doubtfull whether true or false . q. . what were the teutonici , or mariani ? a. these were a mixt order of iohannites and templars , for they both used hospitality to pilgrims , and defended them in the high-ways from robberi . they were called teutonici from their country , for they were germans that undertook this order , who living in ierusalem , bestowed all their wealth on the maintenance of pilgrims , and by the patriarchs leave , assigned to them our ladies chappel ; from this chappel of saint mary , they were named mariani . the chief promoters of this order , were the lubikers and bremers , with adolphus earl of holstein , who with a fleet of ships , assisted the christians , besieging ptolemais , and provided tents , with all necessaries for the sick and maimed souldiers . this order was erected before accona , or prolemais by the king of ierusalem , the patriarch , divers arch-bishops , bishops , and princes of germany then present , and was confirmed by the emperor henry the sixth , and pope cal●st●ine the third , who assigned them a white cloak , with a black crosse ; and added a white target with a black crosse also , and gave them leave to wear their beards , and granted indulgences , with other acts of graces , to those that should undertake or promote the order ; they had power to bestow knight-hood on such as deserved , and are enjoyned to follow the rule of saint austin : but none must be admitted into this order , except he be a teutonick born , and nobly descended . their charge was to be ready on all occasions , to oppose the enemies of the crosse ; and are tied to say . pater-nosters , creeds and ave ma●ies in . hours : when the holy land was lost , these knights came into germany , on whom the pope and emperor frederick the second , anno . bestowed the country of prussia , conditionally that they subdue the infidels there ▪ which they did in the space of . years , and so got the full possession thereof . upon the river vistula ; where they had raised a fort against the enemy , they built their chief city , and called it marie●burg : they set up three great masters , the one in germany , the second in liv●nia , and the third in pr●ssia ; this was over the other two : they aided the p●●●rians against the lituanians , much of whose country they subdued ; which caused great wars between these teutonicks and the polonians , after that poland and lituani● were united under own prince . after many bickrings , at last the polonian forced the great master to swear-sea●ty to him , to admit into his order as well polonians as germans , and make them capable of offices , that what land soever the teutonicks obtain , they should hold the same in ●ee of the king. this occasioned a war between albert marquesse of brandeburg , and the polander king sigismund , to whom for want of help from the emperor , being then imployed in wars against france and the turk in hungary , he was fain to submit , and to acknowledge the king for his lord. then he obtaines prussia , but changed his title from master , to duke of prussia , an. . venceslaus king of the romans and bohemians , drove all the teutonick knights out of bohemia , and seised on their estates . the knights are thus installed . the commendator placeth him that is to be knighted in the midst of the knights , then asketh every one of them , if they find any exception against him , either for his body , mind , or parentage ; the same is demanded of the party to be knighted , and withall if he be skilful in any usefull art , if in debt , if married , or if he have any bodily infirmity ; if he hath , he must not enter into that order : then he is commanded to kneel , and by laying his hand on the gospel , and rule of the order , to vow and promise obedience , chastity , poverty , care of the sick , and perpetual war with the infidels ; which done , the commendator promiseth to him sufficient bread and water , and course cloth for his life-time ; then he riseth , and having kissed the master , and each one of the brothers , he sitteth down in the place appointed for him . then the master or commendator exhorts the brothers to observe their rule carefully : after this , he is inaugurated , his kindred attend on him to the church with a torch burning before him , in which are fastned . pieces of silver and a gold-ring . then he kneels before the altar , and riseth again behinde the offertory , and so are delivered to him , a sword , target , spurs , and a cloak , which were all consecrated before ; then the commendator draweth his sword , with which he is girt , and with it strikes his target twise , saying , knighthood is better then service ; and with the same sword striking him on the back , saith , take this blow patiently , but no more hereafter ; then the responsory being sung , the rest of the day is spent in feasting and drinking . q. . what were the knights of saint lazarus , of calatrava , of saint james and divers others ? a. the order of saint lazarus was instituted about the year of christ . and being almost extinct , was renewed by pope pius . they wear a dark-coloured garment with a red crosse before their breast . this order is highly esteemed by the dukes of savoy , who also were instituted the knights of the annunciada in memory of the anunciation of mary ; he ordained fourteen of the prime nobility to be of this colledge , on each of whom he bestowed a golden collar , with the virgins picture hanging at it ; within the links of the collar are engraven these four letters , f. e. r. t. which was the motto of amadeus the great , who took rhodes . the meaning is , fortitudo ejus rhodum tenuit ; the annual solemnity is held on our lady-day in the castle of saint peter in turin . but this is scarce to be reckoned among the religious orders . the knights of calatrava , are so called from that province in spain ; they were instituted anno . or as some say , . by sanctius , ( others write ) by alphonsus king of spain , in the country of toledo , where the templars had a monastery , who not being able to resist the saracens , were forced to give place to these new knights , who were of the cistentian order . they wear a black garment with a red crosse ; the revenue of their master is forty thousand crowns yearly ; they are enjoyned by their rule to sleep in their cloathes girded ; to be silent in the chappel , hall , kitchen , and dormitory ; to eat flesh but on sundays , tuesdays , and thursdays , and but of one kinde and but once a day , and must fast mondays , wednesdays , and fridays , from the exaltation of the crosse till easter , if they be at home ; if any lay violent hands on them , they shall be excommunicated . in the lands that they shall acquire from the saracens , it shall not be lawful for any to build churches , or chappels , without leave from , the knights ; who also may chuse their own clergy ; other immunities and priviledges they have , as may be seen in the confirmation , or bull of pope innocent the third , which is extant in the second book of his decretal epistles . the knights of saint iames in spain , were instituted under pope alexander the third , who confirmed this order , and were to follow saint a●tins rule . the first master was peter ferdinand , whose yearly revenue is one hundred and fifty thousand crownes ▪ they were instituted anno . the great master i● next to the king in power and state ; they wea● both in peace and wars a purple crosse before thei● breast , resembling the hilts of a two-handed sword called spatha ; therefore these knights are called ▪ milites s. iacobi de spatho ; and the order from compostella is named compostellanus . many other orders of knight-hood there are in chrisstendom , as of saint george in england , of saint andrew in scotland , of saint michael in france , of the lilly in nava● , of saint mark in venice , of the dove in castile of the golden fleece in burgundy , of saint maurice in savoy , of saint stephen in tuscany ; and many more which are rather secular , then religious knights . th●●●st of which may be seen in our continuation of sir walter raleighs history , to be sold at the grey-hound in little britain london , the edition which i owne . q. . what were the orders of mendicant friers ? a. of these were four sorts ; namely , augustinians , carmelites , praedicants , and minorits . the augustinians were erected by william duke of a●nitania , ●bout the year . from whom they were named ●uilehelmits , but afterwards pope innocent the fourth , understanding that their were many sorts of eremiles in divers parts of the world , living under different title● and rules , he invited them to live under one ●●●d , and to professe one rule , to wit , that of saint austin . but this pope dying in the interim , alexander the fourth succeeded , to whom saint austin appeareth in a vision , having a great head , but small links ; by this he is warned to perfect the union which 〈◊〉 began , which he did accordingly , and so he 〈…〉 all in own order , and calls them by one 〈◊〉 to wit , the eremites of saint austin , whose rule he commanded they should follow , and be subject to one general prior ; and so dispensed with their former rules and obse●vances . withall he enjoynes them to forsake the desares , and to live in cities , that they might ●each the people . to this end he gave them divers priviledges ; and so did he●erius the fourth , about the year of christ . they wear a black coat with a hood of the same colour , and under a white short coat , a l●●thren girdle with ●orn buckles . they came into england anno . before alexanders vision , and by their sermons in deavoured to advance king richard . the third his title against the heirs of king edward . these eremites did spread so fast through the world , that there were reckoned of this order about ● . covents . these monks have three rules to which they are bound , given them by saint austin , as they say . the first is that they possesse nothing in property , but have all things in common ; that they be not sollicitous what they shall eat or drink , or wherewith they shall be cloathed ; that none be admitted without triall ; that none depart of carrie any thing out of the monastery , without the superiors leave ; that no man maintain any point of doctrine , without ac●●ainting the s●perior with it ; that secret faults be first reproved , and if not repented of , punished : in persecution , let them repair to their praepositus ▪ their second rule contains the times and manner of their praying and singing ; their times of working , reading and refreshing ; of their obedience , silence , and behavior , both at home and a broad , and how contumacy must be punished . the third rule contains their duties more largely , as that they must love god above all things , that they maintain unity ; that ●●eat drink and cloth be distributed as need is ; that all things be common , that there be not pride , contempt , or rain glory amongst them ; here they are enjoyned to prayer , reverence , devotion , abstinence , 〈…〉 : to hear the word read at table ; to be 〈◊〉 of the sick and infirm ; to be modest in apparre , worth and gesture , in their looks , when they 〈◊〉 to see a woman ; to reprove immodesty in their brothers , to receive no letters nor guifts without the superiors knowledge , to have their cloathes well kept from moths , to beware of murmuring and repining ; that to conceal any thing , shall be counted● theft , that they be not too nice an washing them cloathes ; that in sicknesse the physitian be advised with ; that they may bathe sometimes ; that the● sick want not any thing needfull for him , that there be not strife , envy , nor evil words among them ; that the superior use not harsh words in reproving ; that he shew good example to his brothers in holy conversation ; that he be wise , humble , and careful of ▪ his charge ; and that the duties here enjoyned may be the better performed , these rules must be read once every week ; which rules are followed , and observed , not onely by all the canon regula●s , and the eremites of saint austins order , but also by the mendicants , except the minors ; and likewise by the dominicans , the servants of our lady , the bridgidians , iesuati , canons● regular of saint george , montolihetenses , eremites of saint hierom , hieronymites simply , cruciferi , scopetini , hospita●arii , st ▪ a●●onii , trinitatis , servitae , feruerii , ferie●● , or of saint iohn of ierusalem , cruciferii with the star ; the friers of saint peter the confessor de magella ; sepulchritae , or brothers of the lords sepulchre ; the friers of the v●lliseholarii , victoriani , gilbertini , the eremites of saint paul , whom some think to be all one with the augustinians ; fratres de ●oei●ite●tia , coronati● the knights of saint iames de spatha , and divers 〈◊〉 , who notwithstanding differ in their habits ; exercises , and manner of living . q● . what were the c●●meli●es ? a. these were eremites , whose habitation was in caves and rocks within the hill carmel , famous for the prophetes , elias and elisha . about the year of christ . or as others say ● . almericus patriarch of antioch , and the popes lega● came thither ▪ and gathered these dispersed anchorites into one body ▪ and built them a monastery on the top of the hill near the well of elias , by which stood an ancient chappel of our lady ; perhaps from this chappel , the carmelites were called the virgins brothers . the same almericus translated into latine the book concerning the institution of the first monks , written in greek by iohn , bishop of ierusalem , for the benefit of these carmelites ; and placed over them a latine governour in the time of pope alexander the third ▪ who began this popedom a● . . the governours name v as ●ertholdus aquitanus ; some think this order was instituted . years after , to wit , in the papacy of innocent the third : their second governour was brochard of ierusalem , who made them a rule , much after the rule of saint basil ; which in the year . was abridged and confirmed by albert , patriarch of ierusalem , who tied them to fasting , silence , and canonical hours ; and the lay-brothers to peter the eremites beads or prayer , and to our ladies psalter . they were as , yet tied to no vow , but that of obedience to their superiour . they came into england about the year . ralph fresburn was their first governour here , and hunfrid nekt●n the first carmelite that read school divinity in cambridge , and was of that order the first doctor of divinity . this order came into lituania anno . whilst they were in syria , their garment was a striped cloak of party colours , which they say was used by the prophet eliah ; but pope honorius the third , or as some say the fourth , took from them this habit , as not beseeming or agreeable to religion ; and instead thereof gave them a white cloak , and a white hood , and under , a coat with a scapulary of hair-colour . the use of the white cloak was confirmed by pope nicholaus the fourth . whilst they used the former habit , they were highly esteemed by the egyptians , and maintained by the sultan ; but when they began to wear the popes new livery , he expelled them out of egypt , and burned down their monastery and chappel . honorius the fourth , exempted them from the jurisdiction of princes and bishops . gregory the ninth forbade them to injoy possessions , or revenues ; but to beg from door to door . honorius the fourth will have them called instead of carmelites , brothers of the virgin mary : alexander the fourth , allowed them prisons to punish their apostates , and iohn . took them into his immediate protection , and by a vision was warned to keep them 〈◊〉 of purgatory . many of the carmelites fell off from their first strictnesse of life , and gave themselves to all 〈◊〉 and voluptuousnesse ; whereupon they were divided into two sects : the one were called observantes , the other non observantes ; to undertake this order is h●ld meritorious , and three years indulgence is promised to him that shall at any time call them brothers of saint mary . in many of their cloysters they have the picture of iohn baptist in their habit , because he is named eliah , and they say that eliah did wear this habit ; they have changed now ( i mean the non observantes ) their hair-coloured coat into black . q. . what were the dominicans ? a. these were so called from dominicus a spaniard their first author ; they sprung out of the humiliali , and were instituted by innocent the third , anno . the chief end of their institution was to write , expound , and preach the word of god , whence they are named praedicantes or praedicatores . dominicus was by pope innocent the third , anno. . imployed with twelve abbots of the order of cister●iae●s , to preach down the doctrines of the a●●igenses . he by his preaching , so incensed the princes against them , that they took arms , and killed above one hundred thous●nd of them . dominicus with twelve more , accompanied by fulce , bishop of ●oled● , went to rome , where he petitioneth innocent the third , to confirm his order , who was somewhat averse , till he dreamed that he saw d●minicus supporting with his shoulders the church of lateran that was ready to fall down ; hereupon he adviseth dominick to pitch upon some rule , and he would ratifie it ; dominick returns presently to his disciples being sixteen together , acquaints them with the popes intention ; they all resolve to professe the rule of saint austin the preacher : in the interim innocent dieth , honorius the third , succeeded ; 〈◊〉 confirmed their rule and institution . d●●inick added some things to saint austins rule . he divided his monastery into three parts , one for himself and contemplative brothers , the other for contemplative sisters , the third was for both sexes , that were given to the active life : these were called brothers and sisters of saint dominick ; or the souldiers of jesus christ : for as dominick with the spirituall , so these with the corporal sword were to subdue hereticks . the dominicans are tied to reject all kinde of wealth , money , and possessions , that their work of preaching may not be hindred . to hold every year a general chapter . to fast seven moneths together ; namely , from holy 〈◊〉 day in september , till easter ; and at all other times on friday to abstain from flesh , except in times of sicknesse . to lye in blankets , not in sheets ; nor on feather-beds . to be silent . to wear a white coat , under a black cloak , which they say was prescribed by the virgin mary , to one rheginaldus in his sicknesse . to have low-built monasteries answering to their poverty and humility . to be content with the title of friers praedicants , whereas before they were stiled friers of the blessed virgin mary . to celebrate on every saturday the office of the virgin mary , except in lent , and on festival days . to disperse themselves through all parts of the world , for preaching the gospel . to choose them a generall master , whose subordinate prelates should be called priors but not abbots . the first that was elected master generall was dominious himself anno . who died the next year after . the 〈◊〉 do not promise to live according to their rule , or to keep it , ( because not to performe such a promise is a mortall sin ) but onely to obey according to the rule ; because in this case omission or transgression obligeth not to the sin , but to the punishment , as they think ▪ for dominick's good service against the 〈◊〉 , he is made by h●●●rius the third , master of th● sacred palace . and so the dominicans are ordina●●●● m●sters of this place . and because a dominican poysoned henry the seventh , emperor , in the eucharist ▪ therefore the pope inflicted this punishment on th●●●der , that their priests should ever after in the eucharist use their left hand . antoninus writes that dominick received a staff from peter , and a book from 〈◊〉 with ● command to preach the gospel every where ; hereupon his disciples dispersed themselves into all parts . dominick himself went to rome , where by the concession of the pope and cardinals , he gathered together in one covent all the nuns dispersed through divers places of the city , where they had the church of saint sabina assigned them ; of them met together , and took upon them the profession and habit of saint dominick . the order of praedicants increased so fast , that in the time of sabellicus , about the year of christ. . were reckoned . monasteries of dominicans , in which were masters of divinity ; besides divers cloysters of them in armenia and aethiopia , and ● ▪ covents of dominican nuns , in divers parts of europe . the cause of this great increase of praedicants , was partly the mortified life , humility , & abstinence of dominick ; for they write of him that he preferred bread and water to the best cheer , a hair shirt to the finest linnen , a hard boord to the softest bed , and a hard stone to the easiest pillow . he did use to wear an iron chaine , with which he beat himself every night , both for his own sins , and the sins of the world , for which also he did frequently weep , and pray whole nights together in churches . he offered himself twise as a ransome , to redeem others . and partly the cause was , his frequent visions and miracles , ( which whether true or false , i leave for others to judge ; ) partly also by receiving children and infants into their society before the years of probation ; besides the great respect which the popes carried towards this order ; for gregory the ninth , canonised dominick anno . they were subject to no ordinary , but to the pope : they had many priviledges granted them , as to preach in any mans pulpit , without asking leave of the bishop ; to make noble men and their ladies confess to them , and nor to their curates ; to administer the sacraments when they pleased , to be exempt from all ecclesiastical censures , and this priviledge they had from pope innocent the fourth , that no dominician could change his order , or enter into any other . q. . what were the franciscans ? a. they are so named from francis an italian merchant , who before his conversion was called iohn . he living a wicked and debauched life in his younger years , was at last reclaimed by a vision , as the story goeth , of a castle full of armes and crosses , with a voice telling him , that he was to be a spiritual souldier . afterward as he was praying , he was warned by a voice to repair the decayed houses of christ ; which he did by stealing money from his father , and bestowing it on the reparation of churches ; whereupon his father beats him , puts him in prison , and disinherits him ; he rejoycing at this , stript himselfe naked of all his garments , which he delivers to his father , shewing how willing he was to relinquish all for christ. within a short while he gathered many disciples , to whom he prescribeth this rule , anno , . that they shall be chast , poor , and obedient to christ , to the pope , and to their superiors ; that none be admitted into their order , till they be duely examined and proved ; that the clergy in their divine service follow the order of the roman church , and the lay-brothers say . pater-nosters for their matte●s , &c. that they fast from all-saints , till christmasse . &c. that they enter not into any house , till they say peace be to this house , and then they may eat of what is set before them ; that they meddle not with money , nor appropriate any thing to themselves ; that they help one another ; that pennance be imposed on those who sin ; that they have their publick meetings or chapters , and that they chuse their provincial ministers , and these must chuse a general minister over the whole fraternity ; that their preach●●● be men of approved gifts , and that they preach not abroad without leave from the bishop ; that they use brotherly admonition and correction , that they give themselves to prayer , modesty , temperance , and other vertues , and that they enter not into nun●er●es , except such as are authorized ; that none go to convert sarace●s or other infidels , but such as are sent by the provincial ministers ; that they all remain constant in the catholike faith , and that none break this rule , except he will incurr the curse of god , and of the two blessed apostles , peter and paul. this rule francis strengthened by his will and testament which he enjoyneth to be read , as often as they shall read the rule . this rule and order was confirmed by pope innocent the third , but not till he was warned by visions of a palme tree growing and spreading under him , and of a poor man supporting the decaying lateran ; and until he had tried francis his obedience , which he shewed by wallowing in the mire with swine , as the pope advised him . this order was also confirmed again by pope honorius the third , and by pope nicholaus the third , in his decretal epistles , which he enjoyned should be read in schools . francis would not have his disciples to be called francis●ans from his name , but min●res , and so he would have the superiors or governors of his order to be called not masters , but ministers , to put them in minde of their humble condition , and to follow christs advice to his disciples , whosoever will be great among you , let him be your servant . q. . what things else are observable in the franciscan order ? a. . francis divided his disciples into three classes or ranks ; the first was of the friers minorites , whereof himself was one , and whose life was most rigid , for they were neither to have granaries , nor two coats . the second was of ladies and poor virgins , who from saint clara were named clarissae , this order was not so strict as the former . the third was of poenitents instituted for married people , who desired to do pennance ; these might enjoy propriety in their goods . the first sort was for contemplation and action too ; namely , in preaching ; the second for contemplation onely , the third for action onely . this third order is not properly called religious , because they may continue in their maried estate , & enjoy propriety . these are called friers fenites of iesus christ , and saccii from their sack-cloath which they wore ; and continentes , not that they vowed continency , but because certain days every week , they abstained from carnal copulation . the women are called sisters penitents . the first order were not to permit any of the third order to enter their churches in time of interdict . this order was condemned in england an. . but is again advanced by peter teuxbury a franciscan minister , and allowed in the chapter at london . . many families sprung out of this minorit order ; namely , observantes , conventuales , minimi , caputiani , collectanei , who gathered or collected the moneys ; amadeani , reformati de evangelio , chiacini cum barba , de porti●●cula , paulini , bofiaini , gaudentes , de augustinis with their open shooes , and servientes . . francis himself wore a short coat without any artificiall tincture ; instead of a girdle , he used a cord , and went bare-footed ; hence after long altercation among his disciples about their habit and shooes , it was ordered that they should wear soles onely , having no more upper leather then to tie the shooes . that they should travel either on foot , or upon asses . and whereas they could not agree about the form , measure , and colour of their habit , ( for saint francis in this determined nothing , ) the matter is referred to pope iohn . who leaves it to the arbitrement of their general and provincial ministers . at this day they wear a long coat with a large hood of gray , or hair-colour , bare-footed , and girded with a cord . . such vertue hath been held in a franciscan garment , that divers princes have desired to be buried in it , thinking thereby to be safe from the devil . so we read of francis the second , marquesse of mantua , of robert king of sicily , and divers others , who have by their last will ordered that they might be interred in a seraphick habit . and yet we read that francis h●mself died naked , because he would be like christ , who hung naked on the crosse . . i read of divers schismes among the franciscans about the form of their habit ; one i finde in the time of crescentius de esey● their sixth general minister , anno . some among them bragging much of the spirit , would not live after st. francis rule , but after their own , accouting themselves the saints . these despised a long habit , and would go in short cloakes . another schisme they made in the province of narbon , anno . after the death of pope clement . during the vacancy of the popedom almost two years . these monks chose their own ministers and governours , and flung away the habit of their order as profane , wearing short garments , imprisoning and excommunicating the obedientes . pope iohn . condemned these minorities as hereticks ; and the fratricelli starting up at that time , condemned the same pope of heresie , for saying christ and his disciples had a common stock among them , whereof iudas bore the bag . another schisme they had about the year . some petitioned the pope for leave to live after the letter of saint francis his rule , and not after the glosse , as they all did . they obtain four places to reside in , and in each of them twelve brothers . but these aiming at liberty , rejecting the rule of their order , and wearing short undecent garments , were suppressed by pope innocent the sixth . another rupture was among them , during the schisme of the church , begun by vrban the sixth , who sat at rome , and clemens at avinion ; for the minorites of england , france , and spain , chose them one general , and those of italy , germany , and hungary another . an. . they divided themselves into conventuales , and observantes ; these despising the conventual prelates , chose their own govenours , calling the others profane and impious . these touch no money , eat no flesh , and wear no shooes : they multipled exceedingly in all parts , chiefly in italy . they were confirmed by the councel of constance , and divers popes . . francis prohibited his monks to meddle with ecclesiastical preferments , to be called lords or masters , to hear confessions , to eat flesh , to wear rich apparell , and to dwell in sumptuous houses . bonaventure their eight general , ordered that they should continue singing till the epipha●y , glory to thee o lord , who wast born of a virgin , &c. he taught them also to exhort the people to salute the virgin mary at the ringing of the bell , after the completory , in memory of the angel saluting her that hour . pope gregory the eleventh limited the power of the minorites protectors , that they should not meddle with any , except he disobey the pope and church , apostatize from the faith , and forsake his rule honorius the third decreed , that no minorite should ever forsake his order . the minorites obtained this favour , that they might make masters of divinity among themselves ; where of alexander de ales was the first . . the franciseans did increase so fast in all parts , that from the year , till the year . being the space of . years , there were erected in christendom above . monasteries of this order . sabellicus recordeth that in his time were ninety thousand minorites . the cause of this increase was partly their diligence and sedulity in making proselites , partly their priviledges , and partly their pretended sanctity and mortification , but chiefly their incredible miracles and visions of saint francis , which are obtruded on the peoples beliefe ; as his five wounds , his bearing of christ in his arms , his mansion in heaven next christ , and much other stuff to this purpose , with which their legends are fraught . . there be three sorts of poverty among the mendicant friers ; one is to have nothing , either in common or in propriety ; and this is the franciscan poverty , which is the greatest of all : another is which the dominicans professe ; that is to have nothing in property , yet some things in common , as books , cloathes , and food . the third is and the least , to have some things both in common and in property , but onely such as necessity requires , for food and rayment ; and this is the poverty of the carmelites and augustinians . q. . what were the knights of the holy sepulchre , ●nd the gladiatores ? a. these ascribe the original of their order to saint iames our lords brother , and son of alphaeus ; but it s more likely that this order began when ierusalem was taken by godsrey of bulloigne ; at this day , it is quite extinct . when ierusalem was taken by the soldan , these anno christi . with all the other religious knights of christendom were driven out of syria ; yet the care of the holy sepulchre , which these knights had charge of , was committed to the franciscans by the soldan , who of all the christian profession suffered none to stay in syria and ierusalem , but the armenians , syrians , georgians , greeks and franciscans ; the pope allows eight of this order with a christian knight , who is their guardian , to keep the sepulchre . the manner of installing the knights of the sepulchre was this : the knight after preparation , being brought within the sepulchre , where hymnes are sung , and prayers said , declares kneeling , that he is come to be made knight of the most holy sepulchre of our lord ; that he was nobly descended , and had means sufficient to maintain him ; withall promiseth to hear masse daily , to expose his life and estate against the infidels , to desend the church of god and ministers thereof , from their persecutors , to avoid unjust wars , duells , filthy lucre , and such like , to maintain peace amongst christians , to shun oppression , perjury , rapin , blasphemy , and all other grievous sins . then the guardian laying his hand on the knights head , bids him be a stout , faithful , and good souldier of our lord iesus christ , and of his holy sepulchre . upon this he gives him a pair of guilded spurs , with a naked sword , signing him three times with the crosse , and bidding him in the name of the trinity , use this sword to his own and the churches defence , and to the confusion of the enemies thereof ; then the sword being sheathed , is girt to the knight by the guardian ; the knight riseth , and bending his knees and bowing his head over the sepulchre , is by the guardian struck on the shoulder three times with the sword , saying , iordain thee knight of the holy sepulchre of our lord iesus christ , in the name of the father , son , and holy ghost . this he repeats three times , and crosseth him three times , then kisseth him , and puts a golden chain about his neck , with a double red crosse hanging at it ; at last the knight having kissed the sepulchre , the monks present sing te deum , and after a short prayer , he is dismissed . this order was by pope innocent the eighth , anno . made one with the knights of rhodes . the order of gladiators began in livonia , much about the time that the tutonicks began in ierusalem , anno . they were called gladiatores , from carrying on their cloak two red swords acrosse . albert bishop of riga beg●n this order , and allowed the third part of his chutohes revenues towards the maintenance thereof . their habit was white , on which were woven two bloody swords , in manner of a crosse as is said ; to signifie their innocency , and warfare against the pagans ; whom they converted to christianity , not onely in riga the metropolis , but in most places of livonia . pope innocent gave them all the lands they could subdue there . the rule they professed was the same with that of the templars ; but by the popes perswasion both the cruciferi and gladiators incorporated themselves into the teutonick order . q. . what were the knights of saint mary of redemption , of montesia , and the order of vallis scholarium , and canons regular of saint mark ? a. the knights of saint mary de mercede , or of redemption , because their charge was to redeem captives , was instituted by iames king of arragon , who in the year . subdued the isles baleares . this order began about the year . and is confirmed by gregory the nineth . they wear a white garment , with a black crosse . they are of the cistertian order . the knights of montesia , are so called from that place in the kingdom of valentia . they were iustituted much about the time of the former knights of saint mary , by the same king iames , and confirmed by the same pope gregory the nineth ; the badge of this order is a red crosse , and are also cistertians . the order of vallis scholarium , began anno . by one guilelmus richardus , a scholar of paris , who with edward and manasses professors of divinity , betook themselves to the desare in champanie , where they set up a new order , but after the rule of saint austi● . they borrowed also some things of the cistertians , that the prior should visit all the churches of his order without exacting any temporalties ; that they hold a general chapter every year ; that they wear no linnen shirts , nor sleep on feather-beds ; that none eat flesh , but such as are sick and weak . the place where they first resided in , was called vallis scholarium . this order was confirmed by pope honorius the third . the order or congregation of saint marks canon regulars began in mantua , about the year . q. . what was the order of saint clara , saint pauls eremites , and boni-homines ? a. clara was of the same town assisium with francis , and his intimate acquaintance ; she was daughter to ortulana , who undertook pilgrimages both to rome and to the holy sepulchre ; in her childhood she wore sackcloath next her skin , and would never hear of marriage . she stole away from her parents , cut off her hair , and could not be drawn away by any perswasions from her intended course of life . about the year . at the church of saint damianus she instituted the order of poor ladies , called from her name clarissae , and from the place the nuns of saint damian . neer this church in a cottage she lived two and forty years , afflicting her body with fasting , watchings and all kind of hardnesse . next her flesh she wore the brisley side of a hogs skin , lay on hard boords , went bare-footed . in lent and other fasting times , she used only bread and water ; she tasted wine onely upon sundaies ; her rule was that of the franciscans . pope innocent the third , or as others say , honorius the third , confirmed this order . she could not be perswaded by pope gregory the nineth , to reserve any of her possessions , but forsook all for christ , as she thought . saint pauls eremites in huugary were instituted in the year . after the rule of saint austin by eusebius of strigonia , and was confirmed by gentilis the popes legat , anno . they came into england , and seated themselves in colchester , anno . the order called boni hom●●es , or boni viri , that is , good men , was instituted by edmund , sonne to richard earle of cornwall , who had been elected emperor . these did follow saint austins rule , and wear a skie-coloured garment . q . what were the servants of saint mary , the caelestini , and jesuati ? a. one philip tudert a florentine by birth , and a physician by profession , instituted this order of saint maries servants ; they follow the rule of saint austin ; they wear a short black coar , and over that , a long black cloak pleated about the shoulders . they were confirmed by pope bennet the eleventh , and seven other popes after him . they are permitted to carry a satchel or bag to put the almes in , which they beg . in italy there he eight and forty monasteries of these servants . this order was instituted anno. . or as others say , . the caelestini were so called from pope caelestine the fifth , who having before his popedom lived an eremiticall life in divers desarts , at last erected this order after the rule of saint bennet , and procured it to be confirmed by pope gregory the tenth , in the generall councell of lyons . their habit is of skie-colour without a hood . caelestin their author being elected pope , and cheated out of it by boniface the eight , who by a cane and a hole in the wall , speak to him to relinquish his popedom ; which he did , thinking an angel had spoken to him , i say caelestine returned again to his eremiticall life , which he could not long enjoy ; for pope boniface put him in prison upon jealousie , where he died . these monks came into england , anno . the iesuati began at senae by iohn columbanus , and francis vincent , anno . they were called iesuati from using the name of iesus often in their mouthes . pope vrban the fifth , approved them , and enjoyned them to wear a white garment , a white cover for their head , a leathern girdle , and to go bare-footed , using onely wooden soles . these monks were afterward called apostolici . q. . what was the order of saint briget ? a. briget , not that of scotland , who lived about the year , . but a princess of sweden , anno . obtained a confirmation of her order ( which she received immediately from christ , as she said ) by pope vrban the fifth . her rule was according to that of saint basils . the monks and nus may have their covents contiguous , and the same church , but the brothers must officiate below , the sisters above . both sexes must use gray cloaks and coats , with a red cross thereon . they must have nothing in propriety , touch no money , must lie onely upon straw . the fashion , colour , and measure of their cloathes are set down ; on their vaile they must wear a weite linnen crown , on which are sowed pieces of red cloath , representing drops of blood , and so placed that they may resemble the cross . the sisters are enjoyned how to officiate , and what prayers they shall use every day , to be silent , to avoid conference with men , except it be at a window , upon urgent occasion , on sundays and great festivals , and that onely from nine till the evening . she that openeth not her window at all , shall have the greater reward in heaven . days of fasting are prescribed them ; none must be admitted into the order , without a years probation : then she must be examined and consecrated by the bishop , who is to bring her into the church with a red crosse carried before her , having the crucifix on the one side , and the virgins image on the other , to put her in minde of patience , and chastity : two tapers burning must be carried before the crosse ; then the bishop consecrates a ring , and prayeth . she having testified her constant resolution to that kinde of life , the bishop by putting the ring on her finger , marrieth her to christ , and prayeth ; she comes to the altar and offers , then returns to her place again . her new cloathes are also consecrated , and she is called by the priest to come bare-footed to the altar ; the bishop prayeth again , and withall puts on her the coat of her profession , her shooes , hood , and cloak , which he tieth with a wooden button , in memory of christs wooden crosse , to which her minde should be fastned . then her vaile is put on , the bishop at every action , and parcel of her cloathes prayeth , and at last her crown , the bishop praying that she may be crowned with joy . she returns to her place , and is called again to the altar , where she falls on her face , the bishop with his priests read the letanie , absolves her , and gives her the eucharist ; her coffin , which during the time of the masse stood there , is carried by four sisters , sprinkling dust on it , into the covent ; at the gate whereof stands the abbatesse with her nuns , the bishop with two tapers carried before him ; and the priests singing , brings the new nun , and recommends her to the care of the abbatesse , which she receives , shuts the gate , and brings her into the chapter . the first eight days she is tied to no discipline . at table and in the quite she sitteth last . the number of the sisters is sixty , and no more . thirteen priests according to the number of apostles , whereof saint paul was one , four evangelists , or preachers , representing the four doctors of the church , ambrose , austin , gregory , and hierom ; and eight lay-men . all these together make up the number of the thirteen apostles , and . disciples . the priests garments shall be of course gray , on which shall be worne a red crosse , and in the middest a round piece of white cloth , to resemble the host which they daily offer . the four evangelists shall carry on their cloaks a white circle , to shew the incomprehensible wisdom of the four doctors which they represent . within these circles red pieces of cloth shall be inserted like tongues cloven , to shew their learning and eloquence . the lay-brothers shall wear on their cloaks a white crosse , to shew christs innocency , with five pieces of red cloth , in memory of christs five wounds . the number of brothers in the covent , must not exceed five and twenty , who are to be blessed by the bishop , after the same manner that the sisters were ; but instead of a ring , the bishop shall hold the priest by the hand , and for a vail , shall lay his hands on his head ; and instead of a crown , shall use the sign of the crosse. the abbatesse shall be among the thirteen priests , as mary was among the apostles ; she shall have for confessor , him whom the bishop alloweth . confession must be made at least three times yearly , and every day if need be , to such priests as the confessor shall chuse ; the priest shall be diligent in preaching , praying , and fasting . every thursday shall be a chapter held , wherein the delinquent sisters may be punished with fasting , standing without doores in the church-yard , whilst the other sisters are within at divine service , and with prostrating her self on the ground , till the abbatesse take her up , and intercede for her absolution . if a sister possesse any thing in propriety , and dyeth before she confesseth it , her body is layed on a beer at the church door , where they all say an ave-mary for her , and then is absolved , and after mass is carried from the quite to the church door by the sisters , where the brothers receive her , and bury her . neither the abbatesse , nor any sister must receive gifts , or have any thing in proper . every one after the first foundation , must bring their yearly revenues to be imployed by the abbaresse ; but after the number of sisters is filled , and a revenue setled , they that come after need brin● nothing . if any dye , her cloathes and allowance in dyet shall be given to the poor , till another be chosen . every year before the feast of all-saints , let there be an audit of expences kept ; if any thing remain over and above the expences , let it be reserved for the next years expences , or bestowed on the poor , on whom also the nuns old cloathes must be conferred . every novice must bring a present or almes gift to the covent , but nothing that hath been got by oppression , cheating , stealing , or any other sinistrous means ; such gifts must be restored again , and so must gifts doubtfully got be rejected ; and if the covent stand not in need of any persent , let it be given to the poor . in every church must be thirteen altars , on each of which one chalice , but on the high altar two chalices , two pair of flaggons , so many candlesticks , one crosse , three censers , one for daily use , the other two for solemn feasts , a cibory for the host ; let there be no gold nor silver in the covent , except where the holy reliques are kept ; let every one have her office or service book , and as many other books as they will , for good arts ; let each altar have two altar-cloths ; let no sisters be admitted under eighteen , nor priest or brother under five and twenty years of age ; let the sisters imploy their time in devotion , labouring with their hands , and about their own affairs , after the manner of christ and his mother ; let rich and poor have the same measure of meat and drink ; and let not any afflict their body too much ; for not their own correction , but gods mercy , must save them let the sisters confesse at the lattess of the windows , where they may be heard , but not seen ; but in receiving the eucharist , they may be heard and seen . but they must do nothing without the leave of the abbatesse , and some witnesses , except in time of confession . priests must not enter the nunnery , except to give the sacrament in the agony of death , and that with some witnesses ; all the priests and brothers may enter to perform funerall obsequies . the bishop of the diocesse must be the father and visitor of the monasteries and nunneries ; the prince of the territory shall be the protector , and the pope the faithful guardian ; without whose will no covent shall be made . let there be a hole like a grave still open in the covent , that the sisters may pray every day there with the abbatesse ( taking up a little dust between her fingers ) that god who preserved christs body from the corruption of the grave , would also preserve both their bodies and souls from the corruption of sin . let there be a beer or coffin at the church-door with some earth , that all commers in may remember they are dust , and to dust shall return : to the observers of this rule christ promiseth his aid , who revealed himself to saint briget , and counsels her to convey it to the pope , to be confirmed . so goeth the story , as it is set down by hospinian , who translated it out of the german into the latin tongue : this order came into england an. . and was placed at richmond . there be few of these elsewhere , except in sweden . q. . what was the order of s. katherine , and of s. iustina ? a. katherine born at senae in tuscany , in her childhood vowed virginity ; and in a dream saw dominick with a lilly in his hand , and other religion-founders , wishing her to professe some of their orders ; she embraced that of dominick , in which she was so strict that she abhorred the smell of flesh , drunk onely water , and used no other cheer but bread and raw herbs . she lay upon boards in her cloathes . she girt her self so close with an iron chain , that it cut her skin ; she used to watch whole nights together , and scarce slept half an hour in two days , in imitation of s. domimick . she used to chastise her self three times every day with that iron chain , for an hour and half at a time , so that the blood run from her shoulders to her feet . one chastisement was for her self , the other for the dead , and the third for those that were alive in the world . many strange stories are recorded of her , as that christ appeared and married himself to her with a ring ; that he opened her side , took out her old heart , and put a new one instead of the former ; that he cloathed her with a bloody coloured garment , drawn out of the wound in his side ; so that she never felt any cold afterwards : and divers other tales to this purpose some say this order began anno . others , anno . the nuns of this order wear a white garment , and over it a black vaile , with a head-covering of the same colour . the order of saint iustina , was instituted by ludevicus barbus , a venetian , anno . after the ancient discipline of benedict . this rule was enlarged by eugenius the fourth , and confirmed by iohn . the monks of this order are carefull not to eat out of the covent with seculars , and to wash the feet of strangers . q. . what were the eremites of saint hierom , of saint saviour , the albati , fratricelli , turlupini , and montolivetenses ? a. saint hieroms eremites in spain , under saint austins rule was instituted about the year . in vibinum a city of vmbria in italy , in the time of pope gregory the nineth , and was confirmed by gregory the twelfth . of this order there are in italy five and twenty covents . they differ in their habit , and other things , little or nothing from the other monks of saint hierom. the canons of saint saviour were instituted also in italy , neer senae , in a place called scopetum , whence they are named scopeti●i . they follow saint austins rule . their author was one franch of bononia , anno . in the time of pope vrban the the fifth , and were confirmed by his successor , gregory the eleventh , anno . they wear a white cloak , with a white hood above a white linnen gowne albati were so called from the white linnen they wore ; these in the time of pope boniface the nineth , anno . came down from the alpes into luc● , flaminia , hetruria , fisa , and other places of italy , having for their guide a priest cloathed in white , and carrying in his hand the crucifix : he pretended so much zeal and religion , that he was held a saint . these people increased to such a vast body , that boniface the nineth grew jealous their priest aimed at the popedom ; therefore sent out some armed men against them , apprehended their priest , and put him to death ; upon which the whole multitude fled , every man returning to his house . these made profession of sorrow , weeping for the sins and calamities of those times ; they eat together in the high-ways , and slept all promiscuously together like beasts : they are by most reckoned among the hereticks , and not religious orders , and so are the fratricells , or beghardi , who would be counted the third order of franciscans ; they were called fratricella , brothers of the cells and caves where they dwelt . their women were named beghinae , and beguttae . these sprung up anno . they went with their faces covered , and their heads hanging down ; their lives were ●●agirious , and their opinions heretical , as we have already shewed among the heresies ; therefore they are condemned by boniface the eight , clemens the fifth , and iohn the twenty second : yet gregory the eleventh , and eugenius the forth , defended such of them , against whose life and faith , no just exceptions could be taken : gregory about the year . eugenius anno . the turlupini also , though they would have been thought a religious order , were heretical in their teners , and therefore condemned and burned , anno . montolivetenses , or monks of mount olivet , began anno . when the church was divided between three popes . in this distracted time many of sene betook themselves to the next hill , which they called mount olivet , and cloathed themselves in white , professing st. bennets rule . they were confirmed by pope gregory the twelfth . there were others of the same name loug before these but boniface the eighth , anno . put them down , and executed their author at viterbium ; he only wore a linnen cloth about his wast , the rest of his body naked . q. . what were the canons of saint george , the mendicants of saint hierom , the canons of lateran , order of the holy ghost , of saint ambrese ad nemus , and of the minims of jesu maria ? a. the canons regular of saint george , called also apostolici , were instituted by laurence iustinian , patriarch of venice , anno . they were confirmed by gregory the twelfth . they wear a linnen surplesse over their garments , and a black hood ; but out of the cloyster they wear a black cloak , with a black hat . there be two orders more of this name ; the one wear white , the other blew ; they abstain from flesh , except in their sicknesse and are not tied by vow to their profession . the mendicants of saint hierom were iustituted by carolus florentinus , anno . and are confirmed by gregory the twelfth . they professe saint austins rule ; they wear dark-coloured cloathes , and over their coat a pleated cloak divided , they use a leathern girdle , and wooden shooes . the canons of lateran make saint austin their author ; these were expulsed , saint iohn lateran , by pope calixtus , after they had been seated there by eugeuius the fourth , who expolled the seculars thence ; but paul the second , called back the regulars , and by degrees expelled the seculars . their cloak , scapulars , and hood are black . the order of the holy ghost was instituted neer venice by gabriel of sp●letum , anno . they use the same habit that the canons regular doe wear . the brothers of saint ambrose ad nemus , were instituted at milan , and confirmed , anno . they wear dark-coloured cloathes , and profess saint austins rule ▪ the minimi of iesu maria , were instituted by one francis paula , a cicilian , anno . he made three rules ; one for the brothers , another for the sisters , and the third for both sexes called tertiarii . he would have the brothers to be called minimi , and the sisters minimae , to teach them humility . they were enjoyned to keep the ten commandements , to observe the church laws , to obey the pope , and to persevere in their vowes of chastity . poverty , obedience , and fasting . this order was allowed by iulius the second , innoce●● the eighth , sixtus the fourth , alexander the sixth , and leo the tenth . they abstain altogether from flesh , they wear onely corse linnen , and wander up an● down bare-headed , and bare-foote . q. . what orders of knighthood were there erecte● in christendome after the year ? a. the knights of the annunciation of mary by amadeus the fifth , earle of savoy , and first duke thereof , anno . of this order we have already spoken . the ord●● of maurician knights was instituted by amadeus the seventh , anno . to the honour of saint maurice , whose ring was delivered to peter earle of savoy , that by him it might be conveyed to his successors , as a badge of their right to , and soveraignity over that country . the knights of the golden fleece were instituted by philip the good duke of burgundy , and father to charles , whom the switzers defeated and flew . this philip on his wedding day , with isabel , the king of portugals daughter , erected this order , anno . which he called by the name of the golden fleece , in memory of iason , and those other worthies , who ventured their lives for that golden fleece , to encourage christians to venture their lives like couragious argonautes , for the defence and honour of the catholike church . there were appoynted thirty one knights of this order ; the chief whereof was the duke of burgundy : now the kings of spain are chief , in right of that dukedome . of these knights we have spoken already in our history of the world ; in the impression by me owned as before is mentioned . the knights of the moon were instituted by reiner , duke of anjou , when he obtained the kingdom of sieily , anno . these knights wore a silver half moon on their arme , and were bound to defend one another in all dangers ; and never to fall at variance among themselves . the knights of saint michael the arch-angel were instituted by lewis the french king , anno . these wear a golden chain , at which hanged the image of saint michael treading on the infernal dragon . this picture his father charles the seventh wore in his banners ; and it is worne by his posterity in memory of saint michael , who was seen in the battel at the bridge of orleans , fighting against the english , whom he forced to raise their siedge . the king appoynted there should be of this order . knights , whereof himself should be the first . they are tied to hear mass every day . the knights of saint stephen were instituted by cosmo , dake of florence , and confirmed by pope pius the fourth , anno . in imitation of the knights of malta . they differ from the ioannites , that instead of a white , they wear a red crosse set in gold. they may also marry once , which the ioannites could not do . their seat is in ilua an island in the ligustick sea. they are called saint stephens knights , not from stephen the first martyr , but from stephen bishop of florence , who was canonised , or from pope stephen . the knights of the holy spirit were instituted by henry the french king , anno . of the knights of saint george in england , or of the garter , instituted by king edward the third , anno . and of the knights of the star , set up by king iohn the first of france , in memory of that star which appeared at christs nativity ; the knights also of jesus christ in portugal , and of the knights of alcanthara in castile , we have already spoken . he that wll see more , let him read panuinius in chron. sabellicus , enne . . crantzius l. . frank in chron. polyd. l. . volaterran l. ● . girard . hist. l. . balaus cent. . heuterus l. . re● . burgund . tilius , hist. franc. genebrard in chron. hospinian de orig . monach. and the continuation of sir walter raleighs history of the world , in the edition by we owned ; to be sold by i. s. at the grey-hound in little britaine london , &c. the contents of the eleventh section . of religions orders and opinions from the year . till this day . . the order of jesuites . . of their general rules . . of their other rules . . of their rules for provests of houses , rectors of colledges , &c. . of their rules for travellers , ministers , admonitors , &c. . of their priviledges granted by popes . . of other orders in the church of rome . . how abbots are consecrated at this time . . wherein the christian orders of knight-hood differ . . of other orders of knight-hood besides the french. . of the orders of knight-hood in germany , hungary , bohemia , poland , &c. . the orders of knight-hood in italy . . of the christian military orders in the east . sect . xi . quest. . what religious orders , and opinions in religion are there sprung up in these latter times , that is , from the year . till this day in the christian world ? a. in the year . started up a new order , called poor pilgrims ; these came out of italy , into germany bare-foote , and bare-headed ; some covered their bodies with linnen , others with gray cloth , carrying every one in his hand a wooden crosse , but without scrip or bag , staff or money ; drinking neither wine nor beere ; feeding all the week , except on sundays , upon herbs and rootes sprinkled with salt : they abstained altogether from egges , butter , milk , cheese , fish , and flesh. in the church they stretch out their arms in manner of a crosse , and praying fell flat on the ground . they stayed not above four and twenty hours in any place , they went by couples begging from door to door . among them were divers priests , deacons , and subdeacons : this pennance they undertook voluntarily , some for three years , others for five or seaven , as they pleased , and at the end of their years returned home , and betook themselves again to their callings : they excluded from their pilgrimage onely monks and women . about six years after , was instituted the order of indians , under pope iulius the second , and maximilian the first emperor : these were of the carmalite race ; and were called indians , as i suppose from their intention to convert the indians then discovered ; they wore black cloaks , and over them white gownes , as appears by that verse of franc. modius : qui tegimus pura pallia pulla ●oga . under pope clement the seventh was instituted the order of the society of divine love ; these were devout people , who met in retired places , remote from the company of the vulgar : here they prayed , sung , administred the sacraments , and did other acts of devotion ; they were called also theatini , from theatinu●● ; the bishoprick of which place was rejected by iohn peter carrafa , that he might the more freely enjoy that devout life , and give himself the more seriously to contemplate divine mysteries , and to regain the honour of the clergy , so much degenerated from their former integrity . he refused also the bishoprick of brundus●um , which charles the fifth would have conferred upon him ; yet afterward he was content to change his name from iohn peter to paul the fourth , and to accept the popedom . of this society also were caietan the apostolical proton●tarie , boniface a noble man of piemont , and one paul a roman . in the year . was instituted the order of paulini , by a certain countesse called gastalia at mantua , hence her disciples were named gastalini . the brothers and sisters of this sect were by their own strength thus to came their flesh ; they were to lie two and two together in one bed , but with a crosse layed between the man and the woman , that they might not touch one the other . this course they were to use so long , till they had quite subdued the tickling of the flesh . but this order lasted not long ; for the inconveniencies found in it occasioned the extirpation thereof . q. . what is the order of the jesuites ? a. this order which is called the society of iesus , ( because they take upon them to advance the name , doctrine , and honour of iesus more then other orders heretofore , ) was instituted about the year . by ignatius loyola of cantabria , who being at first a souldier , and receiving some wounds in the french war , of which he lay sick above a year , resolved upon recovery of his health , to renounce the world , and wholly to addict himself to the advancing of the name of iesus ; for this cause being ●ix and twenty years of age , he forsakes all , and travels to ierusalem ; thence ( having done his devotion to the holy sepul●hre ) returns into spain , where at complutum and salamantica , he gives himself to study ; in the interim he took upon him to preach mortification , both by his doctrine and mean habit , though as yet he was furnished neither with sufficent learning , nor was he called ; wherefore he was imprisoned , and examined by the inquisitors , and being found zealous for the roman faith , was dismissed , and thence goeth to paris , where he studied ten years in great poverty and weaknesse of body , and was at last made master of arts. in the year . he returns to spain with ten more of his profession , and from thence to rome , to have leave of the pope to travel to ierusalem ; but finding the peace broken between the turk and venetian , they go to venice , and their did dresse the wounds and sores of poor people in hospitals . seven of these ten companions of ignatius took the priest-hood upon them , and preached up and down the territories of venice ; having neither temporal nor ecclesiastical meanes to sustain them . after this they all go to rome , where they are hated and molested by the clergy , yet their society increased daily , and procured a confirmation of their order from pope paul the third , which since was ratified by iulius the third , paul the fourth , pius the fourth , and the councel of trent . at first they were not to have above . of their society ; but afterward the pope perceiving how needful this order was to the decaying roman religion , permitted all that were fit to enter into the same . they have their chief or general , their coadjutors in spiritual things , such are their priests , and professors of divinity , philosophy , and inferiour arts : their coadjutors in temporals , who look to their clothing , dyet , and domestick affairs ; their scholars and novices are maintained , least this order or society might faile , who are bound to obey their superiors without doubting or inquiring into the nature of the thing enjoyned them . this order differs from others , in that besides the three ordinary vowes of chastity , poverty , and obedience , they binde themselves to the pope , in undertaking cheerfully , readily , and without charging him , any journey ●he shall command for propagating the roman faith : the title also of professor among them is more honourable then of priest ; for one may be a priest many years , before he be admitted professor . the iesuites , instead of a hood , wear a philosophical cloak , that is long and black ; their cap resembling a crosse is called bareta ; this they do not wear abroad ; their cassocks they call solannas , which they tie with silk girdles ; and they spread so fast over the world , that above sixty years ago they had . colledges . q. . what be the general rules to which the jesuites are tied ? a. to examine their conscience twice daily ; to be diligent in prayer , meditation , and reading ; to be daily at divine service , at the times appointed to confesse their sins ; to renew their vows every year twice ; to be abstinent on fridays , not to preach without the superiors leave ; nor to keep money by them , nor to have any thing in proper ; to read no books without leave , nor to meddle with any thing that is not theirs ; to learn the language of the country where they live ; not to lock their chests , or chamber doors ; not to sleep in the night with the window open , or naked , or to go out of their chamber without their cloathes ; not to teach or learn without the superiors leave ; not to drink between meals , or to eat abroad without leave , or to take physick , or to consult with the physitian , till they be permitted by the superior ; to harken to the bell when it rings ; to keep their beds neat , and chambers clean ; to aquaint the superior , when any is grievously tempted ; to be obedient , humble , and reverent in uncovering the head to their superior● , not to complain of one superior to another ; to be silent , or else to speak briefly , with moderation and submission ; to avoid contentions , contradictions , or speaking evil of one anothers native country ; let him onely reprove and command who is authorized so to do . let none enter into another mans place , office , or chamber , without leave ; whilest two are in one chamber , let the door stand open ; let no man mock another ; let no man at table put off his hat , except to his superior ; no talk with strangers , or commerce by letters without leave ; let no man report idle rumours , nor divulge abroad what is done at home . none without leave may write any thing of instruction or consolation , nor meddle at all with secular affaires . every one ought to instruct and exhort his brother to confesse ; let none go abroad without leave , and he must shew the cause of his going abroad , and what effect it took , when he doth return ; he must also write down his name , and aquaint the porter whither he goeth , and must return before night . that when any travelleth he shall lodge no where but in a iesuites colledge , if there be any in that place ; and shall be as obedient to the superior there , as to his own . let every one have these rules by him , that he may read , or hear them read , once every moneth ; but the coadjutors must read their rules every week . they have also their constitutions , wherein is shewed that the end of their society is to do good to their own souls , and the souls of their neighbours , and that therefore they are bound to travell to and fro in the world ; to confesse their sinnes to the priest every sixth moneth , and then to receive the body of christ ; to cast off all inordinate affections of kindred , friends , and worldly things , to deny themselves , to take up the crosse of christ , and to follow him ; to study humility , to aim at perfection and all other vertues , chiefly charity ; to have a speciall care of the inward man ; to imbrace poverty with cheerfulnesse , to give freely of their spiritual things , as they have received freely ; to study purity and chastity , and to be very vigilant over their senses , chiefly over the eyes and tongue . to be temperate , modest , decent and devout in all things , chiefly at table . to labour diligently for obedience , and to refuse nothing that the superior shall command . in confession to conceal nothing from the ghostly father . to study unity and conformity in judgements , and affections . to avoid idlenesse and secular affairs . to be careful to preserve health , and to avoid all excesse that may impare it , as too much watching , fasting , labouring , or any other outward pennance , and in sicknesse to to be humble , patient , and devout . to desire the superior once every year that he would enjoyn them some pennance for their failings in the observation of their rules and constitutions , which ought to be heard or read , every moneth . q. . what other rules have they besides these common rules and constitutions ? a. they have rules for every particular officer amongst them , as the provincials rule is to use diligence , fidelity , mildnesse , bounty tempered with severity in his government , to alter or adde nothing in the rules and customes of the province , without the consent of the general ; in his absence or sicknesse , he may name ( if the general do not ) a subprovincial ; he must always have with him four counsellors , with whom he may advise in matters of weight . he hath power to chuse divers officers , such as masters of the novices , the , governours in spiritual things , confessors , preachers , and readers , &c. he may dispense in divers things , and admit such as he thinks fit for probation ; and may dismiss also in some cases , if the general hinder not : none must be admitted , who have forsaken the society , or dismissed , without a new examination and probation ; he is to take care of the masters and teachers in schools and colledges , what proficiency there is , what books are read , who are to study divinity , and the learned tongues , that no stage-playes be acted , but in latine , and such as are modest ; &c. he must confer no degrees in divinity or philosophy without the generals leave . the degree or title of master and doctor , must not be used among them . he may chuse coadjutors in spiritual and temporal affairs . he must look to the edifices , revenues , and lands of the society within his province ; to avoid sutes in law , yet to maintain their rights by law , if need be ; to look to all expenses and accounts , to avoid running in debt , and to have a care of the wardrob , and all the utensils ; that if any lands or goods be given to the society , the general be acquainted therewith , and some share thereof be given to the poor of that place , where the goods or lands are . he is to be obedient , faithful , and reverent to his general ; to call provincial assemblies at fit times , and to help other provinces when need requires . to see that masses be had , and sacraments administred according to the custom of the roman church ; that preachers and confessors do their duties ; that none be made confessors , chiefly to women , but such as are well struck in years ; that in time of infection he appoint such as may look to the sick ; that he depart not out of his province without the generals leave ; nor the provost or rector from his house , or colledge without leave from the provincial . that he be carefull what labourers he sends abroad into the lords vineyard , that he give them full instruction ; that they travel on foote , rather then ride . he must visit every place within his province once a year , and first the church , the place wher the eucharist is keept , the holy oyl , the reliques , altars , seats of the confessors , &c. then the persons , with whom he must deale prudently : & lastly , the superior of the house or colledge . q. what rules have they for the provosts of houses , rectors of colledges , masters of novices , and counsellors , &c a. the provost is bound to observe the common and particular rules ; as also , all customes approved by the general or provincial ; to be careful of his under-officers , and confessors ; to impose ordinary pennance , such as publick reproof , to eat under the table , to kisse the feet of others , to pray in the refectory , to impose fasting , &c. he must have a book , in which he must record what concerns the good of his house . he must see that all the rules and constitutions of the house be duly observed . that confessions be made at the appoynted times . that scholars and coadjutors not formed , renew their vows twice a year . that every other friday he make an exhortation to obedience , pennance , patience , charity , humility , and other vertues . that he carry himself sweetly and wisely to his inferiors , moderate in reproving and punishing ; to send ( if occasion be ) one who ma● beg almes from door to door , for the hospital , or who may accompany the caterer , or who may preach in the streets . he must chiefly preserve love and unity in his house , and must read all letters , that are either sent to , or from any under his charge , and must suffer none to have a seal , without the provincials leave ; let there be no armes nor musical instruments , nor wanton books , nor idle recreations within his house . the provost may , if need be , preach and hear confessions , but must not suffer priests of the society to preach , and hear the nuns confessions , except upon extroardinary occasion . he must take care that all spiritual exercises be duely performed , and divine service every day . let there be seven hours allotted for sleep ; and eight hours between dinner and supper . let the table be blessed , and thanks given according to the roman breviary ; let an hour be allowed for recreation after dinner and supper , and on friday after evening collation half an hour , let there be conferences touching cases : of conscience held twice a week , at which all the priests should be present . let there be an account taken every moneth of what is received and expended in the house . special care must be had of those that labour in the lords vineyard , that they may not want . if any thing of moment is to be done in the house , let the provincial be acquainted therewith . let no man keep a horse , except upon urgent occasion , and with the generals leave . women must not be permitted to enter into the house . lands given by will must be sold for the use of the society , but not without the generals leave . let no man walk abroad without a companion ; let travellers of the society be entertained kindly , &c. the rectors of colledges also have their rules , which are in a manner the same with those of the provosts . which rules , and constitutions , must be read twice or thrice a year in the refectory . the examiner also of those that desire admission , hath his rules ; he must be a man skilful and discreet , who must signifie to his superior how he findes the party affected and qualified . if unfit , he must be cheerfully dismissed ; if fit , he must aske him if he is resolved to forsake the world ? and why ? what induced him to be of this society : if he be in debt , or subject to any infirmity ; what is his age , his country , his parents , and their condition ; if he be born in marriage , of christian parents , or of hereticks ; if he be a seholar , where , and how long he hath studied ; if he will be a coadjutor , and content with martha's lot ? then he must be well instructed in the constitutions and rules of the society . the master of the novices by his rules is tied to be courteous and loving to his novices , to help , comfort , and instruct them upon all occasions : he hath power in some cases to enjoyn pennance on them , and in some cases to absolve them . he must also be well exercised in basils rules , gregories morals ; austins confessions and meditations , in bernard , bonaventure , cassian , dorotheus his homilies , caesarius , ep●raim , huge , and richard de s. victore , vmbertus de eruditione religiosorum , innocentius of contempt of the world , thomas de kempis of the imitation of christ , and such like books ; for histories he must read gregories dialogues , gregory turonensis of the glory of confessors , and life of saint martin , eusebius his ecclesiastick history , sulpitius of saint martins life , the select lives of the fathers , the lives of lippoman , and surius , pet. damianus , pet. cluniacensis of miracles , the indian letters , and the life of ignatius . the probationer for the first three weeks is to be used as a guest : in which time he is to be instructed in the rules and constitutions of the house : then must be examined , and must promise that in a years space after his enterance he shall part with all his estate : if he be a scholar , he must read some lectures ; if no scholar , he shall do some handy-work . a general confession must be also made ; what he brings with him into the house must be inventoried in a book , where the day and year of his enterance , with his country , must be registred , and subscribed with his own hand ; he must also performe some spiritual exercises in his second probation , and he must be tried how he can serve for a moneth ; and then for another moneth , he must be imployed in begging from door to door , to shew how willing he is for the love of christ , to forsake all worldly hopes . and for a fourth experiment , fie must be exercised in some base employment , about the house . after this he shall be imployed in teaching the ignorant and children the doctrine of christianity , and must be tried with meane cloathes and diet , and with moderate pennance also : and must be instructed in the practise of devotion and mortification , and modesty , and must be made a chamber-fellow to one by whom he may profit . he must not speak with his kindred without leave , and witnesses , and therefore must not be in any such office as hath relation to strangers , as caterer , porter , &c. the novices once a week must have a day of recreation . the coadjutors must be taught the rosary . after all this , the novices must be asked if they are able to undergoe the burthens of that society ; if they bo , let it be recorded , and then let them confesse to the priest. in the morning after the ringing of the bell , they must by their private devotion , prepare themselves for publcik prayer . halfe an hour is allowed them , for dressing up their beds and chambers , then they must hear masse , and exhortations , which are made to them twice a week for half an hour , the other half hour they shall repeat and conferr . then the next day their master shall propose them ways to overcome tentations and difficulties , the rest of the time till examination before dinner , shall be imployed in some exercise . having recreated themselves an hour after dinner , at the ringing of the bell , they shall repair to their chambers to study ; an hour after they shall repeat something to their master , and twice a week they shall aske one another the grounds of christianity ; they must be silent , except in times of exercise and recreation : before supper , they shall pray , and so before they go to bed . after two years of probation , they are examined again , touching their resolution and constancy in that order , and then certain rules of modesty , and behaviour are prescribed them . the rules for counsellors are , that they be sincere , judicious , faithful , intelligent , free from partiality , considerate , and not rash in giving sentence , to use few words , to submit to the judgements of the superior , to divulge nothing without him , to maintain his dignity , and with submission to give him their best advise , &c. q. . what rules have they for travellers , or pilgrims , for the minister , for the admonitor , and other officers ? a. travellers must ease the wearisomnesse of their journey with spiritual fruits ; every day when they begin their journey , they must say all the letanies , and other prayers ; their talk must be of heavenly things , that christ may be their fellow-traveller . they must beg almes for the love of christ , who was poor himself ; let them accustome themselves to patience in bearing all injuries ; let the stronger follow the weaker , and not go before ; if any fall sick by the way , let one stay with him , to look carefully to him , to edifie in the lord all such as give them entertainment . let them in all places shew good examples of holinesse and modesty . if they travel neer any house or colledge of the society , they must not beg of strangers without leave from the superior of that house or colledge . let none travel without his superiors letters parents . the minister or controller of the house , is bound by his rules , to be assistant to the provost or rector , to be exact in all the rules , constitutions and customes of the house , to visit every other day all the offices and chambers in the house or colledge . in the spring and autumne he must acquaint the superior that the dyet and cloathes of the society must be changed . let him be present with the physitian when he visits the sick ; every day he must know the superiors minde touching the houshold affairs ; and must acquaint him with what is fit to be done , and what is amisse . he must see that all things be in good order , and clean , that the gates be shut every night , to look to the windowes , candles , fires , and linnen . let him see there be no disorders or quarrelling ; he may supply the superiors place in his absence , and may have an under-minister . the admonitor is tied by his rules , to put the superior in minde wherein he faileth in his office . but this he must do with reverence and submission , and with advice of the counsellors , and must not acquaint others what is done in this case : if the superior be incorrigible after divers warnings , he must acquaint the higher powers : he must have a seal for those letters which are sent to the superiors . the iesuites have also rules in writing of letters . the superior or rector of house or colledge , is to write every week to the provincial , and so is he that is sent abroad to preach or convert , of all matters of moment concerning their society ; the provincials are to write once a moneth to the general ; but the superiors and rectors of houses and colledges once in three moneths ; the provincials must write once a moneth to provosts , rectors , and those that are sent abroad in messages ; the general shall write to the provincials once in two moneths , but to rectors once in six moneths , except there be urgent occasion to write oftner ; iest letters be lost or intercepted , they must be written divers times : and the coppies thereof , if they be to the general , must be recorded in a book : secrets must be written in characters or mystical terms . the letters written at rome by the general , shall be read in the houses and colledges , and there safely laied up . he that hath the charge of spiritual things , is tied by his rules , to be carefull over the soules committed to him , in admonishing , instructing , exhorting , and examining . the overseer of the church , is by his rules bound to acquaint the provost every saturday of the next feasts and fasts , that warning may be given on sunday in the refectory at supper-time : he must every saturday set down in writting , what ceremonies are to be used the next week at the high alter . he must take care of the masses and prayers to be used for their deceased founders and benefactors , as also for the defunct of their society . he must see that the priests be shaved , and that they observe their rules . he must suffer no almes to be given for hearing of confessions , or saying divine service , he must have special care of the host , of the holy oyle , crosses , chalices , reliques , &c. when the reliques are to be shewed , two wax candles must be lighted . he must look to the fabrick of the church , and must admonish the superior to nominate preachers for the next day . he must take care over all the church moveables , and keep an inventory of them . he must also take care of the linnen , candles , prayers , graves . when the holy linnen groweth old and uselesse , let it be burned , and the ashes thereof cast into the holy pond or lake ; a catalogue also must be kept of all the masses that are to be celebrated by the priests , and the prayers to be said by those that are not priests , yearly , monethly , and weekly , besides extraordinary times ; the priests are tied by their rules , to be devout , holy , and reverent in the exercise of their function ; to observe all the roman rites , uniformity , and decency ; to be expert in cases of conscience , and diligent in hearing confessions ; but the confessor and penitent must not see one another in time of confession ; and there must be an eye witness present , though not an ea● . witness , if the penitent be a woman confessions must be heard from the morning till noon . the priests may exhort the sick to make their wills , but not to assist them in making thereof . preachers are tied by their rules to teach sound & wholsom doctrin , tending not to curiosity , but edification ; to be diligent in reading the scripture , and fathers , to be exemplary in their conversation , to abst●in from reproving princes , bishops , and magistrates in their sermons or any religious orders ; to forbeare any expressions that may , move laughter , or contempt . let them beware of pride , arrogance , vaine-glory , or affected eloquence ; let their gestures be modest and grave , let them chiefly commend the frequent use of confession , of the encharist , of good works , of obedience , of the church ceremonies , of pennance , prayer , &c , and let not their sermons be extemporary , or exceed an hour . they that are sent to preach abroad in remote places , are tied by their rules to walk on foot , to live upon almes , to lodge in hospitals , to aske leave of the ordinary to preach , to take notice of the most devout people in every place where they come . they shall not onely preach , but likewise conferr , catechise ▪ pray , administer the sacraments , visit the sick , resolve doubts of conscience , compose differences , &c. they must strive to make all men their friends , and to pray for their persecutors , and bear their burthens patiently . let them write every week to their superiors , what progresse they make in their preaching , and other spiritual exercises ; to preach to themselves as well as to others : and to do nothing but what they are inioyned to by their superior●s . the generals proctor is tied by his rules , to entertain no suites in law , if he can otherwise 〈◊〉 them : to give an account of all his actions to the provost generall ; to keep in books all accounts of expenses and receivings ; to keep a lift of all church 〈◊〉 united to their colledges ; to have a great care of all the writings , popes bulls , records ; and other papers committed to his charge , &c. the proctor of the house is tied by his rules , chiefly to have care of the houses , records , and money , how it is expended ; and to give an account thereof to his superiours . the proctor of the colledge and house of probation is tied by the same rules to be careful of the records and moneys ; to keep a good account of what is layd out and received ; and to write down all in his book . he that hath charge of the readers at table is bound by his rules , to take care that they have a loud , clear , and distinct voice ; that they be perfect in what they read ; that first they read a chapter in the bible , except in chiefe festivals , for them homilies must be read concerning the day . letters also from the indies are to be read yearly . in the beginning of every moneth their constitutions and common rules , with ignatius his epistle of obedience must be read . in the evening after the lesson , must be read the martyrology of the next day . leviticus and the canticles , with some obscure chapters in the prophets are not to be read at all . eusebius his history , nicephorus , gregories dialogues , ambrose , austin , bernard , with such like books , ( whereof the catalogue is set down in the rules ) are to be read . the superiour is to appoint what is to be read every day . he that hath the overseeing of the sick , is tied by his rules to be careful of them , of their dyet , physitian , and all things else that may concern them ; that his substitute called by them infirmarius , have all kinde of physical druggs , that he acquaint the superiour with the sicknesse and quality of it ; that every eighth day the sick receive the encharist , that prayers be made for him , and all things performed which may tend to his comfort and recovery ; if he die , that the corps ( if without offence ) be kept above ground foure and twenty houres , and then decently interr'd . the library keeper by his rules , must have still by him i●dex expurgatorius , and that he keepe no prohibited books , to keep the library locked , except to those who are permitted to be in it , to keepe the books cleane , to write down their titles , to have a catalogue of them , to lend no book without the superiours leave , &c. the 〈◊〉 minister of the house is to look to the chambers , ●●●ectory , kitchin , buttery , and other places , that all things be fit and in order . the aedituus or sexton must be subject to the praefectus or him that hath the charge of the church , to have a care of the sacred vestiments , of the linnen , of the host and wine ; he must in divine service light two candles , and at the elevation of the host a wax torch or taper , and then shall ring the bell ; he must keep clean the church plate ; before masse or sermon let him ring the bell , and the virgins salutation bell , in the morning , at noon , and in the evening ; and to ring the passing bell when any of the society is departing : he must have a light continually burning before the host ; and there must never be wanting holy water ; he shall deliver to the praesectus all oblations that he shall finde ; he must be careful of the church-doors , to shut them at noon , and at sun set : and whilest they stand open , he , or one for him , must not be wanting : he must suffer none to walk up and down , to make any noise , and let all things be kept cleanre the porter must haue a list of all the domesticks names , he must suffer none to go out without the superiours leave : all letters he shall deliver to the superiour ; none that returns from the country , must be let in till the superiour know it : if bishops or great men come in , let a priest attend them , whilest he acquaints the superiour . let the keyes of the gate be delivered every night to the provost or rector : he must acquaint the superiour if any poore be at the gate , or if any almes be given there , &c. the keeper of the wardrobe must have an inventory of all the cloathes in the house , and linnen thereof , of which he must be careful ; he must every saturday night furnish each chamber with cleane linnen , and carry away the soule every sunday morning to the washer . in summer every fifteenth day he must give out cleane sheets ; and in winter every three weeks , &c. the steward of the house must be careful of the wine , and vvater , and dyet of the society ; and to have the vvine-casks kept clean . he that hath the charge of the hall or refectory , must look there be not wanting vvater , towels , napkins , tablecloths , which must be changed once or twice a week ; that the due hours of refection be observed by ringing the bell ; that he have a list of all their names who are in commons ; that the remainders of the meat be reserved for the poor ; and that he have the names of the vvaiters at table every week , and of the readers , &c. the cook hath his rules , to be cleanly , frugal , diligent , to touch no meat in cutting or dividing with his hands , but with a fork ; to cut as he is directed by the superiour ; to dresse nothing for any particular man , except he be sick ; not to be wastful of the vvood ; to keep a list of all things belonging to the kitchin. the excitator who wakeneth the iesuites in the morning , must goe to rest halfe an houre before others , that he may rise so much the sooner , ring the bell , and carry lights to every chamber : a quarter of an hour after , he must visit each chamber againe , and if he finde some in bed yet , he must tell the superiour : another quarter of an hour after , he must ring to prayers ; he that visits the chambers at night , must ring or knock , that every one may examine his conscience : about a quarter of an houre after , he must ring to bed : and a quarter after that , he must see if every one be a bed , and the candles put out ; if not , to acquaint the superiour . each house or colledge hath one who buyeth all things necessary for the house ; his rule is to be diligent and faithful in buying and employing the money delivered to him , that he may give a just account thereof . these are the principal rules to which every officer and member of the society is bound . some of lesser note i have omitted for brevities sake , which may be seen at large in the iesuites own rules , set out by themselves in one book at lyons , by their superiours permission , anno . q. . what priviledges have been granted to this society from the popes ? a. pope paul the third , gave them power to make what , and how many rules and constitutions they pleased , towards the advancement of their society : to admit as many into their order , as their general shall please , whereas in the beginning they were stinted to sixty onely : he also excommunicates all such as shall either hinder , or not aid this society . he gave them also power to preach , administer the sacraments , hear confessions , absolve , &c. in any place where they please , and to have their coadjutors , both spiritual as priests , and temporal as cooks , bakers , caterers , butlers , &c. on whom the iesuites professed can conferr sacred orders . the iesuites have this priviledge also to change their general , and he power to send them whither he pleaseth , and call them back again without asking leave of the pope . they may also absolve all hereticks confessing , and the general may excommunicate , and imprison delinquents . they are exempted from the secular power , and from all taxes and tithes ; they may carry with them moveable altars when they travel , and may disguise themselves into any habit ; he that visits a iesuites house or colledge , shall have a plenary indulgence . they have also power to exercise all episcopal functions ; namely , to ordain , anoint , exorcise , confirm , consecrate , dispense , &c. all these privledges were given to them by paul the third , in several bulls . pope iulius the third , pauls successor , gave them a priviledge to erect universities where they pleased , and to conferr what degrees they will ; to dispense also with fasting , and prohibited meats . pope pius the fourth , confirmeth all the former priviledges . pius the fifth , grants that such iesuites as forsake their order by leave from the pope or general , shall enter into no other order except the carthusian ; if they apostatise without leave , they shall be excommunicate ; he gives them also power to read publickly in any university they come to , without asking leave and that none must hinder them , but all are bound to hear them . gregory the thirteenth , gave them power to have their conse●vators , iudges , and advocates , and to recite their canonical hours without the quire , and to correct , change interpret , expunge and burn such books as they dislike , and to be the popes library keepers , and exempteth them from being necessarily present at processions or funerals . by reason of these and other priviledges granted to this order ; besides their own industry , they grew so numerous in the space of . years , that they had anno . as ribadene●a sheweth , . colledges , besides . houses , and of their society were reckoned . out of their colledges they raise a reven●e of twenty hundred thousand crowns yearly . q. . are there no other orders in the church of rome ? a. there are divers more , but of lesse note , whose original is uncertain , both in respect of their author and time , besides there be many subdivisions of one and the same order , as the franciscans are subdivided into observantes , c●nventuales , minimi , capuci●l , collectanei whose charge was to receive the money that is given them . amadeani , reformati de evangelio ; chiacini cum barba , de portiuncula , paulini , bosiani , gaudentes , de augustinis with their open shooes , servientes . all these differ little except in some smal matters . there be also some monks called ambrosiani , who wear red cloaks over white coats . others are called capellani , whose garments are partly black , and partly blew . chal●meriani wear a white crosse upon a white cloak . cellarii , from their cells are so called , and brothers of mercy from visiting the sick , and carrying the dead to the grave ; in the inside they wear black linnen , on the outside a sooty colour garment : clavigeri wear upon a black cowle two keys , intimating by this , that they have power to open and shut heaven . they make saint peter the author of their order . cruciferi , these bow their bodies and heads as they walk , go bare-foot , and wear a white cloak girt with a rope , they carry always in their hands a little wooden crosse . the brothers of the crosse wear a black cloak without a hood , and bear the crosse before their breast . for●●ciferi , so called from wear●ng a pair of sheers on their cloak , by which they shew that they clip off all carnall lusts , as it were with a pair of sheers . they wear a black cloak and hood , these we may call sheet-brothers . the brothers of helen , brag that they were instituted by helen , constantin's mother , after she had found out the crosse ; they wear a white garment , and on it a yellow cross , hospitalarii , so called from looking to hospitals , they wear black ; they differ from the former of this name , and so do the cruciferi . the brothers of saint iames wear a fandy-coloured garment , and shells hanging at it ; they make saint iames their patron . the order of ignorance : these monks think it mans chief happinesse to know nothing . this order of ignorance is now the greatest in the world , and is like to swallow up all the orders and degrees of learning , as pharao's lean kine did devour the fat . so much the more happy will this order be , when it is fed with tythes and colledges . there is an order of ioannites differing from the former ; these wear a read garment to represent christs blood , and on the breast thereof is woven a chalice , to shew that in his blood our sins are washed ; they also hold a book still in their hand . the order of the valley of iosaphat goeth in a purple ●arment ; these appoint judges to decide controversies of marriage . the order of ioseph was erected in honour of maries supposed husband : these wear ash-coloured cloathes , and a white hood . the order of lazarus or magdalen wear a green crosse upon a black cloak with a hood : there be two sorts of them , some contemplative , who are black within , and white without , using ordinary food , the others wear a brown or ●awny colour , and are active , their food is onely herbs and roots . the order of nuns of saint mary de decem virtutibus , that is , of the ten vertues , which consist onely in repeating the ave mary ten times : they wear a black vaile , a white coat , a red scapular , and an ash-coloured cloak . there be two other orders of saint mary , the one wears a white coat , and a black cloak like carmelites , the other are all white ; there is also the order of maries conception . the order called reclusi , shut themselves up between two walls , or in narrow cells , whence they never go out so long as they live . the order of saint ruffus , instituted by him ; these go like the canon regulars , wearing a scapular over a linnen surplesse , and a black coloured hood . there is an order of free nums , who maintain themselves , and may marry when they will. the order of speculari● are so called from their looking glasses which they always carry ; their inward garment is black , their outward white : they wear on their breast a black crosse . among the romans it was counted an effeminate trick for men to carry about a looking glasse ; therefore otho is mocked by juvenal ▪ who speaking of the looking glasse , calls it , pathic●ge●t amen othonis . the order of the s●ellati , wore stars on their cloathes ; some of them have black gownes and black hoods , some have cloaks without hoods . some other perty orders there are of small account . q. . how are the abboots consecrated at this time ? a. if the abbot be not a monk , he is thus consecrated : on the consecration day , which is some festival , or the lords day , both the bishop , and the abbot elect , confesse , and fast the day before . in the church two chappels are trimmed up , me bigger for the bishop , the lesser for the abbot . on the altar of the greater chappel , stands a crosse and four candlesticks . at the foot of the altar the ground is covered with turkie carpets , or tapestry : there is also in the chappel a table placed for the bishop , on which is clean linnen , two candlesticks , basons with towels , the holy water pot , with the as●ersory , the censer , &c. likewise the bishops masse-ornaments ; there be also three chaites , one ●or the elect abbot , the other two for the two assistant abbo●s . the bishop hath three chaplaines . in the lesser chappel for the abbot , is an altar with the crosse , and two candlesticks , with the pontifical and missal ; there is also a table covered with clean linnen , with basons , and two candlesticks , and the ring which is to be consecrated , &c. the bishop having prayed at the altar , ascendeth his chair of state over against the altar , with his mitre on his head ; the elect abbot sits in his ordinary cloathes , between two ●●tred abbots his assistants ; then the elect boweth himself to the bishop , who riseth , taketh off his mytre , and saith some prayers : after this the bishop without his mytre blesseth the elects new cloathes , and besprinkles them with holy water , then he sits down , puts on his mytre , and takes off the elects secular garment ; saying , the lord take off from thee the old man , &c. and then cloaths him in a monastical habit ; saying , the lord cloath thee with the new man , &c. this done the bishop laying aside his mytre , riseth and prayeth , and sits downe againe . then the elect riseth , and beseeching him with bended knees , and his hands on his breast , that hee would receive him , the bishop riseth and prayeth over him ; then the elect being now made a monk , promiseth canonical obedience to the bishop and his successors , fidelity to the covent , continency and renunciation to his own estate ; with this the bishop receiveth him into the society of the monks , and withal into the kisse of peace . after this the elect abbot goeth into his chappel , where he is habited like a priest , and thence brought between the two abbots assistants to the bishop , who uncovering their heads , bow to him , and the elder of the two presents him to the bishop , desiring he would ordain him abbot of such a monastery , according to the apostolical authority committed to him . then the popes mandate is read ; the elect sweareth upon the gospel , the bishop asketh if he will be faithful over the flock committed to him , if he will reform his life , be sober , humble , chast , and patient ; if he will be subject , obedient , and reverent to the pope and his successors ; if he answereth i will , then the bishop prayeth that god will keep and strengthen him ; if the abbot be not exempted from episcopal jurisdiction , he is to promise obedience to the diocesan and his successors . this done , the elect kisseth the bishops hand , who standing before tht altar makes confession , kisseth the gospel and the altar , which he doth also incense , and sayeth masse . after this the elect goeth to his chappel where he is trimmed in the abbots ornaments ; and is brought againe before the bishop , to whom he boweth himselfe , and then the musick begins : the bishop after this takes the pastoral staff , blesseth it and prayeth for the elect abbot , who all the while is on his knees , then the bishop layeth both his hands on the abbots head , prayeth , and giveth to him the rule of the order , whereof he is to be head , with an exhortation to be careful over them . after the bishop hath blessed the staffe , he besprinkleth the elect with holy water , delivereth him the staffe , with an exhortation to use it with discretion . then he blesseth the ring and casts holy water on it , and puts it on the ring finger of his right hand , and prayeth for him ; this done , the abbot receiveth the kisse of peace , then ▪ retireth to his chappel , thence returneth with his two assistants , and presenteth to the bishop two burning tapers ▪ two breads , two vessels of wine , and kisseth his hand . then masse is said , the sacrament administred , and the abbot is solemnly blessed ; at length the mytre is blessed , and washed with holy water , which the bishop puts on the head of the abbot ; saying , lord we put on the ●ead of this thy servant the helmet of salvation , that he having his ●ead armed , may with the hor●es of both testaments appear terrible to the adversaries of the truth , &c. at last the gloves are blessed and washed , and put on the abbo●s hands , who with his mytre on his head , is by the bishop brought to the quire and set in his predecessors chaire ; whence he riseth , blesseth the people present , and thanks the bishop . the rest of the day is spent in good cheer . the consecration of the abbatesse and nuns is much after this manner . q. . wherein do the christian orders of knight-●ood differ from one another ? a. in the times , authors , occasions , habits , ends , ornaments and ceremonies of their institution . the first order of knight-hood in france , was that of the gennet , instituted by c●arls martel , in memory of the great victory he obtained against a●●dira●● , in whose camp were found good store of gennets ▪ which are beasts like spanish cats in bignesse , with long and slender snow●s , their furres ( whereof good store were found in the enemies camp , and presented to charls martel ) do smell like those of ci●● 〈◊〉 : from this beast the order is so called , consisting of sixteen knights onely , who were collars of gold made of three chains , linked with red roses enam●lled ; at the end of this collar hung a golden genne●● . the order of the crown royal , ( instituted by charlemaigne , in favour of the prisons , who had done him good service in his wars against the 〈◊〉 or ancient saxons ) wore on their breasts a crown royal in embroydery of gold , wherefore this was called l' ordye de la coronne royal. the order of the star instituted by king robert of france , anno . was composed of thirty knights , whereof the king was chiefe . these wore cloaks of white damask ; on the left side of the breast , was embroydered a scar wrought in gold , with five pointed beames . their oath was to say in honour of the virgi● mary ( whom they called star of the sea ▪ and lady of the star ) a corons or chaplet made up of five tenns of ave maries , and five pa●er nosters , with an antheme . the order of the broom flower , instituted by saint lewis the french king , did wear a collar composed of broom husks , or codds , interlaced with flowers de sys . king lewis chose this broom for his emblem , adding these words , exaltat humiles , intimating that god had exalted him for his humility to the royal throne of france , in stead of his eld●● , philip of france . the knights of this order 〈…〉 of white damask . the order of the ship , instituted also by saint lewis , for incouraging the french nobility to attempt the seas with him against the saraoens , wore a collar interlaced with double scallops ( signifying the sandy shore ) and doubl●●r●scents or halfe moons , which with the ship hanging thereat declared his enterprise was to fight with infidels and mahumetans , and to plant the christian faith ; therefore these knights were tied by their order to hear daily the office of our saviours passion , to defend the catholick faith , church , and ministers thereof ; and to protect vvidows , orphans , and other afflicted people . the order of saint mi●hael was instituted by lewis the eleventh , son to charls the seventh , in honour of saint michael the french tutelar angel , who commanded aubert bishop of auranches to erect a church to him on that hill , which ever since hath been called mount saint michael , frequented yearly with pilgrims from all parts of france : to whom also is dedicated the nine and twentieth day of september , in memory of this angel who fought against the english at orleans ; hereupon charls the seventh took for his oriflambe the image of saint michael , which was always carried before the king when he went to wars . they wear a collar of gold made of scallops fastned on small chaines , from which hangeth the image of michael treading on the dragon . as often as any knight misseth the wearing of this collar , he is to cause a masse to be said , and to pay seven sols and six deniers tournois . all the knights are bound on the vigil of saint michael to wait in their habits on the king from his palace to the church . on saint michaels day , they are to wait on the king in the same ornaments to masse , and to offer each man a piece of gold ; that day the king is to entertain them at his table ; the next day they offer ( being cloathed in black ) wax candles for the dead , for whom masse and prayers are said . their oath is to maintaine the dignity of the french crown , and the church . the order of the holy ghost was instituted by henry the third of france , anno . in memory of his nativity , election to the crown of poland , and his comming to the crown of france , all which happened upon vvhit-sunday , when the holy ghost descended upon the apostles . the knights of this order wear a collar made of flowers de luce of gold , cornered with flames of fire in●erwoven with some letters , the first whereof is h. the first letter of henries name . from the collar hangs the image of a dove in the middest of a crosse like that of malta , all beset with beames and four flowers de luce. the king is chief of the order , whose oath is to maintain the catholick religion , and unity amongst his subjects . the knights are all bound to communicate every first day o● the year , and on the day of pentecost , and to swear their zeal to the catholick faith , and their fidelity to the king and his successors . this order consisteth of the king , and one hundred knights ; among which are four cardinals , five prelates , the chancellour , provost , master of the ceremonies , the high treasurer , and register . all the knights are bound to wear the crosse on their garment . the feast of this order is kept on the first of ianuary , in which the king is accompanied to the church by the knights , and they after masse are feasted by him at the palace . at even song , they for the deceased knights wear black , and the next day offer wax candles for their souls , and then dine with the king again . the order of christian charity was instituted by the same henry , for the benefit of poor captains and maimed souldiers , to whom rents and hospitals were by him assigned . they wear on their cloaks an anchored crosse , embroydered with white sattin . the knights of saint lazarus had their original at ierusalem , but being expelled thence , were by saint lewis brought from thence , and entertained with great revenues , to the end they might look to the cure of leprous and other infected persons ; but when these knights became idle , and married , their rents were taken from them , and a part thereof given to the knights of saint iohn of ierusalem . by gregory the thirteenth , emanuel philbert duke of savoy was chosen great master of this order of saint lazarus , to whom he gave the command of all spittles for lepers . the order of the virgin mary in mount carmel , consisting of one hundred french gentlemen , was instituted by king henry the fourth of france , and confirmed by pope paul the fifth , anno . they are tied to keep a feast every year the sixteenth of may , to the virgin mary of mount carmel , to wear on their cloaks a crosse of taway velvet , in the middest where of shill be the image of the virgin mary , entowered with beames of gold : about their necks they shall wear an anchored crosse of gold , in the middest whereof shall be the virgins image enamelled . they may not marry above twice . they must ●ight for the catholick faith . the order of orleans was instituted by m●nsieur l●●ie of france , duke of orleans , anno . it is called also the order of the porcupine , because there hangs the picture of this beast from three chains of gold , which monsieur took for his device , to ●et iohn of bourgong●e his mortal enemy know that he w●●ted not arms and courage to be revenged on him , for his wicked and bloody intentions . the order of the golden shield was instituted by lewis the second , third duke of burbon , firnamed the good duke ; in the golden shield was a bend of pearles , whereon was written allon , which is as much as allons in french , that is , let us go all together to the service of god , and defence of our country . he instituted also the order of the thistle , called also the order of burbon in honour of the virgin mary , anno . consisting of six and twenty knights , who wore a belt , in which was embroydered the word esperance in capital letters ; it had a buckle of gold , at which hung a tufft like a thistle ; on the collar also was embroydered the same word esperance with flowers de luce of gold , from which hung an oval , wherein was the image of the virgin mary , entowered with a golden sun , crowned with twelve stars of silver , and a silver crescent under her feet ; at the end of the oval was the head of a thistle . the order of anjou or of the crescent or halfe moon , was instituted by the good king rene , being duke of anjou ; and king of sicily : the symbol of the order was a crescent of gold , whereon was ingraven this word loz , which signifies praise ; this the knights wore on their cloaks or gownes ; there were of this order six and thirty knights . the order of saint magdalen was instituted by iohn chesnel a noble gentleman of france , an. . out of a godly zeal to reclaim the french from their quarrels , duels , and other sins , that by remembring the repentance of mary magdalen , they might with her learn to repent . the crosse which might serve to wear on the cloak , or about the neck , had at three ends three flowers de luce ; the foot stood in a crescent , in the middest was the shape of magdalen ; the croffe is beset with palm● to shew this order was instituted to encourage voyages to the holy land ; within the palmes are sun beames , and foure flowers de luce , to shew the glory of the french nation . the knights are tied by their vow to abandon all hazardous gaming , blasphemie , reading of prohibited and vicious books , &c. their habit is of skie-colour . their collar is made up of the letter m. doubled with l. and a. to expresse mary magdalen , king lewis , and queen anne , interlaced with double hearts , wounded with darts of gold crossed ; the ribband is crimson , from which hangs an oval , having mary magdalen on the one side , and saint lewis on the other . the device about the oval on the cloak is , l' amour de dieu est pacifique . they had a house allotted them neer paris , wherein were ordinarily five hundred knights , bound to stay there , during two years probation ; at the end of which , they shall take the oath of the order of charity , obedience , and conjugal chastity ; they must also abjure all duells , quarrels , and assasinates . the knights that live abroad shall meet every year at their house called the lodging royal on mary magdalens festival day , to communicate and to give an account of their actions to the great master . the knights that live in the house , must on all sundays and festivals be assistant at divine service ; the knights have their academy for all kinde of exercise . but this order as it began , so it ended in the person of chesnel . the order of bretaigne , or of the hermine , and ears of corne , was instituted by francis duke of bretaigne , anno . it was called of the ears of corne , because the golden collar was made in the form of ears of corne , at the end of which hung by three small golden chains a little white beast , called an hermine ; his word or motto was , a ma vie ; intimating , that whilest he lived he would preserve his courage , purity and integrity , resembled by the ermine which is so loth to defile his white skin by running through durty and boggy places when he is hunted , that he will rather suffer himself to be caught ; whose skin is in great request for furs . this order consisteth of five and twenty knights of the ears of corne , so called , to signifie that princes should be careful to preserve husbandry . q. . what other orders of knight-hood were there in christendome , besides those of the french ? a. in flanders was instituted the order of the golden fleece by duke philip , in the city of bruges , anno . in memory of the great revenues which he raised by traffique of wooles ; or else in memory of gideons fleece , or of the golden fleece at colchos . this order consisted of thirty knights , the duke being chief . the great collar was made of double fusiles enterwoven with stones and flints sparkling flames of fire . the flints were the armes of the ancient kings of burgundy ; the flames did signifie the swiftnesse , fiercenesse , and terror these knights should shew to their enemies , to this purpose was this motto , ante ferit quam flamma micet . from the collar hung a golden fleece . the patron of this order was saint andrew : the knights were to keep three festivals ; on the first day they wore scarler , to shew that heaven and glory is got by martyrdom and effusion of blood. on the second day black , to shew their grief for the dead . the third day white damask , to shew their purity . the order of the garter was instituted in england anno . by king edward the third , consisting of five and twenty knights , under the patronage of saint george . the great collar was of gold , composed of white and red crosses knit in manner of true love knots , instead of which knots the thistles of scotlands order were combined by king iames , who united the two orders as he did the kingdoms . from the collar hangeth saint george on horse-back with the dragon at his feet . in england were instituted the knights of the bath by king henry the fourth , as some write , who made six and forty knights , who having their several chambers in the tower , watched and bathed themselves on saturday night , and on sunday ▪ they were made knights ; at high masse in the evening before the ceremony , they were cloathed with gray cloth like eremites , to shew they were willing to renounce the world for christ ; the next day they swear to love god , defend the church , honour the king , and to protest the oppressed : and then they lay aside their monks habit , and are richly cloathed ; then they mount on horse-back , having on the front-stale the signe of the crosse , and so they ride to the king , who girdeth them with the girdle and sword , and commandeth two ancient knights to put on their gilded spurs . at dinner they wait on the king , after which they present their swords to god on the high altar , and redeem them again with mony . these and other ceremonies of the knights batchelors , or of the bath , may be seen at large in our own histories . the order of the thistle , or of saint andrew in scotland was instituted by king achaius , who made a league offensive and defensive with charles the great , anno . the collar is made up of thistles and rue , the one being full of prickles , and not to be touched without hurting the skin , the other is good against serpents and poyson . the motto is nemo me impure lacessit , intimating that he wanted not power to defend himself , and offend his enemies . at the collar hangeth the picture of saint andrew with his crosse. the order of the lilly , or of navarre was instituted by prince garcia the sixth of that name , in the city of nagera , anno . where the image of the virgin mary issuing out of a lilly , was discovered in the time of the kings sicknesse , who thereupon suddenly recovered his health ; and in token of gratitude instituted the order of knights of saint mary of the lilly , consisting of eight and thirty knights , whereof he was chief . they sware to expose goods and fortunes to preserve the kingdom of navarre , and to expel the moores . each of these weareth● lilly on his breast , made of silver , and a double chaine of gold , interlaced with this gothish letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stands for mary , at the end of the chaine hangeth a flower de luce , carrying the same letter crowned . the knights are tied to divers , services and prayers , to confesse also and to communicate . the order of saint iames of the sword was instituted anno . under the reignes of alphonso the nineth king of castile , and of ferdinand king of leon. the knights wear on their breasts , and on the left sid●● scallo●shell . about their neck they wear three chains of gold , from which hangs the form of a sword , being of red sattin embroidered , and a scallop shell upon the same sword . the red sword signified their victory over the arabians , with whose blood their swords were dyed . the scallop shell was a mark of their pilgrimage to the holy sepulchre of saint iames ; these they gather on the sea shore , and fasten them to their hats or hoo●s ; who go on pilgrimage . this order took first beginning in galici● under the homage then of leon ; at first these knights lived in common with the monks of saint helie , and shaved their crowns , vowing chastity , poverty , and obedience , but afterward they married ; they both were of saint austins rule . this order was also established in portugal ; above six hundred knights were of this order . many lords of spain hold it an honour to wear the habit of saint iames. the great mastership of this order was incorporated to the crown of castile , anno . by pope 〈◊〉 the sixth . the order of saint iulian , called of the pear-tree , was instituted in the kingdom of leon , anno . and was approved by pope alexander the third , l●cius the third , and innocent the third ; the knights have the pear tree for their 〈◊〉 . but after a ph●●so the ninth king of leon , beca●e master of the city alcantara , which he took from the moors and bestowed it on the great master of 〈…〉 and this gave it to the master of the pear tree ; these knights of the pear tree stiled themselves knights of alcant●ra , and forsaking their former armes , were the green crosse flower de 〈◊〉 on their brests ; they live under the order of benedict . they first professed chastity , but pope paul the fourth permitted them to marry . the great mastership of this order was by pope alexander the six 〈◊〉 spaniar● united to the grown of 〈◊〉 , in favour of king 〈◊〉 of arragon , and queen ●●abel his wife . the order of calatravs was ●ounded in the kingdom of castile-anno . under the reign of sancio the third , and sixth king of castile . they were called calatrav● from a castle of that name taken from the moors , and given to the 〈…〉 , but they fearing their own weaknesse , surrendered it to the king sancio of castile , who gave it to certain monks of the cistertian order , who offered themselves to keep this frontiered castle ; hence arose the order of calatrava . they wear a red crosse flower de luced . pope alexander the third approved this order ; at first these knights wore scapularies and robes of white , but pope benedict the third dispensed with them for that monkish habit , and they were permitted by pope paul the third , to marry once onely . at last the masterships of saint iames , of calatrava , and of alcantara were annexed to the crown of spain , in favour of charles the fifth emperour and king of spain , who enjoy the revenues of these three great masters . the order of the band or red scarffe , was instituted in castile by alphonso the th , anno . king of leon & castile . the knights wore a broad ribband of red silk , and are bound to accompany the king in his wars , to be valiant , sober , courteous , discreet , &c. the order of the dove , or holy ghost , was instituted in segobia in castile , anno ●● , by iohn the first of castile . they wore a colla● linked with sun beams , whereat hung a dove of gold , enamelled with white , as if it were flying down from heaven . but this order ended with the institutors life , to wit , the same year of his institution . the order of saint saviour of montreal , called the order of arragon , was instituted in arragon , anno . by alphonso the eighteenth , king of navarre , and first of arragon . the knights wore a white robe , and on the breast an anchored red crosse ; their rule was like that of the templars , to whom they succeeded in montreal , but only that they had power to marry . the order of our lady of m●ntesia , or of valencia , was instituted in the kingdome of valencia , anno . by iames the second , king of arragon , upon the extirmination of the templ●rs . the statutes of this order were answerable to that of calatrava , under the rule of the cistertians , whose cloathing they were dispensed withal to wear . their crosse was that of saint george , a full red crosse which they wore on their breast . the order of the looking glasse of the virgin mary was instituted by ferdinand the infant of castile , anno. . upon a memorable victory he had over the moores . the collar of this order was composed of bough-pots full of lillies , interlaced with griffons . the order of iesus christ was instituted in portugal an. . by dionysius the sixth king of portugal : the knights wear black , and upon their breast a red crosse , and another white over the red . pope iohn the twenty second confirmed this order anno . gave them the rule of saint bennet . pope alexander the sixth gave them leave to marry . this order as that of d. avis was annexed to the crown of portugal . this order d. auis was instituted in portugal under the first king alphonoso henriquez anno . under the rule of saint bennet . they beare for their armes the crosse like that of alcantara , with two black birds like ravens . q. . what were the orders of knight-hood in germany , hungary , bohemia , poland , &c. a. the order of the dragon was institu●ed in germany , by the emperor sigismund , anno . upon the condemnation of husse , and hierom of pr●gue . the knights did wear on high days a scarlet cloak , a double golden chaine , at the end whereof hung a dragon overthrown , her wings seeming broken ; and daily they wear a crosse flower de luced with green . this order was famous throughout germany , and hungary . the order of austria and carinthia , or of saint george , was instituted by the emperor frederick the third , first arch-duke of austria , anno . the knights wear a white coat , and a red crosse ; they were bound to guard the frontiers of germany , hungary , austria , styria , and carinthia , against the turks . the order of poland , or of the white eagle , was instituted by king ladistaus the fifth , anno ● . the knights wear a triple chaine of gold , whereat hangs an eagle crowned . the order of denmark , or of the elephant , was instituted by christierne the first , king of denmark , anno . the collar which the knights wear , is composed of elephants , with silver castles on their backs ; at the end whereof hangeth the picture of the virgin mary , beset with sun beams , and a crescent under her feet . the order of sweden , or of iesus , or of the s●raphims , was instituted by magnus the fourth , king of sweden , anno ▪ the collar of this order is composed of cherubins , and patriarchall crosses , in memory of the siege ●aied to the chief city of vpsala . at the end of the collar hung an oval , bearing these three letters , i h s. that is , iesus honainum salvator , with ●our nailes enamelled whire & black , to shew our saviours passion . the order of cleve , or of the swan , is at this day h●ld up by the princes descended of the house of cleve ▪ who do bear the swan for their order , crests , and supporters of their armes . of the order of pr●ssia called the marian or te●tonick , we have spoken already . the order of livonia , or of the sword-bearers , was instituted anno . by albert a monk of b●eme , with some rich merchants , who our of zeal to fight against the ●nfidels of livonia , renounced the world , and rowed obedience , and chastity , in the pres●nce of bishop albert , who prescribed them the rule and habite of the cistertians ; a long white cass●ck , with a black hood , having on the left side , neer to the shoulder , a red sword ; and on the breast two swords acresse , with the points downward . this order was confirmed by pope inn●cent the third . the order of saint gall in switzerland , was instituted by frederick the second , emperor anno . when he came on pilgrimage to the abby of saint gall , the and instituted that order which he called the order of the bear , giving to the chief lords thereof collars , and chaines of gold , at the end whereof hung the form of a bear of gold , enamelled with black . the abbot was to conferr this order every sixteenth day of october , being the feast day of saint gall , the apostle of the germans . this order was instituted to the memory of saint v●sus , mar●yred before the temple of the sun at soleuerre . the ca●tons of the switzers honouered this order , till they fell off from the house of austria ; now it is quite lost . q. . what are the orders of knight-hood in italy ? a. the popes have been sounders of divers orders . pope iohn the twenty second at avignion , instituted the order of iesus christ , anno . they did wear a crosse of gold enamelled with red , and inclosed with another crosse. pope paul the second instituted at rome the order of the holy ghost , anno . the knights wear a white crosse. pope alexander the sixth instituted the order of saint george , anno . they carried a crosse of gold , entowered with a wreath made in form of a crown . leo the tenth instituted the order of saint peter , anno . these wore within an oval of gold the effigies of saint peter , at the end of a tortis of chaines of gold. these were to guard the sea coasts against the turke . paul the third established the order of saint paul , anno . pope pi●s the fourth erected the order of the pies , anno . their charge was to carry the pope when he went abroad in publick . he would have them take place of the knights of malta , and of the empire● sixtus quintus ordained the knight-hood of lauretto anno . to whom he erected our lady church at louretto , for a cathedral . at rome also , there be some church-men of the order of knight-hood , as the knights hospitallers of saint anthony . the general of this order is called abbot of saint anthony of vienna ; the principals of this order do wear on their black cassocks , cloaks , and gownes , a double saint anthonies crosse , that is , two t. t. of blew sattin ; the meaner sort wear but one . the knights of the virgin mary ●yere instituted by brother bartholmew , bishop of vicenca , a dominican , anno . and confirmed by pope vrban the fourth ▪ the knights follow saint dominick's rule , wearing a white cassock , with a red crosse on the breast , with two stars . their cloak is of gray colour . their charge is to take care of widowes and orphans , and to reconcile differences between man and wife . they lived at home with their wives and families , and not in covents . hence they were named fratres ga●dentes , brethren of joy . the order of the glorious virgin mary was instituted at rome , anno . by three brothers , pedro , iohn baptista , and bernardo . they were confirmed by pope paul the fifth , who with his successors were to be great masters thereof . their covent is in the palace of lateran . they are bound to defend the christian faith , the catholike church , to suppresse the turkes , to be nobly extracted . the knights layicks of this order , and knights priests that are beneficed , are to wear about their necks a ribband of blew silk , and a golden crosse enamelled with blew , and on the cloak a crosse of blew sattin , to shew the colour of the virgins garment which she wore , to wit , of a blew-skie-colour ; but the knights chaplains are to wear the blew crosse on their cloaks , but not about their necks . within the crosse is a round circle , wherein is m. s. standing for maria sancta , with a crowne . about the circle are twelve silver beams , representing the twelve apostles ; each branch of the crosse hath nine tracts , demonstrating the nine orders of angels ; the four ends of the crosse are four lillies , to shew that the virgin is the lilly of the vallies ; at the ends of the crosse are four stars , figuring the four evangelists . at venice there is the order of saint marks knights , instituted when saint marks body was brought thither from alexandria . at genoa are the knights of saint george , and so divers cities of italy have their peculiar orders of knights-hood . in sav●y there is the order of the annunciation , of which we have already spoken . the collar of this order is composed of roses and love-knots , whereunto hangs an oval , containing the angell , holding a scepter , and saluting the virgin , over whom hovereth a dove . we have also spoken of the orders of saint maurice , and saint lazarus . the former of these two began anno . when amadis the seventh , first duke of savoy , retired to the desart of ripaille , to preserve the memory of that valiant knight , as of his lance and ring . they follow saint austins rule . the order of saint lazarus was united by gregory the thirteenth , to that of saint maurice ; these are cistertians , and have divers priviledges and immunities . the order of florence , or of saint stepben pope , was instituted by cosmo de medicis , first duke of florence , anno . in honour of pope stephen the ninth , patron of florence . they follow saint bennets rule , and have the same priviledges with the knights of malta . they weare a long gowne of white chamble● , on the breast a red crosse , like that of malta . the order of the precious blood of christ , was institu●ed by vincenti● de gonzaga the fourth duke of mantua , and second of montferrat ; anno . in honour of christs blood , some dropps whereof are kept in saint andrews church at mantua . the collar is composed of ovals of gold , and these two words , domine pro●asti ; in the ovals are flames of fire , burning about gold-smiths melting pots full of pieces of gold. at the end of the collar within an oval , are two angels standing upright , holding a chalice and pixe crowned , on the table whereof are three drops of blood , with this legend about the oval , nihil isto triste recepto . q. . what were the christian military orders in the east ? a. the order of cyprus , and of luzignan , or of the sword , was instituted by guye of luzignan , king of ierusalem and cyprus , anno . the collar of this order was composed of cordons of white silk twined into love knots , interlaced with the letters s. and r. at this hung an oval of gold , with a sword in it ; about the oval was engraved these words , securitas regni . of the other eastern orders wee have already spoken ; namely , of that of the holy sepulchre , instituted by baldwin , the first of that name , and second king of ierusalem , brother to godfrey o● bulloigne , anno . they were at first canons regular of saint austins order , permitted to live in ierusalem by the s●●acens : after they were knighted , retained their white habit , whereon they carried the crosse of ierusalem , such as the kings bare in their armes . pope innocent the eighth , anno . united these knights to the hospitallers of saint iohn ; but this union lasted not long ; for the knights married , w●ereupon pope alexander the sixth took the power of conferring this order himselfe , giving power to the guardian of the holy sepulchre , who is alwayes a franciscan , to conferr this order on pilgrims to the holy land , provided they take their oath on the holy sepulchre . wee have also spoken of the hospitallers of saint iohn baptist of ierusalem , instituted by baldwin , first king there , anno . likewise of the knights templars , instituted under baldwin , the second , third king of jerusalem , anno . of these i will make no further mention . there were other orders in the holy land , as the knights of saint john of acres , of saint thomas , of saint gerion , of saint blaze , &c. but these were of small note , and are now lost . see favines theater of honour . the contents of the twelfth section . the opinions of the anabaptists , and wherein they agree with the old hereticks . . the tenets of the brownists ▪ . of the familists . . the adamites , and antinomians . . the religion of the socinians . . of the arminians tenets . . of the church of aruhem , and the millenaries opinions . . of many other sects at this day amongst us . . the opinions of the independents . . the tenets of the presbyterians , where by way of a catechisme is delivered their whole doctrine concerning the ministery , episcopacy , presbytery , lay-eldership , deacons , civil magistrates , the election of ministers , ordination , power of the keyes , excommunication . . diver●s erroneous opinions which have been lately revived or hatched since the fall of our church-government , &c. sect . xii . quest. . what opinions in religion are there held at this day among them , that are fallen off from rome ? a. we have already spoken of the opinions of luther , calvin , oecolampadius , zuinglius , and other protestants , whose tenets are followed by many thousands at this day : we have also spoken somewhat of the original and encrease of anabaptisme ; now we will briefly set down their opinions , as they are recorded by pontanus , bullinger , g●stius , sleidan , osiander , and others ; and will shew wherein they agree with the old condemned hereticks . they hold that christ took not his flesh from the virgin mary ; so held the heretick valentinus . . that christ is not true god , so held arrius . . they deny baptisme to infants , so did the pelagians . . they re-baptise , so did the novatians , arrians , aetians and donatists . . they believe to enjoy here , after the day of judgement , an earthly monarchy , so did the cerinthians , nepotians , millenaries , and mahumetans . . they say our righteousnesse depends upon the works of charity and affliction , not upon faith in christ ; so did the cathari , meletians , donatists , and pelagians . . they maintain free-will in spiritual things ; so did the pelagians . . they account themselves the onely pure church without sin ; so did the donatists . . they say lay-men may administer the sacraments ; so did the marcionites , and pepuzians . . they reject magistracy among christians ; so did the minichees . . they say that christian magistrates are not to punish malefactors with death ; so said the tertullianists . . they will have all things in common , with the old nicholaitans . . they teach that a man may put away his wife , though not for adultery ; so taught the iews . . and that a christian may have many wives ; which is the doctrine of m●homet . . they will not swear at all ; in this they follow the tenet of the old pelagians . now all these opinions are ancient heresies as we have shewed , which have been refuted sufficiently by the ancient doctors of the church , and condemned by general and provincial councils , besides that divers late writers , both of the roman and protestant church , have fully refelled these opinions ; whose writings they that are at leisure may peruse . and by the way we must observe , that as the anabaptists have divers opinions , so they have divers names . some are called manzerians , from manzer , who raised the boores in germany against their lords . he taught that all things shall be common . . separatists , for separating themselves from the affairs of the world. . cathirists , for thinking themselves more pure then others ; therefore deny original sin , nor will they pray , forgive us our sins . . apostolicks , who like the apostles go without staff or scrip , up and down the world preaching . . enthusiasts , pretend revelations and brag they have the gift of prophesie . . silentes , who place all their holinesse in silence . . adamites , who believe that the wearing of cloathes is a cursed thing , therefore they affect nakednesse . . georgians , so called from david george the familist , who boasted he was greater then christ. . liberi , who think they are made free by christ from payments of taxes or debts , and free from obedience to humane laws . . hatites , so called from one huta who denyed christs divinity , and made himselfe the onely son of god. . melchiorists , so named from one melchior of strausburg , who taught that mary was the conduit through which christ did passe , as water through a pipe. . menonists , so called of menon a friezlander . . beuheldians , so called from their author , these affirme polygamy to be an holy kinde of life . . augustinians , from one augustine a bohemian , who bragged he was the first that opened paradise for himselfe and followers . . servetians , so called from servetus the arrian , who was burned at geneva , for denying christs divinity , . these will not baptize children till they be thirty years of age . . denkians , from one denkius their author , who with origen , would have the wicked and devils to be saved . . monasterienses , so called from munster , where iohn of leyden their king reigned , who taught that he had a commission from heaven to take many wives . libertines , who make god the author of sin , and deny the resurrection . . deo relicti , who rejected all meanes and relied onely upon god. . semper orantes , who with the old euchytes , are still praying , thinking they are tyed to no other duty . q. . what are the tenets of the brownists ? a. these being so called from their author , master robert brown of northamptonshire , sometimes a school-master in southwark , hold there is no other pure church in the world but among them ; so did the donatists of old . . they reject the lords prayer ; in this they are iewes , and agree with the old hereticks , called prodiciani . . they will not serve god in consecrated churches , nor will communicate with those they called wicked ; in this they follow the old cathari . . they reject tythes , and affect parity ; in this they are anabaptists . . they hold all the church ceremonies to be popish . . that the love which is in god is not essential . . that ordination of ministers by bishops is antichristian . . that the word preached , and sacraments administred by scandalous ministers , are altogethers ineffectual . . that church-musick is unlawful . . that lay-men and mechanicks may preach and expound scripture . . that set forms of prayers are aboninable in the sight of god , whereas notwithstanding we have diverts set forms , both in the old and new testament , at which they quarrel , and chiefly at the lords prayer . . there be divers sorts of this profession ; some brownists , of which we have spoken ; some barrowists , so called from barrow , their first martyr . he called the church of england ; sodom , babylon , and egypt . some are called wilkinsonians , from wilkinson their master , who thought that he and his followers were truly apostles , and therefore denyed communion with such as did not give them that title . a fourth sort there is of anabaptistical brownists , who hold themselves the onely true church , and condemn the other brownists for pedobaptisme ; therefore they re baptise such as come to them . they that would see more of this sect , let them read the book called the profane schisme of the brownists ; another called . the foundation of brownisme , master whites discovery of brownisme ; doctor halls apology against the brownists ; giffords declaration against the brownists ; pagits heresiography , &c. q. . what are the familists ? a. the familists , or family of love , are so called from the love they bear to all men , though never so wicked ; and their obedience to all magistrates , though never so tyrannical , be they iewes , gentiles or turks . their first founder was one david george of delfe , who called himself the true david , that should restore the kingdom to israel . he held . that neither moses , nor the prophets , nor christ could by their doctrine save the people ; but his doctrine was the onely meanes of salvation . . that whosoever spoke against his doctrine , should never be forgiven , neither in this life , nor in the life to come . . that he would set up the true house of david , and raise the tabernacle of god , not by suffering , but through love and meeknesse . . that he was the right messiah , the beloved son of the father . . that he should not die ; or if he did , he should rise again . his successor , henry nicholas of amsterdam , maintained the same doctrine , but in his own name , calling himself the restorer of the world , and the prophet sent of god. to the former tenets he added . that there is no other christ but holinesse , and no other antichrist but sin . . that the family of love hath attained the same perfection that adam had before he fell . . that there is no resurrection of the flesh . . that the day of judgement is already come , and that this nicholas is the judge of the world . . that there hath been eight great lights in the world , whereof christ was the seventh , but himself the eight , and greatest of all . . that none should be baptized till the thirtieth year of their age . . that the joyes of heaven shall be onely here on the earth , and so likewise hell. . that they ought not to bury the dead , not to give almes to such as are not of their profession . . that angels are born of women . . that every day of the week should be a sabbath . . that the law may be fulfilled in this life . . that there was a world before adam was made . . that there is no other deity but what man partakes of in this world . . that such wives as are not of their belief , may be rejected for whores . . that in h. nicholas dwelleth all perfection , holinesse , and knowledge , and that their illun●inated elders are deified in this life , and cannot sin . there be also divers sorts of familists , as castalians , grindletonians , of the mountains , of the vallies , of the scattered 〈◊〉 , &c. which hold with these former opinions , that the scriptures are but for novices ; that we ought not to pray for pardon of sin after we are assured of gods love ; that wicked men sin necessarily , and such more stuff . q. . what be the adamites and antinomians ? a. of the adamites in saint austins time , we have already spoken , as also of the bohemian adamites . of late years there were some of them in amsterdam , where the men and women did pray in their meetings , and perform other divine services naked . this posture they called the state of innocency , and their meetings paradise . in their opinions they were anabaptists . the antinomians are so called from their opposing and rejecting of the law , which they say is of no use at all under the gospel , neither in regard of direction , nor correction , and therefore ought not to be read or taught in the church . . they say that good works do neither further , nor evill workes hinder salvation . . that the child of god can no more sin then christ could , and therefore it is sin in him to aske pardon for sin . . that god never chastiseth his children for sin ; not is it for their sins that any land is punished . . that murther , adultery , drunknesse , are sins in the wicked , but not in the children of grace , nor doth god look upon them as sinners ; and consequently that abrahams lying and dessembling was no sin in him . . that the child of grace never doubteth , after ●e is once assured of salvation . . that no man should be troubled in his conscience for any sin . . that no christian should be exhorted to performe the duties of christianity . . that an hypocrite may have all the graces that were in adam before his fall , and yet be without christ. . that christ is the onely subject of all graces , and that no christian believeth , or worketh any good , but christ onely believeth and worketh . . god doth not love any man for his holinesse . . sanctification is no evidence of a mans justification ; of this and such like stuff you may read in pontanus his catalogue of heresies , who makes one iohn agricola the author of this sect anno . q. . what is the religion of the socinians ? a. faustus socinus , an italian of siena , placed all religion in these old condemned heresies , so greedily embraced by his disciples . . that man before his fall was naturally mortal . . that no man by the light of nature can have any knowledge of god. . that man before his fall , had not original righteousnesse . . that there is no original sin in us , as it imports concupiscence , or deformity of nature . . that there is a free-will to goodnesse in us , and that we may here fulfil the law. . that god hath no foreknowledge of contingencies determinately but alternatively . . that the causes of predestination are not in god , but in us ; and that he doth not predestinat● : to salvation any particular or certain person ; and that predestination may be frustrated . . that god could justly pardon our sins without any satisfaction . . that christ by his death did not satisfie for us , but onely obtained , power for us , to satisfie for our selves , by our faith and obedience . that christ died for himselfe , that is , not for his sins ( for he was without sin ) but for the mortality and infirmities of our nature which he assumed . . that christ became not our high priest , nor immortal , nor impassible , before he ascended into heaven . . that death eternal , is nothing else but a perpetual continuance in death , or anni●ilation . . that everlasting fire , is so called from its effect , which is the eternal extinction or annihilation of the wicked which shall be found alive in the last day . . that christs incarnation is against reason , and cannot be proved out of scripture . . that christ is not truly god. . that the holy ghost is not god : that there is not a trinity of persons in one god. . that the old testament is needlesse for a christian man. these opinions are but renovations of old h●resies broched by e●ian , photinus , arrius , samosatenus , sabellicus , servetus , an●●trini●arians , and others . q. . what be the armimans tenets ? a. iames arminius , divinity reader in leyden , anno . published and taught five articles , which have occasioned great troubles in holland , being eagerly maintained by his followers called remonstrantes . they hold . that election to life , is the will of god to save such as will believe , and persevere in obedience ; that men may be elected to faith , and yet not elected to salvation : that election is sometimes absolute , sometimes conditional , that the act of faith is chosen as a condition to salvation , and that in election to faith , the condition of using the light of reason is required . that faith and obedience are foreseen by god , as already performed by those who are to be chosen peremptorily and compleatly . that election sometimes is changible , and some elect may finally perish ; and consequently no certainty of our elections immutability . that god hath not decreed to leave any man in the state of sin and damnation , meerly out of his will and pleasure ; and consequently it is not gods meer will that one nation should receive the gospel , and not another , but a fore-sight of the goodnesse and worth of one nation above another . . they teach that god so ordained his son to dye , that he did not determin to save any particular man expresly , so that christs death was powerful and sufficient , in respect of impertation , though there had been no actuall application thereof to any particular man : that christ did not establish a new covenant of grace by his blood , but onely procured a right to his father , to make with men any covenant whatsoever : that christ by his satisfaction did not merit faith and salvation to any man in respect of effectual application ; but onely obtained power , that the father might make what conditions he pleased , with man ; the performance whereof depends upon his free will : that the covenant of grace consisteth not in being justified ▪ and saved by faith in christ , but in this , that god esteemeth our imperfect faith and obedience as meritorious of life eternal , as if we had fulfilled the law : that all men are received into the covenant of grace , and all freed from original sin : that christ died not for those whom god elected and highly loved , seeing such stood in no need of christs death . . they teach that original sin of it self was not sufficient to condemn man kind to temporal or eternal punishment : that an unregenerate man is not totally dead in sin , nor destitute of all strength to spiritual good things , but that he may hunger and thirst after righteousnesse and life : that a natural man can ( by using the gifts of nature rightly ) obtain saving grace , and salvation , and that god affordeth sufficient means to bring men to the knowledge of christ. . they teach that holinesse and righteousnesse could not be seated in mans will when he was created , and therefore in his fall , could not be separated from it : that in spirituall death , spiritual gifts were not separated from the will of man ; seeing the will of it self was never corrupted , but intangled by the darknesse of the intellect , and unrulinesse of the affection : that in mans conversion no new gifts are infused ; and therefore the faith , by which we are converted , is not a quality infused , but onely an act of man : that the grace ; by which we are converted , is onely a gentle perswasion , so that morall grace makes naturall men become spiritual : and that god by moral reason , produceth the consent of the will : that god in mans conversion , doth not use his omnipotent power to bend the will infallibly , so that man may and doth oftentimes resist and hinder his own conversion : that grace and free will are comperating causes in our conversion , so that grace in order of causality doth not precede the action of the will. . they teach that perseverance is not the effect of election , but a condition of the new covenant to be performed on mans part before his peremptory election , and that by his own free-will : that god furnisheth the faithfull man with sufficient means to persevere , yet it is in the choice of mans will to persevere , or not to persevere : that regenerate men may and do fall totally and finally from grace and salvation ; and that they may sin against the holy ghost : that no assurance of perseverance can be had in this life without speciall revelation : that the doctrine of assurance is hurtfull to all holy exercises , and a means of presumption and security , whereas doubting is commendable : that temporary , and true justifying faith , differ onely in continuance : that it is no absurdity , if man be oftentimes regenerated , his former regeneration being extinct : that christ never prayed for the faithfuls infallible perseverance in faith . these are the five articles of arminianisme , as they are set down in the book called the iudgement of the synod of do●t . q. . what are the opinions of the new church of arnhem . answer , they hold that independency is a beginning of christs temporall kingdome here on earth , that within five years , ( but these are already expired ) christ was to come in the flesh , and with an iron sword to kill most of his enemies , and then that he should reign here on earth with his saints a thousand years , in all carnal delights . . that god is not onely the author of sin , but also of the sinfulnesse or ataxie thereof . . that all men are bound to know god in abstracto without christ , without grace or scripture . . they held extreme unction to be a sacrament and necessary for the sick , and of divine institution : so they held the holy kisse of peace a religious and needfull ceremonie . . they put down , singing psalmes , and set up in lieu thereof singing prophets , who are to chant out alone in the congregation their own hymnes . . they teach that the soul is mortall . . that just mens souls go not into heaven till the last day , but remain in the upper element of fire , whither enoch and eliah , with the soul of christ before his resurrection , and the soul of the good thief went , and no higher : they teach also that the souls of the wicked go not before the last judgement into hel , but remain in the lower region of the air , or in the bottom of the sea . . they say , that after the day of judgement , all the world shall be hell , except that part of heaven where god resides with his angels . . in preaching , they will have their ministers covered , and the people bare , but in administring the sacrament they will have the people covered , and the minister bare . q. . vpon what grounds do these millenaries , build christs temporall kingdome here on earth for a thousand years ? an. upon that place of the revilation . , , . i saw the souls of them , who were beheaded for the witnesse of iesus , and they lived and reigned with christ a thousand years but this place proves no such kingdome , for it is mysticall , and symbolicall divinity , not argumentative . again , in this place there is no mention at all of any earthly presence of christ , nor of any earthly reign with him : besides , the kingdome of christ is everlasting , for of his kingdome saith the angel , there shall be no end : therefore here is put a definite number for an indefinite . christ saith , his kingdome is not of this world , the kingdome of christ is spirituall and within us , and if we speak of christs kingdome , as he is mediator , reigning in his church , by his word , sacraments and discipline , we must conclude that he hath reigned already above . years ; and how long more he shall reign here on earth we know not . . they build their opinion upon dan. . . many of them who sleep in the dust shall arise , &c. hence they inferre two resurrections , in the first , many shall rise to reign with christ here on earth , in the second they say , all shall rise to judgement : but this interpretations is ridiculous ; for the first resurrection mentioned in scripture is spirituall , to wit , a rising from the death of sinne , of which the apostle , if you be risen with christ , seek the things that are above ; for as sin is called death , you were dead in sinnes and trespasses , so the forsaking of sinne is called a resurrection ; this is the rising of the mind , the other of the body . agai● in scripture , many and all are promiscuously taken for the same , as here , many shall rise , that is all . so matth. . christ healed all diseases , that is , many : besides the words of daniel are directly spoken of the second resurrection to iudgement , and not to a temporary kingdome : for he saith , that some of those shall rise to life eternall , not to a temporary of a thousand years , and others to everlasting shame , which yet the millenaries deny , in saying , the wicked shall not rise till the expiration of the thousand years ; and where they say , that the saints shall shine as starres , or the firmament in the first resurrection , but as the sun in the second , it is vain ; for in the second resurrection shall be degrees of glory , as the apostle sheweth , cor. . for as one star differeth from another star in glory , so is the resurrection of the dead , some shall shine as the sun , who is the brightest of all the starres ; and some shall be lesser starres an glory ; they do also vainly call their first resurrection , a hidden mystery , whereas indeed it is the second resurrection that is a mesterie , and so hidden , that the wisest philosophers understood i● not ; and thought paul had been 〈◊〉 when 〈◊〉 preached this mystery as athens , that which cannot be apprehended by reason , but by faith 〈…〉 ●e truly called a hidden mystery . . they misapply divers places of scripture to prove this imaginary reign of christ here on earth , as psalm . . when the lord shall build up sion , he shall appear in his glory . this scripture was fulfilled when ierusalem was rebuilt , after the captivity . so they alledge , acts . . . the heavens shall receive christ , till the times of restitution of all things , but this is spoken of the second resurrection ; for then shall be a restitution of all things , and not before ; in their thousand years reign : for they confesse that then all the jews shall not rise , nor all christians , it must then follow , that there shall not be a restitution of all things , at that time . that place of rom. . . concerning the calling of the jews is impertinent ; for we deny not , but they shall be called to the faith of christ , but that they shall return , to build ierusalem , and be under christs earthly reign . years , is not at all spoken in that place : no lesse impertinent is that place of . pet. . . we look for new heavens , and a new earth , wherein dwelleth righteousnesse ; for this is spoken of the last judgement , wherein all things shall be renewed by fire , and not before ; as the circumstances of the scripture do shew , and all jnterpreters do agree : so without any sense or reason , they apply the . chapter of isa. to their millenary reign , which is plainly spoken of the calling of the gentiles , and of christs first coming to preach the gospell , and to gather a church , which there , and elsewhere ; is called ierusalem , and the prophets usually under the terms of planting , building , eating , and drinking , new heavens , and new earth ; the joy of hills , forrests , and trees , &c. do expresse the happy estate of the church of christ under the gospel . when the mountain of the lords house shall be coealted on the top of the mountains , and all nations shall flock to it , then jerusalem , that is , the church , shall be the throne of the lord. then out of sion shall go forth a law , and the word of the lord from ierusalem , then shall the god of heaven set up a kingdome , which shall never be destroyed , christ shall reign over the house of iacob for ever , to this city of the church , shall the kings of the earth bring their glory and honour : in that day , he that is feeble shall be like david , and the house of david shall be as god. see isa. ch . . ch . . and ch . . ier. . ezech. . dan. . zach. . luke . rev. and many more places , which speak of the churches felicity under the gospel , but not a word of a millenarie reign . q. . wherein doth the vanity of the millenaries opinion consist ? an. . in giving to christ a temporall kingdome of a thousand years , whereas , his kingdome is eternall , it shall stand fast for ever , of his kingdome shall be no end , saith the angel . . in giving him an earthly kingdome , whereas his kingdome is heavenly , my kingdome ( saith he ) is not of this world ; it is not from hence , it is within us . . in making his kingdome to consist in earthly pleasures , in eating , drinking , fighting , &c. all which are directly against the nature of his kingdome : which as the apostle saith , rom. . . is not meat and drink , but righteousnesse , peace , and joy of the holy ghost , the end of his coming was to fight with no other weapon , but with the two edged sword of his word , proceeding out of his mouth , he was the prince of peace , the dove that brought the olive branch in his mouth : he brought peace in his birth , he preached peace in his life , and recommended peace to us at his death : and as saint austin saith , pacem nobis reliquit , iturus ad patrem , & pacem nobis dabit perducturus ad patrem : his peace he left with us , and his peace he will bring again to us . . in this their imaginary kingdome , they bring christ down from heaven before his time ; for the heavens must contain him till the restitution of all things , which cannot be till the last judgement : it is an article of our creed , that christ shall come down from heaven to judge the quick and the dead , which shall not be till the last day . . he is to sit at gods right hand , untill be hath made his enemies his footst●●l , ps. . . but these men will bring him from thence before he hath obtained this conquest and triumph , which is not to be obtained till the last day , and consummation of all thing . . they are injurious to christ , to bring him from his place and condition of glory ; to play the part of a butcher and executioner in murthering of men with the sword , here on earth , an office ill beseeming him , and no wayes suitable to his glorious condition , and mercy , who came to save sinners ; and not to destroy them . . the scripture mentioneth no other resurrection of the bodies , but such as shall rise at the last day , iohn . , , . in the end of the world , when he shall have delivered up the kingdome to god , cor. . . where we shall be caught up in the clouds to meet the lord in the aire , and shall be ever with the lord , thes. . . but this millenarie resurrection is long before the last day , and end of the world ; neither in it shall we be ever with the lord , if we are with him but a thousand years . . the scripture doth not speak of three comings of christ , but of two onely ; the first when he came in humility , the second when he shall come in glory : unto them that look for him shall he appear the second time without sin unto salvation , heb. . . let them shew us out of scripture a third coming , and we will believe them . . christ tells us iohn . . that in his fathers house , that is in heaven , are many mansions , thither he is gone to prepare a place for us , that where he is , there we may b● ; but he is in heaven , in his fathers house , there doth he prepare a place for us , and not here upon earth ; for so we shall not be where he is , but he will be where we are ; which is repugnant to his own words . . they make the time of christs second coming to iudgement certain , in affirming it shall be at the end of their thousand years ; but this is repugnant to christs words , who faith , that his coming shall be sudden , secret , and unexpected , like the coming of a thief in the night : like the coming of noahs stood , or the fire of sodom : so that , of that day and 〈◊〉 knoweth no man , no not the angels in heaven ; nor christ himself as he is man. . whereas the condition of christs church here on earth is mixed , consisting of saints and reprobates , of sheep and goats , of good and bad fishes , of wheat and chaffe , of corn and ●ares ; they give christ such a church , as is without sinne or sinners , as need no preaching nor sacraments , no pastors and jeachers , no advocate with the father , no christ to appear for us in the presence of god : and lastly , such a church as is not subject to persecution , affliction , sufferings and trouble ; all which is directly repugnant to gods word ; and condition of the church mi●●tant here , which is subject both to infirmities and afflictions . . antichrist shall not be destroyed , till christs second coming to iudgement , as the apostle sheweth , thes. . . that christ shall destroy him with the brightnesse of his comming ; but the millenaries will have him to be destroyed before the beginning of their thousand years , which is flat against scripture . . they do exceedingly wrong the martyrs , in bringing their souls down from heaven , where they have the fruition of god and his angels , to reign here on earth , and to enjoy carnall and sensuall pleasures ; the meanest of the saints in heaven must be in a far better condition , than the greatest martyr in this earthly kingdome . . the reward that is promised to the saints after this life , is not a kingdome here on earth , but the kingdome of heaven ; a house made without hands , eternall in the heavens ; a mansion in our heavenly fathers house : to sit with christ in his throne , to be caught up in the clouds , to meet the lord in the air ; and to be ever with the lord ; to be with christ in paradise , to enjoy life eternall &c. . whereas they dream that ierusalem shall be rebuilt , and the iewes shall reign in ▪ iudea a thousand years with christ , is directly also against gods word , which ezech. . . . sheweth , that the iews shall be restored to their former estate , when 〈◊〉 and sodom shall be restored , which will never be , and gen. . . the scepter shall depart from iuda when s●iloh cometh : ierusalem saith saint hierom , est in aetornos collapsa cineres , fallen into everlasting ashes , and never to rise again . . whereas they dream ▪ that in the millenarie kingdome , sacrifices , circumcision , and all other iewish ceremonies shall be used , 't is plainly to deny that christ ever came in the flesh ; or that he offered himself a propitiarory sacrifice , to put an end to all iewish rites , which w●re but shadows of christs sufferings ; the substance being come , the shadows were to vanish : therefore the apostle saith , gal. . . that they who turns to these beggarly elements again , desire to be in bondage again , and in the next chapter , he tells the galathians , that if they be circumcised , christ shall profit them nothing . lastly , this millenary kingdome of eating , drinking , and sensuall pleasures , was fitly devised by cerinthus the heretick , as best suiting with his swinish disposition ; for he was noted for a person given to gormandizing , and libidinous sports . q. . what other sects and opinions are there now stirring amongst us ? a. we have anti-trinitarians or polonian arrians , which sprung up in poland , anno . these deny the trinity of persons , the divinity of christ , and of the holy ghost ; that christ was the son of god essentially , but in respect of his dominion , and say that the eternal generation of the son , is against truth and reason . we have also millenaries , the spawn of cerinthus the heretick ; these dream of a temporary kingdome bere on earth , which they shall enjoy with christ a thousand years . but indeed they aim at the enjoyment of the temporal estates of such as they call wicked , who ( as they think ) have no property in their estates . we have traskits , so called of one trask , who would have no christian sabbath kept , but the jewish laws observed , and their sabbath or seventh day to be perpetually kept holy , till the worlds end . others we have , who will keep no sabbath at all ; these we call anti sabbatarians . we have likewise anti-scripturians , who reject all scriptures as mans inventions ; there are amongst us divorcers , who hold that men may put away their wives upon small occasions . vve have also soul-sleepers , who with the arabick hereticks , hold that the soul dieth or sleepeth with the body : whose souls i think are asleep before the body dieth ; amongst other professions , we have of late seekers or expe●●ers , who deny there is any true church or ministery , and therefore they are seeking one , but they know not where to find this church , except it be in the land of utopia . there was one hetherington a box maker , who rejecting all church discipline , published that the sabbath of the iews was abolished by christ , and that every day now is a sabbath ; that the books of esdras were canonicall scripture , and in other opinions agreed with the ●amilists . q. . what opinions in religion are held by theaurau john. ans. he cals himself , priest of the iews , sent as he saith from god , to convert them : his wilde whimsies are these ; . he cals it nonsence and a lie , to say that god is father of us all . . that we gospellers ( as he cals us ) worship the devill , because ( saith he ) the spirit of man is a devill . . that it is a monster , and absolute blasphemie to say , the godhead dwelt in christ bodily . . he wonders how he that created all , could be born of a woman : by which we may plainly see he is a circumcised iew. . he saith , that the child which the virgin brought forth , is love , as if the generation of christ were altogether mysticall and not reall . . he saith , that mary is christ , and christ is mary , and that these are but names of one thing . . he denyeth , that christ was properly born , or that he was born in one , or that he was begotten ; or that be could be flesh properly ; or that he did descend into our fl●sh , but into our spirits onely ; or that he could be included in the virgins wombe , and withall he belyeth us in saying , that we have brought the humanity to be very god : whereas we say , the same person is god and man , one not by conversion of the godhead into flesh , but by taking of the manhood into god. one altogether , not by confusion of substance , but by unity of person . . he calls the english clergy , thieves , robbers , deceivers , sounding from antichrist , and not from the true christ , in which we see the impudent spirit of an heretick , who can no other wayes defend his lies , and blasphemies , but by railing . . he prateth , that the gospel cannot be preached by another , but by it self ; so that mans voyce or outward sound , is a lye , and antichist . . that our ministers , are not christs ambassadors , but that their call is a lye , for 't is learning , and learning is that wh●re which hath deceived the nations , and compleated the work of antichrist ▪ see the impudence and boldnesse of this blind ignoramus . . he denyeth , that the priests tips can preserve knowledge , though the scripture is plain for it , but by the priest , he understands knowledge it self , and so he will make the holy ghost to speak tautologies , in saying , knowledge shall preserve knowledge : here we see the fruits of ignorance . . he makes the spirit of man to be a quintessence abstracted out of the elementarie motions , such is his dull philosophie . . out of his kind respect to the devil , by whose instinct he writeth : he affirms , that he with the false prophet shall receive mercy at last ; because god with not punish a finite thing infinitely , but here be again bewrayes his ignorance ; for the devil is infinite a posteriore , both in regard of his essence , and of his desire in sinning ; besides , that god , whom he offendeth , is infinite . . h● ignorantly saith , that ●e who conf●rs gods gift , is as great , yea , greater than god himself ; is so , then it must follow , that the apostles were greater than god , when they gave the gifts of the holy ghost by imposition of hands . . he impiously saith , that saint paul wrote many things which he understood not . . and as impiously doth he say , that in them books , which we call scripture , is the lye , as well as in other books . . after his ignorant manner , he c●●founds the gift of prophesie , with the prophet himself , in saying , man is not the prophet , but the light in man from god. . he will not have us to seek for antichrist abroad , for man in darknesse is antichrist . i deny not , but every man in darknesse , is in some sort an antichrist : yet there is one great antichrist to be sought for abroad . . the trinity , which he acknowledgeth is , god , the sonne , and man : this trinity is hatched in his crasie 〈…〉 . . he is so mad , that he saith , he can make one word bear forty significations : so he can make 〈◊〉 thou , stand for dark or light , or hell , or heaven , or sea , or land , or angel , or sunne , or the devil . . he will not have christs body that suffered to be our saviour , nor christs body ; for christs body saith he , is obedience : thus he would fain make christ our saviour , a 〈◊〉 allegorie ; and therefore in plain termes affirmeth , that true christ hath not , nor cannot have any true corporall body ; for he is a spirit , and a spirit is free from fl●sh , as if forsooth a spirit & flesh could not be united in the same person then he concludes , that the body or flesh which suffered at ierusalem , was not christ body . . he makes the soul of man to be all one with the gospel ; and the body of christ to be the whole creation : by this and such like stuffe with which his books are fraughted , we may see that he deserveth to have his brains purged with hellebor , rather than his crasie opinions refused by arguments , or scripture . in the mean while , we may perceive to our great grief , the lamentable fruits which are begot of two much liberty in religion . these impious opinions are in his printed pamphlets lately published . one richard coppi● holdeth some of the before recited opinions , & withall , lately , before a confused multitude , in an usurped pulpit , asserted the lawfulnes of womens preaching ; for such ranters , a pillory were more fit than a pulpit . q. . what opinions in religion are lately broached by iohn reeve , and lodowick muggleton ? an. these two would perswade us , that they are the two last witnesses , and prophets of christ , sent by his spirit to seal the foreheads of the elect and reprobate : that one iohn robins is the last great antichrist , and son of perdition , spoken of by the apostle in the thessalonians , because he sheweth lying signes and wonders , and assumes to himself the titles of the onely god , in that he calls himself adam and melchisedeth , and father of iesus christ ; in saying , the three persons in trinity are adam , that is , himself , abel , that is his sonne iesus , and cai● , that is , the holy ghost : many such blasphemies they ascribe to him . they affirm also that christians using the sword of steel , are ignorant of iesus , and enemies to his gospel , and they teach , that the two uncreated substances of earth and water , were eternally resident in the presence of god the creator : that death was from eternity : that the person of the reprobate angel or serpent , entred into the womb of eve , and there died , but quickened in her all manner of uncleannesse : that there is no devil at all without the body of man or woman , but what dwells within them ; so that the devil spoken of so often in the scripture , is mans spirit of unclean reason , and cursed imagination : that god the father , was a spirituall man from eternity , and that in time his spirituall body brought forth a naturall body : that if the very godhead had not died , that is , ( say they ) the soul of christ , which is the eternall father had not died , all men had perished eternally : that moses and eliah are angels , and did represent the person of the father in heaven , as they did the person of the son on earth , that eliah was made protectour of god , when god became a child ; and that he filled the lord iesus with those great revelations of his former glory which he possessed in heaven , when he was the immortall father ; and that it was eliah who spake these words from heaven , saying , this is my beloved son , in whom i am well pleased : they say also , that all the ministry in this world , whether propheticall or ministeriall , with all the worship taught by them , is all a lye , and abomination to the lord. again , they declare , that whereas , there are three witnesses on earth , water , blood , and the spirit : that by water is meant the commission given to moses and the prophets under the law : by blood , the commission given to the apostles , and ministers of the gospel : & by the spirit is meant the commission of the two witnesses , that were to come in this last age , whose ministry is invisible , and spirituall , cutting off all formall worshipping of an invisible spirituall , personall god , they say there is hardly a minister in the world , that confesseth an invisible god , but they preach a god of three persons , that is a monster instead of one true personall god : they say , that the true god is a distinct body or person , as a man is a distinct body or person : again , they say , that there is no christian magistrate in the world , that hath any authority from christ , to set up any visible form of worship , and that the spirits and bodies of men , are both mortall , both begot together , and both of one nature : that the spirit is nothing without the body , that it is the spirit alone , that walks and works , eats and drinks , and dies , for the spirit is a naturall fire of reason : they say also that the bodies or persons of holy men , wherein they lived and died , shall not appear again any more ; but when the saints are glorified , they are absolutely of the very same glorious nature , both in spirit and body , as god is : and that believing spirits are of the very same divine nature of god this is the summe of their divinity , and phylosophie , as may be seen in their transcendent spirituall treatise , ( as they call it ) which is full of transcendent nonsence , and blasphemie● , for here they lay their axe to the very root of christianity , in giving a new father to our saviour jesus christ ; in calling the blessed trinity a monster ; in denying the creation , whilst they make earth and water eternall ; in making angels , and mens souls mortall ; in making weak man , gods protector , and author of that divine knowledge which was in christ ; in denying the ministry of the gospel , and the power of the magistrates , and the outward worship of god , and making the souls of men corporeall : in denying also the resurrection of the flesh , and transforming men into the divine nature . by this and other wicked tenets , permitted and countenanced among us , at this time ; we see what christian religion is come to in this land ; so famous heretofore for piety and zeal : we received christianity as soon as any nation in europe : whether by the preaching of saint peter , or saint paul , or simon zel●tes , or ioseph of arimathea , i know not , but all agree we received it very early , and have continued ever since in the profession thereof ; neither was there ever any nation more devout and zealous in the advancement thereof , as our goodly temples , monasteries , hospitals , colledges and schools can witnesse ; but alas ! now quantum mutamur ab illis angligenis ? what is there left among us , but the bare skeliton of religion , the vitall substance thereof being eat up and consumed by heresies and blasphemies , worse than any sarcophagus . i may here with ieremiah complain that from the daughter of sion , all her beauty is departed , her princes are become like harts , &c. how is the gold become so dimme , and the most fine gold changed , and the stones of the sanctuary are scattered in every corner of the streets , &c. q. . what are the opinions of the quakers ? an. these fanaticall spirits are called quakers , because they use to quake and tremble when they prophesie ; so did the heathen soothsayers of old , non vultus , non color unus , non compta mansere 〈◊〉 , sed pectus anhelum , & rabie fera corda tument , &c. but the spirit of god , is the spirit of peace ▪ quietnesse and tranquility , he is not in fire , earthquakes and whirlwinds , but in the soft and still voyce ; it s not the quaking of the body , but humility and reverence of mind which he requires : these sectaries deny all ministeriall ordinances ; and knowledge got by study and industry , pretending an inward light from the spirit , and that all our learning got by preaching , hearing , reading , or catechising , i● but notionall and carnall and hanging upon the tree of knowledge : they blasphemously prate also , that christ had his failings , and that he distrusted god on the crosse , when he cryed out , my god , my god , why hast thou forsaken me ? by which they overthrow the work of our redemption , which none could perform , but he that knew no sin , in whose lips was found ●o guil , whom his enemies could not accuse of sin . they will not have ministers to preach for tithe● , which they call wages , and yet our saviour saith . that the labourer is worthy of his wages , and the apostle , that they who serve at the altar , should live by the al●ar , and if they communicate of their spirituall things , why should they not participate of the peoples temporall things . they will not have particular houses for preaching and prayer ; and yet among the iews was the temple , and synagogues , and after christianity was settled , churches were erected . they cannot abide studied or methodicall sermons , nor expou●ding , nor learning in matters of divinity , by which we see , how ignorant these people are , who despise such helps as god hath given for propagating the gospel . is it not better to studie and premeditat● , than to utter quicquid in buecam ve●erit , undigested , immethodicall ignorant trash . christ and his apostles expounded and opened the scriptures ; and yet these men reject expounding : these men are also against singing of psalmes , a duty practised by christ , and urged by saint paul and saint iames. they reject infant-baptisme , and yet to infants belongeth the kingdome of heaven . they will have no set days for divine worship , and consequently the lords day must be of no account with them . they will have no prayer before and after serm●n ; and yet the apostles joyned prayer with their doctrine and breaking of bread , acts . . neither did they ever undertake any weighty businesse without prayer . they condemn set houres of prayers , and yet we read in the acts of the apostles , that the third and ninth houres , were set houres of prayer : but by these wild fancies we may see , how crosse-grained these people are in contradicting every thing , even gods word it self ; if it be not consonant to their shallow reason , which they call the spirit , but it is indeed the spirit of giddinesse , with which they are troubled , and trouble others ; for the rejecting of all outward forms , and decent ceremonies in religion i● the overthrow of religion it self ; which thought it consist not in ceremonies , yet without them it is like a man stript naked of his garments , and so for want of them exposed to all injuries of weather , and danger of death ; the leaves of a tree are not the fruit thereof , and yet without them , the fruit will not prosper . q. . what other opinions do the quakers hold ? an. not to mention their ●orrid blasphemies , in saying that some of them are christ , some god himself , and some equall with god , because they have the same spirit in them which is in god , they maintain that the scripture is not the word of god : that out preaching is conjuration , that expounding of scripture is adding to it : that the letter of scripture is carnall , that the word is not the rule to try the spirits : that the soul is a part of god , and long existent before the body : that there is no trinity : that christ hath no other body but his church : that christs coming in the flesh was but a figure : that all men have a light in them sufficient to salvation : that the man christ is not ascended into heaven : that there is no imputation of christs righteousnesse : that prayer for remission of sinnes 〈◊〉 needlesse : that we are justified by our own inherent righteousnesse : that there is no 〈◊〉 life or glory to be looked for , but in this world : that there is no locall heaven nor hell , nor resurrection of the body : that many of them cannot sin : that the calling of our ministry is antichristian : that our preaching is altogether uselesse : that themselves are immediately called by god : that our worshiping of god in the church is heathenish : that the of children with water in baptisme , is antichristian : that we have no sacraments : that d●vids psalms are ●arnall , and no● to be sung : that in our churches which they ●ll breasts houses , god is not worshipped : 〈◊〉 christ 〈◊〉 to destroy all propertie ; and that therefore all things ought to be common : that no man is to be called master or sir , or to be saluted by the way ; and that one man ought not to have power over another : here we see , that these men despise magistracy , reject the ministry , sleight all decency and ordinances in christs church , and in a word overthrow , as much as in them lyeth , all religion and piety , setting up a babel of their own , full of impiety , ignorance aud blasphemie : these are the fruits of too much liberty , and the effects of reading scripture , by ignorant and malicious spirits , who like spiders , suck poyson out of the sweetest and wholesomest flowers , and like mad men , use that sword of the word to destroy themselves and others , which was ordained to saye and defend us from our enemies . q. wherein do the absurdities and impieties of their opinions consist ? an. . in rejecting all vniversity learning , because christ and his apostles were never taught in schools : but this opinion is ridiculous ; for christ and his apostles , taught no other divinity for the matter , than what is taught in universities ; the difference is onely in the manner of attaining this knowledge , for they had it by inspiration , we by study , labour and instruction ; and yet the prophets had their schools and colledges both , on the hill of god , sam. . . . and at bethel , kings . . and at iericho , v. . and at nai●th , sam. . . elisha had his colledge , kings . . . they will not have us expound scripture because the apostles expounde● them ; but this conceit is also frivolous ; for to what purpose did christ appoint doctours , and pastors , to continue still with his church , if they are not to expound scripture : what the apostles expounded briefly , we expound more fully . in their expositions , there be many intricate , obscure , high and figurative passages , which require a further exposition . god did never reveal all his truth at one time . among the jews we read that ezra the scribe , and the levites expounded the law , neh. . christ took a text and expounded it luke . and so did philip acts . . they will not have ministers to be called masters : but i would know of these men , whether they that labour in the word and doctrine deserve not honour , even double honour , that is , honourable titles , and honourable maintenance ; 't is true , they should not ambitiously affect honours , nor ought they to reject them . christ was oftentimes called master , and yet he never reproved any for calling him so . . they quarrell with the word sacrament , because not found in scripture ; but i would know , whether thing meant this word sacrament be not found in scripture : where hath the scripture forbid us to call sacred things by significant terms ; they may as well say , that god is not every where , or that he knows not all things , because these words omnipresent and omniscient are not in scripture . . they will not have ministers to take tithes , then they will not have those who wait at the altar , to partake with the altar , which thwarts the apostles words directly , why should not the ministers under the gospel as well receive tithes , as the priests under the law ; is our burthen easier or our calling lesse deserving , it s too much presumption to discommend what christ hath commended ; but he commended the scribes and pharisees for paying their tithes , luke . . . they reject infant-baptisme , because the scripture speaks not of it , but the scripture speaks of baptising whole families , and nations , acts . . but infants are included in these : infants were circumcised , were admitted to christ , to them belongs the kingdome of heaven . ieremiah an infant , was sanctified by the holy spirit , ier. . . . the hand of the lord was with iohn baptist an infant , and he grew strong in the spirit , luke . . . can any man then , forbid water , that these should not be baptised , which have received the holy ghost . . they quarrell with publick prayers i● the church , because christ bids us pray in private ; this is a childish consequence ; for the one should be done , and the other not to be left undone : ou● saviour prayed sometimes privately by himself , and sometimes publickly with his disciples ▪ he calleth his temple the house of prayer ; but the prayers there used were publick . saint 〈◊〉 both prayed in publick , and taught in publick , acts 〈◊〉 . and . . publick prayers were used among the 〈◊〉 also . neh. . , . are we not co●●●●ded to pray continually , and to lift up pure hands in all places , is it not by prayer that our preaching is sanctified , and made usefull ? its true , we ought not to make publick places , ( as the pharisees did the temple and synagougue ) the places of our private prayers ; we have chambers at home to pray in private ; but this privacy doth no more exclude publick prayers , th●n private instructions at home by the master to his family , do exclude publick preaching . . they will not have david's psalms to be sung in meeter . these dull souls do not know , that david made his psalms in meeter , and did sing them ; and why may not we do the same in our language , which david did in his ? besides did not christ sing a hymne , did not paul and silas sing psalms to god at midnight , acts . doth not the apostle exhort us to psalmes and hymnes , ephes. . and doth not saint ▪ iames will us to sing psalms , when we would be merry ? there are in the psalms as in a store house , all sorts of materialls for devotion , and for all occasions . . they make faith and repentance necessary concomitants of baptisme ; this they hold to exclude-infants from baptisme , but they should know , that though infants have not faith , and repentance actually , yet they have both in possibility ; the seed of both are in them , and the actuall faith of their parents supplies the actuall defect of the children : besides simon magus , alexander the copper smith , and others , were baptised , who neither had true faith , nor repentance ; and repentance is enjoyned to simon , long after his baptisme , acts . , . & christ was baptized , who needed neither faith nor repentance . . they say , that the church is in god ; therefore , god is not in the church , by the same reason they may say , that god is not in heaven , because heaven is in god ; or that christ is not in us , because we are in christ : christ is in us as the head , we are in him as the members . the church is in god , because in him we live , move , and have both our naturall and spirituall being , god is in his church by his assistance , providence , and spirituall presence ; and so he hath promised , that where two or three are gathered together in his name , there is he in the midst of them , mat. . . divers other absurd opinions they maintain , as namely , against tithes , against maintenance for preaching , against clerks saying amen in the church , and such like ; of which we have already spoken , and indeed all or most of their opinions are an●baptisticall , and this sect is the spawn of anabaptists , who are subdivided into different factions ; and such diversity there is amongst them , that the anabaptists in holland will not admit those of moravia and suevia , without rebaptization . sebestian francus in his chronologie reckoneth seventy sects of them . q. . now you have satisfied me as to the quakers , i pray do me the like favour concerning a sort of people they call ranters , which i have received divers horrid relations of , and such , as for their strange and impious assertions , i have not yet admitted into my belief ? a. the ranters are a sort of beasts , that neither divide the hoof nor chew the cud , that is to say , very unclean ones such as hold no small correspondency with the quakers , their lives and demeanours are much alike , onely what the ranters act upon the stage , by an open profession of lewdnesse and irreligion , the other do it within the curtain , by crafty and seemingly innocent insinuations & pretences of sanctity , and the contempt of the things of this world . these are they that make a laughing stock of christianity by their bitter invectives , & derision at the ordinances and ceremonies of christian religion ; these are they that make no distinction between forms and order , for having cryed down the former , their dispensations will not bear with the later ; it being their main design to bring the businesse of religion to that condition , wherein man was before he had assum'd thoughts of government , that is to say , into anarchy and confusion . as for their blaspemies and horrid expressions of christian things ! mahumetanes , jews , and pagans , owne more modesty , and lesse prophanesse . but to retail their opinions , or to anatomize this monster , we must come to particulars . . they hold that god , devils , angels , heaven , hell , &c. are fictions and fables . . that moses , the baptist , and christ , are impostors ! and what christ and his apostles acquainted the world with as to matter of religion perished with them , and nothing transmitted to us . . that preaching and praying is uselesse , and that it is but publick lying . . that there is an end of all ministry and administrations , and people are to be taught immediately from god. . they hold baptisme a pure , legal administration , not proceeding from christ , but from iohn . . they jest the scriptures , that divine legacy of our salvation ! out of all life ; reverence and authority , quoting it in driblets and shreds , to make it the more ridiculous . in their letters , they endeavour to be strangely prophane , and blasphemous , uttering athiesticall curses and imp●ecations , which is a kind of canting among them , as among cypsies ; as for exampe ! in one you have this stile , my own heart blood , from whom i daily receive life , and being , to whom is ascribed all honour , &c. thou art my garment of needle work , my garment of salvation . eternal plagues consume you all , rot , sink & damne your bodies and souls into devouring fire , where none but those who walk uprightly can enter . the lord grant that we may know the worth of hell , that we may scorn heaven . . sinne is onely what a man imagines , and conceives to be so within himself . . ordinances they account poore low things , nay the perfections of the scriptures is so inconsiderable in their apprehensions that they pr●●ead to l●ve above them ! their lives witnesse they live without them . . if you ask them what christian liberty is , they will tell you that it consists in a community of all things , and among the rest , of women ; which they paint over with an expression call'd the enjoyment of the fellow , creature . . the enjoyment of the fellow-creature , cannot but be seconded with lascivious songs , drinking of healths , musick , dancing and bawdry . lastly , they are ( with the anabaptists ) those that most of all kick against the pricks of authority : for magistracy cannot have in it any thing more sacred than the ministry , so that they wish as much policy in the state , as government in the church , which is none at all ; so to bring an eygyptian darknes upon both : that the world might be the less scandalised at their madness●s & extravagancies . but this age , which is much more fruitfull of religions , than of good works , of scripture-phrases , than of scripture practises , of opinions , than of piety , hath spawned more religions , than that lady of holland did in●ant , to mention all which , were to weary both my self and the reader : therefore i will content my self to mention some few more , as the independents , presbyterians , &c. q. . what are the opinions of the independents ? a. . these are so called , because they will have every particular congregation to be ruled by their own laws , without dependence upon any other in church matters , ▪ . they prefer their own gathered churches ( as they call them ) in private places , to the publick congregations in churches , which they flight , calling them steeple-houses . . they hold there is no use of learning or degrees in schools , for preaching of the gospel ; and withall , that maintenance of the ministry by tithes , is superstitious and judaicall . . they are against set forms of prayer , chiefly the lords prayer , accounting such forms , a choaking of the spirit . . they give power to private men , who are neither magistrates nor ministers , to erect and gather churches ; and to these also , they give the power of election and ordination , ( if we may call this ordination ) of deposition also , and excommunication , even of their own officers , and finall determination of all church causes . . they commit the power of the keyes in some places to women , and publickly to debate and determine ecclesiastick causes . . they admit private men to administer the sacraments , and magistrates to perform the ministers office in marrying . . they permit divorces in slight cases . . they hold independency to be the beginning of christs kingdome , which is to be here on earth a thousand years . . they place much religion in names , for they do not like the old names of churches , of the dayes of the week , of the moneths of the year ; of christmasse , michaelmasse , candlemasse , &c : . in preaching they will not be tyed to a text , nor to prayer , but they make one to preach , another to pray , a third to prophesie , a fourth to direct the psalm , and another to blesse the people . . they permit all gifted men ( as they call them ) to preach and pray , and then after prophesying is ended , they question the preacher in the points of his doctrine . . some of them allow no psalms at all to be ●●ng in publick calamities , and will not suffer wo●●en to sing psalms at all , , they will baptise no children , but those of their own congregations ; whom they esteem not members of their church , untill they have taken their covenant . . they in divers places communicate every sunday among themselves , but will not communicate with any of the reformed churches . . whilest they are communicating , there is neither reading , exhortation , nor singing , not have they any preparation nor catechising before the communion ; and either they sit at table , or have no table at all , and because they would not seem to be superstitious , in the time of administration they are covered . . they allow their ministers to sit in civil courts ; and to voice in the choosing of magistrates . . they are against violent courses in matters of religion , nor will they have the conscience to be forced with fear or punishment , but gently to be inclined by perswasion and force of argument ; in which point , i commend their christian moderation ; for in propagating the gospel , neither christ nor his apostles , nor the church for many hundred years , did use any other sword , but the word , to bring men to christ. q. . what tenets are held by the independents of new - england ? an. besides those opinions which they hold with other independent ; they teach that the spirit of god dwells personally in all the godly . . that their revelations are equall in authority with the scriptures . . that no man ought to be troubled in his conscience for sinne , being he is under the covenant of grace . . that the law is no rule of our conversation . . that no christian should be prest to practise holy duties . . that the soul dieth with the body . . that all the saints upon earth have two bodies . . that christ is not united to our fleshly body , but to the new body , after the manner that his humanity is united to his divinity . . that christs humanity is not in heaven . . that he hath no other body but his church . . they reckon all reformed churches , except themselves profane and unclean . all these opinions , savour of nothing but of pride , carnall security , blasphemy , and slighting of gods written word , which is able to make the man of god perfect , and wise unto salvation . q. . vpon what grounds do the independents forsake our churches ? an. because they do not see the signes of grace in every one of our members ; but this ground is childdish ; for many are in the state of grace , in whom we see no outward signes ; so was saul when he persecuted the church , he was then a vessel of mercy ; and many in whom we see the outward signes of grace , may be in the estate of damnation ; such are hypocrites , whose wolfish disposition is covered with sheeps cloathing : moses did not separate himself from the jewish church , because most of them were a stiffe-necked people , a rebellious generation of uncircumcised hearts , and eares , a people that erred in their hearts , and knew not the wayes of god. neither did christ separate himself from the apostles , though there was a judas amongst them . neither did saint paul abandon the church of corinth , because of the incestuous person , and other wicked men among them , will the husband man for sake his field , because there are ●ares among the corn , or will he abandon his barn , because of some chaffe among the wheat ? there will come a time of separation , when the sheep and goats , the good and bad fishes , the green and withered trees shall be parted , which shall be in that great day , when all secrets shall be disclosed , and the visard of hypocrisie removed ; till then the true israelites must be content to have some canaanites live among them . . they say , that many among us professe the faith of christ outwardly , which have not the spirit of god within ; but i say , that whosoever among us professeth christ outwardly , hath the holy ghost for ought we know ; we are to judge of the tree by the fruits ; it is onely god that exactly knoweth who are his : it were uncharitably done of us to expell or exclude any man from the body of christ , that professeth him outwardly ; its true , there be many hypocrites , such as are among us , but are not of us ; these we cannot discern , whilst they continue in their outward profession , but by revelation ; the servants that invited and compelled all sorts of guests to the wedding feast , knew not who wanted the inward wedding garment of grace ; it was onely the master of the feast that could find that out . . they say that we receive divers into our churches , which shall not be saved . i answer , that no man is certain who shall be saved , or not saved , we are to judge charitably of all men , till we know the contrary ; we receive none into our church , but such as prosesse christianity , and the children of believing parents , to whom also the covenant of grace belongeth ; and though we did know such , as were not to be saved , yet we are not to debarre them from the church , so long as they joyn in outward profession with gods people . so christ knew that iudas should not be saved , yet he received him into the fellowship of the apostles ; but i would be informed , how these men can so exactly know , who shall be saved or not ; seeing in outward profession , the hypocrite can go as far , as the best saint , so likewise , the best saint may for a time seem to be in the state of damnation : besides , iohn baptist admitted scribes , pharisees , and all sorts of people to his baptisme , if they confessed their sins and repented ; and so philip , acts . admits to his baptisme all outward professours of faith , which is many times without the inward grace of sanctification . quest. . upon what grounds do the independents and anabaptis , allow lay men to preach , without call or ordination . an. because the sonnes of the prophets did preach , so did ieheshaphat and his princes , so did the disciples before christs resurrection : so did paul and b●nabas ; likewise the scribes and pharisees , and many in the church of corinth , who were not church-men ; besides , moses wisheth , that all the lords people were prophets . but these are all weak and groundlesse reasons ; for . the sons of the prophets were destinated for the ministry , and therefore were by probation sermons to give testimony of their gifts ; which they acquired by their pains , and industry in the schools of the prophets , which were their colledges . . ieh●saphat and his princes , in an extraordinary time of reformation , made an exhortation or speech to the people , to stir up the levites and judges , to discharge their dutie : neither do we read , chron. . . that the princes did preach or expound the law , but onely that they accompanied and countenanced the levites whilst they preached . . the disciples were called to the apostleship , and to preach the gospel before christs resurrection : . and so were paul and barnabas called to preach the gospel . . likewise the scribes and pharises , sate in moses chair , in that confused time , and they were doctors of the law ; therefore christ wills the people to hearken to them : they had their sinagogues , as well as the levites had the temple . . in the church of corinth , there were some extraordinary prophets indowed with infused gifts and revelations , which can be no warrant for lay-men , who want these gifts to undertake the ordinary function of preaching . . we deny not , but moses wished , that all gods people were prophets , and so do we , but neither he nor we , wish that they should prophesie without a calling , either ordinary or extraordinary , for how shall they preach , except they be sent saith the apostle , rom. . . n● man taketh the honour of sacrificing to himself , but be that is called of god , as was aaron , heb. . . much lesse should any without a call take upon him the office of preaching , which is more noble than sacrificing : and therefore the apostle prefers preaching to baptising , cor. . . and surely if lay-men may preach , they may also baptise ; for christ joyneth these two together , in his apostles and their successors , with whom he is by his assistance and spirituall presence , to the end of the world : but we see how far they are from being sent by god , or from having the gift of preaching , by the errours and heresies daily hatched among them ; and how can it be otherwayes , seeing they are not bred in the schools of learning , whereby they may be fi●●ed and set apart for this great imployment , which will require the whole man ; and who is sufficient for it ? saith the apostle : neither do we read in the scripture , that this ordinary gift of preaching , was communicated to any but to apostles , evangelists , prophets , pastors , and doctors ; and to give way that all men may preach , without call or ordination , is to make him who is the god of order , to be the god of confusion . quest. . what are the tenets of the presbyterians ? a. the presbyterians are so called , for maintaining that the church in the beginning was governed by presbyters or elders , and that it should be so governed still , because the office of a bishop came not to be distinct from the presbyter , till almost three hundred years after christ ; before which time they had the same name , for presbyters were bishops , as they shew out of the fifth , sixth , and seventh verses , of the first chapter to titus ; likewise out of hierom ep . ad evag. & ad ocea . ireneus l , . cont , haeret . c. , , eusebius hiss . l. . cap. . and others . and as they shew their names to be one , so likewise that their office of preaching and administring the sacraments was the same out of pet. . . the power also of ordination they prove to have been in the presbytery , tim. . . which hierom calls the ecclesiasticall scnat isa. . and ignatius epist. ad magnes . the apostolicall senat. and that in ruling there is no difference , they prove out of hebr. . . and th●ss . . . but because much hath been written in defence of this opinion , by the presbyterians of england , france , scotland , netherlands , and divers parts of germany , i have therefore out of their writings reduced the whole sum of their doctrine and discipline into . questions or a short catechisme , by way of question and answer . quest. what is the ministery of the gospel ? answ. it is the dispensation of divine mysteries , manifested by christs coming in the flesh . q. how many parts hath this ministery ? a. three , to wit , the preaching of the gospel , the administration of the sacraments ▪ and the exercise of church discipline , commonly called the power of the keys , and of binding and loosing . q. wherein consisteth church discipline ? a. in two things , to wit , in imposition of hands , and in correction of manners . q. are all church ministers properly ministers of the gospel ; an. no ; for they are properly ministers of the gospel , who preach and give the sacraments ; but deacons who look to the poor , and deaconisses are onely ministers of the church ; not of the gospel . q. are prophets in the new testament , and ministers of the gospel the same ? a. no ; for philip's four daughters were prophetesses , yet not ministers of the gospel . many of the laity had the gift of prophesie , which were not ministers of the gospel . q. are presbyters and priests all one ? a. no ; for he is a priest that offers sacrifice , but presbyter is an elder , which sometimes is called a bishop , as act. . mention is made of many bishops , that is , many elders or presbyters . the apostles also are called elders , pet. . presbyter , bishop , and pas●our are taken for the same office , act . we read also of many bishops in philippi ; phil. . which is meant of many elders : the apostle useth promiscuously the word bishop and presbyter , tit. . for indeed bishops or pastors ought to be elders , that is , excell others both in years and knowledge . q. were the . disciples subject or subordinate to the . apostles ? a. no ; for though they were called later than the apostles , yet i find not that their power in working miracles , in preaching , in administring the sacraments , in ecclesiastick discipline , was lesse or subordinate to the apostles ; for both were immediately called by christ , and equally subject to him without subordination , or subjection to the apostles , no more than of old the prophets were subject to the high priests . q. is the ordinatio● of the church of rome lawfull ? a. yes ; for neither husse , wickliff , luther , and other worthy men , who forsook the errors of the romish church , did ever reject her ordination , no more than they did her baptisme . she retains the faith of the trinity , the two testaments , the sacraments or seals of the covenant , the two tables of the law , therefore though she be a wife of fornieations , as the church of iuda sometime was , yet she may bring forth sons to god. q in what things did the apostles differ from their successors . a. . the apostles were immediately called by christ , but their successors by men . . the apostles were sent abroad into all the world , but their successors were confined to peculiar places . . the apostles doctrine was the rule and canon by which their successors must frame their sermons . . the apostles were the first , that gave the holy ghost by imposition of hands ; as for preaching , administring the sacraments , and discipline , in these they agreed with their successors . quest. who founded the first christian churches . a. the apostles , either immediately , as peter and iohn founded the church of samaria acts . , . peter the church of caesarea , acts . , , paul the church of corinth , . cor. . . and . . and the church of the galathians , gal. . . or else immediately by their deputies , or evangelists , as banabas founded the church of antioch , acts . . q. had any apostle power or jurisdiction over the rest . a. no ; but they were all of equal power , and authority ; whence it follows , that neither the pope should usurp any power over other patriarches , nor bishops lord it over their fellow bishops or presbyters , ( for these i take here for one ) except by consent for a time a superintendency be given for quieting of troubles in the church ; which perhaps was given to one of the apostles , it may be to peter , whilest they lived together at ierusalem , before their dispertion , but if so , it was onely temporary , and by consent . q. was it the chief office of the deacons i● the primitive church to prea●h the word ? a. no ; but to take care of the poore , of widows , and orphans , and to attend on the tables , that is , on their love feasts , called agapa , of which burthen they desired to be eased , who preached the word , as not being able to do both ; yet we read that stephen , acts . . . . did preach , but indeed in that place it is more likely that he disputed in the iewish synagogues , than preached in the temple ; and if he had preached , it will not follow , that the deacons office is to preach ; for this act of stephens was extraordinary , as having an extrorpinary measure of the spirit ; and so we read that philip another deacon of those seven-preached in samaria , acts . . but this he did , as being an evangelist in caesarea ; acts . . not a deacon in ier●salem . q. doth the ●are then of the poore rely upon the deacon . a. the care of collecting the charitable benevolence for the poore , and distributing of the same , relyes upon the deacon , but the care of exhorting to benevolence , of recommending the poore , of inspection into the deacons fidelity and industry , relies upon the presbyter ; from which the apostles exempted not themselves . q. did the apostles in all the churches , which they planted , appoint presbyters and deacons ? a. yes ; otherwise they had left these churches as sheep without shepheards , or ships without pilots , to be devoured by wolves , and to be swallowed by the waves of confusion , heresies and schismes , therefore paul having preached the gospel in crete , and having setled some presbyters there , he gives order to titus to set up presbyters in every town , and it is unlikely , that paul , who had continued at corinth a year and six months , acts . . would leave that church destitute of presbyters and deacons , seeing the lord testified to paul in a vision , that he had much people in that city , v●r . . and writing to the philippians , he salutes the bishops and deacons there . q. why did he not salute the presbyters there also ? a. because in that place a presbyter is all one in effect with a bishop ; for if presbyters had been distinct from bishops , paul would not have left them unsaluted ; for why should he salute the deacons , and not th● presbyters , which are a higher degree ? quest. why were the pastors called bishops and presbyters ? a. to put them in mind of their duty and dignity : for the word episcopus or bishop , signifieth the care , inspection , and oversight , which they should have of mens souls , in guiding , instructing , and feeding them with the word and sacraments . presbyter signifieth the age , dignity , and experience that ought to be in ministers , whose grave carriage , wisdome , and knowledge , should procure reverence of the people to that high calling , and obedience to their doctrine . q. are young men then fit to be made presbyters o● bishop ? a. no ; except there be extraordinary gifts in them , as were in timothy ; or in extream necessity , when grave and ancient men cannot be found ; temeritas florentis aelatis , prudentia sinectutes ; young men are rash , inconstant , head strong , proud , inconsiderate , and indiscreet in their words and carriage for the most part , which hath brought this high calling into obloquie and contempt . they have not that experience , wisdome , gravity , and knowledge , that are in old men ; nor are they masters of their passions and affections ; and how are they fit overseers of others , who cannot oversee themselves ? a young presbyter is a contradiction , and a young bishop is incongruous . young and green heads have been the cause of so much distemper , so many heresies and schismes in the church of christ , therefore little hope there is , that ever peace , religion , and truth shall flourish in that church where giddy young men are bishops or presbyters , and hot-spurs or green heads are preferred to gray hairs ; ancient divines are fittest to serve the ancient of dayes . q. but if paul constituted presbyters and deacons in all the churches which be planted , why doth he not salute them , as he did these of philippi ? a. for brevities sake , he oftentimes omits them , thinking it sufficient to have saluted the church in generall , in which they are included ; being members thereof . q. is not the degree of bishops higher than that of presbyters ? a. sometimes to avoid heresie , schismes , and troubles in the church ▪ the presbyters have chosen one of their own society , to precede or oversee the rest ; but this was onely in some places , and at some times , and rather an ecclesiastick custome than a divine tradition , saith hierom. q. but why did paul besides his custome salute the deacons at philippi ? a. because by epaphroditus they had sent him relief , therefore he would particularly thank them , besides he would shew , that under these two names of presbyter and deacon , is contained the whole ministry of the church ; the presbyter caring for the things of the soul , the deacon for the things of the body . q. what doth the ward deacon signifie ? a. a minister or servant ; for so the magistrate is called , rom. . a deacon or minister , paul calls himself the deacon of the gospel , eph. . and he calls christ the deacon of circumcision , rom. . but this word is appropriated to him that hath the charge of the poor and strangers , in collecting and laying out the church money for their relief . such were those seven mentioned acts ● . and as christ had twelve apostles , so one of them to wit iudas was a deacon , for he kept the bag . q. were there in the church preaching presbyters onely ? a. no ; there were also ruling elders , of which paul speaketh , . tim. . ● . let the elders that rule well , be counted worthy of double honour , especially they who labour in the word and doctrine : for the preaching presbyters thought it too great a burthen to preach , and to have the inspection of mens manners , therefore they desired some of the laity to assist them , whom they called ruling elders . q. what difference is there between a minister and a deacon ? a. the greek word signifieth both promiscuously , but we have appropriated the word minister to a preacher , and the word deacon to the overseer of the poore . q. how doth it appear , that presbyter and bishop was the same ? a. because the apostle phil. . salutes the bishops of philippi ; but in one town , there is onely one bishop , usually so called . so acts . having called together the presbyters , he bids them take heed to the stock , whereof the holy ghost hath made them bishops : and leaving titus at crete to establish presbyters , sheweth that a bishop must be without reproof . q. have there not been sometimes two bishops in one town ? a. we read in sozomen , l. . c. . that the bishops assembled at sirmium , wrote to foelix , and the clergy of rome , to admit of liberius as an assistant bishop to foelix ; but the councel of nice forbids two bishops to be in one city , can. . q. why do not the reformed churches now call our ministers by the name of bishops and priests ? a. because these offices have been abused in popery , the one to pride and tyranny , the other to superstition and idolatry . q. may a man exercise the office of presbyter or bishop without a calling ? a. no ; for no man takes upon him this office , but he that is called of god , as aaron was . vzza was struck with sudden death , for his rash touching of the ark , . sam. . god complains of those prophets that run , and yet were not sent , ier. . and how can such preach , if they be not sent ? rom. . lepr●sie shall seize upon king uzziah , if he stretch out his hand to touch the ark , chron. . christ himself spoke not of himsel , nor was his doctrine his own , but his that sent him , iohn & . q. how must a man be called ? a. first , internally by the spirit moving his heart , and furnishing him with graces fit for so high a calling . secondly , externally by the church ; to which twofold calling we must yield obedience , and not resist and run from it , as ionah did . q. how shall we know the inward call of the spirit , from the stattering concept of our fancies ? a. if we are called by the spirit , we have no other ends but , gods glory , and the salvation of souls ; we seek christ for his miracles , not for his loaves , we will not trust to our own strength , learning or eloquence , but will disclaim our own sufficiency with the apostle , will accuse our own uncircumcised and defiled lips with mos●s and esay , and will rely onely upon the goodnesse and promise of god , who will give us wisdome , and will put in our mouths , what we shall speak . quest. how many sorts of callings are there in the church ? a. two ; to wit , extraordinary , as that of the apostles , evangelists and prophets ; and ordinary , as the callings of presbyters or bishops , of preaching prophets or pastors , and of deacons . q. can both these callings be in one ma● ? a. yes ; for ieremy and ezechiel were ordinary priests and levites ; yet were extraordinary prophets . so luther had an ordinary function in the church of rome , yet was called extraordinarily to preach the gospel in purity . q. in whom is the power of election and ordination of presbyters or bishops ? a. election was anciently in the laity and clergy , till the clergy shook off the laity . and the pop● excluded the emperour , from whom both he , and other bishops were wont to receive their investiture , by the ring and crosier-staffe ; not in reference to their spirituall function , but to their temporall means , which they injoyed by the munificence of princes ; but ordination is onely from the clergy ; the bishop was won● to ordain alone , but that was thought rather out of ecclasiastick custome , than out of divine institution . for apparently ordination did belong to the whole presbytery , . tim . . as may be seen also in divers canons and councels . q. may any preach now without calling or ordination ? a. no ; for if every one that pretends to have the spirit should be suffered to preach , preaching would grew contemptible , heresies , and sects would multiply . now the church is established , therefore ordination , and an ordinary calling must be expected . indeed in the infancy of christianity before the church was setled , private men in times of persecution dispersed themselves , and preached , as we see , acts . ● and so the men of cypr●s and cyrene preached the word at anti●ch , acts . so apollos a private man , who onely knew the baptisme of iohn and stood in need of more perfect instructions by aquila and priscilla , yet he taught the word of god , acts . , . but such examples were extraordinary , in a time when no preachers were found , no ordinary calling to be had , no church at all settled . q. are the names of apostle , presbyter , and bishop of equal extent ? a. no ; for apostles are called presbyters , . pet. . . but presbyters are not apostles , the higher dignity includes the lesser , but not on the contrary ; so apostles are bishops , iudas his apostleship is called his bishoprick , acts . . but all bishops are not apostles . q. because an elder must be apt to teach , will it therefore follow that there ought to be none , but preaching elders ? an. no ; for a ruling elder should also be apt to teach his children and family , and likewise apt to teach , that is , to advise and give counsel in the consistory , though he preach not in the pulpit . q. is a pastor and doctor all one ? a. no ; for all pastors are doctors or teachers ; but all doctors are not pastors ; paul in the synagogue at anti●ch did the part of a doctor or teacher , when he uttered words of exhortation , yet he was not their pastor . the prophets , christ , and iohn baptist were doctours or teachers , but not pastors . q. should there be any superiority of presbyters ever their fellows ? a. yes of order , or at sometimes , as when they meet in synods to determine matters , there ought to be moderators or speakers , as we know there were among the apostles ; sometimes peter , sometimes iames , see acts . and perhaps , such was the superiority , that samuel had over the prophets , in naioth in rama , . sam. . . such authority had eliah and elisha over the other prophets in their time . the superiority of the high priest over the inferior priests was typicall ; as it had relation to christ the high-priest of our profession , the prince of pastors , and b shop of our souls . quest. is it a novelty to have lay-elders in the church ? a. no ; for such were in the church of the iews , ier. . . elders of the people , as well as elders of the priests ; which the apostle means , , cor. . . for besides apostles , prophets , teachers , &c. he speaks of rulers under the abstract word of governments : for having mentioned before in the same chapter , the diversity of gifts . now in this verse he speaks of the diversity of functions in the church . q. are lay-men excluded from church government , because they are lay-men ? a. no ; for though they be no part of the clergy ▪ yet they are a part of the church , and members of christs mysticall body , as well as the clergy . and it is for the clergies advantage , that there be lay-rulers ; for by these means , the ministers are eased of much trouble , and they are backed with the greater power ; besides they are lesse obnoxious to envy and opposition , which the remish clergy hath brought upon themselves , by excluding the laity from church government ; proudly monopolizing all to themselves . lastly , many clergy men , though good scholars , yet are indiscreet in their carriage , and unskilfull in matter of government . question , may a lay elder with a safe conscience , leave his function at the years end , seeing it is not lawfull to put the hand to the plough , and look back , luke . . a. if there were not choice of such elders , he could not leave the church destitute of government , with a safe conscience . . he may not our of dislike to the function , or of his own head , leave it , but by order and authority he may , where there be others to supply his place . . that plough in luke is not meant of the plough of ruling , but of preaching , which no man called thereto may leave off , seeing it is of such necessity , for the erecting of christs , kingdome . q. is the function of a lay-elder unlawfull , because he is not called to preach and baptise ? a. no , for preaching and administring the sacraments , do not belong to the ruling , but to the preaching presbyter ; neither is ruling necessarily annexed to preaching and baptising , but that it may be separated from them ; yea it is fit they should be separated , for the reasons above alledged ; ministers shall have more time to study , and to follow their preaching better , if they be taken off from the trouble of ruling , and god who giveth to divers men divers gifs , and not the same to all men , hath made some fitter for preaching , others fitter for ruling . and it is fit that some of the laity should have place in the consistory , that nothing may be there concluded partially ; or prejudiciall to the laity ; for so they shall avoid all suspition of tyranny . q. of what elders doth ambrose speak in his exposition of the fifth chapter of . tim. ? a. both of elders by age , and of elders by office ; for having shewed that old age is honourable among all nations , from thence he inferres , that both the synagogue and church of christ had elders , without whose advise nothing was done in the church ; which office in his time ( as he there complains ) was grown out of date by reason of the pride of the teachers , that they alone might seem to be somewhat . q. can ruling elders be proved out of that fifth chapter of . tim. v. . a. yes ; for the apostle wills that the elders who ruse well , be counted worthy of double honour especially they who labour in the word and doctrine ; in which words , there is no opposition made between the reaching presbyters , as if they who teach and preach , were worthy of double honour , especially they who labour in teaching and preaching ; for there is no reaching and preaching without labour ; and where there is no labour , there can be no double honour merited ; but the opposition is plain between the ruling elders , and the other elders that labour in the word . the ruling elder deserves much honour , but much more deserves the preaching elder , that labours in the word ; for preaching is a toilsome labour , compared to ruling ; and so this exposition doth not force the words , as the forme ▪ doth . q. what priority had the high-priest , or chief priests ●ver the other priests ? a. the priority of order , but not of authority nad command , all being equal in the office of priesthood ; such a priority was among the presbyters , but when the church began to spread , and heresies to increase , there was some power or authority given to the chief presbyters , whom they called bishops ; but as there was no distinction of parishes till . years after christ , as polydor virgil witnesseth , so it is thought there could not be in that time any diocesse , or diocesan bishops . q. did all christian nations upon their conversian to christianity receiv● episcopacy ? a. no ; for the scots admitted of no bishops for . years after their conversion , if we may believe iohannes major l. . hist. de gest . scot. c. ● . and the cantabrians or people of biscay in spain , as yet admit of no bishops ; as it is recorded in the spanish story . q. was the power of iurisdiction in the bishop or presbyterie . a. it was thought to be in both joyntly : for in the time of cornelius , lapsed christians were not admitted into the church at rome , untill they confessed their sins before the presbyterie ▪ cypriat epist. . & epist. . yet the peoples consent also was required , as may be seen in the same cyprian epist. . & epist. . ad plebem . q. were timothy and titus bishops or not ? a. they were probably evangelists who were not to reside in one particular place , as bishops or presbyters , but to attend on the apostles , and to perform their messages , by preaching the gospel from place to place : for paul left him with silas at berea acts . . then paul sent for him to athens , vers . . from thence he sends him to thessalonica , . thess. . . from hence he returned to athens , and in sent by paul into macedonia , and returns from thence to corinth , acts . . after this he went to ephesus , and from thence was sent by paul to maccdonia , acts . . whom timothy accompanied thence into asia ; and then to miletum , where having sent for the elders of ephesus , gives them a charge to feed the flock of christ ; not naming timothy at all , to whom the charge should have been given , had he been a settled bishop there , which title is not given to him at all in scripture . so titus travelled with paul through antioch to ierusalem , gal. . . through cilicia he went to crete , where he was left a while , and sent for by paul to nicop●lis , tit. . . he was expected at troas , cor. . . he met paul in macedonia , . cor. . . and conveyed that epistle of paul to the corinthians , cor . postscript . he was with paul at rome , and went from thence to dalmatia , . tim. . . by which 't is plain , he was not a setled bishop in cre●e . q. were there any lay-elders or seniors in austin's tim ? a. yes ; for l. . cont. cresconium grammaticum , he speaks of bishops , presbyters , or preaching elders , deacons and seniors , or lay-elders ▪ and c. . ibid. he speaks of peregri●us presbyter , and seniors , by the one meaning the preaching , by the others the ruling elders . and in his . epistle he speaks of the clergy , the elders , and the whole people ; and in divers other places of his works , he speaks of these elders , as being distinguished from the clergy , and the rest of the laity , and having a charge of church affairs , whence it appears , that to have ruling elders is no novelty . q. what were those elders which are mentioned . tit. . a. they were bishops or preaching presbyters ; for acts . elders verse . are named bishops , verse . so in titus cap. . elder verse . is called bishop verse . . every city then and village had their elder , that is , their bishop , and this is witnessed by sozomen l. . these were then parochiall bishops , not diocesan , in all likelyhood . q. whether did the power of iurisdiction and ordination belong to the b shop alone , or to the church ? a. to the church , for christ saith , dic ecclesiae ; go tell the church , and to all the apostles together , which were then the church representative , he gives the keyes or power of binding , &c. and this is jurisdiction . so likewise ordination belongs to the church or presbytery , as we shewed before out of tim. . . q. it is not lawfull for one clergy man to exercise dominion or lordly authority over another ? a. no ; for christ will not have any of his apostles to ●im at greatnesse or superiority , but will have such become ministers and servants , mat. . . mar. . . luke . . for christs kingdome is spirituall and nor of this world , as the kingdomes of earthly princes are ; neither did he mean to set up an earthly dominion for a thousand years , as the millenaries thought ; and the apostles themselves had a conceit of an earthly kingdome , when they thought that christ did purpose to restore the kingdome to israel : neither doth christ forbid tyranny or the abuse of dominion , but all kind of dominion ; for the one evangelist useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the other doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yet some respect is to be given to the ministers that have the greatest gifts , by those that have lesser . and a priority of order , though not of jurisdiction . q. what part of the apostolicall function ceased with the apostles , and what was to continue ? a. the universality of their function , and the infallibility of their authority were to cease with them ; for they were temporary gifts : but the preaching of the word , the administration of the sacraments , and the exercise of discipline , were to continue in their successors ; these gifts were ordinarie , but perpetuall , the other extraordinary and temporary . q. is the power of the keyes and apostolicall authority the same thing ? a. no ; for the power of the keyes is the church discipline , which was to continue for ever in the church . but the apostolicall authority , which consisted in their immediate calling from christ , in the u●niversality of their embassage , in the infallibility of their judgements , in giving of the holy gstost by imposition of their hands , and such like priviledges , were not to continue longer than themselves . q. had not timothy and tims the same power of the keyes , and apostolicall authority that paul had ? a. they had the same power of the keyes , that is , of preaching , administring the sacraments , and censuring ; but not the same apostolicall authority , that is , an immediate call from heaven , the same infallibility of judgement , or power of giving the holy ghost , that the apostles had ; nor was their doctrine otherwise anthenticall , than as it was conformable to the doctrine of the apostles . q. but was not the church after the apostles decease left an orphan , being destitute of these extraordinary apostolicall graces ? a. no ; for though she was deprived of the personall presence of the apostles , yet she is not destitute of their infallible judgement left in their writings with her , which supply the apostles absence till the end of the world. q. co●ld one man at the same time ●e both an apostle , and a bishop or presbyter ? a. yes , in case of necessity ; for iames was an apostle and bishop of ierusalem too ; because that was the mother-church , to which resorted jews of all nations , for instruction and knowledge ; therefore it was fitting that none lesse than an apostle should reside there , for the greater authority and satisfaction . q. can episcopacy be proved by the canons of the apostles , and councel of antioch ? a. those canons are much doubted , if they be the apostles or not ; however it is probable to me , that the parochian , not the diocesan bishop is there meant , for there is no superiority there given , but of order and respect , partly because of the eminency of the place or city where he lived , partly by reason of his own worth and learning , without whose advice matters of moment should not be done by the other bishops or presbyters ; nor should he do anything without them ; but should together ordain presbyters and deacons , for that is a matter of moment ; yet he is onely named there , because , he being as it were the head ; the rest are understood . q. was acrius an heretick for affirming there was no difference between a bishop and a presbyter ? a. no ; though for this opinion epiphanius , and out of him austin place him among the hereticks : for the scripture puts no difference between these . the church of alexandria was the first that put difference between them ▪ as epiphanius seems to affirm , when he saith , haeres . . that the church of alexandria doth not admit of two bishops . but though aerius was not in this an heretick , yet he was in an error , if he thought that there was no difference at all among bishops or presbyte●s ; for one is above another in gifts , in honour , in order ; though perhaps not in jurisdiction , authority and pastorall function . quest. is the church to be ruled by the civill magistrate ? a. no ; for the church being christs spiritual kingdome , and not of this world , is to be guided by her own spirituall officers , as the state is ruled by temporall officers ; caesar must have what is caesar's , and god , that , which is gods's : and for this cause the church and state have their different lawes , and punishments . neither had the apostles chose● elders , and other officers in the church , if the civil magistrate had been to rule it , and had the church of ierus●lem been all one with the state thereof , or the church of crete , all one with the kingdome of crete , the apostles had incroached upon the temporall government , had been guilty of rebellion , and proved enemies to casar , when they set up elders and other church-officers , in those and other places : besides vvomen sometimes , and children are magistrates and princes , but the one must not speak in the church , . cor. . . the others are not fit to be made bishops , . tim. . quest. are church governours ●y divine institution ? a. yes ; for christ appointed apostles , prophets , evangelists , teachers , and other helps of government , cor. . paul left titus in cre●e to ordain elders in every city , tit. . . the apostles ordained elders in every church , asts . . which officers were in the church , before there was any christian state or christian magistrate . and as christ appointed rulers for his church , so he gave them the keyes of heaven , or power to bind and loose , mat. . . & . . and to remit and retain sins , iohn . . these are said to have the rule over us , heb. . . . this ruling power was exercised by paul against hymeneus and alexander , . tim. . . and injoyned to the elders of corinth , . cor. . . , . and was practised before them , by the priests upon v●ziah , . chron. . , . . by phine●as the priest , num. . by christ himself , in whipping the buyers and sellers out of the temple . q. have we any president for appeals from the classicall to the higher assemblies ? a. yes ; for then was an appeal from the church of antioch concerning some jewish ceremonies to the assembly of the apostles and elders at ierusalem , acts . , , . q. who are to judge of scandals ? a. the ministers , . cor. . . for they succeeded the priests and levites in the old law , but these were appointed judges by god in such cases , deut. . , . q. is the church-government by elders or bishops , deacons , doctors and teachers , al●erable ? a. not in the substance or essentialls thereof , but in the circumstances or adjuncts it is alterable , as in the manner , time , place , and other circumstances of election . so the government by elders and deacons is not to be changed , but that they should be elected by all the people , and that there should be the strict number of seven deacons in each parish is not needfull , though at first , as acts . . there were but seven chosen , and that by the multitude . q. wherein is moderate episcopacy different from presbytery ? a. presbytery , is episcopacy dilated , and episcopacy is presbytery contracted ; so the government is in effect the same , differing onely as the fist or hand contracted , from the same hand expanded or dilated ; onely episcopacy is more subject to error and corruption than presbytery , and this more subject to disorder and confusion , by reason of parity , than episcopacy ; the peace of the church , the suppressing of schisme and heresie , the dignity of the clergy are more consistent with episcopacy than with presbytery ; ; but this again is lesse obnoxious to pride and tyranny , than episcopacy , by which we see that no government is perfectly exempted from corruption in this life , nihil est ex omni parte beatum . but i find that as the romans in their greatest dangers betook themselves to the dictatorship , so hath the church in her extremities had recourse to episcopacy . q. may the civil magistrate change the church-government ? a. he may alter the outward form thereof , as it depends upon the circumstances of time , place , and persons ; but the substance of it he cannot change ; he can also by his laws force the observation of the government , and punish the disturbers of the churches peace . q. may the same man be both a magistrate and a minister ? a. though among the gentiles it was lawfull , as we see in anius , that was both king and priest , rex hominum phoebique sacerdos ; and in the emperours of rome , that were also chief pontifies : and though melchisedech was king and priest , and among the iews abraham was a prince and a priest , heli a judge and a priest ▪ the machabees were princes and priests , yet this was not ordinary ; for abraham , melchisedech , heli , were types of christ ; the machabees by usurpation undertook both governments , but ordinarily these offices were distinct among the iews , therefore moses who gave lawes concerning the priesthood , did not exercise it himself ; neither did ieshua , david nor salomon ; but on the contrary , saul and vzziah were severely punished for medling with the priests office ; saul for offering sacrifice lost his kingdome ; and vzziah was struck with leprosie ; but among christian these officers are much more distinct ; for christs kingdome is not of this world ; and the ministry is burden enough without other addition ; who is sufficient for it , saith the apostle ? besides it is christs prerogative , to be alone king and priest of his church . yet so far may the magistrate meddle with the ministry , as to reform what is amisse , both in their life and doctrine ; examples hereof we have in iehosaphat , ezechia , and iosiah , and in salomon too , who deposed abiathar the priest. q. was the presbytery in use among the iews ? a. yes ; for besides the civill judicature , which by moses his appointment , consisted of . men , and had its seat in the city gates : there was a spirituall or ecclesiastick judicature kept in the synagogues , which judged of things holy and clean ; and discerned between holy and profane , clean and unclean things , and declared the statutes of god ; and because of the scribes among them , they decided matters of their civil law , levit. . . this judicature consisted of priests and levites , as also of the chief fathers of israel , which we may call lay , or ruling elders , as we may see . chro● . . . ichosaphat did not onely restore and reform from the civil courts called sanhedrim , in each city , the chiefest whereof was at ierusulem , but also he reformed the presbyteries , or ecclesiastick judicatures , as may be seen there , placing amariah the chief priest over these , but z●badiah ruler or prince of the house of iuda , over the synedria , or civil affairs , called there verse : the kings matters , because the king was chief over these courts ; as the high-priest over the presbyteries ; but afterward through the corruption of time , these courts were confounded , and the presbyteries did not onely judge de jure , as anciently they used , but also de facto , even of life and death ; as in the time of the matha●ees , but under the romans this power was taken from them ; for they neither could put christ nor paul to death ; as for stephen he was stoned , not by the sentence of the court , but in a popular tumult . q. how are these two courts named in the new testament ? a. the civil court is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the councell ; the ecclesiastick court is named the synagogue , mat. . . the chief of the synagogue was the high-priest ; but of the councel was the judge , deut. . . ierem●ah was condemned by the synagogue , ier. . . but absolved by the councel or secular judges in the gate , verse . q. why are ministers called presbyters and bishops , but not priests in the new testament ? a. because they were to be put in mind of their dignity and function , which consisteth in the care and inspection of their stcok , not in offering of sacrifice , which was the proper work of the priest , but ceased when christ our propitiatory sacrifice was offered ; besides christ would reserve this prer●gative to himself , in being the onely priest of the new testament , not after the order of aaron , which ended when he was sacrificed ; but after the order of melchisedech , which was in him to continue for ever without successor . therefore the ministers of the new testament are no otherwise priests , then they are kings , but these titles are common to all christians , who by christ are made kings and priests to god the father . q. how are ministers to be elected ? a. they must be examined , whether they be apt to teach , and well reported of by them who are without ▪ therefore ti●●othy must not lay hands suddenly on any man , . tim. . . and . . secondly , the bishop or pastor must be chosen by all the bishops or pastors of the province , or by three at least , as it was ordained by the councel of nice canon . thirdly , the election of the minister must be made known to the people , as we may see in the sixth canon of the councel of chalcedon . fourthly , the people must give their approbation ; acts . . therefore saint austin epist. . presented his succcessor eradi●s to the people for their consent . fifthly , there must be imposition of hands , a custome used not onely in the christian church , . tim . . and . verse . 〈◊〉 also among the iews , num. . . deut. . . sixthly , in the reformed churches the other ministers give to him that is elected the hand of fellowship ; as ia●s , peter , and iohn gave to paul gal. . seventhly , the new elected minister subscribes the confession of faith , and discipline of the church ; which custome was used in the churches of africa . q. are romish priests ( converted to our church ) to be re-ordained . a. there is no necessity of a new ordination ; for though their commission in the church of rome ; 〈…〉 the body and blood of christ in the eucharist , yet they were ordained to preach the word , and to administer the sacraments . which ordination is not nullified , when they shake off the errors of doctrine , and preach the w●●d in purity , 〈…〉 their ordination originally from the pope , or his subordinate bishop , but from christ● neither must their oath , taken in ordination to maintain the romish doctrine , hinder them from preaching the word in purity ; for an unlawfull oath must not be kept . therefore luther and others , who forsook the errors of rome received no new ordination . q. had the presbytery power to excommunicate ? a. yes ; and not the bishop alone ; for paul would not by himself excommunicate the incestuous corinthian , without the presbytery , or the church gathered together , . cor. . . for indeed the whole congregation should have notice given them of the excommunication , that they may avoid the party exommunicated . q. vpon what is this power grounded ? a. upon gods own practice , who excommunicated adam out of paradise , and cain from his presence . . upon his command , who prohibited the unclean from entring the temple till they were purified ; and from eating the passeover , or commercing with gods people , who commanded every soul not circumcised the eigth day to be cut off from the people . upon christs words , whomsoever you bind on earth shall be bound in heaven . . upon christs counsel forbidding to give that which is holy to dogs ●rto cast pearls before swine . . upon the apostles practise ; peter excommunicated simon magus in keeping him off from imposition of hands . paul excommunicated the incestuous corinthian ; and delivered over to satan the two blaspheme●s , hymenaeus and philetus . . paul will have the corinthians purge out the old leaven and not to eat with such as are notoriously wicked ; & pronounceth maranatha against such as love not the lord jesus , and anathema against such as preach another gospel , than what the galathians received , and wisheth they may be cut off , who trouble them . and wills us to beware of such as cause dissention and strife , and to reject an heretick , iohn will not have us receive such men within our houses , nor bid them god speed ; by all which it is apparent that excommunication is both ancient and necessary in the church . q. may an excommunicate person be debarred from publick prayers and preaching ? a. yes ▪ for though meat is not to be denyed to him that is hung●y , yet we may justly refuse to feed him who is glutted , and hath taken a surfet . and heathen or infidel may be admited to hear the word , because he sins of ignorance , which is cured by preaching , but a wicked or profane brother , who sins of wilfulnesse and perversnesse , is not to be admitted to that which he despiseth ; for that pearl is not for hogs , and such by hearing the word , do but aggravate their own damnation . therefore sain● paul permits us to eat with an infidel without scruple , . cor. . . but with a profane brother , he will not have us to keep company , cor. . . so we read in tertullian , that cerdon the heretick was not suffered to enter into the church : and theodosius had the church doors barred against him by ambrose . yet in this case private exhortations and comminations are not to be neglected , that the prodigal son may be induced to return again to his fathers house . q. may a man that is excommunicate remain still in the state of election ? a. yes ; for the sentence of the church is declarative onely , and not effective ; and election as the other gifts of god , is without repentance . though peter fell dangerously ; yet in his fall he was the childe of election , for christ prayed that his faith should not fail : the tree in winter may seem to be dead when it is stript of its leaves , yet in the spring it revives again , because the vital faculty lurking all that while in the root , breaks out and shews its vertue upon the approach of the sun. so the root of grace remains alive in the godly , though the leaves be dead , for which they are or may be excommunicate . q. if exc●mmunication was in use among the jews , why did not the prophets excommunicate notorious sinners , nor the pharisees excommunicate the sadduces , who were dangerous hereticks , nor the priests and elders of the people , excommunicate christ and his apostles , whom they accounted pernicious seducers ? a. the prophets had no ecclesiasticall jurisdiction , they were sent to preach against sin , but not to excommunicate for sin . the pharisees and sadduces were sects different in opinions , but had no ecclesiastick jurisdiction one over the other . though christ and his apostles were hated by the priests , yet the priests durst not excommunicate them , partly for fear of the people , partly for fear of the romans ; neither had iohn baptist any power to excommunicate the pharisees & sadduces , though he knew them to be a generation of vipers ; nor had he any reason to exclude them from his baptisme , seeing they came to confesse their sinnes , mat. . . q. why did not christ excommmnicate judas , whom he knew to be unworthy of the sacrament ? a. because the sinne of iudas was not yet known , nor scandalous ; for though it was known to some of the priests , yet it was not known to the disciples ; and though it was known to christ , as he was god , or else by revelation , as he was man , yet it was not publickly known ; and though it had been publick , yet without admonition , conviction , and condemnation , he should not have been excommnnicate . therefore christ bids them all eat and drink ; but yet by this he doth not give way , that such as are notoriously and scandalously wicked , should be admitted to the sacrament without repentance ; especially obstinate despisers of admonition ; but onely that such as are admitted , though hypocrites ; should not refuse to eat and drink . q. may the presbytery excommunicate any man for his absence ? answer , if his absence be prejudiciall to church or state , or joyned with obstinacy , he may be excommunicate for being absent ; but if he be absent upon unavoidale occasions , or upon the certain knowledge that he hath of the prejudicate opinion which the presbytery hath of him , he may absent himself till they be better informed . thus chrys●stome absented himself from the synod of constantinople ; because he knew that the●philus bishop of alexandria , and epiphanius of cyprus , before whom he was convented , were enemies to his cause ▪ therefore he was injuriously by them for his absence condemned . q. how many sorts of excommunication were there ? answ. three . . of those that were kept off a while from the sacament , they were called 〈◊〉 . of them who were excluded from the sacraments , but not for any certain time , these were named excommunicati . . of them whose condition was desperate , they were named anathematisati ; which decree of excommunication or anathema , was de●ounced rather against the doctrine , then persons of men ; of whom we should not despair while they live ; and being dead are not in our power : yet i find the persons of iulian the apostate , of arrius the heretick , and some others , were anathematised . q. was excommunication used onely among christians ? a. no ; for the iewes had this punishment among them , as we may see ioh. . in casting the blinde man out of their synagogue ; and threatning to do the like to those that should professe christ , which christ also foretold to his disciples . this kind of spiritual punishment was most strictly observed amongst the esseens , ioseph . de bell . iudaic. l. . c. . for not onely did they excommunicate notorious sinners , but suffered them also in the time of their excommunication to starve for want of food . this punishment also was in use among the gentiles . for the druides among the ga●les used to debar from their sacrifices scandalous livets , as casar witnesseth de bell . gall. l. . and devoveri diti , or diris was a kind of excommunication among the romans . q. what benefit hath the church by excommunication ? a. by this the word , sacraments , and other things are kept holy ▪ and vindicated from profanation ; swine are kept off from treading upon pearles , and dogs from tearing us ; the sheep are kept within their fold , the lost sheep is recovered , the prodigal son is brought home , the reputation of the churches holinesse is kept up , and all occasion of obloquie cut off ; the body is preserved by cutting off the gangrened member , and the tree prospers by lopping off the withred branches ; and the contagion is stayed from creeping further , which without this remedy would infect others ; men by this are deterred from sinne ; by this also gods anger is appeased , and his judgement removed of averted , and our communion with god is renewed and confirmed . therefore we are commanded deut. . to remove the evil from amongst us , and to depart out of babylon ; and not to communicate with the unfruitfull works of darknesse . q. are excommunicate persons members of the church ? a. as they are excommunicate , they are not members ; for how can they be members of the church , from whose union and society they are separated ; or how can heathens and publicans be members of the church , for such are excommunicate persons to be accounted ▪ yet in respect of their faith , which is not quite extinguished , and as they are subject to the external government of the church , they may be called members thereof . q. are we protestants justly excommunicate by the pope ? a. . no ; for we are not hereticks , but orthodox professors . . he hath no power to exclude us out of the church , who himself is scarce a member of the church . . t is no wonder that we are rejected by those who seem to be the onely builders , whereas christ himself the chief corner stone , was rejected by the builders . . by being excommunicate from babylon , we are made members of ierusalem , and indeed we had not been partakers of the true light , so long as we remained in darknesse ; nor had we been the servants of christ , so long as we served antichrist . . no sooner had the hirelings cast out christs sheep out of the fold , but christ the true shepheard found them out , and brought them home with joy : so the blind man , ioh . was no sooner cast out of the synagogue , but he was received and entertained by christ. so we have gained heaven by being excommunicate from rome ; and balaams curse is turned to a blessing . q. what hath rome got by excommunication ? a. though she kept the world a while in awe , and thereby got wealth , yet by her excommuications , she hath lost more then she hath got ; for she lost all the eastern countries , when pope victor inconsiderately excommunicated the eastern churches about the matter of easter . what the popes got by excommunicating the german emperors , and french kings , histories can tell us ; they lost england by excommunicating henry the eighth , and his protestant children . q. who are to be excommunicate ? a. . not iewes and turks , but christians ; for we are not to judge them who are without , but if any be called a brother , who is a fornicator , &c. . not every sinful brother , but he who sins of perversenesse , after admonition ; for he doth wilfully by his sinnes separate himself from god , therefore deserves to be separate from the church , by excommunication ; and consequently to be delivered over to satan , who reignes without the church , as christ doth within ; and this delivering over is to the destruction of the flesh , that is of the old man , or body of sin ; but that the spirit may be saved , that is , that grace or the new man may be strengthened . . a brother must not be excommunicate for every sin , but for that which is publick and scandalous ; private sins are to be punished by him who knowes all secrets . . a brother must be excommunicate for his own sins , but not for the sins of another ; every man must bear his own burthen ; therefore bishop auxlius , was justly reproved by saint austin epist. . for excommunicating the whole family for the masters offence alone . q. can excommunication consist with charity ? a. yes ; for there can be no greater charity then to save the soul ; but the end of excommunication is to save the soul or the spirit ; it is charity to keep a man from blaspheming ; but hymeneus and alexander were delivered up to satan , that they might learne not to blaspheme . . tim. . it is charity to stay an infection or plague , but excommunication is such a means , therefore paul wills the corint●ians to take away the evil from among them , f●r kn●w you not , saith he that a little leven will sowre the whole lump ? . cor. . it is charity to keep a man from eating and drinking his own damnation , but unworthy eaters of the sacrament , eat their own damnation , if they be not suspended , or kept off by excommunication . q. is the civil magistrate prejudiced by the censure of excommunication ? a. no ; for the weapon of the magistrate is the sword , but the minister useth onely the word . the end of the ministers censure is to save the sinner . the end of the magistrates is to kill the sinner ; the minister is content to receive the sinner into the church again upon his repentance ; but the magistrate regards not the repentance and sorrow of the malefactor ; the minister takes notice of many sinnes , which the magistrate doth not , because they are such as trouble not the state , as private grudges of neighbours , &c. there be also magistrates that wink many times at great sinnes , as for example drunkenesse , which the minister should not forbeare to censure . q. may the minister , or presbytery excommunicate any man without the consent of the church ? a. no ; for excommunication , or separation from the body of christ , is of that consequence , that it concerns all to take notice of it ; but the minister may suspend from the sacrament without the churches consent , such as he knows are scandalous and profane ; and this he ought to doe though the church should refuse to assent ; for he is commanded not to give that which is holy to dogs ; nor must he suffer any of his stock to eat his own damnation ; this is to put the sword into his hand that would kill himself ; which is to be guilty of his sin . qui no● vetat peccare , cum possit , jubet . q. from what things can we not be excommunicate ? a. . from the love of god in christ jesus our lord no man can separate us ; for the foundation of god remaineth sure . . nor from the practise of those duties which are grounded on the lawes of nature , can we be hindered by excommunication ; such as are the duties of husbands and wives , fathers and children , masters and servants . princes and people ; therefore the popes excommunication cannot loose people from their alleageance to their prince . . nor can excommunicate persons be hindered from practising such things as are grounded on the law of nations , such as traffique and commerce ; for an excommunicate person must be to us as a publican and heathen , but with such the iewes might have commerce and traffique . . excommunication doth not debar us from exercising the workes of charity ; for we are bound to feed the hungry , and not suffer them to starve because they are excommunicate . . excommunication doth not debar us from hearing the word , except we be scoffers of it . q. is the christian magistrate subject to the censure of excommunication ? a. yes ; for though he be a father as he is a prince , yet he is a brother as he is a christian ; and therefore lyable to be censered as a brother . hence king vzziah was excommunicate by the priest azariah , and theod●sius the emperor by ambrose . q. will it follow that there must be no excommunication , because christ will not have the tares plucked up till the harvest ? a. . no ; for christ speaketh there of hypoc●its which cannot be plucked up by the church , because she knoweth them not ; but in the great harvest , they shall be pluckt up by the angels , at his command who knows the secrets of the heart . . if the place be meant of hereticks , they are not to be plucked up at such times , as may endanger the churches peace , but they must be left to a convenient time , when the church may excommunicate them without danger ; or else left to the judgement of the great day . . all tares cannot be pluckt up , whilest the church is here militant ; for there will be found still some tares amongst the corn ; some goats among the sheep ; a iudas among the apostles ; as there were cananites and iebusites among the israelites . . christ by this condemns their rashnesse , who presently go to pluck up and flye to excommunication , before they use reproofe and admonition . q. can the minister exclude any man from the kingdome of god ? a. . he cannot by his own power , but by the power of him whose minister he is , . he cannot exclude any man from heaven , but he can pronounce and declare that such a man is excluded thence . q. can the delivering of a man over to satan , be a means to save his spirit ? a. yes accidentally : for god can draw good out of evil , and light out of darknesse ; thus the bufferings which paul suffered by the angel of satan , caused him to pray heartily : it is the special work of gods mercy , to save our souls by affliction and misery . q. can an excommunicate person be accounted as a brother ? a. yes ; for excommunication takes not away true brotherly love and affection ; an excommunicate person may be shut out of heaven , but not out of hope ; we may exclude him out of our society , but not of our ●owels of compassion and mercy : we draw the sword of excommunication against him , not to kill , but to cure him . who would be more fully resolved of these presbyterian tenets , let him read their own writings . q. how many erroneous opinions in religion have been lately revived or hatched since the fall of our church government ? a. it were almost endlesse to number every particular , it may suffice that i shall name more then one hundred of the most ordinary and latest received of them , which are . that the scriptures are a humane invention , insufficient and uncertain , and do not contain half of his revealed will. . that they are all allegoricall , and written according to the private spirit of the pen-men , and not as moved by the holy ghost . and that the old testament is now of no force . . that reason is the rule of faith . . that scripture binds us no further then the spirit assureth us that such is scripture . . that scripture should not be read to a mixt congregation without present exposition . . that god is the author of the pravity and sinfulnesse of mens actions . . that turks , jewes , pagans , and others are not to be forced from their opinions . . that god loves a crawling worme as well as a holy saint . . that gods will , not sin , is the cause of mans damnation . . that man was a living 〈◊〉 before god breathed into him , and that which god breathed was a part of his divine essence . . that god is the onely spirit , and that prince of the aire , who ruleth in the children of disobedience . . that the soul dieth with the body . . that reprobation cannot be proved out of scripture . . that there is no trinity of persons in god. . that every creature is god , as every drop in the river is water . . that christ is not essentially , but nominally god. . that christ was polluted with original sin . . that christ was true man when he created the world , yet without flesh . . that christ died onely for sinners , and not for unbelievers ; for sins past before our conversion , but not for sins done after conversion . . that no man is damned but for unbeliefe , and that man can satisfie for his own unbeliefe . . that heathens have the knowledge of christ by the sun , moon , and stars . . that the end of christs comming was to preach gods love to us , and not to procure it for us ; therefore did not obtain life for the elect , but a resurrection only , and deliverance us from death temporal . . that christ preached not the gospel , but the law ; for the gospel was taught by his apostles . . that our unction is all one with christs divinity . . that christ with the church of jewes and gentiles shall reigne one earth a years in carnall pleasures . . that the heathens are saved without christ. . that the spirit of god neither dwells nor works in any , but it is our own spirit which both works in the children of disobedience , and sanctifies the elect. . that god seeth no sin in his elect. . that a man baptized with the holy ghost , knows all things , as god doth . . that we may be saved without the word , prayer , sacraments &c. . that there is no inherent sanctification in believers , but all is in christ. . that adam had died , though he had not sinned . . that we have no original sin , nor is any man punished for adams sin . . that gods image consisteth onely in the face , which image was never lost . . that men who know the gospel , are of themselves able to believe . . that one man is not more spi●itual then another . . that we have no free will , not so much as in our natural estate . . that the moral law is of no use among christians . . that we are not justified by faith ; and that neither faith nor holinesse , nor repentance are required in christians . . that the childe of god can no more sin , then christ himselfe can . , that there should be no fasting days under the gospel . . that god doth not chastise his children for sin . . that god loves his children as well when they sin , as when they do well , and therefore abraham in denying his wife sinned not . . that gods children ought not to ask pardon for their sinnes , for though they have sin in the flesh , they have none in the conscience . . that the body of iniquity is the great antichrist mentioned in scripture . . that men shal have other bodies given them in the resurrection , and not the same they had here on earth . . that heaven is empty of souls till the resurrection . . that infants shall not rise at all , yet beasts and birds shall rise againe . . that after this life , there is neither heaven nor hell , nor devil ; but hell is in this life , in the terrours of conscience . . that there is no true ministery , nor church of christ upon the earth . . that none are damned , but for rejecting the gospel . . that now many christians , have more knowledge then the apostles had . . that miracles necessarily attend the ministry . that there ought to be no churches built , nor should men worship in consecrated places . . that the apostles were ignorant of the salvation to be revealed in the last days . . that all men ought to have liberty of conscience , and of prophesying , even women also . . that circumcision and the old covenant was onely of things temporal . . that paedobaptisme is unlawful and impious , and that others besides ministers may baptise , and that a man may be baptised often . . that the people should receive the lords supper with their hats on ; but the ministers in giving it should be uncovered . . that the church of england is antichristian . . that there is no divine right to call or make ministers ; that ministers should work for their living , and that tythes are antichristian . : ●hat christians are not bound to observe the lord● day , and that we should observe still the old sabbath . . that humane learning and premeditation is uselesse to preaching ; and that preaching should onely confist in disputing , reasoning , and conferring . . that the saints must not joyn in prayer with wicked men , not receive the sacrament with them , nor with any member of the church of england . . that ●ublick prayers are not to be used but by such as have an in●allible spirit as the apostles had . . that set hours of prayer are needlesse . , that singing of davids psalmes , or other holy songs , except they be of their own making are unlawful . . that wicked men ought not to pray at all . . that all government in the church ought to be civil , not ecclesiastical . , that the power of the keyes is as well in six or seven gathered together , as in the greatest congregation . . that neither miracles nor visions , nor anointing the sick with oyl are ceased . . that in these days many are with paul rapt up into the third heaven . , that the magistrate is not to meddle with matters of religion , nor forms of church government ; which if they do , they are not to be obeyed . . that there ought to be a community of goods , seeing all the earth is the saints . . that a man upon slight causes may put away his wife , and that one man may have two wives . . that children ought not at all to obey their parents , if wicked . . that parents should not instruct their children , but leave them to god , . that christians ought not to maintain religion by the sword , nor to fight for their lives , and liberties , no● to fight at all , nor to kil any thing , nay not a chicken for our use . . that it stands not with gods goodness to damn his own creatures eternally . . that i'ts unlawful for a christian to be a magistrate . . that man lost no more by adams fall , then the rest of the whole creation . that christ hath not purchased eternal life for man , more then for the rest of the creation ; and that he offered up himselfe a full and perfect sacrifice ; not only for man but for all that man kept , even the whole creation . . none are sent to hell before the last judgment . . it is not the law , but the gospel which threatens us with hell fire . . if god shew not mercy to all , he is not infinite . . christians are not bound to meet one day in seven for publick worship . . the saints are justified , not by christs obedience , but by the essential righteousness of god. . a woman committeth not adultery , in lying with another man , if her husband be a sleep . . that the saints may put away their unbeleeving wives or husbands . . there is no other seale but the spirit ▪ the sacraments are no seales at all . . the magistrate may not put to death a murtherer , being a member of the church , till first he be cast out of the church . . the promises belong to sinners , as sinners , and not as repenting sinners . . apocrypha books are canonical scripture . . to use set forms of prayer , even the lords prayer , is idolatry , . bells , churches , and church-yards , preaching in pulpits , in gowns , by an hour-glasse , the names of our months and days are all idolatry , . that the apostles creed is to be rejected as erroneous ; . that there ought to be no other laws among christians , but the judicial law of moses , and that the magistrate hath no legislative power at all . . that all learning , schools , universities , arts , degrees are to be rejected as pernicious . . that angels and devils are not substances , but meer qualities ; and that mens soules are but terrestrial vapours , perishing with the bodies . . that some in this life are perfect without all sin , and need not pray for pardon . . that in god there is some composition , and corporiety , and mutability also . . that christ took not his flesh of the virgin mary , but that his body was created without all consanguinity with the first adam . . that god doth personally subsist in every creature . . that the world is eternal . . that the lords supper may be celebrated in inns rather then churches , and that in the end of a feast . . that the devils have no sinne . but i will leave these divels , though i could mention many more ; but that it delights not my selfe , nor can it the reader , to be raking in such filthy mire and dirt . these are some of the poysonous weeds , which have ( too much of late ) infested our english garden ; i mean the church , once admired ( both at home and abroad ) for the beauty of her doctrine and disciplin , and envied of none but ignorants , or men of perverse minds . the poet bewailing the ruins of troy , said [ seges ubi troi a fuit ] corn grows where troy stood , but i may sadly complain , that in stead of corn , that is , sound and wholsom doctrine , which should be the food of our souls ; now grows tares and weeds , that choak the good word with which we were formerly fed , and might have been , unto a life of glory everlasting , if we had therein abode . but least i should bring thee into danger by giving thee onely a fight of these rocks and precepices , to prevent that , i shall commend to thy serious perusal master wollebius his abridgement of christian divinity , which for the good of my country men i englished , enlarged , and cleared in obscure places , and have now fitted for a second impression . a book worthy to be written in letters of gold , and imprinted in the heart of every good christian ; the knowledge therein contained ( by prayer , and through the assistance of gods spirit ) will root and establish the in every good word and work , to the comming of our lord and saviour jesus christ ; which god of his infini●e mercy grant . the contents of the thirteenth section . the doctrine of the church of rome concerning the scriptures . . their tenets concerning predestination , the image of god , original and actual sin , and free will. . their opinions concerning the law of god , concerning christ , faith , iustification , and good works . . their tenets concerning pennance , fasting , prayer , and almes . . their opinions concerning the sacraments , and ceremonies used in those controverted . . what they believe concerning the saints in heaven . . their doctrine concerning the church . . what they hold concerning monks , magistrates , and purgatory . . wherein the outward worship of the church of rome consisteth , and first part of their masse . . their dedication of churches , and what observable thereupon . . their consecration of altars &c. . the degrees of ecclesiasticall persons in the church of rome . their sacred orders , office of the bishop , and what colours held sacred . . wherein the other parts of the masse consisteth . . in what else their outward worship doth consist . . wherein consisteth the seventh part of their worship , and of their holy days . . what be their other holy-days which they observe , canonical hours and processions . . wherein the eighth part of their worship consisteth , their ornaments and vtensils used in churches dedicated to christ and the saints , their office performed to the dead . sect . xiii . quest. . what is the doctrine of the church of rome at this day , and first of the scriptures ? a. though they maintain the same scriptures with us , the same commandments , the lords prayer , and the three creeds , of the apostles , of nice , and of athanasius , yet in many points they differ from other churches , which briefly are these . . they hold that apocrythal books are for regulating our faith and manners , of equal authority with the canonical scripture ; such are iudith , tobias , third and fourth of esdras , the book of wisdom , ecclesiasticus , baruch , the epistle of ieremie , the thirteenth and fourteenth chapters of daniel , the books of macchab●es , and that part of hester , which is from the tenth verse of the third chapter . . they preferr the vulgar latine edition to the hebrew and greek texts . . they hold that there is no necessity to translate the scripture into vulgar languages . . that the scripture is not to be read of lay-people , except of such as are discreet , judicious , and learned , and are authorised by the ordinary . . that the masse is not to be celebrated in the vulgar tongue . . that the sense and interpretation of the scripture depends upon the churches approbation . . that the scriptures by reason of their difficulty and obscurity , are not fit to be read by the laity , or to be judges of controversies . . that the scriptures have four different senses ; namely the literal , allegorical , tropological , and anag●gical ; which are to be expounded according to traditions written and unwritten , according to the practise of the church , the consent of fathers , and interpretation of councels confirmed by the pope . . that the scriptures are not of absolute necessity for the being of a church , seeing there was a church from adam to moses , for the space of two thousand years , without any scripture , being onely guided and instructed by traditions , without which the scriptures are not perfect , as not containing all doctrines necessary to salvation . q. . what are their tenets concerning predestination , the image of god , original sin , and actual , and free-will ? a. . they hold election mutable , because the elect may totally fall from faith and righteousnesse . . that sin foreseen , was the cause of reprobation , in respect of the positive act of condemnation ; and some of them hold that foreseen works were the cause of election . . concerning the image of god , they hold that it consisteth most in charity , and that this is , gratia gratum faciens , grace which makes us acceptable , and that it is a habit infused ; whereas they say , that gratia gratis data , is the gift of miracles . . that man in the state of innocency , did not stand in need of any special assistance , by which he might be excited to good workes . . that original sin is not in the understanding and will , but in the inferiour part of the soul onely , which they call the flesh ; that concupiscence and ignorance are onely infirmities , and remainders of original sin . that the virgin mary was without original sin . that infants dying in original sin onely , are punished with the paine of losse , not with the paine of sense . that original fin is taken away by baptisme , and that in the regenerate it is remitted , and not imputed , or to be called a sin , but onely as it is the cause and punishment of sin ; that some actual sins are of their own nature veniall , and some mortal . that the sin against the holy ghost is pardonable . . they hold that in free-will is required , not onely a liberty from coaction , but also from necessity ; that an unregenerate man , can by his own strength , without gods special help , perform some moral good , in which there may be no sin found . that an unregenerate man hath freedom of will in matters of salvation , though not without the help of grace , so that he may hinder or further his conversion , and may by his natural power cooperate with grace . q. . what are their opinions , concerning the law of god , concerning christ , faith , justification , and good works ? a. . they divide the two tables so , that they make but three commandements in the first , and seven in the second ; making one commandement of the first two , and two of the last . they hold that idols and images are not the same , and that the images of christ , and of the saints may be worshipped without idolatry . that equivocation may be used in some cases , and an officious lye . . concerning christ they hold that he was not ignorant of any thing , and that he did not attain to knowledge by learning : that he descended truly into hell , in respect of his soul , and there preached to the fathers in prison , and delivered them from their limbus , so that they had nor as yet entered into heaven , till christ by his death had opened the gates thereof , which adam shut by his sin : that christ did merit by his sufferings , not onely for us , but also for himself that glory which he enjoyes after his ascension : . concerning faith , they say that historical , miraculous , and saving faith are one and the same ; that the special application of the promises of grace belongs not to faith , but to presumption ; that faith hath its residence onely in the intellect , and not in the will. that faith is an assent , rather then knowledge : that justifying faith may be totally lost in the regenerate ; that true faith may be without charity : that we are not justified by faith alone : that man by the natural strength of free-will , can prepare himself for future justification , being assisted by the holy spirit . in his preparation are contained these acts ; namely , fear , hope , love , repentance , a purpose to receive the sacrament , a resolvtion to live a new life , and to observe gods commandements . . concerning justification , they say , that the first is when a sinner of a wicked man is made good , which is by remission of sins , and infusion of inherent righteousnesse . the second justification is , when a just man becomes more just , and this is in doing of good works , by the merit of which , he can make himself more just . they say christ is the meritorious cause of our justification , but the formal cause is either intrinsecal , and that is the habit of infused grace ; or extrinsecal , to wit , the righteousnesse of christ ; or actual , which are our good workes ; so that here is a threefold formal cause : they teach that justification consisteth not in the bare remission of sins , but also in the inward renovation of the mind . that we are not onely justified , but also saved by good works , as efficient causes . . concerning good works , they teach that the good works of just men are absolutely just , and in a manner perfect ; that a just man may fulfil the law ; that a man is justified by works , not in the first , but second justification ; yet not without the assistance of grace . 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo , as doing works agreeing to the law of god ; that they who are justified by the first justification , do merit life eternal by their works ex condigno . q. . what are their tenets concerning pennance , fasting , prayer , and almes ? a. they teach that faith is no part of pennance ; that repentance may be totally lost : that the parts thereof are not mortification , and vivification , but confession , contrition , and satisfaction . that pennance is a sacrament , that contrition is to be ascribed partly to grace , partly to free-will . that it is necessary to justification , and the cause of remission of sins , and that by it all sins are pardonable . that a●ricular confession to the priest is necessary to reconcile us to god. that a sinner before baptism is received into grace without his own satisfaction , onely by the satisfaction of christ , but after baptisme , he must make satisfaction himself . that after the fault is forgiven , there remaines often times the guilt of temporary punishment either here or in purgatory , which must make satisfaction ; that the punishments of purgatory may be redeemed by fasting , prayers ; almes , &c. . concerning fasting , they hold it a sin , and deserving death , to eat of meats prohibited by the church . that fasting consisteth onely in abstinence from meat , not from drink . that the times of fasting , chiefly lent , are of apostolical institution . that fasti●g is satisfactory and meritorious . that the tradition of the church in such indifferent things , obligeth the conscience . . concerning prayer , they say that it is meritorious , that the canonical hours of prayer should be observed , that they are to be said or sung in latine by the clergy and monks . that the titles given to the virgin mary are true and holy . that to prayer in the quite ought to be joyned singing , organs , trumpets , and other musical instruments . . concerning almes , they hold that the giving thereof is meritorious . that there is not onely a corporal , but also spiritual almes ▪ consisting in comforting , counselling , teaching , &c. that almes may be raised of ill gotten goods , and filthy lucre , as of whore-houses , &c. q. . what opinions do they hold concerning the sacraments ? a. they teach that the efficacy of the sacraments depends upon the intention of the giver . that the sacraments are not seals to confirm the promises of grace . that grace is contained in , and conferred by the sacraments ex opere operato , and that the receivers thereof , by their justifying vertue are saved : that three sacraments , namely , baptisme , confirmation , and order , do imprint an indelible character , form , or figure , in the very substance of the soul ; the caracter of baptisme is passive , making a man capable of all other sacraments ; that of order is active ; that of confirmation is partly active , partly passive . that there are seven sacraments of the new testament . that all the ceremonies used by them in the sacraments are necessary . . concerning baptisme , they say that lay-men and women in case of necessity , may baptise . that the baptisme of iohn was not the same with that of christ , nor had the same efficacy , and that after iohns baptisme , it was necessary to receive christs baptisme . that to water in baptisme should be added oyle , spittle , salt , &c. the signe of the crosse , exorcisme , exsufflation , a white garment , &c. that baptized infants have , if not actual , yet habitual faith infused into them . that infants cannot be saved without baptisme ; that baptisme began to be absolutly necessary on the day of pentecost . that it totally abolisheth original sin . . concerning the eucharist , they say , that onely unleavened bread is to be used . that christ by way of concomitance is wh●lly in the bread ; that is , his body , blood , soul , divinity , &c. that the whole essence of the sacrament is in the bread alone . that there is no necessity to communicate under both kinds . that the wine ought necessarily to be mixed with water . that the priest may participate alone . that the eucharist is profitable for the dead . that the bread should be dipt into the wine , that it should be elevated , carried in procession , adored , &c. that there is no trope in these words , this is my body , &c. that christs body is not onely really , but substantially in the sacrament . that it may be at one time in many places . that the bread is transubstantiated into christs body . that the form of consecration consisteth in these words , this is my body . that the mas●e is a propitiatory sacrifice for the quick and the dead . . concerning confirmation , pennance , extream vnction , orders , and matrimony . they teach that these are sacraments properly so called : that there is vertue in extream vnction , either to cure the body , or to do away the remainders of sin ; for this cause they anoint . parts of the body , to wit the eyes , ears , mouth , hands , reins , and feet . that ordination is a sacrament , as well in deacons , sub-deacons , acoluthi , exorcists , readers and door-keepers , as in priests . q. . what ceremonies do they use in the five controverted sacraments ? a. in confirmation the bishop anointeth the childs forehead with chrisme , making the signe of the crosse thereon , and saying ; i signe thee with the signe of the crosse , and confirme thee with the chrisme of salvation , in the name of the father &c. then he strikes him on the cheeke , to shew he must not refuse to suffer for christ. in pennance , the bishop goeth to the church door where the penitents lie prostrate on the ground , saying : children come to me , and i will teach you the feare of the lord. then he kneeleth and prayeth for them ; and having used some words of admonition , he brings them into the church ; this is done on the day of the lords supper , that they might be partakers thereof ; all the church doors are then opened to shew that all people have accesse to christ. the penitents being received into the church , cut their haire and beards , and lay aside their penitentiall garments , and put on clean cloathes , after the example of ioseph when he was delivered out of pris●n . this casting off their old cloathes puts them in minde of putting off the old man. in extream vnction the priest first besprinkleth the sick person , and the whole roome with holy water ; then he anointeth the organs of the five senses , because by them sin infecteth the soul ; the reines also and feet are anointed to expiate the sins that are in the concupiscible and motive faculties . they onely must be anointed of whom there is no hope of recovery . of the ceremonies used in sacred orders , we will speak hereafter . in matrimony the priest blesseth the married couple with prayers , and oblations if they were never married before ; but they are not to blesse the second marriage . the woman is covered with a vaile , after the example of rebecca ; and to shew her subjection to the man , she is united to the man by a lace or ribband tied in a knot , by a ring also put on the fourth finger of the left hand , because of the veine that reacheth from thence to the heart ; signifying the mutual love that ought to be between them ; but marriages are not to be celebrated in lent , and other times of humiliation . q. . what are their tenets concerning the saints in heaven ? a. they register their names in their calendars after the pope hath canonised them , or given a testimony of their sanctity , and decreed honours for them ; namely publick invocation , dedication of altars and temples to them , oblation of sacrifices , celebration of festival days , setting up of their images , and reservation of their reliques . the honour they give to god is called by them latria , that of the saints is dulia ; but the honour which they give to christs humanity and the virgin mary , is hyperdulia . . they say that the saints make intercession for us , not immediately to god , but through christ they obtain their requests . . that we ought to invocate both saints and angels . . that their images are to be worshipped ; that the images of christ , and of the saints are not idols , because idols are representations of that which is not , and in scripture the word idol is spoken onely of heathen images ; that it is not unlawful to represent god by such images as he hath described himself ; therefore they pain● god in the form of an old man , the holy ghost in the form of a dove . that though the images of christ and the apostles , are to be honoured in relation to the persons which they represent , yet we must not think there is any divinity in them , or that they can help us ; or that we ought to aske any thing of them . . that the images of christ and the saints should be placed in churches , because the images of the cherubims were placed in salomons temple , and before in the tabernacle . . that the reliques of christ and of the saints are to be honoured , and kissed , as holy pledges of our patrons , yet not to be adored as god , nor invocated as saints . . that the true crosse of christ , the nailes , the thornes , &c. by way of of analogy , and reduction are to be worshipped with the same kind of worship or latria that christ is ; that the signe of the crosse in the forehead , or in the aire , is a sacred and venerable signe , powerful to drive away evil spirits . . that pilgrimages ought to be undertaken to those holy places , where the images and reliques of christ and of the saints are kept . . that days should be kept holy in memory of the saints , the observation of which is a part of divine worship . q. . what is their doctrine concerning the church ? a. they teach that the government of the church is monarchical , as being the most excellent form of government . that the government of the church was founded on the person of saint peter . that peter was bishop of rome , and so continued till his death . that the pope is peters successor , and christs vicar , by whom he is made head of the church militant . that the pope is not antichrist , but that the great antichrist shall be a particular man , of the tribe of dan , who shall reign in ierusalem three years and a half , and shall be acknowleged by the iewes as their messiah , whom he will make believe that he is of the tribe of iuda , and descended of david . . they hold that the pope is the supream judge in controversies of faith , and manners ; that his judgement is certain and infallible ; that he can erre in particular controversies of fact , depending upon mans testimony , and that he may erre as a private doctor in questions of right , as well of faith as of manners ; but that he cannot erre , when with a general council he makes decrees of faith , or general precepts of manners ; and that the pope is to be obeyed , though either by himself , or by a particular council● , he erre in some doubtful matters : but they generally now believe , that though the pope were an heretick , yet he cannot prescribe or define any heretical doctrine , to be believed by the whole church . that the pope hath a spiritual coactive jurisdiction in making laws to bind the conscience , by his sole authority , without the consent of priests or people , and that he can judge and punish the transgressors of his laws . that as , the apostles had their immediate authority from christ , so the bishops have the same immediately from the pope . that the pope hath a supream power over the temporal estates of christians , to depose kings , and dispose of their kingdoms in order to spiritual things , and so far , as it is necessary to the salvation of souls . that it is not repugnant to gods word , for the same man to be both a political and ecclesiastical prince , seeing melchisedech , moses , eli , samuel , and the macchabees exercised both powers . . they believe that the true church of christ is onely that society which acknowledgeth the pope to be head thereof , and christs vicar upon earth . that they which are not baptized , and the catechumeni , are not properly and actually members of the church , but onely in possibility . that hereticks , schismaticks , and excommunicate persons are not members of the church . that reprobates are members of the militant church , because in noah's ark were unclean beasts , in the same net are good and bad fishes , at the same wedding-feast , many were called , but few chosen ; in the same sheep-fold are same goats ; in the same house are vessels of dishonour , judas was one of the apostles , &c. that the true catholike church is always visible ; for it is compared to a mountain , to a candle , to a city on a hill , &c. that the true visible church can never fail totally , because it is built on a rock , against which , hell gates cannot prevaile &c. that the true church cannot fall into errour , because it is the pillar and ground of truth , &c. that the true notes of the church are , universality , antiquity , continuance , multitude , succession of bishops from the apostles ordination , unity in doctrine , unity among the members themselves , and with their head , soundnesse of doctrine , power and efficacy of doctrine holinesse of life , miracles , the light of prophesie , the testimony of her enemies , the unhappy end of those who oppresse the church , and the temporal felicity of such as have defended her . q. . what do they hold concerning councils , monks , magistrates , and purgatory ? a. they teach that diocesan councils are to be convocated by the bishops ; provincial by arch-bishops , national by patriarchs or primates , but general councils by the pope alone , and not by the emperor without the popes approbation ; except it be when the pope is either imprisoned , or dead , or mad ; in such cases the cardinals may call a council . that ordinarily bishops have the power of decisive suffrages , but by custome and priviledge ; cardinals , abbots , and generals of orders , have the same power , though they be not bishops . that in a general council should be present all bishops , at least of the greater provinces , except any be excommunicate . that the pope and the four patriarchs , of constantinople , alexandria , antioch , and ierusalem , or their deputies , be also present , and at least some of the greater part of provinces . that the pope is the supream president , and judge of councils . that christians are bound to obey the decrees of councils . that general and particular councils confirmed by the pope , cannot erre . that the scripture is above councils , as it is the infallible word of god , but in respect of interpretation it is dependent from councils . that the pope is above councils , and not to be judged by any . . concerning monks , they teach that their original is of divine right ; that their institution is grounded upon evangelical counsel , not precept . that counsels are not commanded but commended to us ; that commands are of things easie to be performed , and taken out of the principles of nature ; counsels are of things difficult , and above nature , and of things better then those of commands . by precepts we are tied to obedience , by counsels we are left to our free-will ; precepts have their rewards and punishments ; but counsels have no punishments , but great rewards : hence arise the works of supererogation . that children if they be come to years of puberty , may enter into a monastery without their parents consent , if so be their parents need not their help . and so may wives , without their husbands consent . that vowes though of things not commanded , are a part of gods worship . that the promise made in baptisme , to renounce the devil , the vvorld and the flesh , is not properly a vow . that the vows of poverty , obedience , and continency , are lawful . that the pope may dispense with vows . that the habits and shaving of monks , are of great use and antiquity . . concerning magistrates , they teach that their laws doe no lesse bind the conscience , then divine or ecclesiastick laws . that magistrates are subject and inferiour to the clergy in matters of religion . that magistrates may inflict death on hereticks . . concerning purgatory , they say , that it is one of these four contignations or roomes under ground ; the lowermost is hell , where the pain of losse and sence is eternal . the next above that is purgatory , where pain of losse & sence is temporary . above that is the receptacle of infants , where onely is the pain of losse eternal . the uppermost was that of the fathers , where was onely temporal pain of losse ; now it is empty since christs descent thither . that in purgatory are those souls which depart hence with venial sins , or whose sins are pardoned , but not the punishment . that the suff●ages of the living are beneficial to the dead ; namely , masses , prayer , and satisfactory works , as almes , pilgrimages , fasts , &c. to which may be added indulgences . q. . wherein doth the outward worship of the church rome consist , and the first part of their masse ? a. . in churches , church yards , bels , altars , pictures , ●rucifixes , images , curtains , and other church orna●ents , as t●pestry , candlesticks , &c. in dedication also of churches , consecration of altars , anoyntings ▪ sacraments , &c. . in ministers , ecclesiastical orders ▪ and their functions , such are singers , psalmists , door-keepers , lectors ; or readers , exorcists , acolyths , who are to light the tapers , and hold them whilest the gospel is read , and to furnish wine for the chalice , &c. sub-deacons , deacons , priests , and bishops , &c. the office also of the acholyths is to make agnus dei , of consecrated wax , mixed with chrisme destributed by the pope in the church . these agni or lambs , represent the lamb of god , who taketh away the 〈◊〉 of the world ; for as the wax is begot of the bee , without libidinous copulation ; so was christ of the b. virgin ; & as the honey is hid within the wax , so was the divinity hid under the humanity . the oyl or chrisme mixed with the wax , signifieth , that mercy and gentlenesse which was in christ. they say that these lambs are preservatives against lightning and tempests , by vertue of their consecration . o catholicks , great is your faith , be it to you as you believe . . in the garments or ornaments of bishops , priests , and other church ministers ; such are the amictus , which like the ephod covers the head and shoulders of the priest or bishop ; therefore it 's called superhumerale . alba , or camis●a , is the surplice of linnen ; the girdle or belt , with which the priests loyns are girt . the stola is worn in form of a chain about the priests neck , it covereth both his sides , & hangs down to the knee ; it is called orarium , because it is the habit of orators , that preach to , or pray for the people . manipulus or sudarium , or mappula , or phanon , ( for all these names it hath ) is a towel or h●ndkerchieff , carried by the minister or priest in his left hand , or on his left arme . casula or cappa , or pianon , is an upper garment which covereth all the body , as it were a little cottage , called in latine casa . these six ornaments are common to priests and bishops : there be nine ornaments peculiar to bishops ; namely , caligae , which are long hose , or stockings ; sandalia , a kind of slippers or shooes ; succinctorium a kind of girdle ; orale a linnen vaile cast over his head ; tunica a long coat down to the heeles , therefore called talaris ; dalmatica , so called from dalmatia , the country where it was first woven , is a garment with long and large sleeves , representing the crosse ; chiro●hecae are white gloves of kids skins ; mitra is the mytre or ornament of the head ; annulus is the ring which the bishop wears , to shew he is betrothed to christ ; baculus pastoralis , is the bishops crosier staff ; pallium , or the pall , is the ornament of arch-bishops and patriarchs . the pall is not to be worn but in the church , and in time of masse ; yet pope gregory permitted it to be worn in solemn letanies out of the church : upon it are four red crosses , signifying the four cardinal vertues , justice , prudence , fortitude , & temperance , which ought to be in prelates , which vertues are not acceptable to god , but as they are sanctified by the crosse of christ , in which onely they should glory with the apostle ; for the gentiles had these vertues , but knew not christ nor his crosse . there are also in the pall three pins or bodkins , signifying the three christian vertues of faith , hope , and charity , without which he cannot justly claim or retain his pall ; they may signifie also a three-fold pricking , or compunction which ought to be in prelates . . of compassion towards those that are in miserie . . of care in the due and conscionable execution of their office . . of feare to offend god. . their worship consisteth in the masse , where we have many ceremonies ; first the bishop or priest before he begins , sings five psalmes : then he combs his head , and washeth his hands , followeth the aspersion of holy water , then is the introi●us or singing at the priests approaching towards the altar ; whilest the introitus is singing , the priest or bishop walketh towards the altar between a priest and a deacon , before whom walketh the sub-deacon , carrying the book of the gospel shut ; before whom march two taper bearers , and before them is carried the censer with incense . when the priest or bishop comes to the altar , he takes off his mytre , makes confession , openeth the book and kisseth it . over the bishop also , a linnen cloth full of pictures is carried by four ministers in form of a canopy . in their four solemn processions , to wit , at candlemas , palme-sunday , easter , & ascention day , they have crosse in banners , seven tapers borne by seven acolyths , seven deacons following , then seven priors , three acolyths with incense , one sub-deacon carrying the gospel , then the bishop in great state , whom the people follow with the porters , readers , exorcists , singers , &c. before the bishop or priest ascends the altar , he boweth himself to the ground , and then confesseth ; and during the time of the masse , he boweth his body eight times before the altar . after confession and absolution , the priest blesseth the incense , and puts it in the censer ; then he kisseth the altar and the book , and takes the censor from the deacon , with which he sumeth the altar , and then removeth to the right side of the same , and withal kyrie eleeson is said , not lesse then nine times in the masse . gloria in excelsis is also sung , which was the angelical hymne at christs nativity ; then the priest turning to the people , salutes them in these words ▪ the lord be with you ; to whom the quire answereth , and with thy spirit . seven times in the masse the priest salutes the people , but turneth to them onely five times . then the collects or prayers are said , and after them the epistle is read , with the face towards the altar ; it s the sub-deacons office to read the epistle ; which done , he delivers the book ( shut to the bishop , who layeth his hand on the sub-deacon ) which he kisseth . alter the epistle , is sung the gradual , so called from the steps of humility , by which we ascend to heaven ; it 's called also the responsory , because the matter thereof answers the matter of the epistle . next to this , hallelujah is sung , but from septuagesima sunday till easter , in stead of hallelujah , the tractus is sung , so called a trabend● , because it is sung with a long drawing tone , as containing the mournful condition of man in this life , as hallelujah is the joyful song of heaven . after hallelujah , is sung the prose which by them is called sequentia , it is a song of exaltation . this done , the priest removeth from the right to the left side of the altar , whence the deacon takes the gospel , and ascends into a high place , where he reads it , with his face to the north ; the crosse , the censer , and two lights are carried before the gospel , which is laid upon a chshion , to shew the yoak of christ is easie ; at the reading of it , all stand up , and crosse themselves , and give glory to god. after this the creed is rehearsed , and the sermon followeth , which concludeth the first part of the masse . q. . what is their manner if dedicating churches ? a. in the church to be dedicated or consecrated , are painted twelve crosses on the walls , before which burne twelve tapers . the bishop in his pontificalls with his clergy ; and the people come to the church door being shut , where he prayeth , and then besprinkleth the walls with holy water , whilest the clergy and people goe singing about the church . the holy water is sprinkled out of a bundle of hysope . then the bishop with his whole traine returning to the church-porch prayeth again , and with his crosier staffe knocketh the door thrice , saying these words : lift up your heads o ye gates , and be ye lift up ye everlasting doors , and the king of glory shall come in . of whom the deacon within the church asketh , who is the king of glory ? to whom the bishop answereth : the lord strong and mighty , the lord mighty in battell . then the door is opened , the bishop with three of his servants entereth , the rest remain without ; after-the bishop hath wished peace three times to that house , the door is shut again , and he on his knees before the altar prayeth , whilest the clergy without sings the letanie , and the priests carry on their shoulders a chest , or coffin , containing the reliques of that saint to whom the church is dedicated . the altar with all belonging to it are sanctified , the walls with certain letters are painted ; salt , water , ashes and wine are exorcized , and mingled together , into which he dipps his thumb , and makes the signe of the crosse on the altar , walls and pavement . then he offers incense , and blesseth the church in the name of the father , son , and holy ghost ; this being done , the bishop before the church door preacheth to the people concerning the anniversary dedication of that church , of honour due to the clergy , of tenths also and obl●tions . after sermon all are admitted into the church singing . the twelve lights and twelve crosses , do signifie the doctrine of the twelve apostles which shineth in the church , by which they preached the crosse of christ : the bishop representeth christ making intercession for his church , and by the staffe of his word knocking at the door of our hearts . his compassing the church three times , and his three times knocking at the door , signifie his three fold power , in heaven , earth ; and hell. and his threefold right or interest he hath in us , to wit , by creation , by redemption , and by the gift of life eternal promised to us . the making of greeke and latine letters with a crosse on the pavement with ashes , shew that the gentiles are made partakers of the crosse of christ , but not the jewes ; besides that the rudiments and alphabet of christianity must be taught to the weaker sort ; the oyle , salt , water , ashes , and vvine which are used in the dedication , have mystical significations . the vvater and vvine represent the two sacraments of baptisme and the eucharist . oyle sheweth our spiritual unction ; salt that wisdome which should be in us ; ashes our mortification ; hysop our purity and sanctification ; and the incense our prayers . q. . what else is observable in the dedication of churches ? a. . they hold that no church is to be dedicated till it be endowed ; for he that buildeth a church , is , or should be like a husband that marrieth a maid , on whom he ought to bestow a joynter . . that the feast of dedication which from the greeke , they call encaenia , ought to be kept every year ; for so it was kept among the jewes , which if it had been unlawful , christ would not have honoured it with his presence . . they say that the dedication of churches is a terror to evil spirits , and incitment to devotion and reverence ; a meanes to move god to hear our prayers the sooner ; a testimony of our zeal , that christians are not in this point inferiour to jewes and gentiles , who would not presume to make use of their temples for prayer , and sacrifice , till first by their priests they had consecrated and dedicated them to their deities . . that what is in the dedication of churches visibly acted , ought to be in us invisibly effected , namely , that if churches be holy , we should not be profane ; shall they be consecrated to the service of god , and not we ? shall their churches be filled with hallowed images , and our souls defiled with unhallowed imaginations ? shall the church be called the house of prayer , and our bodies ( which ought to be the temples of the holy ghost ) denns of theeves ? we are lively stones , but those of churches are dead ; we are capable of grace and holinesse , so are not churches ; for it is confessed on all sides , that temples by consecration are not made capable of actual holinesse , but onely made more fit for divine service . is it not a great shame that in their churches lights continually shine : and in the temples of the holy ghost , there is nothing but darknesse ? that they should burne incense on their altars : and we be quite destitute of zeale and devotion in our hearts ? they make use of outward unction , but we use neither the outward unction of the church , not the inward of the spirit ? vvhen we see them make use of salt and holy vvater , we should be careful to have salt within us , and that water of the spirit , without which we cannot be regenerated . . they teach that churches may be rededicated if they are burned down or fallen down , and built again ; or if it be doubtful whither they have been consecrated heretofore ; but if they be polluted by adultery , or such like uncleannesse , they are only to be purified with holy water . . that churches must not be consecrated without masse , and the reliques of some saint , and that onely by the pope or a bishop , not by a priest or any inferiour order ; and that gifts or presents which they call anathemata , be given to the new church ; after the example of constantine the great , who endowed with rich presents and ornaments the church which he built at ierusalem to the honour of our saviour . q. . how doe they dedicate or consecrate their altars ? a. the bishop having blessed the water , makes with the same four crosses on the four hornes of the altar , to shew that the crosse of christ is preached in all the four corners of the earth . then he goeth about the altar seven times , and besprinkleth it seven times with holy water and hysop ; this is to signifie the seven gifts of the holy ghost , and the seven-fold shedding of christs blood ; to wit , . vvhen he was circumcised . . when he sweat blood in the garden . . when he was scourged . . when he was crowned with thorns . . when his hands . . when his feet were nailed to the crosse. & . when his side was lanced . the bishop also makes a crosse in the middle of the altar , to shew that christ was crucified in the middest of the earth ; for so ierusalem is seated . at this consecration is used not onely water , but salt also , wine , and ashes , to represent four things necessary for christianity ; namely , purity , wisdom , spiritual joy , and humility . the altar must not be of wood , or any other materiall , but of stone ; to represent christ the rock on which the church is built , the corner stone , which the builders refused , the stone of offence at which the jewes stumbled , and the little stone cut out of the mountain without hands ; this stone altar is anointed with oyle and chrisme , so was christ with the graces of the spirit , and the oyle of gladnesse above his fellowes . this anointing also of the stone altar , is in initation of iacobi anointing the stone on which he sleept . so the remainder of the holy water is poured out at the foot of the altar , because the priests of old used to pour out the blood of the sacrifice at the foot of their altar . the holy reliques are layed up in a coffin with three graines of incense , as the manna of old was layd up in the ark ; our hearts should be the coffins in which the vertuous lives of the saints with faith in the trinity , or with the three cardinal vertues , faith , hope , and charity , should be carefully kept . these reliques are layed under the altar ; because revel . . the souls of these who suffered for christ were seen by saint iohn under the altar . it is also to be observed that as the altar is besprinkled with water , so it is anointed in five places with oyle , and then with chrisme , to signifie the five wounds of christ which did smell more fragrantly than any balsame , and by which we are healed ; the five sences also are hereby signified , which ought to be sanctified . after unction , incense is burned , to shew that prayers and supplication follow sanctification , at last after the altar , and all that belong to it are hallowed , the altar is covered with white , masse is said , and tapers lighted ; to shew that our holinesse and devotion must be accompanied with good works , which must shine before men here , if we would shine like stars in the firmament hereafter . q. . what else do they consecrate besides temples and altars . a. besides these they consecrate all the ornaments of the altar ; the patinae , for making the body of christ ; the corporal for the covering thereof ; the chalice for the blood ; the linnen with which the altar is covered ; the eucharistial or pix where christs body is kept , representing christs sepulchre ; the censer , incense , and capsae , that is chests or coffins wherein the bones of the saints are kept . they consecrate also their crosses and images , and easter tapers , their fonts , first-fruits , holy water , salt , church-yards , bells , &c. every one of which have their peculiar prayers ; besides , washing , crossing , anointing incense , &c. they hold that bells succeeded the jewish trumpets ; by which we are awaked , and admonished to put on the armour of god , to fortifie our selves with prayer against our spiritual enemies . bells are more durable then trumptes , and their sound louder , by which is signified that the preaching of the gospel exceedeth that of the law , both in continuance and efficacy . bells have clappers , and preacher● have tongues ; it is a shame that the one should be vocal , and not the other ; how is that congregation served , which hath sounding bells , and dumb preachers ? or that which hath sounding brass , and tinckling cymbal for their preachers ; such as have clappers , but no hands ; good words , but no good works ; which preach to others , and are cast away themselves ; like bels , they call upon others to hear sermons , but are not thereby bettered or edified themselves . in the roman church they baptize their bells and give them names , for this alledging the example of iacob , who gave the name of bethel to luz , the place where he had the vision of the ladder . their bells seldom are heard in lent , and three days before easter are quite silent , to shew the sadnesse of that time . church yards in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , dormitories ( because our bodies sleep there till the resurrection ) are consecrated with crosses , holy water , fumigation and prayers , as the churches are ; they be also as well as churches , sanctuaries , and places of refuge ; none must be buried here , but christians who have been baptized ; such as die without baptisme , or without repentance after murther , adultery , selfe-homicide , or any other grievous sin , though baptized , must not be buried there . in the church-yard are set up five crosses , one whereof stands in the middle ; before each of them are placed three burning tapers , fifteen in all ; the bishop beginning at the middle crosse , maketh a speech , then prayeth , and puts the three tapers on the top of the crosse : the like he doth to all the rest , and in the interim the letany is sung , and each crosse be sprinkled with holy water and fumed with incense . q. . what degrees of ecclesiastical persons are there in the church of rome ? a. they divide their church offices into dignities and orders ; their dignities are these ; the pope , patriarch , primate , arch-bishop or metropolitan ; bishop , arch-presbyter , arch-deacon and provost or praepositus . for the quire there are the dean , sub-dean , praecentor , succentor , treasurer , &c. the popes senators or counsellors , are named cardinals from cardo the hindge of a door , because on them , as the door on its hindges , all weighty affairs of the church are turned . their orders be seven , to wit , door-keepers , readers , exorcists , acolyths , or taper-bearers , sub-deacons , deacons , and priests . these three also are only sacred orders ; the other four are not . the door-keeper is first instructed in his office by the arch-deacon , who presents him to the bishop , and he ordains him , delivering to him from the altar the keys of the church , and saying , so●do and so live as tho● were to give account to god of the things locked up by these keyes ▪ the lecturers or readers office is to pronounce and read clearly and distinctly the lessons appointed to be read in the church ; none must exercise this function , but he who is ordained by the bishop , who in the presence of the people delivers the book to him , in which he 〈◊〉 to read , saying , take and read the word of god ; if thou at faithful in thine office , thou shalt have a share with them who dispense the same word . the exo●cist is he ●ho calling on the name of jesus , by that name doth ●djure the unclean spirit to depart out of the possessed , on whom he laieth his hands . when the exorcist is ordained , he receiveth the book of adjurations from the bishop , saying , take and learn these by heart , a●d receive power to lay thy ●ands on the possessed ; whether he be baptised or a catechumenus as yet . the acolyths or taper-bearers are they who carry the lights whilest the gospel is reading , or the sacrifice is offered , to represent christ the true light of the world ; and to shew the spiritual light of knowledge , which should be in us . their office also is to provide vessels for the eucharist . the bishop doth instruct them in their function when he ordaines them , and then the arch-deacon delivereth to them a candlestick with a wax light in it , and an empty tankard , to shew their office is to provide lights and vessels for divine ser●ice . these be the lesser orders , which are not sacred ; and which they teach christ himself did exer●ise ; for he performed the porter or door-keepers office , when he whipped the money-changers out of the temple . the readers-office , when he took up the book and read that passage in isaiah , the spirit of the lord is upon me , &c. the exorcists office , when he cast seven devils out of mary magdalen . the acoyths office when he said , i am the light of the world ; 〈◊〉 that followeth me walketh not in darknesse , &c. q. . which be their sacred orders ? a. these are three ; the first is the sub-deacon whose ●ffice is to read the epistle , to receive the peoples oblations , and to bring them to the deacon ; to carry also the patin and chalice to the altar ; to hold the bason whilest the bishop , priest , or deacon washeth their hands before the altar , to wash also the altar linnen . when the bishop ordains him , he delivers into his hand the empty patin and chalice , saying ; see whose ministration this is , which is delivered to thee . from the arch-deacon he receiveth then the tankard with wine and water , and the towell . he wears a surplesse and belt , as the four former orders do . his coat is girt to him , and he holds a handkerchef , or towel . they say that christ performed the sub-deacons office when he turned water into wine in cana , and when after supper he poured water in to a bason , and washed his disciples feet . their second sacred order is the deacon , or minister , whose office is to preach to the people , and to serve o● assist the priest at the sacraments ; to cover the altar , to lay the oblations thereon , to read the gospel , and the epistle also in the sub-deacons absence ; in processions to carry the crosse , to say the let●nies ; to rehearse the names of those who are to be ordained and baptized , and to name the holy days &c. they must not administer the sacraments , but in case of necessity , and by permission of the bishop , or priest ; nor must they without leave sit in the presence of a priest. vvhen the deacon is ordained , the bishop alone layeth his hands on him , and blesseth him , and delivers ( using certain words ) the book of the gospel and the stola to him . vvhen he reads the gospel the acolyths hold two tapers before him ; not to illuminate the aire , by day , but to shew what joy and spiritual illumination we have by the gospel . the censer also with the incense is carried , not onely to represent christ , in the sweet smell of whose sacrifice the father is well pleased ; but also to she● preachers that their prayers must like incense ascend before god , and that the good fame of their life and doctrine , must be like the fume of incense smelling sweetly among all men . the deacon also reads the gospel in a high place , that it may be heard the better ; and to shew that it ought not to be preache● in corners , but as christ saith , on the house topps ; this is also in imitation of christ , who when he would reach his disciples went up into an high mountain . the gospel is read with the deacons face against the north , that the frosen and cold hearts of the northern nations , might be warmed and melted by the comfortable heat of this bright sun of the gospel . when the deacon salutes the people , he signes himself with the ●rosse on the forehead , to shew , he is not ashamed of the crosse of christ ; and likeways on the breast , to put us in minde that we should be ready to crucifie our affections with christ. at the reading of the gospel all stand up bare-headed , to shew their reverence ; swords and staves are laid aside , to shew their peacable mindes , and the book is kissed , to declare by this their love and affection to the gospel . they say that christ performed the deacons part when he preached and prayed for his apostles . their third and highest sacred order is priest-hood ; when the priest is ordained , the bishop with some other priests lay their hands on his head , and anoint his hands with oyle , to signifie that not onely must the priest have his head stuffed with knowledge , but his hands must be supple and ready to do good workes ; the bishop also delivers into his hand the chalice with the vvine , and the patin with the hoaft saying , receive power to say masse for the quick and dead , and to offer sacrifice to god in the name of the lord. then the 〈◊〉 kisseth the priest , to shew he is his equal in respect of order ; whereas , the deacon and sub-deacon kisse the bishops hand , to shew they are of an inferiour order . the priest must not say masse , till he first have washed , and confessed if he be guilty of any deadly sin , and have put on first the amictus , which like a vaile covers his head and shoulders , to shew how christs divinity was vailed by his humanity : ● the alba or talaris , because it reacheth to the heeles , in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which by its whitenesse signifieth innocency , and by its length perseverance , two vertues fit for priests . . the girdle or belt about their loynes , to shew the subduing of their concupiscence . . the stola or orarium about the neck , and hanging crosse-way on the breast , signifie that the priest most undergo the yoak of christ , and still meditate on his crosse. . the mappula or manipulus , which is a towell or handkerchief , for wiping away the sweat from their faces , and moysture from their eyes , representing also the purity that ought to be in the priests lives . . the casula over all the other garments , signifying charity which is above all vertues . christ exercised the priests office when he administred the eucharist , when he offered the propitiatory sacrifice of his body on the altar of the crosse , and yet whilest he is making intercession for us in heaven . q. . wherein consisteth the office of the bishop ? a. under this name are comprehended popes , patriarchs , primats , metropolitans , arch-bishops and bishops . some will have the bishop to be a particular order ; but indeed the order of priest and bishop is all one , in respect of catechising , baptising , preaching , administring the eucharist , binding and loosing . the bishop then is an office of dignity , not of order ; he hath nine priviledges above the priest , namely , of ordination , benediction of nuns , consecration of bishops , and imposing hands on them , dedication of churches , degradation , holding of synods , making of chrisme , hallowing of cloathes and vessells . because bishops are superintendents and overseers , therefore they have the highest seat in the church ; they are consecrated on the lords day only , and at the third hour , because then the holy ghost descended on the apostles , to whom bishops have succeeded . at the bishops consecation , there must be present at least three , to wit two bishops , and the metropolitan ; that the gifts of the spirit may not seem to be give● by stealth and in corners ; in this they follow the example of saint iames ; who was made bishop of ierusalem by peter , iames and iehn . in the bishops consecration two hold the bible over his head , one pouring the benediction on him , and the rest laying their hands on his head . by this ceremony is signified not onely the conferring of the gifts of the spirit , but also the knowledge which the bishop must have of the gospel , and the care he must undergoe to support it . on the saturday in the evening he is examined concerning his former life , and the trinity is three times called upon for a blessing . the next morning he is examined concerning his future conversation and faith ; and then his head and hands are annointed , and the mytre is set on his head , the staffe also and ring are given him . the priest is annointed with oyl , but the bishop with chrism , that is , oyl and balsome , to shew that the higher he is in dignity , the more fragrant must his fame and conversation be . he must excel in knowledge and good works , represented by the annointing of his head and hands . christ performed the bishops office , when he lifted up his hands , and blessed his apostles ; saying , receive the holy ghost ; whose sins you forgive , they are forgiven , &c. q. . what colours do they hold sacred in the church of rome ? a. four ; namely white , red , black , and green ; white is worn in the festivities of saints , confessors , and virgins , if they be not martyrs , to shew their integrity , and innocency ; in festivities also of angels , because of their brightnesse , in the feast of the virgin mary , of all saints , ( yet some then wear red ) of iohn baptists nativity , of saint pauls conversion , of saint peters chair ; also from the vigil of christs nativity , to the eighth day of epiphany , except there be some martyrs days between . on christs nativity , on the feast of iohn the evangelist , on the epiphany , because of the star tha● appeared to the wise men , on the day of the lords supper , because then the chrisme is consecrated ; on the holy sabbath till the eighth day of the ascension ; on the resurrection , because of the angel that appeared in white ; on the ascension day because of the bright cloud that carried up christ to heaven , and the two angels then in white ; on the feast of dedication , because the church is christs spouse , which ought to be innocent and immaculate . the red colour is used in the solemnities of the apostles , evangelists , and martyrs , for they shed their blood for christ ; in the festivity of the crosse , also in pentecost week , because the holy ghost appeared in fire : in some places white is worn on the festivities of the martyrs , because it is said cant. . my beloved is white and red . vvhite in his confessors and virgins , red in his martyrs ; these are the roses and lillies of the valley . black is worn upon good friday , on all fasting days , on the rogation days , in masses for the dead from advent till the nativity , and from septuagesima till easter eve ; on innocents day some wear black , because of the mourning in rama ; some red , because of the blood of those young martyrs . green which is made up of the three former colours , white , red and black , is used between the . of epiphany and septuagesima ; likewise between pentecost and advent ; but in the city of rome the violet colour is worn sometimes in stead of black and red . q. . wherein consisteth the other parts of the masse ? a. the second part begins with the offertory which is sung , and so called from the priests offering of the hoast to god the father , and the peoples offering of their gifts to the priest. then the priest before he offereth the immaculate hoast , washeth his hands the second time ; in the interim the deacon casteth over the altar a fair linnen cloth , called corporale , because it covers christs body , and represents his church the mystical body ; it 's called also palla , from palliating or covering the mystery above named . there is also another palla or corporal , with which the chalice is covered . then the deacon presenteth the patina with the round hoast on it , to the priest or bishop ; the deacon alone can offer the chalice , but the priest consecrates it ; who also mixeth the wine and vvater in the chalice , which the deacon cannot doe ; the priest poureth out a little on the ground , to shew that out of christs side , water and blood issued out , and fell on the ground . the water is blessed by the priest when it is mixed , but not the wine , because the wine represents christ , who needs no blessing ; the hoast is so placed on the altar , that it stands between the chalice and the priest , to shew that christ is the mediator between god , ( who is represented by the priest ) and the people , which the water in the chalice resembleth . then the priest fumeth the altar and the sacrifice three times over , in manner of a crosse , to shew maries three-fold devotion in annointing christs feet , then his head , and at last her intention to annoint his whole body ; then the priest boweth himself , kisseth the altar and prayeth , but softly to himselfe ; this prayer is called secreta , and secretella ; but though it be said in silence , yet the close of it is uttered with a loud voice , per omnia saecula saeculorum : then follows the praefatio , which begins with thanksgiving , and ends with the confession of gods majesty ; the minds of the people are prepared with these words , lift up your hearts ; the answer whereof is , we lift them up unto the lord : then is sung this hymn , holy , holy , holy , &c. heaven and earth is full of thy glory , &c. then follows hosanna , and after this the canon which containeth the regular making up of that ineffable mystery of the eucharist ; it is also called actio and secreta , because in it is giving of thanks , and the canon is uttered with a low voice . the canon by some is divided into five parts , by others into more : in it are divers prayers for the church , for the pope , for bishops , kings , all orthodox christians , for gentiles , also jewes and hereticks ; those in particular are remembred for whom the sacrifice is to be offered , whose names are rehearsed ; for those also that be present at the masse , and assistant , and for himselfe likewise : then is mention made of the virgin mary , of the apostles , evangelists and martyrs ; but the confessors are not named , because they shed not their blood for christ : then follows the consecration after many crossings , these words being pronounced , for this is my body ; the people answer amen ; then the hoast is elevated , that the people may adore it , and that by this might be represented christs resurrection and ascension : when the priest mentioneth christ ▪ passion , he stretcheth out his armes in manner of a crosse ; the hoast is crossed by the priest five times , to shew the five wounds that christ received ; but indeed , in the canon of the masse , there are seven several crossings of the hoast and chalice ; in the first the signe of the crosse is made three times , in the second , five times ; in the third , twice ; in the fourth , five times ; in the fifth , twice ; in the sixth , thrice ; and in the seventh , five times ; so all makes up twenty five crossings : prayers are also made for the dead . t●e deacon washeth his hands , to shew how pilate did wash his hands , when he delivered christ to be scourged . the third part of the masse begins with the pater noster , and some other prayers ; the sub-deacon delivereth the patina covered to the deacon , who uncovereth it , and delivers it to the priest ; kisseth his right hand , and the priest kisseth the patina , breaks the hoast over the chalice , being now uncovered by the deacon , and puts a piece of it in the wine , to shew that christs body is not without blood . the hoast is broken into three parts , to signifie the trinity : then the bishop pronounceth a solemn blessing : then is sung agnu● dei , &c , that is , o lamb of god that takest away the sins of the world , &c. and then the kisse of peace is given according to the apostles command , salute one another with a holy kisse . in the fourth part of the masse , the priest communicates thus , he takes the one half of the hoast for himself , the other half he divides into two parts ; the one for the deacon , the other for the sub-deacon : after these three , the clergy and monks communicate , and after them , the people : the priest holdeth the chalice with both hands , and drinks three times , to signifie the trinity ; the hoast must not be chewed with the teeth , but held in the mouth till it dissolve ; and after the taking thereof he must not spit , but must wash his hands least any of the hoast should stick to his fingers . the three washings of the priests hands in the masse doe signifie the three-fold purity that ought to be in us , to wit , of our thoughts , words and works : then follows the post-communion , which consisteth in thanksgiving and singing of antiphones : this done , the priest kisseth the altar , and removes again to the right side thereof , where having uttered some prayers for the people , and blessed them , the deacon with a loud voice saith , ite . missa est ; that is , go in peace , the hoast is sent to god the father to pacifie ●is anger . q. . in what else doth their outward worship consist ? a. the fifth part of their worship consisteth in their divine service or office , as they call it , whereof be two sorts ; one composed by s. ambrose for the church of millan ; the other by saint gregory , which the angel in the night by scattering the leaves up and down the church did signifie , that it was to be spread abroad through the world . in the sixth part , they place much religion in the observation of their canonical hours of prayer , whereof at first were eight ; four for the night , and four for the day ; the diurnal hours are , the first , third , sixth , and ninth ; the night hours are , the vespers , completory , nocturnals , and mattins or morning prayses : but now these eight are reduced to seven , to signifie the seven gifts of the holy ghost , or the seven deadly sinnes , or the seven-fold passion of christ ; the nocturnals are now said with the mattins , and not apart , as heretofore : every one of these canonical houres begins and ends with a pater noster : the nocturnall office is the first , and is sung at mid-night , in memory that about that time christ was born , and apprehended by iudas , and that about mid-night he shall come to judgement : the mattins or prayses are said and sung in memory of christs resurrection , and the creation of the world about that time ; the first hour is kept in memory of christs being delivered by pilate to the jewes about that hour , and that then the women who came to the sepulchre were told by the angel that christ was risen : the third hour is in memory of christs being at that time condemned by the jewes , and scourged ; at that time the holy ghost was given to the apostles , who then spoke the great works of god : the sixth hour is in memory of christs crucifixion at that time , and of the suns miraculous defection : the ninth hour christ gave up the ghost , his side was then pierced , and then he descended into hell , the vaile of the temple was rent , and the graves opened : at that hour also peter and paul went up into the temple to pray ; and so did peter into an upper chamber , where he fell into a trance : the vespers are observed , because in the evening christs body was taken down from the crosse , at that time he instituted the sacrament , and did accompany the two disciples to em●us ; at this time is sung the magnificat , because the virgin mary who compiled this song , is the bright evening star of the world . then also the tapers are lighted , to shew we must have our lamps ready with the wise virgins . the completory is so called , because in it are compleatly ended all the diurnal services ; it is observed in memory of christs sweating of blood at that time ; he was then also put in the grave . the song of simeon , nunc dimittis , &c. is sung in the completory ; because as he before his death sung it , so should christians before they sleep , which is a resemblance of death . in each one of these canonical or regular hours are sung gloria patri , with hymnes , psalmes , and spiritual songs , peculiar lessons are read ; and prayers said . q. . wherein consisteth the seventh part of their worship ? a. in observation of festival days , to every one of which are appropriated divine services or offices . they begin their feasts from the four sundays in advent ; kept to put us in minde of christs fourfold comming , to wit , in the flesh , in the mindes of the faithful , in death , and in judgement at the last day . in the third week of advent begins the first of the four fasts called iejunia quatuor temporum : and this fast is for the winter quarter ; the vernal fast is in the first week of lent. the aestival is the first week after whitsuntide ; and the autumnal in the third week of september . these four seasons of the year resemble the four ages of mans life , to wit , his childhood , youth , manhood , and old age ; for the sins of which we ought to fast . they observe also the fasts of lent , and of fridays , and on the eves of the apostles . saint laurence alone of all the martyrs , and saint martin of all the confessors , have their fasts . on the eve or vigil of christs nativity , a lesson is read out of exod. . concerning the manna that fell in the desart ; to prepare the people , for the due receiving of the true manna , christ jesus the next day ; in which are sung three masses , to shew that christ was born to save those that lived before , under , and after the law : the first is sung at mid-night with the angelical hymne ; the second at the breaking of the day , in which mention is made of the shepheards that came to see christ ; the third masse is at the third hour , in which are read prophesies , gospels , and epistles , shewing christs nativity . on the sunday following , are lessons of the same nativity : the first of ianuary being the eight day after the nativity , is observed in memory of christs circumcision , who in this would be subject to the law ; would teach us humility , and mortification , and would shew himself to be true man , and the messiah . the epiphany is kept in memory of the star that appeared , and of the three wise men that offered him guifts ; and because on the same day christ was baptized , when the whole trinity appeared , it is called theophania ; and because on the same day christ turned water into wine at the marriage in cana , it is called bethphania from the house where the miracle was done . the eight day after the epiphany , is kept in memory of christs baptisme . every sunday throughout the year hath its peculiar service or office ; chiefly septuagesima , sexagesima , quinquagesima , and quadragesima , sundays . their lent-fast , which is kept in memory of christs forty days fast , begins on ash-wednesday , in which consecrated ashes are put on their heads in signe of humility , and mortification , and to shew we are but dust and ashes . during the lent every day in the week , as well as the sundays , have their proper service and devotion ; on the fifth sunday in lent , they begin the commemoration of christs passion . palm-sunday is kept in memory of the branches of trees cut down by the people and born by them , when christ was riding in triumph to ierusalem ; therefore this day the priest blesseth and distributeth branches of trees . the three days immediatly going before easter are kept with much sadnesse and devotion ; their matti●s end in darknesse , the bells are silent , all lights are put out , &c. three sorts of oyle are blessed this day , to wit , that of baptisme , that of the sick , and that of the catechumeni ; the bishop breatheth on the oyle three times , to signifie the trinity , whereof the holy ghost represented by the oyle is one of the persons . after evening service the altars are stript naked , to shew christs nakednesse on the crosse. in some places also they are washed with wine and water , and rubbed with savin leaves , to represent the blood and tears , with which christ , our true altar , was washed , and the thornes he was crowned with . in the parasceve is kept a strict ●ast and silence , no masse is said this day : christs passion is read in the pulpit uncovered ; the dividing of christs garment is represented by the sub-deacons , much adoration is given to the crosse. christs body is carried by two priests to the altar , which body was consecrated the day before ; for on this day , and on the holy sabbath , the sacrament is not celebrated , because the apostles those two days were in great fear and sadnesse : and so there is no divine office this sabbath . on this day the agni dei , or lambs of wax are consecrated , to defend those that carry them , from thunder and lightning . the paschal taper is also consecrated , and the fire which was put out , is renewed by new sparkes out of a flint , to represent christ the true light of the world , and that stone cut out of the mountain : on the taper ( being lighted ) are fastned five pieces of frankincense , to represent the spices brought by the women , and christs five wounds . the taper hath three things in it , representing christ. the cotton or week signifieth his soul : the wax his body : and the light , his divinity . it also putteth the people in minde of the firie pillar which went before the israelites to canaan . the light of the taper also signifieth both the light of the gospel here , and the light of glory hereafter . the lessons are read without title or tone ; the fonts or baptisteria are also blessed this day , to shew that by baptisme we are buried with christ : the priest in consecrating the water toucheth it with his hand , dips the taper in it , bloweth on it , and mixeth the chrisme with it : baptisme is to be administred but twice a year ; to wit , at this time , and on the day of pentecost , except in case of necessity : besides divers ceremonies used in baptism , the priest bloweth three times on the infant , gives him chrisme , and a white garment . four sorts are excluded from being witnesses in baptism ; namely , religious persons , infidels , such as are not confirmed , a man and his wife together ; for becoming spiritual parents , they are not to know one another carnally any more . they say divers letanies in baptism ; confirmation is done by the bishop , who anoints the child with chrisme on the forehead , as the priest had done on the crown of his head in baptism . the reason why the child is twice anointed with chrisme , is , because the holy ghost was given twice to the apostles ; once here on earth before christs ascension , and once from heaven in a fuller measure after christs ascension . by the first they received a new birth or regeneration ; by the second growth strength and perfection . therefore this sacrament of confirmation is called by the greek fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection or consummation . the chrisme wherewith they are anointed , is made and consecrated on the day of the lords supper , because two days afore easter mary magdalen anointed christs head and feet . the priest must not confirme except by delegation from the pope ; this belongs onely to the bishop , because it is an apostolical function , and bishops are the apostles successors . confirmation is not to be given to those that are not baptized ; because the character of this sacrament , presupposeth the character of baptisme . neither must children be confirmed till they be able to give an account of their faith . then the bishop strikes the childe on the cheek with his hand , to shew he must be content to suffer for christ. on the holy sabbath , the altars begin to be covered again , gloria in excelsis is sung , the bells are rung , as preparatives for the resurrection ; but before the gospel incense is carried instead of light , to shew that the light of the world was supposed to be yet in the grave by the women that went to embalme him . and the post-communion is not sung , to shew how the apostles were silent , when christ was apprehended . q. . what be their other holy days which they observe ? a. the chief is the feast of easter , in which their churches , altars , crosses , and priests , are cloathed in their best ornaments ; nothing this day must be eat or drunk without the priests benediction , and signed with the crosse. in easter week the custome was in salutations , to say the lord is risen , and to answer thus : thanks be to god , and then to kisse each other ; which custome is yet observed by the pope to the cardinals when he sayeth masse this day . the next sunday to easter is called dominica in albis , because they that are baptized on the holy sabbath , lay aside on this day their white garments . the second sunday is called expectationis , the day of expectation or looking for the comming of the holy ghost . on easter day before masse , there is a solemn procession of the priests cloathed in white , singing the resu●rection ; before whom are carried tapers burning , crosses , and banners . there are also processions all the week after to the fonts singing , in imitation of the israelites rejoycing for the drowning of their enemies in the read sea : baptism is the sea , and our sins are our enemies ; every day also this week the neophytes are led to the church by their god-fathers and god-mothers , with wax tapers before them , which on the next sunday , called in albis , they offer to the priests . from the octaves of easter till whitsunday , are sung two halellujahs every sunday , and one every working day , to shew that the joyes of heaven are represented , which the soul onely participates till the resurrection , and after that , soul and body together , which is a double hallelujah : every day i● easter week hath its peculiar epistle and gospel , mentioning the resurrection of christ , and our happinesse in heaven : to this same purpose hath every sunday after easter its peculiar masse and service . rogation sunday , which is the fifth after easter , is so called from praying or asking ; for being ascension day is neer , and we cannot follow christ corporally into heaven , therefore we are taught to follow him by our prayers : three days then before ascension day , are rogations , letanies , or prayers both for spiritual and temporal blessings ; the letany used at this time , is called the lesser , invented by mamertus bishop of vienna , in a time when wolves and other wild beasts had broke out of the woods , and killed divers people ; the greater letany was the invention of gregory the first , when rome was afflicted with a great plague , caused by the poysonable breath of serpents ; on these rogation daies there use to be processions , with crosses , reliques , and banners carried before , singing also and praying for divers blessings ; among the rest , for the fruits of the earth : the vigil or eve of ascension hath its proper mass ; on ascension day is a soleum procession ; on the sunday after , promises are read concerning the coming of the holy ghost : on whitsun eve baptisme is celebrated as it was on easter eve ; for as we are dead with christ i● baptisme , so we are baptized with the holy ghost , which was accomplished when he came down on the apostles : the feast of pentecost is kept seven days , at which time , because of baptisme , white is worn ; this colour signifieth that all who are baptized , are made priests to god the father ; for the priests garment is white ; it sheweth also the innocency and purity that ought to be among christians ; and it puts them in mind of the resurrection , and glory of the life to come . they pray standing , in sign of liberty obtained by the spirit ; hallelujah and gloria in excelsis are sung often this week ; from easter till this time , no man is bound to fast : this feast is observed seven days ▪ to shew the seven gifts of the holy ghost ; and every day three lessons are read , because all the seven gifts are included in these three , faith , hope and charity . the next sunday is kept to the honour of the trinity ; for as christmasse was ordained to be kept in honour of god the father , who sent his son into the world , and easter to christ the second person , and whitsunday to the third person ; so this sunday was instituted to the three persons together ; and from this day are named the other sundaies till adv●●t , whereof are twenty six ; to each of which is appropriated a peculiar masse , with lessons and psalms fit for each day . q. . what be their canonical hours of prayer ? a. their set hours of prayer are called canonical , because they are prescribed by the canons of the church , and regularly observed by devout people . these hours they ground upon the practise of david and daniel , who prayed three times a day . these hours are seven , because david speaketh of calling upon god seven times a day , because the gifts of the holy ghost are seven ; and the foul spirit bringeth seven spirits worse then himself ; there be seven deadly sins ; the walls of ierico fell down at the blowing of the seven ram horn trumpers ; there were seven aspersions in the levitical law , levit. . & . we read also of seven lamps , and seven golden candlesticks . these canonical hours are not onely for the day , but also for the night , after the example of david and christ , who spent some part of the night in prayer ; and of the church in the canticles , which sought christ in the night . the prince of darknesse is most busie in the night to assault us , therefore we ought to watch and pray , that we may not be slaine with the egyptian first born in the night . the nocturnals or night praises , are said at midnight , because at that time paul and silas praised god : and so did david . about that time christ rose from the grave , as the greek church believeth , but the latine church holdeth that he arose in the morning . the first hour of the day is dedicate to prayer ; that whilest the sun riseth , we may call upon the sun of righteousness who bringeth health under his wings . about that hour he was mocked , spit upon , & buffeted : and at that hour after his resurrection , he was seen by his disciples standing on the sea shore . to whom the first fruits of the earth were offered in old time ; to him also should the first fruits of the day be offered . the third hour is consecrated to prayer , because then christ was crowned with thorns , and condemned by pilate . it was the third hour also that the holy ghost descended on the apostles . the sixt hour is canonicall because then christ was crucified ; at that houre peter went up to the top of the house to pray , acts . and then it was that christ asked water from the woman of sa●atia . the ninth hour is for prayer , because then christ gave up the ghost ; so peter and iohn went up into the temple at the ninth hour of prayer acts . the evening also is a time for prayer ; then they have their vespers , because the iewes had their evening sacrifice : then it was that christ instituted the sacrament of the eucharist at his last supper . and then was his body taken down from the crosse. the hour of the completory about the beginning of the night is canonical also ; in memory of christs buriall . and because david would not go up into his bed , nor suffer his eye-lids to slumber , till he had found out a place for the temple . then is sung the song of old simeon , nunc dimittis . q. . what else may we observe about these canonical hours ? a. that all priests , deacons , and sub-deacons , are bound to observe these hours ; so are also monks and nuns , if they be not novices . but the inferiour orders of clergy that are not beneficed , as they are not debarred from marriage , so they are not tied to these canonical hours . they also that are excommunicate and degraded , are to observe these hours , for the character is indelible ; but sick persons and such as have any natural impediment are excused . again , these canonical prayers are not to be said everywhere , but in the church , because the multitude of petitioners makes prayers the more efficacious ; otherways , they acknowledge that private prayers may be said anywhere . the times also , order , and reverence , must be observed in saying of these prayers , and diligent attention must be used without wandering thoughts ; the attention must be ●ixed not onely on the words and sense thereof , but chiefly on god the object of our prayers ; and devotion must be used both outward in prostrating of the body , and inward in humility and submission of the minde . but on sundays and all the time between 〈◊〉 and pentecost they pray standing , to shew 〈◊〉 readinesse ( being risen with christ ) in seeking the things that are above . beneficed men who neglect in six moneths time to say the canonical prayers , are to lose their benefices . in the first canonical hour the kyrie eleeson is said ; so is the lords prayer , and the creed , but with a low voice , to shew that prayer and faith consist rather is the heart then in the tongue . in the third hour prayers are said for the dead , as well as for the living . the sixe hour they say adam fell , and was 〈◊〉 out of paradise , therefore they hold it then a fi● time , by prayer to enter into gods favour again . the ninth hour christs side was peirced , out of which flowed water and blood , the two sacraments of the church , then the vaile of the temple rent asunder , the graves opened , and christ descended into hell ; all which do furnish sufficient matter for prayers and praises that hour . in the end of the day are said the vespers or evening service , to signifie that christ came in the end of the world . in the evening christ washed his disciples feet and was known to the two disciples in breaking of bread , as they were going to emaus . five psalmes are then said , in reference to christs five wounds , and to expi●●e the sins of our five sences . in the evening is sung the magnificat , to shew that in the evening of the world the virgin brought forth christ , in whom is our cheifest rejoycing . and then are lamps lighted to put us in minde that with the wise virgins we should have our lamps ready to meet the bridgroome . the completory is a fit time for prayer , because then christ prayed , and swear blood in the garden . the song of 〈…〉 then sung ; for as he immediatly before his death uttered these words , so should we before our sleep● which is a resemblance of death . four psalmes 〈◊〉 are then said , to expiate the sins of our child-hood , youth , manhood , and old age . the creed is said the first hour and 〈◊〉 , to shew that all 〈◊〉 workes must begin and end i● saith . about mid-night are said the nocturnals , because about that 〈◊〉 the egyptian first borne were 〈◊〉 , then christ was borne , then was he apprehended by the iewes ; 〈◊〉 are we in greatest danger , then is the prince of darknesse most busie in his workes of darknesse . q. . what m●y we observe concerning their processions ? a. they ground their processions on the practise of david and salomon , when the o●e accompained the ark in triumph to the tabernacle , the other to the temple . they have four solemn processions . namely on the purification of the virgin , on palm-sunday , on easter day , and on holy thursday , being the fortieth day after easter , and the day of christs asension , kept in memory of that procession which christ made with his disciples , when they walked to the no●ne of olives , from whence he ascended to heaven ; as there is a procession every sunday in memory of christs resurrection , so there was wount to be another every thursday in remembrance of his ascension ; but because of the multitude of festivals this is kept but once yearly solemnly , yet every sunday it is remembred in that days procession . they hold also that these processions were typified by the israelits comming out of egypt . for as moses delivered them from the tyranny of phar●●h , so hath christ freed us from the oppression of satan . the tables of the law were received on sinai , and carried before the people , so the gospel is taken down from the altar , and carried in their procession . a fiery pillar went before the israelites , and burning tapers are carried before the people in these solemnities : as every tribe had their armes and colours carried before them , so here are carried crosses and banners . their levites hore the tabernacle , and our deacons carry the coffer or pix . their priests carried the ark , and our priests carry the holy reliques . in their procession aaron followed in his ornaments , and in ours , the bishop in his pontificals . there was the sounding of trumpets , here the noyse of bells ; there was sprinkling of blood , here of holy water , &c. they carry banners and crosses in memory of that crosse seen in the aire by constantin , and which after he always wore in his banners . besides these triumphant processions , they have also in times of publick calamity , m●urnfull processions which they call rogatio●s , and the greeks litaniae , that is prayers of supplications , of which there is the great letanie kept on saint marks feast , and invented by gregory the first in a great plague at rome . the lesser letanie is kept three days before the ascension , and was invented at vienna by mamertus bishop there , in a time when there were great earth-quakes and irruptions of wolves which in france did great hurt : this is called the lesser rogation , because it was found out in a lesser city then rome , and by a lesser bishop then gregory . yet the lesser is more ancient by . years , for it was devised in the time of zeno the emperor of constantinople ; whereas the other was found out in the time of mauritius , who was contemporary with gregory the great . pope liberius appointed there should be letanies , when wars , plague , or famine do threaten ; which commonly fall out about that time of the year , wherein the memory of christs ascension is observed . q. . wherein consisteth the eighth part of their worship ? a. in the worship of the saints , whom they honour with temples , chappels , altars , images , holy-days , mentioning of their names in the masse , reserving and worshiping of their reliques , praying to them , &c. they divide them into four ranks ; namely , apostles , martyrs , confessors , and virgins . the festival days of the saints , kept in memory of their martyrdom , are called natales , that is , birth-days ; for then they began truly to live , when they died for christ. in the kalendar these following saints have their holy-days ; fabian and sebastian , agnes , the conversion of s. paul , iulian , agatha , the purification of mary ; this day is a procession in memory of that procession which ioseph and mary made to the temple : this feast was instituted in the time of iustin●an , upon a great mortality which then hapned , and candles this day are carried with great solemnity , to shew that our light should shine before men ; that christ who was this day presented in the temple , is the true light of the world ; and that like wise virgins , whereof mary was the chief , we should have our lamps ready : the feast of s. peters chair is kept in memory of his advancement first to the bishoprick of antioch , then of rome : the feast of the annunciation is kept in memory of the tidings which the angel brought to mary of her conception : on the first of may is the feast of philip and iames the lesser , the son of alpheus , and brother of our lord , who was the first bishop of ierusalem , had seen christs transfiguration , and for preaching christ , was thrown down from the pinacle of the temple by the jewes : the other iames called the greater , and of compostella , was the son of zebedaeus , and brother to s. iohn the evangelist : on the third of may is the invention of finding of the crosse by helena , constantines mother : the feast of s. iohn baptist is kept the . of iune , in which are fires made , and torches carried , to shew that he was a shining and a burning lamp : the feast of peter and paul is kept the of iune , in memory that they both suffered in one day under nero : on the of iuly is the feast of s. iames , s. iohns brother , who preached the gospel in spain , and returning to ierusalem , was beheaded by herod : the feast of the seven sleepers is on the of iuly ; these flying from the persecution of decius , hid themselves in a cave , where they slept about years , and being awaked , thought they had slept but one night : the feast of s. peters chaines is kept august the first , in memory of peters miraculous delivery from herods prison , when the chaines fell from him of their own accord : the feast of s. laurence is kept august the tenth , in memory of his martyrdom under valerian ; he was arch-decon of rome , after whom , none there have had that title : the assumption of mary is on the fifteenth of august , this is her greatest feast ; for it is ushered in with a fast , and hath its octave : on this day herbes and flowers are gathered and blessed , because she is compared to the rose and lilly : s. bartholomews ▪ feast is on the of august ; he preached in india , and then in albania of armenia , where he was first ●leaed , and then beheaded , therefore some keep the feast of his excoriation , others of his decollation : s. iohn baptists decollation is kept the of august ; his head hath been removed from divers places : the nativity of s. mary is celebrated the of september ; it was kept in heaven by the angels , ( so goeth the story ) long before it was observed by men here on earth ; the romane church celebrates no nativities , except that of christs , of his mother , and of his forerunner : the exaltation of the crosse is kept the of september , in memory of the crosse recovered from cosroes , king of persia , by the emperor heraclius , and by him carried in triumph into ierusalem : the feast of s. matthew the apostle and evangelist , is on the of september , in remembrance of his suffering for christ in ethiopia , where having planted the gospel , he was beheaded there : s. lukes day is on the of october ; he was a painter , physitian , and evangelist , and the disciple of saint paul : the feast of simon and iude is kept on the of october ; these were brothers , and sons to mary cleophas , who married to alpheus ; they had two brothers more , to wit , iames the lesser , and ioseph called barsa●as , and sirnamed iustus : simon was called zelotes , and cananaeus , from cana of galilee : iude was named 〈◊〉 and lebeus ; simon preacht in egypt , afterward he succeded iames in the see of ierusalem , where he was crucified : iude preached to the medes and persians , and suffered at persis : the first of november is dedicated to all the saints , because there be more then can have particular dayes assigned them . the old romans worshipped all their gods together in one temple called fantheon ; christians held it fitter to worship all the saints and martyrs in the same temple , under the name of saint mary ; this feast is ushered in with fasting , the day before , and backed with prayers for all souls in purgatory the day after saint martin bishop and confessor , is honoured the eleventh of november , for his charity to the poor , in parting with his own garments to cloath them , and for his humility , in that he would dye on no other bed but on a heap of ashes ; this feast hath its vigil and octave . they thought that he should be thus honoured by men , who had been honoured by angels : the thirtieth of november is saint andrew● day ; he preached in scythia , achaia , and other places thereabout , and suffered death on a crosse ; his bones , with those of saint luke , were translated to constantinople , in the time of constantine the second . the sixth of december is for saint nicholas , the bishop , famous for his charity , boldnesse , and constancy in the maintenance of christianity . they write that being an infant he would never suck his mothers brests but once on wedensdays and fridays . the of december is for saint thomas , who preached to the indians , & by their idolatrous priests was first shot with arrows , and then thrust through with a lance , as he was at his prayers . saint stephen is celebrated the six and twentieth of december ; as he was the first martyr , so he deserved to be the first in the kalendar : the first martyr is placed next to christs nativity , to shew christ was born , that we might suffer ; and christs nativity here on earth , was the cause of stephens nativity in heaven . saint iohn the beloved disciple , is honoured on the seven and twentieth of december : he escaped miraculously , first poyson , and then burning oyle . the eight and twentieth of december , is for the innocents , who suffered in their infancy by herod , for the infant king of the iewes christ jesus ; there are multitudes of saints more , who are placed in the kalendar , as ambrose , bishop , on december . anselme , bishop , april . augustine , bishop , august . babylas , bishop , ianuary . barbara the virgin , december . barnabas the apostle , iune . basil , bishop , april . basil the great , ianuary . bernard , abbot , august . bonav●ntura the cardinal , iuly . three bonifaces , and three katharines on several days . christopher , martyr , iuly . clemens , pope and martyr , november . saint paul's conversion , april . saint austins conversion , may . cyprian , martyr , september . dionyflus the areopagi●e , october . epiphanius , bishop , may . george , martyr , april . gregory the great pope , march . gregory nazianzen , bishop , may . gregorius thaumaturgu● , november . william , confessor , february . hierom , september . ignatius , bishop and martyr , feburary . ignafius loyo●a , iuly . iohannes chrysostom , bishop , ianuary . iohn damascen , may 〈◊〉 ioseph maries husband , march . irenaeus , martyr , august . iulianus , martyr , ianuary . iustinus , martyr , april . landfrancus , bishop , iuly . laurence , martyr , august . . lewis , king , august . mary magdalen , iuly . matthias , apostle , february , michael , arch-angel , september . narcissus , bishop , october . olaus , king , iuly . patrick , bishop , march . polycarpus , bishop . ianuary . severinus boethius , october . thomas , bishop , december . tomas aquin●s , march . vigilius , bishop , iune . there are multitudes more in the roman ka●endar , but these are the chiefe which i have culled out : they have also holy days for some eminent iewes , as daniel the prophet , &c. for angels also , and for dedication of churches , which the greeks call e●coenia , a custom borrowed from the jews . q. . what ornaments and vtensils doe they use in their churches dedicate to christ and the saints ? a. they have in them their reliques , pictures , images ; crosses also , and crucifixes , the images also of angels , which they paint with wings to signifie their swiftnesse , and sublimity of their nature ; with white garments also to shew their purity . the images of christ and of the saints , are painted with the sunne , beams about their heads , to represent the glory they are in . god the father is represented like an old man , because he is described by daniel like the ancient of daies . the holy ghost is painted like a dove ; because in that form he appeared on christ. they have chalices not of glasse , because subject to breaking ; not of wood , because that is porous and drinks in the liquor ; not of brasse nor copper , because of the bad smell thereof , and rust , or canker , but of silver or gold . they have also candlesticks , tapers and lamps , which they burn to the saints by day , to shew they are not in darknesse , but in light . their censers and incense represent christ , and the prayers of the saints which like incense ascend before god ; these odors are burnt in their churches , both to expel bad vapors , and to refresh the sences . they have also their flaps or fans to drive away flies from the chalice , after the example of abraham , who drove away the birds from his sacrifice ; and to teach us that we should drive away all wandring thoughts when we pray . their patin● and other vessels shining bright , put us in mind how we should shine in out conversation . the corporal is the linnen cloath in which the eucharist is covered , signifying how christs body was wrapped up in fine linnen ; for as linnen is first washed , then wrung , and lastly dried ; so must our souls be first washed in tears , then wrung by repentance , and lastly dried by the heat of the love of god. organs are also used in churches to excite the minde , and to stir up devotion . yet in the popes chappel there are none , perhaps to shew that he needs no such helps . their altars are inclosed with railes , to keep off the people , for the priests only have accesse to them ; they were anciently places of refuge , and are covered all the year , except in the passion week ; then they are stript , to represent christs nakednesse on the crosse . ordinarily the altar is placed towards the east , yet in the church of antioch it was placed towards the west . on the altar s●ands the pixis or ciborium , which keepeth the host for strangers , sick persons and travellers ; but it must not be kept above seven dayes , least it mould ; therefore the priest must eat it himselfe , and put in a fresh one . they have fonts , called baptisteria , of stone , in which the water of baptisme is consecrated by the priest , who poureth oyle into it ; he also by breathing ▪ and by certain words exorciseth the evil spirit . salt is consecrated , and put into the childs month , to shew that he must have spiritual salt within him : then the priest layeth his hand on the childs head , in sign he is reconciled and made a member of the church . then he signeth his forehead with the sign of the crosse , that hereafter he may not be ashamed of christ crucified . he puts his finger into his eare and into his nostrils also with spittle ; saying to his right eare epph●ra , that is , be thou opened ; to shew that by nature we are deaf in spiritual things , as was that man whom christ after this manner cured in the gospel ▪ the touching of the nostrils sheweth that the child must remember his vow in baptisme , so long as he hath breath in him . then he anoints the child two times , that he may renounce the devil and all his works , &c. the breast is first anointed , then the shoulders , to shew the strength of our love , and faith in the trinity , and that withall we must be wrestlers against all spiritual wickednesse . the childe is three times dipe in the water , and in some places onely sprinkled ; to shew christs three days burial , and our faith in the trinity . after baptisme the child is anointed by the priest on the forehead with chrisme , and cloathed in white , to signifie he must cast off the old man , and be cloathed with innocency : antiently those that were baptized at easter , wore white all that week , which they laid aside the sunday following , called therefore 〈◊〉 in 〈◊〉 ; this also signified the glory of the resurrection . then a wax candle burning is given him , to shew the light of faith and knowledge that should be in him , and with which he should be ready to meet the bridegroom . then the godfathers are instructed concerning their duty to the child . q. . what other vtensils have they in their churches ? a. they have three viols or flaggons for oyl , which the priest carrieth on the day of the lords supper ; one holds the oyl of the catechumeni , the second is for the chris●me , and the third for the oyl of the sick . with the chrisme the baptized are anointed on their crown ; and they that are confirmed , on the forehead , and so are they who be ordained . the catechumeni and 〈◊〉 are anointed with single oyl . they have also in thei● churches holy water pots , which by some are called 〈◊〉 , by others situlae , and aqu●nina●ia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this pot must be of stone or marble , at which is tied with a chaine the holy water spunge ; with this salt water they are 〈◊〉 that enter into the church , because antiently they wasted before they entered into the temple , to shew that with pure and sancti●ied minds we must come before god. they have also bells which they 〈◊〉 with water , and consecrate with certain prayers ; these have suceeded the trumpets used by the jewes , to 〈◊〉 together the assembly . they have also altars which they anoint and consecrate ; & holy reliques , whereof many doubtlesse are supposititious and false ; therefore no new reliques are to be received without the bishops approbation , nor to be honoured without the popes authority . and because the altar represents christ , therefore the priest after masse , in sign of reverence and subjection kisseth the altar ; by which also he sheweth the great desire the church hath to enjoy christ when she saith , let him kisse me with the kisses of his mouth . the vestry is the place where the sacred vestiments ( of which we have already spoken ) are kept . here the priest before masse puts on his holy garments ; this place they say represents the virgins womb , in which our great high priest put on the garment of our humane nature , that in it he might offer the true propiatory sacrifi●e to god his father , for the sins of the world . they make also every part of their material temple , to have a mystical signification ; the quire represents the church triumphant , the main body the church militant ; the porch or great door is christ , by whom onely we have accesse to the father ; the windows are the scriptures , which give light to the spiritual church ; the pillars are the apostles by their doctrine supporting the church ; the pavement is humility and faith : the cover is gods protection ; the tower with the bells are the prelates , which ought to be eminent in their conversation , and sounding in their preaching ; the cock on the top thereof , is to put them in minde of their vigilancy ; the lights that shine continually in their churches , are to signifie our good works which should shine before men . q. . what office do they perform to the dead ? a. they have a peculiar office or service for the dead in purgatory , which some perform every third day , that they might be partakers of christs resurrection , who overcame death that day ; some again every seventh day , that they may attain to the eternal sabbath or rest in heaven , whereof gods resting from the works of creation on the se●enth day , was a type . others perform this office the thirtieth day , because the israelites mourned for moses and aaron thirty days . others again the fortieth day , because ioseph and his brethren bewailed iacob forty days . others the fiftieth day , because the fiftieth year is the jubilee , or year of liberty , which they wish these imprisoned soules may partake eternally . others perform this office yearly , and make it anniversary ; but if this day fall upon sunday or any other solemn festivity , then it must not be kept , nor put off till the next day , as the feasts of the saints are , but must be kept the day before , that the souls may the sooner partake the fruits of our devotion . no masse must be said on festival days for the dead , except the body be present . and although in the masse for the living incense is burned , to shew that their prayers like incense ascend before god ; yet in the masse for the dead incense is not burned , because their prayers are of no efficacy ; for do the dead praise thee ? saith david . the corps may not be brought into the church , whilest masse is saying for the living , but must be set in the porch till masse be done , and the mass for the dead be begun , in which masse the kisse of peace must not be given , because there is no communion between us and the dead , neither can they answer us ; the dead corps is washed and anointed ; then it is carried to the church ; but by the way the bearers rest three times , to signifie christs three days rest in the grave . holy water and frankincense is put in the grave with the corps , to keep off evil spirits thence , and to shew that the deceased party hath offered to god the incense of his prayers and good life whilest he lived . he is buried with green bayes , to shew that his soul is alive , and that it doth not ●ither with the body ; and with his face upward , and his feet towards the east , to shew his expectation of heaven , and his readinesse to meet christ in the resurrection , whose appearance ( is believed ) shall be in the east . every christian that is buried out of the church , or church-yard , hath a crosse set at his head , to shew he was a christian. c●ergy men that have taken orders , are buried in the habit of their orders ; all are wrapt in linnen , because christ was so ; yet some are buried in sackcloth to shew their repentance . antiently the names of holy men departed were registred in scrolls or ●olding tables called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word diptycha the latin church retained ; these were kept by the bishop , and the ●ames publickly read , in time of divine service , to shew that the just shall be had in everlasting remembrance . the prayers that are made for the dead , are not for the saints in heaven , for they need not our prayers , but our praises to god for them ; nor for the damned in hell , seeing our prayers can availe them nothing , but onely for those who dying in venial sins unrepented , make satisfaction in purgatory ; lastly there is neither gloria in exce●sis , nor hallelujah , sung in the office for the dead . of these passages see alcui●us de divin . offic . amalar. fortunat. de eccles. officiis , stephanus durantus de ritibus eccles. cathol . guliel . durandus in rationali , &c. the contents of the fourteenth section . of the eastern religions , and first of the greeks . . of the church dignities , and discipline in the greek church at this day ▪ . of the other nations , professing the greek religion , chiefly the moscovites , and armenians . . of the monks , nun● , and eremites of moscovia . . of the form of service in their chu . ches . . how they administer the sacraments . . the doctrine and ceremonies of the russian church at this day . . of their marriage and funeral ceremonies . . of the profession of the armenians . . of the other greek sects , namely the melchites , georgians , and mengrelians . . of the nestorians , indians , and jacobites . . of the maronites religions . . of the cophti . . of the abyssin christians . . wherein the protestants agree with , and dissent from other christian churches . sect . xiiii . quest. . having taken a view of the differences in religion among the romanists and anti romanists in the west , what religion do the christians in the east professe ? a. in the east the greek religion prevaileth in many places , chiefly in those countries of europe ; namely , greece , macedon , epirus , 〈◊〉 , thr●ce , servia , basci● moldavia , walachi● ▪ bosnia , podolia , and moscovia ; in the islands also of the aegean sea , and in some parts of poland , dalmatia , and croatia ; in some parts also of asia , namely , in natolia , circassia , mengrelia , and russia . the greek● place much of their devotion in the worship of the virgin mary , and of painted , but not carved images ; in the interces●ion , prayers , help , and merits of the saints , which they invocate in their temples . they place justification not in faith , but in workes ; school-divinity , chiefly the works of thomas aquin●s ; which they have in greek , are in great request with them . the sacrifice of the masse , is used for the quick , and the dead ; and they use to buy masses ; they do not hold a purgatory fire , yet they believe there is a third place between that of the blessed and the damned , where they remain who have deferred repentance till the end of their life ; but if this place be not purgatory , i know not what it is , not what the souls do there . though they deny the procession of the holy ghost from the son , yet ▪ they baptise in the name of the three persons . priests among them may marry once , but not of●●er . that marriage is unlawfull , which is contracted within the seventh degree of consanguinity and affinity . they use leavened bread in the sacrament , and administer in both kinds ; they have four l●●ts in the year ; they deny the popes supremacy , abstain from blood and things strangled ; observe the jewish sabbath with the lords day . they use neither confirmation , nor extream unction , and will not have either the blessed souls i● heaven to enjoy gods presence , or the wicked in hell to be tormented ●ill the day of judgement ; preaching is little used amongst them , but masses often ; therefore one of their monks , whom they call coloieri , for preaching , sometimes in lent , and at christmasse , and eastet , was accused and banished to mount sinai by the patriarch of constantinople , as chytraus witnesseth . they esteem equal with the scriptures , the acts of the seven greek synods , and the writings of basil , chrysosto●e , 〈◊〉 , and their traditions . they believe that the souls of the dead are bettered by the prayers of the living . they are no less for the churches authority and for traditions , then the roman catholicks be ; when the sacrament is carried through the templ● , the people by bowing themselves adore it , and falling on their knees , kisse the 〈◊〉 . q. . what ecclesiastical dignities and discipline is there in the greek church at this day ? a. they have their patriarch , who resides at constantinople , who is elected by his metropolitans and arch-bishops , but is confirmed by the great turkes chief bassa , who upon promise of some thousand duckets from the patriarch , do●h ratifie his priviledges . he hath no more authority with the great turk , then any christian embassadour , who thinks it a great honour to be admitted to fall down at the seigniors feet , and to kisse his cloak . next to the patriarch are the metropolitans , who are placed according to their antiquity . of thes metropolitans are . under whom are arch-bishops , and bishops . the metropolitan of thessalonica hath ten bishops under him ; he of athens hath six ; corinth hath foure bishops , and one hundred churches ; mitylena had five bishopricks , but now none ; chalcedon hath a metropolitan and sixty churches , but no bishops ; the metropolis of nicaea hath fifty churches , but no bishop at this time ; ephesus hath fifty churches , but no bishop ; philippi , the metropolis of macedonia , hath one hundred and fifty churches ; antiochia of pi●idia , is metropolis of fourty churches ; smyr●a is metropolis of eighty churches ; but fourty or fifty persons make a church in greece . most of the metropolies in asia are ●●ined . the greeks at constantinople are distributed into certain churches , where they meet on sundays and holy days ; their greatest congregations scarce exceed three hundred persons . their chiefe feast is that of maries assumption ; every lords day in lent , the patriarch sayeth masse , sometimes in one church , sometimes in another , where he collects the almes of well disposed people . they have no musick in their churches : the women are shut up in their churches within latises , that they may not be seen by the men . in the patriarchs own church are to be seen the bodies of mary salome , of saint euphemi● , and the murble pillar , to which christ was bound , when he was scourged . they have also in the greek church hieromonachi and priests whom they call popes ; 〈◊〉 may consecrate , and say masse . they have the● ? lay-monks , deacons , and sub-deacons , and their anagnostes , who read the dom●nical epistle and other things . the monks who are all of saint basils order have their archimandrithes or abbots . their monks are not idle , but work ; they are called caloieri ; the patriarch , metropolites , and bishops are of this order , and abstain from flesh ; but in lent , and other fasting times they forbear fish , milk and egges ; the greeks celebrate their liturgies in the old greek tongue , which they scarce understand . on festival days , they use the liturgy of basil , on other days that of chrysost●me . they have no other tran●lation of the bible , but that of the . q. , what other nations professe the greek religion , besides those al●eady named ? a. the moscovites and armenians ; ●s for the moscovites , they with the russians were converted by the greeks , and are with them of the same communion and faith , saving that they differ from the greeks , in receiving children of seven years old to the communion , in mingling the bread and wine in the chalice with warm water , and distributing it together in a spoon : besides , they permit neither priest nor deacon to officiate or take orders , except they be married ; and yet when they are actually in orders , will not allow them to marry : they dissolve marriage upon every light occasion : the arch-bishop of mosco , their chief metropolitan , was wont to be confirmed by the patriarch of constantinople , but is now nominated by the prince or great duke , and consecrated by three of his own suffragans , whereof there be but eleven in all that dominion ; but the bishops of south russia subject to the king of poland , have submitted themselves to the pope ; and whereas the russian clergy were wont to send yearly gifts to the patriarch of constantinople , residing at sio or chios ; now the gr●at duke himself sends him somewhat yearly toward his maintenance : the bishops of moscovia , besides their tythes , have large rents to maintain them according to their place and dignitie ; and they have as large an ecclesiastical jurisdiction , as any clergy in christendome : they do so highly esteemthe scriptures and four general councels , that they touch them not without crossing and bowing : besides their patriarch and two metropolitans of novograd , and rostove , they have arch-bishops , and six bishops ; besides priests , arch-priests , deacons , monks , nuns , and heremites . the patriarch of mosco was invested in his jurisdiction by hieronymo , the banished patriarch of constantinople , or sio ; because in the isle chio or sio , was the patriarchs seat , after he was banished by the turk from b●zantium . the bishops in their solemnities wear rich mitres on their heads , embroydered copes with gold and pearle on their backs , and a crosiers staff in their hands ; when they ride abroad , they blesse the people with their two fore-fingers . all bishops , arch bishops , and metropolites are chosen by the great duke himselfe , out of their monasteries ; so that first they must be monks , before they can attain these dignities ; so they must be all unmarried men . the ceremonies of the bishops inauguration are in a manner the same that are used in the church of rome . preaching is not used in this church ; onely twice a year , to wit , the first of september , which is their new years day , and on saint iohn baptists day , in the cathedral church a short speech is made by the metropolite , arch-bishop , or bishop , tending to love with their neighbours , obedience and loyalty to their prince , to the observation of their fasts and vows , and to perform their dnti●● to the holy church , &c. clergy there keep out learning , to keep up tyranny . the priests crowns are not shaven but shorne , and by the bishop anointed with oyle ; who in the priests ordination puts his surplise on him , and sets a white crosse on his breast , which he is not to wear above eight days ; and so he is authorised to say , sing , and administer the sacraments in the church . they honour the images of saints ; their priests must marry but once ; the 〈◊〉 people pray not themselves , but cause the priests 〈◊〉 pray for them , when they go about any businesse or journy . every year there is great meetings to solemnise the saints day that is patron of their church ; and to have prayers said to that saint for themselves and friends , and so an offering is made to the priest for his pains ; for he lives on the peoples benevolence , and not on tythes ▪ once a quarter the priest blesseth his parishioners houses with persume , and holy water , for which he is paid ; but whatsoever benefit the priest makes of his place , he must pay the tenth thereof to the bishop . the priest wears long 〈◊〉 of hair ▪ hanging down by his ears , a gowne with a broad cape , and a walking staff in his hand . he wears his surplise , and on solemne days his cope , when he reads the liturgy . they have their regular priests , who live in covents . in cathedral churches are arch-priests , and arch-deacons ; every priest hath his deacon or sexton . q. . are there any store of monks , nuns , and ere●ites in moscovia ? a. every city abounds with monks of st. basils order ; for many out of displeasure , others out of fear in avoid punishment , and others to avoid taxes and oppression , do embrace this life ; besides the opinion of ●●●rit they have thereby . when any is admitted , he is by the abbot stript of his secular garments , and next to his skin , is cloathed with a white fl●nnel shirt ; over which is a long garment , girded with a ●road leathern belt . the upper garment is of say , of a ●ooty-colour ; then his crown is shorne , to whom the abbot sheweth , that as his haires are taken from his head , so must he be taken from the world : this done he anoints his crown with oyle , puts on his ●wle , and so receives him into the fraternity , having vowed abstinence from flesh , and perpetual chastity . the monks do not onely live upon their rents , but they trade also , and are great merchants ; as for scholarship they have none . sergius is a great saint ●mongst them , to whom the empress goeth sometimes in pilgrimage . they have divers nunneries ; some whereof are onely for noble mens widows and daughters , whose stock the emperor meanes to ex●i●guish . they have e●emites also , who go stark naked , except about the middle , they wear long hair , and an l●on collar about their neck or middle . the people esteem them as saints , and prophets , and whatsoever they say is received as oracles , even by the great duke himselfe . he thinks himself in great favour with god , who is reproved , or robbed of any part of his goods by them . but of these e●emites there be very few in that cold country . q. . what form of service have they in their churches ? a. they have their matti●s every morning ; the priest attended by his deacon , in the middle of the church , calls on christ for a blessing , in the name of the trinity , and then repeats three times , lord have mercy upon us : this done , he marcheth into the chancel , whither no man may enter but the priest alone ; and there at the altar he sayeth the lords prayer , and twelve times lord have mercy upon us ; then praised at the trinity : the deacon and people answer amen . then he reads the psalmes for the day , and with the people turns to the images on the wall , to which they bow three times knocking their heads to the ground . then he reads the decalogue , and athanasius his creed . after this the deacon standing without the chancel door , reads a part of their legend of saints lives , which is divided into so many parts as there be days in the year ; then he addeth some collects or prayers . this service lasteth about two hours , all which time many wax candles burn before their images , some as big as a mans wast ; such are vowed and enjoyned by pe●nance . they have about nine of the morning another service , and on festival days they have solemn devotion . the evening service is begun like the marnings ; after the psalmes the priest singeth the 〈◊〉 in their language , and then all with one voice , lord have mercy upon us , thirty times together ; and the boyes answer thirty times ; then is read by the priest , and on holy days sung ; the first psalme , and 〈◊〉 repented ten times . then the priest reads some part of the gospel , which he ends with three hallelujahs ; and withal that evening service with a collect for the day ; all this while the priest standeth as , the high 〈◊〉 . the deacon● stand without the chancel , whither they dare not come during service time . the people stand together in the body of the church , for they have no pews to sit in . q. . how do they administer the sacraments ? 〈…〉 eight days after the child is born , he is brought to the church-porch , where the priest receives him ; and tells the witnesses their duties in the childs education after baptisme , namely to teach him how to know god and christ , and withal what saints are the chiefe mediators ; then he conjures the devil out of the water , and so after some prayers , he plungeth the child three times over head and ears in a tub of warm water , holding it necessary that every part of the child be dipped . they use the same words that we do ; in the name of the father , son , and holy ghost : and not by the holy ghost , as some hereticks have used . then the priest lay●th oyl and salt mixed together on the childes forehead , on both sides of his face , and on his lips praying that god would make him a good christian , &c. this done , the child being now made a christian , is carried from the porch into the church : the priest marching before , who layeth him on a cushion before the feet of the chief image in the church , to which he is recommended as to his mediator . after baptisme the childs hair is cut off , wrapped up in wax , and reserved as a relique in the church . the russians use to re-bapbaptise their proselyte christians , and in some monasterie to instruct them in their religion ; first they cloath the new convert with a fresh russian garment , then they crown him with a garland , anoint his head with oyl , put a wax light into his hand , and for seven days together pray over him four times a day ; all which time he is to forbear flesh , and white meats . after the seventh day he is washed , and , on the eighth day is brought into the church , and there instructed how to bow , knock his head , and crosse himself before their images . the russians communicate but once a year , in lent after confession to the priest ; who calls them up to the altar , askes them if they be clean from sin ; if they be , they are admitted ; but never above three at one time . whilest the priest prayeth , the communicants stand with their ●rms folded one within another ; then he delivereth to them a spoonful of bread and wine tempered together , saying , eat this drink this , without any pause . then he delivereth bread by it self , and wine mingled with warm water , to represent the water and bloc● that issued out of christ side . then the communicants follow the priest thrice about the altar , with their folded arms . at last after prayers the priest chargeth them to make good cheer and be merry for seven days together , & to fast the next seven days after . q. . what is the doctrine and ceremonies of the russian church at this day ? a , they hold that the books of moses ( except genesis ) are not to be read in churches , and are of no use since christs comming ; nor the prophets , nor the revelation . . they teach that their church traditions are of equal authority with the word of god. . that the greek church , chiefly the patriarch and his synod , have full authority to interpret the scriptures , and that their interpretation is authentick . . that the holy ghost proceedeth not from the son. . they hold christ to be the onely mediator of redemption , but not of intercession ; this honour they give to the saints ; chiefly to the virgin mary , and saint nichola● , who they say is attended upon by three hundred of the chief angels . . their doctrine and practise is to adore the images or pictures of the saints , whereof their churches are full , and richly adorned . . they teach that in this life there can be no assurance of salvation . . and that we are justified not by faith only , but by works also ; which consist in prayers by number on their beads , in fasts , vows , almes , crossings , offerings to saints , and such like . . they ascribe great power to auricular confession in doing away sin . . they hold al to be damned , that dye without baptism . . extream unction is with them a sacrament , though not of such necessity as baptisme , yet they hold it a cursed thing to dye without it . . they re-baptise christians converted to their church . . they esteem some meats more holy then others , and are very strictly superstitious in their fasts . . they disallow marriage in their clergy ; yet they permit their priests to marry once . . they place such vertue in the cross that they advance it in all their high ways , on the tops of their churches , on the doors of their houses ▪ and are upon all occasions signing themselves with it on their foreheads and breasts : they adore it , they use the signe thereof in stead of prayers and thanksgiving in the morning and evening , when they sit down to meat and rise from table ; when they swear , they swear by the crosse , &c. . such vertue they place in holy water , that after the bishops have consecrated the rivers on the ep●pbany , as their custome is then every year , people strive who shall first plunge their children , and themselves therein , and think their meat is blessed that is boyled in that water ; and that the sick shall either recover , or be made more fit and holy for god , if they drink thereof . . they have their solemn processions on the epip●any , in which go two deacons bearing banners in their hands , the one of our lady , the other of saint michael fighting with the dragon ; after them follow the other deacons and priests two and two in a rank , with copes on their backs , and images hanging on their breasts . after these march the bishops in their robes , then the monks and their abbots : and after them the patriarch in rich attire , with a ball on the top of his mytre , as if his head supported the world ; at last comes the great duke with his nobility ; when they are come to the river , a hole is made in the ice ; then the patriarch prayeth , and conjureth the devil out of the water ; which done , he casteth salt , and censeth the water with incense , and so it becomes holy . this is the procession at mosco ; where the people are provident , least the devil ( bring conjured out of the water ) should enter into their houses , they make crosses with chalk over their doors . in their processions also they carry the image of christ within a pix upon a high pole , which they adore , & think this image was made without hands . . such holinesse they place in their priests benediction , that when they brew , they bring a dish of wo●t to the priest within the church , which he consecrates , and this makes the whole brewing holy . in harvest they do the like , by bringing the first fruits of their corn to the priest to be hallowed . . on palm sunday , when the patriarch rideth through the mosco , the great duke holds his horse bridle , and the people crie hosa●●a , spreading their upper garments under his horse seet . the duke hath for his service that day a pension from the patriarch of . rubbels . . besides their wednesdays and fridays fasts , they have four lents in the year : the first and great lent is as ours , before easter , the second about midsummer , the third in harvest time , the fourth about all-hollow-tide ; the first week of their great lent they feed upon bread and salt onely , and drink nothing but water ; in this lent they have three vigils , in the last whereof which is on good friday , the whole parish watcheth in the church from nine a clock in the evening , till six in the morning ; all which time they stand , except when they fall down and knock their heads against their images , which must be ● . times in that night . . they have a saint for every day of the year , which is held the patron of that day . the image whereof is brought every morning with the crosse into the great dukes chamber , by the priest his chaplain ; before which image the great duke prayeth , crosseth himself , and knocks his head to the ground : then is he with his images be sprinkled by the priest with holy water . on his chair where he sitteth , he hath always the picture of christ , and of his mother ▪ as often as he , or his nobles , drink or change their dishes at table , they crosse themselves . q. what ceremonies use they in their 〈◊〉 ari●ges & funerals ? a. their marriages are performed with such words of contract as are used among us , with a ring also , and delivery of the brides hand into the bride-groomes by the priest , who stand both at the altar , opposite to each other . the matrimonial knot being tied , the bride comes to the bride groome , and falleth down at his feet , knocking her head upon his shooe , in sign of her subjection ; and he casteth the lap of his upper garment over her , in token of cherishing and protection : then the brides friends bow low to the bride-groome , and his friends likewise to hers , in sign of affinity and love : and withall the bride-groomes father offers to the priest a loaf of bread , who delivers it to the brides father , with attestation before god and their pictures , that he deliver the dowry wholy at the appointed day , and keep love with one another ; hereupon they break the loaf and eat it . this done , the married couple walk hand in hand to the church porch , where the bride-groome drinketh to the bride , who pledgeth him ; then he goeth to his fathers house , and she to hers , where either entertain their friends apart . in token of plenty and fruitfulnesse , corn is flung out of the windows upon the bride and brid-groom , at their entring into the house . in the evening the bride is brought to the bride-groomes fathers house ; there she lodgeth that night in silence and obscurity ; she must not be seen by the bride-groome , till the next day ; for three days she must say little or nothing ; then they depart to their own house , and feast their friends . upon any small dislike the man may enter into a monastery , and so forsake his wife . at their funerals they hire women to mourn , who howle over the body in a barbarous manner , asking him what he wanted , and why he would dye ? they use to put into the dead parties hand a letter to saint nicholas their chief mediator , to intercede for him . they use both anniversary and monethly commemorations of their dead friends , over whose graves the priest prayeth , and hath a penny for his pains . they that dye in the winter , because the ground then cannot be digged , have their bodies piled up together in a place , which they call gods house , till the spring ; what time the bodies and the earth being resolved and softned , every one taketh his dead freind and burieth him in the same apparel he used to wear when he lived . q. . what is the profession of the armenians ? a. they were altogether of the greek religion , and subject to the patriarch of constantinople , but now are fallen off in most tenets , and have two patriarchs of thir own ; the one resideth in 〈◊〉 the greater , called 〈◊〉 ; the other in armenia the lesser ; but now the one sits in persia ; the other , to wi● , the lesser , in cilici● . they are in some sort 〈◊〉 , holding a coalition of christs two natures , into one compounded nature ; but by their late confession ▪ ìt seems they have renounced this opinion . their patriarch ▪ they call catholikes : they administer the sacrament with unleavened bread ; and will not have christs body to be really in the sacrament under the species of bread and wine ; nor do they mingle water with wine . with the greeks they deny the procession of the holy ghost from the son. they give the eucharist to infants presently after baptism ; they pray for the dead , yet deny purgatory ; they re-baptise converts from the latine church . they fast the . of december , and keep christmasse day on the epiphany , or rather christs baptisme . they keep the feast of annunciation the sixt day of april , the purification the fourteenth of february . they eat flesh on fridays , betwen easter and ascention day . in lent they feed onely on herbs , rootes , fruits , and pulse ; they abstain from such beasts they account unclean ▪ they hold that the souls of good men obtain not felicity till the resurrection : they admit none to be secular priests till they are married ; but must not marry the second time . they will not have the sacraments to confer grace . they administer the cup to all , and celebrate no masse , without distributing the sacrament . they invocate saints , and insert divers words into the creed which are neither greek nor latine . q. . what other sects are there of the greek religion ? a. the melchites , so called from melech , a king , because they have always followed the faith of the emperors of constantinople , according as it was established by the councel of chalcedon , against eutyches and dioscorus . they are also called syrians , from the country where they inhabit . these are altogether of the greek religion and communion , but not of the jurisdiction of the patriarch of constantinople , but of the arch-bishop of damascus , under the title of patriarch of antiochia ; for this city , where christianity had its first residence and name , and where peter sat seven years bishop , being wasted and forsaken , the patriarchs seat was translated to damascus , where it remaineth . . the georgians are also of the greek religion , but are not sub●ect to the patriarch of constantinople , having a metropolitan of their own , whose residence is in the monastery of saint katharine , in mount sin●i , a great way from iberia , lying between the euxin and caspian seas , where the 〈◊〉 inhabit ; who are so called from saint george , as some think , who converted them to christianity , and whose picture they carry yet in 〈…〉 ; but doubtlesse they were called 〈◊〉 before saint george was born ; for mela speake of them in the first book of his geography , who lived in the time of claudius the emperor ; and vadianus on that place , thinks they were called georgians from their husbandry , to which they were much addicted . . the georgians next neighbours , to wit , the mengrelians , called of old colchi , and the ancient zychi , now called circassians , whence the sultan had his 〈◊〉 , are also of the greek communion , and subject to the patriarch of constantinople ; but they baptise not their children till they be eight years old . in other points they are of the greek religion , being converted to christianity by cyrillus and methedius the apostles or ministers of the patriarch of constantinople . q. . what is the religion of the nestorians , christians of saint thomas , and jacobites ? a. . the nestorians , so called from nestorius the heretick , whose opinion concerning two persons in christ they held a long time , and spread themselves through a great part of asia , by reason of cosroes the persian king , who in hatred to hera●●ius the emperor , caused all christians within his dominions to become nestorians ; these were subject to the patriarch of musal , which some think to be bagded or babylo● , others seleucia , and others a part of old 〈◊〉 ; but at this day most of them are subject to the pope , both in jurisdiction , and partly in religion , and have renounced their old errors concerning the two 〈◊〉 in christ , that mary should not be called the 〈◊〉 of god ; that the councel of ephesus , and all other councels after it , are to be rejected ; these errors i say , they have renounced , but they administer the 〈◊〉 with leavened bread , and in both kindes , 〈◊〉 permit their priests to marry the third or fourth 〈◊〉 they have crosses but not 〈◊〉 , nor crucifixes , nor 〈◊〉 ▪ confession . the christians 〈…〉 or of saint 〈◊〉 , so called , because converted by him . they were heretofore nestorians , and subject to the 〈◊〉 of masal , but now are subordinate to the pope , both in profession , and jurisdiction . they did use to give the eucharist in both kindes ; to season the bread with salt ; instead of wine to drink the ●oyce of raisons ; to baptise their children when fourty days old ; to reject all images except the cross , the popes supremacy , extream ●uction , and second marriages of their priests , & ▪ but now they are of the roman religion . . the iacobites ▪ so called from iacobus , the syrian , a great eucychian , are spread through many kingdomes in the east . they are named also dioscorians from dioscorus , patriarch of alexandria , a great patron of eutyches . they belonged anciently , before the councel of chalcedon , to the jurisdiction of antiochia ; but since , they yeild obedience to a patriarch of their own , whose residence is in caramit the old metropolis of mesopotamia , but yet retains the name of patriarch of antiochia . they held there was in christ but one nature , will , and operation , and therefore in signing with the crosse they used but one singer , whereas the other eastern christians used two . before baptisme they imprinted on their children the sign of the crosse with a hot iron . they deny purgatory , and prayers for the dead , and say that the angels are made of fire and light . they hold that just mens souls remain in the earth till the resurrection ; their priests are married , they deny 〈◊〉 confession , give the eucharist in both kindes , and the bread 〈◊〉 . they circumcise both sexes , they condemn eutyches as an heretick , and yet honour dioscorus , and iacob the syr●an as saints ; but now they have utterly rejected the heresie of one nature in christ , and with the latine church acknowledge two distinct natures , with their distinct properties , as may be seen by the iacobites confessions . q. . what is the religion of the maronites ? a. the maronites are so called from maron a holy man , their chiefe residence is in mount libanus , though some inhabit aleppo , damascus , tripoli of syria and cyprus . their patriarch is a monk of saint anthony , having nine bishops under him ; he is alwayes called peter , and will be stiled patriarch of antiochia , which title is claimed by the iacobite patriarch , who is alwayes named ignatius . the maronites were monothelites , and with the greeks denyed the procession of the holy ghost from the son ; abstained from blood and strangled things , observed the sabbath with the lords day , condemned the fourth marriage as utterly unlawful ; rejected confirmation ; administred the sacrament in leavened bread , and in both kindes ; and excluded the blessed souls from heaven , till the resurrection : they did besides hold that all mens souls were created together in the beginning : that hereticks are to be rebaptized ; that the child is not to be baptized till the mother be purified , which is fourty dayes after a male childe , and eighty after a female ; that children should receive the eucharist , as soon as baptized ; that the father may dissolve the matrimony of his child , if he dislike it ; that the eucharist is not to be reserved , nor to be carried to sick persons , in danger of death ; that priests and deacons must be married ; that children of five or six years old may be made subdeacons ; that women during their monthly purgations are not to be admitted into the church , nor to the eucharist . but these opinions the maronites renounced , when the christians had the command of syria and palestine ; but when saladine recovered those 〈◊〉 ▪ the 〈◊〉 fell off from the roman church , and embraced their former teners ; but in the 〈◊〉 of gregory the 〈◊〉 and clement the eighth they reconciled themselves again to the roman church . q. . what are the cophti ? a. the 〈◊〉 are the iacobites of egypt , for the egyptians were anciently named 〈◊〉 ; we call them cophti , that is , egyptian christians , as the iacob●res of syria are named syrians , and in no country were these eu●ychians more patronised then in syria and egypt ; yet these iacobites differ from eutyches in this , that he taught the two natures in christ to be one by confusion or commixtion ; whereas they say , that they are one by co-adunation , but so , that the properties oh each nature remain distinct , so that in effect they 〈…〉 but dare not say to , for fear of 〈…〉 persons ; not being able to 〈…〉 the nature and the person . these 〈…〉 to the patriarch of alexandria , whose 〈…〉 is now in the city of caire . they used heretofore to be circumcised ; but by the popes perswasion have left it . they baptize not children till the 〈◊〉 day : to whom they give the euceharist immediately after baptism , and then also confer on them all sacred orders under priesthood ; their parents promising for them ( and performing what they promise ) till they be sixteen years old , chastity , fasting on wednesdayes ▪ fridays , and in the four lents . they administer the eucharist in leavened bread , and in both kinds . with the greeks they leave out the words of the 〈◊〉 creed , and from the son ; they deny the sacrament and extream unction to the sick , reject purgatory , and prayer for the dead , and all general councils ( chiehly chalcedon ) after that of ephesus . they keep no lords day , nor feasts except in cities . they marry , within the second degree of consanguinity without dispensation , they account the romane church heretical , and in their liturgies use to read the gospel of nicode●●● . q. . what are the abyssin christians ? a. these be they which in habit the mid-land 〈◊〉 , under presbyter or pre●ious 〈◊〉 , they have a 〈◊〉 of their own , whom they call abunna , whose 〈◊〉 is white , his upper vestime●t is like a cardinals cloak 〈…〉 before . when he rides abroad on his mule , he is attended on with a great train ; three crosses or sta●es are carried about him , and holdeth a crosse in his own hand . they have many 〈◊〉 priests or bishops , and great store of monasteri●s . all their patriarchs and bishops are of s. anthonies order , as are the patriarcks of alexandria , to whose jurisdiction anciently aethiopia did belong ; and yet at this day they are tied to chuse their abunna ( whom they call catholike ) of the juri●diction of 〈◊〉 , by the 〈◊〉 of which place he is confirmed , consecrated and invested in his ecclesiastical rights . in their liturgy also they pray particularly for the patriarch of alexandria . the 〈◊〉 religion consisteth in circumcising male and female ; whether out of religion , or the ancient custom of their nation ( as being descended from the ancient aethiopians or arabians , ismaels posterity , who used to be circumcised ) is uncertain : but most likely they are circumcised in memory and imitation of christ , who was also circumcised . they use also every year to baptise themselves in lakes and rivers 〈◊〉 epiphany day , in remembrance of christs baptisme , who was baptized on that day in iordan . the other points of their religion be these : they abstain from such beasts as the old law accounteth unclean ; they keep the sabbath and sunday together : the thursday before easter they administer the sacrament is unlearened bread ; but ordinarily in leavened bread ▪ all communicate ( standing ) in both kindes . the wine they receive from the de●con in a sp●on ; and that in the church onely ▪ the day they receive in ▪ they must not spit till 〈…〉 . after sorty days the males are baptized , the 〈◊〉 after eighty , except in case of necessity ; and then also they give them the eucharist ; they think their children dying without baptisme shall be saved by the ●aith of their parents . they confesse after every sin committed , and then receive 〈…〉 . they are iacobites in acknowledging 〈…〉 and will in christ ; therefore they 〈…〉 of chalcedan , for condemning dioscorus the 〈◊〉 . so they deny confirmation extream and 〈◊〉 . they hold trad●ction of souls , admit of pain●ed , not 〈◊〉 images ; they usually excommunicate are none but 〈◊〉 and this onely belongs to the 〈◊〉 . priests and 〈◊〉 have neither tythes , nor almes by begging , but live by their labour . they permit not their bishops and priests to marry twice . flesh is eat every friday betwixt easter and whitsunday . the king conferreth all ecclesiastick promotions , except the patriarchship . of these passages see the above named authors , and 〈◊〉 the aethiopian liturgy in bibli●th●ca 〈◊〉 . tom . . alvares the king of portugals chaplain , who lived in aethiopia years , & wrote the aethiopian history . zega zabo an aethiopian bishop sent into portugal by king david the abyssin ; who set out the confession of the aethiopian faith , translated by damianus a goes , &c. q. , wherein doth the protestant church agree with , 〈◊〉 dissent from other christian churches ? a. they agree with the greek church , in giving the sacrament in both kindes , in admitting priests to marry , in rejecting images , purgatory and extreame unction , and in denying the popes supremacy ; in the same points also they agree with the melchites or syrians , with the georgians , mengrelians and gircassians , and with the moscovites or russians , who are all of the greek profession , though in some things they differ . the protestants agree with the nestorians in rejecting au●●cular confession , in permitting priests to marry , in communicating in both kinds , and in rejecting crucifixes . with the christians of saint thomas , they agree in administring the sacrament in both kinds , in rejecting images and extream unction , and permitting priests to marry , and denying the pope supremacy . they agree with the iacobites , in confessing their sins only to god , in rejecting purgatory , and prayers for the dead , in giving the sacrament in both kindes , and in unleavened bread , and in tolerating priests marriages ; in the same points also they agree with the 〈◊〉 or christians of egypt , with the abyssins , armenians and maronites . but the protestants difher from the above named churches in these subsequent points . they believe that the holy ghost proceedeth from the son. . they use unleavened bread in the sacrament . . the english protestants allow confirmation . . they hold that the blessed souls enjoy gods presence , and that the wicked are tormented in hell , immediately after their departure hence . . they permit priests after ordination to marry . . they reject pictures as well as massie-images . . they observe not the saturday 〈◊〉 sabbath . . they have but one lent in the year . . they make no scruple in 〈◊〉 of blood ; in these points the protestants dissent both from the greek● , melch●tes ; georgians , 〈◊〉 ▪ circassiani , moscovites and other sects above named . they defer not baptisme till the eighth year with the circassians ; they pray not for the dead , nor give the sacrament in a spoon , nor divorce their wives upon every light occasion , with the m●scovites ; they affirm not two persons in christ , nor deny mary to be the mother of god , nor reject the councel of ephesus , and all other councels after it , with the nestorians . they defer not baptism till the fortieth day , nor exclude priests from second marriage , with the christians of saint thomas . they do not ascribe one nature only , one will , and one operation to christ , nor do they use circumcision , and a hot iron in baptisme , nor do they reach that angels are composed of fire and light , with the iaoobites . they give not the eucharist to insants , they marry not in the second degree of consanguinity , nor do they read the gospel of nicodemus , with the cop●ti . they do not hold traduction of souls by seminal propagation , nor baptize themselves every year , nor suffer they their ministers to live by mechanical labours , with the abyssins . they use nor rebapti●ation , nor fasting on christmasse day , nor abstain from eating of uncleane beasts prohibited by the old law , with the armenians ; they do not hold that all souls were created together , nor that parents ought to dissolve their childrens marriages when they please , nor that children should be made sub-deacons , nor that menstr●ous women should be excluded from the sacrament , with the maro●ites . the protestants do not celebvate their liturgy in an unknown tongue , as the 〈…〉 , iacobites , indians and nestorians do , who make use of the 〈◊〉 or syriack language in their divine service , which few understand ; nor with the greeks , melchi●es , georgians , circassians and others , do they use the ancient greek tongue in their liturgies , which these above named know not , and yet make use of it in their churches ; nor with the boman catholicks doe they read and pray in latine , but in their own vulgar languages , which are intelligible by all ; in which point they agree with the abyssins , a●menians , moscovites , russians ▪ 〈◊〉 , anciently called illyrians . lastly , protestants differ from the roman catholicks in these points . . of the number of canonical books of scripture , of their sufficiency , authority and interpreter . . of christs descent into hel . of the head of the church , and of the popes supremacy . . of the true catholick church , . of their clergy , their orders , immunities and 〈◊〉 . . of ●he monastical life , vows , and evangelical counsels . . of the power of the civil magistrate . . of purgatory . . of invocation of saints . . adoration of images and reliques . . sacraments their number , efficacy and ceremonies . . baptisme its necessity ; effects and ceremonies . . transubstantiation , and the consequences thereof . . of administring in both kinds . . the sacrifice of the masse . . auricular confession . . satisfaction . . indulgences . . extream unction . . original sin . . free will , predestination , and grace . . justification , faith , and good wo●k● . . the latine service . . traditions . some other small differences there are , and fewer there might be , if men would be moderate on either side ; but the spirit of contention and contradiction , hath hitherto hindered , and will yet hinder the peace of the church , till the prince of pea●e , our true solomon , who built this mystical temple , without noyse of axes or hammers , put an end to all j●rrs and discords , till he whom both the winds and seas do obey , awake , who now seemes to be asleep ; till he , i say , awake and rebuke the stormy winds , and proud billows on which his ship is tossed to and fro ; that at last she may e●joy a calm time , and some halcyonian days , and may cast anchor in the safe harbour of tranquillity , where we may finde our saviour , not in the earthquakes , whirlewinds , and fire of contention ; but in the 〈◊〉 and quiet voice of peace , concord and unity , which he left to us as a legacy , but we have lost it by our pride , sacriledge , ●nvy , 〈◊〉 , covetousness , profanenesse , and vain-glory . the contents of the fifteenth section . religion is the ground of all government and greatnesse . . by divers reasons it is proved that religion of all common wealths , and humane societies , is the foundation . . that princes and magistrates ought to have a special care , in setling and preserving of religion . . that one religion onely is to be allowed in a common wealth publickly . . in what respects different religions they be tolerated in private . . a christian prince may not dissemble his religion . . why god blesseth the professors of false religions , and punisheth the contemners thereof . . false religions are grounded upon policy , & what use there is of ceremonies in religion . . the mixture and division of religions , and of idolatry . . how the gentile religion in worshipping of the sun , seems to be most consonant to natural reason ; with divers observations concerning sun-worship , and the knowledge the gentiles had of a deity , & the vnity thereof , with some glimmering of the trinity . . that the honour , maintenance , and advancement of a priest hood , is the main supporter of religion . . that the christian religion is of all others the must excellent , and to be preferred for divers reasons , being considered in it selfe , and compared with others ; with an exhortation to the practice of religious duties , which is true christianity . sect . xv. quest. i. having now pass't through all religions known in the world , it remains that we make some use of what we have viewed : let us know then , to what end and purpose hath this view been taken ? a. first to let us see , that there is no nation so barbarous , or brutish ( except some particular fools , who have said in their heart , there is no god ) which hath not made profession of some religion , by which they are taught to acknowledge and worship a deity : for religion is the pillar on which every common●wealth is built ▪ so long as the pillar is stable and firm , which is the foundation , so long will the house stand immovable ; though the rain descend , and the windes flow , and the hloods come , and beat upon that house , yet it shall n●t fall , because it is founded upon a rock , m●t. . but if blinde sampson , if people void of understanding ▪ trusting to their strength , shake once this pillar of religion , down falls the whole fabrick of government , law and discipline . of this , examples in all ages may be brought , to shew , how states and religion , like hippocrates twins do live and die together ; so long as religion flourished in iude● , so long did that state flourish ; but when the one failed , the other fell . iudah and israel were not carried away into captivity , till they had captivated religion : as sampsons strength consisted in his hair , so doth the strength of a common●wealth in religion ; if this be cut off , the philistions will insult over the strongest state that ever was ; and bring it to destruction : this is the ●alladiu●● , which if once removed , will expose the strongest city in the world to the enemy . the greek empire had not fallen from the pal●●●gi to the turk , had the christian religion stood firm in constantinople . the poet could acknowledge that so long as rome stood religious , so long the continued victorious ; diis de 〈…〉 . and tullie confesseth that the instruments by which the romans subdued the world , were not strength and policy , but religion and piety : non calliditate & r●bore ▪ sed pietate ac religione omnes gentes nationsque super astis . orat. de 〈◊〉 . resp . for this cause the senat and people of rome were careful to send their prime youth to 〈◊〉 , ▪ ( the university then of the 〈◊〉 religion ) to be instructed in the grounds of all their sacr●d and mysterious learning . therefore , 〈◊〉 in dion cassius ● . . adviseth augustus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by all means and at all times , to advance the worship of god , and to cause others to do the same , and not 〈…〉 innovations in religion , whence proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conspiracies , sediti●●● , and conventicles , or combinations . religion is the bulwark , as plato faith , of laws and authority ; it is the band of all humane society ; the fountain of justice and fidelity ; beat down this bulwark , break this band , stop this fountain , and bid adieu to all laws , authority , unity , justice , and fidelity . q. . how doth it appear that religion is the foundation of common-we●li●e● human societies ? a. . because religion teacheth the fear of god , without which , men should live more securely among lyons and beares , then among men ; therefore abraham gen. . knew that at ger●● he should both lose his wife and his life too , because he thought , surely the fear of god was not in that 〈◊〉 ; 't is not the fear of temporal punishment , or of corporal death that keeps men in awe , but of eternal torments and spiritual death ; therefore when men will not fear th●se that can destroy the body , they will stand in awe of him who can cast body and soul into hell fire , mat. . it was this fear that begot religion in the world , primus in 〈◊〉 deos fecit timor , and it is religion that cherisheth , increaseth and quickneth this fear ; the end then of common-wealthes and of all societies , is , that men may live more comfortably and securely then they can do alone ; but without religion there can be no security nor comfort , no more then there can be fo● lambs among wolves , for 〈…〉 . . there can be no durable common-wealth where the people do not obey the magistrate ; but there can be no obedience or submission of inferiours to their superiours without religion , which teacheth that princes and magistrates are gods vice - 〈◊〉 here on earth ; whom if we do not 〈◊〉 and obey , we cannot fear and obey god ; who commands rom. . that every soul be subject to the higher powers , for there is no power but of god. . there is in all men naturally a desire of happinesse and immortality ; which cannot be attained without the knowledge and worship of god ; whom we can neither know nor worship without religion , which prescribeth the rules and way of worshipping him ; and likewise sheweth us that there is a god , that he is one , invisible , eternal , omnipotent , the maker of all things , &c. . the essence and life of a common-wealth consisteth in love , unity , and concord ; but it is by religion that these are obtained ; for there is no band or tie so strict and durable , as that of religion , by which all the living stones of the great buildings of kingdoms and states are cemented , and like the planks of n●ahs ark , are pitched and glewed together . . as each particular man is subject to death , and corruption , so are whole states , corporations , and k●ngdoms ; but the means to retard and keep off destruction , and ruin from them is religion ; hence those states continue longest where religion is most esteemed and advanced ; whereas on the contrary , the contempt of religion is the fore-runner of destruction ; this we see that when the whole world was united into one corporation and society , for slighting religion , were all overthrown in the general cataclysme , except eight religious persons , saved in the ark. the poet acknowledgeth that all the miseries which befel italy , proceeded from the neglecting of religion ; dii multa neglecti dede●unt hesperiae mala luctuosae , horat. . as all common-wealths and states know and are assured that they cannot subsist without the protection of almighty god , who is the author of all humane societies , so likewise they know , that god will not owne and protect them who either cannot or will not serve , worship , and honour him , which without religion is impossible to be done by man ; for as all nations know , even by the comely order and harmony , the strange operations of nature , and the beauty of the world , that there is a divinity , which is also plain by the actions of providence ; so likewise they know that this divine power must be honoured and obeyed ▪ except they will shew ingratitude in the highest degree , to him , whence they have their living , moving , being , and all they enjoy ; but without religion they can neither know how nor where , nor when to worship him . . every man knows he hath a spiritual , reasonable , and heavenly soul , which naturally delights in the knowledge and contemplation of heavenly things , which shew that he cannot reject all religion , except he will shake off nature and humanity . . the veriest atheists in the world , who denyed god , ( at least in his providence , though they could not in his essence ) yet affirmed that religion was necessary in all societies , without which they cannot subsist , as is already said . . as subjects will not obey their princes , but fall into rebellions , so princes will not protect their subjects , but become wolves and tyrants , if it were not for religion that keeps them in awe , and assures them that there is over them a king of kings , and lord of lords , to whom they must give an account of their actions ▪ regum timendorum in pr●prios greges , reges in ips●s imperium est i●vis . horat. . if it were not for the force of religion , few common-wealths ▪ could defend themselves ; what souldier would fight with that courage , or expose his life to danger , if he did not expect a greater reward , a more durable garland hereafter , then any they could expect here ? this made the iewes so resolute against their neighbour gentiles ; this animated the romans against their enemies ; they fought pro aris for their altars in the first place ; this animateth the turks against christians , and these against the turks . q. . ought not then princes aud magistrates to have , a special care in the setling and preservation of religion ? a. yes : for no means is so powerful to establish and perpetuate their thrones and authority as religion ; no guard so strong as this , no castle so impregnable ▪ no spur so sharp to stir and extimulate peoples affections towards the defence , obedience , reverence , and maintenance of their governours , as religion ; therefore the wise roman emperors took more pride and delight in the titles of pius and sanctus ; of pious , holy , religious , then to be stiled , wife . fortunate , stout , or valorous ; and to let the people know what care they had of religion , they alone would be called pontifices maximi ; or chief bishops . there is no epithet that the wise poet gives to aenaeas so often , as that of piety ; pius aenaeas , pietate insignis & armis , insignem pietate virum , &c. qun justior alter , ●ec pietate fuit . &c. virgil. that good emperour antoninus , who succeeded hadrian , preferred the title of pius to all his other honorable titles ; and as wise princes have been chiefly careful of religion , to preserve it pure , and uncontaminate , so have they bin diligent in suppressing atheists , the chief enemies thereof : for they saw that atheisme did introduce anarchy ; for he who is an enemy to god , cannot be a friend to gods vice-gerents ; therefore in all wel governed states they have been either put to death or banished , as being enemies to government and humane society . wise princes finde that as religion uniteth peoples affections to them , so it makes them fortunate and successful in all their actions and undertakings ; never was there a more religious prince then king david , and never a king more successful against his enemies ; the like we may see in constantine , theodosius , charles the great , and many others no lesse famous for their religion , than for their victories ; and because wise law-givers are not ignorant how much religion is prevalent with the people , therefore they delivered them no laws , but what either they received , or said they received from some deity ; so lyc●rgus gave out that his laws were delivered to him by apollo : minos received his laws from iupiter , with whom he was familiar nine years together . zaleucus makes minerva the author of his laws . numa ascribes his laws to the nimph aegería , with whom he had familiar conferences in the night . and mahomet will have his laws backed by the authority of the angel gabriel ; such is the force of religion ; that without this , men would neither receive nor obey laws : for this cause god himself appeared often to the patriarchs , and came down in lightning & thunder upon mo●nt sinai , when he gave the law. neither hath there been any more forcible way to appease tumults and popular seditions , then the conceit of religion . when the c●ty of florence in a civil dissention was washed with her own blood , francis sodorinus the bishop , in his pontificals , having the crosse carried before him , and accompanied with his priests , struck such an awe of religion into the hearts of the citizens , with his very presence , that they flung down their arms ; the like religious stratagem was used by iaddus the high priest of the jewes , to obtain the favour of alexander , as he was marching against ierusalem with his army , who was so struck with the priests majestical presence and vestiments , that he both adored the priest , spared the city , and conferred on it divers benefits . the like respect and successe had pope vrban from attila when he besieged aquileia ; and many more examples may be alledged . q. . are pluralities of religions tolerable in a state ? a. . publickly one religion onely is to be allowed , because there is but one god , who is the object of religion ; therefore as his essence is most simple and indivisible , so should his worship be , because diversities of religion breed diversities of opinions concerning god. . as there is but one truth , so there ought to be but one religion ; for false religions either teach to worship false gods , or else in a false manner to worship the true god ; therefore god himselfe prescribed to the jews the rule and manner of his worship , strictly commanding them not to alter any thing therein ; and saint paul sheweth , that the gospel which he taught , was the onely true gospel , so that if an angel from heaven should preach any other gospel , let him be accursed , galat. ● . as there is but one church which is the ground and pillar of truth , and one faith to lay hold on that truth , and one spirit to lead the church into the way of truth , so there should be but one religion , which is the doctrine of that truth . . there is but one way to heaven and life ●●ernal ; but the wayes to destruction are many ; therefore there ought to be but one religion to conduct us in that way to eternal happinesse . . religion ( as is said ) is the foundation of all states and kingdoms ; therefore in one state or kingdom there ought to be but one religion , because there can be but one foundation ; for one building cannot have many foundations ▪ . ●eligion is the band and cord by which the unity of the state is preserved ; if this band be broken into many pieces , how can it binde the affections of people , and preserve their unity , either amongst themselves , or with their princes and governours : as therefore a city divided against it self cannot stand ; neither can that state subsist , which is divided into different religions , which occasioneth diversity of affections , and withall many jars and contentions . . as in bodies natural , contrary qualities cause destruction ; so in bodies politick , contrary religions ; for if there be but one true religion , the rest must needs be false ; and what can be more contrary then truth and falshood ? so that the belly of rebecca must needs be tormented , where such opposite twins do struggle : hence proceed heart-burnings , emulations , strifes , proscriptions , excommunications , and such like distempers , by which the seamlesse coat of christ is torne in pieces . . diversitie of religions beget envy , malice , seditions , factions , rebellions , contempt of superiors , treacheries , innovations , disobedience , and many more mischiefs , which pull down the heavy judgements of god upon that state or kingdom where contrary religions are allowed , because whilest every one strives to advance his own religion above the other , all these distempers now mentioned must needs follow . we could instance the condition of the iewes , how they flourished whilest they adhered to the religion prescribed them by god : but when they admitted the gentile religions also among them , they fell into all the mischiefs mentioned , and god cast them off as a prey to their enemies . but we have sufficient and experimental proof of this in our neighbouring countries of france and germany ; what distempers and civil wars not many years ago have ensued upon the differences of religion , to the desolution and ruine of many towns and cities ? tantum relligio potuit suadere malorum ▪ q. . may a state tolerate different religions in privat ? a. . if they be such religions as do not overthrow the fundamentals of truth . . nor such as impugne or disturb the government established in that state or kingdom . . if the professors thereof be such as are not factious , ambitious , or pertinacious ; but honest , simple , tractable , obedient to superiors , having no other end in holding their opinions of religion , but gods glory , and satisfaction of their own conscience , so far as they can conceive , and withal are willing to submit to better judgements , and to renounce their opinions when they are convinced to be erroneous ▪ in these regards i say a state may , and wise states do tolerate diversities of opinions in religion , upon good grounds ; because ( as solomon saith ) there is a time for all things under the sun : there will come a time when the tares shall be separated from the corne , though the wise husbandman suffers them to grow together a while . the wise physitian will not presently fall to purging out the noxious humours of a cacochymicall body ; for in some diseases nothing is more dangerous then precipitate and untimely physick ; chronical d●seases are not cured by physick and motion , but by time and rest . the nature of man is such ( saith seneca ) that he will be sooner led then drawn , facilius ducitur , quàm trabitur . stubborn and violent courses in reformation , beget stubborn and violent opposition . the warme sun will prevail more with the traveller , then the cold and boysterous winde ; the goats blood will break the adamant , which the hardest hammers cannot do . god also hath his times for calling of men to the knowledge of his truth ; some he calls at the nineth hour , and some not till the eleventh . christ sends abroad his disciples to preach and work miracles among the iewes : but into the way of the gentiles they must not yet go till his ascension . it falls out many times that the remedy is worse then the disease ; and while we go about to cure the state , we kill it ; and instead of purging out the peccant humours of the body politick , we cast it into a calenture or burning feaver . this was not unknown to that wise and good emperor theodesius , who could not be perswaded by the catholikes to extirpate , or use violent courses against the arrians , but permitted them to enjoy their churches and opinions , knowing how dangerous it would prove to the state , if the quietnesse thereof should be disturbed ; this had been to kindle the fire which was lately extinguished , and to raise a con●●●gration in the empire , which could not be quenched without an inundation of blood ; this had been camerinam movere , or to awake a sleeping dog. for this cause though the turk is zealous in his religion , yet he permits christians , iewes , persians , aethiopians , and others to enjoy their several religions . the like liberty is permitted in germany , france , and other places , for avoiding further mischief ; for this purpose that there may not be a breach of peace , and disturbance in the government of the state. the turks and moscovites inhibit all disputations in points of religion upon pain of death . the like inhibition was made by the emperor and princes of germany , after their civil wars , that there should be no dispute or contention between the catholickes and protestants ; for indeed by such disputes , religion it self is weakned , and the state indangered ; for if it be not tolerable to question laws once established , how can it be safe either for state or church to call in question religion once setled and confirmed by authority ? by questions and disp●tes the majesty of religion is slighted ; and that made dubious , which ought to be most certain ; the objects and high mysteries of our faith , are not to be measured by our shallow reason . the many disputes about religion , commonly overthrow the practise of religion , which consisteth not in talking , but in doing ; the one indeed is more easie then the other , as seneca saith , omnes disputare malunt quam vivere ; we had rather dispute of salvation , then work it out with fear and trembling . if heaven could be obtained with wrangling and disputing , a profane sophister should sooner have it then a holy christian , who knows that life eternal is not obtained by talking of , but by walking in the ways of gods commandements . but to return to our former discourse , and to end this question , as we began ; diversity of religious , with the limitations aforesaid , may be connived at ; especially when it cannot be avoided without the danger and ruin of the state ; and the rather , because the conscience cannot be compelled , nor faith forced . there never was a wiser state than the romans , and more zealous in the worship of their gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the custome and laws of their nation ; yet they admitted the worship of isis and aesculapius , forrain deities ; and a pantheon , or temple for all gods . and though they abhorred the iewes above all other people , yet augustus , that wise and happy emperor , permitted them to exercise their own religion . princes and magistrates must , like wise ship-masters , rather strike saile , and cast anchor , then make ship-wrack in a storme , and rather saile back with safety , then venture upon the rocks in the harbour with danger : praestat recurrere quàm male currere . as constans the emperor , and the●dosius the great , though catholick princes , yet for quietnesse sake tolerated the arrians . so did leo make an edict of union , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all the different religions within his dominions might live peaceably and friendly together . for the same cause anastasius made a law of amnesty , and accounted those the best preachers that were moderate . q. . may a christian prince dissemble his religion ? a. . he may not ; because god abhorreth hypocrisie , condemneth a double heart , and rejecteth such as draw neer to him with their lipps , when their hearts are far from him . christ denounceth more woes against hypocrisie then any other sin : of those who are wolves in sheeps cloathing , he will have us take heed , and threatneth to deny those before his heavenly father , who deny him before men . we are commanded to love god with all our heart , with all our strength , &c , which we do not , if we dissemble . he requires faithfulnesse , truth , and sincerity in the inward parts , he abhorreth lia●s , and deceitful men . shall we think it lawful to dissemble with god , and are offended if our neighbours dissemble with us ? god will not have us wear a li●sie-woolsie garment ; nor plow with an oxe and an asse : nor sow different seeds in the same ground . simulata sanctitas duplex impietas ; the divel is never more dangerous , then when he transformes himselfe into an angel of light ; malus , ubi se bonum simulat , pessimus est , saith seneca . . god is the chief good , in whom is no impurity nor guile ; therefore he requires of us pure and sincere love ; he is omniscient , there is nothing hid from him , he knoweth the hearts , and searcheth the reins , and knoweth our thoughts long before : all things are naked and open to his eyes ; therefore though we can delude men , we cannot deceive god ; he knows what is within painted sepulchres , and in those platters that have washed outsides . god is truth it self , therefore is an enemy to falshood . he is zealous of his glory ; but there is nothing wherein he is more dishonoured , then by dissimulation and hypocrisie . . never was there any good prince a dissembler , nor did ever any dissembler prove a good prince ; but cruel , tyrannical and impious ; as we see by the examples of herod , tiberius , nero , and many more , who at first made great shew of religion and vertue ; but when the visard was taken off , they proved monsters and not men , and wolves in sheeps cloathing ; nay there is more hope of him that in the beginning professeth his own infirmities , then in him that concealeth them ; for the one is more corrigible then the other : as bodin instanceth in king iohn of france , who could not hide his weakness , yet never committed any wicked act . and indeed dissembling princes fall into this inconvenience and mischief , that they cannot-be long hid under the visard of religion and vertue ; but their nature will break out , and then will become more odious to their people , than if they had at first detected their natures . dienysius the younger , so long as plato was with him , played the counterfeit egregiously , making shew of sobriety , temperance , and all other princely vertues ; but as soon as plato was gone , his wicked nature brake out , like a running streame that hath been dammed up . and how can a people put confidence in that prince , who dissembleth with god ? he that is not true to his maker , but playeth fast and loose with him , can never be true to his people . and indeed for a prince or state to dissemble with god , who had raised them out of the dust , to make them rulers over his people is ingratitude in the highest degree ; and much worse than of any private man , by how much the higher he is advanced above others . to be brief , among all the wicked qualities of catilin , there was none that was more exaggerated by the historian , then his dissimulation , and counterfeiting ; cujuslibet rei simulator ac dissimulator ; aliud in lingua ●rempt●●m , aliud , in pect●re clausum habebat . q. . seeing there is but one true religion , why doth god blesse the professors of false religions , and punisheth the contemners thereof ? a. . because in false religions there is the acknowledgement of a divinity , though the conceptions men have of this deity be erroneous , and the worship they give be superstitious . . because by false religions men are kept in awe and obedience to their superiours , and in love and concord among themselvs ; therefore god , who is the author of all goodnesse , and tender of the welfare of mankinde , will rather have a false religion then none , and superstition rather then atheisme ; for even in false religions both prince and people are taught their duties to each other . the romans stood so much in awe of their heathenish superstitions , that they would rather lose their lives , then falsifie the oaths they took in presence of their gods ; and were more moved to the performance of their duties , by the hope of rewards , and fear of punishments hereafter , then of any they could expect or endure here . humane society , fidelity , justice , temperance , fortitude , and other vertues , are upheld even by false religions : therefore the defenders of such have been outwardly rewarded by god , and the enemies thereof punished . philip of macedon , for defending apollo's temple against the phocenses , who came to rob it , obtained a glo●ious victory , and they an ignominious overthrow , to the losse of the whole army . the souldiers of cambyses , who went to pillage the temple of iupiter hammon , were overthrown by the sands , and he , for his many sacriledges committed in egypt , was slain by his own sword in the midst of his age , glory , and army . god punished the sacriledge of xerxes the son of darius , for robbing the delphick temple , with the losse of his innumerable army , by a handful of grecians , and the overthrow of his . sacrilegious souldiers , with lightning , hail , & storms , so that not one was left to bring tidings of the destruction of those wretches who were sent to ●rob apollo . brennus , captain of the gauls , had the like judgement fell upon him , for the like sacriledge upon the same delphick temple ; his army was overthrown by storms and an earthquake ; brennus himselfe , out of impatience , was his own executioner . sextus pompeius , for robbing iuno's temple , was exercised ever after with miseries and calamities , so that never any action he undertook prospered ; and at length lost both his army and himselfe miserably . i could speak of the wretched end of antiochus , who robbed the temple of iupiter dodon●●s , and of those who stole the gold of tholouse ▪ but these examples are sufficient , to let us see , what severity god hath used against sacriledge , even among the gentiles : what then shall they expect , that with sacrilegious hands have spoiled the temples of christians ? if he be such a favourer to superstition , will he not much ●ore patronize the true religion , and persecute with his plagues sacrilegious christians , who hath not spared sacrilegious gentiles ? god prospereth false religions , when conscientiously practised , and curseth wicked professors of the true religion ; for he pre●●ns practice to knowledge , and honest gentiles to wicked israelites . q. . what other observations may be made of this view of all religions ? a. that all false religions are gounded upon policy ; for what else were the variety of oracles , soothsayers , or divinations by stars , by flying and chattering of birds , by feeding of poultry , by inspection into the e●●rals of beasts , &c. what were their multitudes of sacrifices , priests , deities , festivals , ceremonies , lights , songs , altars , temples , odor● , and such like , used among the gentiles , but so many devices of humane policy , to keep people in obedience and awe of their superiours ? whereas the true christian religion is , of it self , so powerful to captivate and subdue all humane wisdom , and exorbitant affections , to the obedience of christ , that it needs not such weak helps of mans wisdom or earthly policy . yet i do not condemne such policy as is cond●tible towards the advancing of knowledge in divine mysteries , or of concord , justice and obedience ; for god himself prescribed multitudes of ceremonies to the jews : and since the first establishing of the christian church , she hath alwayes made use of some decent ceremonies ; which do not argue any defect or want in religion , but the weaknesse onely of those that are children in rel●gion , who must sometimes be fed with such milk . r●ligious ceremonies , are like the priests ornaments , which are not parts of his essence , and yet procure him reverence , which iaddus knew , when in his robes , he presented himself to alexander ; who , doubtlesse , had he appeared without them , had gone without either reverence or benevolence ; so that ierusalem did owne her safety and deliverance to the high priests vestments . religion without ceremonies , is like solid meat without sauce . though in the church of god some are so strong , that they need no sauce of ceremonies to the solid meat of religion , yet most stomacks are so weak , that they cannot digest the one without the other . christ deals not so niggardly with his church , as to afford her cloaths onely to cover her naked●esse , he is content to see her in rings , brac●lets , jewels , and other ornaments . thus he dealt with his first spouse of the jewish church ; i cloathed thee ( saith he ) with beoydered work , and shod thee with badgers skin , &c. i girded thee about with fine linnen , and i covered thee with silk : i decked thee also with ornaments , and put bracelets upon thine ●ands , and a chain on thy neck , and a frontlet upon thy face , and ear-rings in thine ears , and a beautifull crown upon thine head , ezek. . . &c. if god was so bountifull to his first wife why should he be so sparing to his second , as to afford her no outward ornaments at all ? is she so rich , that she needeth not any ? i wish it were so , but i find it otherwise ; for ▪ she stands in as much need of some outward decent and significant ceremonies , to help her knowledge and devotion , as the jews did , though not of so many , not of the like nature . i observe , that where are no ceremonies , there is small reverence and devotion , and where some cost is bestowed , even on the outside of religion , there some love is manifested : as our saviour proves that mary magdle●●● had more love to him than peter had ; because she had washed his feet , wiped them with her hairs , kissed them , and anointed his head with pretious ointment , which peter had not done . this cost was not pleasing to iudas , yet christ commends her for it . i know the kings daughter is glorious within , yet he● cloathing is of wrought gold , and her rayment is of needle-work . thi● i write not to commend either superfluous , needlesse , or too costly and frivolous rites , but to shew how requisite it is to have some decent , significant , and such as may further knowledge and devotion . q. . what else may we observe in the view of all these religion● ? a. that some of them are meerly heathenish , som● iewish ; some meerly christian ; some mixed , either of all , or some of these ; mahumetanisme is mixed of iudaisme , genti●isme and arrianisme ; the moscovite religion is , partly christian , partly heathenish : in the east are many sects , partly christian , partly iewish , observing circumcision with baptisme , and the sabbath with the lords day . among the corinthians some professed christianity , and yet with the gentiles denyed the resurrection ; but god alwayes abhorred such mixed religions , as joyn with micah , the ephod and teraphim , and halt between god and baal ; who are hebrews , and yet with the gentiles round the corners of their heads , and cut their flesh , &c. levit. . . god will not have any mixture in the ointment , flour , mirrhe , or incense , that is offerd to him , but will have all pure ; he would not have the oxe and asse yoaked together ; therefore the apostle reproveth sharply the galathians , for using their iewish ceremonies with christianity : the samaritans are condemned for worshipping the lord and idols ; christ ha●ed the works of the nicolaitans , who were partly christians , and partly gentiles , and punished the gergasites , by drowning their swine in the sea ; for being iews , they rejected circumcision , and eat swines flesh with the gentiles . for this cause , that the jews might not learn the religion of the gentiles , god would have them dwell apart by themselves , and not mix with other nations , nor dwell near the sea-side ; and yet we see how prone they were to idolatry , by the golden calf , the b●azen serpent , the ephod , teraphim , and graven image , taken out of the house of micah , and set up in dan. iudges ●● . the chariot and horses of the 〈◊〉 set up ▪ in the temple , as we may read in eze●hiel : the golden calves set up by jeroboam : the idolatry of solomon , manasse , and other kings , and the falling away of the ten tribes from god. the reason of this pronenesse in them to idols , was their education in ●gypt , the mother of strange religions , where they had been seasoned with idolatry ; and so pleasing is idolatry to flesh and blood , that they will spare no cost nor time , nor pains , nor their own lives and childrens , to please their idols : thus the hebrews could rise early in the morning , and par● with their golden-ear-rings to make a calf : the baalites could cut their flesh with knives and lance●s , till the blood gushed out , and could cry from morning till evening : yea , many idolaters did not spare to offer their children to m●loch : but there is no sin more hatefull to god than idolatry , which the scripture calls abomination , and idols ; lying vanities , and sorrows . and idolaters are named fornicators and adulterers ; and god will have the very places of idolatry to be destroyed , deut. . , . the iews must not eat of things offered to idols , nor marry with the heathen , who having forsaken the true god , made gods of their forefathers and benefactors , by setting up their images at first in memoriall onely , and then fell to adoration of them ; and because they could not see god , who is invisible ; they would have his visible presence in some outward image or representation , thinking they could not but b● in safety , so long as they had his image with them . this made the trojans so careful of their palladium ; the tyrians of their apollo , & other places of their tutelar gods . q. . which of all the religio●s we have viewed seems to be most consonant to naturall reason ? a. the barbarous and butcherly religions of the gentiles , in sacrificing men , in worshipping stocks & stones , &c. divers tenets also in mahumetanisme , iudaisme , and many opinions in hereticall sects among christians are against reason . the doctrine of the true orthodox christian is above naturall ●eason : for the natural man saith the apostle , understandeth not the things of the spirit : but the religion of those gentiles , who worshipped the sun , seemed to be most consonant to their naturall reason ; because they could not conceive what god was , being a spirit incomprehensible ; for all knowledge comes by the sences , and finding that no sensible entity was comparable to the sun in glory , light , motion , power , beauty , operation , &c. but that all things in a m●nner had dependence from him , in respect of life , motion , comfort , and being , they concluded that the sun was the onely deity of the world : and however the gentiles might seem to worship divers chief gods , because they expressed them by divers names , and effects , or offices ; yet indeed the wiser sort understood but one supream deity , which they worshipped under divers names , epithets , and operations . now that this deity was none other but the sun , whom they called by the name of apollo , iupiter , mercury , mars , hercules , &c. is apparent by the gentiles own writings ; for in nonnus , l. . diony . we see with how many name : the sun is called ; namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , king of the fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ guide of the world . belus of euphrates , the lybian ammon , apis of ni●us , the arabian saturn , the assyrian iupiter , the egyptian serapis , phaeton , with many names , mithris , the babylonian sun , the grecian delphick apollo , poean , aether , or the hea●en , &c. so orpheus in hymno under the name of vulcan understands the sun , when he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perpetuall fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining in the flaming air or skie . so by mars they meant the sun , as appeareth by that image of mars adorned with the sun beams , and worshipped anciently in spain , thus adorned . they made him the god of warre , because all strife and contention● arise from the heat of the blood , caused by the suns influence . they meant also the sun by apollo , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , darting or casting of his beams ; or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shines alone , and not others with him ; therefore in latine he is named , sol quasi solus : other reasons and derivations of this name may be seen in macrobius l. . saturn . some call him apollo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from killing or destroying of the creatures , with his excessive heat ; whereas with his temperate warmnesse he cures and drives away diseases ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and in this respect he was called apollo , and the god of physick ; and was painted with the graces in his right hand , and in his left holding his bow and arrows , to shew that he is ready and nimble to help and cure , but slow to hurt , and kill , he was called also phaeton and phoebus ; from his brightnesse and light ▪ delius , from manifesting or revealing all things , therefore was held the god of divination . he was named loxias , to shew his oblique motion in the ●●liptick . he is called by callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ abounding in gold , because gold is generated by his influence , and his beams represent gold in their colour , for this cause , his garments , his harp , his quiver , ar●ows , and shoes , are by the poets said to be all of gold. the sun was also called adonis , which in the ph●nician tongue signifieth a lord , for he is the lord of this inferiour world , and of the stars too , by imparting light to them . this adonis was said to be killed by a boar ▪ and to converse six moneths with proserpina , i● being dead under the earth , for which he was bewailed by the women : but the other six moneths he revived again , and conversed above with venus ; which turned the womens sorrow into joy . by this was meant , that the sun in the six southern signes seemeth to dye , and to be killed by the wild boar , that is , by the winter ; for that beast delights most in cold countries , and proves best in the winter . by proserpina is meant the inferior hemispere ; and by venus the superior , with whom adonis or the sun converseth , whilest he is in the six northerly signes . this adonis , is that thammuz , ezech. . . ( as s. hierom thinks ) for whom the women did mourn . but at his return the alexandrians , sent by sea to the mourning women at byblu● , letters shut up within a vessel of bull-rushes , to signifie that adonis or thammuz was returned , and that therefore they should rejoyce : of this custome speaketh procopius , gazaeus , cyril , in esaiam c. . . as some think , and so orpheus in hy● . by adonis , understands the sun , ●s may be seen in this verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , th●● who art sometimes extinct , and shi●●● again in the beautfull cir●li●g hou● . the sun also is the same with 〈◊〉 , a fair boy beloved of cy●ele , by which they meant the earth , which is in love with the sun , with whose beautifull beams she is comforted . hi● they painted with a scepter and a pipe , by that representing his power , by this the harmony of his motion , or else the whistling of the winds raised by his heat . his fest●vals also they celebrated with joy , therefore called 〈◊〉 , about the . of march ; because then they perceive , the day to exceed the night in length . by osir i● also the 〈◊〉 was meant , whose genital● being cast by typhon his brother into the river , were notwithstanding honoured by isis , and after by the greeks , under the name of phallus , i●biph●llus , and priapus , because all se●in●ll vertue proceed● from the sun. saint hierom , ruffinus , 〈◊〉 , and others think , that this was the same idol , which the m●abiles , edomites , and other gentiles worshipped under the name of baal-pe●r . the sun also is called liber by virgil ge●● . . because by his light he freeth men from the fears and dangers of 〈◊〉 night ; so he is called dion●sius by orpheus in h●mnis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is called dionysius , because 〈◊〉 is rolled about the immense and long heaven . he was worshipped by the egyptians , under the name of api● , and m●evi● , and shape of a bull or calf , to shew his strength , and benefits we receive by the sun , especially in the fruit of our grounds ; therefore the golden calf , which the hebrews did worship in the desart , and afterwards ieroboam set up , signified nothing else but the sun , who was also worshipped under the name of serapis , a● his image shews ; which was made of gold and silver , with beams , and painted over with blew , to shew that the sun at his rising and falling looks like gold , but in his meridian blew , and like silver , and so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the glittering light of the sun. so in hebrew he is called acha● , that is , one ; as being the sole light and beauty of the world . and so may that place of esay , c. . . be understood ▪ they purifie and sanctifie themselves in gardens behind 〈◊〉 , that is , behind the image of the sun , which there is called ach●d , one. of this opinion is ioseph scaliger , in 〈◊〉 ad fragment . grec . veter ▪ de di●s germ. c. . and eli●● schedius ; save onely that they speak of the temple behind which they purified themselves , but i think rather , it was the image of the sun , which they had in their gardens ; for it is unlikely that the temples of the sun were built in gardens . moloch also was the sun ; for he is melech , that is , king of the world , to whose fight and power all things are obvious ; therefore the egyptians represented him by a scepter , with an eye on it : now this moloch had on his forehead a pretious stone shining like lucifer , or the sun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith theophylact. in act● c. . and cyril upon am●s . the valentinian hereticks , by the word abraxas , meant the sun , as i have shewed ; for in this word are contained . which is the number of dayes the sunne makes in the zodiack : and it is derived from abr●ch . ab in hebrew signifieth father ; and rech , king , in the 〈◊〉 tongue . so they made the sun , father and ●ing of the universe , he was also called mithres , which signifieth lord , as ioseph scaliger de ●mend . temp . l. . sheweth , and ●l●ndian in tha● verse l. . de ●●ilic . et vagae testatur volventem ●idera mithram . for they thought that mithra , or the sun did regulate , and govern the other starres ; and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found the number of . dayes . the sun also was expressed by the name of iupiter , or juvans pater , the father that helps and supports all things : therefore he was painted with iupiters thunder in his hand . i know iupiter is most commonly taken for the heaven or aire ; but i rather think that by this name was meant the sun. so when virgil , ecl. . speaks thus : iupiter & largo de scendit pl●rimus imbre . he means not that the heaven comes down in rain , but the sun rather , who by his heat elevated the vapors , and by resolving them into rain , may be said to come down in a showre . so in another place , f●cundis imbribus aether conj●gis in laetae gremium descendit , geor. . there is also meant the sun , who is named aether , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his constant race or motion . by mercury also was meant the sun ; for he is mercurius , quasi ●edius curre●s , keeping his court in the middest of the planets . and hermes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreting ▪ for by his light he expoundeth all da●k places . he was painted with wings , to shew the suns swift motion . he killed many-eyed argus , that is , he puts out the light of the stars , which are as it were , the eyes of heaven . mercury is still painted young , to shew that the sun never groweth old or feeble : he was pictured with three heads upon a four corner stone , to shew the sunnes three vertues , of heat , light and influence upon the four parts of the world , or four seasons of the year . he was held the god of merchants , because without light there can be no trading . the sunne also was worshipped by the eastern nations , under the name of bel , baal , belus , & baal samen , or baal-shammajim , that is , lord of the heavens ; & by the old cel●es and no●icks , under the name of belenus ; now belus , as macrobius sat. l. . ● . . sheweth us is the same that iupiter , and iupiter is the same that sol , as i have said , and which orpheus in hym. ad iovem confirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , ●eautifull iupiter the sun , generator of all things ; therefore the sun is called by plato in phaedro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. iupiter the great commander●● heaven driving his swift charriot , whom the army of gods follow divided into twelve parts , and vesta alone stands immoveable in the court of the gods : he means the motion of the sun and starres , through the . signes of the zodiack , and the earth standing in the middle . that under the name of belenus was meant the sun , is apparent by the number of . which is found in the letters thereof , answering the . dayes , which the sun finisheth in his annuall motion . by hercules also ▪ was meant the sun , as his name sheweth , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glory of the air ; his twelve labours are the twelve signes of the zodiack , through which he laboureth every year ; he is called alcides , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strength ; for like a strong gyant , he rejoyceth to run his cou●●e : iuno endeavoured to obscure the glory of hercules , so doth the air , which the poets called iuno , oftentimes obscure by clouds , mists and vapors , the glory of the sun. hebe , the goddesse of youth , was hercules his best beloved ; so is the spring-time , wherein in the youth of the earth is renewed , the suns lovely wife . hercules overthrew geryon , and rescued his cattle ; so doth the sun by destroying winter , preserve the beasts . the tenths of the earths increase were offered to hercules , to shew their gratitude to the sun for his heat and influence , by which the earth ●ructifieth . hercules is noted for his fecundity ; for in one night he begot sons : this was to shew that generation and fruitfulnesse is from the sun : he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the driver away of all evils and diseases , by which was meant , that grief of mind is driven away by the sunnes light , and infirmities of body by the sunnes heat : he is also much noted for his voracity in eating and drinking ; by which was signified the rapid heat of the sun , consuming the moysture of the earth , and exhaling the lakes , and brooks . in the name also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contained the number of ; he was expressed also by antaeus the gyant , whose strength increased as he touched the ground , but being lifted up from thence , he grew weak ; so doth the sun begin to gather force when he is in his lowest declination , and near the earth ; but when he is in his apogaeum or highest elevation , his strength begins to decay . pan also signified the sun , whom they painted with a red face , horns , and a long beard , to shew the colour and beams of the sun. pan was covered with a spotted skin ; so is the sun covered in the dark , with the sported or starry mantle of the night ; his wings and crooked staffe was to signifie the suns swiftnesse , and oblique motion in the zodiack : he was the god of shepherds , and driver away of wolves ; therefore called lycaeus , and so was iupiter ; the sun by his heat and light is a friend to shepherds and their flocks , who by his presence drives wolves , and other wild beasts into their dens : the perpetuall fire kept by the arcadians in the temple of pan , was to shew that the sunne was the fountain of heat , which stirs up venery ; therefore pan is described by his salacious nature : the sunnes monethly conjunction with the moon was expressed by pan , being in love with the moon . they meant also the sun by bellerephon ; who by the help of winged pegasus overcame chimaera ; for the sun by the help of the winds overcometh the pestilentiall and infectious vapors of the air . by polyphemus also , they meant the sunne ; which 〈◊〉 that great gyant with one eye , put out sometimes by mists and vapors arising out of the earth . endymion was the sun , with whom the moon is in love , visiting him once every moneth . ianus also was the sun , who is keeper of the four doores of heaven ( to wit east , west , north , and south ; ) he hath two faces , seeing as well backward , as forward ; in one hand he hath a scepter , in the other a key , to shew that he rules the day : and that he openeth it to us in the morning , and shuts it in the evening . ianus was the first that taugh● men religion , and , doubtlesse , men became religious , and did acknowledge a deity , by beholding the beauty , motion , power and influence of the sunne . by ianus was placed a serpent biting his tail , intimating , that the sunnes annuall motion is circular , beginning where it ends , atque in se sua per vestigia labitur annus . by minerva also was meant the sunne , as appears by the golden lamp dedicated to her at athens , in which burned a perpetual light maintained with oil ; which not only shews the suns golden beams , and inextinguishible light , but also that oil , as all other fruits , are begot by his hea● ; for the same cause she was the inventer of arts and sciences , and held the goddesse of wisedome and learning ; for by the moderate heat of the sunne , the organs of the brain are so tempered , and the spirits refined , that all arts by men of such temper have been found , and wise actions performed : she had a golden helmet , and a round target , the one signifying the colour , the other the orb of the sunne , the dragon dedicated to her , signified the sunnes piercing eye , as the cock , was dedicated to minerva , so he was to the sunne , to shew , that by these two names , one deity was meant : no man could look upon her target , having gorg●ns head in it , without danger ; nor may any without danger of his eyes , look upon the sunne . the athenians preferred minerva to nept●●e , because the benefits men have by the sunne , are greater than those they have by the sea , and that hot and dry constitutions are fitter to make scholars , than cold and moist : for the fire , which prometheus stole from the sun , brought arts to perfection . the image of pallas was kept in vesta's temple , where the sacred fire burned perpetually , to shew , that the sunne , the ●ou●tain of heat and light , is the same that minerva , who was called pallas from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie the shaking and brandishing of the sun beams , expressed also by the brandishing of the spear . she had power to use iupiters thunder , and to raise storms , to shew that thunder and storms are caused by the suns heat ▪ she and vulcan , the god of fire , were worshipped on the same altar , to shew , these two were but one deity , to wit , the sun , who is the god of fire , which homer also expressed , by giving her a fiery charriot , and a golden lamp , holding out a beautifull light , she made her self invisible , by putting on the dark helmet of orcus ; so is the sunne to us , when he is covered with mists , clouds , and vapours , which arise from orcus , or the lowe● parts of the earth ; and so he is invisible to us , when he goeth under orcus , or our h●misphere . by nemesis , the goddesse of revenge , was also meant the sun ; for he punisheth the sinnes of men , by pestilence , famine , and the sword ; for he , by his heat either raiseth infectious vapors , or inflameth the blood , burns up the fruits of the earth , and stirreth up the spirits of men to strife and wa●●es : as nemesis raised the humble , and humbled the proud , so doth the sun obscure lucid bodies , and illustrate obscure things . the a●gyptians to shew , that the sun and nemesis were the same , they placed her above the moon . by beautifull tithonus also they meant the sun , who is the beauty of the world ; aurora was in love with him , and rejoyced at his presence ; it is the approach of the sun , that gives beauty , lovelynesse , and chearfulnesse to the morning . tithonus in aurora's charriot , was carried to ethiopia , where he begets black memno● of her ; to shew that the sun in the morning , having mounted above our hemisphere , moves towards the south parts of the world , where by his excessive heat in the meridian , he ●awns or blacks the ethiopians , tithonus , in his old age became a weak grashopper , so , in the evening , the light and heat of the sun weakneth and decayeth to us . by castor and pollu● , they signified the sun and moon ; the one , that is , the sun , being a champi●● , subdueth all things with his heat ; the other , to wit the moon , is a rider , if we consider the swiftnesse of its motion : they may be said to divide immortality between them ; because when the one liveth , that is , shineth , the other is obscured , and , in a manner dead to us : they ride on white horses , to shew their light and motion . they that will see more of the sun , let them read what we have written elsewhere in mystagog . p●e●ico . but besides what we have written there , we now make it appear , that the sun was in a manner the onely deity they worshipped : for the hono●r they gave the moon , fire , stars , air , earth , and sea , was all in relation to the sun , as they are subservient to him ; and the many names they gave to the moon , as minerva , vesta , vrania , luna , iuno , diana , isis , lucina , hecate , cybele , astarte , erthus , were onely to signifie the different operations of the sun by the moon ; so that as aristotle de mundo saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god being one , hath many names , from his many effects , which he produceth in the world . the sun then in regard of the seminall vertue , generative facultie , and desire of procreation , which he gives to sublunary creatures , for eternizing of their severall species , is called venus à venis from the veins and arteries , ( for these also were anciently called veins ) in which are the blood and vitall spirits , the proper vehicles of venus , or the seminal vertue , & of which the seed of generation is begot ; which the prince of poets knew , when he said of dido's venereal love : vulnus alit venis . every spring when the sunne returneth to us , he brings this venereal faculty with him ; therefore , he may be called venus , à veniendo , from coming ; for he cometh accompanied every year in the spring with this generative desire , which he infuseth in the creatures ; which the same learned poet , geor. l. . acknowledgeth in these divine verses : ver adeo ●r●ndi nemorum , ver utile silvis . ve●e tument terrae , & genitalia semina poscunt , tum pater omnipotens foe●undis imbribus ●ther conjugis in gremium laetae descendit , & omnes magnus alit magno commistus corpore foetus . avia tum resonant avibus virgulta canoris , et venerem certis repet unt ●rmenta diebus . parturit omnis ager , &c. — and in another place geor. . he sheweth the reason why in the spring , living creatures are more prone to venery , because the sun infuseth then a moderate heat into the body . vere magis , quia vere calor ●edit ossibus , &c. this venereal desire is by the poets called vrania , and olympia , because it proceeds from heaven , namely from the sun , the chief ruler in heaven . and to shew that by venus , they meant the sun , as he is the god of love , they speak of her in the masculine gender , so doth virgil aen. . descendo , ac ducente deo flammam inter & hostes . they paint her with a beard , hence venns barbata , to shew the sunne-beams . they gave her the epithets of the sun , in calling her golden venus , so doth virgil aen. . venus aurea , and by the greek poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the eastern people she was called baa●eth shammajim , the ruler of heaven , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , phosphorus or lucifer from the light of the sunne ; which venus or the moon borroweth . so what orpheus in hymnis speaks of venus , is to be understood of the sunne : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , thou procreates all things in heaven , in the fruitfull earth , and in the sea or depth . she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fair haired , to shew the beauty of the sunne-beams : and euripides in phoeniss . gives her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a golden circled light . by cupid also was meant the sunne , who was painted young , with wings , crowned with roses , and naked , to shew the eternity , swiftnes , colour , and native beauty of that great luminary ; who may be called the god of love , in that by his heat he excites love in all living creatures , as is already said . by luna or the moon , they understood the sunne ; for though these be two different planets , yet in effect they are but one luminary ; for the moon hath her light from the sunne ; therefore she is called sometimes the sister , sometimes the daughter of phoebus ; she is painted with a torch , and arrows , and with wings , to signifie her motion , and that her light and operations are originally from the sun . as the hawk was dedicated to the sun , because of her high flying and quick fight , so the moon was represented by a white skinned man with an hawks head ; for her whitenesse is not from her self ▪ but from the hawks head , that is , the sun . they held her to be both male & female ▪ to shew , that she is the sun in acting , the moon in suffering ; she receiveth her light and power from the sun , in this she is passive : she imparts this light and power to the inferior world , in this she is active : she is called lucina also from this borrowed light , and diana from the divine qualities thereof ; for which cause diana was held to bee the sister of phoebus : and iuno from helping ; she was painted with beams about her face , sitting upon lions with a scepter in her hand , by which was meant the dominion she hath received from the sun ; and whereas they made the rain bow to attend upon iuno , they meant hereby that the sun makes the rain-bow ; therefore by iuno they meant the sun . so when they make vulcan the son of iuno , they understand the sun , for he by his heat causeth fire , and not the moon . and so mars the god of fire , is said to be iuno's son , that is , the sun , for it is he that inflameth mens bloods , and not the moon . they expressed the power of the sun over the sea and other waters by the names of neptune , n●r●us , glaucus , triton , and other sea deities . when they would expresse his operations on the earth , they gave him the names of vesta , ●ybele , bona dea , &c : when they would shew his power under the earth , then they used the names of orcus , pluto , proserpina , charon , cerberus , &c. orcus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath , because they used to swear by the sun : e●to mî sol testis ad haec , & conscia iuno , aen. . and in another place , aen. . sol qui terrarum flammis opera omnia lustras : pluto is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wealth , for all wealth , both upon and within the earth , is begot of the suns heat and influence . when he is under our hemisphere , he is called the god of hell , he is said to ravish proserpina , that is , the seminal vertue of vegetables , which in the winter and the sun's absence , lyeth hid in the bowels of the earth , his influence upon the corn , and other seeds cast into the earrh , and causing them proserpere to creep out , thence is called proserpina . charon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy ; the sun is joyfull to us by his presence , and as he is phoebus or light of the world ; he is also joyfull to us by his absence , and as he is charon under the earth , for then he permits the air to receive refrigeration , by which all things are refreshed . cerberus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flesh eater , for a● all flesh is generated by the sun , so is all flesh consumed by the same . cerberus had three heads , to shew that time which devoureth all things hath three heads , one present , the other past , and the third to come , now the sun by his motion is the measurer of time , in which respect he is called cerberus : and so he was represented by saturn , cutting down all things with his ●ickle ; for all things are consumed by time . tempus ●dax rerum , tuque invidiosa vetustas omnia dellruitis . by what we have said , appears that the wise gentiles did acknowledge but one deity , giving him divers names , from his divers effects and operations . this deity was nothing else but the sun , as we have shewed ; whose power is diffused every where , and nothing , as david saith , is hid from the heat thereof : iovis omnia plena saith virgil , ecl. , all things are filled with iup●ter : and elsewhere he sing● g●or . . that god runs through all the parts of the earth , of the sea , and of the heaven : deum namque ire per omnes terrasque , tractusque maris , coelumque profundum , aen. . and in his divine poem he sings that this spirit , ( for so he calls the sun , and so did solomon before him in the first of ecclesiastes ) cherisheth heaven , earth , sea , moon , and stars , and that he diffuseth himself through all parts of the world , and produceth men , beasts , birds , fishes , which he animates and foments . principio coelum , at terram camposque liquentes lu●entemque glo●um l●nae , titaniaque astra spiritus intus alit , totamque infusa per artus mens agitat molem , & magno so corpore ●iscet ; inde hominum , pecudumque genus vit●que 〈◊〉 , et quae mar●●reo ●ert monstra sub aequ●re p●ntus igneu● est ollis vigor & ●oelest● origo , &c. but here it may be objected , that seeing the gentiles acknowledged the power and vertue of the sun to be every where , why did they devise so many pettie deities ? i answer , this multiplication of deities was for the satisfaction and content of the rude people , which could not comprehend , how one and the same deity could be diffused through all parts of the universe ; therefore the wiser sort were forced to devise as many god● , as there were species of things in the world : and because the ignorant people would worship no deity , but what they saw , therefore their priests were fain to represent those invisible powers by pictures and images , without which the people thought they could not be safe or secure , if these gods were not still present with them . they were affected with fear and joy , according to the absence or presence of their gods : this virgi● ecl. . intimates when he saith , nec tam praesentes alibi cognoscere divos . and elsewhere , geor. . & vos praesentia numina fauni : so they held nothing propitious if their gods had not been present ; this made aenaeas aen. . so carefull to carry his gods about with him , whereever he went ; feror exul in altum , cum soci●s , natoque , penatibus , & magnis di●s . therefore he foretells the ruine of troy , by the departure of her tutelar gods ▪ excesserg omnes adytis , arisque relictis dii , quibus imperium hoc steterat , aen. . hence such care was taken by the grecians● to steal away the palladium ; the presence of which made troy impregnable , as they thought : and the romans had a custome , that before they besieged any city , they would first by conjuration or exorcisme , call out their tutelar gods . therefore when carthage was in any danger of the enemy , the priests used to bind apollo their tutelar god to a pillar , left he should be gone from them . hence it appears that they were forced to have deities in every place : at home they had their lares and penates , in the fields they had their ceres , pales , bacchus , pan sylvanus , fauni , &c , at sea they had their neptune , trit●n , glaueus : in their harbours they had portunus , besides that , every ship had its tutelar god set in the stern thereof : aurato praefulget apolline puppis aen. . the woods had their dryades : the trees hamadryades ; the flowres , napa● : the hills , orcades : the rivers , naiades : the lakes , li●●eades : the fountains , e●hydriades : and the sea , nereides . but notwithstanding this multiplicity , the wiser sort acknowledged but one dei●y , as may be seen in orpheus , who thus singeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , he is onely one , begot of himself , and of hi● alone are all things begot . so elsewhere : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , iupiter was the first , and jupiter is the last thunderer , jupiter is the head , jupiter is the middle , from jupiter alone are all things . there is but one power , one god the great lord of all things . trismegistus confesseth there is but one divine nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in defence of this truth , socrates died , when he was forced to drink poyson for affirming there was but one god. and d●agoras laughed at the multiplicity of gods , and at the simplicity of those who held the wooden image of hercules a god , therefore in derision he flung it in the fire , saying , thou hast served euristheus in . labours , thou must serve me in this thirteenth . the s●bils in their verses prove the same , that there is but one god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , there is one god ▪ who alone 〈◊〉 ●●mense and ingenerable . and again : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i alone am god , and besides me there is no other god. so h●race , divosque mortalesque turmas imperio regit ●eus aequo : he alone ruleth ●a just●ce all things . i could alledge many testimonies out of the greek and latine poets : out of the philosophers also , to prove that the ge●tiles did acknowledge but one deity , howsoever they gave him many names , besides their practise in uniting all the gods in one , by dedicating the pantheon to them ; intimating , that as all the gods were united in one temple , so they were indeed but one in essence : the altar also at athens , erected to the unknown god , doth confirm the same . but this task hath been already performed by s. austin , lac●antius , eusebius● , and other an●ient doctors of the church , besides what hath been written of later years , by philip morney , ●lias sch●dius , and others , who also alledge many testimonies , that the gentiles were not ignorant of the trinity of persons , as well as of the unity of essence , which was the pythagorean quaternity , wherein they held all perfection consisted . hence they used to swear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , quaternity , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fountain of perpe●ual nature , and this doubtlesse was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hebrew name of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which connsteth of . letters ; and so doth the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the latine deus ▪ the italians , french , and spaniards expresse the same name in four letters , so did the ancient germans in their word diet , the s●lav●nian buch , the panonian is●u , the polonian buog , and the arabian alla , are all of four letters ; and so is the na●e iesu , which was given to christ by the angel. the egyptians expressed god by the word te●● . the persians by sire , and the magi by orsi : all intimating this quaternity , or t●ini●● in unity . so the greeks expressed their chief god foreign , and the egyptians their i●is , and the romans their mars , and the ancient celtes their thau ▪ and the egyptians their orus , by which they meant the sun in four letters : and perhaps they meant this quaternity , when they gave the sun four horses , and four ears , and placed four pitchers at his feet . and it may be that the queen of cities , and lady of the world , understanding the mystery of this quaternity , would not have her own name roma , to exceed or come short of four letters . so adon and bael signified the sunne . now having shewed that the sun was the onely deity the gentiles worshipped under divers names ; in whom likewise they acknowledged a trinity , though not of persons , yet of powers , or vertues ; to wit of light , hear , and influence ; so the o●b ▪ beams , and light , are the same sun in substance . i should now shew how superstitious they were in their sun-worship ; some offering horses , and charriots to him , which the iews also sometimes did ; others used to kneel to him at his rising ; the ma●●age●s were wont to sacrifice horses to him ; the chinois and other indians honour him with ●inging of verses , calling him the father of the stars , and the moon their mother ; the americans of peru and mexico adored the sun by holding up their hand , and making a sound with their mouth , as if they had kissed : of this custom● we read in ioh . . if i have kissed my hand beh●lding the sun , &c. the rhodians honoured him with their great colossus ; and many barbarous nations did sacrifice men and children to him ; such were the sacrifices offered to moloch , by whom they meant the sun ; the gentiles also to shew their devotion to the sun , used to wear his colours , and to preferre the red or purple , the golden or deep yellow , to all other colours , hence the germans , as diodor sic● . l. . biblio . sheweth ; caesariem non modo fifta●t 〈◊〉 , sed arte quoque nativam coloris proprietatem angere student ; they used to make their hairs red by art , if they were not red enough by nature : of this custome of painting or dying the hairs red , martial speaks , shewing that they used some hot medicaments ; c●●stica tcutonicos accendit spuma capiltos . this red colour saith clemens alexandrinus l . paedag. c. . was used to make them the more terrible to their enemy , for it resembleth blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i deny not this reason , out i believe they had a tu●ther aim ▪ for they thought themselves safe , and under the suns protection , if they wore his colours ; and because the sunne-beams look sometimes yellow and like gold , therefore hair of this colour was of greatest account ; hence virgil aer . . gives yellow hairs to queen dido , as flaventesque abscissac●mas , and again , nec-dum ill● flavum proserpi●a vertice erinem abstulerat : ibid. so likewise he gives yellow hairs to mercury , by whom as we have said , was meant the sun ; omnia mercurio similis , vocemque , coloremque , et crines flavos & membra decora j●ventae . ibid. tertullian sheweth , that the women of his time used to dye their hairs with ●affron , capillos croco vertunt , to make them look like the flame , or sunne-beams ; and so the bride alwayes wore a vail called flammeum , of a red or fir●-colour ; and so flamminica the wife of the priest called flamen , wore alwayes such a vail , as resembling the colour of the sun , whereof her husband was priest , but s. hierom forbids christian women to dye their hair of this colour , as resembling the fire of hell , ne capillos i●ruses , & ei aliquid de gehenne ignilus aspergas : the athenia●s , to shew how much they honoured apollo , by whom they meant the sun , used to wear in their hairs golden pictures of grashoppers ; for these creatures were dedicated to the sun : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the scholiast of aristophanes witnesseth , and so doth thucydides . iulius capitolinus in ver● , affirms of verus , that to make his hairs look the yellower , and that it might glitter like the sun , he used to besprinkle them with gold dust ; tantam habuit curam capillorum flavorum , ut & capiti aur● ramenta ●●s●ergeret , quò magis coma illuminata slavesceret : and because these two colours of yellow and red were sacred to the sun , hence kings and priests were wont to be adorned with these two colours ; for kings and priests have been held the great luminaries within their do●●inions ; therefore they shined with artificial ornaments , as the sun doth with his native : hence q. did● by the poet , aen. . is painted with gold and scarlet ; cui pharetra ex auro , cri●es nodantur in aurum ; aurea purpuream subnectit fibula ves●em : so elsewhere aen. . he describes the ornaments of chlorus the priest , of gold and scarlet also ; ipse peregrina ferugine clarus & ostro spicula torquebat tyrio cortynia cornu . aureus ex b●●meris sonat arcus , & aurea vati cassida : tum croceam ●blamydemque sin●sque crepante● carbaseos fulv● in nodum collegerat 〈◊〉 . the priest is commanded to cover himself with scarlet whilest he is sacrificing ; purpureo velare comas adopertus amictu , aen. . it was also a part of sun-worship to erect high altars , and to sacrifice to him under the name of iupiter upon the highest hills , because they thought it fit , that he , who was the chief god , should be worshipped on the chief places , and the highest in dignity , should be honoured on the highest places of scituation , hence he was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iupiter on the mountains ; of these high places , we read in scripture ; they used also to the honour of the sun , to build their temples and erect their altars towards the east . illi ad surgentem conversi ●umina solem : and elsewhere , aen. . — aetherei spectans orientia solis lumina , vite cavis undam de flumine palmis sustul●t — and to shew the suns inextinguishible light and heat , they used to maintain a perpetuall fire upon their altars ; whence they were called are , ab arde●do : for the same cause both the persian kings and roman emperous used to have the sacred fire carried in great solemnity before them , by this , intimating how carefull they were to maintain the worship of the sun , and so supersitious were the gentiles in advancing of this sun-worship , that they spared not to sacrifice their children to meloch , which was nothing else but the sun : this was a preposterous zeal ; for that glorious lamp required no such sacrifice at their hands , though he be the cause of generation ; he gave life to their children by his influence , but they had no warrant from him to use violence , or to destroy that nature by elementary fire , which he by celestial fire did animate . the milder sort of them were content to let their sons and daughters passe through the fire , or between two fires , as some will have it , which was their purgatory , though some were so bold as to run through the fire , and tread with their naked feet upon the burning coals without hurt , which might be done without miracle , as we have shewed elsewhere , arcan ▪ microcos , of this custome the poet aentid . . speaketh ; summe deûm , sancti custos soractis apollo , quem primi colimus , cui pineus ardor acerv● nascitur , & medium freti pictate per ignem cultores multa premimus vestigia pruna . lastly , as the sun by the asians , and africans was described under divers shapes , according to his divers effects and operations , so was he also expressed in the northern part of the europaean world , as he is the measurer of time , and cause of different seasons ; namely of summer and winter , of seed-time and harvest : they described him like an old man standing on a fish , wearing a coat girt to his body with a liunen girdle , but bare-headed and barefooted , holding a wheel , and a basket full of corn , fruit , and roses ; by his old age and coat girt to him , was signified winter ; by his naked head and feet , summer ; by the corn and fruits , harvest ; and by the roses , the spring ; his standing on a fish , which is slipperie and swift in its motion , and silent withall , shewed the slipperinesse and swiftnesse of time , which passeth 〈◊〉 without noise , — ●ulloque s●n● co●vertitur 〈◊〉 . and old age comes tacito pede , with a silent foot : the wheel signified the roundnesse of the sun , and the running about of the year ▪ and the linnen girdle might signifie the zodiack or ecliptick line , within which the sun containeth himself ▪ i think this may be the genuine meaning of that saxon idol , which by them was called crodo , which schedius de d●●s germanis ▪ thinks to be saturn , and doth otherwise interpret it : when they did expresse the sun as king of the planers , and chief ruler of the world , they painted him sitting on a throne , holding a scepter in his left hand , and a sword in the right ; out of the right side of his mouth came out thunder ; out of the left , lightning : on his head ●ate an eagle ; under his feet was a dragon ; and round about him sate gods ; the throne , scepter and sword may signifie the majesty and power of the sun , who by his heat causeth thunder and lightning ; the eagle sheweth the swiftnesse of his motion , and his piercing eye , as discovering all things by his light , his treading on the dragon may shew , that he by his heat , subdueth the f●rercest creatures , and most pestiferous vapours ; the . gods may signifie the . signes in the zodiack , or . moneths of the year : when they did expresse the heat , light and motion of the sun , they painted him like a man , holding with both his hands a flaming wheel : when they did represent the martiall courage , and military heat of souldiers , excited in their hearts by the heat of the sun , they set him out like an armed man , holding a banner in one hand with a rose in it , in the other a pair of scales ; on his breast was the picture of a bear , on his target a lion ; the field about him full of flowers , by which they signified valour and eloquence , both requisite in a commander ; the arms , bear and lion were to shew the fiercenesse , courage and defence , that is , or ought to be in military men ; the rose and flowery field , did represent the sweetnesse and delight of eloquence ; the scales were to shew , how words should be weighed in the ballance of discretion , before they be uttered : when they expressed how the sun by his heat and influence , stirreth up venereal love in living creatures , they painted him like a woman , for that passion is most impotent in that sex ; on her head she wore a mirtle garland , to shew she is a queen , and that love should be alwayes green , sweet and pleasant as the myrtle ; in one hand she holds the world ▪ in the other three golden apples , to shew that the world is upheld by love , and so is the riches thereof ; the three golden apples also signified the threefold beauty of the sun , to wit the morning , meridian and evening ; in her breast she had a burning torch , to shew both the heat and light of the sun , and the fire of love which burneth in the breast ; ardet in ossibus ignis ; caco carpitur igne . vul●us alit venis , est m●llis ●lamma medullas . ardet amans did● , trax●tque per ossa furorem , virg. when they did expresse the suns operation upon the moon , they painted him like a man with long ears , holding the moon in his hands , to shew that she receives her light and power from him ; his long ears i think did signifie his readinesse to hear the supplications of all men , though never so far distant . these interpreatations , i suppose are most likely to be consonant to the meaning of those , who first devised those images or idols , though the saxon chroniclers , albertus , crantzius , saxo-grammaticus , munster , sch●di●s , and others , do think these images were erected to the memory of some german princes or commanders : but it is unlikely , that the germans , who were as tacitus saith , such great adorers of the sun and stars , would give that worship to dead mens statues , caesar lib. . de bel . gal. tells us , that the germans onely worshipped for gods those which they saw , and received help from , as the sun , moon , and fire , other gods they never heard of : but of the europaean idolatries , we have spoken more fully before . q. . what hath been the chief supporter of all religions at all times ? a. the honour , maintenance , and advancement of the priesthood ; for so long as this is in esteem , so long is religion in request ; if they be slighted , religion also becometh contemptible . whereupon followeth atheism , and anarchy ; which wise states considering , have been carefull in all ages to maintain , reverence , & advance the ministers of religion ; for if there be not power , maintenance , and respect given to the publick ministers of stat● , all government and obedience must needs fail ; the like will fall out in the ● church , if the priesthood be neglected . therefore among the iews , we read what large maintenance was allowed to the priests and levites ; how they were honoured and reverenced by the people ; & how the high priest had no lesse , or rather more honour than the prince , the one being honoured with a mitre , as the other with a crown , and both anointed with precious oil . among the gentiles , we find that the priesthood was in such esteem , that the prince would be honoured both by the priests office and name ; as we read of metc●ised●●h king of sal●m , and priest of the most high god : numa was both king and priest : so was anius in the poet ▪ rex anius , rex idem hominum phoebique sacerdos . augustus and the other roman emperors held it no lesse honour to be stiled ponti●●ces max●mi , h●gh priests , than to be called emperours : for this cause priests wore crowns or garlands , as well as the emperours . some were crowned with bays , as the priests of apollo ; some with poplar leaves , as the priests of hercules ; some with myrtle ; some with ivy ; some with oaken leaves , &c. all priests among the romans , were exempted from taxes , wars and secular imployments . the high priest at rome , as dionysius witnesseth l. . had in some respects more priviledge than the emperour , and was not to give any ac●ount of his actions to people and senate . and cicero in orat . pr● domo ad po●tif●●s ▪ . doth acknowledge that the whole dignity of the state , the safety , life and liberty of all men : and the religion of the gods depended from the high priests . the great king of the abyssins , at this day will he called prester , or priest iohn ▪ though i know some deny this . among the mahume●ans none of the musalmans , or true believers , as they call themselves , must take upon him the title of lord , but the calipha , or high priest onely : and to offer the least wrong to the meanest priest , is there a heinous and punishable crime . the priests of mars , called salii , among the romans , were in such honour , that none was admitted to this dignity , but he that was patricius , or nobly born . in ty●us the priests of hercules were attired in purple ; and had the next place to the king. in old time among the germans , none had power to punish offe●ders , but the priests . the t●allii honoured none with the priviledge of a palace , but the king and chief priest. among the egyptians none were priests but philosophers ; and none chosen king , but out of the priest-hood . mercury was called trismegistus because he bore three great offices , to wit , of a philosopher , of a priest , and of a king. among the phoenicians the priests of the s●n had the honour to wear a long robe of gold and purple ; and on his head a crown of gold beset with jewels . the ancient greeks also priviledged their priests to wear crowns , whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in rome the flamen dialis or iupiters priest , had this honour , that his bare word had the force of an oath ; and his presence was in stead of a sanctuary , if any guilty person had fled to him , he was free that day from any punishment . he had power to exercise consular authority , and to wear consular garments ; and whereas none had the honour to ascend the capitol in a sedan or litter , save onely the pontise● and priests , we see in what reverend esteem they were in old rome ▪ and no lesse honour , but rather more , the priests and bishops of modern rome have received from christian princes . among the iews we find that eli and samuel were both priests and judges : the levites were as justices , and by their word used to end all strife , deut. . in davids time of the levites were judges : and after the captivity some of the priests were kings of iud● , . chrom , . in the christian church , we see how at all times the clergy hath been honoured ; in scripture they are called fathers , embassadours , friends of god , men of god , prophets , angels , &c. tertullian l. de poeniten . shews , that in the primitive church penitents used to fall down at the feer of their priests ; and some write , that they used to kisse their feet . in what esteem the bishops of italy , france . germany , and spain are now in , and in england have been in ; is known to all that read the histories of these places . in moscovia , the bishops not onely are endowed with rich revenues , but also with great honours and priviledges , and use to ride in rich apparrell , and in great state and magnificence . what respect the great turk giveth to his mufti , or high priest , and in what esteem he hath the christian patriarch of constantinople , is not unknown to those that have lived there ▪ or read the history . in a word religion flourisheth and fadeth with the priests & ministers thereof ; it riseth and falleth , floweth and ebbeth as they do ; and with hippocrates twins , they live and die together ; so long as the g●ntile priests had any maintenance and respect left them , so long their superstition continued in the empire , even under christian emperors ; but as soon as theodosius took away their maintenance , gentilisme presently vanished , and went out like the snuff of a candle , the tallow or oil being spent . q. . what religion is most excellent and to be preferred above all others ? a. the christian religion ; which may be proved : first from the excellent doctrines it teacheth , as that there is a god , that he is but one , most perfect , infinite , eternall , omniscient , omnipotent , absolutely good , the authour of all things , except sin , which in a manner is nothing ; the governour of the world , and of every particular thing in it ; that jesus christ the son of god died for our sins , and rose again for our justification , &c. . from the reward it promiseth , which is not temporall happiness promised by moses to the iews in this life ; not sensual and beastly pleasures , promised by the gentile-priests to their people , in their elysium ; & by mahomet to his followers in his fools paradise ; but eternal , spiritual , immaculate , and heavenly felicity , in the full and perpetual fruition of god , in whose presence is the fulnesse of joy , and at his right hand are pleasures for evermore ; such as the eye hath not seen , nor the ear heard , and cannot enter into the mind of man. . from teaching the faith of the resurrection , which none of the gentiles did believe , and not many among the iews , for the saduces denyed it ; onely christianity believes it , being assured , th●t he , who by his power made the great world of nothing , is able to remake the little world of something ; neither can that which is possible to nature , prove impossible to the a●thour of nature : for if the one can produce out of a small seed a great tree , with leaves , bark , and boug●s : or a butterfly out of a worm , or the beautifull feathered peacock out of a mis-shapen egge : cannot the almighty out of dust raise our bodies , who first out of dust made them ? . no religion doth teach how god should be worshipped sincerely and purely , but christianity , for other ▪ religions consist most in sacrifices , not of beasts and birds onely , but of men also : likewise in multitudes of unnecessary ceremonies , whereas the christian religion th●weth , that god is a spirit , and will be worshipped in spirit and truth : that outward ceremonies are but beggerly rudiments : that he will have mercy and no● sacrifice : that th● sacrifice of god is a broken and contrite heart : that he is better pleased with the circumcision of our fleshly lusts , than of our flesh , with the mortification of the body of sin , than of the body of nature . he ca●eth not the flesh of bulls , nor drinks the blood of goats , but we must offer to him thanksgiving , and must pay 〈◊〉 vows . the best keeping of his sabbath , is rather to forbear the work● of sin , than the works of of our hands : and to wash our hearts in innocency , rather than our hands in water . the service he expects from us , is the presenting of our bodies ●living sacrifice and holy , which is our reasonable service . no religion like this doth teach us the true object of our faith and hope , which is god : of our charity , which is our neighbour : of temperance , which is our selves : of obedience , which is the law : of prayer , which is the kingdome of heaven , and the righteousnesse thereof in the first place ; and then things concerning our worldly affairs in the second place : no religion but this , teacheth us to deny our selves , to forgive our enemies , to pray for our persecutors , to do good to those who hurt us , to forget and forgive all injuries , and to leave vengeance to god , who will repay : no religion like this , teacheth the conjugal chastity that ought to be between one man and one wife ; for other religions permit either plurality of wives , or divorces upon light occasions , or fornication amongst young people unmarried ; crede mihi , non est flagitium adolescentem scortari , terent ▪ or that which is worse , and not to be named : but christianity forbids unchast talk , immodest looks , and even unclean thoughts . other religions forbid perjury , this swearing at all , except before a judge to vindicate the truth . no religion doth so much urge the mutual justice or duties , that ought to be between masters and servants , parents and children , princes and people , and between man and man ; all these , oppression , extortion , usury , bribes , sacriledge , &c. are forbid even all kind of covetousnesse and immoderate care , but to cast ou● care upon god , to depend on his providence , to use this world , as if we used it not , to cast ou● bread upon the waters , to make us friends of our unrighteous m●nmon , to be content with food and raiment , to have our conversation in heaven , & to seek the things that are above to lay up our treasures in heaven ; where neither ●oth can spoil , nor thi●ves break through and steal . . the excellency of christianity may be proved from the multitude of witnesses , or martyrs , and confessors , who have not only forsaken father and mother , lands and possessions , and whatsoever else was dear to them , but likewise their lives , ( and that with all chearfulnesse ) for the name of christ : and which is most strange , in the midst of flames and other torments , they did sing and rejoyce , and account it no small 〈◊〉 & happines , to suffer for christ , being fully perswaded that the afflictions of this l●fe were not worthy of the glory that should be revealed ; and that after they had fought the good fight , and finished their course , a crown of righteousnesse was laid up for them . . the excellency of the author commends christianity above all other religions , which have been delivered by men onely , and those sinfull men too ; as moses , ●ycurgus , minos , solon , numa , and mahomet , &c. but the author of christianity was both god and man , whose humane nature was without spot or sin original , and actuall ; for though he became sin for us , yet he knew no sin , there was no guile sound in his mouth ; he had done no violence , he was oppressed and afflicted , yet opened he not his mogth , but was brought as a lamb to the slaughter , and as a sheep before his shiarers was dumb , &c. isa. . his very enemies could not accuse him of sin ▪ he prayed for those that crucified him , and died for his enemies , he was obedient to his father , even to the death of the crosse ; he did not lay heavy burthens upon other mens shoulders , which he did not touch himself ; but as well by practise , as by precept , he hath gone before us in all holy duties ; and as he died for sinners , so he rose again for them the third day , ascended into heaven where he now sits at the right hand of his father , and will come again to judge the quick and the dead . he is the true messias , who in the fulnesse of time came , upon the accomplishing of daniels seventy weeks , not long before the destruction of ierusalem , as was foretold by the prophets ; by whose presence the glory of the second temple far exceeded the glory of the first , though in all things else inferiour to it . he is the true shil● , at whose coming the scepter departed from iuda ; and as it was foretold , that he should come of david , be born in bethlehem ? have a virgin for his mother , preach in gali●ce , and heal all manner of infirmities , and should reign over the gentiles , so these things came to passe . . never was there any religion propagated through the world , in that wonderful manner , as this was , if we consider either the authours that spread it , who were illiterate f●sher-men , and yet could on a sudden speak all languages , or the manner how it was spread , without either violence , or eloquence ; whereas mahumetanisme , and other religions have been forced upon men by the sword , christianity was propagated by weaknesse , sufferings , humility , patience , plainnesse , and working of miracles ; the suddennesse also of its propagation , the great opposition it had , by the potentates of the world ; whom notwithstanding these fisher-men conquered : the largenesse of this religions extent , as being spread over the four parts of the habitable earth : i say , all these being considered mus● needs shew us what preheminence this religion hath above all others , the course whereof could not be retarded either by the force , policy , or cruelty of tyrants , who exposed christians to a thousand sorts of torments , yet in spite of all opposition , it went like a mighty torrent through the world , and like the palm , the more it was suppressed , the more it flourished● per tela , per ignes , ab ipso ducit opes , animumque ferr● : what religion could ever name such martyrs , either 〈◊〉 number or constancy , as the christian can ? to be brief , how far truth exceedeth error , one god , multiplicity of gods ; his sincere and pure worship , the idolatry of worshipping evil spirits , starres , dead men , bru●● beasts , yea , meere accidents and phansies ; and ho● far divine power exceedeth all humane power , so far doth christianity exceed gentilisme . again , how much christ exceedeth moses ; and the gospel the law ; and how far the precept of patience and meeknesse taught by christ , exceedeth the precept of revenge delivered by moses ; how far baptisme excelleth circumcision , and the lords supper , the iewish passeover , the true propitiatory sacrifice of christs body , all the sacrifices of beasts and birds , how far the easie yoke of christ is lighter than the heavy burthens of moses : and the true messiah already come , exceeds the iews supposed messiah yet expected : so far doth the christian religion excell the iewish superstition , lastly , how far iesus in respect of his humane nature exceedeth mahomet ; the one being conceived of the holy ghost , and born of a virgin ; the other b●ing conceived and born , after the manner of other men ; the one being without sin , the other a thief and robber : the one teaching love , peace and patience ; the other hatred , war and revenge : the one cur●ing mens lust , by monogamy ; the other letting loose the reins to uncleannes by poligamy : the one planting religion in the soul , the other in outward ceremonies of the body : the one permitting the moderate use of all gods creatures , the other prohibiting wine , and swines-flesh : the one commanding all men to search the scriptures ; the ●ther prohibiting the vulgar to read the alcoran , or to translate it into other tongues out of the arabick : the one working by miracles ; the other onely by cheating tricks : the one propagating religion by suffering , patience , and humility ; the other by cruelty , oppression , and tyranny : the one choosing for his followers , innocent and holy men , such as followed their trade of fishing ; the other wicked and profane persons , whose trade consisted in thieving , robbing , and murthering : the one teaching sound and wholsome doctrine ; the other ridiculo●s and favourlesse fables in his alcoran : i say , how far in all these things the man christ jesus ( not to speak of his divinity ) did exceed mahomet : so far doth christianity excel mahumetanism . and thus have i with as much brevity as i could , taken and given a view of all known religions , and have set down what use is to be made thereof ; and withal have shewed the excellency of christianity above all other professions in the world : god grant that as it is the best of all religions , so we of this land may prove the best of all the professors thereof , learning to deny our selves , to take up the crosse of christ , and follow him in meeknesse , patience , humility , justice , sobriety , holinesse , love , and all other vertues , wherein the life of religion consisteth ; laying aside self-interest , idle quarrels , needlesse debates , unprofitable questions in points of religion , but let us maintain the unity of the spirit in the bond of love , and know that religion is not in words , but in works ; not in opinions , but in assurance : not in speculation , but in practice . pure religion and undefiled before god is , to visit 〈◊〉 fatherlesse and widows &c. to do good and to communicate ; for with such sacrifice god is well pleased , that not the bearers of the law , but the doers shall be justified ; that not they that cry lord , lord , shall enter into heaven , but they who do the will of our father ; that without peace and holinesse no man shall see the lord , that they who seed the hung●y , and cloath the naked , &c. shall inherit the kingdome prepared for them from the beginning of the world : and god grant that we may run the wayes of gods commandements , walk in love , tread in the paths of righteousnesse , ●ight the good fight , run the race set before us , with patience , looking unto iesus the authour and finisher of our faith ; that having finished our course , and wrought out our salvation with 〈◊〉 and trembling , may at last receive the crown of righteousnesse . in the mean while , let us not forget our saviours legacy ; which is , love one another , and my peace i leave with you ; are we not all the members of one body , the sheep of one fold , the children of one father ? do we not all eat of the same bread , drink of the same cup , live by the same spirit , hope for the same inheritance ? are we not all washed with the same baptisme , and redeemed by the same saviour ? why then should we not be of the same heart , and mind with the apostles ? why is there such strugling in the womb of rebecca , such a noise of hammers in building christs mysticall temple ; such clashing of arms under the prince of peace ; is this christianity ? alas , we are mahu●etanes or gentiles in practise , and christians in name . now the god of peace , that brought again our lord iesus from the dead , give us the peace of god that passeth all understanding ; that we may all think and do the same thing . that as there is but one shepherd , so the●e may be but one sheepfold . the church of god is a little flock , beset with many wolves ; of iews , turks , pagans , atheists ; why then should we not be carefull to preserve peace , love , and unity among our selves , the onely thing to make us formidable to our enemies ? concordia res parvae crescunt . a bundle of arrows cannot be broken , except they be separated and disjoyned ; nor could the horse tail be plucked off ( as sertorius shewed his romans ) so long as the hairs were twisted together ▪ as hard a matter it will be to overcome us , so long as we are united in love , but let this band be broken , and we are a prey to every enemy : imbelles damae quid nisi praeda sumus . if we will needs fight ▪ let us buckle with our profest and common enemies , with the devil , the world and the fl●sh , with principalites , and powers ; with spirituall darknesse , and chiefly with our selves : nec tonge scilicet hostes quaerendi nobis , circumstant undique muros . we have a trojan horse , full of armed enemies in the citadel of our hearts ; we have iebusites within us , which we may subjugate , but can never exterminate ; and such is our condition , that we are pestered with enemies , whom we can neither fly from , nor put to flight ; nec fugere possumus nec sugare . if we did exercise our selves oftner in this spiritual militia , we should not quarrel so much as we do , nor raise such tragedies every where in the church of christ , about controversies & opinions quarrelling about the shell of religion , being carelesse what become of the kernel . with martha we busie our selves about many things , but neglect that vnum necessarium : playing philosophers in our disputes , but epicures in our lives . i wil end in the words of lactantius , instit. . c. . & . innecentiam s●lam 〈◊〉 quis obtulerit deo , satis pie , religioseque litavit , he is the most religious man , who offers to god the best gi●t , which is innocency . for christian religion consisteth not in words , but in gifts and sacrifices ; our gifts are perpetual , our sacrifices but temporary ; our gifts are sincere hearts , our sacrifices are praises and thanksgivings . no religion can be true , but what is grounded on goodnesse and justice . finis . the alphabetical table of the chief things conteined in the severall sections of the view of all religions , &c. a. abbots , how elected , . &c. how consecrated , . &c. abraxas , the sun , . &c. abyssins , their religion , . &c. adamites , . adonis , the sun , . africa , the religion thereof , . &c. african islands their religions , . albati , . etc. albigenses , and their opinions , &c. america , the religion thereof , &c. southern america , the religion thereof , . etc. americans , their superstitious fear , and tyranny thereof , etc. anabaptists , &c. of moravia , etc. their opinions and names , &c. angola , its religion , &c. antinomians , . apis , the sun , &c. apollo , the sun , . apostles , and their office , . arabians , their religion and discipline , &c. armenians , their religion , &c. arminians , their tenets &c. asia , the religions thereof , . &c. atys , the sun , . s ▪ austins girdle ; &c. b. babylonians , their ancient religion . &c. bel and belenus , the sun , . bengala , its religion , . bishops , . . &c. bisnagar , its religion , &c. brasil , its religion , &c. s. bridgets order , &c. brownists , their kinds and tenets , &c. buildings first erected for divine service , . burial of the dead , an act of justice and mercy . &c. c. calvins doctrine . &c. camaldulenses , . cambaia , its religion , . canons of s. saviour , . of s. george , &c. of lateran , . carmelites . &c. carthusians , &c. cerberus , the sun , . ceremonies in religion , &c. charom , the sun , &c. chinois , their religion , &c. christianity , its beginning , , &c. it yeelds to mahumetanisme , &c. its excellency ▪ &c. christian duties urged ▪ &c. churches from the beginning● , . etc ▪ , . &c. set day , sacrifices , and church-government from the beginning , &c. under moses , . after moses , . under david and solomon , &c. after solomon , &c. among the ten tribes , . in , and after the captivity of babylon , &c. among the iewes at this day , &c. church offices sold among the iewes , &c. church how to be governed , . church-governours , ibid. &c. alterable , . church of arnhem , vide millenaries . church of england deplored , and remedy against her growing errours . . of protestant churches , &c. church of rome , wherein different from other churches , &c. cluniacenses , . colours of the sun worn , &c. cong● its religion , . the religions of its northern neighbours . ibid &c. cophti of egypt , &c. creation , the knowledge the pagans had thereof , &c. of it , and noahs flood , what knowledge the americans had , &c. d. dayes festival in the church of rome , &c. d●acons , and their office , . and . dead , vide burial . death , how worshipped , &c. domin●cans , ● &c. e. earth , &c. how worshipped , &c. egyptians , their ancient religion , &c. their idolatrous worship , &c. and continuance thereof , &c. their modern religions , &c. elders , &c. endymion , the sun , episcopacy , what among the presbyterians , &c. how diffeferent from presbytery , . &c. eremites , or anchorites , &c. their first manner of living , &c. their too great rigour , &c. of s. austin , ● &c. of s. paul in hungary , . of s. hierom , . ethiopians of africa , their ancient religion , &c. their religion at this day , &c. the religion of the lower ethiopians , . europe , the religions thereof , &c. excommunicate persons their condition , . prophets , pharisees , &c. could not excommunicate , ihid . &c. why christ did not excommunicate iud●s , . excommunication and excommunicate persons considered , ibid. &c. f. familists , their heresies , . superstitious fear , its cruelty , . festival dayes of christ , &c. of the saints , &c. fez , the religion and church-discipline thereof , &c. their times of prayer , &c. fire , &c. how worshipped , &c. florida , its religion , . franciscans , &c. subdivided into divers orders , &c. fraternities , &c. fratricelli , . friers mendicants , . predicants , &c. minorites , &c. g. gentiles , their gods , vid. gods. worshipped the sun under divers names and shapes , &c. acknoweldged but one deity , &c. under divers names , &c. their superstitious fear ibid. acknowledge a trinity , &c. georgians , &c. goa , the religion thereof , &c. god , acknowledged by the americans , . but one god acknowledged by the wiser sort of gentiles . &c. and . gods of the gentiles , &c. . &c. how ranked and armed . . their chariots how drawn , . in what peculiar places worshipped . ibid &c. one god acknowledged by them , . greeks , their religion and gods ▪ &c. their worship , and how painted , &c. the greeks sacrifices , &c. their priests and temples , . their chief festivals , &c. greek religion at this day , &c. their church dignities and discipline , &c. ●roves and high places condemned in scripture . ● etc. guinea , its religion , &c. h. hercules , the same with the sun , &c. heresy an enemy to christianity , hereticks and heresies , namely simon magus , . menander , &c. saturninus . basilides , ibid. nicolaitans , gnosticks . &c. carpocrates , cerinthus , . ebion , nazarites , . valentinians , ib. etc. secundians , p●ol●means , &c. marcites , ib. etc. colarbasii , ▪ heracleonites , . ophites , ibid. &c. cainites , and sethites , . archonticks , and asco●●yprae , cerdon , . marcion , ibid. &c. apelles . severus , ib. etc. tatianus , . cataphryglans , ib. &c. pepuzians , quintilians , . ar●otyrites , ibid. &c. quartodecimani , alogiani , . adamians , ibid. &c. elcesians , and theodotians , . melchisedecians , ibid. &c. bardesanists . noetians , valesians , . cathari , ibid. &c. angelici , apostolici , . sabellians , originians , originists , ibid. &c. samosatenians , . photinians , ibid. &c. manichees , ● ▪ &c. hierachites , . melitians , ibid. etc. arrians , audians , semi-arrians , . macedonians , ibid. &c. aerians , aetians , . eunomians , ibid. &c. apollinarists , antidicomari●nites , . messalians , ibid. &c. metangismonites , hermians , procli●●ites , patricians , ascitae , ibid. &c. pattalorinchitae , aquarii , coluthiani , floriani , aeternales , . nudipedales , ibid. &c. donatists , . priscillianists , ibid. &c. rhetorians , feri . theopaschitae , tritheitae , aquei , meli●onii , ophei , . tertullii , ibid. &c. liberatores , nativitarii , luciferians , iovinianists , and arabicks , . collyridians , paterniani , tertullianists . abellonitae , ibid. &c. pelagians , praedestinati , . timotheans , ibid. &c. nestorians , . eutychians , and their spawn , ibid. &c. hereticks of the seventh century , . &c. of the eighth century , . of the ninth and tenth centuries , ibid. &c. of the eleventh and twelfth centuries , . &c. of the thirteenth century , &c. of the fourteenth century ▪ &c. of the fifteenth century , &c. of the sixteenth century , . and ● &c. hierapolis , the religion thereof , &c. high places , vid. groves , &c. hispaniola , its religion , . hussites , their tenets ▪ &c. i. iacobites , . ianus , the sun , . iapon , its religion , &c. idola●ers their cruelty and cost in their barbarous sacrifices ▪ . &c. the making , worshiping of images , and bringing in idolatry . &c. idolatry of the gentiles , and of all kindes condemned . &c. idolatry further condemned . . &c. and . the gentile idols were dead men , &c. iesuites , . &c. their rules , . &c. their constitutions and rules for provincials , . provosts , &c. rectors , . masters , ibid. &c. counsellers , . travellers , ibid. &c. rules for the admonitor , &c. overseer of the church , . for the priests , ibid. &c. preachers , . for the generals proctor , ibid. &c. for the readers , infirmarii , . librarii , and under officers , ibid. &c. their privileges granted by divers popes . . &c. iewes , their church discipline from the beginning ▪ till their last destruction , &c. the difference of the high priest● from other priests . . solomons temple , and the outward splendor of the iewes religion . &c. what represented by solomons temple , and utensils thereof . . office of the levites . . prophets , scribes , ibid. pharisees . . nazarites , ibid. etc. rechabites . . essenes , sadduces , ibid. s●maritans . iewes , their ancient observation of the sabbath . &c. how they observed their passover . &c. their feast of pentecost . . their feast of tabernacles , ibid. &c. their new moons , . and . their feast of trumpets , . &c. their feast of expiation , . their sabbatical year , ibid. &c. their jubilee , &c. their excommunications of old , &c. how instructed by god of old , &c. their maintenance or allowance to their priests and levites , &c. their church government at this day , &c. their manner and times of prayer , &c. they hear the law three times a week , &c. their ceremonies about the book of the law , &c. their manner of observing the sabbath , &c. how they keep their passover , &c. their manner of eating the paschal lamb , &c. their modern ceremonies are rabbinical , . observations concerning the jewes at this day , ibid. &c. whether to be permitted ( amongst christians ) to live , and exercise their own religion , &c. wherein christians are no● to communicate with jewes , &c. they spend eight dayes in their easter solemnities , . their pentecost , ibid. &c. their feast of tabernacles , &c. they fast in august , . their solemnities in beginning the new year , ibid. &c. their preparation for morning prayer , &c. their feast of reconciliation , and ceremonies therein , . their rites after the law is read over , . their church offices sold , ibid. &c. their feast of dedication , . of purim , ibid. &c. their fasts , &c. their marriages , . &c. their bills of divorce , &c. the separating of the wife from the dec●●sed husbands brother , . their circumcision , and rites thereof , ibid. &c. how they redeem their fi●st born , . their duty to the sick , ibid. their ceremonies about the dead , ibid. etc. ignatius loyola , &c. independents , and their tenets , &c. independents of new-england their tenets , ● &c. the grounds whereupon the independents forsake our churches . &c. the grounds whereupon they and the anabaptists allow lay-men ▪ to preach , without call or ordination . &c. indians , their ancient religion . . and at this day , . iohn tany , vide theaurau iohn . iucatan , its religion , &c. iupiter , the sun , k. katharine of sena , &c. knights-hospitlers of s. iohn , &c. of rhodes , &c. of ●alta , . templars , ibid. &c. the teutonicks or marians , and their instalment , . &c. of s. lazarus , . of calatrava , ibid. &c. of s. iames , . divers other orders of knighthood , ibid. &c. knights of the holy sepulchre , &c. gladiators , &c. knights of s. mary of redemption , . of montesia , ibid. of the annunciation , of s. ma●rice , of the the golden fleece , of the moon , of s. michael , ● . of s. stephen , ib. &c. of the holy sp●rit , etc. and &c. knights of the gennet , &c. of the crown royal , of the stir , of the broom flower , of the ship , . of s. michael , ibid. &c. of christian charity , of s. lazarus , of the virgin mary in mount carmel , . of orleance , or porcupine , ibid. &c. of the golden shield , of the thistle , of aniou , . of s. magdalen , ibid. &c. of britaigne or ermin , . of the golden fleece , of the garter , . of the bath , ibid. &c. of s. andrew , or the thistle , of navarre , or the lilly , . of s. iames of the sword , ibid. &c. of s. iulian , or the pear-tree , or alcantara , . of calatrava , ibid. &c. of the band or red scarffe , of the dove , of s. saviour of montreal , of our lady in montesia , . of the looking . glasse , ibid. &c of iesus christ , of d. avis , in germany , of the dragon ; in austria , of s. george ; in poland , of the white eagle ; . in denmark , of the elephant ; ibid. &c. in sweden , of the s●raphims ; in cleve , of the swan ; in livonia , of the sword-bearers ; in switzerland , of s. ga●● ; . divers orders of knights at rome , ibid. &c. knights of venice , genoa , savoy , . florence , ibid. &c. of mantua , . of knight-ho●d in the east , ibid. &c. l. liber , the sun , life , vide sociable . luther his opinions , . and sects sprung out of lutheranisme . &c. m magistrates office , , and magor , its religion , &c. mahomet not that great antichrist spoken of by s. paul and s. iohn , &c. mahumetans their law , &c their opinions , &c. their sects , . &c. their religious orders , &c. secular priests , . their devotion , ibid. etc. their pilgrimage to mecca , etc. their circumcision , etc. their rites about the sick and dead , etc. mahumetanisme its extent , etc. and of what continuance , etc. malabar , its religion , maronites , etc. mars , the sun , melancholy its danger , melchites , mendicants of s. hierom , mengrelians , mercury , the sun , etc. mexico , its priests and sacrifices , etc. millenaries their opinions , etc. the grounds upon which they build christs temporal kingdom here on earth for a thousand yeares , ibid. the vanity of their opinion , etc. minerva , the same that the sun , etc. ministerial calling , ministers called presbyters , etc. how to be elected , . etc. three wayes whereby satan dedeludes men by false miracles , etc. the fear of satans stratagems ( though illusions ) whence it proceeds . . etc. our duty respecting the many stratagems and illusions of satan . etc. mithra , the sun , moloch , the sun , ibid. monasteries and their lawes , etc. monks , who were the first , monks of s. basil and their rules , etc. of s. hierom , . of s. austin , ibid. etc. and . they are not to beg , etc. the monkes first institutions and exercises , etc. why they cut their hair and beard , etc. whence came this custom , ● etc. in what account monks are in rome , etc. how consecrated anciently , benedictin monks , etc. authours of other orders , their rules , ibid. etc. their habit and diet , . rules prescribed to the monks by the council of aix , ibid. etc. monks of cassinum , etc. cluniacenses , etc. camaldulenses , . of the shadowy valley , ibid. etc. silvestrini , and grandimontenses , . of s. anthony of vienna , . cistertians , ibid. etc. bernardines , humiliati . . praemonstratenses , . gilbertins , ibid. etc. cruciferi , hospitalarii , trinitarians , ibid , etc. bethlemites , augustinians , ● carmelites , etc. dominicans , . franciscans , etc. their habits , schismes , families , rules , and priviledges , etc. of vallis scholarium , s. marks canons regular , boni homines , . of s. maries servants , ibid. etc. coelestini , iesuati , . of s. briget , ibid. etc. of s. iustina , of mount olivet , . of the holy ghost , of s. ambrose ad nemus , minimi of iesu maria , monks in moscovia , etc. moon , how worshipped , the same luminary with the sun , etc. her properties , morocco , its religion , moscovites religion and discipline , etc. their monkes and nuns , . etc. their church service , . their sacraments , etc. their doctrine and ceremonies , etc. their marriages etc. their fune●●ls , muggleton ▪ vide reeve . n. narsinga , its religion , &c. nemesis , the sun , nestorians , , &c. new spain its religion , etc. festival dayes there , etc. nuns in the primitive times , &c. how consecrated . &c. nuns of s. bennets order , etc. of s. clara , . of s. briget , &c. of s. katharin , &c. o. divers erroneous opinions which have bin lately revived or hatched since the fall of our church government , etc. orders of pilgrims , &c. of indians , of divine love or theatini , . of paulini , ibid. &c. of iesuites , &c. observantes , cellarii , ambrosiani , capellani , clavigeri , cruciferi , . hospitalarii , &c. see monks . ordination in the beginning of the world , . p. pallas , the sun , pan , the sun , pegu , its religion , persecution an enemy to christistianity , persians , their ancient religion , &c. persius his notable saying , peru , its religion , &c. festival dayes , &c. the peruvians beliefe of the departed souls , philippinae , their religions , &c. phoenicians , their religion and discipline , poor pilgrims , &c. pilgrims vide orders . pluto , the sun , polyphemus the sun , poverty , threefold , presbytery , the doctrine and tenets thereof , &c. the office of presbyters , . and among the jewes . their power to excommunicate , priapus , the sun , priests and levites among the iewes , . among the mexicans , &c. the dignity of priests and their necessity , &c. among the greeks , romans , and elsewhere , &c. princes should be careful of religion , &c they must not dissemble in religion , &c. proserpinae , the sun , protestants , &c. wherein they agree with , and ●●ssent from other christian churches . &c. q. qvakers their opinions , &c. other opinions of theirs , &c. wherein the absurdities and impieties of their opinions consist . . r. ranters characterized , and their opinions , &c. iohn reeve and lodowick muggleton their opinions , &c. religions of the northern countries near the pole , &c. of the nations by west virginia and florida , &c. of the northern neighbours of congo , of the african islands , . of new spain , &c. of the parts adjoyning to iucatan , &c. of the southern americans , &c. of paria , guiana , and debaiba , . of asia , , , , , &c. of africa &c. of america , &c. of europe , of greeks and romans , ibid &c. of germans , gauls , and britains , etc. of danes , swedes , moscovites , and their neighbours , &c. of the scythians getes , thracians , cymbrians , goths , etc. &c. of the lithuanians , polonians , hungarians , etc. etc. of the mahumetans , etc. of christians , etc. by what engines battered , . pestered with diversity of opinions , &c. of the greeks religion at this day , etc. of moscovia , etc. of armenia , . of the melchites , . of the georgians , ibid. etc. of the circassians , . of the nestorians , ibid. etc. of the indians , and iacobites , . of the maronites , ibid. etc. of the cophti , . etc. abyssins , . etc. religion the ground of government and greatnesse , etc. the foundation of all commonwealths , etc. most re●quisite in princes and governours , etc. one religion to be taught publickly , etc. different religions how and when to be tolerated , etc. dissimulation in religion rejected , etc ▪ false religions why blessed , and the contem●ers punished , ● etc. religious policie and ceremonies , etc. mixed religions , etc. what religion most consonant to natural reason , etc. religion how supported , etc. religion , which is best , etc. romans , their old religion , etc. their chief festivals , etc. their chief gods , etc. their priests , etc. sacrifices , etc. their marriage rites , etc. their funeral rites , . roman church different from others about the scriptures , . about predestination , gods image , and sinne , ibid. etc. about the law of god , christ , faith , justification , and good works , etc. about penance , fasting , prayer , and almes , etc , about the sacraments , etc. and their ceremonies in those controverted , etc. about the saints in heaven , etc. about the church . etc. about councils , monks , magistrates , and purgatory , . etc. the outward worship of the roman church , and first part of their masse , etc. roman acolyths their offices , romanists their manner of dedicating churches , etc. and what observable thereupon . etc. their consecration of altars , etc. etc. the degrees of ecclesiastical persons in the church of rome , etc. their sacred orders , etc. office of the bishop , etc. and what colours held sacred , etc. the other parts of the masse , etc. other parts of their worship , etc. their festival dayes , etc. their canonical houres of prayer and observations thereon , . etc. their processions and observations thereon . ▪ their ornaments and utensils used in churches , dedicated to christ and the saints . etc. their office performed to the dead , etc. russians , see moscovites . s. satans stratagems , vide miracles . old saxons worshipped their gods under divers shapes and formes , etc. scythians , their old religion , . sea , how worshipped , . sects sprung out of lutheranisme etc. sects of this age , etc. shakers , vide quakers . siam , its religion , etc. simon magus and his scholars , vide hereticks . sociable life preferred to the solitary , , etc. socinians , their tenets , etc. solomons temple , vide iewes , etc. soule , its immortality believed by the idolatrous pagans , etc. its immortality and life after this believed by the americans , . by the brasilians also , etc. spain , vide new spain . sumatra , its religion , etc. sun , how worshipped ; etc. the gentiles chief and onely god , etc. his divers names and worship , ibid. etc. superstitious sun worship , etc. how painted and worshipped by the northern nations , etc. syrians their gods , &c. t. iohn tany , vide theaurau iohn . tartars , their old religion , . &c. their diversities of religions , . &c. thesurau iohn , his opinions , . &c. titbonus , the sun , . trinity , acknowledged by the americans , . denied by simon magus and his scholars , with others , besides iewes and mahumetans , and why ▪ . etc. turlupini , . v. venus , all one with the sun , etc. virginia , its religion , etc. vulcan , the sun , . w. vvickliffe's opinions , . etc. z. zeeilan , its religion , . finis . apocalypsis : or , the revelation of certain notorious advancers of heresie : wherein their visions and private revelations by dreams , are discovered to be most incredible blasphemies , and enthusiastical dotages : together with an account of their lives , actions , and ends. whereunto are added the effigies of seventeen ( who excelled the rest in rashness , impudence and lying , ) done in copper plates . faithfully and impartially translated out of the latine by i. d. is printer's or publisher's device london , printed by e. tyler , for iohn saywell , and are to be sold at his shop , at the sign of the grey-hound in little-britain without aldersgate , . to the excellently learned , edward benlovves of brenthall in essex esquire , &c. worthy sir , i have here presumed to present you with a strange and bloody tragedy of hereticks and enthusiasts , written in latine by a most elegant pen , by one who hath concealed his name , as i conceive out of this reason , that , living near the times and places of this representation , it might have proved dangerous to him to have published it . here you have religion brought upon the stage in very strange disguises , nay they make her act parts the most contrary to her nature , imbruing her white and innocent hands in blood , and massacres . but as she hath met with wolves to destroy and tear in pieces , so hath she also met with shepheards to heal and protect , and among those the most laborious authour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anzebeia hath not bin the least considerable . his severe and most indefatigable labours in most parts of learning , are consummated in this piece of religion , wherein like an experienced anatomist , he hath left no vein un-cut up . to fall into excessive commendations of him , were to commit a moral absurdity , by praising one whom the general trumpet of fame hath blaz'd abroad for so great an advancer of vertue and learning ; but to trouble you with them , were yet to be so much the more importunate , whose conversation with him was so great , that whatsoever i may say of him , i shall not acquaint you with so much as your self know . nor did the influence of your patronage raise and animate only him , but there are so many other monuments of your great encouragements to learning , that it will be thought modesty in me not to mention all . but your excessive benefactorship to the library of s. iohns colledge at cambridge ( whereof i have sometimes had the honour to be an unworthy member ) i cannot passe over , as a thing , which will stand upon the file of memory , as long as learning shall find professors or children . and that which increases the glory of your munificence , is , that that library may hoast that it is furnished with the works of its owne sonnes , which , being the greatest act of retribution and gratitude that may be , must be accordingly acknowledged by all that shall come after . but that which hath the most engaged and satisfied the english world , is , that your endeavours have displayed themselves in their clearest light , in that one thing that is necessary , that is to say , religion , not only by being a constant assertor of her purity here in england , but in that , after more then ulyssean travels throughout most parts of europe , you have returned to your former enjoyments of that chast penelope , when others either out of weaknesse or surprise , are ensnared and besotted with the tenets of other countries , whereby they are both ingrateful and injurious to their own , by preferring the prudence and policy of another before hers . religion certainly , if well improved , is the talent , that felicifies the improver , if not , condemnes him . it is that universal patrimony , which entitles us to be the sonnes of god , and by which we are adopted into the assured hope of eternal happinesse . it is the loadstone wherewith when our soules are once touched , they are directed to the right pole of the eternally beatifical vision ; and without which , we must infallibly expect to split against the rocks and shelves of perdition . it is the consummation of heavens indulgence to mankind , that which doth familiarize us , and makes good our interest in the great being and cause of all things . it is the perfection of nature , since that whatsoever we know of the divinity by her comes only by the assistance and mediation of our sences , but the other furnishes us with a more evident assurance , ( and that , in things , which can be neither seen , heard , nor conceived , ) by the more particular providence of grace and faith , whereby he is pleased to bow down the heavens , and descend unto a familiar conversation with our very spirits . but that which ought further to endear all men to religion , is , that she only next to god may pretend ubiquity , as being a thing written in such indelible characters in the hearts of all men , that even the most barbarous nations , and the greatest strangers to civility and policy have acknowledged some divine worship , though their pravity or want of instruction , may have blinded them from the true , but yet that eclipse of the true god hath not been total , insomuch , as they have still retained a sense and veneration of religion , so that to the best of their imaginations , they have created something like god to themselves . to make this yet more evident , we are to note , that most people , though they had not so clear apprehensions of the immortality of the soul , as we have ; yet were they not only perswaded of the impossibility of its annihilation , but have also acknowledged rewards and punishments to be expected after this life . to ascend yet a little higher ; the divinity and preheminence of religion is demonstrated , in that it exerciseth that empire and soveraignty over the mind of man , that no blandishments of the flesh , no temptations , no torments have been able to dispossesse it . it hath triumph'd in the midst of its persecutions , and by her sufferings hath conquered her persecutors . her pleasing ravishments can stifle for a time all sence of humanity , elude flames , and racks , and so arm the delicacy and tendernesse of virgin-purity , as to overcome the hardiest tyrants . it is she that raises our soules to a holy boldnesse and intimacy in our addresses to heaven , being indeed rapt into the heavens of divine contemplation , by her extasies and illuminations . it was her inspiring communication , that elevated your pious soul , when you described the divine perfections of the incomparable theophila . these things can she do and greater , when there is but one grain of true faith ; but when she is defiled and adulterated with humane ceremonies and inventions , she is deformed , and looses all her grace and beauty . and among these hath she met with two most importunate pretenders , atheisme and superstition ; the one strips her stark naked , the other meretriciously prostitutes her in the disguises of humane inventions . and that she hath been thus evill entreated , in all places and times , this book gives but too great testimony , whether you look on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this small appendix , treating for the most , of what happened in high and low germany . i would not draw any excuse for our own gyrations of religion here , from their madnesse ; but rather condem● them as things that would have out-vy'd the extravagance of the former . but to draw any argument against religion from either were impious ; for if we did , we must in consequence , deny all , both particular and universal providence of almighty god ; we must deny the scriptures , the heavenly legacy of eternal salvation ; we must deny heaven , hell , eternity , nay take away the cement of all humane society , and expect to see the order and beauty of the universe hurried into darknesse and confusion , since it ought not to out-last man , for whom it was created . nay ▪ but let us rather professe humanity , and make this use of the failings and extravagance of others in matters of religion ; to humble our selves to a relyance on that immense being , who hath thought fit to plant religion in the heart of man , to direct him in his voyage to eternal happinesse , wherein that every man might take the right way , is the earnest prayer of worthy sir , your most devoted , and most humble servant , jo. davies . these books are to be sold by iohn saywel at his shop , at the signe of the grey-hound in litttle-britain , london . viz. the history of the world , the second part , being a continuation of the famous history of sir walter raleigh knight , together with a chronology , &c. by a. r. the true copy whereof is distinguished by the grey-hound in the frontispice , from any other whatsoever , though coloured by a pretended representation of the authour in the title page . an exact collection of the choicest secrets in physick & chyrurgery ( both chymick and galenick ) by leonard phioravant knight , doctor edwards , and others . speedy help for rich and poor , as to the griping of the guts , cure of the gout ; &c. by herma●nus vanderheyden an experienc'd physitian . mr. charles hoole's grammar in latine , and english the shortest , orderliest , and plainest both for master and scholar , of any yet extant . also his terminationes & exempla declinationum & conjugationum , and propria quae maribus , quae genus , and as in praesenti , englished and explained , for the use of young grammarians . and there is now lately printed a new primer , entituled , mr. hoole's primer ; more easie and delightsome for the learner then any yet extant , having . several representations of persons , beasts , birds , &c. answering the several letters of the alphabet in a copper plate , laying also the surest foundation for true spelling ; the defect whereof ( in the ordinary teaching ) is so much complained of . the practice of quietnesse , by bishop web. the view of all religions and church-governments , with a discovery of heresies , in all ages and places ; &c. whereunto this apocalypsis is usually adjoyned . the authours preface , to the reader the doctrine of the anabaptists , courteous reader , to give it thee in a single expression , is nothing but lying and deceit . thou haply thinkest them a sort of people divinely inspired , and prophets : thou art deceived . they are false prophets and false teachers , as being a contagion , than which hell it self hath not vomited up a more dangerous since the beginning of the world . for i do not think it can be easily demonstrated , what other mischief could have reduced not only the netherlands , but almost all germany , into so great calamity and devastation . when i more narrowly look into the heresy of these men , i confesse i am puzzel'd to find a name for the monster , but what its aimes are , i may haply gesse . its first part speaks a lyon , its last ● dragon , the middle a pure chim●ra . i call it a monster , and i may adde the most monstrous that ever was , as having in it the ingredients of all formerly condemned sects . which when i consider , me thinkes all the ancient hereticks , such as nicholas antiochenus , the gnosticks , the valentinians , noetians , sabellians , patropassians , parmenians , present themselves anew out of hell to me . so that i can make no other judgement of thomas muntzer , that authour and raiser of a most pernicious sect , then that he hath r●-trected the standards of all former heresies . but that it may not be said , as in the proverb , that affrick alwayes furnishes us with novelties , he also with his desperate disciples , hath sacrilegiously attempted to advance some altogether new and unheard of opinions , whereof who shall say that what is made is good , must be very extravagant . out of these , have they resolved and decreed , that children till they come to age , are only catech●●meni , and ought not to be clad with the robe of holy baptisme . out of these , have they declared a community of all things . out of these , teach to dishonour and discard magistrates , who are the living ectypes of god , while in the mean time they themselves aspire to soveraignty , and would be accounted potentates , when they are indeed the wickedst among men ; dissemblers , cheats , hypocrites , novators , or advancers of novelties , and the subtle generation of the old viper novatus . which said novatus , if i display in the colours wherein the holy father and martyr cyprian sets him forth , discreet men shall be my iudges , whether i have not hit the mark , and the same description most fitly suites the greatest par● of the proselytes of muntzer . as concerning novatus ( sayes that ornament of his carthage , lib. . epist. . to cornelius then bishop of rome ) we needed not any relations to be sent to us of him , since that from us you were to expect a more particular account of novatus , a man that is a constant advancer of novelties , of an insatiable avarice , furious in his rapines , blowne up with arrogancie and pride , even to astonishment ; a man not admitting any good understanding with the bishops : the end of his curiosity is to betray , of his flattery to surprise , his love is dogg'd by his infidelity , he is the fuell and fire-brand that heightens the combustions of sedition , and the hurrican and tempest which causes the shipwrack of faith , an opposer of tranquility , and an enemy to peace . these were his thoughts of novatus , which what wise man but will allow us to attribute to our novators ? certainly , if john that botcher of leiden , the ulcer and deformity of that gallant city , were to be drawne in his own colours , we need borrow them no where else . you therefore , orthodox doctors , reduce those erroneous and miserably seduced men , which yet are so , into the way of truth , deliver them , i beseech you out of this phrensy , and omit no opportunities which may help to recover them out of this imaginary disease to which they are so accustomed . this shall be your reward , this is the prize you shall obtaine . him that overcometh , will i make a pillar in the temple of my god , and i will write upon him the name of my god , &c. revel . . . thomas muntzer . his opinions , actions , and end . the contents . muntzers doctrine spreads , his aimes high , his affirmations destructive ; he asserts anabaptisme , rests ut there , but growes worse and worse in his opinions and pra●tises ; his large promises to his party and the common people : 〈◊〉 endeavours to set up himself , pretending to restore the kingdom of christ ; being opposed by the landgrave , his delusive animation of his followers ; their overthrow ; his escape ; he is found , but dissembles himself ; is taken , but yet obstinate ; the landgrave convinceth him by scripture , when being ●acked , he laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . . john mathias . the contents . iohn mathias repaires to munster , his severe edicts , he becomes a malicious executioner of hubert trutiling , for contumelions expressions touching him ; his own desperate end . . john buckhold , or john of leyden . the contents . iohn buckhold his character , his disputing and contention with the ecclesiasticks concerning paedobaptisme ; he succeeds john mathias , he comforts the people with a pretended revelation ; he makes bernard knipperdoling of a consul , to become common executioner , buckhold feigneth himself dumb , be assumes the magistracy , he allowes polygamy , he takes to himselfe three wives ; he is made king , and appoints officers under him ; his sumptuous apparel ; his titles were king of iustice , king of the new jerusalem ; his throne , his coin and motto thereon ; the king , queen , and courtiers wait on the people at a feast : with other digressio●s . the king endeavours to raise commotions abroad , is haply prevented . he suspects his own safety ; his large pr●mises to his captains , himself executes one of his wives , he feignes himself sick , and deludes the people with an expectation of deliverance ; in the time of famine , forgets community ; he is betrayed by his confident , is brought prisoner before the bishop , who checks him ; his jesting answer and proposal ; he is put to a non-plus , is convinced of his offences ; his deserved and severe execution . . hermannus sutor . the contents . herman the cobler professeth himself a prophet , &c. he is noted for drunkennesse ; the ceremonies he used i● anabaptisme , eppo his host discovers him and his followers to be cheats ; hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his sect convinced , and fall off from him ; by one drewjis of his sect he is handled roughly ; herman is taken by charles lord of gelderland , &c. and is brought prisoner to groeninghen ; when questioned in his torments , he hardened himself , and died miserably . . theodorus sartor . the contents . theodor the botcher turnes adamite , he affirmes strange things , his blasphemy in forgiving of sins he burn● his cloathes , &c. and causeth his companions to do the lik● . he and his rabble go naked through amsterdam , in the dead of ●ight , denouncing their woes , &c. and terrifie the people . they are taken and imprisoned by the burghers , but continue 〈◊〉 . may . . they are put to death ; some of their last words . . david george . the contents . david george , the miracle of the anabaptists . at basil he pretend● to have been banished his countrey for the gospels-sake ; with his specious pretenses he gaines the freedom of the city for him and his . his character . his riches . he with his sect enact three things . his sonne in law , doubting his new religion , is by him questioned ; and upon his answer excommunicated . his wifes death . he had formerly voted himself immortal , yet aug. . he died , &c. his death troubled his disciples . his doctrine questioned by the magistrates , eleven of the sectaries secured . xi . articles extracted out of the writings of david george , some of the imprisoned sectaries acknowledged david george to have been the cause of the tumults in the lower parts of germany , but dis●owned his doctrine . conditions whereupon the imprisoned are set at liberty : the senate vote the doctrine of d. g. impious , and declare him unworthy of christian burial , and that his body and 〈◊〉 should be burned , which was accordingly effected . . michael servetus . the contents . servetus his converse with mahumetans and jewes . he disguiseth his monstrous opinions with the name of christian reformation . the place of his birth . at the . year of his age , he boasted himself the onely teacher and seer of the world , he enveighed against the deity of christ. oecolampadius confutes his blasphemies , and causeth him to be thrust out of the church of basil. servetus held but one person in the godhead to be worshipped , &c. he held the holy ghost to be nature . his horrid blasphemy . he would reconcile the turkish alcoran to christian religion . he declares himse●f prince of the anabaptists . at geneva , calvin faithfully reproves servetus , but he continues obstinate . anno . by the decrees of several senates , he was burned . . arrius . the contents . arrianisme its increase , anno . the general council at nice , anno . called as a remedy against it , but without successe . the arrians misinterpret that place , john . . concerning the father and the sonne . they acknowledged one onely god in a iudaical sense . they deny the trinity . arrius his wretched death . anno . . mahomet . the contents . mahomet characterised . he made a laughing-stock of the trinity . he agreed with carpocrates , and other hereticks . he renewed circumcision , and to indulge his disciples , he allowed them polygamy , &c. his iron tombe at mecca . . balthazar hubmor . the contents . hubmor a patron of anabaptisme . he damned usury . he brought in a worship to the virgin mary , &c. the senate of suring by a council reduced him . he renounced th● heads of his former doctrine . himself or sect still active . he is taken and imprisoned at vienna in austria . he and his wife both burned . . john hut . the contents . iohn hut the prop and pillar of anabaptisme . his credulity in dreams and visions . he is accounted a true prophet by his proselytes . at merhern , his fraternity became as it were a monastery . . lodowick hetzer . the contents . lodowick hetzer a famous heretick . he gaines proselytes in austria and switzerland . anno , at a publick disputation oecolampadius puts hetzers emissaries to their shifts . hetzer denied christ to be co-essentiall with the father . his farewell to his disciples . he is put to death for adultery . . melchior hofman . the contents . hofman a skinner , an anabaptist ; anno , seduced . men and women at embda in west-friesland . his followers accounted him a prophet . at strasburg , he challenged the ministers to dispute , which was agreed upon jan. . . where being mildely dealt with , he is neverthelesse obstinate . other prophets and prophetesses deluded him . he deluded himself , and voluntarily pined himself to death . . melchior rinck . the contents . melchior rinck , an anabaptist . he is accounted a notable interpreter of dreams and visions . his disciple thomas scucker in a waking-dream cut off his brother leonards head ; pretending for his murther obedience to the decree of god. . adam pastor . the contents . adam pastor a derider of paedobaptisme . he revived the arrian heresie . his foolish interpretation of that place , gen. . . so often confuted . . henry nicholas . the contents . henry nicholas , father of the family of love. he is against infant-baptisme . his divellish logick . the end of the contents . thomas muntzer . hei mihi quot sacras iterans baptismatis undas muntzerus stygijs millia tinxit aquis ! his opinions , actions , and end . the contents . muntzers doctrine spreads , his aimes high , 〈◊〉 affirmations destractive ; asserts anabaptisme , rests not there , but growes worse and worse in his opinions and practises ; his large pro●ises to his party and the common people : he endeavours to set up himself , pretending to restore the kingdome of christ ; being opposed by the landgrave , his delusive animation of his followers ; their overthrow ; his escape ; he is found , but dissembles himself ; is taken , but yet obstinate ; the landgrave convinceth him by scripture , when being racked , he laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . about the year of our redemption , m.d.xxi . and m.d.xxii . there rise up in sawny near the river sales , a most insolent sect of certain enthusiasts , among whom nicholas storkius was no ordinary person . these presumptuously boasting that their dreams , visions , and revelations , were inspired into them from heaven , had slily scattered it among other seditious persons of the same kidney ; that the world was to be reformed by their means , which done , and the wicked utterly cut off from the face of the earth , it should be governed ●y justice it self . all that gave not up their names , and embraced their sect , they branded with the name of ungodly . out of this sodomitical lake sprung thomas mvntzer , one that boasted that he had had communication with god. this mans doctrine incredibly spred , as being in the first place levell'd at the holy . doctors of the reformed religion ; and from thence discharged at the magistrates themseves ; for the christian flock being once deprived of these two constitutions of men , there were nothing to hinder the greedy wolves to break out into all rapine and oppression . and this is the reason why the wolves , that is to say , the false teachers , have ever most violently opposed the ministry and the magistracy , in hopes , if possible , to draw these from the care and charge of their flocks , or at least to bring them into contempt with their sheep , which by that meanes should stray into their parties . this muntzer did both by his teachings and writings publickly affirm ; that the preachers of that time that contributed their endeavours to the advancement of the gospel , were not sent by god , but were meer scribes , and impertinent interpreters of the scriptures ; that the scriptures and the written word , were not the pure word of god , but only a bare testimony of the true word ; that the true reall word was something that were intrinse call and heavenly , and immediately proceeding out of the mouth of god , and consequently to be learned intrinsecally , and not out of the scriptures , or by any humane suggestion . with the same breath he brought baptisme into contempt , most inconvincibly affirming that there was no warrant from god for paedobaptisme , or baptisme of children , and that they ought to be baptized after a spirituall and more excellent dispensation . he further endeavoured to teach that christs satisfa●ction for us was unnecessary , whatever honest and weak understanding men could urge to the contrary ; that matrimony in the unfaithful and incontinent , was a pollution , meretricious and diabolical ; that god discovered his will by dreames ( whence it was that he was mightily infatuated with them ) holding that those were ( as it were ) communicated by the holy ghost . hereupon was he acknowledged by his followers for some heavenly and spiritual prophet , and it was believed that he was thus taught by the spirit of god , without any humane assistance . this doctrine did he disperse throughout all germany by printed books and epistles , which the tinder-brain'd disciples of his seditious sect were soon fir'd with , read , approved , and propagated . the same man in the yeares m.d.xxiii . ●nd m.d.xxiv . taught at alsted which is a city in saxony , near thuringia ; and when not only the ministers , but also the magistrates lay under the lash of his calumny , insomuch that his sermons were stuff'd with most seditious and bitter invectives against them , and pretending to groan for the return of lost liberty , and for the insufferable pressures of the people under tyranny , he complained of it as a great grievance , that their wealth and estates were the prey of the magistrate , and therefore would perswade them that a remedy was timely to be applied to these things . being for this doctrine dispatched out of alsted , he comes to norimberg , and thence without discontinuing his journey into basil , and thence into switzerland ▪ from whence at length he came to cracovia , where at a certain ●own called griessen , he continued some weeks . in the mean time he was no lesse idle then ever , and that especially in the county of s●u●ing , where he sowed so much of his contagious seed among his factious disciples , as afterwards thrived in●o an extraordinary harvest . at the same time he publickly scattered abroad his doctrine of baptisme , and the word of god , in such sort as we have touched before . departing out of this countrey , and wandring up and down mulhusium in the countrey of during , he writ letters to some of the most confident to his religion ; by whose conn●enance and assistance factious spirits were sometimes more and more exasperated against the magistrate . some small time before the countrey people took up arms , he sent up and and down certain briefes by messengers , wherein were divers things , and among the rest was represented the greatnesse of those warlike instruments which were cast at 〈◊〉 upon occasion of this sedition , so to encourage and enflame the fiery followers of his faction . for having stayed two moneths at griessen , and that he thought he could not so much advance his designes if he ●eturned into saxony , because his affaires prospered not according to his desires in these places , he returns back to the people of during and mulhusium . but before he was arrived thither , lvther had by letters forewarned the reverend 〈◊〉 of mulhusium concerning him , that they should beware of him as of a destroying wolfe , and fitter to be 〈◊〉 then serpents , or whatever mankind beares any antipathy to , for that both at swickaw , and not long before at alsted , he was accounted a tree sufficiently evill and corrupt , which bo●e no other fruit but 〈◊〉 and inevitable destruction ; and one , who , no more then his com●●ades , could ever be brought to make any defence of their opinions , among which was , that they 〈◊〉 were gods elect , and that all the children of their religion were to be called the children of god ; and that all others were ungodly , and designed to damnation . and divers other things to the same purpose were contained in the aforesaid letter , which was dated from weimaria , on sunday , being the day of the assumption of mary , in the year m.d.xxiv . muntzer in the mean time with words plausibly sweetned , drew away the mindes of all he could to favour his party , and by promising mountains of gold to the common people , to the end they should cry him up with the general acclamations of being a true prophet , it came to passe that a very great conflux of the dregs of the people repaired to him from mulhusium and other places ; nay , by his subtilty and the authority he had gotten , he perverted the very magistrate of mulhusium , and made him a new abe●tor of his opinion . and this was the first original of the mischief ; and thence divers other hydra's of seditions like so many excrescencies took a suddain growth from this . for all mens goods became common , and he taught that no man had any propriety in what he enjoyed . to which he added , that it was revealed to him from god , that the empire and principalities of this world were to be extirpated , and that the sword of gideon was put into his hands to be employed against all tyrants , for the assertion of true liberty , and the restauration of the kingdom of christ : and at this time he gave orders for the preparing of certain warlike engines . while he was wholy taken up about these things , that is , in the following year m.d.xxv. the countrey people throughout swedland and franconia , and divers other places , rise up against their magistrates , forced away a great part of the nobility , plundered towns and castles , to be short , made an absolute devastation by fire and sword . the landgrave henry being moved at these things raises a warre , and fought the countrey people , the first time near franken●usium , the fourteenth day of may , which done , he prepared himself for a second fight to be fought the next day , which muntzer having intelligence of , said by way of animation to his followers , what are those cannon-bullets ? i will receive them in my gloves , and they shall not hurt me , whereby the countrey people being encouraged , were the next day beaten by the landgrave , five thousand slain , and three hundred taken , who had all their heads cut off ; so that , while they were ambitious of liberty , they lost even the liberty of life it selfe . and herein was the ancient proverb verified , warre is most delightful to those that had never experienced it . the discreeter part of the countrey people , having laid down their arms , put their hands to the golden plough , to hold which they had been designed , rather than to mannage lances and pole-axes . muntzer escapes to frankenhusium , and hid himself in a house near the gate , where a certain nobleman had taken up his quarters . this mans servant going up into the upper roomes of the house to see how they were accommodated , findes one lying upon a bed , of whom he enquired , whether he were of those who had escaped the fight , which he denied , averring that he had lain some time sick of a fever : whereupon looking about , he perceives a little bag lying carelessely near the bed side ; he opens it & finds letters from albert count of mansfield , wherein he dehorted muntzer from his wicked purpose , and from promoting the tumult already raised . having read them , he asked him whether they were directed to him , who denying , he threatens to kil him ; whereupon he cried quarter , and confessed himself to be muntzer . he is taken , and brought before george duke of saxony and the landgrave , whereupon they having made him confesse that he was the cause of the popular insurrection , and sedition ; he answered that he had done but his duty , and that the magistrates who were opposers of his evangelical doctrine , were by such means to be chastised . to which the landgrave made answer , and proved it by several testimonies of scripture , that all honour is to be given to the magistrate ; and that all tumult raised in order to a mans particular revenge , was by god forbidden christians . here muntzer being convinced , held his peace . being laid upon the rack , while he cried out aloud and wept , the duke of saxony spoke to him to this purpose ; now thou art punished , muntzer , consider with thy self by what unspeakable wayes thou hast seduced and brought so many to destruction ! whereat muntzer broke out into a great laughter , saying , this is the judgment of the countrey people . but when being brought to his death , he was thrust into a close prison , 't is wonderful how faint-hearted he was , and stood extreamly troubled in mind , not being able to give any account of his faith , but as the duke of saxony pronounced before him , and which he told him , he was to make a confession of before god : being surrounded with souldiers , he openly acknowledged his wickednesse , and withall addressed these words to the princes that were present ; shew mercy and compassion , ye princes , lest hereafter , you incurre by my example the punishment i now suffer ; read and attentively consider the holy books of the kings . having said this , his head was struck off , and fastened to a stake , for a monument and example to others . john mathias . primus hie è batavis muntzeri dogma sequutus turbavit mitis westphala regna modis . the contents . iohn mathias repaires to munster , his severe edicts , he becomes a malicious executioner of hubert trutiling , for contumelious expressions touching him ; his own desperate end . in the year of our lord god. m.d.xxxii . at m●●ster ( which is the metropolis of westphali● ) a certain priest called 〈…〉 undertook to preach the gospel of christ ; which being done with great successe , certain messengers were 〈◊〉 to marpyrgum , a place in has●ia , whose businesse was to bring along with them some men of learning and good conversation , who should be helpful in the propagation of the gospel ▪ from 〈◊〉 were their 〈◊〉 dispatched , who arriving at m●nster , reduced the principall heads of christian religion into thirty nine articles , which they proposed to the magistrate , being ready , ( as they pretended ) to make good and prove the said heads , by places of the holy scriptures ; which was effected . the religious , and ( as they are called ) the spiritual who were possessed of the chiefest church , could by no means digest this , so that departing the city , they caused much trouble to the citizens . upon this weighty businesse , the magistrates and citizens sate in long and prudent consultations . at length there was a certain agreement , upon these terms , viz. that all injuries committed in those tumults should be p●●doned , and that the gospel should be freely preached in six parish churches , and that the church of our lord only should be absolutely reserved to them . these conditions were readily subscribed to by both sides , and thereupon all things laid asleep in peace . but this peace was not long undisturbed by the devill , ( that irreconcileable enemy of peace and vertue ) and therefore by doing at m●nster what he had done at other places , that is , by raising up out of the jawes of hell , the seditious and pesti●erous anabaptists , those importunate disturbers and turn-pikes of the gospel , his design was not only to discourage the good and godly , but withall , shamefully to destroy the gospel it self . for in the same year there rise up at harlem a baker called iohn mathias , a man utterly unlearned , yet cr●fty and boldly eloquen● . this man being e●cessively lecherous , neglected and ●lighted his own wi●e , who being somewhat well ●trit●en in years , 〈◊〉 so much the lesse fit for the exercises of 〈◊〉 ▪ being therefore over head and ●ars 〈◊〉 love with a certain virago who was an alehouse-keepers daughter , he could not resolve of any way more advantageous to seduce , then by an angelical carriage , and a counterfeit sanctity . he made frequent visits to her , and entertaining her with his visions and revelations , he thereby drew her to his opinion , and conveighed her into a secret place in amsterdam , where he professed himself a doctor and a preacher , affirming that god had revealed certain secrets unto him , not yet revealed to others , and that he was enoch the second high priest of god ▪ upon some he laid hands , and sent them two by two as apostles and messengers of christ , dispatching to munster one gerard a bookseller , and iohn buckhold the botcher of leyden , others into other places . these emissary messengers of christ , or rather of satan , boyled over with their various opinions , held marriages of no account , and dreamed divers other things . some taught by parables , and their own illusive dreams ; others , acknowledged not him a brother who defiled his baptisme with sinnes ; others preferred the baptisme of iohn before that of christ ; others taught that all magistrates , and whoever were unsatisfied with their religion , ought to be destroyed root and branch ; some would acknowledge nothing but their own visions and prophecies ; others that all the prophets and teachers that were departed this life , should shortly rise again , and should reign with christ upon earth a thousand years , and should receive a hundred fold for what ever they had left behind them . some of these men affirmed that they had communication with god , some with angels ; but the more discreet and wiser sort of men conceived that their conferences had been with the devill . hereupon the great prophet iohn mathias ( upon whose account his most vain apostles already proclaimed a peace ) perceiving an occasion by this means of domineering in this world , consecrated in his stead his disciple iames campensis , a sawyer , bishop at amsterdam , committing unto his charge the people , to be seduced with the same zeal , as he had begun . these things being thus fairly carried , he repaired to munster to his apostle and ambassadour iohn buckhold , whom he made governour of the city , who presently published these severe edicts . that every man should bring his gold and silver , and whatever were of greater importance , into the common heap , and that no man should detain any thing at his house ; for the receiving of which things so collected , a place was appointed . though the people were not a little astonished at the rigour and severity of the edict , yet did they submit thereto . moreover he forbad the reading of all books but the bible , all which that they ought to be burnt , the divine authority had by him , its witnesse , commanded . at this very time a certain tradesman , whose name was hubert trutiling , had scattered some contu●●elious expressions concerning this great prophet ; whereat he being immeasur●bly incenled , even to the losse of all compassion , caused the foresaid trutiling to be brought into the market place , where he is accused and sentenced . whereupon he himself laying his violent hands upon this innocent man , layes him along upon the ground ; in that posture he runs him through with a spear ; but finding by the palpitation , that there was some remainder of life , he made him be conveighed thence , and , taking a musket from one that stood by , which was charged , killed him , intimating that he was commanded by god , that is to say , his own , ( who was a murtherer from the beginning ) to do what he had done . this noble exploit performed , he took a long lance in his hand , and hastily ran about the city , crying out that he was commanded by god the father to put to flight the enemy , which at that time had closely besieged munster . having taken the said weapon , and running like a mad man upon the enemy , he himself was run through by a souldier of misna . john buckhold , or john of leyden . agressusque nefas magnum et memorabile , regem somniat , abjecta forfice sceptra gerens . the contents . iohn buckhold his character , his disputing and contention with the ecclesiasticks concerning paedobaptisme ; he succeeds john mathias , he comforts the people with a pretended revelation ; he makes bernard knipperdoling of a consul , to become common executioner . buckhold feigneth himself ●umb he ass●●●es the magistracy , he allowes polygamy , he takes to himself three wiues ; he is made king , and appoints officers under him ; his sumptuous apparel ; his titles were king of iustice , king of the new jerusalem ; his throne , his coi● and motto therein ; the king , queen , and courtiers wa●e on the people at a feast , with other ligressions . the king endea●ours to raise ●●●●●tions abroad , is happily prevented . he suspects his own safety ▪ his large promises to his captaines , himself 〈…〉 one of his wives , he feignes himself sick , and deludes the people with an expectation of deliverance , in the time of famine , forgets community ; he is betrayed by his confident , it brought prisoner before the bishop , who checks him ; his jesting answer and proposall ; ●e is put to a 〈◊〉 place , is convinced of his offences ; his deserved and severe execution . iohn buckhold was a ●●●cher of leyden ▪ a 〈◊〉 fellow eloquent , very perfect in the 〈…〉 confident , more ●●●geable then proteus , a serious student of 〈◊〉 , briefly , a most ferrent anabaptist . this man being sent by iohn mathia● to munster was a perpetual thorn in the sides of the ecclesiasticks , craftily ●i●ting them about the b●sinesse of p●●●●baptisme , in which employment he spent nine whole moneths , and most 〈◊〉 making his party good with them , both as disputationand litigious contention , while in the mean time he secretly spawn'd and scatter'd the doctrine of anabaptisme , as much as lay in his power . about that time a certain unknown preacher of the word of god , 〈…〉 stapreda of meurs came to munster , who supplying the place of ro●man●●s in preaching , seduced him , and tea●ened him with anabaptisme , and he also publickly anat●●matized p●dobaptisme . this gave occasion of raising 〈◊〉 among the people ▪ they who before were only secretly instructed by iohn buckhold , discover themselves openly to the world , and lay aside all disguises of their intentions ; city , they have their in most parts of the frequentmeetings , indivers 〈◊〉 , but all in the night time , whereat the magistrates being 〈◊〉 and offended , prohibited their conventicles , and some they banished ; but they weigh not this any thing , and being sent out at one gate , they came in at another , and lay concealed among those that were the favourers of their sect. hereupon the senate caused all the ecclesiasticks to assemble at the palace , to dispute the businesse of paedobaptisme . in this assembly , rotmannus stood tooth and naile for the anabaptists ; but those of the reformation fully refuted their errors , as the publick acts concerning that businesse do abundantly testifie . at this very time the ministers of the church of argentoratum signed and set out an account of their faith in a printed book . hereupon the senate of munster by a publick edict banished the anabaptists out of the city ; which edict , they , persisting in contention , opposed , being now arrived to that rashnesse and impudence , that they thrust a reformed preacher , one peter werthemius out of the church . yea , some of them rioting about the city , ( whereof the ringleader was henry rollius ) cryed out as they went , repent and be rebaptized , otherwise will the heavy wrath of god fall upon you ! these things hapned about the end of the year m.d.xxxiii . and the beginning of m.d.xxxiv . some honest-hearted and harmlesse men , partly out of an apprehension of divine wrath ( as they made them beleive ) partly for fear of men , suffered themselves to be washed in the l●ver of anabaptisme . for , the anabaptists leaving their dennes , broke into the city without any controll , and with an unanimous violence assaulting the market place , they soon possessed themselves of the palace and the magazine , sentencing with loud conclamations and such as required a greater voyce then that of stentor , that all were to be destroyed as so many heathens and reprobates , that did not embrace anabaptisme . in this tumult , a certain young man of burchstenford was killed . this gave occasion both to the papists , and to those of the reformation to provide for their safety . the chiefest patrons of the anabaptistical heresy were , bernard rotman , iohn buckhold , bernard knipperdoling , gerard knippenburch ; bernard krachting , &c. these two parties having skirmished with as great eagernesse and animostly as greater armies exasperated one against another , for some dayes , there followed a truce , whereby it was agreed that every one should quietly enjoy , and persever in his own religion . however the surges of anabaptisme were not yet laid , till they had entered into a conspiracy to drive those of the reformation out of the city . the most eminent of the conclave writ to the anabaptists of the cities adjoyning , viz. to these of d●●men , coesvelt , soyst , warendorp , and osenburg , that leaving all things behind them , they should repair with all speed to munster , promising they should have ten-fold what ever they left . being enticed by these prop●●●●ns ▪ husbands and wives leaving all behinde them , 〈◊〉 in swarmes to munster . a great number of the more religious ●nhabitants looking on that strange rabble as an insufferable grievance to their city , left it to the disposal of the anabaptists , who being by this meanes increased in number , became also more extravagant , degraded the senate , and chose another out of themselves , wherein were consuls , gerard knippenburg , and bernard kniperdeling , whose effigies is the ensuing . bernard knipperdoling . quò non fastus abit ? quid non rex impius audet ? carnificem fecit , qui modò consulerat . being now become lords and masters , they in the first place seized on maurice church , and burnt it , and the houses all about it ; thence falling forcibly upon other holy places and monasteries , they carried away gold , silver , ornaments and utensils , and whatsoever else was of any consequence . upon the fourth day after those rapines , trudging up and down the streets and high-wayes , they with a horrible howling , uttered , repent , repent ! to which they added , depart , depart , be gone ye wicked , otherwise woe be to you ! this done , they immediately went armed in multitudes , and with unspeakable barbarisme and cruelty , turned out their miserable fellow-citizens , as enemies to their religion ▪ out of their houses and possessions , and thrust them out of the city without any consideration of age or sexe , so that many women with child had this misfortune seconded with that of dangerous abortions . the anabaptists presently by what right they please , seize to themselves the possessions of the banished : so that the honest and godly party being cast out of the city , fell into the hands of the souldiers , who had block'd up the city and all the avenues , as among enemies , by whom some were taken , others unadvisedly killed ; at which entreaty the other honester part of citizens being discouraged , and seeing , that guilty and not guilty fared alike , would not stirre a foot out of the city ; which being closely besieged by the bishops army , all places were filled with blood , ●igh● , ●eares . now do the mad men of munster , and such as no hellebo●e can have any effect on , grow insufferably insolent , and above all , that great prophet iohn mathias , of whom we have spoken before : but that sally of his out of the city , those of munster looked on as a great omen of their destruction , & thought that the unexpected death of that most holy man did signify , that some great calamity did hang over their heads . but iohn buckhold must be his successor , a lid fit for the other pot ; who addressing himself to the people , comforted them , perswading them that they ought not to mourn for that unlooked for miscarriage of the prophet , for that it had long before been revealed to him , and withall , that he should marry his widow . upon easter eve they fell upon all the churches and places of devotion about the city , and pulled down all the brasse works . some few dayes after , bernard knipperdoling prophesied that all the chiefest men ought to be disqualified and degraded , and that the poor and the humble were to be exalted . he also declared , that it was the command of the divine oracle ▪ that all churches should be demolished , which indeed was sufficiently performed . the very same day iohn buckhold putting into the hands of bernard knipperdoling , the executioners sword , conferred on him withall his employment , and that according to gods command ; so that he who had discharged the office of a consul , was now to execute that most dishonourable employment of a common executioner . this most excellent condition he cheerfully accepted . by this time had the city been besieged some moneths by the bishops forces when resolving to 〈◊〉 it , they lost both gentlemen , commission officers & others , to the number of about four thousand , upon which they quitted all hope of taking it by force . some few dayes after whitsuntide , the city being notwithstanding the dis-execution of that assault still besieged , was wholy taken up to rest and imaginary dreams , wherein there were spent three whole days ; which done , the anabaptist being awaken , acted the part of zacharias , iohn baptist's father ; for , pretending to be dumb , he desired to have a table-book ; wherein he wrote down the names of twelve men , who should be as it were the twelve elders of israel , and should administer all things at munster , as if it were the new ierusalem , and this he affirmed that he was commanded to do from heaven ▪ by this brokery did this crafty knave chalk out his way to that soveraign dignity whereof he was so ambitious . but in the mean time , consider by what a strange stitch this excellently wicked botcher did utterly dis-repute that magistrate whom god had ordained , and by the assistance of most illusive dreams & his own excellency of playing the impostor , he possessed himself of that dignity . a while after our prophet advanced certain conclusions tending to the allowance of polygamy , whereat the ecclesiasticks made some opposition , but afterwards were content to sit still . so that , not long after the prophet at one bou● took to him three wives , whereof the most eminent was the widow of the deceased prophet io. mathias , and whom he afterwards dignified with the title of queen ▪ this example of kingship , some other knaves like himself did without any difficulty admit ; but divers of the more godly citizens , looking on this thing with the greatest indignation that might be , repairing to the market place laid hands on the prophet knipperdoling , which occasioning the people to take up arms , they set upon those citizens in the palace , and having taken them , they delivered the prophet and the ecclesiasticks out of their hands . nine and forty of the said citizens were after a most barbarous manner put to death . hereupon the prophet cried out , that all those who should do any violence to those enemies of god , should do god a very high peice of service , whence it came to passe , that some were torn in peices with hooks , and not a few killed by knipperdoling himself . upon the four and twentieth of iune , which is the day of the nativity of iohn baptist , in the year one thousand five hundred thirty four , at munster or rather monster , ( for so may that place be called from the monstrous and portentous pullulation of anabaptists ) there sprung from hell another new prophet , one iohn tuysentschreuer , a goldsmith of warendorp . the people being generally summoned to the market place , this man acquainted them , that the most holy prophet iohn buckhold of leiden was to be exalted to kingly dignity , and that he should inherit the eternal seat of his father david , and should possesse it with farre greater majesty . having prophecied these things , buckhold kneeling down confirmed all , saying , that so much had been revealed to him from god the father ten dayes before ; though it was against his inclination to undertake the difficulties of government . the common people being astonished at this extravagant piece of villany , tore their hair as they went ; yet however some might smell out the cheat , fear was able to stifle all murtering . for , this beast fatten'd for destruction , having been very successeful in some encounters , had now assum'd what authority he pleased ▪ behold , he that at leiden was but a botcher , is made king at munster , iohn buckhold is invested with all the regalia of supreme authority . having hereupon immediately degraded the twelve counsellours of state , according to the wonted manner , he constitutes a viceroy , a controller of his houshold , four huissers or common cryers , a noble man , a chancellour , cup-bearers , carvers , and tasters , and master-builders , and disposed of all other offices ; as princes use to do . the kingly robes were some made of waterd stuffes , some made of silk , some of pure silk , some scarlet , some made more sumptuous with the gold of the ornaments which the sacriledge had furnished him with , so that it can hardly be expressed , how artificially , how gallantly , how indeed emperor-like they were interwoven , being embroyder'd with gold , edg'd , scollop'd , and dispos'd into divers colours . his spurs were gilt with gold , and he had two crownes of solid gold , and a golden scabbard . the king walking in these ornaments , two young men in a courtly and magnificent habit , one of each side of him accompanied him , whereof one carried a naked sword , the handle whereof glister'd with gold and precious stones ; the other held up the holy bible , together with a golden crown shining with most excellent pearls . a certain jewel dazeling the beholders with the bright sparkling of a diamond , and whereat was hanged a golden apple ( to represent as it were the world ) wounded through with two swords a cross , hang'd at his neck . his scepter was set forth with three golden incirculations . his nobles , who were eight and twenty in number , clad in green and ashie coloured garments , and having on white turbants , accompani'd him . the kings title was , the king of ivstice , the king of the new iervs alem ▪ in the market place there was erected a throne for him of three steps high , which , when the king sate in it , was adorned with ornaments of more then attalick sumptuousnesse ▪ some money he caused to be coin'd , whereon was this latin inscription , verbvm caro factvm qvod habitat in nobis , that is , the word made flesh , which dwelleth in us . the city being all this while besieg'd , the prophets and the doctors published the book call'd the restitvtions , wherein they endeavoured to defend that monstrous ( i would say munstrous ) and seditious tumult , and all those almost infinite inconveniences that were cons●quent to it : but to prevent that poysonous hydra , a gospel antidote was prescrib'd . in the moneth of august , about s. bartholomew's day , iohn tuysentschreuer went sounding a ●rumpet through all the streets , thereby inviting all to the lords palace , where there being a sumptuous feast prepared , he magnificently entertained all that came . the king himself , the queen , and all the courtiers waited on them ▪ at the last course he gave to every one a loaf of unleavened bread , saying , take , eat , and celebrate the lords death ; which done , the queen in like manner carried about the cup , by which ceremony , the supper of the lord , or rather that scean of pleasure , wantonness , and temerity , was certainly very frolickly celebrated . hunger being banished farre enough by this feast , the prophet tuysentschreuer goes up to preach , requiring of them obedience and complyance with the word of god , whereunto , ( with one head and as with one eye ) they unanimously consented . this obtained ; he acquaints them , that it was revealed from the heavenly father , that eight and twenty ecclesiasticks should depart out of this city , that should preach our doctrine throughout the world , whose names he recommended , and designed the w●y they were to take their journey , that is to say , six for osenburg , as many for warendorp , eight for soyst , ( for which quarter he himself was one ) and the rest for coesveld . these exercises performed , the king went to supper , and at the second watch of the night caused the forementioned apostles to take their journey , giving unto each of them a peece of gold , with this charge , that neglecting their own safety , they should deposit it for a note and testimony of consequent condemnation wherever they bestowed it . they went their wayes , and never returned again , all having ( except one who escaped the gallows ) met with punishments corespondent to their sedition . for , being entred the fore-recommended cities , they in a direful manner howl'd out their , repent , repent , the axe is laid to the root of the tree ; if you repent not and be rebaptized , woe be to you , ye are undone . but the several senates of the said cities caused them to be apprehended , and brought before them to give an account of themselves ; who answered , that they were divine preachers of the gospel , called and sent by god , and that all those who would receive their doctrine must be baptized , and that all things were to be made common ; but to those that should neglect these things , they were to leave the golden coin of eternal damnation . nay further , that the gospel had not been preached as it should have been , since the times of christ and the apostles , but that there were two prophets , the progeny of truth it self , slip'd down as it were from heaven , viz. iohn of leyden , and david george born at delph in the low-countries ; that there were many false prophets , that is to say , the pope of rome , and martin luther of wittemberg , who was worse then the pope . being taken and cast into irons , they were asked , by what right or priviledge they had thrust out of the city so many godly people , together with their wives and children , not granting them any toleration for their religion , and had disinherited them of all they had ? to which they replyed , that the time was now drawing nigh , wherein the meek and the humble should inherit the earth , and that they followed the example of the israelites , who with gods approbation took away from the egyptians their jewels and ear●rings . moreover , they boasted that munster was well furnished with provisions , ammunition , and all things requisite to warre , and that the king did daily expect great recruits out of holland , zealand and other places , by the means and assistance whereof , he should bring the whole world under subjection ; & all wicked & refractory princes being subdued , should establish the peaceful reign of justice . about the same time another prophet fell down from heaven , one henry hilverse , a notable ●nave . this man acquainted the king that it was revealed to him from heaven , that god was pleased to bestow on him three most rich cities , amsterdam , daventry , & wesell , near lippa . upon this divine message , he advises with his counsellours , whom he were best to send thither to baptise them with his baptisme . in the first place he sends iohn campensis to amsterdam ▪ to be the chiefest man in that city , to whom he assigned for companion and co-apostle iohn mathias of metellburg . these being sent into holland , issuing out of their holes , kept themselves among those of their own tribe , and infected most cities with the mortal infection of their doctrines . for at leyden , about ianuary in the year following , viz. one thousand five hundred thirty and five , very many by the perswasion of anabaptisme , and by the means of its contagious conventicles , were baptized into the baptisme of death . about the end of the year one thousand five hundred thirty and five ▪ this kingly botcher sent into frisland a most subtle fellow , and one very well experienced in warlike affaires , whom he furnished with very great summes of money which had been raised out of the sacriledges , wherewith he should raise souldiers in zeland , and should raise the close siege which was then before the city . he being departed , managed his affaires very secretly with the assistance of those of his way , and at length , upon the last of march one thousand five hundred thirty and five , having gotten together some hundreds of souldiers he set upon the monastery , which also was called old munster , drove away the monks , and having plundered all , he there pitched his tents , out of hopes thereby to strengthen his party by the accession of any that should come in . but g●orge sckenck the then governour of friesland , having with as much expedition as could be got together certain expeditionary forces , besieges these tumul●uary rioters , and gave an assault to the place , which though they avoyded as much as might be by a gallant defence , yet had they their belly-full of murther , blood , and dry blowes , so that they were all destroyed , save threescore and two , who being brought to leoward were paid for their audacious folly with the wages of death ▪ the ringleader of this businesse , who was also the camp-master , iohn geel escaping at this sight , flies to amsterdam , to prove the occasion of a greater slaughter . for many anabaptists being found in that place , whom iohn campensis had strangely fascinated , to engage them the more , they made promises to them of golden mountains , and talk'd highly of the magnificence and liberty of the anabaptists of munster , and cryed up the new kingdom of iustice upon earth ; for the report of the siege and defence of munster had smitten , and raised up the mindes of a many ; in regard the city being closely besieged by a potent army , yet performed religious duties without any disturbance . hence c●me it to passe ▪ that the liberty and liberality of the city was celebrated beyond all truth and beliefe , and there wanted not a many who desired to be embarqu'd in the same fortune ▪ there was therefore at amsterdam a burgher called henry gotbelit , a strong man and warlikely given , who being bathed in the waters of anabaptisme , joyned his endeavours with those of iohn goel . for by divers pretences and crafty shifts ( which it is not worth our labour to repeat in this place ) they drew together six hundred anabaptists , with whose assistance their intention was to have possessed themselves of amsterdam , to enrich themselves , and to introduce the religion of those of munster . whereupon , upon the tenth day of may , the chiefest that were engaged in this conspiracy , having their rendezvous at the house of peter gael , broke out in the night time to the market place , wherein being more and more seconded by some of their own , they killed some of the watch , and some they kept prisoners . but the burghers making head , discharged some musquets at the anabaptists , who most unworthily , when their consuls were cruelly killed , entrusted their safety to their heels ; so that the others courages being heightened by this , they violently ran upon the deuterobaptists , and after a most bloody engagement put them to the worst , wherein iohn geel and gotbelit were slain , iames campensis was taken and put to death . now other tumults had already forced others from those places , the prevention whereof could not be possibly without the infinite inconveniences which fell upon the honester sort . there wanted not also some clandestine vipers , who disguisedly waited for the restauration of the kingdome of israel ( as they called it ) whereof one being apprehended at leyden , and upon examination put to the question , confessed , that the king of the anabaptists who was a hollander , sojourned then at vtricht , and had not yet began his reign , but that according to the good hope they had conceived of him , and the confidence placed in him , they doubted not but he would undertake it ▪ having with what 's above , gotten out of this fellow , that some gold and silver vessels and other ornaments had by a most wicked surprise , been taken out of their churches by the means of their king , and who with his followers had attempted some most detestable villanies , it was discover'd that there could no other be meant ther david george . i crave thy pardon , courteous reader if i acquaint thee , that it is not any thing the lesse for thy advantage , if , in the description of these rotten an● contemptible rags and menstruous clouts of humanity , i have woven a longer web of discourse then thou didst expect . although iohn buckhold , and the other prophets had entertained the ignorant greedy vulgar with hopes of more then arabian wealth ; yet the citizens being daily more and more streightned by the siege , were accordingly brought into greater perplexities , and being brought low by the famine , which is the consummation of all misery , began , as it for the most part happens , upon the barking of the stomack , to snatle at one another , to grumble and complain , and to hold private consultations about the taking of their king , and by delivering him to the enemies , to better the terms of their composition . but the king , the stitcher and botcher of all deceit , being afraid of himself , chose out of all the people twelve men in whom he could place most confidence , and these he called his captains , assigning to them their several guards and posts in the city , which they were to make good . this done , he promised the citizens that the close siege should be raised before easter ; for he was confident that a certain emissary , whom he had sent into zeland , holland and friezland should return with such supplies , as by a furious and desperate assault made upon the besiegers should deliver the city : but hope it self was to him become hopelesse , nor could safety it self save him . to his captains as he called them , 't is incredible what wealth he promised , such as the fabulous riches of pactolus and the treasures of midas should not make good , with oceans of goods ( which haply must be paid them out of his dreams ) and that after the city were relieved , they should be dukes and governours of provinces , and particularly that iohn denker should be elector of saxony ? but behold , in the mon●th of february , a sad face of things appeared , many being meerly starved to death , which occasioned , that one of his queens ( for he had gotten a many ) elza or elisabeth , who was distinguished by the name of the glove maker , had bin often heard to say , that the most cruel sword of famine came not from god , which though he had not heard himself , having caused her to be brought with his other wives into the market place , he struck off her head , kneeling in the midst of them , which done ; insulting over her , he affirmed that she had carried her self as a common prostituted whore , and had been disobedient to him , while in the mean time her fellow queens sung this hymne , glory be to god on high , &c. easter day being now dawning ; and no hope of deliverance shining on them , the common people with just reason were extreamly astonished ; nor , considering how things were carried , could they have any longer patience . in this conjuncture of affaires , to elude the people , according to his wonted insinuations , he seignes himself to be sick , and that after six dayes , he would appear publickly in the market place , but that as to the deliverance which they were to expect according to his intimation , it was to be understood after a spiritual manner , and so it should certainly come to passe . for he affirmed for a most certain truth , that in a divine dream he saw himself riding on an asse , and bearing the unspeakable weight of sin , and that all that had followed him were freed from their sins . but indeed they may be fitly said to be like asses that rub one another ; or to the blinde leading about the blinde . it is a great affliction , it is a pennance to repeat the miseries and the woeful consequences of famine and want . there were a many who being impatient of so long hunger , revolted to the enemy , not so much out of hope of compassion , as to accelerate their own deaths ; not a few creeping upon all four , endeavoured to get away ; for being weak and strengthlesse , they could hardly fasten their feet on the ground ; some falling down were content to give up the ghost in the place where they lay . there you might see a sad spectacle of foreheads and cheeks pale as ashes , temples fallen , eyes sunk into hollownesse , sharp no●es , ears shrivel'd , lips black and blew , throats slender as those of spiders ; to be short , hippocratical faces , living carcases , and excellent shadows of men . they had sowne certain kindes of seeds and pulses in the city , which for a time served for high delicacies to the grumbling stomack ; but these being soon devoured by the hungry belly , cats , dormice , and rats , which themselves were almost starv'd to anatomies , became ( doubtful ) entertainments . some were reduced to that inhumane necessity , that they fed on the flesh of the buried carcasses ; some drest the feet of sweaty woollen socks , some cut to p●●ces the parings of tanned leather , and mincing them with some other things , bak'd them and made them serve for bread . to this we may adde , that the most wickedly obstinate citizens were not yet convinced , that by crafty insinuations and specious suggestions they were brought into the noose , whom therefore he still entertained with considerations of magnanimity , and the deliverance they were yet constantly to expect from god ; but as for those who admitted any thoughts of running away , and endeavoured to avoyd their miseries , he peremptorily sends for , & like a publick robber taking away all that their industry had furnished them with , depart , sayes he , and be gone to the hereticks , and bid farwell to this place . the king , though he had gotten at his house sufficient provision for two moneths , yet was he willing to embrace all occasions whereby he might keep up the heart of the city which now continually barked for sustenance . to which end , behold a certain man named iohn longstrat , being a nobleman and privy counsellor to the king , and one of whom he was very confident , bo●sted that he would within fourteen days relieve this hunger-stav●'d city , both with provisions and supplies of men , to the number of three hundred . by this pretence he flyes to the enemy , and betrayes the city to the bishop , for a certain summe of money with his life included . the eve of s. iohn was appointed for the execution of this designe , about ten of the clock , at which time he had obliged himself by oath to cause the gate called the crosse-gate to be opened . this commissary for provisions returning at length to the city , assured the king upon his faith and reputation , that the said recruits of provision and forces , should be ready within the time appointed . the day assigned being come , he acquaints the guards that the promised forces , were to come in in the night ( which would be starre-light enough ) that so they might receive them as friends . the gates are hereupon set open , and the enemies being admitted into the city as into another troy , upon the watch-word given , soon dispatch'd the guards and others that were near . now could be nothing heard for the cry of armes ▪ armes . the king and his courtiers being gotten into a body , drove back the enemy to the gates , which the citizens had by that time shut again : whereupon the rest of them that were without , were forced to set engines to force open the gates , which being once broken open , they flourished and set up their colours . the citizens stiffely resisted the first assault , and made a strong body in the market place , where the fight became very hot and bloody . the king himself , knipperdoling and krachting fell into the enemies hands ; but rotman seeing there was no possibility of safety , rushing where the enemy was thickest , was trod to peeces ; he it seems placing all hopes of life in death . the anabaptists upon the taking of their king being quite cast down and discouraged , went and hid themselves in larders , kitchins , and other lurking holes . the city was most unmercifully plundered ; and to make a full search of of it , there were ten dayes allotted . there was found by those of the kings guard at the royal palace as much provision as would maintain two hundred for two months . o goodman king , where is now the community of goods and provisions which your religion holds forth ! this sad fate did that city suffer in the year one thousand five hundred thirty and five . the third day after this sacking of the city , the king was carried to the castle of dulmen three miles off . the bishop having caused the king to be brought with all speed before him , said to him , o thou cast-away of mankind , by what deplorable means hast thou corrupted & destroyed my people ! to which the king , with an undisturbed and proud deportment made answer thus ; o thou pope , have we done thee any injury , by delivering into thy hands a most well-fortified and invincible city ? but if thou thinkest thy self any way injur'd or endammag'd by us , if thou wil● but hearken to our advice , thou shalt be easily enriched . the bishop hardly abstaining from laughing , desired him to discover that secret , to which he replyed . cause an iron cage or basket to be made , and cover it with leather , and carry me into all parts of thy country to be seen for a shew , and if thou take but a peny of every one for the fight , assure thy self it will amount to more then all the charges of the warr● . the more eminent anabaptists wore about their necks a certain medall wherein was the effigies of their king , to which were added these letters , d. w. f. whereby was signified , that the word was made flesh . but the king being carried up and down as a captive with his two associates , was shewn to divers captains and eccles●asticks of the landgrave , which gave occasion of disputation between them about some things , as of the kingdom of christ , and of magistracy , of iustification , and of baptisme , of the lords supper , and of the 〈◊〉 of christ , as also of matrimony : in which disputation , they prevailed so farre by the divine testimonies of hol● writ , that they brought the king of the anabaptist , ( though not acknowledging the least satisfaction to a non-plus , who to obtain another disputation out of hopes of life ( as was said ) promised , that he would reduce the a●abaptists which swarmed in holland , braband , england and frizland ; and that he would do all honour to the magistrate . upon the twentieth of ianuary one thousand five hundred thirty and six , he is brought with 〈◊〉 companions to munster , where they were secured inseveral prisons ; two dayes were 〈◊〉 in weeding and rooting up their 〈◊〉 . the 〈…〉 confessed his offences , and cas● himself w●●●●upon christ ; but his companions discover'd a vain 〈…〉 in the defence of their cause . the next 〈…〉 king is brought to the place of execution , fasten'd to a 〈◊〉 and is pulled peece meal by two execution 〈…〉 pincers red hot out of the fire . the first 〈…〉 , he suppressed , at the second he implor'd gods mercy . for a whole hour was he pull'd and with those instruments , and at length , to hasten somewhat his death , run through with a sword . his companions were dipped with the baptisme of the same punishment , which they suffered couragiously ; all whose carkasses put into iron , baskets ; as anathema's of eternal example , hang out of the tower of s. lambert . and this was the re●iring room of the tragedy of munster . hermannus sutor . hic qui se christum , et qui se jactârat iesum , servasse haud potuit seque suisque fidem . the contents . herman the cobler professeth himself a prophet , &c. he is noted for drunkennesse ; the ceremonies he used in anabaptisme , eppo his host discovers 〈◊〉 and his followers to be cheats ; hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his sect convinced , and fall off from him ; by one drewis of his sect he is handled roughly ; herman is taken by charles lord of gelderland , &c. and is brought prisoner to groeninghen ; when questioned in his torments , he 〈◊〉 himself , and died miserably . that there were divers emissaries and ambassadours sent by the king of the 〈◊〉 into holland , frizland , and other places to raise souldiers , you have understood out of the history of munster ; which souldiers having raised a tumult , caused the bishop to 〈◊〉 from before munster ; and of this heard was there 〈◊〉 nicholas 〈◊〉 , a worthy disciple of iohn m●thias , who being dispatched into frizland for the foresaid negotiation , got together a promiscuo●●s crue of anabaptists for the relief of munster ▪ but that it might appear how real and effectual he was in the businesse , they sent two of their fellow souldiers , antony cistarius , 〈…〉 trades-man whose name was iames , to munster . these two with some others having compassed 〈…〉 at a town called opt'●ant , having stuffled together from all parts into a kind of a troop , made their 〈…〉 at the house of one epp● , about the twilight , out of a pretence that they there should meet with some 〈◊〉 intelligence , which they receiving from their ambassadors , out of very joy for those good tidings , also l●tely broke forth into tumults . the bell-weather of these , was one herman [ an excellent vamper of all ●●●mination ] a cobler of opt'zan● , who professed himself a true prophet , and that he was the true messias , the redeemer and saviour of the world , nay , ( which causes horror to me in the relation ) that he was god the father . this fellow lay naked in his bed from the privy parts downward , and caused to be laid near him a hogs-head of strong beer , which he desired to drink in healths , which required no small draughts ; for he had gotten an excessive thirst , greater than that of any dog ; or that which the serpent dipsas causeth in those that are stung by it ; & all through his extraordinary bellowing and bawling . for , having for some dayes led a life like one of epicuru●'s heard ; that is to say , being drunk even to extravagance , he with a stentors voice , and a horrid howling ▪ among other things often repeated this ; kill , cut the throats without any quarter , of all these monkes , all these popes , and all , especially our own magistrate ; repent , repent , for your deliverance is at hand , &c. in the mean time , he , with the assistance of his fellow-souldiers , denounced to certain proselytes of another religion , that peace was not to be rejected without incurring the dreadful effects of the last judgement , which was no● at hand● , and these were such as both by sollicitation● and promises , his main design was to inv●●gle into his deceit . moreover he sent to redeem some of his followers out of a prison belonging to a certain nobleman called iohn of holten , with this charge , that they should kill with swords or pistols , whosoever should either by words or blowes any wayes oppose them . when they returned with their delivered captives ; they had dispatched a man ( it is thought he was a priest ) looking out at his dore , with a masquet , had he not turned his bac● and shut the dore against them . the very same night , which was to be the last , or wherein the world being to be turned to deceitful ashes , they expected it should by the means of this mediator and intercessor ( as was thought ) presently be restored to liberty , there were a great many that embraced him where ever they could , with those complements which they should use to one , as without the earnest of whose baptisme , they were to expect the reward of disobedience , and eternal destruction to be treasured up for them . the sacrament of anabaptisme being according to these ceremonies celebra●ed , the fore-commended parent exhorted his children to prayer in these words ; pray , pray , pray , pray , mouthing it out with an agitation of his lips , like that of our sto●ks ; which done , falling on their knees , they disgorged , a strange vicissitude of prayers and songs . the owner of that house , who was an inne-keeper , and withall lame , sate near this great father , towards whom the father turning , said unto him ▪ arise and walk . but eppo being still lame , and seeing that they were all deceived , and that by a sort of chea●● wickedly stitch'd together , withdrew from them , and hi● himself for fear in anothers mans house farre : from thence . these things being this past , there rises up another ; one cornelius ast; coemeteriensis , who ran about after a most strange manner ; and when the father [ of all execrable teme●ity ] lay sick in his bed , tormented with an imaginary , or at least such a disease as puzzelled the physitians to find any name for ; this man for an hour together uttered these and such expressions : o father , look upon thy people ; have mercy upon thy people ! o let thy bowels , o father , be moved to compassion ! &c. at which addresses the father being moved , he commanded a tankard of beer to be drawn out of the hogs-head , which was now almost at the bottom , which he drinking to his sonne , drank till it came to the lees , which presenting to his sonne , he said to him , drink ●p the holy ghost . the sonne like his father , and following his example having taken it off , he flings out of bed , and falls upon those that stood by , and ●ossing the tankard from one hand to the other , ran up and down like a drunken man , and at length joyned 〈◊〉 the father [ who was sick of an imaginary extra●agance , wherein he was much given to laugh ] in ●oaring out these words ; mortifie the flesh , mortifie the flesh ; the flesh is a devill , the flesh is a devill , mortifie the flesh ; &c. upon this there immediately starts up another , pursued ( as he thought ) by an extraordinary vision , and after their example , roared it out most furiously , which fellow ( as was reported ) was really advanced to some degrees ( if not the supream ) of madnesse . a certain woman better than middle aged , being frighted almost out of her wits , by the bawling and howling of this sonne , intreated that they would keep in the lunatick and possessed person , and that he might be carried to ●edlam . the common people being astonished at this impious , hellish crue , were forced to pinne their faith upon their sleeves , as a truth confirmed by the lying of those prophetical mouthes . these 〈◊〉 of fury and madnesse , having their intervalls of calmnesse and serenity , he admonished them , that 〈◊〉 armes and weapons were to be laid aside , and ●hat they should put off their guarded , edged and scolloped garments , and their wrought smocks and petticoats , ●ay that women ought to abstain wearing their neck-laces , and all things that were burdensome , intimating the manner wherein god that needs no armes , would fight their battels for them , and should discomfit all their enemies . the cowardly and inconstant vulgar being moved at the madnesse of this doctrin , disburthened their bodies of all manner of cloathing . a certain harmlesse man having cast away his knife , takes it up again , which his daughter looking asquint upon , rebuked her father , to which he answered , be patient , be patient , daughter , we shall have employment hereafter for this to cut bread withall . o how was this girle once a childe , but how was the old man twice ! when the student of bedlam , the sonne , wit his yelling , was exhorting the bewitched people to singing and prayer , and to resist the devil , the father presently , with his own son , in whom he was well pleased , taught them , that the time of prayer being done , and that the time of warre coming on , they must take up the instruments of warre ; whereupon he gets up into a pulpit , and declared himselfe to the people who stood all about him , with a loud voice , that he was the sonne of god , and cried out that he was born a true mediator unto them , &c. his mother being there present , they asked her whether she was the mother of the son of god ? to which between force and fear , she at length answered , though innocently , that she was . this gave occasion to many to be diffident , and to waver in the ●aith received ; insomuch that a certain man discovering his dissatisfaction , and speaking ill of the sonne , the said sonne taking hold of him , flings him into a common shore , saying unto him , now art thou deservedly cast into hell : from whence the said man coming out all dirt , divers others unanimously acknowledged that they were defiled and bespattered with the same filthinesse and abomination . and hence rise up that impious report of the sonn● of god , that he was thrust out of dores , which that ambassadour antony , being returned from munster , having heard , took it in mighty indignation , and by force breaking into the house , would have vindicated those holy expressions . the father and sonne , were much against it that any should come in ; yet he , though the people flocking about him made some opposition , bitterly rebuking that blasphemous wretch , broke forth into these words , thou villanous and contagious burthen of the earth ; what madness , what extravagance hath besotted thee without fear of divine judgement , to assume to thy self the title of the sonne of god ? which spoken , swelling up with the leaven of wrath , he casts himself upon the ground , whereupon the people ran violently upon him , knocking , beating , and kicking him like a football ; at last being well loaden with blowes he rises , and breaking through the presse of the people , he got away and escaped . in his way he comes to a hole in the ice broken for the cattle to drink ; twenty foot over , which he made a shift to get over , as is said , with the help of the devil ; for many that would have found him out , lost their labour . all being now convinced that they were abused , for fear of the most noble charles lord of gelderland , the viceroy of groeningen ( called also king of gelderland ) who was sent to appease that tumult , got secretly away . but before they were all departed , one of them called drewjis ( whom they called doctor nucius ) out of p●re spight , laying hold of the father , being sick in his bed , thundred to him in these words ; thou villain , thou fruit and groanings of the gallows , where , where is now your governing , and authority ? now the time of prayers is past , &c. having drag'd him out of bed by head and shoulders , they with some assistance , bound him with cords , and delivered him to the custody of the mistresse of the house to be safely kept till night . in the mean time the valiant charles surrounds the house with his men , and besieged it , which the woman seeing , cut the cords . being loose , he takes a trident fork wherewith assaulting them as with a sword ; he put to flight forty men through other houses ; whom he hastily pursuing , was unawares surprised by others ; and brought to groeninghen . but behold the miracle ! to that very place , where this naked [ of all truth ] messias with his forky scepter , and this shoemaker or cobler beyond his last , had with his trident put so many to flight , did the water-dreading anabaptists resort , and render unto god infinite thanks for the religious priviledges thereof . of this lewd messias , who was now well acquainted with the fetters of groeninghen , it was asked in his torments , whether those routs ( of whom he was ring-leader ) were out of pretence of sa●ctity raised to robbe the publick treasuries , ( as many thought ) which yet ( as some say ) was denied . for , he hardening himself against even the most cruel torments could be inflicted on him , still cried out ; destroy , destroy , destroy monkes , popes , kill all magistrates ▪ and particularly our own . in the midst of these bawlings being miserably worried out , he gave up the ghost . theodorus sartor . quis quaeso hic sartor 〈…〉 erit ille quî rogo ceruentis domine dignus erat ? the contents . theodor the botcher turnes adamite , he affirmes strange things , his blasphemy in forgiving of sins , he burns his cloathes , &c. and causeth his companions to do the like . he and his rabble goe naked through amsterdam , in the dead of night , denouncing their woes , &c. and terrifie the people . they are taken and imprisoned by the burghe●s , but continue shamelesse . may . . they are put to death ; some of their last words . in the year of our lord one thousand five hundred thirty and five , upon the third of february at amsterdam , in a street called salar street , at the house of iohn si●rid a cloth-worker , who at that time was gone into austria about some businesse , there 〈◊〉 ●even 〈…〉 , and five women of the same perswasion ; of which flock , the bell-weather was theodoru● sartor , who rapt into a strange enthusiasme and 〈◊〉 , stretching himself upon the ground stark-naked upon his back before his brethren and sisters , seemed to pray unto god with a certain religious dread and horrour . having ended his prayers , he affirmed that he had beheld god with his eyes in the excessive and inef●●ble 〈◊〉 of his glory , and that he had had communication with him , both in heaven and in hell , and that the day of his judgement was at hand . after which he said to one of his companions , thou art decreed to eternal 〈◊〉 , and shalt be cast into the bottomless pit ; at 〈◊〉 the other cried out , the lord god of mercy 〈…〉 passion on me ; the prophet said to him , be of good 〈◊〉 , now art thou the sonne of god , thy sins are forgiven thee . upon the eleventh day of february , the foresaid year , the persons aforementioned , unknown to their husbands , repaired to the same augias's stable . this prophet , or seer , having entertained them with a sermon of three or four hours long , casts a helmet , a brest plate , a sword , and other armes , together with all his cloathes into the fire . being thus stark naked , and his companions who yet had their cloaths , being uncovered , he peremptorily commanded them to do the like , as being such as must be as safe as himself . he further affirmed , that the children of god ought to look upon all things of this world with contempt and indignation . and since truth , which is most glorious in her nakednesse , will not admit the deformity of any earthly disguise whatsoever , he affirmed that they ought in all things to conform themselves to that example of truth and justice . a great many hearing these things , having quite cashier'd all 〈◊〉 , offered up their shirts , smocks , and petticoats , and whatsoever 〈◊〉 of earth , as a burnt-offering unto god. the mistresse of the house being awaken by the stink which these cloath● made in burning , and going up into the upper chambers , she findes this deplorable 〈◊〉 of immodesty and impudence ; but the 〈…〉 influence of propheticall integrity 〈…〉 to that passe , that she was drawn in 〈…〉 in the same ●ire of 〈…〉 he advised to continue alwayes a constant 〈…〉 to the unblameable truth . going out of the house in this posture , about three of the clock ; the 〈…〉 and women marched barefoot after him , crying 〈◊〉 with a horrid voyce , woe , woe , woe , the heavy wrath of 〈◊〉 the heavy wrath of god , &c. in this fanatick errour 〈…〉 hypocondriack rabble run about the streets , 〈◊〉 such a horrid nois● , that all amsterdam seeme● 〈…〉 and tremble at it , as if it had been assaulted 〈…〉 enemy . the burghers not having the least 〈◊〉 of such a strange and unlook'd for accident , ( for this 〈◊〉 action happen'd in the dead of nig●t ) 〈…〉 ; and getting these people ( lost to all 〈◊〉 and modesty ) up to the palace , clap● them into prison . being so disposed of , they would owne no thoughts of shame or chastity , but would justifie their most 〈◊〉 and naked truth . in the mean time , the fire being 〈◊〉 , they broke into the house where it was , and wondring 〈◊〉 their casting off their cloathes into the fire , which had since reached the bed , they made a shift to quench it . but the other distracted and mad people , such as deserved to be sent to their kindred , the savages and heathens , inconvincibly persisted in their pestiferous opinion , and so upon the fifth of may the same year , they expiated their wicked impieties by their death . ones farewell saying , was , praise the lord incessantly ! anothers was , o god revenge thou these our sufferings ! others cried out , woe , woe , shut thine eyes ! david george . heretici plures visi hic , cui visus ego , illi pluribus in 〈…〉 sque haeresiarcha fui . the contents . david george , the miracle of the anabaptists . at basil he pretends to have been banished his countrey for the gospels sake ; with his specious pretences he gaines the freedome of the city for him and his ▪ his character ▪ his riches . he with his sect enact three things . his sonne in law , doubting his new religion , is by him questioned ; and upon his answer excommunicated . his wifes death . he had formerly voted himself immortal ; yet aug. . . he died &c. his death troubled his disciples . his doctrine questioned by the magistrates , eleven of the sectaries secured . xi . articles extract●● out of the writings of david george , some of the imprisoned sectaries acknowledged david george to have been the cause of the tumults in the lower parts of germany , but disowned his doctrine . conditions whereupon the imprisoned are set at liberty . the senate vote the doctrine of d. g. impious , and declare him unworthy of christian burial , and that his body and books should be burned , which was accordingly effected . david george , a man born at delph in holland , the miracle of the anabaptistical religion , having lived in the lower provinces forty years , did in the year one thousand five hundred forty and four , with some of his kindred and companions , in the beginning of april , begin his journey for basil , into the state and condition of which place , he had before very diligently enquired . whereof having sufficiently informed himself , he pretended that he had been driven out of his countrey for the gospels sake , and that he had been hitherto tost both on the land and sea of the miseries of this world ; and therefore he humbly intreated , that now at length he might be received into some place of rest. some being by the representation of his misfortunes and his teares , melted into compassion towards him , he presum'd to intreat the magistrate , that in tendernesse to christ and his holy gospel , he might be made capable of the priviledges of the city , which if it were granted , he bid them be confident of gods most particular protection towards their city , and that for the preservation of it , he engaged for him and his , that they should be ready to lay down their lives . the magistrate being moved with these just remonstrances and desires received the viper as a citizen , gave him the right hand of welcom and fellowship , and made him and his free of the city . what should the magistrate do ? behold , he hath to do with a man of a grave countenance , free in his behaviour , having a very long beard and that yellowish , sky-coloured and sparkling eyes , milde and affable in the midst of his gravity , nea● in his apparel ; finally one that seemed to have in him all the ingredients of honesty , modesty and truth ; to be short , one , if you examine his countenance , carriage , discourse , and the cause he is embarqu'd in , all things without him are within the limits of mediocrity and modesty ; if you look within him , he is nothing but deceit , fraud , and dissimulation ; in a word , an ingenouous anabaptist . having already felt the pulses of the senate and divers of the citizens , coming with his whole family to basil , he and his are entertained by a certain citizen . having nested a while in basil , he purchased certain houses in the city , as also a farm in the countrey and some other things thereto appertenant , married his children , and by his good offices procured to himself many friends . for , as long as he remained at basil , he so much studied religion , was so great an alms-giver , and gave himself so much to other exercises of devotion , that suspicion it self had not what to say against him . by these cunning insinuations ( this is beyond a young fox , and smells more of the lybian wilde beast ) many being surprised , came easily over to his party , so that he arrived to that esteem and reputation in matters of religion , he pleased himself : this perswasion thus craftily gotten , was heightened by his great wealth ( and his riches in jewels , whereof he brought some with him , some were daily brought from other places in the low countries ) & was yet further encreased , by his sumptuous and rich plate and houshold-stuffe , which though they were gorgeous and majestical , yet were they not made to look beyond sobriety , clean , linesse and inediocrity . these people sojourning thus in common houses , desiring as yet to suppresse the pernic●ous in●ection of their sect , very religiously enacted three things : first , that no man should profane or speak idly of the name of david george . secondly , that no man should rashly or unadvisedly divulge any thing concerning his country , or manner of life ; whence it was that some thought him to be a person of some quality ; some , that he was some very rich factor or merchant , whence it came that he was so excessively rich ; others had other imaginary opinions and conceits of him , for as much as they themselves being strangers , lived in a countrey where they could not be ascertained of any thing : thirdly , he was very cautious that none of the basileans should be car●lesly admitted into his requaintance , society or correspondence , imitating therein the policy of the ferrets and weesels , which ( as is reported ) never assault any bird of supremacy , in the place where they frequent . and th●s did he by letters , writings and emissaries , plant and water the venemous seed of his sect through the lower provi●ces , yet kept the wayes by which he wrought unsuspected and undiscovered . for , although he had lived two years among them , there was not so much as one man infected , or had privately caught the itch of his religion . what transcendent mysteries are these ! this man , though he feared neither deceit nor treachery from strangers , yet the fire kindled out of the deceitful embers of his own houshold . for , behold ; one of his is own r●tinue doubting of the certainty of the new religion , he caused him to be brought before him , and asked him whether he did not acknowledge him to be the true david sent from heaven upon earth , and to be the horn , redeemer , and builder up of the tabernacle of israel ; to which the other answered roundly and peremptorily , that the restauration of the kingdom of israel and other things foretold by the prophets were fulfilled in christ , the true messias , and that consequently there was no other to be expected . which he hearing , not without great astonishment , did with much commotion of mind and bitter ●menaces thrust him , though his sonne in law , out of dores , and [ which is heavy to think on ] excommunicated him . these things being thus managed , davids wife fell sick of a disease ( which afterwards visited him and many more ) th●e dispatch'd her into the other world . what a miracle is this ! he that declared himself to be greater than christ , and 〈◊〉 himself immortal ( upon the second of august , one thousand five hundred fifty and six ) did die the death , and was honourably huried according to the ceremonies of the parish church , and his funerals were celebrated in the sight of his sonnes and daughters ; sonne● in law and daughters in law , servant-men and maides , and a great conflux of citizens . this sad calamity of his death extreamely troubled and tormented the mindes of his disciples , as a thing that very much thwarted their hopes of his promised immortality , although he had 〈◊〉 told that he would rise again in three yeares , and would bring all those things to passe which he had promised while he was alive . upon the death of this 〈◊〉 great many with resolute mindes made it their businesse not only to bring his doctrine into suspicion , but into utter disesteem , unanimously resolving to embrace 〈◊〉 was good , sound , and consonant to christian doctrine ; and reject ▪ the rest as hereticall . in the meane time , the report beat up and downe , both among the people , and the more learned , that this man of ingenuity , and authour of private doctrines , this very david george , was a contagion and a destructive pestilence , a devoted incendiary of a most dangerous sect , that ( though most falsely ) he was born a king , and that he accounted himselfe the true messias . the magistrate being extreamly moved at these things , not deferring his zeale any longer when the glory of god and his son iesus christ was so much concerned , caused all those who were conceived to be infected with the pestilence of that religion to be brought to the palace , to whom he rubbed over what things had been transacted some years before ; that is to say , acquainted them , how that they had been banished their countrey upon the account of the gospel , and upon their humble addresses received into the protection , and made capable of the priviledges of the city , &c. but that it had appeared since , that they had fled for refuge to basil , not for the propagation of the gospel , but for that of the leaven of the sacrilegious david , though by all outward appearance , they had hitherto been accounted favourers and professors of the true religion . in the first place therefore the senate being desirous to know the truth , required to have his true proper name ; for , some have thought , ( as some authours deliver ) that his name was iohn br●●es . secondly , whether he had privately or publickly dispersed his religion , and what tenets he held . to which some made answer unanimously , that they had left their countrey for the true religions sake , nor did they acknowledge themselves any other than the professors and practisers of the lawfull religion . that for his name , he had not called himselfs by any other than his own proper name ; and for his doctrine , they had acknowledged none either privately or publickly , save what he had privately sometimes suggested , which was not disconsonant to the publick . the magistrate perceiving this obstinacy of mind caused eleven of them , the better to discover the reall truth , to be secured , and more narowly looked to . in the mean time , the senate leaving no stone unmored in this businesse , appointed some to bring forth into publick view some bookes and writings of david , which should give no small light in the businesse , and these the magistrate recommended to men of the greatest learning to be read over and examined with the greatest care possible , that so whatsoever they should meet with rep●gnant to the truth , they should extract , and give him an account thereof . those who had this charge put upon them , presented the senate with this extract of articles out of his writings . . that all the doctrine delivered by moses , the prophets , or by jesus christ himselfe and his apostles , was not sufficient to salvation , but ●ress'd up and set forth for young men , and children , to keep them within decency and duty ; but that the doctrine of david george was perfect , entire , and most sufficient for the obtaining of salvation . . he affirmed that he was christ and the messias , the well beloved sonne of the father in whom he was well ●leased , not born of blood , nor of the flesh , nor of the lust of man , but of the holy ghost and the spirit of christ who vanishing hencelong since according to the flesh , 〈◊〉 deposited hitherto in some place unknown to the saints was now at length reinfused from heaven into david george . . he held that he only was to be worshipped , as wh● should bring out the house of israel , and the true ( tha● is , the professors of his doctrine ) tribe of levi , and th● tabernacle of the lords not through miseries ▪ sufferings , crosses , as the messias of the jewes did , but with 〈◊〉 meekness , love , and mercy in the spirit of christ granted unto him from the father which is in heaven . . he approved himself to be invested with the auth●rity of saving , or condemning , binding and loosing , and that at the last day he should judge the twelve tribes of israel . . he further maintained , that jesus christ was sent from the father to take flesh upon him , for this reason at least , that by his doctrine and the use of his sacraments , men , being as it were no better then children , 〈◊〉 uncapable of receiving the true doctrine , might be kept within duty till the coming of david george , who should advance a doctrine that should be most perfect and 〈◊〉 effectuall , should smooth out mankinde , and should consummate the knowledge of god and of his sonne , and what●ever hath been said of him . . but he further affirmed , that these things should not come to passe according to humane ceremonies , but after a spiritual dispensation , and after such a manner as ha● not been heard of , which yet none should be able to discern or comprehend , but such as were worthy disciples of david george . . to make good and prove all these things , he wrested and misinterpreted many places of the holy scripture , as if christ and the apostles , whom he commends , had inti●●ted not themselves , nor any other ecclesiasticall 〈◊〉 ▪ save only the coming of david george . . and thence it was that he argued thus . if th● doctrine of christ and his apostles be most true and 〈◊〉 effectuall for the obtaining of salvation ; the church which they had by their doctrine built up and confirmed could not possibly have been broken to peeces , for ( as christ himself testifieth ) against the true church , the gates of hell shall not be able to prevaile : but that building of christ and his apostles is overturned and pulled down to the very foundation by antichrist , as may be evidently seen in the papacy , according to the testimony of the same christ ; it therefore necessarily followes , that the doctrine of the apostles is imperfect and interrupted : whence he concluded his own doctrine and faith to be the only solid and sufficient doctrine . . moreover he maintained himself to be greater than john baptist , yea than all the saints that had gone before him , for that the least in the kingdome of god ( according to the suffrage of truth it self ) is greater than john : but he said david george was one whose kingdome was heavenly and most perfect ; whence he makes himself not only greater than john , but also sets himself above christ , since that he was born of flesh , and that himself was born of the spirit according to a heavenly manner . . he further allowed with christ , that all sinnes committed against god the father , and against the son may be forgiven , but those that are committed against the holy ghost , that is to say against david george , shall be forgiven neither in this world , nor in the world to come ; by which means it is apparent that he conceiv'd himself greater and higher than christ , admitting christs own testimony . . he declared polygamy to be free and lawfull for all , even for those that are regenerated by the spirit of david george . these heads [ without any brains ] did the magistrate deliver to be carried to some that were in the prison , to fish out what confession they would make , who besides these , being provoked and challenged by a number of questions , answered at last , that this ( da●us ) i would say david george , was the same who had embroyled the lower parts of germany with so many tumults & sedition , but that as to that doctrine and the fore-recited articles , they unanimously affirmed that they had never heard not read of any such thing . neverthelesse they were to acknowledge the doctrine expressed in those articles , to be pestiferous , execrable , and derived not from heaven , but from hell , and that it was heretical , and to be banished with an eternal anathema ; and withall , as men miserably seduced , yet desiring for the time to come , to be reduced into the right way , they were , with good reason , to implore forgivenes ▪ among those that were in close prison , there was one formerly of davids greatest confidents , who confessed , that indeed he had been infected with that religion , but that since by the illumination of the grace of god , he discovered and detested the errours springing from it , and avoyded them as he would do a cockatrice . but there were others who were civilly acquainted with this man , who denied that they had knowne any such thing by him , and cried out against the fore-mentioned articles as impious and blasphemous . these passages , the judges appointed by the magistrate , gave him an account of , who perceiving that some that were in custody were not so extravagant , but that they had some remainders of discretion left , he sent to them some learned and able preachers of the word , who , having diligently weeded out the tares of their errors , should sow into their hearts the saving seed of true faith . those who were sent , sifting them with all the humanity , mildnesse , meeknesse and charity possible , could scrue nothing out of them , more than what the judges who had been employed before , had done . in the mean time a report was spread about the city , that it was no● david george , nor any eminent person of any other name that had been buried , but that a meer swine , calfe , hee-goat ( haply an asse ) had been carried out and buried , and that the dead carkasse embalmed with the strongest spices , was worshipped and adored with great devotion and religion . but this was but a report , and was not true . those that were in custody abhorring that doctrine , as unheard of , and such as deserved to be anathematized , and desiring to renew their acquaintance with discretion and their sences , are delivered out of those habitations of iron which they had kept possession of for two moneths , upon these conditions , that none should make any purchases either within or near the city , without the knowledge and consent of the magistrate ; that they shall not entertain any coming out of the lower provinces , though of their kindred ; but at publick houses or innes . that the printed books and writings that were tran●ated into the dutch language , shall be brought into the palace . that there should be nothing published that were disconsonant to christian doctrine . that children should be educated according to incorrupt manners . that they should not make such promiscuous marriages among themselves as they did . that they should take no dutch into their families . that they should submit to amercements and pecuniary mulcts [ if any were inflicted on them ] as citizens ought to do . that upon a day assigned they should in the parish church , in the presence of the whole congregation , make a publick abjuration of the said religion , and condemn and anathematize the whole sect of it . that they should hold no friendship or correspondence with any that shall persist in that religion . to these conditions did they promise to subscribe , with all the reverence and gratitude they could possibly expresse . these things being thus managed , the most renouned senate , returning afresh to the businesse of the arch heretick , passed these votes . viz. that the doctrine of david george , upon nature examination thereof , was found impious and derogatory to the divine majesty ; that the printed books , and whatsoever may have seen the light , should have the second light of the fire ; that he as the most infamous promoter of that execrable sect , and a most horrid-blasphemer against god and christ , should not be accounted worthy christian burial . that he should be taken up out of his grave by the common hangman , and together with his books and all his writings , and his manuscripts should , according to the ecclesiastical canons , be burnt in a solemn place . according to the said judgement , the carkasse being digged up , was , with all his writings , whereof the greatest part was that ( truly ) miraculous book , together with his effigies brought by the hangman to the place of execution , where having opened the direful coffin , he being found not much disfigured , nay so little ▪ that he was knowne by diverse ( he being covered with a watered garment , having about him a most white sheet , a very clean pillow under his head ; his yellowish beard rendring him yet gracefull ; 〈…〉 short , having a silk cap● on , under which was peece of red cloath , and adorned with 〈◊〉 of rosemary ) was set up publickly to be seen , and 〈◊〉 the third year after his death , was with his writings consecrated to vulcan , that is to say , burned . michael servetus . omnia quum portenta voces hominem que deumque infundi serves nominis opprobium ! the contents . servetus his converse with mahumetans and jewes . he disguiseth his monstrous opinions with the name of christian reformation . the place of his birth . at the . year of his age , he boasted himself the onely teacher and sec● of the world , he enveighed against the deity of christ. oecolampadius confute his blasphemies , and causeth him to be thrust out of the church of basil. serve●us held but one person in the godhead to be worshipped , &c. he held the holy ghost to be nature . his horrid blasphemy . he would reconcile the turkish alcaron to christian religion . he declares himself prince of the anabaptists . at geneva , cal●in faithfully reproves servetus , but he continues obstinate . anno . by the decrees of severall senates , he was burned . michael servetus , like another ▪ simon magus , having conversed long among the mahumetans and the iewes , and being excellently well furnished with their imaginous opinions , begat both out of divinity , and the general treasury of christian religion , amonstrous issue of opinions , with the co●tion of what he had received from the extravagant mahumetans , and thalmudists , upon which brat , this instrument of satan , must needs bestow the disguised name of christian reformation . from this cocks egge were bred these cocka●●ices , gonesus , gribaldus , blandrata , gentilis , alciatus , simanus , casanovius , menno ▪ and divers other anabaptistical vipers , who extreamly increased the restlesse waves of sects and opinions . we , recommending the rest to their proper place , hell , will take a more particular survey of one religion , and by the horridnesse of that guesse at the others . this servetus was a spaniard , born in the kingdom of arragon , most unworthy both of his name and nation . being rapt into a most incredible enthusiasme , he boldly laye● his unwash'd hands upon holy divinity ; and at 〈◊〉 four and twentieth year of his age , boasted himselfe 〈◊〉 be the only teacher and seer of the world , making 〈…〉 main design , and that by his impious and worthlesse ●●●●tings , to inveigh against the deity of the son of god ; 〈◊〉 which writings being sufficiently furnished , and with● enflamed with hopes of raising no ordinary tumults , 〈◊〉 bestirres himself winde and tyde , for basill ; but oec●lampadius , an ecclesiastical doctor , learnedly before a full senate confuted the blasphemies of this man , and by the publick authority he had , caused him as a poisonous blasphemer to be thrust out of the church of basil. from thence he went to venice , where , in regard the venetians had been timely forewarned of him by the wise and learned melancthon , he made no harvest of his incredible blasphemies , nor indeed was he permitted ●eed-time for them . religion is nowhere safe ! but having consulted with the arch-hereticks his predecessors , and being bird-lim'd , he held that there was but one person in the godhead to be worshipped and acknowledged , which was revealed to mankind sometimes under one notion , sometimes under another , and that it was thus , that those notions of father , son , and holy ghost , were to be understood in the scriptures . nay , with the same line of his blasphemous mouth , he affirmed that our saviour iesus christ according to his humane nature , was not the sonne of god ; nor coeternal with the father . the holy ghost he granted to be nothing but that influence by which all things are moved , which is called nature . he , most impiously ironical , affirmed that to understand the word person , we must referre our sesves to comedies . but the most horrid blasphemy of all , was , when by the suggestion of satan , he imagined , that the most glorious and ever to be worshipped and adored trinity ( who doth not tremble at it ? ) was most fitly-compared to cerberus the porter of hell-gate . but he stayed not here ; no , he thought it should be accounted nothing but a diabolical phantasme , the laughing-stock of satan , and the monstrous geryon , whom the poets by some strange mystery of philosophy feigned to have three bodies . o incredible , and unheard of subtily of blasphemy ! the most glorious name of the most blessed trinity is grown so odious to this man , that he would personate ( being the greatest that ever was ) all the atheists that have quarrelled with that name . moreover he maintained , that taking but away the only article of the trinity , the turkish alcoran might be easily reconciled to the christian religion ; and that by the joyning together of these two , a great impediment would be removed ; yea , that the pertin●cious asserting of that article had enraged to madnesse whole countries and provinces . this abomination of god and men held that the prophet moses , that great servant of god , and faithful steward of the lords house , that prince and captain generall of the people of israel , one so much in favour with god , that he was admitted to speak to him face to face , was to be accounted no other than an impostor . he accounted the patriarch abraham and his seed , too much given to revenge , and that he was most unjust and most malicious to his enemy . the most glorious church of israel ( 't is the swine that loves the mi●e ) he esteemed no better than a hogge-s●y ; and declared himself a sworn prince of the anabaptistical generation . but ; keep off , and approach not , o all ye other heresies and hydra's of opinions of this one man , furies not capable of expiation ! being arrived at geneva , and being forbidden to spue out and spatter his pestiferous blasphemies , he continued in hostility against all sharp , but wholesome admonitions : which calvin , that famous minister of the church perceiving , being desirous to discharge the duty of a soul-saving pastor , went friendly to servetus , in hopes to deliver him out of his most impious errours and horrible heresie , and so to redeem him out of the jawes of hell , and faithfully reproved him . but he being dazled with the brightnesse of truth , and overcome , returned nothing to calvin ( so well deserving of him ) but an intolerable obstinacy , and inconvincible recapitulation of his blasphemies , whence it came to passe , that by the just and prudent decree of the senates of bernen , zuring , basil , and scaffuse , and by the righteous condemnation of the eternal god , in the moneth of december in the year one thousand five hundred fifty and three , ( or as sleidan hath it , in october , ) he was ( how great is the obstinacy of blasphemy ! ) being at that time ecstatically hardened and intoxicated , consecrated to the avenging flames . arrius . divisit trini qui formam numinis ecce ! . dividitur membris , visceribusque suis. the contents . arrianisme it 's increase , anno . the general councill at nice , anno . called as a remedy against it , but without successe . the arrians misinterpret that place , john . . concerning the father and the sunne . they acknowledged one onely god in a iudaical sense . they deny the trinity arrius his wretched death ▪ anno . about the year of the incarnation of the son of god , three hundred twenty and three , hell was deliver'd of a certain priest at alexandria named arrius , a man subtle beyond expression , the trumpet of eloquence , one thee 〈…〉 have been cut out for all honesty and elegance , 〈◊〉 with the poison of his heresie , and the 〈…〉 of his destructive doctrine , did in the time of silvester bishop of rome , and the emperour consta●●● draw in a manner all christendome to his opinion , and so corrupted some , even great nations in the east● that except a few bishops who stood to the true doctrine none appeared against him . to remedy this disease , at nice in bithynia , in the year three hundred twenty 〈◊〉 a generall council was called ; but to 〈…〉 the contagious stocks of arrianisme were deeply 〈◊〉 , so that they were become such ravening wolves among the flock of christ , that all that would not embrace their belief , were to expect banishment or death . these imagined that the sonne was not of an equall nature and coeternall with the father , but that he was onely agreeing and concurring with his father ; to confirm which , they alledged that place of iohn . which sayes , i and the father are one ; and though they called the sonne a great god , yet they denied , that he was a living and true god , and coessential with the father : they boasted that they were ready to answer all objections , and acknowledged one only god , in a iudaical sense . to that , i and the father are one , they were used to retort thus , doth the unity in this place denote co-essency ? it must therefore follow , that it is as much , where the apostle sayes , cor. . . he that planteth and he that watereth , are one . they accounted the word trinity a laughing-stock and a fiction ; that the sonne of god was a creature , and that the holy-ghost , was both born of christ , and conceaved and begotten of the virgin mary . all that were baptized in the name of the blessed trinity , they baptized again . they denied that christ was the sonne of god according to the spirit and the godhead ; they denied god his own sonne . while arrius was disburthening himself of the necessities of nature , his bowels came forth , and with them his life . and so he who was the successor of those arch-hereticks , artemon ( who lived about the year of our lord two hundred ) and paulus samosatenus ( who lived about two hundred forty one ) came to a miserable death , in the yeare three hundred thirty six . see athanasius , epiphanius , hilarius , hiero● , augustine , ambrose , basil , theodoret , eusebius , socrates , nicephorus , sozomen , and other ecclesiastical writers , who have treated of these things more at large . mahomet . adsum ingens , mahometes ego , lachrymabile mundi . prodigium , omnigeni dux , et origo mali . the contents . mahomet characterized . he made a laughing stock of the trinity . he agreed with c●rpoc●ates , and other hereticks . he renewed circumcision , and to indulge his disciples , he allowed them polygamy , &c. his iron tombe at mecca . in the year six hundred twenty two , honorius the fift being bishop of rome , and meraclius caesar emperour of the east , a transcendent arch-heretick called mahomet , exchanged hell for earth ; a prophet , by nation an arabian , but most deprav'd and corrupt . he had sometimes been a merchant extremely rich , and withall very subtle ; to be short , he was a serious professor of diabolical arts , a most ungodly instrument of satan , the viceroy of antichrist , or his sworne fore-runner . this man endeavoured to extoll his brother arrius , with such praises as are correspondent to his heaven . he also with sabelli● ●●aewed the laughing-stock of the trinity . he with arrius and 〈◊〉 , most fervently and contumeliously held that christ , was onely a m●n , and that he was onely called god , 〈◊〉 dici , that is to say , according to a certain manner of speaking . he agrees with carsocrates who denied that christ was a god and a prophet . this is also he that shakes hands with cerdon●● who utterly abjur'd the godhead of the sonne , or that he was co-substantial with the father . he imagined with the manichees , 〈◊〉 it was not christ , but some other that was fastented to the crosse. with the donatists , he contemned the rurest sacraments of the church . with the most impure origen he affirmes that the devils shall be eternally saved according to an humine , yet an invisible manner . he with cerinthus placed eternal felicity in the lust of the flesh . circumcision , that was long since abolished and antiquated , he renewed . upon his disciples he bestowed the priviledges , of polygamy , concubines and divorce , as moses had done ; and with such dreams and an imaginary phrensy was the miserable wretch ever troubled . this man when he died was put into an iron tombe at mecca , which by the strength of loadstones , being as it were in the middle and centre of an arched edifice , hangs up to the astonishment of the beholders , by which means the miraculous sanctity of this prophet is greatly celebrated . all the dominions of the great turk , professe this mans faith , whom they acquiesse in as a miracle . balthazar hubmor . ille ego qui vndarum mysteria sacra negavi igne cremar ; fato disce cavere meo . the contents . hubmor a patron of anabaptisme . he damned usury . he brought in a worship to the virgin mary , &c. the senate of suring by a councill reduced him . he renounced the heads of his former doctrine . himself or sect still active . he is taken and imprisoned at vienna in austria . he and his wife both burned . doctor balthaz● hubmor of friburg , a man excellently well learned , another roscius in his affaires , a clergy man at ingolstade , was the third eminent patron of anabaptisme , and asworne promoter of that worthy sect. this man in his sermons at regenburgh , inveighed so bitterly and so implacably against the usury of the jewes , that he banished it even to eternal damnation ; he brought in a certain religious worship to be done to the virgin mary , and some superstitious vowes , and was the cause of great tumults and insurrections , and had built up his doctrine upon very firm and solid foundations , until the most wise senate of suring applyed the universal medicine of a council to these things , and assigned a day to reduce and root out that sect , which was the seventeenth of ianuary , in the year one thousand five hundred twenty five , wherein the senate being present , and a great presence of people , the most learned zwinlius and other sonnes of learning , opposed this our doctor , by whom , and the strength of truth after most hot and serious debating on both sides , he ingenuously confessed himself to be overcome . the heads of the doctrine , which he before defended , and whereof he afterwards made his abren●nciation , were these : that he detested the cheat , and humane invention of anabaptisme ; he affirmed that the spirit both before the fall and after was uncorrupt and unblamable , and that it never dies in sin ; whence it should follow , that not it , but the flesh , is deprived of liberty ; he also acknowledged that the spirit overcomes and triumphs over the flesh . though his recantation was made , and divers rebaptized into their better sences , yet the torrents of this sect neither stood still , nor were dried up , but increased in switzerland into a deluge , which overturned almost all . this man escaping the endeavours of spies , and shunning the halter , was at length taken with the figtree leafe of divine vengeance , and cast into prison at vienna in austria . being afterwards put much to the question , it being the designe of vengeance , the r●venging fire soon turned him to ashes . his wife being also baptized into the same whirle-pool of baptisme , they both , with mindes hardened to their own perswasions , were not disengaged of th●t faith , but with the departure of their lives . john hut. huttus ab hubmoro excrescit ; cervice resectâ sic vnâ in g●minum pullulat hydra caput . the contents . iohn hut the prop and pillar of anabapt sme . his credulity in dreames and visions . he is accounted a true prophet by his proselytes . at merhern , his fraternity became as it were a monastery . in the times of the forementioned b●lthazar ●ise up iohn hut , a learned man , the prop and pillar of anabaptisme , an eminent despiser of p●dobaptisme , which kind of baptisme be accounted the execrable fiction of the schoolmen ; whence it came ▪ that he perswaded men that if they were not baptized by him and his , they must necessarily incurre great danger 〈◊〉 their souls . to which he added , that , those who 〈…〉 with the p●crogative of his baptisme ; should be the restored people of israel , and that the wicked cananites should be destroyed by their swords , and the god himself should r●●eale from heaven the times wherein these things should be fulfilled . to visions & horrible dreams , ( which he thought proc●eded to him from god ) he gave great credit and he affirmed that he saw the preparations of the last day , and the angel going to blow the trumpet , by an indispurable revel 〈…〉 god● upon the account of which dreams , his 〈◊〉 , as ●redulous as their master , spe●r and destroyed all they had ; fearing the difficulties of the times , wherein they should spend them ; all which being scatter'd and consum'd before the day came , they suffer'd a punishment , and inconveniences befitting their folly , having the lash of poverty perpetually at their backs . however they , a generation on whom the greatest quantity of black hellebore would not be much effectuall , did still adore this miraculous piece of 〈◊〉 as ● true prophet , even to admiration ; of which men , some not worthy the face or name of mankind , do at this day in great numbers live at merhern in palaces and covents upon their accidental contributions , and where they get their livelihood with their hands , and apply themselves to any handy-craft , whereof they are the masters and governours , who by the commodities gained by them increase the common stock : they have at home with them their cooks , their skullions , their errand-boyes , and their butlers , who have a care and dispose all things as they do in monasteries and hospitals ; they study to maintain mutual peace and concord , being all equal . these even to this day are commonly known by th● name of the hutsian fraternity . lodowick hetzer . polluit ut mentem sectis deformibus error , corpore sic hetzer foedus adulter erat . the contents . lodowick hetzer a famous heretick . he gaines proselytes in austria and switzerland , anno . at a publick disputation oecolampadius puts hetzers emissaries to their shifts . hetzer denied christ to be co-essentiall with the father . his farewell to his disciples . he is put to death 〈◊〉 adultrery . lodowick hetzer famous for his heresie , and learning , was first very in●imately acquainted with nicholos stork , and then with thom● muntzer , yet he agreed not with these in some things , as in that opinion of theirs of the overturning and destroying of all the powers of this world , which opinion he looking on as * malicious and barbarous , forlook them , and joyning with iohn de●● , they by their mutual endeavours , sent some prophets into germany . but dissenting also from him in some things , be propagated his own sect in austria , and made many proselytes at ber● in switzerland . which gave occasion that the reverend senate appointed a publick disputation at soning , and caused letters of safe conduct to be sent to hetzer and his followers , for which bickering was set apart the first day of february , in the year one thousand five hundred twenty seven , where he appeared not himself , but his emissaries came , who were by the most learned ( but withall , stinging , ) oecolampadius driven unto their shifts ; and enforced to acknowledge conviction . hetzer was a considerable part , and the fire brand of the anabaptistical sect , but he stiffely denied christ to be co-essential with the father , which the verses made by him upon the carrying of the cross , do more than hint . ipse ego qui propriâ cuncta haec virtute creabam quaris quot simus ? frustra , ego solus eram . hîc non tres numero , verùm sum solus , at isti haud numero tres sunt , nam qui ego , solus eram . nescio personam . solus sum rivus ego , & fons , qui me nescit , eum nescio , solus ero . i who at first did make all things alone , am vainly ask'd my number ; as being one . these three did not the work , but only i that in these three made this great syzygie . i know no person , i 'm the only maine , and , though they know me not will one remain . he was excellent at three tongues , he undertook to translate the book of ecclesiasticus out of the hebrew into high-dutch . plauterus hath testified for him in writing , that he very honestly and unblameably bid farewell to his disciples , and with most devout prayers commended himself to god , even to the astonishment of the beholders . he having been kept long in dose prison , was on the fourth day of february , in the year one thousand five hundred twenty nine , sen●●nced to die : and thinking himself unworthy of the city , was led without the walls , where he was put to death , not for sedition or baptisme ( as plauterus say●● but for adultery , which act be endeavoured to 〈◊〉 by some arguments fetcht from the holy scriptures . melchior hofman . pellibus a teneris suetus , doctissime , nôsti hofmanni teneras excoriare greges . the contents . hofman a skinner , and anabaptist , anno . seduced men and women as embda in west-friesland . his followers accounted him a prophet . at strasburg , he challenged the ministers to dispute , which was agreed upon jan. . . where being mildely dealt with , he is neverthelesse obstinate . other prophets and prophetesses deluded him . he deluded himself , and voluntarily pined himself to death . in the year one thousand five hundred twenty eight , melchior hosman a skinner of strasburg , a most eloquent and most crafty man , at embda in west friezland , ensnared . men and women into his doctrine , where he conjured up anabaptisme out of hell upon pain of damnation , whereupon being returned to the lower provinces , who ever addressed themselves to him , he entertained them with water , baptizing all promiscuously . this man upon the prophecy of a certain decrepid old man went to strasburg , it having been foretold him , that he should be cast into prison , and remain there six moneths , ●t which time being set at liberty , he should , with his fellow-labourers , disperse the harvest of the gospel through all the world . he was by his followers acknowledg'd and honour'd as a great prophet . this was the great prop and pillar of the reign of munster . having therefore made what haste he could possible to strasburg in order to the fulfilling of the prophecy , he there challenges the ministers of the word to dispute , which offerture the senate engaged with , upon the eleventh of ianuary one thousand five hundred thirty and two ; at which time , the mists and clouds of errors and blindnesse , were quite dispersed by the sunne of the gospel . however , hosman stiffely adhered to the foresaid prophecy , as also to his own dreams and visions ; nor would he acknowledge himself overcome ; but , their mildnesse having somewhat appeased him , he was thence dismissed , as one judged worthy of such a place where lepers are shut up , left others be inf●cted . but 't is incredible how joyful he was at that newes , out of an excessive thanksgiving to god , putting off his shoes , and casting his hat into the ay●e , is and calling the living god to witnesse , that he would live upon bread and water , before he would discover and brand the authour of that opinion . in the mean time some prophets began to rise and keep a stirre ▪ hinting , that he should be secured for that half year , and that afterwards he should go abroad with one hundred forty and four thousand prophets , who should , without any resistance , * reduce and bring the whole world under the subjection of their doctrine ? there was also● certain prophetesse who should prophecy , that , this hosman was eli●● , that cornelius polterman was enoc● and that strasburg was the new ierusalem , and she 〈◊〉 also dreamed , that she had been in a great spacious hal● , wherein were many brethren and ●●sters fitting together , whereinto a certain young man in shining appare● should enter , having in his hand a golden bow●e of rich nect●● , which he going about should taste to e●●●y one ; to whom having drunk it to the dregges , there was none pretended to compare with him , but onely polterman . alas poor melchior : he having nothing , yet made master of a strong tower , did after the example of esdras , signify by letters that his baptisme should be put off for two years longer , untill africk should b●ing forth another monster , that should carry ha● in its horns . there were many other dreams ▪ and some nocturnal pollutions , which they attributed to heaven , and thought such as should have been wri●●en in cedar . but it was melchior's pleasure to think it a miserably happy kind of death , to die voluntarily , by pining and consuming away with hunger , thirst , and cold . melchior rinck . discipulos sic rincke doo● baptisma negare , sanguine carnifices et scelerare manus ! the contents . melchior rinck an anabaptist . he is accounted a notable interpreter of dream●s and visions . his disciple thomas s●●cker in a waking dream cut off his brother leonard's head ; pretending for his murther obedience to the decree of god. melchior rinck a most wonderfull 〈◊〉 , was also a most extraordinary promoter of anabaptisme , and among his followers celebrated the festivals of it . he made it 〈◊〉 businesse to extoll anabaptisme above all others , with those commendations ( which certainly i● wanted not ) besides he was accounted no ordinary promoter and interpreter of dreames and visions , which it was thought , he could not performe without the special indulgence of god the father ; nay , he arrived to that esteem among the chiefest of his opinion ▪ and became so absolute●y possessed of their minds , that his followers interpreted whatever was scattered abroad concerning dreames and visions , to have proceeded from heavenly inspirations from god the father . accordingly in switzerland ( to omit other particulars ) at sangall , even at a full concill , his disciple thomas scucker , being rapt into an enthusiasme , ( his father and mother then present , and his brother leonard , having by his command , cast himself at his knees before him ) calls for a sword , whereupon the parents and divers others running to know what was the cause and meaning of such an extravagant action , he bid them not be troubled at all ▪ for that there should happen nothing but what should be according to th● will of god ; of this waking dream did they all un●nimously expect the interpretation . the for 〈◊〉 thomas [ guilty alas of too much 〈◊〉 ] did , in the presence of all those sleeping-waking ●pectators 〈◊〉 off his own brothers head , and having forgotten the use of water , baptized him with his owne blood . but what followed ? the magistrate having sudden notice of it , and th● offence b●ing fresh and horrid , the malefactor is dragg'd to prison by head and shoulders , where he , having long con●idered his action with himself , professed he had therein obeyed the decrees of the divine power . these things , did the unfortunate yeare one thousand five hundred twenty and seven see . here men may perceive , in a most wicked and unjustifiable ●ction , the eminent tracts of an implacable fury and madnesse ; which god of his infinite goodnesse and mercy avert from these times . adam pastor . nomine qui pastor tu impostor moribus audis , qui â recto teneras tramite ducis oues . the contents . adam pastor a derider of paedobaptisme . he revived the arrian heresie . his foolish interpretation of that place , gen. . . so often confuted . adam pastor , a man born at a village in westphal●● , was one of those who with the middle finger pointed at 〈…〉 , that is to say , looked upon it with indignation , as a thing ridic●lous , being of the same opinion in that businesse , as menno and theodorus philip , but as to the incarnation of god , he was of a quite contrary judgement . for menno held , that christ was something more worthy and more divine then the seed of a woman , but ( our ) adam stood upon it , that he was lesse worthy then that of god , so that he rowsed up the arrian heresy , which had lai● so long asleep , as having been but too famous in the year three hundred twenty five . for in a certain book of his whose title was , of gods mercie , he writ thus , the most divine word , which is the main considerable in our businesse , is written in the second of gen. v. . the day that ye shall eat of the fruit , ye shall die the death , this is that word , which is made flesh . john . tea that god which is uncapable of suffering and impassible , is made passible , and he that was immortal , is made mortal ▪ for he was crucified , and died for our advantage . to be brief , he held , that christ was not to be accounted any thing but the hand , the finger , or the voice of god. but although the opinion or religion of this [ third , but most unfaithful ] pastor adam wander out of the limits of divinity , & that it seem to be an ancient heresie , containing nothing in it but what is childish , trif●ing , and meer foppery , & hath bin confuted & brought ●o nothing by the most religious preachers of the word of god , notwithstanding the barking of the viperous progeny of arrius and servetus ; yet he hath this in particular , that he would have us look narrowly to his ●●●lication of the second of genesis , which he so commends , where he foolishly and vainly endeavours to prove that the prohibition there , is the word m●de flesh . this monster did not only beget this sect , but nursed it ; here are baites , allu●ements , and all the poisonable charmes imaginable that may cunningly seduce the best and most innocent of men . but alas ! where is the free and indulgent promise of god of the seed of the woman , which cuts the very throat of the devill , and tyes him in the strictest chaines ? where are his often promise● to abraham ? to isaac ? to israel and to his old people , confirmed by a league so solemnly made ? in thy seed all the earth shall be blessed . and thou shalt be a blessing unto me . this seed , witnesse the apostle , is none other than christ himself , whom god without question meant . the desperate contagion of this mans religion did servetus and his adherents professe , embrace , and celebrate . henry nicholas . vestra domus nicholas cadat , qui● ex rud●re versae futile fundamen religionis habet . the contents . henry nicholas father of the family of love. he is against infant-baptisme . his divellish logick . there was also one henry nicholas the father of the family of love , ( as he called himself ) & not the meanest man of all his gang ; one who by many means endeavoured to cripple the baptisme of children , as is too known and apparent out of his writings , which at a third hand , he with all fredome , earnestnesse and kindnesse ; endeavoured to communicate to david george and the other of his fellow-labourers , and his new ierusalem friends . this man in ● pamphlet of his , wherein he notably described himself , and which he ●●●icated to an intimate friend of his under the name of l. w. maintaining that the * minute of the last t●●mpet was coming , th●t should unfold all the books of unquiet consciences , hell ▪ and eternal judgement ▪ which should be found to have been onely things grounded 〈◊〉 mee● lie● , and as all wicked and high misdeeds were hateful and detestable to god , so also were glorio●●●nd plausible lies no lesse odious to him . the same man endeavoured to perswade people , th●t he was a partake of god , and the humanity of his 〈◊〉 . he ●●rther affirmed , that at the last day , god should bring all men , nay , the devils themselves into perfect happinesse . all the things that were 〈…〉 , of hell 〈◊〉 angels , and eternall iudgement , 〈◊〉 the paines of ●●●nation ; he said , were only told by the scrip●●re to 〈◊〉 fear of civil punishments , and to establish right policy . the conclusion . these few things we have brought to light , were not invented by us , but were extorted out of their own disciples , with abundance of discourse , not without the presence of many men of godlinesse and excellent understanding , * they admitting not the universal rule of the scriptures . but alas ! take these away ▪ where is faith ? fear of god ? eternall happinesse ? but let us believe them , let us believe them , and we shall be ●aved . oh! that to heresies i could say finis . an alphabetical table to the revelation of hereticks . a. a pio●s act. . adam pastor , a derider of p●●●baptisme , . &c. an●baptists their leading principle , . usually they grow worse 〈◊〉 worse , ibid. their bold attempt , . &c. where masters most insolent , . of a levelling principle , . they , as the divel , pret●nd scripture for their base 〈◊〉 , they aime at universal monarchy , ibid. their design upon amsterdam , . they aim at the advancement of themselves , but destruction of others . . they would inforce others to their opinions , yet pretend liberty of conscience as to themselves . . arrius , his character , and wretched death . 〈◊〉 , &c. arrianisme , it● increase . . b. iohn bu●khold , or iohn of leyden , his actions and end . , &c. c. calvin's reproofe of servetus . . godly and loyal citizens hate usurpation . . conventicles usually the nurseries of tumults . ▪ d. the divell an enemy of peace . . e. a bad example soon followed . . f. famine the co●su●●●tion of all misery . . its character , &c. . g. david george , an anabaptist , his character , doctrine , actions , and death . , &c. h. heeresie , a c●●ching , or mad disease . ● . hereticks their usual pretence , . the end that they propose to themselves in opposing the ministry and magistracy , . they are restless , . their cruelty , . they are inconstant in their opinions , . they allow not of the scriptures . . herma●nus sutor , or herman the cobler , his blasphemies , opinions and ●nd . 〈◊〉 , &c. lo●owick h●tzer a famous ●eretick , , &c. his end . . melchior hofman , an anabaptist , ● . pined himself to death . . balthazar hubmor an anabaptist ; ● , &c. he and his wife burned , . iohn hut an anabaptist , , &c. i. iohn of leyden , vide buckhold . an item to the hot : spurs of our times . . k. bbernard knipperdoling , . l. the learned to be consulted with , in detection of sectaries and hereticks . . loyalty not alwayes successeful . . luther's advice to the senate concerning m●ntzer . . m. magistrates seduced , most umincus . a pattern for good magistrates . . mahomet characterized , , &c. his iron tomb , . iohn mathio● a baker at harlem , his actions and end ▪ , &c. moneys & preferments , the usual baits of sedition . . thomas muntzer , his opinions , actions , and end : , &c. n. henry nicholas father of the family of love , he i● against infant b●●tisme , his blasphemy , an● divellish logick . , &c. o. oecolampadivs puts hetzers emissaries to their shifts . . p. an ill president soon followed . . pretenders to religion , prove usually the distu●bers thereof . . r. a good resolution . . melchior rinck , an anabaptist . , &c. his disciple thomas sc●cker cut off his brothers head . . s. sectaries like tinder , are soon on fire , . their usual pretence to raise sedition . ibid. sedition goes not alwayes unpunished . . michael servetus an anabaptist , his blasphemous opinions and end . , &c. snc●esse in bad enterprises , causes evil men to rejoyce . . t. theodorus sartor , or theodor the botcher , an adamite , his blasphemy actions , and end. . &c. iohn tuysentschreuer , an abertor of iohn bu●●hold , , &c. his seditious sermon . . v. vice corrects sin . . finis . notes, typically marginal, from the original text notes for div a -e asia , the religions thereof ordination in the beginning of the world. churches . groves and high places condemned in scripture . buildings first erected for divine service . set day of worship . sacrifices . iewes , their church government from the beginning till their destruction . vnder moses . priests among the iewes . levites among the iewes . difference of the high priest from other priests . church go●●●ment after moses . vnder david and solomon . after solomon . church government among the ten tribes . solomons temple , and the outward splendor of the iews religion . what represented by solomons temple and vtensils thereof . office of the levites . prophets . scribes . pharisees . nazarites : rechabites . essenes . sadduces . samaritans . iews , their ancient observation of their sabbath . their observation of their passeover . their feast of pentecost . their feast of tabernacles . their new moons . their feast of trumpets . their feast of expiation . iews their sabbatical year . their iubilee . their excommunications of old . iews , how instructed by god of old . their maintenance or allowence to their priests and levites . church government in , and after the captivity of babylon . iews their church government at this day . jews their manner of prayer . their times of prayer . iews hear the law three times a week . their ceremonies about the book of the law. their manner of observing the sabbath . modern iewes , how they keep theis passover . their manner of eating the paschal lamb. their modern ceremonies are rabbinical . observations concerning the iews at this day . iews , whether to be permitted to live among christians . whether to be permitted amongst christians to exercise their own religion . wherein christians are not to communicate with iews . iews spend eight days in their easter s●lemnities . their pentecost . their feast of tabernacles . their new moons . fast in august . their solemnities in beginning the new year . their preparation for morning prayer . their feast of reconciliation , and ceremonies therein . their rites after the law is read over . church offices sold among the iews . their feast of dedication . their feast of purim . their fasts . their marriages . their bills of divorce . their separation of the wife from the deceased husbands brother . their circumcision and rites thereof . how they redeem their first born . their duty to the sick . their ceremonies about the dead . notes for div a -e babylonians , their ancient religion . the making , worshipping of images , and bringing in idolatry . the gentiles idols were dead men . hierapolis , the religion thereof . gods of the syrians . phoe●icians , their religion and discipline . arabians , thei● religion and discipline . persians , their ancient religion . scythians , their old religion . tartars , their old religion . pagans , their knowledge of the creation . tartars , their diversities of religion . religions of the northern countries neer the pole. three wayes whereby satan deludes men by false miracles . the fear of satans stratagems ( though illusions ) whence it proceeds . our duty respecting the many stratagems and illusions of satan . chinois their religion indians their ancient religion siam its religion . pegu , its religion . bengala , and its religion . magor , and its religion . cambaia and its religion . goa the religion thereof . malabar its religion . pagans ( though idolatrous ) believe the immortality of the soule . narsinga and bisnagar its religion . japon its religion . philippinae , their religions . sumatra and zeilan their religions . egyptians , their ancient religion . egyptian idolatry , continuance thereof . egypt its modern religions . notes for div a -e africans , their religion . fez , the religion and church discipline thereof . their times of prayer . morocco , its religion . guinea , its religion . aethiopians of africa , their ancient religion . their religion at this day . the lower aethiopians , their religion . angola its religion . congo , its religion . the religion its northern neighbours . african islands , their religions . america , the religion thereof . virginia , its religion . florida , its religion . religions of the nations by west virginia , and florida . new spain , it● religion . idolaters , their cruelty and cost in their barbarous sacrifices . persius , his notable saying . mexico its priests and sacrifices . americans acknowledge a supreme god , a trinity , the immortality of souls , a life after this , and have some tradition of noahs flood . new spain , its festival days . jucatan , its religion , and parts adjoyning . southern america , the religion thereof . paria , guiana , and debaiba , their religions . brasil , its religion ▪ peru , its religion . peruviant , their festival days . peruvians their belief of the departed souls . americans , their superstitious feare aud tyranny thereof . hispaniola , its religion . idolatry further condemned . notes for div a -e europeans , greekes , and romans their religions . romans , their old religion . see alexan● . ab alexandro , plutarch , pli● ▪ cicero , gel●● ▪ fenestella , l●tus . their chief festivals . see plutarch , alex. ab alexandro , ioseph scaliger , rosinus , and others . their chiefgods . but one god acknow●edged by the wiser sort of gentiles . of these , see augustine in the city of god , lactantius , cicero , plutarch , rosinus , and others . their priests . of these see● the aforenamed authors . romans , their sacrifices . of these particulars , see servius on virgil , rosinus , alex●● ab alex. and the latine poets . their marriage rites . see sc●liger de re poetica , alex. ab alex. rosinus , servius , del-rio . in senecam , &c. their funeral rites . of these and other customs see virgil. and servius on him ; kirchmannus , also rosinus , rhodiginus , alex. ab alex. gyraldus , and others . burial of the dead , an act of justice and mercy . aen. l. . aen. lib. . greeks and gentiles their religion and gods . see the greek poets and their interpreters . of these see the greek and latine poets . greeks , their gods , how worshipped and painted . see pausanias , capella , boccatins , &c. see cartarius , martianus capella , scaliger , spondanus , &c. but see the mytbologists , and what we have written in mystag . poetice . moon , how worshipped . earth , and fire , how worshipped . see the mythologists . sea , how worshipped . of all these we have spoken fully in mystagogo poetico . death , how worshipped . of these things see more in mystag . poetic . greeks , their sacrificing . see suidas , eustathius , rhodiginus , athenaeus , &c. their priests and temples . but of the●● passages 〈◊〉 the 〈◊〉 on aristoph●● suidas , 〈◊〉 virgil , cerda on tertullian , rhodiginus . turne●us , and others . notes for div a -e germans , gauls , and brittains , their religions . see tacitus , cesars commentaries , camden , and others : old saxons worshipped their gods under divers shapes and forms . danes , swedes , moscovites and their neighbours their religions . see saxo grammaticus , cranzius on vandalia , olaus , guaguin , and other historians . scythians , getes , thracians , cymbrians , goths , &c : their religions . see olaus magnus , saxo , guaguinus , io●annes mag●●s , aventinus , &c. lithuanians , polonians , hungarians , &c. their religions . see olaus , munster in his geography , and others . gods of the gentils . of these see austin , lactantius , tertullian , plutarch , arnobius , eusebius , &c. how ranked and armed . of these see the poets and their commentators . their chariots how drawn . in myst. poet. in what peculiar places worshipped . greeks ; their chiefe festivals . of these see suidas , athenaeus , rhodiginus , gyraldus , hesychius , ●ertullian , austin , plutarch , iu● ▪ pollux , the scholiast of aristophanes , meursius , and others : notes for div a -e mahumetans , their religion . see lanicerus , and others . their law. their opinions . mahomet , not that great antichrist spoken of by saint paul , and saint john. their sects . see borrius , lanicerus , knolles , camerarius , iovius , &c. mahumetans , their religious orders . see menavino , nicholaus nicholai , septemcastrensis , &c. see georgiovitz , septemcastrensis , busbequius , and others . their secular priests . see cuspinian , knolles , &c. their devotion see georgiovitz , knolles , purcha● &c. their pilgrimage to mecca . see vertoman , lanicerus , and others . their circumcision . see georgiovitz and others . their rites about the sick and dead . see menavino , bellonius , &c. their superstition how far spread . mahumetanism , of what continuance . notes for div a -e christianity , its beginning . yeelds to mahumetanism . religion , by what engines battered . hereticks and heresies , namely simon magus . menander , saturninus , basilides . see austin , irenaeus , and epiphanius , upon this subject , in their books they wrote against heresies . trinity denied by simon magus and his scholars , with others besides iewes and mahumetans , and why . see irenaeus , austin , theodoret , tertullian , epiphanius , &c. nicholatians : gnosticks . see irenaeus , tertullian , austin , theodoret , &c. carpocrates . see the authors above named , eusebius also , and clemens alexandrinus . cerinthus . ebionites . nazarites . see epiphanius , eusebius , austin , &c. valentinians : secundians . ptolomeans . see irenaeus , epiphanius , austin , with his commentator danaeus , &c. marcites . colarbasians . heracleonites . see tertullian , itenaeus , epiphanius , austin , &c. ophites . cainites . sethites ▪ see the above named auth●●s . archonticks . ascothypta● see austin , theodoret , isidorus , &c. cerdon . marcion . see epiphanius , eusebius , austin , theodoret , &c. apelles . tatianus . see irenaeus , tertullian , eusebius , austin , theodoret , epiphanius , &c. cataphrygians . see epiphanius , eusebius , austin theodoret , isidor , &c. pepuzians . quintilians . artotyrites . see epiphanius , austin , theodoret . quartadecimani . alogiani . see epiphanius , austin , theadoret , is●dor , &c. adamians . el●●sians . theodotians . of these hereticks see tertullian , eusebius , epiphanius , austin , theodoret , &c. melchisedecians , bardesanists . noetians . see the authors already named . valesians . cathari . angelici . apostolici . see the authors above named . sabellians . originians . origenists . see eusebius , epiphanius , austin , theodoret , &c. samosatenians . photinians . see the forenamed authors . manichees . of these see clem. alexandrinus , epiphanius , theodoret , and austin , who had been himselfe a manichee . hierachites . meletians . arrians . see epiphanius , austin , eusebius , ruffinus , socrates , and theodoret , in their histories : audian● . semi-arrians . macedonian● . see socrates , sozomen , theodoret , isidor , austin , epiphanius , &c. aerians . aetians eunomians . apollinarists . see the authors above named . antidicomarianites . messalians . me●angismonits see philaster , austin , damascen , theodoret , &c. hermians . proclianites . patricians . see austin , isidor , gratian , and others . ascitae . pattalorinchitae aquarii . coluthiani . see philaste● . austin , theodoret , isider , &c. floriani . aeternales . nudipedales . see philaster , austin , &c. donatists . priscillianifts . rhetorians . feri . see philaster , austin , isidor , &c. theopaschitae . tritheitae . aquei . melitonii : ophei . tertullii . li●eratores● nativitarii . of which see philaster , austin isidor , &c. luciferians . iovinianists . arabieks . see the above named ; authors , and 〈◊〉 against 〈◊〉 . collyridians . paterniani . tertullianists abelonitae . of which see austin . pelagians . praedestinati . timotheans . of the timotheans see pet. lombard , evagrius , and nicephorus . nestorians . eutychians , and their spawn ▪ notes for div a -e hereticks of the seventh century . see damascen , nicephorus . sanders , baronius , &c. hereticks of the eighth century . see sanderus , ba●onius , gua●terus , &c. hereticks of the ninth and tenth centuries . see the above named authors . hereticks of the eleventh and twelfth centuries . see baronius ; genebrard , sanderus , gualterus , &c. albigenses , and their opinions . see baronius , sanderus , bellarmin , viegas , and the authors above named . hereticks of the thirteenth century . see the above named authors . hereticks of the fourteenth century . see the above named authors . wickliffes opinions . see florimundus raymundus of the original of heresies , genebrard , bellarmine , prateolus , gregory de valentia , and others , opinions and heresies , of the fiftieenth century . iohn hus. hierom of prague . hussites . see the above named autho●s . opinions of the si●teenth centurie . luther his opinions . anabaptist● . of these see the above named author , and besides , p●ntanus , bullinger , sleidan , osian●der , and others . anabaptists of moravia . of these see florimundus raymundus de origine haeres . sects sprung out of lutheranisme . see prateolus , sanderus , genebrard , coch●aeus , gualterus , &c. calvins doctrine . see calvins own works , beza , and others that have followed calvins tenets . of these see prateolus , genebrard , raymundus , sanderus , gualterus , and others . christian religion pestered with diversity of opinions . notes for div a -e eremites or anchorites . see hierom in the life of paul and anthony , and in his chronicle . see also marcellus ▪ sozomen , sabellicus , in their histories , and others . eremites , their first manner of living . see hierom , sozomen , ni●● pherus , and others describing their lives : and athanasius 〈◊〉 the life of anthony , if that book be genuine . their too great rigour . they that wil read the superstious sufferings of these men above named , and of others , let them look in sozomen , theodoret , socrates , nicephorus , evagrius , &c. sociable life preferred to the solitary : monks , who were the first . see sozomen , nicephorus and vincentius in his spec. hist. monks of saint basil and their rules . saint hierom. monks of s. hierom. see sabellicus , polydor virgil , baronius , erasmus on the life of saint hierom , and in his antidote to rusticus the monk. monks of s. austin . with him see sabellicus , pol. virgil , crant●ius , balaeus , alph●nsu● , alvarez de guevarra , &c. monks of s. austin are not to beg . austins girdle monks , their first institutions and exercises . see cassianus● hierom , erasmus , vadianus , &c. why they cut their haire and beard . con , agath , can . : tolet. . can . . see platina , balaeus , pol , virgil , bellarmin , and others . their shaving whence it came . lev. : isa. . . and . . ier. . ●● see hadrian iunius , pol. virgil , hospinian , schedius , bellarmine , &c. nuns in the primitive times . they that will read more fully what is written of the primitive nuns , let the● ▪ read basil , athanasius , cyprian , hier●in austin , &c. who have written largly of this subject . monks , in what account at rome at this day . see erasmus , polyd. virgil , hospinia● , baronius , bellarmine , &c. how consecrated anciently . nunns , how consecrated anciently . see ambrose , tertussian , hierom , austin , and di●nysius the areopagite , in his hierarchie , if that book be his . benedicti●● monks . see antoninus , sabellicus , bruschius of the german monasteries , baleus in his centuries , &c. benedictines , authors of other orders . of these passages see platina , francus in his chronicles , sabellicus , volaterran , trithemius , &c. benedictines , their rules prescribed by saint benet . these rules are set down at large 〈◊〉 hospinian , out of gregory , and contracted by isidor hispalensis . their habit and dyet . of the benedictines habit and dyet see more ●n polyd. virgil , hospi●ian , sabellicus , antoninus , turre-cremata , &c. rules prescribed to the monks by the council of aix . monks of cassinum . these rites , besides their ceremonies about the dead , are recorded by thedomarus , the twelfth abbot of that monastery , & out of him set down by hospinian de orig. monachatus . abbots , how elected . of these passages see bruschius in his german monasteries ; baleaus in his centuries ; hospinian , and others . nuns of s. bennets order , and their rules . of these things see gregory , and the councels , chiefly of tours , forojulium , the sixt of constantinople , of paris , under ludovicus and lotharius , &c. monasteries , and their laws . fraternities . notes for div a -e monks , or cluniacenses . of them see bernard , and peter cluniacensis , sabellicus , antoninus , cassander , &c. monks , or camaldulenses . monks of the shadowy valley . see surius de vitis sanctorum , volaterran , pol. virgil , antoninus , sabellicus , &c. monks , or sylvestrini . monks , or grandimontenses . carthusians . see balaus , surius , panuinius in his chronicles , genebrard , antoninus , pol. virgil , vincentius , &c. s. anthonies monks of vienna . monks , or ci●●ertians . monks , or bernardines . monks , or humiliati . of these orders see polydor , sabellicus , antoninus , v●laterran , balaeus , trithemius , crantzius , and others . monks , or praemonstratenses . see balaeus , capgrave , and scrope in chron. matthaeus paris ▪ cranizius , trithemius , sigiberts continuator , &c. monks , or cruciferi . monks , or crucigeri . monks , or hospitalarii . monks , or trinitarians . monks , or bethlemits . see balaeus , polydor , sabellicus , volaterranus , panuinius , genebard , mat. westminster , &c. knights , hospitalers of saint iohn . knights hospitalers of rhodes . knights of malta . see crantzius , polydor , iacobus de vitriaco in his history of ierusalem , volaterran , aemilius the french historian , hospinian , &c. templar● . see matthaus paris , antoninus , volaterran , sabellicus , pol. virgil , peucerus , crantzius , balaeus , hospinian , p. aemilius , &c. teutonicks or marians , and their instalment . see polidor , crantzius , funccius , trithemius , p. aemilius , peucerus , sleidan●● , vrspergensis , sebastian frank , hospinian , &c. knights of s. lazarus . of calatrava . of saint iames. divers orders of knight-hood . who would see more of the religious orders of knight-hood , may read sebastian frank in his chronnicle , panuinius in his appendix to platina , and in his chronicle , polydor , hospinian , and others . friers meendicants . monks , or augustinians . eremites of s. austin . monks of s. austin . see alphonsus alvares guerrera , and hospinian out of him . see also polydor , antoninus , sebastian frank , sabellicus , volaterranus , balaeus , &c. monks , or carmelites . of these passages see balaeus , sabellicus , mantuan eclog. . scrope , vincentius , in specal . hist. polyd. &c. monks or d●minicans . friers pradicants . of these passages see mat. paris , antoninus , vincentius in speculo hist. sabellicus , florentius , crantzius , theodoricus de apoleia in vita dominici , surius , de vit . sanct. frank in chron. &c. franciscans . who would know more fully these passages , let him read bonaventure in the life of saint francis , antoninus , sebast. frank , trithemius in chron. balaeus , m● paris , vincentius , &c. monks , or franciscans their habit , schisms , families , rules & priviledges . friers minorites . poverty , threefold . of these things see the authors above named . knight of the the holy sepulchre . gladiators . see crantzius l. . funccius l. . munster in his geography , balaeus cent. . &c. of saint mary of redemption . of montesia . monks of vallis scholarium . monks , or saint marks canons regular . see panuiuius in his chronicle , and genebrard . see also volaterran l. . balaeus , polydor , hospinian , and others . nuns of saint clara. eremites of saint paul in hungary . monks or boni homines . see polydor , both in his history , and in his inventions , frank in his chronicles , balaeus in his appendix , antoninus in his titles , &c. monks or saint maries servants . monks or caelestini . monks or iesuati . see frank in chorn. sabelli●us , enne . . crantzins l. . volaterranus l. . polydor l. . surius tom. . de vit. sanct &c. monks and nuns of saint brigets order . see antoninus , balaeus , nauclerus , trithemius , crantzius , &c. saint katherine of senae . nuns of saint katharine . monks of saint iustina . see frank in chron. polyd. virg. hospinian , antoninus , franc. modius , &c , eremites of s. hierom. canons of saint saviour . albati . fratricelli . turlupini . monks of mount olivet . see frank , sabellicus , and the other authors already named . canons regular of saint george . mendicants of saint hierom. canons of lateran . monks of the order of the holy ghost . of saint ambrose ad nemus . monks or minimi of iesu maria. see surius tom. . de vit . sanct. with the other authors already named . knights of the annunciation . of st. maurice , of the golden fleece . of the moon . of st. michael . of saint stephen . of the holy spirit . notes for div a -e order of poor pilgrims . of indians . of divine love or theatini . paulini . see hospini●n , franc. modius , nauclerus , and others . of iesuites : ignatius loyola . see christianus franken in colloq . iesuit . surius , hospinian , &c. iesuites , their rules . of these passages see the iesuites rules printed together in one book at lyons , anno . iesuites , their constitutions and rules for provincials . of these passages see more fully in the forenamed book . iesuits , their rules for provosts . their rules for rectors of colledges and the examiner . their rules for masters of the novices . their counsellors rules . of these things see the iesuits book afore named . their rules for travellers . their minister or controllers rules . admonitor his rules . overseer of the church , his rules . priests their rules . preachers , their rules . generals proctor , his rules . readers , their rules . infirmarius . librarii . priviledges granted by divers popes to the iesuites . of all their priviledges see the popes bulls and apostolical letters , printed at rome by their superiors leave , in the iesuites colledge anno . franciscans , subdivided into divers orders . observantes . ambrosiani , capellani . cellarii . clavigeri . cruciferi . for●●cifer● ; hospitalarii , of which see seb. frank in chron. franc. modius , heuterus de reb . burgaund . hospinian , &c. abbots , how consecrated . see alber●u● castellanus in pontificali , and hospinian out of him . knights of the gennet . of the crown royall . of the star● : of the broome flower . of the ship. of s. michael . of the holy ghost . of christian charity . of saint lazarus . of the virgin mary in mount carmel . of orleance or porcupine . of the golden shield . of the thistle . of anjou . of saint magdalen . of britaigne or hermine . they that would see these orders described at large , let them read the history of andrew favine , parisian , and advocate in the court of parliament . of the golden fleece . of the garter . of the bath . of saint andrew , or the thistle . of the lilly , or of navarre . of saint iames of the sword. of saint iulian , or the pear-tree , or alcan●rara . of calatravs . of the band or red scarffe . of the dove . knights of s. saviour of montreal . of montesia . of the looking glasse . of iesus christ. of d. avis . see favine , &c. of the dragon . of s. george . of the white eagle . of the elephant . of the swan . of the sword-bearers . of saint gall. see the histories of these places . divers orders of knights at rome . knights of venice . of genoa . of savoy . of florence . of mantua . see the above named authors . knight-hood i● the east . notes for div a -e anabaptists , their opinions and names . of these alstedius in his history of anabaptists , and bullinger in his first book against them ; have made a collection , and mr. pagit out of them . brownists , their kinds and tenets . familists , their heresies . as may be seen in dr. denisons white wolfe . mr. knewstub in the familists confession , mr. iessop , and others . adamites . antinomians . see also gataker in his preface , edwards in his gangreen , pagit , and others . socinians , their tenets . he that would see these opinions at large , let him read socinus himself , crellius , lubbertus , the r●covian catechism , volke●ius , ostorodius , and others . arminians , their tenets . the church of arnhem , and the millenaries their opinions . of these opinions , see the forenamed authors . the grounds upon which they build christs temporall kingdome here on earth for a thousand years . the vanity of the millenaries opinion . sects of this age. seekers or expe●●ers . theauran iohn his opinions . iohn reeve and lodowick muggleton their opinions . quakers , or as some call them shakers their opinions . other opinions of the quakers . see what hath been written against them by sa. robert eaton , sherlock and others . wherein the absurdities and impieties of their opinions consist ? ranters , their character , and opinions . independents their tenets . of the independents tenets , see the antidote against independencie , baylies disswasives edwards , paget , and others . independents of new - england their tenets . of these opinions , see baylies disswasive , edwards his gangrena , &c. the grounds whereupon the independents forsake our churches . the grounds whereupon the independents and anabaptists , allow lay men to proach without call or ordination . presbytery the doctrine and tenets thereof presbyters their office. apostles and their office. deacons and their office. presbyters , their office. bishops . deacons and their office. ministerial calling . elders . bishops . episcopacy what among the presbyterians . church how to be governed . magistrates office different from the church-governours . church-governours . church government alterable . episcopacy how different from presbytery . magistrates office . presbyters among the iews . ministers called presbyters . how to be elected . presbytery their power to excommunicate . excommunicate persons their condition the prophets , pharisees , &c. could not excommunicate . why christ did not excommunicate iudas . excommunication and excommunicate persons considered . divers erroneous opinions which have been lately revived or hatched , since the fall of our church-government . church of england depl●red . notes for div a -e church of rome different from other churches about the scriptures . see bellarmin , eckius , pighius , and the other writers of controversies in the romane church . romane church different from others about predestination . gods image , and sinne. see the above named authors , and the catechism of the councel of trent . romanists differ about the law of god , christ , faith , iustification , and good works . see the catechism of trent , with bellarmin , and the other writers of controversies . differ about pennance , fasting , prayers , and almes . see the authors above named . differ from others about the sacrament . see the former authors . ceremonies used in the five controverted sacraments . see besides the above named authors eckius in his homilie upon this subject . roman church differeth from others about the saints in heaven . of these passages see thomas in his summes , gregory , de valentia , bellaranine , and the others above named . church of rome , their doctrine concerning the church . see the above named authors . romanists differ about councils , monks , magistrates and purgatory . who would see more at lenght the doctrines of the church of rome , let him read the above named authors ; and withall baronius , bonaventura , p. lombard , canus , canisius , cassander , alphensus de castro , coccius , genebrard , gerson , gretzerus , suarez , turrianus , vasquez , hugo de s. victore , and others . the outward worship of the roman church , and first part of their masse . acholyths , their offices . of these particulars see stephanus durantus de ritibus ecclesiae , gul. durandus his rationale , alcuinus de divinis officiis , innocent . . de myster . missae , hugo de sanct. victore de offic . eccles. & in specul ▪ ecclesiae , berno de offic . missae , and divers others . romanists their manner of dedicating of churches . what observable thereupon : but of this subject concerning dedication , read durandus & durantus , turrecremata , hostiensis , hugo de s. victore de sacram. hospinian , raibanus , ivo , &c. their consecration of altars , &c. see the former authors . the degrees of ecclesiastical persons in the church of rome . their sacred orders . of these passages see innocent . . l. i. myst. missae , c. . stephan . eduensis de sacr . altari● . c. . amalar. fortunat . l. . de eccles. offic . c. . l. . & l. . rab. maurus l. i. de instit .. cler . c. . alcuin de divin . offic . alexand . de ales part . quest. . hugo de s. victore l. . de sacram . part . besides the councils of rhemes , of lateran , of braccara , and divers others . see also guliel . durand . l. . c. . office of the bishop . what colours held sacred . see durands rationale , l. . c. . the other parts of the masse . of these and other ceremonies see the above named authors , and gabriel biel decanone missae . other parts of their worship . see durandus and durantus . days festivall in the church of rome . festival days of christ. of these and other ceremonies , see the afore named authors . see the authors above named . their canonical hours of prayer , and observati●ns thereupon . of these hours cassianus speaketh , rabanus maurns , isidor , amalarius , fortunatus rupertus tuitiens . &c. see gabriel , biel in can . missae . navarr . de orat . et hor. can . durandus in rationali . durantus de ritibus ecclesiae &c. their processions and observations thereon . of these things see the forenamed writers . festival days of the saints . but of these passages see the roman martyrology , baronius , surius , durandus , fasti mariae , lippelous , &c. their ornaments and utensils used in churches dedicate to christ and the saints . see innocent . l. de myst . missae . rab. maurus de instit . eleric . amalar. fortunat . de eccles . officiis . isidor de eccles . officiis . alcuin . de celeb . missae d●●antus &c. of these and many more see durandus in his rationale , and the other writers above named . their office performed to the dead . notes for div a -e gre●k religion at this day . see the councel of florence , boterus , chytraeus , brerewood , ieremy , patriarch of constantinople in resp . ●d german . possevin . de reb . mosc●v . &c. greeks , their church dignities and discipline at this day . see the above named authors , and the letters of stephen gerlochius to crusius , an. . moscovites , their religion and discip●in . see the above named authors , and withall the history of russia , by g. fletcher , possevin . de reb . moscov . sigism . de moscovia , guaguin descrip . moscov . &c. monks and nuns in muscovia . see the above named authors . moscovites , their church service . see the 〈◊〉 of russia . their sacraments . see the above named histories . their doctrine and ceremonies . see fletcher , boterus , les estats du monde , and other relations of moscovia . their marriages . their funerals . see the above named writers . armenians , their religion . see baronius , borerus , chytraeus , boemus , vitriacus his oriental history ; the armenian confession , &c. melchites . georgians . mengrelians . circassians . see bellonius his observations , boterus , chytraeus de stat . eccles. thomas ● iesu. brerewood , prateolus de sectis , &c. nestorians . indians , their religion at this day . iacobites . in bibliotheca fatrum , baronius , &c. see the above named authors . maronites , their religion . see the above named authors , and withal possevin ▪ apparat . sacr . thomas a iesu. de conver . gent. vitriacus histor. orient . tyrius de bello sa●ra . &c. cophti of egypt . see the above named authors , with bar●nius , and thevets cosmography of the levant . c. . abyssins , their religion . protestant church , its agreement with , and dissent from other christian churches . notes for div a -e religion , the ground of government and greatnesse . the foundation of all common-wealths . religion , most requisite in princes and governers , they should be carefull of it . but one religion to be allowed publickly ▪ different religions how and when to be tolerated . princes must not dissemble in religion . dissimulation in religion rejected . false religions why blessed , and the contemners punished . ceremonies in religion . mixed religions . idolatry condemned . gentiles , worshipped the sun , under divers names and shapes . their religion most consonant to natural reason . sun , the gentiles chief and onely god. apollo , the sun. mars , the sun adonis , the sun . atys , the sun . priapius , the sunne . liber , the sun . apis , the sun . moloch , the sun abraxas , the sun . mithra , the sun iupiter , the sun mercury , the sun . bel , &c. the sun . belenus , the sun hercules , the same with the sun . pan , the sun . polyphemus , the sun . endymion , the sun . ianus , the sun . minerva , the sun . pallas , the sun . vulcan , the sun nemesis , the sun . tithonus , the sun , venus , the sun . moon , the same luminary with the sun moon , her properties . pluto , the sun . prosepina , the sun . charon , the sun cerberus , the sun . gentiles , acknowledge but one deity . gentiles , their superstitious fear . gentiles , their deities under divers names . gentiles acknowledged one god. gentiles acknowledged● trinity . superstitious sun-worship . colours of the sun worn . sun , how painted and worshipped by the northern nations . religion how supported . priests their dignity and necessity . dignity of priests among the greeks . dignity of priests among the romans , &c. religion which is best . christianity , its excellency . christian 〈◊〉 urged . notes for div a -e anno . . hereticks their usual pretence . muntzer a quick schollar in a bad ●chool . his doctrine spreads . his aimes high . the end that hereti●ks propound to themselves , in opposing the ministry and magistracy . his affirmations destructive . anabaptists their leading principle . seldom rest there , but grow worse and worse . sectaries like tinder , are soon on fire . anno ; . an usual pretence to raise sedition . hereticks rest●lesse . luther adviseth the senate to beware of muntzer , and his opinions . muntzers large promises to his party , and the common people . magistrates seduced , most ominous . muntzer endeavours to set up himself , pretending to restore the kingdom of christ. an ill president soon followed . the landgrave raiseth a war , and fighteth muntzer and his party . muntzers delusive animation of his followers . their overthrow . muntzers escape . is found out , but dissembles himself . muntzer taken , yet obstinate . the landgrave convinceth him by scripture . muntzer when racked , laugheth , but afterward relenteth . his last words . is deservedly beheaded . notes for div a -e anno . pretenders to religion , prove usually the disturbers thereof . the devill an enemy of peace . john mathias a baker at harlem . his lechery notrrious . at amsterdam he professeth himself a doctor and a preacher ▪ a murtherous opinion . john mathias repaires to munster . his severe edicts . he becomes a malicious executioner of hubert trutiling , for not siding with him . his desperate end . notes for div a -e john buckhold his character , his disputing and contention with the ecclesiasticks concerning p●dobaptisme ▪ conventicles usually the nurseries of tumults . anno . &c. anabaptists their bold attempt . notes for div a -e anabaptists where masters , most insolent . john buckhold successor of john mathias ▪ he comforts the people with a pretended to ▪ vel●tion ▪ he makes knipperdoling common executioner . about . men lost at the siege of munster . buckhold feigneth himself dumb . he assumes the magistracy . he allowes polygamy . he takes to himself three wives . a bad example soon followed . godly and loyal citizens hate usurpation . loyalty not alwayes successefull . hereticks , their cruelty . anno . john tuysentschreuer an upstart , and a bettor of john buckhold . iohn buckhold confirms his delusive prophecies . he is made king. he appoints officers under him . his sumptuous apparel . his titles were king of iustice , king of the new ierusalem . his t●rone . his coin and mot●o thereon . the king , queen , and courtiers wait on the people at a feast . a m●ck sacrament . a seditious sermon . sedition goes not alwayes unpunished . anabaptists of a levelling principle . anabaptists as the devill , pretend scripture for their base actions . they aime at universall monarchy . anno . kingly botcher indeavours to raise commotions abroad ▪ he is happily prevented . anabaptists , their design upon amsterdam . they break out in the night time . they are worsted . famine the consummation of all misery . the king suspects his own safety . his large promises to his captains , both of moneys and preferments , the usual baites of sedition . he becomes executioner to one of his wives he feigns himself sick , and deludes the people with an expectation of deliverance . famine , its character , and miseries . he forgets community . john longstrat his confident betrayes him by strat●gem . the city of munster unmercifully plundered ▪ the king is brought prisoner before the bishop . who ( deservedly ) checks him . his jesting answer and proposall . king of the anabaptists put 〈◊〉 a non-plus . anno . he is convinced of his offences . h●● deserved , and severe 〈◊〉 notes for div a -e successe in bad enterprises , causes evill men to rejoyce . herman the cobler professed himself a prophet , &c. he is noted for drunkennesse . his designe to inveigle others . the ceremonies he used in anabaptisme . eppo his host , discovered him and his followers to be cheats . ast; supposed to be a digger of graves . hermans wicked blasphemy . heresie , a catching , or mad disease . hereticks inconstant in their opinions . herman blasphemes again . his mothers temerity . the proverb verified , vice corrects sin . hermans party are convinced , and fall off from him . one drewjis of his party handles him rough●y . charles lord of gelderland , &c. with his men surrounds the house where herman i● . herman is taken and brought prisoner to groeninghe●● . he is questioned in his torments . he is hardened . he dieth miserably . notes for div a -e anno . theodorus sartor an ad●mite . he affirmes strange things . his blasphemy in forgiving of sins . he burns his cloathes , &c. and causeth his companions to do the like . he and his rabble go●naked through amsterdam in the dead of night , denouncing their woes , &c. and terrifie the people . they are taken and imprisoned by the burghers , but continue shamelesse . may the fifth . they are put to death . some of their last words . notes for div a -e david george the miracle of the anabaptists . anno . at basil he pretends to have been banished his countrey for the gospels sake . with his specious pretences he gains the freedome of the city for him ●nd his . his character . his riches ▪ he , with his sect , enact three things . his sonne in law doubting his new religion , is by him questioned , and upon his answer excommunicated . his wifes death ▪ he had formerly voted himself immortal , yet aug. . . he died , &c. his death troubled his disciples . a good resolution . a pattern for good magistrates . the senates enquiry . eleven of the sectaries secured . in such cases the learned to be consulted with . articles extracted out of the writings of david george . some of the imprisoned sectaries acknowledged david george to have been the cause of the tumults in the lower parts of germany , but disowned his doctrine . an ingenuous confession and resolution . a pious act . a lying report raised . conditions whereupon the imprisoned are set at liberty . the votes of the renowned senate . the doctrine of d. g. declared impious . he is declared unworthy of christian buriall . and that his body and books should be burned ▪ a fit punishment for perverse hereticks . notes for div a -e servetus his converse with mahumetans and jewes . he disguiseth his monstrous opinions , with the name of christian reformation . the place of his birth . his arrogant boast . he enveighes against the deity of christ. oecolampadius confutes his blasphemies , & causeth him to be thrust out of the church of basil. servetus held but one person in the godhead to be worshipped , &c. he held the holy ghost to be nature . his horrid blasphemy . he would reconcile the alcoran to christian religion . he declares himself prince of the anabaptists . at geneva , calvin reproves servetus . servetus his obstinacy . anno . by the decree of several senates he was burned . notes for div a -e arrianisme , its increase . anno . the general council at nice . anno : called as a remedy against arrianisme , but without success . the arrians misinterpret that place , joh. . concerning t●he father and the sonne . they acknowledged one only god in a iudaicall sense . they deny the trinity . arrius his wretched death , anno . notes for div a -e anno . mahomet characterized . he made a laughing stock of the trinity . he agreed with carpocrates , and other hereticks . he renewed circumcision , and to indulge his disciples , he allowed them polygamy , &c. his iron tomb at mecca . notes for div a -e hubmor paetron of anabaptisme . he damned usury . he brought in a worship to the virgin mary , &c. the senate of suring by a council reduced him . he renounced the heads of his former doctrine . himself , or sect , still active . he is taken and imprisoned at vienna in austria . he and his wife both burned . notes for div a -e john hut the prop and pillar of anabaptisme . anabaptists aime at the advancement of themselves , but destruction of others . hut his credulity in dreams and visions . hut , accounted a true prophet by his proselytes . at merhern the hu●sian fraternity ●became as it were a monastery . notes for div a -e lodowick hetzer a famous beretick . * anitem to the hot-spu●s of our times . hetzer gaines proselytes in austria , and switzerland . anno . at a publick disputation , oecolampadius puts hetzers emissaries to their shifts . hetzer denied christ to be co-essentiall with the father . his farewel to his disciples . he is put to death for adultery . notes for div a -e anno . hosman a skinner , and anabaptist , seduced . men and women at embda in west-friesland . a delusive prophecy . his followers accounted him a great prophet . at strasbing he challenged the ministers to dispute , which was agreed upon , jan. . . being mildely dealt with , he is neverthelesse obstinate . other prophets delude him . * yet it 's like , to back their prophecies , they pretended liberty of conscience . a prophetesse deludes him . he deluded himself . he voluntarily pined himself to death . notes for div a -e melchior rinck an anabaptist ▪ he is accounted a notable interpreter of dreams and visions . his disciple thomas scucker , in a waking dream cut off his brother leonards head . he pretend● ( for his mu●ther ) obedience to the decree of god. anno . notes for div a -e adam pastor a derider of paedobaptisme . he revived the arrian heresie . his foolish interpretation of that place , gen. . . his opinion hath been sufficiently refuted . notes for div a -e henry nicholas father of the family of love. he is against infant baptism . * as to that minute ( if he confine not god ) we may believe him . his blasphemy . doubtless he hugg'd himself in this opinion . his divellish logick . * hereticks allow not of the scriptures . modern religion and ancient loyalty a dialogue. ward, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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[s.n.], london : . reproduction of original in huntington library. in verse. attributed to edward ward. cf. bm. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng religion -- poetry. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion modern religion and ancient loyalty : a dialogue . london , printed in the year . modern religion and ancient loyalty : a dialogue . loyalty . what black decree of over-ruling fate , ordains me thus unfortunate of late , who once made nations happy , and their princes great ? the people's safety , and the throne 's delight , religion's only darling favourite ; whose holy priests assisted at my birth , nurs'd me as vertue , and proclaim'd my worth thro' all the christian kingdoms of the earth . where long , as monarch of the heart , i reign'd ; by all approv'd , and by the church maintain'd ; to me their love , i gratefully repaid ; and nations where i dwelt , i easie made : preserv'd the subjects duty to the crown , and made the people and the prince but one. i all things in a happy medium steer'd , clad in bright innocence , unstain'd appear'd , beloy'd by all good m●● , by none but r●bels fear'd . but now , alas ! by some prevailing chance , that sprang from int'rest , pride , or ignorance , or some rebellious seeds that lurk unseen , within the hearts of blind mistaken men , am i abandon'd , slighted , and despis'd , and from my milk-white robes in rags disguis'd ; thrust out of country , city , church , and court , and foo● ba●-like , become the publick sport. corrupted thus , they all conspire my doom , and raise inglorious int'rest in my room . int'rest , that oft contaminates the saint ; and makes the knave in holy language cant. int'rest , that first taught innocence to sin ; and bribes the heart to let corruption in . int'rest , that over all bears sov'reign sway , makes the friend faithful , and the rogue betray , the soldier hazzard life , and the great man obey . tell me religion — why do your teachers suffer me to fall , once so upheld , but now the scorn of all ; excluded from your pulpits , and betray'd ; by your revolving priests am odious made ; what was your doctrine once , why do you now evade ? religion . faction prevailes , and does too pow'rful grow ; you see i 'm brought by tolleration low. how can you hope by me to be advanc'd , since i my self am thus discountenanc'd ? my spurning foes on ev'ry side aspire : i lose my pow'r , they gain what they desire . how then can i ( reduc'd by their designs ) promote your int'rest , when my own declines ? no more can i redress thy present state , than falling princes make their favourites great . the growing factions thy obedience blame , and call thee but an empty sound , a name ; they think thee giddiness , a church-disease , and tumble and transfer thee as they please . thou canst expect no favour in an age , where truth is hiss'd from off the publick stage ; and vertue hides her head , whilst pride and envy rage . thy hateful strictness would my followers fright , who brand thee with the name of jacobite ; tho' known to all opinions , few apply thee right . when both acknowledg'd one supreme command , like faithfull friends , we then walk'd hand in hand ; but since the pow'r of heaven has chang'd the scene , by notions false you have misguided been ; and thro' erroneous principles , dissent from me , and heav'ns appointed government . in your behalf how can my clergy plead , if you deny submission to my head ; and think your self vnalterably bound to the meer name of king , wherein no pow'r is found ? whilst you refuse your stubborn neck to bow t' authority , both church and laws allow ; and like a treacherous g●ide betray the blind , to grope for treasure , which they ne'er can find , to all my priesthood odious wilt thou be ; and canst no aid expect from them or me. we yield allegiance to the sov'reign sway ; who heav'n anoints , religion must obey . till you submit , you can no longer bind ; the free-born subject won't be so confin'd : and if they be , when once they 've broke the chain , like bears , 't is hard to fetter them again . they 'll hazzard all to set their minds but free , so highly do they prize their liberty ; that darling object of the peoples love , the only spring that does the publick move ; the peasant's comfort , and the rich-man's care , the crown of peace , and common cause of war ; a kingdom 's pride , strength , safety and delight , the monarch's duty , and the subject's right ; a pleasing bliss the dullest lump desires , the only native good that all mankind admires . but you an adamantine yoke design'd , attempting , by a lawless force , to bind ; and make allegiance such a fatal chain , that cannot , must not be dissolv'd by man. how can such high-flown loyalty agree with bounded pow'r , and native libertie ? for if obedience be the subjects part , when kings an arbitrary pow'r exert , what lawful fence or bulwark can there be the people to secure from slaverie ? what rights or freedoms can a nation boast , but what may be by sov'reign pow'r ingrost ? what law can hinder , or what curb restrain , the wild ambition of a vitious man ? all at a tyrants mercy then must be , religion , life , estate , and libertie ; the people all are slaves , none but the monarch free. besides — submission of the whole implies consent ; and absolute confirms the government . if you bear wrongs , and may prevent the same , who but the sufferers shall deserve the blame ? such passive tameness , when you 've pow'r to nil , concludes you as a partner in the ill. the patient bigot who resigns his rights , in duty to a tyrants will submits ; against the publick good and safety , errs ; and basely does more injury than he bears . thus by degrees intails a slavery ; and gains the curses of posterity ; these are the sad effects of too strict loyalty : from hence you 're term'd a musty roman cheat , allmost exploded , and grown obsolete . as far as you the nations rights secure , and bind allegiance to the king in pow'r , such loyalty i hold , and such maintain , whose chain 's no longer than a prince's reign . but such deny as cannot be remov'd , when iust the cause , and by the states approv'd . if such exploded tenets you defend , i 'm no more yours , than you the kingdom 's friend . loyalty . too well , alas ! grave guide , you know the cause , made me aspire and tow'r above the laws : your frenzy rais'd me to a heighth too great , from whence i sunk to this dejected state : unlawfull greatness in contempt oft ends , a sudden fall too quick a rise attends . and when beneath the publick scorn i lay , thus left , you steer'd your course another way : so the rich churl , from all misfortunes free , proudly shuns others in adversitie . first by your priesthood was i made too great , preach'd up as the main prop of church and sate ; enjoyn'd on all , as monarchies best friend , on whom the throne and nation 's peace depend ; as spotless vertue in the church receiv'd ; taught as sound doctrine , and as such believ'd . thus did your clergy blaze my fame — 't was i first tam'd the brutal rage of man ; in me alone obedience first began . i was the reins to which the curb is ty'd , by which great men their lesser agents guide . the soldier i with noble warmth inspire , ( true loyalty the chillest thoughts could fire ) and turn by force of duty , fear into desire . i taught the subject , by an inward voice , t' obey his king , not by constraint , but choice ; and wade thro' dangers to protect the throne , bent on his prince's safety , heedless of his own. if you to kings are such a faithful friend , as your learn'd clergy to their flocks pretend , why do they not my exc'lent use proclaim , and to the world define me what i am ? to some known rules why am i not confin'd , or why thus tost with ev'ry change of wind ? tutor'd by you from vertues school i came ; so place me , i may always be the same ; for if i 'm no where fix'd , i next to nothing am . religion . in times of old , when man forsook his god , and pride and envy scatter'd were abroad ; when those iust moralls that preserv'd our peace , ( ere kings were chose ) began at first to cease , ambition did the heart of man possess , taught him t' insult , to conquer , and oppress ; and magnifie himself , by making others less . the world encreas'd , worse quarrells still began ; no beasts such enemies as man to man : small were their comforts , great was their di●●ress , like fish the mighter pray'd upon the less . these cruel ills and sad disorders brought desire of kings into the people's thought , that by his prudent rule might be appeas'd those dire confusions , which themselves had rais'd . to laws most fit they both subscrib'd consent , to preserve iustice , and abuse prevent ; and on this basis built their regal government , thus did the suff'rings of v●polish'd man , make the wild heard for kingly-pow'r complain , from their own ills they might prote●ted be , and dread no more each others enmity ; thus chang'd for humane safety savage liberty . with glad submission , they the laws obey'd , the laws their ruler and themselves had made ; then prince and priest in friendly vnion joyn'd ; the crowd with ioy some native rights resign'd . by crafty dreams , and inspiration led , what 's first their choice , was then their duty made ; the lord commands you now to bow your stubborn head. then was that bond call'd loyalty contriv'd ; from hence your ancient pedigree's deriv'd . at first the people did on terms agree , protect vs , we 'll your faithful subjects be ; but if you , like the crane , exert your power , make us your slaves , and us poor frogs devour ; the king 's dissolv'd , when you our lives betray , and we are bound no longer to obey . if he destroys those rights he should preserve , subjects may iustly from their duty swerve . if he 's a tyrant , faithless , and vnjust , he forfeits , when he falsifies his trust. all obligations , on the peoples side , are , by his breach of covenant , made void . when led by vice , he ceases to maintain iustice , the law of heaven has made it plain , he has no longer any right to reign . then what is loyalty , that hide-bound thing , that does to misery all such bigots bring ; who , when the pow'r is lost , pursue the name of king. so the fond cur , when his kind master dies , pines o'er the grave , where his dead sov'reign lies , expecting ev'ry moment he again will rise . into like errours you your friends betray , and lead them as a will i' th' wisp astray , to wander in great danger , from the beaten way . you ought to bind the subject to the throne , with due respect to him , who iustly rules thereon . if you direct t'wards persons , wrong 's your aim , for they may change , but still the pow'rs the same , which is from heav'n deriv'd ; and pow'r alone , confirms the right of him that guides the throne : and when that pow'r , by want of conduct's lost , the king 's dissolv'd that can't maintain his post. thus if the the prince beyond the laws has err'd , subjects allegiance may be then transfer'd , to that great mind whose wise capacious soul , hath rais'd him to be next most fit to rule . or if thro' weakness , or imprudence grown too tame , to do the iustice of the throne , how can the people rest on his protection ? then who so e'er intrudes with greater might , and shall divest him of his sov'reign right , if to his government the land agree , by greater pow'r has greater right than he : if so than you are false , and should comply , with him that bears the soveraignity . and teach your misled followers to bring , obedient hearts , as the best offering ; not to the person only , but the pow'r of king . loyalty . from my old friend , what doctrine do i hear ; in what strange monstrous shapes do you appear ? in a few years how you have chang'd your text ; and show'd your self too fickle to be fix't : the ancient purity you once might boast , in int'rest , pride , and flatt'ry now is lost. and all your glories , which appear'd so bright and dazling , shone by faith and reasons light , look dim , as if eclips'd by sinful pleasures night . when priests were nearer much to heav'n allied , and grace and truth their doctrines beautified ; teaching in gross , with pains , the peoples good ; and they the same with innocence pursu'd : then was i great , in each goods mans esteem ; and only then shin'd bright the diadem . when kings , as gods vicegerents , were allow'd , not chosen , by the blind and partial crowd ; but held too sacred to be bound in bands , or be defil'd by th' multitudes rude hands . but by a right divine the scepter swai'd , and all thus taught , the god-like man obey'd . then led by grace , your sable tribe were bent , to lengthen out the reins of government . passive obedience was the prophets dream ; and non resistance was the preachers theme . into these yoakes the people you betray'd , till gall'd them with the rig'rous chains you made . who but your selves advanc'd this airy thought , call'd duty then , tho' now as slav'ry taught . thus what you once upheld , you now crush down , to faiths contempt , and scandal to the gown : if they are useful truths , which once you teach , why not continue still the same to preach ? and if false principles , why then maintain , what now you hold so dangerously vain ? t' assert what 's false , or truth condemn's a crime , for each are still the same at every time : be 't right , or wrong , you still incur a blame ; yours was the errour , and to you the shame . no various constitutions can excuse , such shists and turns your unfix'd clergy use , to heav'ns dishonour , and the worlds abuse . if they , like shuttle-cocks , fly too and fro , how shall mankind their faith or duty know ? if the true light must kindle and expire , as th' int'rest of the prince , or priest require , who then would rashly with the church believe , or pin his faith upon the prophets sleeve ? religion sure the wise would lay aside , and choose dim reason as the surer guide . since fatal turns and changes now devide those happy links , in which we once were ty'd ; and we in sov'reign pow'r thus disagree , thro' our old christial law i 'll let you see , what you once taught , and i now hold a king to be . in chearful straines these joyful truths i sing , sacred's the royal person of the king , by th' laws allow'd to be alone supreme ; and holds of his own right the diadem . a monarch , and subordinate to none , accountable on earth , to god alone , immovably united to the throne . as heav'n it self , whose only law is will , head of all pow'r can therefore do no ill. so kings , in their own kingdoms , are the same , can do no wrong , and so incur no blame . judges and counsellors being chosen free , t' advise , determine , and if faults their be , thay skreen the prince from all rebellious calumny . the laws , by the three states in union made , ( joyn'd , or apart , the sov'reign's still the head ) have rendred plainly , and beyond dispute , the throne from all coercion absolute . the laws divine , with humane laws accord , for , touch not my anointed , says the lord , which proves that whatsoever princes do , it 's still the subjects duty to be true ; and render unto caesar what 's his due . these pious doctrines long did you maintain ; these truths first bred me in the heart of man : then was i doted on by ev'ry priest , tho'now become each cocks-comb common jest : over smooth tongues , from pulpit did i glide , and in each subjects mind triumphant ride , became the christians duty , and the states-mans pride . the soldiers honour , and the clergies fame , the kingdoms safety , and the rebells shame , the lawyers argument , the poet's theme , the young mans glory , and the old mans dream , the prince's pleasure , and the peoples joy , god save the king , the pray'r of ev'ry boy . these epethites your clergy once could give ; and preach'd , and pray'd i might for ever live. approv'd me as a virtue fit to reign , and bear dominion in the hearts of men. but that church wind that aided in my flight , and rais'd me up to such a tott'ring hight , by saints strong bellows , from the pulpit-blown , be'ng turn'd against me , brought me tumbling down : where buri'd in contempt , my fate i mourn , till rais'd again , to serve some holy turn . so the lame patient , when he 's eas'd of pain , slights his old wounds , and does the salve disdain , but when it smarts , is glad to use the like again . finis . a true separation between the power of the spirit, and the imitation of antichrist. the difference between the pretious and the vile, between the saints and professors, between the power and the form, between the wise virgins who are so indeed, and them who have gotten the name, but want the power. hubberthorn, richard, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a true separation between the power of the spirit, and the imitation of antichrist. the difference between the pretious and the vile, between the saints and professors, between the power and the form, between the wise virgins who are so indeed, and them who have gotten the name, but want the power. hubberthorn, richard, - . p. s.n., [london : ] caption title. signed at end: richard hubberthorne. imprint from wing. annotation on thomason copy: "septemb: . ". reproduction of the original in the british library. eng antichrist -- early works to . saints -- early works to . religion -- early works to . a r (thomason e _ ). civilwar no a true separation between the power of the spirit, and the imitation of antichrist.: the difference between the pretious and the vile, betw hubberthorn, richard b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a true separation between the power of of the spirit , and the imitation of antichrist . the difference between the pretious and the vile , between saints and professors , between the power and the form , between the wise virgins who are so indeed , and them who have gotten the name , but want the power . to all you separated ones who profess a separation from the world , and to be come out of the worlds worship , & are gotten into the highest form and profession , but the earthly nature is yet standing in you , and therefore all your forms and religions which is set up in that nature , is ignorant of the living god , and of the pure religion which the servants of the lord live in , who are unspotted with the world , who walk in the pure light of christ which shines into the conscience , in which light you are all seen , and your profession is discovered to be but a form of words gathered up into your earthly wisdom and comprehension from the letter which they spoke forth who lived in the life ▪ and all you who are wandred from one mountain to another , and have forgotten your resting place , and are turned out from the light of christ in the conscience , which should guide your minds and stay them upon god : and all you who are setled upon your lees , and have builded your nests on high , you are seen and made manifest in the light of christ , to be out of the life of what you do profess : you who are building tabernacles of the saints words to shelter your selves in having their words in the form and in the letter which they spake from the life and power of the spirit which was in them who spoke forth the scriptures , and so you cover over your deceit with the words , and so live at ease and careless , being got up into a carnall security , and carnall peace setled in your carnall minds ; but now the day of god is dawning , and the light of christ is risen , and hath shined into our harts , and in it we do see that your bed is too short and your covering is too narrow , and you must now all be turned to your own & out of the scriptures which are theirs who live the life , and the life of the scriptures we do witness to be fulfilled in us according to our measure , and so by the life you are made manifest , and to us clearly seen who walk in the light to be out of the gate of truth , and your prefession is seen to be but a form of words , and is dust , and dust is the serpents meat , and by it the serpents nature is fed in you , and the serpents wisdome and the serpents head must be bruised , which is yet whole in you who are righteous in your own eys ; but all your righteouiness is filthy and is abomination to the lord , whose mind is turned from the light of christ within you , into the polutions and into the liberty of the flesh , a ●nd so take liberty to walk after your own ungodly lusts , and the flesh is defiled , and your minds and consciences are defiled through the lusts of uncleannesse . now as concerning virgins , i am moved and commanded of the lord from the word of the lord , which yet lieth upon me to you-wards who have taken upon you that name , but know not the virgin state , to you i speak from the lord , and to you i clear my conscience in the presence of the lord , to you who have had a light shining within you , and have had the prophesies opened in your minds by the light , the light i own which did open the things of god , and gave you a sight of them , and in this light you have seen something of a fire which should should burn up the man of sin , and all the lusts of the flesh , and all lusts of uncleannesse , but you did not abide in this light to have these things fulfilled in you ; but your minds turned from the light , and so the filthy lustfull nature got up again , and the earthly will got up again , and now the light is veiled in you , and now from the darke mind and earthly wisdome you talk of being passed through the fire , and through the death , but the fire of the lord is yet to be revealed from heaven upon you , to burn up and consume your wisdom and knowledge in which you are exalted , and from which you speak high swelling words of vanity , beguiling unstable souls , drawing them into lightnesse and liberty , and a carnall joy , and so keeps them from the crosse , and from obedience to the light of christ in the conscience ; and by this light which you are disobedient unto , by it you are judged and condemned , and all your actions from that nature which is turned from the light in the conscience which did once let you see a sight of those things , and by the unquenchable fire must that nature that now ruleth in you suffer and be burned up , which is got up to boast of great things , promising to your selves and others liberty when as your selves are servants unto sin , and bondslaves to corruption . and all you who in the light have had openings and prophesies opened in your minds of the virgin-state and of purity , but not waiting in the light which let you see these things , which light is within , and shined in you for a season , & this estate you should have waited for to have been fulfilled within you ; but your minds going forth from the light , are turned into the imaginations and imitations , and now the adulterous mind is got up again , and ruluth over the pure , and you have not kept your virgin , and you are the foolish virgins , who have onely the name , but your light is put out , and you want oyl in your lampi , and the adulterous natur which is full of fornication now reigneth in you , and the prophet is slain within you which prophesied of these things , and the light darkned which let you see such a condition there was to be enjoyed , and now the imitation is got up in the place where the light shined , and the inchanter , and now by your inventions and imaginations form to your selves a virgin estate , contrary to the light of christ , and contrary to the spirit of god , onely from imitation in your wills , and so being sensuall separate your selves , and do act in your own wills , and now divide and separate between the husband and the wife , and he that is bound to a wife amongst you , seek , to be loose , and then you say you are separated from the beastly lust , and so form a separation which is but outward and carnal , but are full of lusts , uncleannesse in the heart , & there is no separation in you , for you are turned from the light of christ , which should separate you from the lusts of the heart , for he that lusteth in the heart , hath committed adultery though he be not joyned to a woman : and here you are out of the doctrine of christ , and on of the light of christ , which pu●ifieth the heart from all lusts , and conceivings of lust & begetting in the lust , and so you act in your will and inventions , making a separtion outwardly in the flesh , but the heart full of lusts and uncleannesse within . now a virgin is pure , and kept from all pollutions , and from all lusts of the flesh , and lusts of uncleanness , is not defiled nor polluted , but is kept pure in the light of christ , and they are not defiled with women , and they are virgins who are redeemed from the earth , who follow the lamb , whose garments are undefiled ; and the virgin state we witness who love the light of christ which is pure , & doth keep our minds pure , & the pure water we do witness which the scripture speaks of , by which we are washed from all filthiness of flesh and spirit , and the light of christ we walk in , which is our guide and teacher , which will not suffer lusts to reign in the heart , nor any adultery to be committed , for in the light it is all judged and condemned , and all who love the light and walk in it , they are led out of all adultery and fornication , and they come to witnesse the virgin state . now if a virgin marry she hath not sinned , but to you this is a mystery whose minds are without , turned from the light into a sensuall separation onely in the will , forbidding to marry , which is honorable in its place , and the bed undefiled , but whoremongers and adulterers god will judge . heb. . . now in the presence of the lord i speak , and from the light of christ , to you all who are marryed , and who are unmarryed , and to the light of christ in you i speak ; and your minds being turned to it to be your teacher , loving it , and walking in it , it will teach you that have wives , to be as though you had none , and to use the world as though you used it not , and them that buy , as though they possessed not , and will lead you into singleness of heart and mind , and out of carefulness : now there is a difference between a wife and a virgin , but i speak not to feed any mans comprehension , but that every one may wait upon the lord in the light of christ for a cleer distinction and to come out of the destraction of your mindes and out of your imitations to mind the light of christ within you which will draw your minds within to be tanght of the lord , and out of all the lusts of the flesh , which all they live in who are turned from the light into the imaginations and imitations , and so are ignorant of the scriptures and of the spirit which spoke them forth . therefore i say unto you who through your vain imaginations , separate between man and woman , and say that there should be no begetting nor bringing forth after the flesh , and so looks without being turned from the light into the imaginations , and evill thoughts judgeth , to you , i say , have you not read that he which made both man and woman at the beginning , made them male and female , and they were no more twain but one flesh , what therefore god hath joyned together let no man put a sunder : now to the light of christ in all your consciences , i speak , which lightshines in darknes but the darknes comprehends it not , but all who do love the light to be taught and guided by it will lead you out of your comprehensions and out of your own wills from which your imitations are formed , and will let you see that you are out of the virgin estate for your lamps are not trimed , neither are you obedient to the light in your conscience which leads unto christ and gives enterance to the bridegroom , but you whose light is gone out and have not been obedient to it , which hath shined within you and you are they who are slumbering and dreaming in your notions , thoughts and imaginations , you filthy dreamers who hath defiled the flesh , and the night is upon you and now is the cry in the night , he that hath an ear to hear let him hear , for now is the bridegroom coming , and they who wait in the light do hear the voice of christ , and they come to witness his presence and do enter into the bride chamber , but you , whose minds is turned from the light you are shut out as the foolish virgins though you would be owned by them who walk in the light , but can have no fellowship with you who hate the light and walk in darkness , for light hath no fellowship with darkness , and here you are shut out from the children of light and from virgins , for virgins are chast and sober minded , but you who have the name but not the power you are rude and wild and live in lightnes , and wantones , and folly which the saints was redeemed from , and so you are without in the world among the dogs and swine wallowing in the mire minding earthly things , and are enemies to the crosse of christ and live without the fear of god . and you who say you are redeemed from the cross , and are come out of the fear into the love , silence flesh before the lord for that speaks in you , which never knew the cross of christ , but is for destruction , and is to be condemned by christ and the cross of christ , when it coms to be known , is to the crucifying of that nature which speaks and acts in you , who lives without the fear of god , and out of the love of god you are ; for they who love god keep his commandments : what love of god is there in you , that doe not the things which he commands you , nor doth not walk in obedience to the light of christ in your consciences , which he hath enlightned you withall , which saith , thou shalt not be proud ; now thou that livest in pride , what love hast thou to christ : christ saith swear not at all , now thou that swearest , breakest the commands of christ , and hates the light of christ in thee , which saith , swear not at all , and so thou art out of the love of god , and out of the love of christ : the light of christ tels thee thou shouldst not lye ; now thou that dost lye loves not christ , but art in the curse and in the flesh , for he who loveth and tels a lye , hath not part in the kingdom of god : now if you love the light , it will not suffer thee to lust after earthly things , nor mind earthly things , nor love the world , for he who lusteth , and he who loves the world the love of the father is not in him ; and loving the light , it will not suffer thee to fashion thy self according to this world , nor to respect persons , for he that respecteth persons , transgresseth the law of god , & disobeys the light in the conscience ; and he that takes the name of god in vain , transgresseth the law of god , and disobeys the light in the conscience , & doth not love god , for he that hates the light hates christ , and this light is the condemnation of him who hates christ ; and by this light you are made manifest to be out of the love of god which you talk of , and are enemies to the cross of christ . and you which have had experiences , and now talk of them , and your minds being turned from the light of christ , which wrought experience , into the experience ; your experience is dead , and is become an idol , that which wrought the experience , i own to be of god , but you not abiding in that which did wound , and torment , & plague the beastly nature in you , so that nature got up again , and the deadly wound of the beast was not healed , and now the earthly wil and wisdom now stands in you , and so you are got from under the judgments of god , and from under the cross . and now you tell of what experiencies you have had , & what ye have passed through , but are old and dead , and cannot witness any present workings , and present power ; for that which now speaks in you of the experience is not that which wrought the experience , but that which now speaks , is that which was judged and tormented when the experience was wrought , and now the witness being slain which did once arise in you , now you make merry and rejoice over the witness , and now you are at ease , and take liberty in the flesh , and so feeds that which is for judgment , and must now be judged by the just , who have turned out of the way from the light of christ in you , and so all that you have known or passed through is not accepted , for you must be brought back to the entrance to the light in your consciences , that in it you might see where you turned out of the way , and so lost your guide , and so are backsliders being turned back again into the earthly nature , and now by the light of christ which your minds are gone out from , which light shines into our hearts , by it we see you walking in darkness , and from your earthly wisdom telling of old experiences which once in the light you saw ; but this light will now condemn you for turning from it , and being disobedient to it , for now is the true light arising and risen , by which the world shall be judged in righteousness , which will bring you under judgment ; and a day of trouble shall come upon you , such as never was from the beginning of the world , wherein all you must be judged who live without the fear of god , and are got into a carnal rest and security , and into a fleshly liberty , and say whatsoever you do , it is not sin , and that you cannot see sin , and so your eye is blinded , and you hate the light of christ in you , which should let you see your sins , and so you are yet in your sins , and cannot witness any redemption by christ , nor through obedience in the cross , and so whatsoever you do profess in words , or what experience soever you have known or passed through , all your profession i deny , and all your experiences who do not now experience the daily cross of christ , nor do not walk answerable to the light in your consciences , for by it you must all be judged , and all your joy and carnall rejoycing in your fleshly liberty , shall be turned into sorrow and bitter lamentation , the lord of host hath spoken it , who will perform his word . the word of the lord to all you who do wait for , and expect to see a christ come without you , with a carnal eye ; and to see an outward power and outward signes and miracles to be wrought without you whereby the world shall be convinced , and gainsayers convinced , and those things you look for carnally to be fulfilled without you , and so are the adulterous generation , which seeks after a signe , and there shall be no signe given you but the signe of the prophet ionah ; and as ionah was days and nights in the whales belly , so shall the son of man be days and nights in the heart of the earth . now you whose winds are without , looking for outward things , your waiting is in vain , for you never came to see the things fulfilled , nor brought to pass which you wait for : therefore to you i say , turn your minds within , to the light of christ , to wait in it , that you may know the things fulfilled within you : for the comming of christ is within , and that which convinceth of sin is within , the light of christ , in the conscience , and this being hearkned unto and obeyed , it gives power against sin , and this power we witness made manifest within us , and this power we have received from christ which doth convince the world of sin , and by this power the gainsayers are convinced , and this is the same power as ever was , and the same christ as ever was ; and the same eternal words of god we do witness which was in the beginning , which word is christ ; and we do speak it forth in his own power , as we have received it ; and this word of power we have , which makes the devils to tremble , and makes the heathens to rage , and by it marveilous works are wrought ; for now do the blind see , the deaf hear , and the lame walk ; and they who many years have walked in darkness and trouble of mind , and terrour of conscience , and under many infirmities , who have spent their time and money upon physitians and parish priests , and have not been healed or cured , are now restored and healed freely , without money and without price ; and the lepers are cured , and the leprosie is taken away , and the poor receive the gospel ▪ and this we witness to be fulfilled in us , and in the world where this gospel is , and where it hath been preached ; and this is the everlasting gospel which is now preached , which we are witnesses of , and ministers of according to our measure ; and this gospel is not the letter , for many poor souls who have been many years in trouble , and found no peace nor satisfaction , have had the letter and it hath administred no comfort unto them though they have applyed the promises to that which was wounded yet they have not been eased , but are still in trouble til jesus christs glad tidings did appear , who is the gospel , and the glad tidings ; and they who witness him come and made manifest , they do witness a freedome and deliverance out of this condition , which they could not doe while their minds was without , looking for a christ without , and for a power without ; and to find life from the letter without , and this we witness to be but a dead letter , and did give us no life at all , but we were kept in darkness and blindness while we called the letter the light , and the letter the word , and the letter the rule , but now the true light hath appeared , which lets us see that christ is the light which lighteth every one that cometh into the world ; and in this light we see that god is the word and not the letter , for the word was in the beginning , but the letter was not in the beginning , and in this light we see that the letter without us is not the rule , but the spirit which gave it forth , and this spirit is within which is our rule , and brings us to walk according to the letter which was spoken forth from the spirit , which was their guide & rule which spake it forth , for the prophesie came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost ; and the same speaks now in sons and daughters as they are moved , and do witnesse the scriptures to be fulfilled in us , and christ to be in us which you look for without you , and this power which doth convince of sin within , and the word is within in the heart ; by which word we are sanctified and made clean , and we do witness the virgin state , and are virgins , and do follow the lamb , and are redeemed from the earth ; but you we deny to be virgins , and whose minds are without , turned from the light of christ which is within , and shines in the conscience , which should exercise your conscience , but your minds being without in the earth is defiled with the earth , and your experiences are defiled being adulterate from the lord , and are no saints nor virgins . this from the spirit of the lord i was moved to declare and publish abroad in the world , that those who are wise in their own eyes in the earthly wisdome , professing high things as to be virgins and saints , may by the light of christ in them , see themselves to be yet living in their own conceits , taking liberty in the flesh to walk in the lusts of it . and that all simple hearted ones may be turned to the light of christ in them , to be taught by it , and may not be deceived by such who professe much in words , but hath brought forth no fruit to god , but seeks to draw out the mind of the simple ones , who seek after the truth into a liberty in the flesh ; and for your sake who are simple do i speak , to the light of christ in you , which shall bear me witness before the lord , and will convince all who have it . a servant of the lord for your sakes , and in love to all your souls , desires that all your minds may be turned within to the true teacher , which will lead into the feat of god giving heed unto it . richard hvbberthorne . finis . an elegant and learned discourse of the light of nature, with several other treatises nathanael culverwel ... culverwel, nathanael, d. ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an elegant and learned discourse of the light of nature, with several other treatises nathanael culverwel ... culverwel, nathanael, d. ? dillingham, william, ?- . [ ], , [ ], p. printed by t.r. and e.m. for john rothwell ..., london : . reproduction of original in huntington library. "the discourse of the light of nature" p. [ ] at front. "spiritual opticks: ... london, " (p. [ ]- ; nd group of pagings) has special t.p. editor's dedication signed: william dillingham. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng religion -- philosophy. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion an elegant and learned discourse of the light of nature , with several other treatises : viz. the schisme . the act of oblivion . the childes returne . the panting soul. mount ebal . the white stone . spiritual opticks . the worth of souls . by nathanael culverwel , master of arts , and lately fellow of emanuel colledge in cambridge . imprimatur , edm. calamy . london , printed by t. r. and e. m. for john rothwell at the sun and fountain in pauls church-yard . . to the reverend and learned anthony tvckney d. d. master of emmanuel colledge in cambridge , and to the fellows of that religious and happy foundation . honoured sirs , the many testimonies of your real affection towards this pious and learned authour , ( especially while he lay under the discipline of so sad a providence ) deserve all thankful acknowledgement , and grateful commemoration : which i doubt not but himself would have made in most ample manner , had it pleased god to have granted him longer life , and farther opportunity . but since divine providence hath otherwayes disposed ; i thought it no solecisme in friendship to undertake the executorship of his desires , and so farre to own his debt of gratitude , as to endeavour some publike acknowledgement of it , though the greatnesse of your benefits admit not of just reompence and satisfaction . having therefore the disposal of his papers committed to me by his nearest and dearest friends , and finding them to be of such worth and excellency as ought not to be smothered in obscurity ; i interpreted this a fit opportunity to let both your selves and others understand , how deep an impression your kindnesse to him hath left in the apprehensions and memories of those his friends , whom god and nature had given the advantage of being more peculiarly interessed in his welfare . upon which account i do here present you with this elegant issue of his noble and gallant abilities ; which , besides the relation it hath to you by the fathers side , would gladly intitle it self unto your acceptance and protection , as having been conceived in your colledge , and delivered in your chappel ; and therefore hopes that you , who with much delight were sometimes ear - witnesses of it , will now become its susceptours . and thus having lodged it in its mothers armes , i leave it to her embraces . on whose behalf i shall only offer up this serious and hearty wish ; that as , by the blessing of heaven upon her fruitful womb , she hath been made a mother of many profitable instruments both in church and common-wealth : so god would be pleased to make good her name unto her , and delight still to use her as the handmaid-instrument of his glory ; that he would lay her topstone in his blessing , as her foundation was laid in his fear . so prayes the meanest of her sonnes , and your humble servant william dillingham . aug. . . to the reader . courteous reader ; not many moneths have passed since i sent abroad into the world a little treatise , which knew it self by the name of spiritual opticks , with intention only to make some discovery of the mindes and affections of men towards pieces of that nature ; which having met somewhere ( it seemes ) with kinde enentertainment , and acceptance beyond its expectation ; hath now perswaded all its fellows into a resolution to take wing , and adventure themselves upon thy candour and ingenuity . i intend not here to hang out ivy ; nor with my canvase to preface this cloth of gold . the work is weaved of sunne-beams , to hang any thing before it , were but to obscure it ; yet something here must needs be said for mine own discharge , and thy better satisfaction . know therefore , ( gentle reader ) that these pieces were first intended as scholastick exercises in a colledge-chappel , and therefore more properly suited to such an auditory ; yet i make no question but some of them , the white stone especially , may be read with much profit , by those who are of meaner capacities , and lesse refined intellectuals . the discourse of the light of nature ( which , though here it beare the torch before the rest , is younger brother to them all ) was written above six yeers ago ; the designe of it was , as on the one hand to vindicate the use of reason in matters of religion from the aspersions and prejudices of some weaker ones in those times , who , having entertained erroneous opinions , which they were no way able to defend , were taught by their more cunning seducers to wink hard , and except against all offensive weapons : so on the other hand to chastise the sawcinesse of socinus and his followers , who dare set hagar above her mistresse , and make faith waite at the elbow of corrupt & distorted reason ; to take off the head of that uncircumcised philistim with his own sword , but better sharpened ; and then to lay it up behinde the ephod in the sanctuary . an enterprise i confesse , of no small import ; which yet he hoped , with gods assistance , to have effected by giving unto reason the things that are reasons , and unto faith the things that are faiths . and had the world been favoured with his longer life , the height of his parts , and the earnest he gave , had bespoken very ample expectations in those who knew and heard him : but it pleased god ( having first melted him with his love , and then chastised him , though somewhat sharply ) to take him to himself ; from the contemplation of the light of nature , to the enjoyment of one supernatural , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , light inaccessible , which none can see and live ; and to translate him from snuffing a candle here , to be made partaker of the inheritance of the saints in light. so that all he finisht towards that undertaking was this discourse of the light of nature in general , not descending so low as to shew how the moral law was founded in it , or that gospel-revelation doth not extinguish it . wherein , if , standing in the midst between two adversaries of extreme perswasions , while he opposes the one , he seeme to favour the other more then is meet ; when thou shalt observe him at another time to declare as much against the other , thou wilt then be of another minde . judge candidly , and take his opinion , as thou wouldst do his picture , sitting ; not from a luxuriant expression ( wherein he alwayes allowed for the shrinking ) but from his declared judgement , when he speaks professedly of such a subject . for instance , if any expression seeme to lift reason up too high ; you may , if you please , otherwhere hear it confesse and bewail its own weaknesse ; [ chap. . ] you may see it bow the head and worship , and then lay it self down quietly at the feet of faith ; [ chap. . ] so that if thou reade but the whole discourse , thou wilt easily perceive ( as himself would often affirme ) that he abhorred the very thought of advancing the power of nature into the throne of free-grace , or by the light of nature in the least measure to eclipse that of faith. i would not willingly by any prolepsis forestall thy reading , yet if thou shouldst desire a foretast of the authours stile , i would turne thee to the beginning of the seventeenth chapter ; never was light so bespangled ; never did it triumph in greater bravery of expression . but i detaine thee too long . let this suffice thee as a course list to a finer webb ; or as waste paper to defend this book from the injury of its covers . farewell . cambr. aug. . . the discourse of the light of nature conteines chap. . the porch , or introduction page chap. . the explication of the words p. chap. . what nature is p. chap. . of the nature of a law in general p. chap. . of the eternal law p. chap. . of the law of nature in general , its subject nature p. chap. . the extent of the law of nature p. chap. . how the law of nature is discovered ? not by tradition p. chap. . the light of reason p. chap. . of the consent of nations p. chap. . the light of reason is a derivative light p. chap. . the light of reason is a diminutive light p. chap. . the light of reason discovers present , not future things p. chap. . the light of reason is a certain light p. chap. . the light of reason is directive p. chap. . the light of reason is calme and peaceable p. chap , . the light of reason is a pleasant light p. chap. . the light of reason is an ascendent light p. the most material escapes of the impression , be pleased ( reader ) thus to amend . page . line . for there that read their , p . l . for to r. into , p . l. . for sooth. worth r. somewhat worth , p. l. . for is r. it is , p. . l. for primae practicae r. prima practica , p. . l. . for where r. whence , p . l. . nor an intellectus ●gens dele , p. . l. . for evangelistical r. evangelical , p. . l. . for its r. their , p. . l. . antonius r. antoninus , p. l. . many r. any , p. . l. . him a r. him in a , p. . l. . should r. sould , p l. . this r. his , p. l. . & per r. & non per , p. . l. . these r. those , p. . l. . jurispositorum r. jurisperitorum , p. . l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . ult . theirs r. this , p. . l. . certainly r. certainty , p . l. . r. them as gods , p. ● . l. . r. judice , p. . l. . the r. that , p. . l. . persecutions r. prosecutions , p. . l. . choyest r. choycer , p. . l be r. not be , p. . l. . is r. if , p. l. . maintenency r. manu-tenncy . p. . l. . casus r. caput , . . r. omrtality r. morality , . . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the scholiast , . ult . his r. its , . . painted r. pointed , . in marg . fox dele , , . have dele , . . to not r. not to , . . them r. him , . not only r. only , ibid. l. . ●re r. were , . . polltitian r. politian , ibid l. . historistia r. historia , . . deglutiemur r. deglutiemus , . . with r. what , . . brim then r. brim , then was the , . . examination r. exinanition , . . and then dele . the rest , i hope , will not disturbe the sense . courteous reader . this discourse , which had my brother for the author ; might justly have expected me to have been the publisher : and i should think my self inexcusable , in this particular , did not the remote distance of my present abode , and the frequent avocations from study , by attendance upon my ministery , together with the ruines of a crazy body , somewhat apologize in my behalfe . that is obvious and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every mans mouth , that the brother should raise up seed to the brother ; but here , lo a friend that is neerer then a brother , who reares up this living monument , to the memory of his deceased friend . in this treatise we may perceive , how the gentiles candle out-went us with our sun-beams : how they guided only by the glimmering twilight of nature , out-stript us who are surrounded with the rayes of supernatural light , of revealed truth . thou may'st here finde plato to be a moses atticissans , and aratus , menander , and epimenides called into the court , to bring in their suffrages to saint pauls doctrine . here we may finde reason like a gibeonite hewing wood , and drawing water for the sanctuary : jethro giving counsell to moses . god draws us with the cords of a man ; he drew profest star-gazers with a star to christ . galen a physician was wrought upon , by some anatomicall observations to tune an hymne to the praise of his creatour , though otherwise atheist enough . reason though not permitted ( with an over-daring pompey ) to rush into the holy of holies , yet may be allowed to be a proselyte of the gate , and with those devote greeks , to worship in the court of the gentiles . naturall light , or the law written in the heart , emproved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is written in the book of the creature in capitall letters , so that he that runnes may read , is that which this treatise beares witnesse to ; where these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those heaven-borne-lights are set up in the soul of man , like those twin flames on the marriners shroud , they presage a happy voyage to the fair havens . as for the bosome-secrets of god , gospel-mysteries , the mercy-seat it self into which the angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reasons plum-line will prove too short to fathome them ; here we must cry with the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! reason may not come into these seas , except she strike her top-saile ; here we may say with aristotle , at the brinke of euripus , not being able to give an account of the ebbes and flowes , if i can't comprehend thee , thou shalt me . it is storied of democritus , that he put out his eyes that he might contemplate the better : i do not counsel you to do so ; but if you would wink with one , the eye of reason ( captivate every thought to the obedience of christ ) you might with that other of faith , take the better aime at the marke , to obtaine the price of the high calling in jesus christ . possibly an expression or two ( more there are not ) may seem to speak too much in reasons behalfe ; but if well examined , will prove nothing to the prejudice of free grace : the whole scope of the book endeavouring to fil those land-marks and just bounds betwixt religion , and reason , which some ( too superciliously brow-beating the hand-maid , and others too much magnifying her ) have removed . these exercises suit well with the place where , and the auditours to whom they were delivered , but like aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are not for vulgar eares ; these lucubrations are so elaborate , that they smell of the lamp , the candle of the lord. as concerning the author of this treatise , how great his parts were , and how well improved ( as it may appear by this work ) so they were fully known , and the losse of them sufficiently bewailed by those among whom he lived and conversed ; and yet i must say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and as it is hard for men to be under affliction , but they are liable to censures , luke . , . so it fared with him , who was looked upon by some , as one whose eyes were lofty , and whose eye-lids lifted up ; who bare himself too high upon a conceit of his parts ( although they that knew him intimately , are most willing to be his compurgatours in this particular . ) thus prone are we to think the staffe under the water crooked , though we know it to be straight : however , turne thine eyes inward , and censure not thine own fault so severely in others . cast not the first stone , except thou finde thy self without this fault : dare not to search too curiously into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god ; but rather learn that lesson of the apostles in that elegant paranomasy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . v. . thus not willing longer to detain thee from the perusall of this discourse ; i commend both thee and it to the blessing of god , and rest thine to serve thee in any spirituall work , or labour of love , rich. culverwel . from my study at grundisburgh in the county of suffolk . august , . . a discourse of the light of nature . proveres . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens hominis lucerna domini , the understanding of a man is the candle of the lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . septuag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aqu. symm . theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sic alii . chap. i. the porch or introduction . t is a work that requires our choycest thoughts , the exactest discussion that can be ; a thing very material and desirable , to give unto reason the things that are reasons , and unto faith the things that are faiths ; to give faith her full scope and latitude , and to give reason also her just bounds and limits ; this is the first-born , but the other has the blessing . and yet there is not such a vast hiatus neither , such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them as some would imagine : there is no such implacable antipathy , no such irreconcileable jarring between them , as some do fancy to themselves ; they may very well salute one another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , osculo pacis ; reason and faith may kisse each other . there is a twin-light springing from both , and they both spring from the same fountain of light , and they both sweetly conspire in the same end , the glory of that being from which they shine , & the welfare & happines of that being upon which they shine . so that to blaspheme reason , 't is to reproach heaven it self , and to dishonour the god of reason , to question the beauty of his image , and by a strange ingratitude to slight this great and royal gift of our creator . for 't is he that set up these two great luminaries in every heavenly soul , the sun to rule the day , and the moon to rule the night ; and though there be some kinde of creatures that will bark at this lesser light , and others so severely critical , as that they make mountains of those spots and freckles which they see in her face ; yet others know how to be thankful for her weaker beams , and will follow the least light of gods setting up , though it be but the candle of the lord. but some are so strangely prejudic'd against reason , and that upon sufficient reason too ( as they think ) which yet involves a flat contradiction , as that they look upon it not as the candle of the lord , but as on some blazing comet that portends present ruine to the church , and to the soul , and carries a fatal and venemous influence along with it . and because the unruly head of socinus and his followers by their meer pretences to reason , have made shipwrack of faith , and have been very injurious to the gospel ; therefore these weak and staggering apprehensions , are afraid of understanding any thing , and think that the very name of reason , especially in a pulpit , in matters of religion , must needs have at least a thousand heresies coucht in it . if you do but offer to make a syllogisme , they 'l strait way cry it down for carnal reasoning . what would these men have ? would they be banisht from their own essences ? would they forfeit and renounce their understandings ? or have they any to forfeit or disclaime ? would they put out this candle of the lord , intellectuals of his own lighting ? or have they any to put out ? would they creep into some lower species , and go a grazing with nebuchadnezar among the beasts of the field ? or are they not there already ? or if they themselves can be willing to be so shamefully degraded , do they think that all others too are bound to follow their example ? oh , what hard thoughts have these of religion ? do they look upon it only as on a bird of prey , that comes to peck out the eyes of men ? is this all the nobility that it gives , that men by vertue of it must be beheaded presently ? do's it chop off the intellectuals at one blow ? le ts hear awhile what are the offences of reason ; are they so hainous and capital ? what has it done ? what lawes has it violated ? whose commands has it broken ? what did it ever do against the crown and dignity of heaven , or against the peace and tranquillity of men ? why are a weak and perverse generation , so angry and displeased with it ? is it because this daughter of the morning is fallen from her primitive glory ? from her original vigour and perfection ? far be it from me to extenuate that great and fatal overthrow , which the sons of men had in their first and original apostasie from their god ; that under which the whole creation sigh's and groanes : but this we are sure , it did not annihilate the soul , it did not destroy the essence , the powers and faculties , nor the operations of the soul ; though it did defile them , and disorder them , and every way indispose them . well then , because the eye of reason is weakened , and vitiated , will they therefore pluck it out immediately ? and must leah be hated upon no other account , but because she is blear-ey'd ? the whole head is wounded , and akes , and is there no other way but to cut it off ? the candle of the lord do's not shine so clearly as it was wont , must it therfore be extinguisht presently ? is it not better to enjoy the faint and languishing light of this candle of the lord , rather then to be in palpable and disconsolate darknesse ? there are indeed but a few seminal sparks left in the ashes , and must there be whole floods of water cast on them to quench them ? 't is but an old imperfect manuscript , with some broken periods , some letters worn out , must they therefore with an unmerciful indignation rend it and tear it asunder ? 't is granted that the picture has lost its glosse and beauty , the oriency of its colours , the elegancy of its lineaments , the comelinesse of its proportion ; must it therefore be totally defac'd ? must it be made one great blot ? and must the very frame of it be broken in pieces ? would you perswade the lutanist to cut all his strings in sunder , because they are out of tune ? and will you break the bowe upon no other account , but because it 's unbended ? because men have not so much of reason as they should , will they therefore resolve to have none at all ? will you throw away your gold , because it 's mixt with drosse ? thy very being that 's imperfect too , thy graces , they are imperfect , wilt thou refuse these also ? and then consider , that the very apprehending the weaknes of reason , even this in some measure comes from reason . reason , when awaken'd , it feels her own wounds , it hears her own jarrings , she sees the dimnesse of her own sight . 't is a glasse that discovers its own spots , and must it therefore be broke in peices ? reason her self has made many sad complaints unto you ; she has told you often , and that with teares in her eyes , what a great shipwrack she has suffered , what goods she has lost , how hardly she escaped with a poor decayed being ; she has shewn you often some broken reliques as the sad remembrancers of her former ruines ; she told you how that when she swam for her life , she had nothing but two or three jewels about her , two or three common notions ; and would you rob her of them also ? is this all your tendernesse and compassion ? is this your kindness to your friend ? will you trample upon her now she is so low ? is this a sufficient cause to give her a bill of divorcement , because she has lost her former beauty and fruitfulnesse ? or is reason thus offensive to them , because she cannot grasp and comprehend the things of god ? vain men , will they pluck out their eyes because they cannot look upon the sun in his brightnesse and glory ? what though reason cannot reach to the depths , to the bottomes of the ocean , may it not therefore swim and hold up the head as well as it can ? what though it cannot enter into the sanctum sanctorum , and pierce within the veile ; may it not notwithstanding lie in the porch , at the gate of the temple called beautiful , and be a door-keeper in the house of its god ? it 's wings are clipt indeed , it cannot flie so high as it might have done , it cannot flie so swiftly , so strongly as once it could , will they not therefore allow it to move , to stirre , to flutter up and down as well as it can ? the turrets and pinacles of the stately structure are fallen , will they therefore demolish the whole fabrick , and shake the very foundations of it ? and down with it to the ground ? though it be not a jacobs ladder to climbe up to heaven by , yet may they not use it as a staffe to walk upon earth withall ? and then reason it self knows this also and acknowledges , that 't is dazled with the majesty and glory of god ; that it cannot pierce into his mysterious and unsearchable wayes ; it never was so vain as to go about to measure immensity by its own finite compasse , or to span out absolute eternity by its own more imperfect duration . true reason did never go about to comprize the bible in its own nutshel . and if reason be content with its own sphere , why should it not have the liberty of its proper motion ? is it because it opposes the things of god , and wrangles against the mysteries of salvation , is it therefore excluded ? an heinous and frequent accusation indeed , but nothing more false and injurious ; and if it had been an open enemy that had done her this wrong , why then she could have born it ; but it 's thou her friend and companion , ye have took sweet counsel together , and have entred into the house of god as friends , 't is you that have your dependance upon her ; that cannot speak one word to purpose against her , without her help and assistance . what mean you thus to revile your most intimate and inseparable self ? why do you thus slander your own beings ? would you have all this to be true which you say ? name but the time if you can , when ever right reason did oppose one jot or apex of the word of god. certainly , these men speak of distorted reason all this while . surely they do not speak of the candle of the lord , but of some shadow and appearance of it . but if they tell us that all reason is distorted , whether then is theirs so , in telling us so ? if they say that they do not know this by reason , but by the word of god ; whether then is there 〈◊〉 reason , when it acknowledges the word of god ? whether is it then distorted , or no ? besides , if there were no right reason in the world , what difference between sobriety and madnesse , between these men and wiser ones ? how then were the heathen left without excuse , who had nothing to see by but this candle of the lord ? and how do's this thrust men below sensitive creatures , for better have no reason at all , then such as do's perpetually deceive them , and delude them . or do's reason thus displease them , because the blackest errours sometimes come under the fair disguise of so beautiful a name , and have some tincture of reason in them ? but truly this is so farre from being a disparagement to reason , as that 't is no small commendation of it , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men love to put a plausible title , a winning frontispiece upon the foulest errours . thus licentiousnesse would faine be called by the name of liberty , and all dissolutenesse would faine be countenanced and secured under the patronage and protection of free-grace . thus wickednesse would willingly forget its own name , and adopt it self into the family of goodnesse . thus arminianisme pleads for it self under the specious notion of gods love to mankinde . thus that silly errour of antinomianisme will needs stile it self an evangelical honey-comb . thus all irregularities and anomalies in church affairs must pride themselves in those glittering titles of a new light , a gospel way , an heaven upon earth . no wonder then that some also pretend to reason , who yet run out of it , and beyond it , and besides it ; but must none therefore come near it ? because socinus has burnt his wings at this candle of the lord , must none therefore make use of it ? may he not be conquer'd with his own weapons , and beat out of his own strong holds ? and may not the head of an uncircumcised philistine be cut off with his own sword ? or lastly , are they thus afraid of reason , because by vertue of this , men of wit and subtilty will presently argue and dispute them into an errour , so as that they shall not be able to disintangle a truth , though in it self it be never so plaine and unquestionable ? but first , reason it self tells them that it may be thus , and so prepares and fortifies them against such a tryal ; and then , this only shews that some mens reason is not so well advanc'd and improv'd , either as it might be , or as others is ; a sharper edge would quickly cut such difficulties asunder . some have more refined and clarifi'd intellectuals , more vigorous and sparkling eyes then others , and one soul differs from another in glory ; and that reason which can make some shift to maintain errour , might with a great deal lesse sweat and pains maintain a truth . there 's no question but that bellarmin , and the rest of the learned papists could have if they had pleased , far more easily defended the protestant religion then that of their own . besides , the vigour and triumph of reason is principally to be seen in those first-born beames , those pure and unspotted irradiations that shine from it ; i mean those first bublings up of common principles that are own'd and acknowledg'd by all ; and those evident , and kindly derivations that flow from them . reason shews her face more amiably and pleasantly in a pure and cleare streame , then in those mudded and troubled waters , in which the schoolmen ( that have leasure enough ) are alwayes fishing . nay , some of their works are like so many raging seas , full of perpetual tossings , and disquietings , and foamings , and sometimes casting up mire and dirt ; and yet these vast and voluminous leviathans love to sport therein , and that which is most intolerable , these grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that seem'd so zealous for reason , at length in expresse termes disclaime it ; and in a most blindfold and confused manner , cry up their great diana , their idol of transubstantiation ; and the lutherans are very fierce against reason too , much upon the same account , because it would never allow of that other monstrous and misshapen lump of consubstantiation . but why have i all this while beaten the air , and spilt words upon the ground ? why do i speak to such as are incurable and incapable ? for if we speak reason to them , that 's that which they so much disclaim : if we do not speak reason to them that were to disclaime it too . but i speak to men , to christians , to the friends of learning , to the professors of reason : to such as put this candle of the lord into a golden candlestick , and poure continual oile into it . yet lest any among you athenians , should erect an altar to an unknown god ; lest you should ignorantly worship him , we will declare him to you . and that which we have now said may serve as a porch and preamble , to what we shall speak hereafter out of these words . where we shall see ) how the understanding of a man is the candle of the lord. ) what this candle of the lord discovers ; where we shall finde ) that all the moral law is founded in natural and common light , in the light of reason . ) that there 's nothing in the mysteries of the gospel contrary to the light of reason ; nothing repugnant to this light that shines from the candle of the lord. chap. ii. the explication of the words . now as for the words themselves , we cannot better judge of the fitnesse of this expression , then by considering who it was that spoke it . now these words were spoke by him that had a large portion of intellectuals , one that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were spoken by solomon in whom the candle of the lord did shine very clearly ; one that had ask'd this as the choisest favour that he could expect from the bounty of heaven ; to have a glorious lamp of knowledge shine in his soul for the enlightning of it . and though the envious jews would fain perswade the world that he lighted his candle at hell it self , for they esteemed him no better then a magician ; as they esteemed him also that was greater then solomon ; yet we know very well , that solomons was a purer candle then to be lighted at a lake of fire and brimstone ; 't was not of lucifers setting up , but it came from the father of lights , 't was lighted with sun-beams from heaven . and 't is a modest and humble expression in him to call his understanding the candle of the lord , when as the world look'd upon him as a star of the first magnitude , nay as a sun shining in the firmament , gilding the world with knowledge , scattering beams of light , sparkling out in wise and proverbial sayings , so that the bordering princes and nations are ready to adore such an orient light ; and the queen of the south thinks it no small happinesse to sit under the shadow of it . but yet to be sensible of his own narrow sphere , of his own finite compasse and influence , did not at all take from his lustre , but did rather set it off , and adde to his glory . thus that wise man among the heathen socrates did so farre complain of the weaknesse of his candle-light , as that he tels us his lamp would shew him nothing but his own darknesse . and though a wiser then socrates be here , yet he is much in the same measure sensible of the dimnesse of his own intellectuals . and yet he was one that had made many discoveries with this candle of the lord , he had searcht into the mines , and several veins of knowledge ; he had searcht into the hid treasures of wisdome , he had searcht to the depth of state-affairs , he had searched into the bowels of natural causes , into the magnalia & mysteria of nature ; as if among many other wives he had espoused nature also to himself , he had searcht into the several tempers and intellectual complexions of men ; he had searcht long enough with this candle of the lord , to see if he could finde any good under the sun , he went with his candle to finde out a summum bonum ; he searcht into all the corners of being ; and at length being sufficiently wearied ; you may see him sitting down ; you may hear him complaining that he had but spent and wasted the candle of the lord in vaine ; for so much is implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ this was but depastio spiritûs , as he himself calls it . yet he was one that shewed others how they might make better improvement of their intellectual lamp ; and this was his wisest advice that he gave upon his most mature and concocted thoughts , this was tanquam mox emoriturae lucernae supremus fulgor : that men would only follow this candle of the lord , as it directs them in the wayes of god , which are wayes of sweetnesse and pleasantnesse , for this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very end why god set up such a light in the soul , that it might search out his creatour with it . and as for the minde of the words , though one would think they were very clear , and shining with their own light , yet interpreters are pleased to cloud them , to turn light it self into a chaos , and to cast darknesse upon the face of the text ; like some unskilful ones , while they go about to snuff the candle , they put it out , but we 'l try whether it can be blown in again . we shall reduce their several meanings to these three heads . ) some would have it thus . the candle of the lord ●s in the understanding of a man , as if the words did run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucerna domini in mente hominis , that is , god with his candle discovers the very thoughts and intentions of men , he searches into every corner of the heart ; he has lucernam in corde , he spies out every atome , he perceives the first starting of a motion , the first peeping out of a thought , but this , though it be very true , yet is nothing to the purpose here . ) some glosse upon the words thus , the understanding of man when 't is enlightned with supernatural knowledge , is then the candle of the lord : but these do rather dictate to solomon , and tell him what they would have him say ; they do rather frame and fashion a proverb to themselves , then explain his meaning : and these are they that are afraid to give natural light , and natural reason their due . but ) i shall fully agree with them that take this for the proper and genuine meaning of the place , that god hath breathed into all the sons of men , reasonable souls which may serve as so many candles to enlighten and direct them in the searching out their creatour , in the discovering of other inferiour beings , and themselves also ; and this is that which is here implyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that same spiraculum vitae , nay that same immortal breath , that same rational breath quickened by god himself , and flowing from him as a pure derivation from his own being , and thus the hebr. doctors do still look upon this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that which does expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animam rationis participem , and ( as they observe ) it has a plain vicinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to be sure the being is derived from thence whether the word be or no. so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it points out the supreme region , the very top and flower of a reasonable soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does speak nothing but the dregs and bottome of it , the inferiour and sensitive soul . the apostle paul in his learned speech to the athenians mentions them both , and calls them very significantly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so some also take that other place of the apostle in that accurate discourse of his to the corinthians , that which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that which he termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it be true also that sometimes they take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more generical sense , for thus they tell us , there are in man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vegetable soul , a soul in the bud , the very blossome and flower of life . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima bruti , a soul looking out at the window of sense . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a soul sparkling and glittering with intellectuals , a soul crowned with light , and this is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ now as for that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sometimes the minde of man his intellectual part be expr●st by it , yet the word in its own nature is a great deal more large and comprehensive , and as it extends to some material beings , so it reaches to all spirituals ; hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and the angels both good and bad frequently come under this name , but when 't is put for the minde and spirit of man , yet i finde it very well differenced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly import impetum animi , motum mentis , the vigour and energy of the soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the hebrew doctors are pleased to tell us the several situations of these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say is in corde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cerebro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hepate . now though i know that some places in the new testament which speak of soul and spirit meet with this interpretation , that spirit there is the purest eminency , the most refined part of the soul ; yet this is not at all prejudicial to what we now speak of ; for first , they may take it for the regenerate part of the soul , that which the apostle cals the new creature ; or else ( ) suppose it be spoke of the soul in its natural condition , 't is worth the considering then whether it would not be better rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is rendered the spirit of a man ; but ( ) grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be more answerable to it , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have the worth and precedency of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet will scarce ever be shewn or explained ; yet this is very sure and unquestionable , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does very properly speak a reasonable soul , and that the more peculiarly , because when moses speaks of that very moment when 't was created , and breathed into man , he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the arab. interpreter keeps as close to the words , as so vast a dialect will give leave , and stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halitus vitae . and 't is soothworth , the wond'ring at that that learned interpreter of genesis , who is so well verst in rabbinical writings should yet expound that of the sensitive ; but they run as far into the other extreme that would understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a soul advanc'd above it self by supernatural principles , and i think this sense will scarce be owned by any that can construe hebrew . so then , these words are a brief commendation of natural light , of the light of reason . for the farther clearing of which we must enquire . ( ) what nature is . ( ) what the law of nature is . ( ) what the light of nature is . chap. iii. what nature is . the words being to be understood of lumen naturale , according to the mindes of the best and most interpreters ; it will be very needful to enquire what nature is , and here we will be sure not to speak one word for nature , which shall in the least measure tend to the eclipsing of grace ; nay , nothing but what shall make for the greater brightening and amplifying of the free grace and distinguishing goodnesse of god in christ ; and nothing but what an augustin , or a bradwardin those great patrons of grace would willingly set their seals unto . well then , as for nature , though it be not far from any one of us , though it be so intimate to our very beings ; though it be printed and engraved upon our essences , and not upon ours only , but upon the whole creation ; and though we put all the letters and characters of it together as well as we can , yet we shall finde it hard enough , to spell it out , and read what it is ; for as it is in corporeal vision , the too much approximation and vicinity of an object do's stop up and hinder sight , so 't is also many times in intellectual opticks ; we see something better at a distance ; the soul cannot so easily see its own face , nor so fully explain its own nature . we need some scholiast or interpreter , ●o comment upon our own beings , and to acquaint us with our own idiomes ; and i meet with many authors that speak of the light of nature , but i can scarce finde one that tells us what it is . those famous and learned triu●viri ; selden , that has made it his work to write de jure naturali ; and grotius that has said somewhat of it in his book de jure belli & pacis : and salmasius that has toucht it in his late treatise de coma , and in his little dialogue subordinate to it , in either of which , if he had pleased , he might have described it without a digression ; yet none of these ( as far as i can finde ) give us the least adumbration of it ; which notwithstanding was the rather to be expected from them , because the philosophers had left it in such a cloudy and obscured manner , as if they had never seen nature face to face , but only through a glasse darkly , and in a riddle . and as we reade of a painter that represented nature appearing to aristotle with a veile and mask upon her face ; so truly aristotle himself painted her as he saw her , with her veile on , for he shews her only wrapt up and muffled in matter and forme , whereas methinks he that could set intelligences to the wheele to spin out time and motion , should have allowed them also some natural ability for performing so famous a task and imployment , which his head set them about . and truly why angelical beings should be banished from the common-wealth of ▪ nature ; nay , why they should not properly belong to physicks as well as other particular beings ; or why bodies only should engrosse and monopoliz● natural philosophy , and why a soul cannot be admitted into it , unlesse it bring a certificate and commendamus from the body , is a thing altogether unaccountable , unlesse it be resolved into a meer arbitrary determination , and a philosophical kinde of tyranny . and yet aristotles description of nature has been held very sacred , and some of the schoolmen do even dote upon it . aquinas tells us in plain termes , deridendi sunt , qui volunt aristotelis definitionem corrigere . the truth is , i make no question but that aristotles definition is very commensurate to what he meant by nature ; but that he had the true and adaequate notion of nature , this i think aquinas himself can scarce prove ; and i would fain have him to explain what it is for a thing innotescere lumine naturae , if nature be only principium motûs & quietis . yet plutarch also in this point seems to compromise with aristotle , and after a good , specious and hopeful preface , where he saies that he must needs tell us what nature is , after all this preparation he does most palpably restrain it to corporeal beings , and then votes it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and empedocles , ( as he is quoted by him ) will needs exercise his poetry and make some verses upon nature , and you would think at the first dash that they were in a good lofty straine , for thus he sings — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 't was not of a mortal withering off-spring , nor of a fading genealogy ; but yet truly his poetical raptures were not so high as to elevate him above a body , for he presently sinks into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he falls down into matter , and makes nature nothing else but that which is ingenerable and incorruptible in material beings ; just as the peripateticks speak of their materia prima . but plato who was more spiritual in his philosophy , chides some of his contemporaries , and is extreamly displeased with them , and that very justly , for they were degenerated into a most stupid atheisme , and resolved all beings into one of these three originals , that they were either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they were either the workmanship of nature , or of fortune , or of art. now as for the first and chief corporeal beings , they made them the productions of nature , that is , ( say they ) they sprung from eternity into being by their ovvn impetus , and by their ovvn vertue and efficacy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like so many natural automata , they were the principles of their own being and motion , and this they laid down for one of their axiomes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all the master-pieces of being , the most lovely and beautiful pictures were drawn by nature , and fortune ; and art only could reach to some poor rudiments , to some shadows , and weaker imitations , which you will be somewhat amazed at when you hear by and by what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were . the foundation of being , that they said was natural , the mutation and disposing of being , that they made the imployment of fortune , and then they said the work of art was to finde out laws , and morality , and religion , and a deity ; these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake of before . but that divine philosopher does most admirably discover the prodigious folly of this opinion , and demonstrate the impossibility of it in that excellent discourse of his , in his de legibus . where he does most clearly and convincingly shew , that those things , which they say were framed by art ; were in duration infinitely before that which they call nature , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that spirituals have the seniority of corporeals . this he makes to appear by their ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for these three though they be not expressely mentioned in him , yet they may very easily be collected from him . souls they move themselves , and they move bodies too , and therefore must needs be first in motion ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reason and religion , laws and prudence must needs be before density and rarity , before gravity & levity , before all conditions and dimensions of bodies . and laws and religion they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , the contrivances and productions of that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome of god himself . so that all that plato will allow to nature , amounts to no more then this , that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opifex rerum , but only dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famula & ministra ; as the eyes of a servant wait upon his master , and as the eyes of an handmaiden look up to her mistris , so wait her eyes upon the lord her god. and he doth fully resolve and determine that god is the soul of the world , and nature but the body ; which must be took only in sensu florido , in a flourishing and rhetorical sense : that god is the fountain of being , and nature but the chanel ; that he is the kernel of being , and nature but the shell . yet herein plato was defective , that he did not correct and reform the abuse of this word nature ; that he did not scrue it up to an higher and more spiritual notion . for 't is very agreeable to the choycest , and supremest being ; and the apostle tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that 't is time at length to draw the veile from natures face , and to look upon her beauty . and first , 't is the usual language of many , both philosophers and others , to put nature for god himself , or at least for the general providence of god ; and this in the schoolmens rough and unpolisht latin , is stiled natura naturans ; thus nature is took for that constant and catholick providence , that spreads its wings over all created beings , and shrouds them under its warme and happy protection . thus that elegant moralist plutarch speaks more like to himself then in his former description . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nature is in all things accurate and punctual , 't is not defective nor parsimonious , nor yet sprouting and luxuriant : and consonant to this is that sure axiome , natura nihil facit frustrá . thus god set up the world as a fair and goodly clock , to strike in time , and to move in an orderly manner , not by its own weights ( as durand would have it ) but by fresh influence from himself , by that inward and intimate spring of immediate concourse , that should supply it in a most uniform and proportionable manner . thus god framed this great organ of the world , he tuned it , yet not so as that it could play upon it self , or make any musick by vertue of this general composure , ( as durand fansies it ) but that it might be fitted and prepared for the finger of god himself , and at the presence of his powerful touch might sound forth the praise of its creatour in a most sweet and harmonious manner . and thus nature is that regular line , which the wisdome of god himself has drawn in being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks , whereas that which they miscall'd fortune , was nothing but a line fuller of windings and varieties ; and as nature was a fixt and ordinary kinde of providence ; so fortune was nothing but a more abstruse , and mysterious , and occult kinde of providence , and therefore fortune was not blinde , as they falsely painted and represented her ; but they themselves were blinde and could not see into her . and in this sense that speech of that grave moralist seneca is very remarkable , providentia , fatum , natura , casus , fortuna sunt ejusdem dei varia nomina . but then secondly , nature as 't is scattered and distributed in particular beings , so 't is the very same with essence it self , and therefore spirituals , as they have their essence , so they have their nature too , and if we gloried in names , 't would be easie to heap up a multitude of testimonies in which these two must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thus nature speaks these two things . ) it points out originem entis , 't is the very genius of entity , 't is present at the nativity of every being , nay 't is being it self . there is no moment in which you can imagine a thing to be , and yet to be without its nature . ) it speaks operationem entis , and 't is a principle of working in spirituals , as well as principium motûs & quietis in corporeals . all essence bubbles out , flows forth , and paraphrases upon it self in operations . hence it is that such workings as are facilitated by custome , are esteemed natural . hence that known speech of galen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; customes are frequently adopted and ingraffed into nature . hence also our usual idiom calls a good disposition a good nature . thus the moralists expresse vertues or vices that are deeply rooted , by this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so some , and grotius amongst the rest , would understand that place of the apostle , does not even nature it self teach you , of a general custome : but that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does plainly refuse that interpretation ; and the learned salmasius does both grant and evince , that it cannot be meant of custome there . and thus having seen what nature is , 't will be very easie in the next place to tell you what the law of nature is . chap. iv. of the nature of a law in general . before we can represent unto you the law of nature , you must first frame and fashion in your mindes the just notion of a law in general . and aquinas gives us this shadowy representation of it ; lex est quaedam regula & mensura , secund●m quam inducitur aliquis ad agendum , vel ab agendo retrahitur . but suarez is offended with the latitude of this definition , and esteems it too spreading and comprehensive , as that which extends to all naturals , i , and to artificials too ; for they have regulas & mensuras operationum ; thus god has set a law to the waves , and a law to the windes ; nay , thus clocks have their lawes , and lutes have their lawes , and whatsoever has the least appearance of motion , has some rule proportionable to it . whereas these workings were alwayes reckoned to be at the most but inclinationes , & pondera , and not the fruits of a legislative power . but yet the apostle paul , to staine the pride of them that gloried in the law , calls such things by the name of law as were most odious and anomalous . thus he tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though sin be properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : thus he mentions legem membrorum , the same which the schoolmen call legem fomitis . and yet this is sure , that a rational creature is only capable of a law , which is a moral restraint , and so cannot reach to those things that are necessitated to act ad extremum virium . and therefore suarez does give us a more refined description , when he tells us that lex est mensura quaedam actuum moralium , it à ut per conformitatem ad illam , rectitudinem moralem habeant , & si ab illa discordent , obliqui sint . a law is such a just and regular tuning of actions , as that by vertue of this they may conspire into a moral musick , and become very pleasant and harmonious . thus plato speaks much of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in lawes , and in his second book de leg. he does altogether discourse of harmony , and does infinitely prefer mental and intellectual musick , those powerful and practical strains of goodnesse , that spring from a well-composed spirit , before those delicious blandishments , those soft and transient touches that comply with sense , and salute it in a more flattering manner ; and he tells you of a spiritual dancing that is answerable to so sweet a musick , to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whilest the lawes play in consort , there is a chorus of well ordered affections that are raised and elevated by them . and thus as aristotle well observes , some lawes were wont to be put in verse , and to be sung like so many pleasant odes , that might even charme the people into obedience . 't is true , that learned philosopher gives this reason of it , they were put into verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they might remember them the better : but why may not this reason also share with it , that they might come with a greater grace and allurement , that they might hear them as pleasantly as they would do the voice of a viall or an harp , that has rhetorick enough to still and quiet the evill spirit ? but yet this does not sufficiently paint out the being of a law , to say that 't is only regula & mensura ; and suarez himself is so ingenuous as to tell us that he cannot rest satisfied with this description , which he drew but with a coale as a rudiment rather then a full portraiture ; and therefore we 'll give him some time to perfect it , and to put it into more orient colours . and in the meane time we 'll look upon that speculative law-giver , plato i mean , who was alwayes new modelling of lawes , and rolling political ideas in his minde . now you may see him gradually ascending and climbing up to the description of a law , by these four several steps , & yet he does not reach the top & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it neither . first , he tells us that lawes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such things as are esteemed fitting ; but because this might extend to all kinde of customes too , his second thoughts limit and contract it more , and tell us that a law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , decretum civitatis , yet because the masse and bulk of people , the rude heap and undigested lump of the multitude may seek to establish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calls it ; therefore he bethinks himself how to clarifie a law , how to purge out the drosse from it , and tells us in the next place , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inventio ejus quod verè est , where it is very remarkable what this philosopher means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which he is wont usually to point out a deity , which is stiled by aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is not capable of this sense here , for thus lawes are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lex est inventio , vel donum dei , as the oratour speaks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ therefore in this place speaks these two particulars . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all rectitude has a being , and flows from the fountain of being , whereas obliquities and irregularities are meere privations , and non-entities ; and 't is a notable speech of plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very same expression which the apostle gives to the law of god , when he calls it the royal law. ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thing that is profitable has a being in it , but you can gather no fruit from a privation ; there is no sweetnesse in an obliquity , and therefore a law is an wholsome mixture of that that is just and profitable , and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as plutarch speaks . whereas turpe praeceptum non est lex , sed iniquitas , for obligation that 's the very forme and essence of a law ; now every law obligat in nomine dei ; but so glorious a name did never binde to any thing that was wicked and unequal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that only is countenanc'd from heaven . the golden chain of lawes , 't is tied to the chair of jupiter , and a command is only vigorous as it issues out , either immediately or remotely , from the great sovereigne of the world . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the sure bottome and foundation of every law. but then because he had not yet exprest who were the competent searchers out of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore he tells you in the last place that laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he clears by other things ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and he resolves it into this , that in all true kinds of government there is some supreme power derived from god himself , and fit to contrive laws and constitutions agreeable to the welfare and happinesse of those that are to be subject to them ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as he speaks ) are the fittest makers of lawes . yet you must take notice here of these two things . ( ) that he did not lay stresse enough upon that binding vertue , which is the very sinew , nay the life and soul of a law. ( ) that these three descriptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend only humane lawes , and so are not boild up to the purer notion of a law in general . and though that same other branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to reach farther yet , 't is too obscure , too much in the clouds to give a cleer manifestation of the nature of a law. and yet aristotle does not in this supply platoes defects , but seems rather to paraphrase upon these descriptions of humane lawes , and tells in more enlarged language , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where yet he cannot possibly mean that every individuum should give his suffrage , but certainly the representative consent of the whole will content him . but i see these ancient philosophers are not so well furnisht , but that we must return to the schoolmen again , who by this time have lickt their former descriptions into a more comely forme . we will look upon aquinas his first . lex ( saies he ) est ordinatio rationis ad bonum commune ab eo qui curam habet communitatis , promulgata . it is a rational ordinance for the advancing of publike good , made known by that power , which has care and tuition of the publike . and suarez his picture of a law , now that 't is fully drawn , hath much the same aspect . lex est commune praeceptum , justum ac stabile , sufficienter promulgatum . a law is a publike command , a just and immovable command , lifting up its voice like a trumpet , and in respect of the law-giver , though it do praesupponere actum intellectüs , as all acts of the will do ; yet it does formally consist in actu voluntatis ; not the understanding , but the will of a law-giver makes a law. but in respect of him that is subject to the law it does consist in actu rationis , 't is required only that he should know it , not in actu voluntatis , it does not depend upon his obedience . the want of his will is not enough to enervate and invalidate a law when 't is made ; all lawes then would be abrogated every moment . his will indeed is required to the execution and fulfilling of the law , not to the validity and existence of the law : and thus all the lawes of god do not at all depend upon the will of man , but upon the power and will of the law-giver . now in the framing of every law there is to be ) intentio boni communis , and thus that speech of carneades , vtilitas justi propè mater , & aequi , if it be took in this sense , is very commendable ; whereas in that other sense ( in which 't is thought he meant it ) is not so much as tolerable . law-givers should send out lawes with olive-branches in their mouths , they should be fruitful and peaceable ; they should drop sweetnesse and fatnesse upon a land . let not then brambles make lawes for trees , lest they scratch them and tear them , and write their lawes in blood . but law-givers are to send out lawes , as the sun shoots forth his beams , with healing under their wings : and thus that elegant moralist plutarch speaks . god ( saies he ) is angry with them that counterfeit his thunder and lightning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; his scepter , and his thunderbolt , and his trident , he will not let them meddle with these . he does not love they should imitate him in his absolute dominion and sovereignty ; but loves to see them darting out those warme , and amiable , and cherishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those beamings out of justice , and goodnesse , and clemency . and as for lawes , they should be like so many green and pleasant pastures , into which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to lead their flocks , where they may feed sweetly and securely by those refreshing streams of justice , that runnes down like water , and righteousnesse like a mighty torrent . and this consideration would sweep down many cobweblawes , that argue only the venome and subtilty of them that spin them ; this would sweep down many an achitophels web and many an hamans web , many an herods web ; every spiders web that spreads lawes only for the catching and entangling of weaker ones ; such law-givers are fit to be domitians play-fellows , that made it his royal sport and pastime to catch flies , and insult over them when he had done . whereas a law should be a staffe for a common-wealth to lean on , and not a reed to pierce it through . laws should be cords of love , not nets and snares . hence it is that those laws are most radical and fundamental , that principally tend to the conservation of the vitals and essentials of a kingdome ; and those come neerest the law of god himself , and are participations of that eternal law , which is the spring and original of all inferiour and derivative lawes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as plato speaks ; and there is no such publick benefit , as that which comes by lawes ; for all have an equal interest in them , and priviledge by them . and therefore as aristotle speaks most excellently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a law is a pure intellect , not only without a sensitive appetite , but without a will. 't is pure judgement without affections , a law is impartial and makes no factions ; and a law cannot be bribed though a judge may . and that great philosopher does very well prosecute this ; if you were to take physick , ( saies he ) then indeed 't is ill being determined by a book , 't is dangerous taking a printed recipe , you had better leave it to the breast of the physician , to his skill and advice , who mindes your health and welfare , as being most for his gain and credit . but in point of justice the case is very different ; you had better here depend upon a rule , then to leave it to the arbitrary power of a judge , who is usually to decide a controversie between two ; and if left to himself , were apt to be swayed and bias●ed by several interests & engagements , which might encline him to one more then another . nay now that there is a sixt rule , an immovable law , yet there is too much partiality in the application of it ; how much more would there be , if there were no rule at all ? but the truth is , the judge should only follow the ultimum & practicum dictamenlegis ; his will like a ●ae●a potentia is to follow the novissimum lumen intellectûs of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to rule and guide him , and therefore justice was painted blinde , though ip●a lex be oculata , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the will is to follow the ultimum nutum capitis , the meaning of the law in all circumstances . ) in a law-giver , there is to be judicium & prudenti● architectonica ad ferendas leges , the aegyptian hieroglyphick for legislative power , was oculus in sceptra ; and it had need be such an eye that can see both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it had need have a full and open prospect into publike affairs , and to put all advantages into one scale , and all inconveniences into another . to be sure the lawes of god , they flow from a fountain of wisdome , and the lawes of men are to be lighted at this candle of the lord , which he has set up in them , and those lawes are most potent and prevalent that are founded in light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . other laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they may have an iron and adamantine necessity , but the others have a soft and downy perswasion going along with them , and therefore as he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reason is so beautiful , as that it wins and allures , and thus constrains to obedience . ) there is to be sigillum legis , i meane electio & determinatio legis , after a sincere aime at publick good , and a clear discovery of the best means to promote it , there comes then a fixt and sacred resolution ; volumus & statuimus , this speaks the will of the law-giver , and breaths life into the law , it addes vigour and efficacy to it . but yet notwithstanding , ) there must be vox tubae , that is , promulgatio & insinuatio legis ; the law 't is for a publick good , and is to be made known in a publick manner ; for as none can desire an unknown good , so none can obey an unknown law ; and therefore invincible ignorance does excuse ; for else men should be bound to absolute impossibilities . but whether it be required to the publishing of a law that it should be in way of writing , which is more fixt and durable , or whether the manifestation of it in a vocal and oral manner will suffice , ( which yet is more transient and uncertain ) i leave the lawyers and schoolmen to dispute it . this i am sure , that all the lawes of god are proclaimed in a most sufficient and emphatical manner . chap. v. of the eternal law. having thus lookt upon the being of a law in general , we now come to the spring and original of all lawes , to the eternal law , that fountain of law , out of which you may see the law of nature bubbling and flowing forth to the sons of men . for , as aquinas does very well tell us , the law of nature is nothing but participatio legis aeternae in rationali creatura , the copying out of the eternal law , and the imprinting of it upon the breast of a rational being , that eternal law was in a manner incarnated in the law of nature . now this eternal law it is not really distinguished from god himself . for nil est ab aeterno nisi ipse deus , so that 't is much of the same nature with those decrees of his , and that providence which was awake from everlasting . for as god from all eternity by the hand of infinite wisdome did draw the several faces and lineaments of being , which he meant to shew in time : so he did then also contrive their several frames with such limits and compasse as he meant to set them ; and said to every thing , hither shalt thou go , and no farther . this the platonists would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and would willingly heap such honourable titles as these upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the greatest happinesse the other lawes can arrive unto , is this , that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministring and subservient lawes ; waiting upon this their royal law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or as they would choose to stile them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some shadows & appearances of this bright and glorious law , or at the best , they would be esteemed by them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the noble off-spring and progeny of lawes ; blessing this womb that bare them , and this breast that gave them suck . and thus the law of nature would have a double portion as being lex primogenita , the first-born of this eternal law , and the beginning of its strength . now as god himself shews somewhat of his face in the glasse of creatures , so the beauty of this law gives some representations of it self in those pure derivations of inferiour lawes that stream from it . and as we ascend to the first and supreme being , by the steps of second causes ; so we may climb up to a sight of this eternal law , by those fruitful branches of secondary lawes , which seem to have their root in earth , when as indeed it is in heaven ; and that i may vary a little that of the apostle to the romanes , the invisible law of god long before the creation of the world , is now elearly seen being understood by those lawes which do appear ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifested in them , god having shown it to them . thus , as the schoolmen say very well , omnis lex participata supponit legem per essentiam , every impression supposes a seal from whence it came ; every ray of light puts you in minde of a sun from which it shines . wisdome and power , these are the chief ingredients into a law ; now where does wisdome dwell , but in the head of a deity ? and where does power triumph , but in the arme of omnipotency ? a law is borne ex cerebro jovis , and it is not brachium seculare , but coeleste that must maintain it , even humane lawes have their vertue radicaliter , & remotè ( as the schooles speak ) from this eternal law. thus that famous and most renowned orator and patriot ( tully i mean ) does most admirably expresse the linage and descent of lawes in this golden manner . hanc video sapientissimorum ●uisse sontentiam , legem nemque hominum ingeniis ex●ogitata● , neque scitum aliquod esse populorum , sed aet●rnum quidd●● quod universum mundum regeret , imperandi prohibendique sapientiâ . it à principem illam legem & ultimam ment●m dicebant omnia ratione out cogentis , aut vetanti● dei. which i shall thus render , wise men did ever look upon a law , not as on a spark struck from humane intellectuals , not blown up or kindled with popular breath , but they thought it an eternal light shining from god himself irradiating , guiding and ruling the whole universe ; most sweetly and powerfully discovering what wayes were to be chosen , and what to be refused . and the minde of god himself is the centre of lawes , from which they were drawn , and into which they must return . thus also that florid moralist plutarch resolves all law and justice into that primitive and eternal law , even god himself , for even thus he tells us . justice ( saies he ) does not only sit like a queen at the right hand of jupiter when he is upon his throne , but she is alwayes in his bosome , and one with himself ; and he closes it up with this , that god himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as he is the most ancient of dayes , so also is he the most ancient of lawes ; as he is the perfection of beings , so is he also the rule of operations . nor must i let slip that passage of plato , where he calls a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the golden scepter by which god himself rules and commands ; for as all true government has a bright stamp of divine sovereignty , so every true law has a plain superscription of his justice . lawes are anoynted by god himself , and most precious oile drops down upon them to the skirts of a nation ; and the law of nature had the oile of gladnesse poured out upon it above its fellowes . so then , that there is such a prime and supreme law is clear , and unquestionable ; but who is worthy to unseal and open this law ? and who can sufficiently display the glory of it ? we had need of a moses that could ascend up into the mount , and converse with god himself , and yet when he came down he would be faine to put a veile upon his face , and upon his expressions too , lest otherwise he might too much dazzle inferiour understandings ; but if the schoolmen will satisfie you , ( and you know some of them are stiled angelical , and seraphical ) you shall hear , if you will , what they 'l say to it . now this law according to them is aeterna quaedam ratio practica totius dispositionis , & gubernationis vniversi . 't is an eternal ordinance made in the depth of gods infinite wisdome and councel for regulating and governing of the vvhole vvorld , vvhich yet had not its binding vertue in respect of god himself , vvho has alvvayes the full and unrestrained liberty of his ovvn essence , vvhich is so infinite , as that it cannot binde it self , and vvhich needs no lavv , all goodness and perfection being so intrinsecal and essential to it : but it vvas a binding determination in reference to the creature , vvhich yet in respect of all irrational beings , did only fortiter inclinare , but in respect of rationals , it does formaliter obligare . by this great and glorious lavv every good action vvas commanded , and all evill vvas discountenanc'd , and forbidden from everlasting . according to this righteous lavv all revvards and punishments vvere distributed in the eternal thoughts of god. at the command of this lavv all created beings took their several ranks and stations , and put themselves in such operations as vvere best agreeable and conformable to their beings . by this lavv all essences vvere ordained to their ends by most happy and convenient means , the life and vigour of this lavv sprang from the vvill of god himself ; from the voluntary decree of that eternal lavv-giver , minding the publike vvelfare of being ; vvho vvhen there vvere heaps of varieties and possibilities in his ovvn most glorious thoughts , vvhen he could have made such or such vvorlds in this or that manner , in this or that time , vvith such & such species , that should have had more or fevver individuals , as he pleased , vvith such operations as he vvould allovv unto them ; he did then select and pitch upon this vvay and method in vvhich vve see things novv constituted ; and did binde all things according to their several capacities to an exact and accurate observation of it . so that by this you see hovv those eternal idea's in the minde of god , and this eternal law do differ . i speak now of idea's not in a platonical sence , but in a scholastical , ( unlesse they both agree , as some would have them . ) for idea est possibilium , lex tantùm futurorum , god had before him the picture of every possibility , yet he did not intend to binde a possibility , but only a futurity . besides , idea's they were situated only in the understanding of god ; whereas a law has force and efficacy from his will ; according to that much commended saying , in coelesti & angelica curia voluntas dei lex est . and then an idea does magìs respicere artificem , it stayes there where first it was ; but a law does potiùs respicere subditum , it calls for the obedience of another , as suarez does very well difference them . neither yet is this eternal law the same with the providence of god , though that be eternal also . but as aquinas speaks , lex se habet ad providentiam , sicut principium generale ad particulares conclusiones ; or , if you will , sicut principia primae practicae ad prudentiam ; his meaning is this , that providence is a more punctual and particular application of this binding rule , and is not the law it self but the superintending power , which looks to the execution and accomplishment of it ; or as the most acute suarez has it , lex dicit jus in communi constitutum , providentia dicit curam quae de singulis actibus haberi debet . besides , a law in its strict and peculiar notion , does only reach to rational beings ; whereas providence does extend and spread it self over all . but that which vexes the schoolmen most , is this , that they having required promulgation as a necessary condition to the existence of a law , yet they cannot very easily shew how this eternal law , should be publisht from everlasting . but the most satisfactory account that can be given to that , is this , that other law-givers being very voluble and mutable before their minde and will be fully and openly declared , they may have a purpose indeed , but it cannot be esteem'd a law. but in god there being no variablenes nor shadow of turning , this his law has a binding vertue as soon as it has a being , yet so as that it does not actually and formally oblige a creature till it be made known unto it : either by some revelation from god himself which is possible only , and extraordinary ; or else by the mediation of some other ●aw , of the law of nature , which is the usual and constant way that god takes for the promulgation of this his eternal law. for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that sacred manuscript , which is writ by the finger of god himself in the heart of man , is a plain transcript of this original law , so far as it concerns mans welfare . and this you see does most directly bring me to search out the law of nature . chap. vi. of the law of nature in general , its subject and nature . the law of nature is that law which is intrinsecal and essential to a rational creature ; and such a law is as necessary as such a creature , for such a creature as a creature has a superiour to whose providence and disposing it must be subject , and then as an intellectual creature 't is capable of a moral government , so that 't is very suitable and connatural to it to be regulated by a law ; to be guided and commanded by one that is infinitely more wife and intelligent then it self is ; and that mindes its welfare more then it self can . insomuch that the most bright and eminent creatures , even angelical beings , and glorified souls are subject to a law , though with such an happy priviledge , as that they cannot violate and transgresse it ; whereas the very dregs of entity , the most ignoble beings are most incapable of a ●aw ; for you know inanimate beings are carried on only vvith the vehemency and necessity of natural inclinations ; nay , sensitive beings cannot reach or aspire to so great a perfection as to be wrought upon in such an illuminative way as a law is ; they are not drawn with these cords of men , with these moral ingagements , but in a more impulsive manner driven and spurred on with such impetuous propensions as are founded in matter ; which yet are directed by the wise and vigilant eye , and by the powerful hand of a providence to a more beautiful and amiable end , then they themselves were acquainted with . but yet the lawyers , the civilians would faine enlarge the law of nature , and would willingly perswade us that all sensitive creatures must be brought within the compasse of it ; for this they tell us , jus naturale est quod natura omnia animalia docuit , nam jus illud non solùm humani generis est proprium , sed ●mnium animalium quae in terra marique nascuntur , avium quoque commune est . nay , they are so confident of it , as that they instance in several particulars , maris & foeminae conjunctio , liberorum procreatio , educatio , conservatio , plurima in tutelam propriam facta , apium respub . columbarum conjugia . but not only the criticks , but the schoolmen also do sufficiently correct the lawyers for this their vanity ; for certainly these men mean to bring beasts , birds and fishes into their courts , and to have some fees out of them . perhaps they expect also that the doves should take licences before they marry : it may be they require of the beasts some penitential , or ( which will suffice them ) some pecuniary satisfaction for all their adulteries ; or it may be the pope will be so favourable , as to give his fellow - beasts some dispensation for all their irregular and incongruous mixtures . but yet notwithstanding , they prosecute this their notion , and go on to frame this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jus gentium , & jus naturale . the law of nature ( say they ) is that which is common with men to irrational creatures also ; but the law of nations is only between men : but this distinction is built upon a very sandy bottome ; what the true difference is we shall see hereafter . now all that can be pleaded in the behalf of the lawyers , is this , that they erre more in the word then in the reality . they cannot sufficiently clear this title of a law ; for that there are some clear and visible stamps and impressions of nature upon sensitive beings , will be easily granted them by all , and those instances which they bring , are so many ocular demonstrations of it ; but that there should a formal obligation lie upon brutes ; that they should be bound to the performance of natural commands in a legal manner ; that there should be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as that they should be left without excuse , and lie under palpable guilt , and be obnoxious to punishment for the violation of it , this they cannot possibly finde out , unlesse they could set up this candle of the lord in sensitive creatures also ; whereas there are in them only some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the philosopher calls them , which the oratour renders , virtutum simulacra , some apish imitations of reason , some shadows of morality , some cunterfeit ethicks , some wilde oeconomicks , some faint representations of politicks amongst some of them . yet all this while they are as farre distant from the truth of a law , as they are from the strength of reason . there you may see some sparks of the divine power and goodnesse , but you cannot see the candle of the lord. now these men might have considered if they had pleased ; that as for the prints and foot-steps of nature , some of them may be seen in every being . for nature has stampt all entity with the same seal , some softer beings took the impression very kindly and clearly ; some harder ones took it more obscurely . nature plaid so harmoniously and melodiously upon her harp , as that her musick prov'd not only like that of orpheus , which set only the sensitive creatures on dancing ; but like that of amphion , inanimate beings were elevated by it , even the very stones did knit and unite themselves to the building of the universe . shew me any being , if you can , that does not love its own welfare , that does not seek its own rest , its centre , its happinesse , that does not desire its own good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks ; pick out an entity , if you can tell where , that does not long for the continuation and amplification , for the diffusion and spreading of its own being . yet surely the lawyers themselves cannot imagine that there is a law given to all inanimate beings , or that they are accountable for the violation . let them also demurre awhile upon that argument which suarez urges against them , that these sensitive creatures are totally defective in the most principal branches of the law of nature ; as in the acknowledging of a deity , in the adoring of a deity , where is there the least adumbration of divine worship , in sensitive beings ? what do they more then the heavens , which declare the glory of god ; or the firmament , which shewes his handy work ? unlesse perhaps the lawyers can finde not only a common-wealth , but a church also among the bees ; some canonical obedience , some laudable ceremonies , some decency and conformity amongst them . we 'll only set some of the poets to laugh the lawyers out of this opinion ; old hesiod . tells them his minde very freely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what are those lawes that are observed by a rending and tearing ●ion , by a devouring leviathan ? does the wolf oppresse the lamb by a law ? can birds of prey shew any commission for their plundering and violence ? thus also that amorous poet shews that these sensitive creatures , in respect of lust , are absolute antinomians . for thus he brings in a wanton pleading . — coëunt animalia nullo caetera delicto , nec habetur turpe juvencae ferre patrem tergo ; fit equo sua filia conjux ▪ quásque creavit init pecudes caper ; ipsáque cujus semine concepta est , ex illo concipit ales . and what though you meet with some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some rare patterns of sensitive temperance ? a few scattered and uncertain stories will never evince that the whole heap and generality of brutes act according to a law. you have heard it may be of a chaste turtle , and did you never hear of a wanton sparrow ? it may be you have read some story of a modest elephant , but what say you in the meane time to whole flocks of lascivious goats ? yet grant that the several multitudes , all the species of these irrational creatures were all without spot and blemish in respect of their sensitive conversation , can any therefore fancy that they dresse themselves by the glasse of a law ? is it not rather a faithfulnesse to their own natural inclinations ? which yet may very justly condemne some of the sons of men , who though they have the candle of the lord , and the lamp of his law , yet they degenerate more then these inferiour beings , which have only some general dictates of nature . this is that motive with which the satyrist quicken'd and awaken'd some of his time ; sensum è coelesti demissum traximus arce , cujus egent prona & terram spectantia ; mundi principio indulsit communis conditor illis tant●m animas , nobis animum quoque . — a law 't is founded in intellectuals , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it supposes a noble and free-borne creature , for where there is no liberty , there 's no law , a law being nothing else but a rational restraint and limitation of absolute liberty . now all liberty is radicaliter in intellectu ; and such creatures as have no light , have no choice , no moral variety . the first and supreme being has so full and infinite a liberty as cannot be bounded by a law ; and these low and slavish beings have not so much liberty as to make them capable of being bound . inter bruta silent leges . there is no turpe nor honestum amongst them : no duty nor obedience to be expected from them , no praise or dispraise due to them , no punishment not reward to be distributed amongst them . but as the learned grotius does very well observe ; quoniam in bestias propri● delictum non cadit , ubi be●tia occiditur ut in lege mosis ob concubitum cum homine , non ea verè poena est , sed usus dominii humani in bestiam . for punishment in its formal notion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the greek lawyers speak ) or as the fore-mentioned author describes it ; 't is malum passionis quod infligitur ob malum actionis . in all punishment there is to be some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that every damnum or incommodum is not to be esteem'd a punishment , unlesse it be in vindictam culpae . so as for those lawes given to the jewes , where sometimes the beast also was to be put to death : the most renowned selden gives a very full and satisfactory accompt of it out of the jewish writings , and does clearly evidence that the meaning was not this ; that the beast was guilty of a crime , and had violated a law , and therefore was to be condemned and put to death ; but it was in order to the happinesse and welfare of men ; for bestia cum homine concumbens was to be ston'd : partly because it was the occasion of so foule a fact , and so fatal punishment unto man ; and partly that the sight and presence of the object might not repeate so prodigious a crime in the thoughts of men , nor renew the memory of it , nor continue the disgrace of him that died for it . but there was another different reason in bove cornupeta , for there , as maimonides tells us , in his morch nebachim , 't was ad poenam exigendam à domino : the putting of that to death was a punishment to the owner , for not looking to it better ; for i cannot at all consent to the fancy of the jewes , which josephus mentions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . although the forenamed critick give a better sense of it , then 't is likely the author ever intended : non in alimentum sumi debuit unde scilicet in domini commodum cederet : but how such an interpretation can be extracted out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily to be imagined ; for those words of josephus plainly imply , that the jewes thought such an oxe could not yield wholesome nourishment ; or at the best , they look't upon it as an unclean beast , which was not to be eaten , which indeed was a fond and weak conceit of them , but they had many such , which yet the learned author loves to excuse , out of his great favour and indulgence to them . yet , which is very remarkable if the oxe had kill'd a gentile , they did not put it to death . it seems it would yield wholesom nourishment for all that . but this we are sure of , that as god does not take care for oxen , ( which the acute suarez does very well understand of cura legislativa , for otherwise god hath a providential care even of them ) so neither does he take care for the punishmeut of oxen , but 't is written for his israels sake , to whom he has subjected these creatures , and put them under their feet . neither yet can the proper endof a punishment agree to sensitive creatures ; for all punishment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as plato speakes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 't is not in the power of punishment to recal what is past , but to prevent what 's possible . and that wise moralist seneca does almost translate plato verbatim ; nemo prudens punit quia peccatum est , sed nè peccetur : revocari enim praeterita non possunt , futura prohibentur . so that the end of all punishment is either in compensationem , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is in utilitatem ejus contra quem peccatum est ; or else 't is in emendationem , and so in utilitatem peccantis ; in respect of which that elegant moralist plutarch stiles punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hierocles calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or else it is in exemplum , in utilitatem aliorum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greek oratour speaks ; the same which god speaks by moses , that israel may hear and fear : and thus punishment does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but now none of these ends are applyable to sensitive creatures , for there is no more satisfaction to justice in inflicting an evill upon them , then there is in the ruining of inanimate beings , in demolishing of cities or temples for idolatry ; which is only for the good of them that can take notice of it ; for otherwise as that grave moralist seneca has it , quàm stultum est his irasci , quae iram nostram nec meruerunt , nec sentiunt : no satisfaction to be had from such things as are not apprehensive of punishment . and therefore annihilation , though a great evil , yet wants this sting and aggravation of a punishment , for a creature is not sensible of it . much lesse can you think that a punishment has any power to mend or meliorate sensitive beings , or to give example to others amongst them . by all this you see that amongst all irrational beings there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : from whence it also flows that the law of nature is built upon reason . there is some good so proportionable and nutrimental to the being of man , and some evil so venemous and destructive to his nature , as that the god of nature does sufficiently antidote and fortifie him against the one , and does maintain and sweeten his essence with the other . there is so much harmony in some actions , as that the soul must needs dance at them , and there is such an harsh discord and jarring in others , as that the soul cannot endure them . therefore the learned grotius does thus describe the law of nature ; jus naturale est dictatum rectae rationis , indicans , actui alicui , ex ejus convenientia vel disconvenientia cum ipsa natura rationali , inesse moralem turpitudinem , aut necessitatem moralem ; & consequenter ab authore naturae ipso deo , talem actum aut vetari aut praecipi . which i shall thus render ; the law of nature is a streaming out of light from the candle of the lord , powerfully discovering such a deformity in some evil , as that an intellectual eye must needs abhor it ; and such a commanding beauty in some good , as that a rational being must needs be enamoured withit ; and so plainly shewing that god stampt and seal'd the one with his command , and branded the other with his disliking . chrysostome makes mention of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and does very rhetorically enlarge himself upon it in his and orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where he tells us , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a radical and fundamental knowledge , planted in the being of man , budding and blossoming in first principles flourishing and bringing forth fruit , spreading it self into all the faire and goodly branches of morality , under the shadow of which the soul may sit with much complacency and delight . and as he poures out himself very fluently ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : there 's no need of oratory to allure men to it , you need not heap up arguments to convince them of it : no need of an interpreter to acquaint them with it : no need of the minds spinning , or toyling , or sweating for the attaining of it ; it grows spontaneously , it bubbles up freely , it shines out cheerfully and pleasantly ; it was so visible as that the most infant-age of the world could spell it out , and read it without a teacher : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as he goes on , 't was long extant before moses was born , long before aaron rung his golden bells , before there was a prophet or a judge in israel . men knew it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they had a bible of gods own printing , they had this scripture of god within them . by this candle of the lord , adam and eve discovered their own folly and nakednesse ; this candle flamed in gains conscience , and this law was proclaimed in his heart with as much terror as 't was publisht from mount sinai , which fill'd him with those furious reflections for his unnatural murder . enoch when he walkt with god , walkt by this light , by this rule . noah the preacher of righteousnesse took this law for his text . nay , you may see some print of this law upon the hard heart of a pharaoh , when he cries out , the lord is righteous , but i and my people have sinned . hence it was that god when he gave his law afresh , gave it in such a compendious brachygraphy ; he wrote it as 't were in characters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any explication , or amplification at all . he only enjoyned it with an imperatorious brevity , he knows there was enough in the breasts of men to convince them of it , and to comment upon it , only in the second command there is added an enforcement , because his people were excessively prone to the violation of it ; and in that of the sabbath there is given an exposition of it , because in all its circumstances it was not founded in natural light. so that in plutarchs language the decalogue would be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gold in the lump , whereas other law-givers use to beat it thinner . of this law as 't is printed by nature , philo speaks very excellently ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . right reason ( saies he ) is that fixt and unshaken law , not writ in perishing paper by the hand or pen of a creature , nor graven like a dead letter upon livelesse and decaying pillars , but written with the point of a diamond , nay with the finger of god himself in the heart of man ; a deity gave it an imprimatur ; and an eternal spirit grav'd it in an immortal minde . so as that i may borrow the expression of the apostle , the minde of man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i take it in the very same sense as 't is to be took of the church ; 't is a pillar of this truth not to support it , but to hold it forth . neither must i let slip a passage in plutarch which is very neer of kin to this of philo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you may take it thus : this royal law of nature was never shut up in a paper-prison , was never confin'd or limited to any outward surface ; but it was bravely situated in the centre of a rational being , alwayes keeping the soul company , guarding it , and guiding it ; ruling all its subjects , ( every obedient action ) with a scepter of gold , and crushing in pieces all its enemies ( breaking every rebellious action ) with a rod of iron . you may hear the lyrick singing out the praises of this law in a very lofty straine ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this law which is the queen of angelical and humane beings does so rule and dispose of them , as to bring about justice , with a most high and powerful● , and yet with a most soft and delicate hand . you may hear plato excellently discoursing of it , whilest he brings in a sophister disputing against socrates , and such a one as would needs undertake to maintain this principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that there was an untunable antipathy between nature and law ; that lawes were nothing but hominum infirmiorum commenta ; that this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most bright and eminent justice of nature , for men to rule according to power , and according to no other law : that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that all other lawes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nay , he calls them cheatings and bewitchings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they come ( saies he ) like pleasant songs , when as they are meer charmes and incantations . but socrates after he had stung this same callicles with a few quick interrogations , pours out presently a great deale of honey and sweetnesse , and plentifully shewes that most pleasant and conspiring harmony that is between nature and law. that there 's nothing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a law , that law is founded in nature , that it is for the maintaining and ennobling and perfecting of nature . nay , as plato tells us elsewhere , there 's no way for men to happinesse , unlesse they follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; these steps of reason , these foot-steps of nature . this same law aristotle does more then once acknowledge , when he tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a positive law with him is a more private law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but natures law is a more publike and catholike law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he proves to be a very sovereign and commanding law , for thus he saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the law that is most filled with reason must needs be most victorious and triumphant . the same philosopher in his tenth book de rep. has another distinction of lawes ; one branch whereof does plainly reach to the law of nature . there are , saies he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are the same with those which he call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before , and then there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all one with that he stil'd before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now , as he speaks , these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; lawes of the first magnitude , of a nobler sphere , of a vaster and purer influence . where you see also that he calls the law of nature , the moral law ; and the same which the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he with the rest of the heathen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , couching the same sense in a seeming contradiction . the oratour has it expressely ; non scripta , sed nata lex . and amongst all the heathen , i can meet with none that draws such a lively pourtraiture of the law of nature as that noble oratour does . you may hear him thus pleading for it : nec si regnante tarquinio nulla erat scripta lex de stupris , &c. grant , ( saies he ) that rome were not for the present furnisht with a positive law able to check the lust and violence of a tarquin ; yet there was a virgin-law of nature , which he had also ravisht and deflour'd : there was the beaming out of an eternal law , enough to revive a modest lucretia , and to strike terror into the heart of so licentious a prince : for as he goes on , est quidem vera lex recta ratio , naturae congruens , diffusa in omnes , constans , sempiterna ; quae vocet ad officium jubendo , vetando à fraude deterreat ; quae tamen probos , neque frustrà , jubet aut vetat , nec improbos jubendo aut vetando movet . hinc legi nec propagari fas est , neque derogari ex hac aliquid licet . neque tota abrogari potest . nec verò aut per senatum , aut per populum solvi hac loge possumus . neque est quaerendus explanator , aut interpres ejus alius . non erat alia romae , alia athenis : alia nunc , alia posthac : sed & omnes gentes , omnitempore , vna lex , & sempiterna & immutabilis continebit , unúsque erit quasi communis magister & legislator omnium deus : ille legis hujus inventor , disceptator , lator ; cui qui non parebit ipse se fugiet , & naturam hominis aspernabitur ; hoc ipso licet maximas poenas , etiamsicaetera , quae putantur , effugerit . his meaning is not much different from this : right reason is a beautiful law ; a law of a pure complexion , of a natural colour , of a vast extent and diffusion ; its colour never fades , never dies . it encourages men in obedience with a smile , it chides them and frowns them out of wickednesse . good men heare the least whispering of its pleasant voice , they observe the least glance of its lovely eye ; but wicked men sometimes will not heare it though it come to them in thunder ; nor take the least notice of it , though it should flash out in lightning . none must inlarge the phylacteries of this law , nor must any dare to prune off the least branch of it . nay the malice of man cannot totally deface so indelible a beauty . no pope , nor prince , nor parliament , nor people , nor angel , nor creature can absolve you from it . this law never paints its face , it never changes its colour , it does not put on one aspect at athens and another face at rome , but looks upon all nations & persons with an impartial eye , it shines upon all ages and times , and conditions , with a perpetual light , it is yesterday and to day , the same for ever . there is but one law-giver , one lord and supreme judge of this law , god blessed for evermore . he was the contriver of it , the commander of it , the publisher of it , and none can be exempted from it , unlesse he will be banisht from his own essence , and be excommunicated from humane nature . this punishment would have sting enough , if he should avoid a thousand more that are due to so foul a transgression . thus you see that the heathen , not only had this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them ; but also they themselves took special notice of it , and the more refined sort amongst them , could discourse very admirably about it , which must needs leave them the more inexcusable , for the violation of it . we come now to see where the strength of the law of nature lies , where its nerves are , where it has such an efficacious influence , such a binding vertue . and i finde vasquez somewhat singular , and withal erroneous in his opinion , whilest he goes about to shew that the formality of this law consists only in that harmony and proportion , or else that discord and disconvenience , which such and such an object , and such and such an action has with a rational nature ; for , saies he , every essence is mensura boni & mali in respect of it self . which , as he thinks , is plainly manifested and discovered also in corporal beings , which use to flie only from such things as are destructive to their own formes , and to embrace all such neighbourly and friendly beings as will close and comply with them . but he might easily have known that as these material beings were never yet so honoured , as to be judg'd capable of a law ; so neither can any naked essence , though never so pure and noble , lay a moral engagement upon it self , or binde its own being : for this would make the very same being superior to it self , as it gives a law , and inferiour to it self , as it must obey it . so that the most high and sovereigne being even god himself , does not subject himself to any law ; though there be some actions also most agreeable to his nature , and others plainly inconsistent with it , yet they cannot amount to such a power , as to lay any obligation upon him , which should in the least notion differ from the liberty of his own essence . thus also in the common-wealth of humane nature , that proportion which actions bear to reason , is indeed a sufficient foundation for a law to build upon ; but it is not the law it self , nor a formal obligation . yet some of the school-men are extreme bold and vaine in their suppositions ; so bold , as that i am ready to question whether it be best to repeate them ; yet thus they say , si deus non esset , vel si non uteretur ratione , vel si non rectè judicaret de rebus , si tamen in homine idem esset dictamen rectaerationis , quod nunc est , haberet etiam eandem rationem legis quam nunc habet . but what are the goodly spoyles that these men expect , if they could break through such a croud of repugnancies and impossibilities ? the whole result and product of it will prove but a meer cipher , for reason as 't is now does not binde in its own name , but in the name of its supreme lord and sovereigne , by whom reason lives , and moves , and has its being . for if only a creature should binde it self to the observation of this law , it must also inflict upon it self such a punishment as is answerable to the violation of it : but no such being would be willing or able to punish it self in so high a measure as such a transgression would meritoriously require ; so that it must be accountable to some other legislative power , which will vindicate its own commands , and will by this means ingage a creature , to be more mindeful of its own happinesse , then otherwise it would be . for though some of the gallanter heathen can brave it out sometimes in an expression ; that the very turpitude of such an action is punishment enough , and the very beauty of goodnesse is an abundant reward and compensation ; yet we see that all this , and more then this , did not efficaciously prevaile with them for their due conformity and full obedience to natures law ; such a single cord as this , will be easily broken . yet there is some truth in what they say , for thus much is visible and apparent , that there is such a magnetical power in some good , as must needs allure and attract a rational being ; there is such a native fairnesse , such an intrinsecal lovelinesse in some objects as does not depend upon an external command , but by its own worth must needs win upon the soul : and there is such an inseparable deformity and malignity in some evill , as that reason must needs loath it and abominate it . insomuch as that if there were no law or command , yet a rational being of its own accord , out of meere love would espouse it self to such an amiable good , 't would claspe and twine about such a precious object , and if there were not the least check or prohibition , yet in order to its own welfare , 't would abhor and flie from some black evils , that spit out so much venome against its nature . this is that which the school-men meane , when they tell us , quaedam sunt mala , quia prohibentur ; sed alia prohibentur , quia sunt mala : that is , in positive lawes , whether divine , or humane ; acts are to be esteem'd evill upon this account , because they are forbidden ; but in the law of nature such an evill was intimately and inevitably an evil , though it should not be forbidden . now that there are such bona per se , and mala per se , ( as the schools speak ) i shall thus demonstrate : quod non est malum per se potuit non prohiberi , for there is no reason imaginable why there should not be a possibility of not prohibiting that which is not absolutely evil , which is in its own nature indifferent . but now there are some evils so excessively evil , so intollerably bad , as that they cannot but be forbidden ; i shall only name this one ; odium dei , for a being to hate the creatour and cause of its being , if it were possible for this not to be forbidden ; it were possible for it to be lawful ; for vbi nulla lex , ibi nulla praevaricatio : where there 's no law there 's no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where there 's no rule , there 's no anomaly ; if there were no prohibition of this , 't would not be sin to do it . but that to hate god should not be sin , does involve a whole heap of contradictions ; so that this evill is so full of evill , as that it cannot but be forbidden ; and therefore is an evil in order of nature before the prohibition of it . besides , as the philosophers love to speak , essentiae rerum sunt immutabiles , essences neither ebbe nor flow , but have in themselves a perpetual unity and identity : and all such properties as flow and bubble up from beings , are constant and unvariable , but if they could be stopt in their motion , yet that state would be violent , and not at all connatural to such a subject . so that grant only the being of man , and you cannot but grant this also ; that there is such a constant conveniency and analogy , which some objects have with its essence , as that it cannot but encline to them , and that there is such an irreconcileable disconvenience , such an eternal antipathy between it and other objects , as that it must cease to be what it is before it can come neer them . this suarez termes a natural obligation , and a just foundation for a law ; but now before all this can rise up to the height and perfection of a law : there must come a command from some superiour powers , from whence will spring a moral obligation also , and make up the formality of a law. therefore god himself , for the brightning of his own glory , for the better regulating and tuning of the world ; for the maintaining of such a choyce peece of his workmanship as man is , has publisht this his royal command , and proclaim'd it by that principle of reason , which he has planted in the being of man : which does fully convince him of the righteousnesse , and goodnesse , and necessity of this law , for the materials of it ; and of the validity and authority of this law , as it comes from the minde and will of his creatour . neither is it any eclipse or diminution of the liberty of that first being ; to say that there is some evill so foul and ill-favour'd , as that it cannot but be forbidden by him ; and that there is some good so fair and eminent , as that he cannot but command it . for , as the schoolmen observe , divina voluntas , licèt simpliciter libera sit ad extra , ex suppositione tamen unius , actûs liberi , potest necessitari ad alium . though the will of god be compleatly free in respect of all his looks and glances towards the creature , yet notwithstanding upon the voluntary and free precedency of one act , we may justly conceive him necessitated to another , by vertue of that indissoluble connexion and concatenation between these two acts , which does in a manner knit and unite them into one . thus god has an absolute liberty and choyce , whether he will make a promise or no , but if he has made it , he cannot but fulfil it . thus he is perfectly free , whether he will reveal his minde or no , but if he will reveal it , he cannot but speak truth , and manifest it as it is . god had the very same liberty whether he would create a world or no , but if he will create it , and keep it in its comelinesse and proportion , he must then have a vigilant and providential eye over it ; and if he will provide for it , he cannot but have a perfect and indefective providence agreeable to his own wisdome , and goodnesse , and being , so that if he will create such a being as man ; such a rational creature furnisht with sufficient knowledge to discern between some good and evill ; and if he will supply it with a proportionable concourse in its operations ; he cannot then but prohibit such acts as are intrinsecally prejudicial and detrimental to the being of it ; neither can he but command such acts as are necessary to its preservation and welfare . god therefore when from all eternity in his own glorious thoughts he contriv'd the being of man , he did also with his piercing eye see into all conveniences and disconveniences , which would be in reference to such a being ; and by his eternal law did restrain and determine it to such acts as should be advantageous to it , which in his wise oeconomy and dispensation , he publisht to man by the voyce of reason , by the mediation of this natural law. whence it is that every violation of this law , is not only an injury to mans being , but ultra nativam rei malitiam , ( as the schools speak ) 't is also a vertual and interpretative contempt of that supreme law-giver , who out of so much wisdome , love , and goodnesse did thus binde man to his own happinesse . so much then as man does start aside and apostatize from this law , to so much misery and punishment does he expose himself . though it be not necessary that the candle of nature should discover the full extent and measure of that punishment which is due to the breakers of this law , for to the nature of punishment , non requiritur ut praecognita sit poena , sed ut fiat actus dignus tali poenâ . the lawyers and the schoolmen both will acknowledge this principle . for as suarez has it , sequitur reatus ex intrinseca conditione culpae , ità ut licèt poena per legem non sit determinata , arbitrio tamen competentis judicis puniri possit . yet the light of nature will reveal and disclose thus much : that a being totally dependent upon another , essentially subordinate and subject to it , must also be accountable to it for every provocation and rebellion : and for the violation of so good a law , which he has set it , and for the sinning against such admirable providence and justice as shines out upon it ; must be liable to such a punishment , as that glorious law-giver shall judge fit for such an offence ; who is so full of justice , as that he cannot , and so great in goodnesse , as that he will not punish a creature above its desert . chap. vii . the extent of the law of nature . there are stampt and printed upon the being of man , some cleare and undelible principles , some first and alphabetical notions ; by putting together of which it can spell out the law of nature . there 's scatter'd in the soul of man some seeds of light , which fill it with a vigorous pregnancy , with a multiplying fruitfulnesse , so that it brings forth a numerous and sparkling posterity of secondary notions , which make for the crowning and encompassing of the soul with happinesse . all the fresh springs of common and fountain-notions are in the soul of man , for the watering of his essence , for the refreshing of this heavenly plant , this arbor inversa , this enclosed being , this garden of god. and though the wickednesse of man may stop the pleasant motion , the clearand crystalline progresse of the fountain , yet they cannot hinder the first risings , the bubling endeavours of it . they may pull off natures leaves , and pluck off her fruit , and chop off her branches , but yet the root of it is eternal , the foundation of it is inviolable . now these first and radical principles are wound up in some such short bottomes as these : bonum est appetendum , malum est fugiendum ; beatitudo est quaerenda ; quod tibi fieri non vis , alteri nè feceris . and reason thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , incubando super haec ova , by warming and brooding upon these first and oval principles of her own laying , it being it self quicken'd with an heavenly vigour , does thus hatch the law of nature . for you must not , nor cannot think that natures law is confin'd and contracted within the compasse of two or three common notions , but reason as with one foot it fixes a centre , so with the other it measures and spreads out a circumference , it drawes several conclusions , which do all meet and croud into these first , and central principles . as in those noble mathematical sciences there are , not only some first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are granted as soone as they are askt , if not before ; but there are also whole heaps of firme and immovable demonstrations , that are built upon them . in the very same manner , nature has some postulata , some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which seneca renders praesumptiones , which others call anticipationes animi , ) which she knows a rational being will presently and willingly yeeld unto ; and therefore by vertue of these it does engage and oblige it , to all such commands as shall by just result , by genuine production , by kindly and evident derivation flow from these . for men must not only look upon the capital letters of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but they must reade the whole context , and coherence of it ; they must look to every jot and apex of it , for heaven and earth shall sooner passe away , then one jot or title of this law shall vanish . they must not only gaze upon two or three principles of the first magnitude , but they must take notice of the lesser celestial sporades , for these also have their light and influence . they must not only skim off the creame of first principles , but whatsoever sweetnesse comes streaming from the dugge of nature , they must feed upon it , they may be nourisht with it . reason does not only crop off the tops of first notions , but does so gather all the flowers in natures garden , as that it can binde them together in a pleasant posie , for the refreshment of it self and others . thus as a noble author of our own does well observe , tota ferè ethica est notitia communis : all morality is nothing but a collection and bundling up of natural precepts . the moralists did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enlarge the fringes of natures garment ; they are so many commentators and expositors upon natures law. this was his meaning that stil'd moral philosophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that philosophy which is for the maintaining and edifying of humane nature . thus natures law is frequently call'd the moral law. but the school-men in their rougher language make these several ranks and distributions of natural precepts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . first , there come in the front principia generalia , ( as some call them ) per se nota ; ut honestum est faciendum ; pravum vitandum . then follow next principia particularia , & magis determinata ; ut justitia est servanda ; deus est colendus ; vivendum est temperate . at length come up in the reare , conclusiones evidenter illatae , quae tamen cognosci nequeunt nisi per discursum ; ut mendacium , furtum , & similia prava esse . these , though they may seeme somewhat more remote , yet being fetcht from clear and unquestionable premisses , they have natures seal upon them ; and are thus farre sacred , so as to have the usual priviledge of a conclusion , to be untoucht and undeniable . for though that learned author , whom i mention'd not long before , do justly take notice of this , that discourse is the usual in-let to errour , and too often gives an open admission , and courteous entertainment to such falsities , as come disguis'd in a syllogistical forme , which by their sequacious windings and gradual insinuations , twine about some weak understandings : yet in the nature of the thing it self , 't is as impossible to collect an errour out of a truth , as 't is to gather the blackest night out of the fairest sun-shine , or the foulest wickednesse out of the purest goodnesse . a conclusion therefore that 's built upon the sand , you may very well expect its fall , but that which is built upon the rock is impregnable and immovable ; for if the law of nature should not extend it self so farre , as to oblige men to an accurate observation of that , which is a remoov or two distant from first principles , 't would then prove extremely defective in some such precepts as do most intimately and intensely conduce to the welfare and advantage of an intellectual being . and these first notions would be most barren inefficacious speculations , unlesse they did thus encrease and multiply , and bring forth fruit with the blessing of heaven upon them . so that there is a necessary connexion , and concatenation between first principles , and such conclusions . for as suarez has it , veritas principii continetur in conclusione : so that he that questions the conclusion , must needs also strike at the principle . nay , if we look to the notion of a law , there is more of that to be seen in these more particular determinations , then in those more universal notions ; for lex est proxima regula operationum . but now particulars are neerer to existence and operation then universals : and in this respect do more immediately steere and direct the motions of such a being . the one is the bending of the bowe , but the other is the shooting of the arrow . suarez does fully determine this in such words as these , haec omnia praecepta ( he means both principles and conclusions ) prodeunt à deo auctore naturae , & tendunt ad eundem finem , nimirum ad debitam conservationem , & naturalem perfectionem , seu foelicitatem humanae naturae . this law of nature as it is thus brancht forth , does binde in foro conscientiae ; for as that noble author , ( whom i more then once commended before ) speaks very well in this ; natural conscience 't is centrum notitiarum communium , and 't is a kinde of sensus communis in respect of the inward faculties , as that other is in respect of the outward senses . 't is a competent judge of this law of nature : 't is the natural pulse of the soul , by the beating and motion of which the state and temper of men is discernable . the apostle paul thus felt the heathens pulse , and found their consciences sometimes accusing them , sometimes making apology for them . yet there 's a great deale of difference between natural conscience , and the law of nature ; for ( as the school-men speak ) conscience , 't is dictamen practicum in particulari ; 't is a prosecution and application of this natural law , as providence is of that eternal law. nay , conscience sometimes does embrace only the shadow of a law , and does engage men though erroneously to the observation of that which was never dictated by any just legislative power . nor is itcontent to glance only at what 's to come , but janus-like it has a double aspect , and so looks back to what 's past , as to call men to a strict accompt for every violation of this law. which law is so accurate as to oblige men not only ad actum , but ad modum also : it looks as well to the inward forme and manner , as to the materiality and bulk of outward actions : for every being owes thus much kindnesse and courtesie to it self , not only to put forth such acts as are essential and intrinsecal to its own welfare ; but also to delight in them , and to fulsil them with all possible freenesse and alacrity , with the greatest intensnesse and complacency . self-love alone might easily constraine men to this natural obedience . humane lawes indeed rest satisfi'd with a visible and external obedience ; but natures law darts it self into the most intimate essentials , and looks for entertainment there . you know that amongst the moralists only such acts are esteem'd actus humani that are actus voluntarii . when nature has tuned a rational being , she expects that every string , every faculty should spontaneously and cheerfully sound forth his praise . and the god of nature that has not chain'd , nor fetter'd , nor enslav'd such a creature , but has given it a competent liberty and enlargement ; the free diffusion and amplification of its own essence ; he looks withal that it should willingly consent to its own happinesse , and to all such means as are necessary for the accomplishment of its choicest end : and that it should totally abhorre whatsoever is destructive and prejudicial to its own being ; which if it do , 't will presently embrace the law of nature , if it either love its god or it self ; the command of its god , or the welfare of it self . nay , the precepts of this natural law are so potent and triumphant , as that some acts which rebel against it , become not only illiciti , but irriti , as both the schoolmen and lawyers observe : they are not only irregularities , but meere nullities : and that either ob defectum potestatis & incapacitatem materiae , as if one should go about to give the same thing to two several persons , the second donation is a moral non-entity : or else propter perpetuam rei indecentiam , & turpitudinem durantem ; as in some anomalous and incestuous marriages . and this law of nature is so exact , as that 't is not capable of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the lawyers call emendatio legis : but there is no mending of essences , nor of essential lawes , both which consist in puncto , in indivisibili , and so cannot recipere magis & minús : nor is there any need of it , for in this law there 's no rigour at all , 't is pure equity , and so nothing is to be abated of it . neither does it depend only à mente legis-latoris , which is the usual rise of mitigation ; but 't is conversant about such acts as are per se tales , most intrinsecally and inseparably . yet notwithstanding this law does not refuse an interpretation , but nature herself does glosse upon her own law , as in what circumstances such an act is to be esteem'd murder , and when not ; and so in many other branches of natures law , if there be any appearance of intricacy , any seeming knot and difficulty , nature has given edge enough to cut it asunder . there is another law bordering upon this law of nature , jus gentium , juri naturali propinquum & consanguineum ; and 't is medium quoddam , inter jus naturale & jus civile . now this jus gentium is either per similitudinem & concomitantiam , when several nations in their distinct conditions have yet some of the same positive lawes : or else ( which indeed is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) per communicationem & societatém , which , as the learned grotius describes , ab omnium , vel multarum gentium voluntate vim obligandi accepit : that is , when all or many of the most refined nations bunching and clustering together , do binde themselves by general compact , to the observation of such lawes , as they judge to be for the good of them all . as the honourable entertainment of an embassadour , or such like . so that 't is jus humanum , non scriptum . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for as justinian tells us , vsu exigente , & humanis necessitatibus , gentes humanae quaedam sibi jura constituerunt . whereas other humane lawes have a narrower sphere and compasse , and are limited to such a state , which the oratour stiles , leges populares , the hebrews call their positive lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the one do more properly point at ceremonials , the other at judicials ; the septuagint render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some others call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they call natural lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the hellenists render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but according to the greek idiom , these are tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now , though the formality of humane lawes do flow immediately from the power of some particular men ; yet the strength and sinew of these lawes is founded in the law of nature ; for nature does permissively give them leave to make such lawes as are for their greater convenience ; and when they are made , and whilest they are in their force and vigour , it does oblige and command them not to break or violate them : for they are not to contradict their own acts , nor to oppose such commands , as ex pacto were fram'd and constituted by themselves . thus much for the law of nature in general . we must look in the next place , to that lumen naturae , that candle of the lord by which this law of nature is manifested and discovered . chap. viii . how the law of nature is discovered ? not by tradition , nor an intellectus agens . god having contrived such an admirable and harmonious law for the guiding and governing of his creature , you cannot doubt but that he will also provide sufficient means for the discovery and publishing of it ; promulgation being pre-requir'd as a necessary condition before a law can be valid and vigorous . to this end therefore he has set up an intellectual lamp in the soul , by the light of which it can read this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and can follow the commands of its creatour . the schoolmen with full and general consent understand that place of the psalmist of this lumen naturale , and many other authors follow them in this too securely . nay , some critical writers quote them , and yet never chide them for it . the words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eleva super nos lumen vultûs tui : but yet they , very ignorantly , though very confidently render them ; signatum est super nos lumen vultûs tui : and they do as erroneously interpret it of the light of reason , which ( say they ) is signaculum quoddam , & impressio increatae lucis in anima . so much indeed is true , but it is far from being an exposition of this place . yet perhaps the septuagint misled them , who thus translate it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but aquila , that had a quicker eye here , renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words are plainly put up in the forme of a petition to heaven , for some smiles of love , for some propitious and favourable glances , for gods gracious presence and acceptance . and they amount to this sense ; if one sun do but shine upon me , i shall have more joy , then worldlings have , when all their stars appear . but to let these passe with the errours of their vulgar latin ; i meet with one more remarkable and of larger influence ; i mean that of the jewes , who ( as that worthy author of our own in his learned book de jure naturali secundùm hebraeos makes the report ) do imagine and suppose that the light of nature shines only upon themselves originally and principally , and upon the gentiles only by way of participation and dependance upon them : they all must light their candles at the jewish lamp. thus they strive as much as they can to engrosse and monopolize this natural light to themselves ; only it may be sometimes out of their great liberality they will distribute some broken beams of it to the gentiles . as if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these praecepta noachidarum had been lockt up and cabinetted in noahs ark , and afterwards kept from the prophane touch of a gentile : as if they had been part of that bread , which our saviour said was not to be cast unto dogs ; and therefore they would make them be glad to eate of the crumbs that fall from their masters table . as if they only enjoyed a goshen of natural light , and all the rest of the world were benighted in most palpable and unavoidable darknesse ; as if this sun shin'd only upon canaan ; as if canaan onely flow'd with this milk and honey ; as if no drops of heaven could fall upon a wildernesse , unlesse an israelite be there ; as if they had the whole impression of natures law ; as if god had not dealt thus with every nation ; as if the heathen also had not the knowledge of this law. 't is true , they had the first beauty of the rising sun , the first peepings out of the day , the first dawnings of natural light ; for there were no other that it could then shine upon : but do they mean to check the sun in its motion , to stop this glant in his race , to hinder him from scattering rayes of light in the world ? do they think that natures fountain is enclos'd , that her well is seal'd up , that a jew must only 〈◊〉 of it , and a gentile must die for thirst ? o but they tell you they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a darling , and peculiar nation . we shall fully acknowledge with the hebrew of hebrews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though not in respect of natural light , which doubtlesse is planted by nature in the heart both of jew and gentile , and shines upon both with an equal and impartial beam . and yet this must not be denied , that the jewes had even these natural notions much clarified & refin'd from those clouds and mists which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 original sin had brought upon them , and this by means of that pure and powerful beam of heavenly truth which shined more peculiarly upon them ; those lawes which nature had engraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the tables of their hearts , sin like a moth had eaten and defaced ( as in all other men it had done ) but in them those fugitive letters were call'd home again , and those many lacunae were supplyed and made good again by comparing it with that other copy ( of gods own writing too ) which moses received in the mount ; and besides , they had a great number of revealed truths discovered to them , which were engraffed indeed upon the stock of nature , but would never have grown out of it : so that this second edition was auctior also , as well as emendatior ; but yet for all this they have no greater a portion of the light of nature then all men have . thus christians also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet in respect of their natural condition , have no more then others . now if the jewes have so many priviledges , why are not they content , why do not they rest satisfied with them ? why will they thus be claiming and arrogating more then their due ? are they the first-born , and have they a double portion , and do ●●ey envy their younger brethren , their birth and being ? have they a bright and eminent sun-shine , and do they envy a gentile the candle of the lord ? no ( as that learned author tells us ) they will grant that the gentiles had their candle , and their torch , but it was lighted at the jewes sun. they may have some bottles of water to quench their thirst , but they must be fill'd at their streams , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex fluentis hebraicis . but truly , if they were at their disposing , there be some that will question , whether they would let them sip at their fountain or no ; whether they would let them light a candle with them or no. yes ( may some say ) pythagoras lighted his candle there , and plato lighted his candle at theirs . but what did they borrow common notions of them ? did they borrow any copies of natures law from them ? was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only some jewish manu-script , which they translated into greek ? can pythagoras know nothing , unlesse by a present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jews soul come and enforme him ? that pythagoras should be circumcis'd by the perswasion of the jews is not impossible ; but that he could not know how to ●orbid blasphemy , without the jews teachings , deserves a good argument to prove it . if they will but attend to pythagoras himself , they shall hear him resolving these first notions of his and others , into natures bounty , and not into the jews courtesie ; for thus he sings ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hierocles in his comment ( which is as golden as pythagoras his verses ) does thus paraphrase upon his meaning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and these principles which he does call here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he does not long after stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . then as for plato , to be sure he 'll tell them , that he has connate species of his own , for which he was never beholding to the jews . he 'll tell them , that he has many spermatical notions , that were never of their sowing ; many vigilant sparks that were never of their striking or kindling . he 'll but set his reminiscence awork , and will visit his old acquaintance , recal many ancient truths , that are now slipt out of his memory , and have been too long absent . and surely aristotle never thought that his rasa tabula , could have nothing printed upon it , till a jew gave it an imprimatur , he little imagin'd that the motion of his soul depended upon these oriental intelligences . therefore if they please they may spare that pretty story of theirs , which that learned author , whom i have so often commended , does acquaint us with , but yet withall esteems it fabulous of simeon the just , the high priest reading of lectures to aristotle a little before his death , of the immortality of the soul , and the reward and punishment which are reserved for another life : and that so powerfully , as that he convinced him , and converted him . but certainly that brave philosopher could easily spy out immortality stampt upon his own soul , though such a monitor had been absent , and did know long before that time by the improvement of his own intellectuals , that he must give an account of his being and operations to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what means then that voice of the oracle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly the oracle here is not so obscure , but that you may easily perceive that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it did not mean intelligentia , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but only sapientia , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now why they had more of this , the apostle will give you the best account of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they had a better oracle to consult withal , then this was . yet surely neither jew nor gentile need go to an oracle to enquire of common notions . but in respect of these that anonymous author of the life of pythagoras speaks an unquestionable truth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is the athenians had not an adventitious and precarious kinde of knowledge ; but that nature which gave them a being , gave them education also ; as her womb bare them , so her breasts gave them suck ; as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but you shall hear a bragging and doting egyptian telling you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the greeks were alwayes boys in knowledge . grant that they were children ; yet cannot they suck at natures dug ? cannot they reade natures alphabet , unlesse a jew come with his fescue and teach them ? howere , the egyptian has little reason to triumph , for to be sure , if there be any light in egypt more then this of nature , they may thank israelites for it : if there be any corne in egypt , they may thank a joseph for providing of it . these , if any , lighted their candles at the israelites , and receiv'd more precious jewels from them , then ever they were robb'd of by them . this indeed must be granted that the whole generality of the heathen went a gleaning in the jewish fields . they had some of their grapes , some eares of corne that dropt from them . pythagoras and plato especially were such notable gleaners , as that they stole out of the very sheaves , out of those truths that are bound up in the sacred volume ▪ yet all this while they nere stole first principles , nor demonstrations ; but they had them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and needed not to take such a long journey for them . give then unto the jew the things of the jews , and to the gentile , the things that are the gentiles , and that which god has made common , call not thou peculiar . the apostle pauls question is here very seasonable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there was never any partition-wall between the essence of jew and gentile : now the law of nature 't is founded in essentials . and that which is disconvenient to that rational nature which is in a jew , is as opposite and disagreeable to the same nature in a gentile ; as that good which is suitable and proportionable to a jew in his rational being , is every way as intrinsecal to the welfare of a gentile ▪ that does not differ essentially from him . so likewise for the promulgation of this law , being it does equally concerne them both , and equally oblige them both ; it is also by nature equally publisht and manifested to them both . so that what the apostle speaks in respect of the freenesse of evangelistical light , we may say the very same in respect of the commonnesse of natural light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but all these are one in respect of nature , and natures law , and natures light. chap. ix . the light of reason . this law of nature having a firme and unshaken foundation in the necessity and conveniency of its materials , becomes formally valid and vigorous by the minde and command of the suprem● law-giver ; so as that all the strength and nerves , and binding virtue of this law are ●ooted and fasten'd partly in the excellency and equity of the commands themselves , but they principally depend upon the sovereignty and authority of god himself : thus contriving and commanding the welfare of his creature , and advancing a rational nature to the just perfection of its being . this is the rise and original of all that obligation which is in the law of nature . but the publishing and manifestation of this law which must give notice of all this , does flow from that heavenly beame which god has darted into the soul of man ; from the candle of the lord , which god has lighted up for the discovery of his owne lawes ; from that intellectual eye which god has fram'd and made exactly proportionable to this light. therefore we shall easily grant that the obligation of this law does not come from this candle of the lord ; and others i suppose will not deny that the manifestation of this law does come from this candle of the lord , that the promulgation of this law is made by the voice of reason . in order of nature , this law , as all others , must be made , before it can be made known , entity being the just root and bottome of intelligibility . so that reason does not facere or ferre legem , but only invenire , as a candle does not produce an object , but only present it to the eye , and make it visible . all verity 't is but the glosse of entity , there 's a loving union and communion between them , as soone as being is it may be known . so that reason is the pen by which nature writes this law of her own composing ; this law 't is publisht by authority from heaven , and reason is the printer : this eye of the soul 't is to spy out all dangers and all advantages , all conveniences and disconveniences in reference to such a being , and to warne the soul in the name of its creator , to fly from such irregularities as have an intrinsecal and implacable malice in them , and are prejudicial and destructive to its nature , but to comply with , and embrace all such acts and objects as have a native comelinesse and amiablenesse , and are for the heightning and ennobling of its being . hierocles does most excellently set forth this , whilest he brings that golden verse of pythagoras to the touch-stone ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and does thus brighten it , and display it in its full glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; his meaning 's this : there is a kinde of canon-law in the essences of men , and a rational tuning all its faculties according to those lessons which nature has set ; it does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a most grateful and harmonious life , pleases both it self and others . so whilest he weighs that other golden verse in the ballance , he speaks very high . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he gives us this learned accompt of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which i may thus render ; to obey right reason , 't is to be perswaded by god himself ; who has furnisht and adorn'd a rational nature with this intrinsecal and essential lamp , that shines upon it , and guides it in the wayes of god , so as that the soul and its creator become pefect unisons , and being blest with the light of his countenance , it steeres all its motions and actions with much security and happinesse . but if this lamp of reason be darken'd and obscured , the soul presently embraces a cloud , and courts a shadow ; the blackest and most palpable atheisme and wickednesse must needs cover the face of that soul , that starts back and apostatizes from its god and its reason . where you cannot but take notice that he calls the light of reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is an expression very parallel to this of solomon , the candle of the lord. that wise heathen socrates was of the very same minde , in whose mouth that speech was so frequent and usual , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 't is in vaine to trust any thing but that which reason tells you has the seal of god upon it . thus that heathen oratour very fully and emphatically ; nos legem bonam à mala nullâ aliâ nisi naturali norm● dividere possumus ; nec solùm jus & injuria à natura dijudicantur , sed omnino omnia honesta & turpia . nam & communis intelligentia nobis res not as efficit , ea quae in animis nostris inchoavit , ut honesta in virtute ponantur , in vitiis turpia ; that is , nature has distinguisht good from evil , by these indelible stamps and impressions which she has graven upon both ; and has set reason as a competent judge to decide all moral controversies , which by her first seeds of light plainly discovers an honourable beauty in goodnesse , and an inseparable blot in wickedness : hence these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are esteem'd equivalencies by that emperour and philosopher marcus antonius . but yet the jews will by no means yeeld that there is light enough in the dictates of reason to display common notions , for they look upon it as a various and unsatisfactory light mixt with much shadow and darknesse , labouring with perpetual inconstancy and uncertainty . what are first principles become so mutable and treacherous ? are demonstrations such fortuitous and contingent things ? had i met with this in a fluctuating academick , in a rowling sceptique , in a sextus empiricus , in some famous professor of doubts , i should then have lookt upon it as a tolerable expression of their trembling and shivering opinion . but how come i to finde it among those divers into the depths of knowledge , who grant a certainty , and yet will not grant it to reason ? i would they would tell us then , where we might hope to finde it ; surely not in an oriental tradition , in a rabinical dream , in a dusty manuscript , in a remnant of antiquity , in a bundle of testimonies ; and yet this is all you are like to get of them , for they tell you this story , that these natural precepts , tum in ipsis rerum initiis , tum in ea quae fuit post diluvium instauratione , humano generi , ipsà sanctissimâ numinis voce fuisse imperata , atque ad posteros per traditionem solùm inde manâsse ; that is , that these commands were proclaim'd by the voice of god himself , first to adam in the first setting out of the world ; and then they were repeated to noah when there was to be a reprinting , and new edition of the world after the deluge ; and thus were in way of tradition to be propagated to all posterity . o rare and admirable foundation of plerophory ! o incomparable method and contrivance to finde out certainty , to rase out first principles , to pluck down demonstrations , to demolish the whole structure and fabrick of reason , and to build upon the word of two or three hebrew doctors , that tell you of a voice , and that as confidently , as if they had heard it , and they are entrusted with this voice , they must report and spread it unto others , though they do it like unfaithful ecchos with false and imperfect rebounds . this is to tell you that men have no candle of the lord within them , but only there must be traditio lampadis , a general and publique light , that must go from one hand to another . this is to blot out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to leave out canonical scripture , and to give you apochrypha in the room of it . 't is to set a jew in the chaire dictating the law of nature , with the very same infallibility , that the pope promises himself in determining all points of religion . therefore some it may be will have recourse to such an intellectus agens as must clear up all things . now this is another oriental invention , for those arabian writers averroes and avicen , did not look upon the spirit of a man as the candle of the lord , but must needs have an angel to hold the candle to enlighten men in their choicest operations . nay , averroes will allow but one angel to superintend and prompt the whole species of mankinde ; yet zabarel questions whether his bounty will not extend to two , the one for an intellectus agens , the other for an intellectus patiens . to be sure averroes fanci'd man as the most imperfect and contemptible being that could be , totally dependant upon an angel in his most essential workings ; the whole sphere of his being was to be mov'd by an intelligence . he fanci'd him a ship steer'd only by an angel ; he fanci'd him a lute that made no musick but by the touch of an angel . it had been well if his genius would have tun'd him a little better . it had been well if his pilot would have kept him from making shipwrack of reason . if his intelligence would but have mov'd his head a little more harmoniously . but by this , if he had pleas'd he might have perceiv'd that there were pluralities and differences of understandings , because there were so few of his minde . yet plotinus and themistius that were his seniors , had more then a tincture of this errour ; and lookt upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it had been sol quidam incorporeus nulli oriens aut occidens , sed semper & ubique omnibus praesens . which notion cardan prosecutes so far , as that he falls into this most prodigious conceit , that this intellectus agens does offer its light and assistance to sensitive beings also , but that the churlishnesse of the matter will not wellcome and entertain such pure irradiations , for thus he speaks ; eundem intellectum etiam belluis imminere , easque ambire : at ipsi non patere aditum , propter materiae ineptitudinem . igitur hominem intus irradiare , circum belluas extrinsecùs collucere . neque aliâ re hominis intellectum , ab intellectu differre belluarum . idcirco belluas ea omnia habere inchoata , quae in homine perfecta sunt . but scaliger has sufficiently corrected him for this brutish tenent ; so that i shall need only to adde this ; cardans intellectus agens , was so familiar , as that some question whether he were a good angel or no. nay , some tell us that he was left him for an inheritance , shut up in a ring , enclos'd in a golden circle , a goodly sphere for an intelligence to move in . but there were many others also enamour'd with this opinion , of an intellectus agens ; the platonists were excessively enclinable to it , and were alwayes so much conversant with spirits , which made their philosophy ever question'd for a touch of magick . nay , scaliger tells us of some others , that will have this intellectus agens to be caput & author consiliorum omnium , the contriver of the rarest and wittiest inventions ; the author of guns , of clocks , of printing , of the pyxis nautica : materialem verò intellectum esse quasi vsufructuarium , & beneficiarium illius . the jews especially admire and adore the influence of an intellectus agens , and not forgetful of their primogeniture and priviledges , but being alwayes a conceited and a bragging generation , they would fain perswade us that god himself is their intellectus agens , but to the gentiles he sends only an angel to illuminate them . the jews indeed sometimes call every faculty an angel , as one of the best amongst them , maimonides tells us , but yet here they properly mean an angelical being , distinct and separate from the soul , and just according to averroes determination , the lowest intelligence , vltimus motor coelestium . their own intellectus agens they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the presence and power of god dwelling in the understanding , the influence of it they tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the forementioned maimonides observes , that is , a copious and abundant supply of light shining upon the minde . according to which they understand that place of the psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lumine tuo videbimus lumen ; which the schoolmen more truly expound of the lumen gloriae in the beatifical vision , though it may reach also to that joy and delight which saints have in communion with god here . amongst fresher and more moderne writers , zabarel is very intense and zealous for this , that god himself is the intellectus agens of the soul : but being a most humble and devoted servant of aristotle , he can by no means quiet and content himself unlesse he can shew the world that his master was of the same judgement . this makes him to suborne two or three testimonies , or at least to tamper with a place or two ; and then bravely to conclude that without doubt 't was the minde of the philosopher , which is not only against the whole stream of other interpreters , but against the known & orthodox principles of him that was wiser then to countenance such a vanity . it should seeme by that eminent writer of our own , that fryer bacon was of the same mind too , for whose words these are quoted amongst many others , out of an oxford-manuscript ; deus respectu animae est sicut sol respectu oculi temporalis , & angeli sicut stellae . now what angels they were that this roger bacon fixt his eye upon , whether they were not fallen stars , let others examine . i should think that cardans intellectus agens and his were both much of the same colour . but this you may perceive in him and the rest of the great pleaders for an intellectus agens , that they found all their arguments in a pretty similitude of an eye , and light , and colours , as if this were some inconquerable demonstration . whereas that great master of subtleties , whom i have more then once nam'd before , has made it appear , that the whole notion of an intellectus agens is a meere fancy and superfluity . yet this may be granted to all the foremention'd authors , and this is the only spark of truth , that lies almost buried in that heap of errours ; that god himself as he does supply every being , the motion of every creature with an intimate and immediate concourse every way answerable to the measure and degree of its entity ; so he does in the same manner constantly assist the understanding with a proportionable co-operation . but then as for any such irradiations upon the soul in which that shall be meerly patient : god indeed if he be pleas'd to reveal himself in a special and extraordinary manner , he may thus shine out upon it , either immediately by his own light , or else drop angelical influence upon it : but that this should be the natural and ordinary way , necessarily required to intellectual workings , is extermely prejudicial to such a noble being as the soul of man is ; to which god gave such bright participations of himself , and stampt his image upon it , and left it to its own workings , as much as any other created being whatsoever . nay , as scaliger does most confidently object it to cardan , you will not have one argument left , by which you can evince the immortality of the soul , if ye shall resoive all the excellency of its being and operations into an intellectus agens really distinct from it . but then to make this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only the various aspects and different relations of the same soul , is but a weak and needlesse device , and if 't were aristotles , to be sure 't was none of his master-pieces ; for 't is built upon i know not what phantasms and false appearances . whereas those species and colours , those pictures and representations of being that are set before an intellectual eye , carry such a light and beauty in themselvs as may justly engratiate them with the understanding . and though some tell us that they have too much drosse & impurity , that they are too muddy and feculent , not proportionable to the purity of a reasonable soul , yet let them but think of those many strainers they have gone through : those double refinings and clarifyings , that they have had from so many percolations : and withall they may know that the understanding can drink in the most pure and flowring part of the species , and can leave the dregges at the bottome . have you not thus often seen a seal stamping it self upon the waxe , and yet not communicating the least particle of matter , but only leaving a form and impression upon it ? however , there is as much proportion between these species and an intellectus patiens , as between these and an intellectus agens . nay , there is more proportion between these species and the understanding , then between the soul and body , which yet are joyn'd and married together in a most loving and conjugal union . chap. x. of the consent of nations ▪ though natures law be principally proclaim'd by the voyce of reason ; though it be sufficiently discover'd by the candle of the lord ; yet there is also a secondary and additional way , which contributes no small light to the manifestation of it : i mean the harmony & joynt consent of nations , who though there be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no communion , nor commerce , nor compact between them , yet they do tacitly and spontaneously conspire in a dutiful observation of the most radical and fundamental lawes of nature . so that by this pleasant consort of theirs you may know that the same nature did tune them all . when you see the same prints and impressions upon so many several nations , you easily perceive that they were stampt eodem communi sigillo , with the same publique seal . when you see the very same seeds thrown in such different soyles , yet all encreasing and multiplying , budding and blossoming , branching out and enlarging themselves into some fruitful expressions ; you know then that 't was natures hand , her bountiful & successeful hand that scatter'd such seminal principles amongst them ; you presently know that 't is no enclosed way , 't is a via regia , in which you meet with so many travellers , such a concourse and confluence of people . amongst many others , the learned grotius is ful and expresse for searching out the law of nature in this manner . you shal hear his own words which he speaks in that excellent work of his , de jure belli & pacis : esse aliquid juris naturalis probari solet tum ab eo quod prius est , tum ab eo quod posterius ; quarum probandi rationum illa subtilior est , haec popularior . a priori , si ostendatur rei alicujus convenientia aut disconvenientia necessaria cum natura rationali ac sociali . a posteriori verò , si non certissimâ side , certè probabiliter admodum juris naturalis esse colligitur id , quod apud gentes omnes , aut moraliores omnes tale esse creditur . and ●he does annex this reason of it ; vniversalis effectus , vniversalem requirit causam . when you see such fresh springs and streams of justice watering several kingdoms and nations , you know that they are participations of some rich fountain , of a vast ocean . when you see so many rayes of the same light , shooting themselves into the several corners of the world , you presently look up to the sun ; as the glorious original of them all . let me then a little vary that place in the acts of the apostles : you may hear every man in his own language , in his own dialect , and idiom speaking the same works of nature ; parthians , and medes , and elamites , and the dwellers in mesopotamia , and in judea , and cappadocia ; in pontus , in asia , phrygia , and pamphylia , in egypt , and in the parts of libya about cyrene , and strangers of rome , jewes and proselytes , cretes and arabians , you may hear them speak in their tongues the wonderful works of god and nature . for whatsoever is natural and essential is also universal in order to such a species . the philosopher speaks to this very pertinently ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , whatsoever is natural is immovable , and in the same manner perpetually energetical ; as fire does not put on one colour amongst the grecians , and paint its face otherwise amongst the persians : but it has alwayes the same ruddinesse and purity , the same zeal and vehemency . as nature shews choice variety and needle-work in this , in that she works every individuum with several flourishes , with some singular and distinguishing notes : so likewise she plainly aspires to concord and unity , whilst she knits altogether in a common and specifical identity . not only in the faces of men , but in their beings also , there is much of identity , and yet much of variety . you do not doubt , but that in all nations there is an exact likenesse and agreement in the fabrick and composure of mens bodies in respect of integrals , excepting a few monsters and heteroclites in nature ; nor can you doubt but that there is the very same frame and constitution of mens spirits in respect of intrinsecals , unlesse in some prodigious ones , that in the philosophers languge are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as face answers face , so does the heart of one man the heart of another , even the heart of an athenian , th● heart of an indian . wherefore the votes and suffrages of nature are no contemptible things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as the poet sings . this was the minde of that grave moralist seneca , as appears by that speech of his ; apud nos veritatis argumentum est aliquid omnibus videri . but the oratour is higher and fuller in his expression ; omni autem in re , consensio omnium gentium , lex naturae putanda est . and that other oratour quintilian does not much differ from him in this ; pro certis habemus ea , in quae communi opinione concessum est . or if the judgement of a philosopher be more potent and prevalent with you , you may hear aristotle telling you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you may hear heraclitus determining that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth ; and therefore he wss wont to lay down this for a maxime , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be rendred vox populi , vox dei ; yet upon this condition , that it be took with its due restraints and limitations : if you would have a sacred author set his seal to all this , tertullian has done it ; quod apud multos unum invenitur , non est erratum sed traditum . surely that must needs be a clear convincing light that can command respect and adoration from all beholders ; it must be an orient pearl indeed , if none will trample upon it . it must be a conquering and triumphant truth , that can stop the mouths of gain-sayers , and passe the world without contradiction . surely that 's pure gold that has been examin'd by so many several touch-stones , and has had approbation from them all ; certainly 't is some transcendent beauty that so many nations are enamour'd withall . 't is some powerful musick that sets the whole world a dancing . 't is some pure and delicious relish , that can content and satisfie every palate . 't is some accurate piece that passes so many criticks without any animadversions , without any variae lectiones . 't is an elegant picture , that neither the eye of an artist , nor yet a popular eye can finde fault withall . think but upon the several tempers and dispositions of men ; how curious are some ? how censorious are others ? how envious and malicious are some ? how various and mutable are others ? how do some love to be singular ? others to be contentious ? how doubtful and wavering is one ? how jealous and suspicious is another ? and then tell me whether it must not be some authentical and unquestionable truth , that can at all times have a certificate and commendamus from them all ? then look upon the diversities of nations & there you will see a rough and barbarous scythian , a wild american , an unpolisht indian , a superstitious egyptian , a subtile ethiopian , a cunning arabian , a luxurious persian , a treacherous carthaginian , alying cretian , an elegant athenian , a wanton corinthiā , a desperate italian , a fighting german , & many other heaps of nations , whose titles i shall now spare , and tell me whether it must not be some admirable and efficacious truth , that shall so over-power them all , as to passe currant amongst them , and be own'd and acknowledg'd by them . yet notwithstanding as we told you before , that the obligation of natures law did not spring from reason , so much lesse does it arise from the consent of nations . that law indeed which is peculiarly term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jus gentium , has its vigor and validity from those mutual and reciprocal compacts , which they have made amongst themselves : but the meeting of several nations in the observation of natures law , has no binding or engaging virtue in it any otherwise then in an exemplary way ; but yet it has a confirming and evidencing power , that shews that they were all obliged to this by some supreme authority , which had such an ample influence upon them all . thus you know the sweetnesse of honey , both by your own taste , and by the consent of palates too : yet neither the one , nor the other does drop any sweetnesse or lusciousnesse into the honey-comb . thus you see the beauty and glory of light , and you may call most men in the world to be eye-witnesses of it , yet those several eyes adde no glosse or lustre to it , but only take notice of it . man being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the philosopher styles him , a sociable and peaceable creature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that sacred oratour termes him , a congregating creature that loves to keep company , he must needs take much delight and complacency in that , in which he sees the whole tribe and species of mankinde agreeing with him . why then do the jews look upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with such a disdaining and scornful eye , as if all the nations in comparison of them , were no more then what the prophet saies , they are in respect of god , as the drop of a bucket , as the dust of the ballance , that cannot encline them one way or other . do but hear a while how that learned and much honoured author of our own , does represent their minde unto you . gentium ( saies he ) sive omnium , sive complurium opiniones , mores , constitutiones , mensurae apud hebraeos , in eo decernendo quod jus esse velint naturale , seu universale , locum habent nullum . these are the contents of that chapter which he begins thus ; quemadmodum ex aliorum animantium actibus aut usu , jus aliquod naturale disci , aut designari nolunt ebraei ; it à neque ex aliarum , sive omnium sive plurimarum gentium usu ac moribus de jure naturali , seu hominum universali decerni volunt . it seems the jews look upon the gentiles , as if they differ'd specifically from them : as they do not search for the law of nature amongst sensitive beings , so neither amongst other nations . but i had thought that the jewish writers had promis'd the heathens an angel , an intelligence , to irradiate & illuminate them , and does he shine upon them no clearer ? does he performe his office no better ? the jews told us that they themselves were to enforme them and instruct them , and have they taught them their lessons no better ? they mention'd a voice that came to adam and to noah , and have they whisper'd it only in one anothers eare ? why have they not proclaim'd it to the rest of the world ? how sad were the condition of the gentiles , if they were to live upon the jews courtesie and benevolence , that would strip them of nature , plunder them of their essences , rob them of their first principles and common notions ? but god has not left them like orphans to such unmerciful guardians . he himself has took care of them , and has made better provision for them . now these several nations are to be consider'd either in the common bulk and heap of them ▪ or else in the major part of them , or in the noblest & most refined sort amongst them , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we take them in the fullest universality of them , then that worthy author of our own saies truly , nec olim , nec hactenùs , aut qualesnam , aut quot sint , fuer●ntve , est ab aliquo satis exploratum . nor indeed is it at all material in respect of this , whether we know them or no ; but having the formal consent of so many , and knowing that there is par ratio reliquorum , being that they have the same natural engagements and obligations upon them , we cannot justly distrust , but that if there should new nations , nay if there should new worlds appear that every rational nature amongst them , would comply with and embrace the several branches of this law : and as they would not differ in those things that are so intrinsecal to sense ; so neither in those that are essential to the understanding . as their corporal eye would be able to distinguish between beauty and deformity , so their intellectual eye would as easily discerne some goodnesse from some kinde of wickednesse . but are there not many nations of them that live in the perpetual violation of natures law ? if you speak of the more capital letters of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you finde no nation so barbarous but that it can read them and observe him . i never heard of a nation apostatizing from common notions , from these first principles . but if you mean the whole context and coherence of natures law , if you speak of those demonstrations that may be built upon these fundamental principles , of those kindly derivations and conclusions that flow from these fountain-notions : then this indeed must be granted , that 't is the condemning sin of the heathen ; that so many of them imprison this natural light , and extinguish this candle of the lord. there are many wilde and anomalous individuum's amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristotle calls them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as others terme them ; but are there not such also even amongst jews ? nay amongst such as call themselvs christians , that are lapst and fallen below themselves ? many natural precepts are violated even amongst them ; have you weeds , & bryers , & thornes in a garden ? no wonder then that you meet with more in a wildernesse . are there some prodigies in europe ? you may very well look for more monsters in africa . do christians blur and blot the law of nature ? no wonder then that an american seeks quite to rase it out . does an israelite put truth sometimes in prison ? no wonder then that an egyptian puts it in a dungeon . yet notwithstanding amongst all those that have had so much culture and morality as to knit , and embody , and compact themselves into a common-wealth ; to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be regulated by a legal government , you will scarce finde any nation that did generally and expressely and for long continuance , either violate or countenance the violation of any precept clearly natural . this is that in which the learned grotius satisfies himself , that omnes gentes moraliores & illustriores , gave due obedience and conformity to natures law , so that all testimonies fetcht from them , are to have an high price and esteem put upon them . but the famous salmasius in his late tractate de coma goes a far different way ; and tells us that he had rather search for natures law in a naked indian , then in a spruce athenian , in a rude american , rather then in a gallant roman ; in a meer pagan , rather then in a jew or christian . his words are these , quanto magis barbari , tanto feliciùs , faciliùsque naturam ducem sequi putantur : eam detorquent , aut ab ea magis recedunt politiores gentes . those nations that have more of art and emprovement amongst them , have so painted natures face , have hung so many jewels in her eare ; have put so many bracelets upon her hand ; they have cloth'd her in such soft and silken rayment , as that you cannot guesse at her so well , as you might have done , if she had nothing but her own simple and neglected beauty : you cannot taste the wine so well , because they have put sugar into it , and have brib'd your palate . so that the learned salmasius will scarce go about to fetch the law of nature from the jews principally ; you see he chooses to fetch it rather from a scythian , from a barbarian ; there he shall see it without any glosses , without any superstructures , without any carving and gilding , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly written , without any flourishes & amplifications . yet the author , whom i but now commended , ( salmasius i mean ) neither could nor would go about to vindicate all those nations from some notorious rebellions against natures law , but he would rather choose , ( as much as he could ) to abstract their intellectuals from their practicals , and would look to their opinions and lawes , rather then to their life and conversation . indeed aristotle tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does only speak a propensity and inclination in their vile affections to such wickednesses as these were ; which sometimes also they acted in a most violent and impetuous manner . though to be sure they could not be long a nation if they did thus kill and eat up and devoure one another . but let us suppose that they dealt thus with their enemies , yet can it be shewn us that they establisht anthropophagy by a law ? that their natural conscience did not check them for it ? or if their reason did connive at them ; yet how comes it to passe that their angel did not jog them all this while , that their intellectus agens did not restraine them ? but out of what antiquity doth it appear that any nation did favour atheisme by a law ? that any kingdome did licence blasphemy by a statute , or countenance murder by a law ? out of what author can they shew us a nation that ever did allow the breaches of solemne compacts , the dishonouring of parents , that ever made a law for this , that there should be no law or justice amongst them ? till all this can appear , let the testimonies of gentiles be esteem'd somewhat more then the barking of dogs . me thinks if they were meere cyphers , yet the jews going before them , they might amount to somewhat . let the prints of nature in them be accounted sacred : a pearle in the head of a heathen , some jewels hid in the rubbish of nations , let them be esteem'd precious . whatsoever remains of gods image upon them , let it be lov'd and acknowledg'd . their darknesse and misery is great enough , let not us aggravate it , and make it more . to mix the light of their candle , with that light which comes shining from the candle of an heathen , is no disparagement to jew nor christian . chap. xi . the light of reason is a derivative light . now the spirit of man is the candle of the lord. first , as lumen derivatum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . surely there 's none can think that light is primitively and originally in the candle ; but they must look upon that only as a weak participation of something that is more bright and glorious . all created excellency shines with borrowed beames , so that reason is but scintilla divinae lucis , 't is but divinae particula aurae . this was the very end why god framed intellectual creatures , that he might communicate more of himself to them , then he could to other more drossie and inferiour beings , and that they might in a more compleat and circular manner redire in principium suum ( as the schoolmen speak ) that they might return into the bosom of the first and supreme cause by such operations as should in some measure imitate and represent the working of god himself , who being a most free and intellectual agent , would have some creature also that should not only take notice of these his perfections , so as to adore and admire them , but should also partake of them , and should follow the creator in his dispensations and workings , though still at an infinite distance and disproportion . this moved him to stamp upon some creatures understanding and will , which in themselves make up one simple and entire print and signature of reason , though we break the seal for the better opening of them , and part them into two several notions . to this end he fill'd the highest part of the world with those stars of the first magnitude , i meane those orient and angelical beings , that dwell so neere the fountain of light , and continually drink in the beams of glory ; that are exactly conformable to their creatour in all his motions , for the same end he furnished and beautified this lower part of the world with intellectual lamps , that should shine forth to the praise and honour of his name , which totally have their dependance upon him , both for their being , and for their perpetual continuation of them in their being . 't was he that lighted up these lamps at first ; 't is he that drops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the golden oile into them . look then a while but upon the parentage and original of the soul & of reason , & you 'll presently perceive that it was the candle of the lord. and if you have a minde to believe plato , he 'll tell you such a feigned story as this . that there were a goodly company of lamps , a multitude of candles , a set number of souls lighted up altogether , and afterwards sent into bodies , as into so many dark lanthorns . this stock and treasure of souls was reserved , and cabinetted in i know not what starres , perhaps that they might the better calculate their own incarnation , the time when they were to descend into bodies , and when they came there they presently sunk into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they slipt into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he tearms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the putting off of knowledge for a while , the clouding and burying of many sparkling and twinkling notions , till by a waking reminiscence as by a joyful resurrection , they rise out of their graves again . plato it seems lookt upon the body as the blot of nature , invented for the defacing of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or at the best as an impertinent tedious parenthesis , that checkt and interrupted the soul in her former notions ; that eclipsed and obscured her ancient glory , which sprung from his ignorance of the resurrection , for had he but known what a glory the body was capable of , he would have entertained more honourable thoughts of it . yet origen was much taken with this platonical notion , it being indeed a pretty piece of philosophy for him to pick allegories out of . and though he do a little vary from plato in a circumstance or two , yet in recompence of that he gives you this addition , and enlargment , that according to the carriage & behavior of these naked spirits before they were embodied , there were prepared answerable mansions for them . that such a soul as had walkt with god acceptably was put into a fairer prison , was clothed with an amiable and elegant body ; but that soul which had displeased and provoked its creator , was put into a darker dungeon , into a more obscure and uncomely body . that candle which had shined clearly , was honoured with a golden candlestick ; that which had soiled its light , was condemned to a dark lanthorne : one would think by this , that origen had scarce read genesis , he doth in this so contradict the sacred history of the creation . nor is this the just product of plato's opinion , but 't is pregnant with much more folly , he returns him his own with usury , gives him this as the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and improvement of it . ▪ aquinas doth clash in pieces all these platonical fictions in his two books contra gentiles ; yet upon this sinking and putrid foundation was built the tottering superstructure of connate species . for when plato had laid down this error for a maxime . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the souls of men were long extant before they were born , then that other phansie did presently step in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the soul was very speculative and contemplative before it was immerst in the body , which made way for the next conceit , that the soul brought many of its old notions along with it into the body , many faithful attendants that would bear the soul company in her most withering condition , when other more volatile and fugitive notions took wing to themselves and flew away ; many a precious pearl sunk to the bottome of lethe , but some reliques of notions floated upon the top of the waters , and in the general deluge of notions there was an ark prepared for some select principles , some prec●pta nouchidarum , which were to increase and multiply and supply the wants of an intellectual world . this makes the platonists look upon the spirit of man as the candle of the lord for illuminating and irradiating of objects , and darting more light upon them then it receives from them . but plato as he failed in corporeal vision whilest he thought that it was per extramiss●onem radiorum ; so he did not ab errore suo recedere in his intellectual optio●●but in the very same manner tells us that spiritual vision also is per emissionem radiorum . and truly he might as well phansie such implanted ideas , such seeds of light in his external eye , as such seminal principles in the eye of the minde . therefore aristotle ( who did better clarifie both these kindes of visions ) pluckt these motes out of the sensitive eye , and those beames out of the intellectual . he did not antedate his own knowledge , nor remember the several postures of his soul , and the famous exploits of his minde before he was born ; but plainly profest that his understanding came naked into the world . he shews you an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an abrasa tabula , a virgin-soul espousing it self to the body , in a most entire , affectionate , and conjugal union , and by the blessing of heaven upon this loving paire , he did not doubt of a notional off-spring & posterity ; this makes him set open the windows of sense to welcome and entertain the first dawnings , the early glimmerings of morning-light . clarum mane fenestras intrat & angustas extendit lumine rimas . many sparks and appearances fly from variety of objects to the understanding ; the minde , that catches them all , and cherishes them , and blows them ; and thus the candle of knowledge is lighted . as he could perceive no connate colours , no pictures or portraictures in his external eye : so neither could he finde any signatures in his minde till some outward objects had made some impression upon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his soft and plyable understanding impartially prepared for every seal . that this is the true method of knowledge he doth appeal to their own eyes , to their own understandings ; do but analyse your own thoughts , do but consult with your own breasts , tell us whence it was that the light first sprang in upon you . had you such notions as these when you first peept into being ? at the first opening of the souls eye ? in the first exordium of infancy ? had you these connate species in the cradle ? and were they rockt asleep with you ? or did you then meditate upon these principles ? totum est majus parte , & nihil potest esse & non esse simul . ne're tell us that you wanted origanical dispositiōs , for you plainly have recourse to the sensitive powers , and must needs subscribe to this , that al knowledg comes flourishing in at these lattices . why else should not your candle enlighten you before ? who was it that chained up ; and fettered your common notions ▪ who was it that restrained and imprisoned your connate idea's ? me thinks the working of a platonists soul should not at all depend on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and why had you no connate demonstrations , as well as connate principles ? let 's but see a catalogue of all these truths you brought with you into the world . if you speak of the principles of the laws of nature , you shall hear the schoolmen determining . infans pro illo statu non obligatur lege naturali , quia non habet usum rationis & libertatis . and a more sacred author saies as much , lex naturae est lex intelligentiae quam tamen ignorat pueritia , nescit infantia . there 's some time to be allowed for the promulgation of natures law by the voice of reason . they must have some time to spell the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that was of reasons writing . the minde having such gradual and climbing accomplishments , doth strongly evince that the true rise of knowledge is from the observing and comparing of objects , and from thence exstracting the quintessence of some such principles as are worthy of all acceptation ; that have so much of certainty in them , that they are neer to a tautology and identity , for this first principles are . these are the true and genuine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; these are the props of reasons contriving , upon which you may see her leaning , about which you may see her turning and spreading and enlarging her self . that learned knight , in his discourse concerning the soul , doth at large shew the manner how the minde thus goes a gathering of knowledge ; how like a bee it goes from flower to flower , from one entity to another , how it sucks the purest and sweetest of all , how it refuses all that is distasteful to it , and makes a pleasant composition of the rest , and thus prepares honey-combs for it self to feed on . but if it were at all to be granted that the soul had many stamps and characters upon it ; that it had any implanted and ingraffed species ; 't were chiefly to be granted that it hath the connate notion of a deity , that pure and infinitely refined entity , abstracted from all appearance of matter . but mark how the great doctor of the gentiles convinces them of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he doth not set them a searching their connate species , but bids them look into the glasse of the creatures ; o but ( might some platinist say ) why , he is all spirit and an invisible being , what shall we finde of him amongst material objects ? yes ( saies the apostle ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the invisible things of god are made known by the things that do appear ; for a being indowed with such a soul as man is , can easily in a discoursive way , by such eminent steps of second causes ascend to some knowledge of a prime and supreme being ; which doth fully explain that he means by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those clear dictates of reason fetched from the several workings of the understanding , that have sealed and printed such a truth upon the soul ; so that no other innate light , but only the power and principle of knowing and reasoning is the candle of the lord. yet there is a noble author of our own , that hath both his truth and his errour , ( as he hath also writ about both ) who pleads much for his instinctus naturales , so as that at the first dash you would think him a platonical strain ; but if you attend more to what he sayes , you will soon perceive that he prosecutes a farre different notion much to be preferred before the other phansy . for he doth not make these instincts any connate idea's and representations of things , but tels us that they are powers and faculties of the soul , the first-born faculties and beginning of the souls strength , that are presently espoused to their virgin-objects closing and complying with them , long before discourse can reach them ; nay , with such objects as discourse cannot reach at all in such a measure and perfection : these instincts he styles naturae dotes , & providentiae divinae universalis idea , & typus optimus . some of these are to be found in the lowest inanimate beings , which yet have no connate species among them ; though they have powers and propension to their own welfare , a blinde tendency and inclination to their own security ; for thus he speaks — instinctus ille naturalis in quovis inarticulato licèt & incauto elemento , sapiens est ad conservationem propriam ; and such a noble being as man is , must needs have it in a more sublime and eminent manner . therefore he tearms these instincts in man facultates noëticae , & facultates deo analogae ; whereas those other inferiour faculties are esteem'd facultates analogae mundo ; his words being somewhat cloudy , i shall thus paraphrase upon them . the soul 't is made with a through light , with a double window , at one window it looks upon corporeals , at the other it hath a fair prospect upon spirituals . when it takes notice of the material world , it looks out at the window of sense , and views the putamina & cortices rerum , theoutward husks and shells of being , but not at all pleas'd or contented with them , those higher powers , those purer faculties of the soul unclasp and disclose themselves , and extend themselves for receiving some delight more precious and satisfactory , being made in as harmonious proportion suitable to spiritual objects , as the eye is to colours , o● the care to sounds . and as you know , a corporeal eye is so fashioned and organiz'd , that though it have no connate species of the sunne , yet t is pleasant to behold it ; so the eye of the soul doth willingly open it self to look upon god per modum objecti , a●d has all per receptionem from him , fixing its eye upon so transcendent and beautiful an object , and viewing all those streamings out of light , those beamings out of eternal and universal notions , that flow from him as the fountain of lights , where they have dwelt from everlasting , which now appear to it in time with a most powerful and enamouring ray , to direct the soul to that happinesse it longed for , and to guide and conduct it in all its operations . if you ask when these highest faculties did first open and display themselves , he tells you 'tis then when they were stimulated and excited by outward objects , and it may be upon this account , that when the soul can finde nothing there worthy one glance , one cast of its eye , impatient of such empty and shadowy sights , it opens it self to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and warmes it self in those everlasting sun-beams ▪ but when it comes down from the mount , it puts on the veile of sense , and so converses with material objects . yet i do not here positively lay down this for a truth in all the branches of it , but only represent the minde of the forementioned author , who himself doth acknowledge that the rise of these first principles is very cryptical and mysterious . his words are these . vos interea non ▪ morari debet quèd quomodo eliciantur istae notitiae communes nesciatis . satis supérque diximus vos nescire quomodo fiat gustus , odoratus , tactus , &c. by which you cannot but perceive that he makes the conformity of such a faculty with such an object , the spring and original of common notions . yet this then had deserved a little clearing , whence the difficulty of understanding spirituals pro hoc statu does arise , if there be such a present , and exact analogy between them ; whereas the intuitive knowledge of god , and viewing those goodly notions that are steept in his essence uses to be reserved as a priviledge of a glorified creature . yet this i suppose may be said that herein is the souls imperfection , that it cannot sufficiently attend both to spirituals and corporeals ; and therefore sense being so busie and importunate for the prosecution of her objects ; no wonder that these noëntical faculties do faint and languish . so that if there be any whom the former discoursive way will not suffice , it seems better for them to have recourse to an innate power of the soul that is fitted and fashioned for the receiving of spirituals , quatenus spirituals , then to flie to i know not what connate species , of i know not how long duration before the soul was acquainted with the body . yet that other noble author of our own , that has the same title of truth not without a competent mixture of error too , doth choose to resolve all into a platonical remembrance , which yet that acute answerer of him doth shew to be a meer vanity ; for as for matters of fact , to be sure they have no implanted idea's : and if historical knowledge may be acquired without them , why then should discursive knowledge have such a dependence upon them ? and i wish that the platonists would but once determine whether a blinde man be a competent judge of colours by vertue of his connate species , and whether by supply of these idea's deaf man may have the true notion of musick and harmony ? if not , then they must ingeniously confesse , that the soul for the present wants so much of light as it wants of the window of sense . but if they tell us that some outward objects must jogge and waken these drowsie and slumbring notions , they then lay the foundation in sensitives ; and withal let them shew us , why the generality of men in their intellectuals are not equally improved , whereas they have the same objects to quicken and enflame them ? in the mean time we will look upon the understanding as speculum non coloratum , a glasse not prejudic'd nor prepossest with any connate tinctures , but nakedly receiving , and faithfully returning all such colours as fall upon it . yet the platonists in this were commendable , that they lookt upon the spirit of a man as the candle of the lord , though they were deceived in the time when 't was lighted . nor is this candle lighted out of the essence of god himself , 't were a farre more tolerable errour to make the light of a candle a piece of the sun's essence then to think that this intellectual lamp is a particle of the divine nature : there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i mean the wonderful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a candle , but a sun that shined from everlasting . but i finde the stoicks challeng'd for this errour , that they thought there was a real emanation , and traduction of the soul out of god. ex ipsa dei substantia , and the gnosticks , the maniche's and priscillianists are lookt upon as their successors in this folly . now as for the stoicks you 'll scarce finde evidence enough to prove them guilty of this opinion . they have indeed some doting and venturing expressions , when they amplifie and dignifie the nobility of the soul ; and will needs have some of the royal blood to run in every veine and faculty of it , nor are the platonists defective in this , but lift up the soul to as high a pitch of perfection as the stoicks ever did ; yet surely both of them but as a limited and dependant being infinitely remote from the fulnesse of a deity . yet simplicius in his comment upon the grand stoick epictetus tells us that that sect of philosophers were wont to call the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pars vel membrum dei , which is a grosse and corporeal conceit , not at all agreeable to the indivisibility of spirituals , nor suitable with the souls immateriality , much lesse consistent with the transcendent purity of god himself . but the learned salmasius in his animadversions on both the forementioned authors , though he spend paper enough in clearing some passages of the academicks , peripateticks , and stoicks , concerning the nature of the soul ; yet doth not in the least measure take notice of any such heterodox tenent among the stoicks , yet if there had been any such , they had very well deserved animadversions ; but he doth thus represent their philosophy to you ; that whereas the soul is usually lookt upon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being brancht out into the vegetative , sensitive and rational ▪ the stoicks they chose to make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and would have septem partes ancillantes , imperatricem unicam ; which they reckoned thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were five ; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yet as plato and aristotle disposing the soul into three several ranks and distributions , would by no means allow of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a triplicity of souls in one compositum : so neither would the stoicks admit any plurality of souls , but esteemed these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non membra sed ingenia , as tertullian terms them very significantly , stiling the powers and faculties of the soul , the several wits of the soul , so that it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enlarging it self to the capacity and exigency of the body , but in such a manner , as that 't was dispensata potiùs quàm concisa . the principal and hegemonical power of the soul the stoicks situated in the heart , as aristotle did , though very erroneously , & yet plato had taught him better , for he plac'd it in the brain as the proper tabernacle for reason to dwell in . but amongst the stoicks there are some expressions that seem to depresse & degrade the soul , as much as others seem to advance and exalt it , for though some call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet others , and among the rest zeno ( the great founder of that sect , ) tearms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which that stupid author of the souls mortality finding somewhere translated into english , catches at , and tells us that the stoicks hold the soul to be a certain blast hot and fiery , or the vital spirit of the blood ; whereas at the most , they did only choose that corporeal spirit as vehiculum animae , a chariot for a more triumphant spirit to ride in , the principal seate of the soul , which they did so much extol and deifie . 't is abundantly clear that their stoical philosophy was more refined and clarified , more sublime and extracted from matter , then to resolve the quintessence of a rational nature into i know not what muddy and feculent spirit ; this they could not do , if they would be faithful and constant to their own principles . nay , they were so farre from thus vilifying the soul and detracting from it , as that they were rather excessive and hyperbolical in praising it above the sphere of a creature . thus that known stoick epictetus calls the soul of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which seneca renders , liber animus est diis cognatus ; and arrian in his comment upon the forementioned author doth thus diffuse and amplifie it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. there is connexion and coherence of souls with a deity , there are mutual touches and embraces between them , they are some delibations , and participations of himself ; thus that famous emperour m. antoninus that had tasted of the stoical philosophy , styles the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where , at the first one would think he had meant it in an averroistical sense , but that he himself doth prevent the interpretation , by telling you that he intends nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which therefore he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because that he knew the soul was separable from the body , and pythagoras long before him had called it by the same name in his golden verses . but amongst all the rest , seneca is the most high and lofty in magnifying , and very neer deifying of the soul ; for thus you may hear him speak ; quid aliud vocas animum , quàm deum in humano corpore hospitantem ? that is , what lesse title can you give the soul , then that of a god condescending to dwell in an house of clay ? which is too neere that of the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god manifestested in the flesh . nor yet was this any unwary passage that slipt from seneca's pen on the sudden , but he will stand to it , and repeat it , for thus he saith again . ratio nil aliud est quàm in corpus humanum pars divini spiritûs mersa , reason 't is somewhat of a deity steept in a body . from this last speech that learned and eminent writer of our own doth endeavour to evince , that seneca made god the intellectus agens of the soul , whereas 't is very evident that this philosopher only prosecuted that stoical notion , of the soul being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a branch of a deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yet notwithstanding all these strains of stoical philosophy do not sufficiently declare that they thought the soul to be of the very same essence with god himself , but only that they perceived much similitude between the soul and a deity ; many bright resemblances of god stampt upon it , which is not only sound philosophy , but good divinity too ; that the soul was made according to the image of its creatour . thus they made it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , even the breath of a deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stampt with the seal of god himself , as philo speaks . 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as damascen calls it , very agreeable to this of solomon , the candle of the lord. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as greg. nyss . has it , the poeme of god himself . that whereas other creatures were as it were writ in prose , the souls of men were composed more harmoniously , in more exact number and measure . no wonder then that the stoicks spying out such spiritual workmanship , and embroydery in the soul of man , did esteem it as an inferiour kinde of deity , a bud , and blossome of divinity ; as they meant by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so likewise when they call the soul to ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they need intend no more then the pythagoreans do by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that divine vertue and efficacy which the soul has , that makes it look so like its creatour . thus the pythagoreans were wont to call the higher region of the soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not understanding by the first any particle of a deity , though it may be by the last they might understand the soul of a beast , by vertue of their supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i meet with none that doth so punctually and accuratly determine this , as trismegistus does , who speaks so exactly as if he had spyed out this difficulty and objection , his words are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the soul , saies he , was not framed and carv'd out of the essence of a deity , but it rather sprung from the dilatation , and diffusion of his power and goodnesse , as beams do from the sun , when it spreads forth its quickening and cherishing wings . yet when you hear the creatures often stiled beams of a deity , and drops of a deity , you must neither imagine that there is the least division , or diminution , or variation in the most immutable essence of god ; nor that the creature does partake the very essence of the creatour , but that it hath somewhat of his workmanship , obvious and visible in it , and according to the degree of its being , doth give fainter or brighter resemblances of its creatour . as suppose an accurate painter should bestow much of his skill in drawing a lively portraicture of himself , you would not think such a picture a piece of his essence , but you would look upon it only as the fruit and product of his skil , and as a witty imitation of himself . now there is a far greater disproportion between god and any created being , then between the face and the picture of it : so that if you see any heavenly beauty , any divine lineaments sparkling in the soul , you may presently conclude that it was digitus dei , nay the hand of god that drew them there , as the shadowy representations of his own most glorious being . 't is the greatest honour that a creature is capable of , to be the picture of its creatour . you know the very formality of creation doth speak a being raised ex nihilo ; creation being the production of somthing out of the barren womb of nothing ; and if the creature must be ex nullo praeexistente , then to be sure 't is not extracted out of the essence of god himself . but the whole generality of the ancient heathen philosophers had a vaile upon their face , here they had not a clear and open sight of the creation , but only some obscure and imperfect notions about it , which made them think that all corporeals were made ex aliqua praejacente materia , coexistent with the prime and supreme efficient ; and because they could not fetch spirituals out of materials , nor yet conceive that they should be fetcht out of nothing , this made them determine that they sprung out of the essence of god himself , who as a voluntary fountain could bubble them forth when he pleased , who as a father of lights could sparkle and kindle them when he thought best . but that fiction of materia ab aeterno will do them no service at all ; for either 't was produced by god himself , & then it was created ex nihilo , for god himself was a pure immaterial spirit , and therefore must make matter where none was before ; or else it was an independent eternal being , which makes it another deity , and that involves a flat repugnancy . therefore as corporeal and material beings were raised out of nothing by the infinite vigour and power of god himself , so he can with the very same facility produce spiritual beings out of nothing too . can he not as well light this lamp out of nothing , as build the goodly fabrick of the world out of nothing ? cannot a creating breath make a soul as well as a creating word make a world ? he that can create the shell of corporeals , cannot he as well create the kernel of spirituals ? he that created a visible sun , cannot he as well create an invisible , an intellectual spark ? you may hear aquinas disputing against the gentiles , & most fully and strongly demonstrating , that god could not be either the materia or forma of any created being , for it s not imaginable how the creator himself should ingredi essentiam creaturae . but his causality is by way of efficiency producing & maintaining beings ; the best of creatures are but vasa figuli . now a vessel , though a vessel of honour , yet it is no piece of the potters essence , but only the subject of his power and will. one and the same seal may print all the wax that 's possible , yet there will not be the least mutation in the seal , but only in the wax ; nor yet doth the wax at all participate of the seals essence , but only receives a stamp and signature made upon it . so that the seal was as entire and compleat before it had imprinted the wax , as it was afterwards ; and though all the signatures of the wax were defaced and obliterated , yet the seal would be as perfect as before . thus god , though he leaves prints of himself upon all the souls in the world , nay upon all the beings in the world , yet these impressions are not particles of himself ; nor do they make the least mutation in him , only in the creature ; for he was as full and perfect before he had printed any one creature , and if the whole impression of creatures were annihilated , yet his essence were the same , and he could print more when he pleased , and as many as he pleased . yet all the entity , goodnesse , and reality , that is to be found in the creature , was totally derived from him , and is transcendently treasured up in him , as the print of the wax , though it be really different from the print of the seal , yet that very stamp and signature had its being from the seal , 't was vertually and originally in the seal ; and now gives some resemblance of it . all created goodnesse was à deo producta , & à deo exemplata , ( as the schools speak ) though not very elegantly . 't is à deo conservata , & in deum ordinata , yet all this while 't was nothing of the essence of a deity ; and indeed it cannot have any of his essence , unlesse it have all of it . he that calls the creature a drop in such a sense , may as well call it a fountain ; he that thus termes it a ray of divinity , may as well call it a sun , for there are no particles in essentials . all essence 't is indivisible , how much more the essence of god himself . how fond is the fancy of a semi-deity , away with the stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , if this be the meaning of them , who ever heard of fragments in spirituals ! dares therefore any absolutely deifie the soul ? or make it coëssential or coëqual with god himself ? is not the soul a limited and restrained being ? short and imperfect in its operations , a dependent and precarious being ; and are these things agreeable to a deity ? is not the soul naturally united to the body for the quickening and enforming of it ? and is that a condition fit for a deity ? nay , are not many souls guilty , defiled , miserable beings ? and are they all this while spangles of a deity ? they must have very low and dishonourable thoughts of god that make any creature partner or sharer with him in his essence , and they must have high and swelling thoughts of the creature . how proud is that soul that aspires to be a god ? is it not enough for a soul to approach unto his god , to see his face , to enjoy his presence , to be like unto him , to be knit unto him , in love and affection ? happinesse doth advance a creature to his just perfection , but it doth not lift it above the sphere of its being . a glorified being , is still a subservient and finite being . a soul when in its full brightnesse , yet still is but the candle of the lord , let it come as neer as it can , yet it will be infinitely distant from him . heaven it doth not mix and blend essences together , but keeps them all in their just beauty and proportions ; so that take a creature in what condition you will , and 't is not the least particle of a deity . there 's another errour , but it 's scarce worth mentioning , of some that would have the candle of the lord lighted up by angels , as if they had created the soul ; nay , the carpocratians thought that all the rest of the world was created by them . but as no secondary being could create it self , so neither can it create any other being . 't was no angelical breath , but the breath of a deity that gave life to the soul , and 't was not made after the image of an angel , but of god himself . angels and souls both came from the same almighty father of spirits , from the same glorious father of lights , who shewed the greatnesse of his power in raising such goodly beings , not out of himself , but out of nothing . whether ever since the first creation the souls of men be lighted on the same manner immediately by god himself , by that commanding and efficacious word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let there be light , let there be an intellectual lamp set up in such a creature ; or whether it be lighted by the parents ? whether one soul can light another ? whether one and the same soul may be lighted by two , as a candle is lighted by two ? these are the several branches of that great question , which hath been frequently vext and discussed , but scarce ever quieted and determined . the divines favour the way of creation , the physicians that of traduction ; nay , galen tells in plain termes , that the soul is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meere temper or complexion , the right tuning of the body , which is not farre distant from the fidlers opinion , that tully speaks of , that would needs have the soul to be an harmony . his soul that plaid him some lessons , and his body danc'd to them . and indeed some of the physicians are as loath as he was ab arte sua discedere , and therefore they do embody the soul as much as they can , that their skill may extend to the happinesse and welfare of it , as if they could feel the pulse of the soul , and try experiments upon the spirits ; as if they could soften and compose the paroxysme of the minde , and cure all the languors and distempers of the soul ; as if their drugs would work upon immaterial beings ; as if they could kill souls as fast as they can kill bodies : as if the candle of the lord did depend upon these prolongers ; as though the lamp would go out , unlesse they pour in some of their oile into it . no doubt but there is a mutual communion and intercourse between this friendly and espowsed paire , the soul and body ; no doubt but there is a loving sympathy and fellow-feeling of one anothers conditions ; but 't is not so strong and powerful , as that they must both live and die together . yet i speak not this as though the maintaining of the souls traduction did necessarily prejudice the immortality of it ; for i know there are many learned doctors amongst them ( and seneca amongst the rest ) that are for the souls beginning in a way of generation , and yet do detest and abominate the least thoughts of its corruption . nay , some sacred writers contend for the souls traduction , who yet never questioned the perpetuity of it : not only the african father tertullian , but most of the western churches also ; and the opinion of apollinaris and nemesius that one spiritual being might propagate another ; i have not yet found sufficiently disprov'd , though it be generally reprehended . the truth is , the original of all formes , 't is in profundo , 't is very latent and mysterious ; yet the naturalists must needs acknowledge thus much , that the matter and forme of every thing must have at least an incompleat being before generation ; for by that they do not receive any new absolute entity , for then it would be a creation , but the parts are only collected , and disposed , and united by a strict & gordian knot , by an inward continuity . so that in all such production the materia oritur ex materia , & forma ex forma generantis , and thus formes are continued according to that degree of being , which they had in the first creation . now why there should not be such a traditio lampadis in the souls of men , will not easily be shewn ; the nobility and purity of the soul doth not at all hinder this , for there is a proportionable eminency in the soul , that doth produce it ▪ one soul prints another with the same stamp of immortality , that it self had engraven upon it . but if any question how an immaterial being can be conveighed in such a seminal way , let him but shew us the manner by which 't is united to the body , and we will as easily tell him how it entered into it . yet hierome was so zealous against this , that he pronounceth a present anathema , to all such as shall hold the soul to be ex traduce . but austin was a great deale more calme and pacate ; nay , indeed he was in this point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a kinde of equipoise and neutrality ; and therefore with a gentle breath he did labour to fanne and coole the heat of hieromes opinion , and putting on all mildnesse and moderation , plainly confesses , se neque legendo , neque or ando , neque ratiocinando invenire potuisse quomodo cum creatione animarum peccatum originale defendatur . it seems he could not solve all those difficulties which the pelagians raised against original sin , unlesse he held the traduction of the soul . he could not perceive how the candle should be so soyld , if it were lighted only by a pure sun-beame fetcht from heaven . yet that knot ( which so skilful and laborious a hand could not unty ) some others have easily cut asunder ; and indeed there is no such cogency , and prevalency in that argument as can justly promise it self the victory . for the schoolmen that are strong assertors of the souls creation , do satisfie all such doubts as these . and the major part of modern writers do encline to this , that these lamps are lighted by god himself , though some indeed do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will determine nothing , as the acute pemble does among the rest , in his little tractate de origine formarum , and so doth that learned knight in his late discourse of the soul , where he doth only drop one brief passage that countenances the souls traduction , upon which he that pretends to answer him , takes occasion to huddle up no lesse then twenty arguments against it , which sure he should by number and not by weight . but that oxford answerer of that brutish pamphlet of the souls mortality , doth more solidly and deliberately handle the question , yet being very vehement and intense for the souls creation , he slips into this error , that the traduction of the soul , is inconsistent with the immortality of it . but it may be you had rather hear the votes and suffrages of those ancient heathen writers , that had nothing to see by but the candle of the lord ; perhaps you would willingly know what their souls thought of themselves . you 'll believe nature , the universal mother , if she tell you who is the father of spirits . wee 'll begin with pythagoras , and he tells you his minde freely and fully , whilest he gives you that piece of leafe-gold in one of his verses ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aratus is in the very same streine , and was honoured so farre as to be quoted by an apostle for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if these seeme somewhat more generally , not exactly pointing out at the soul , the caldy oracle will speak more punctually , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of spirits by his thought and word , by his commanding breath did kindle this lamp of the soul , for the quickening and illuminating of such a noble creature . zoroaster pouers it out more at large , and does thus dilate and amplifie it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o soul ( saies he ) why do'st thou not aspire , and mount up to the centre and light of glory , to that fountain of beams and brightnesse , from whence thou wert derived , and sent down into the world , cloath'd and apparell'd with such rich and sparkling indowments ? the consideration of this made the divine trismegist break into that pang of admiration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what womb ( saith he ) is fit to bear a soul ? who is fit to be the father of the soul ? what breast is able to nourish a soul ? who can make sufficient provision fot a soul , but only that pure and invisible spirit that shoots them , and darts them into bodies by his own almighty power ? and as the forementioned author goes on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , god the father of being , the father of life and nature , did frame and fashion man much like himself , and love him as his proper off-spring ; for those words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken in an allayed , and tempered sense , ( for they must by no means be understood of an equality , but only of a similitude ) . in the very same sense he calls god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the painter and trimmer of the soul ; thus representing himself to the life ; as for the minde of the platonists and the stoicks we have before acquainted you with it , one looks so high , as if a creation would scarce content them , unlesse they may have it ab aeterno ; and the other seem to plead for a traduction and generation of the soul , not from the parents , but from god himself , which makes epictetus so often mention the affinity and consanguinity of the soul with the deity ; and to use such words as these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if the philosophers ( saies he ) speak truth , when they tell us how neer a kin the soul is to god ; why then doth such a soul streighten and confine it self ? why doth it contract and imprison so vast an essence ? why does it look upon some spot of ground , with such a partial and peculiar affection ? why doth it love the smoke of its earthly coun●rey , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why does it not rather warm it self in the flame of its heavenly original ? why does such an one stile himself an athenian , a corinthian , a lacedemonian ? why does he not rather think that he hath a whole world within him ? why does he not summe up all his happinesse in this great and honourable title , that he is the son of god ? and thus you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the same with socrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the words you see will passe currantly in this sense ; but yet ( if we may take the liberty of a conjecture ) i am ready to think that the first negative particle doth intrude it self too unseasonably , against the drift and meaning of the place , and therefore is to be refused and rejected ; so that whereas the words were printed thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then they will run thus , quid se mundanum vocat , cur non potius filium dei ? why doth he think himself a worldling , why doth he measure himself by earth , if he were born of heaven ? where yet you may perceive that the philosopher ascribes that to the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is due only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called a son of god. nay , which indeed is due only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the only begotten son of god. thus philo the jew ( too stoical in this ) calls souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the very same title , that the apostle applies to god himself ; and plotinus gives as much to the soul as the arrians did to christ , for he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which plato stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but epictetus he goes on to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much in the language of the oracle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it can mean nothing else but god himself , the father of spirits , and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such love-tokens as he has left with the sonnes of men to engage their affections to him . these symbols are the very same which moses calls the image of god ; those representations of himself which he has scattered and sown in the being of man ; as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does imply , which made the wise grecian thales conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all men were brethren born of the same supreme being , that did educate and instruct them ; this teaching is the same which the persian magi call'd a divine inebriation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was replete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you see then , that the joynt consent of the chaldeans , egyptians , persians , grecians ; was for the creation of the soul ; and if you desire more testimonies from them , you may consult with eugubin in his learned work de perenni philosophia , where you shall meet with whole heaps of them . but as for aristotles opinion , you know that his custome was , when he could not beat out a notion into a rational account fairly to passe it by , and not to piece it out with such fabulous inventions , as plato did abound withall ; and though it is like he did often dispute this question in his thoughts , yet he makes no solemne entrance upon it in his works , but only toucheth it occasionally , and scatters a passage or two ; that seeme very clearly to acknowledge the creation of it : for ( not to speak of the place in his morals , where he calls the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shal only commend unto you those ful and pregnant words in his two books de generatione animalium , the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he had but a little before evinced that the sensitive , and vegetative souls were conveighed in a seminal way , like a couple of sparks , they were struck ex potentia materiae ; but ( sayes he ) the rational , that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex altiori sede , as seneca speaks , the window of heaven was open'd , and present light sprung in , for the compleating of those former rudiments and preparations ; the misunderstanding of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did it may be occasion , but it did at least corroborate the phancy of an angels being an intellectus agens ; yet simplicius that known interpreter of aristotle does expound it of the souls creation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks ; and this which aristotle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psellus the philosopher stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plato termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sybils call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , still conspiring with this of solomons , the candle of the lord ; and seneca , ( setting aside his stoicisme ) has very gallant and brave apprehensions of the souls nobility , and tels us that it was haustus ex divina origine , which tully , thus varies , ex mente divina decerptus , souls , like so many flowers , were cropt and gathered out of the garden of god ; and were bound up in fasciculo viventium , in the bundle of the living : and if you will but attend to the noble oratour and philosopher ; you shall hear him thus pleading for the souls divinity . animorum nulla in terris origo inveniri po●est ; nihil enim est in animo mixtum atque concretum , aut quod è terra natum ; atque fixum esse videatur : nihilque aut humidum quidem , aut flabile , aut igneum , his enim in naturis nihil inest , quod memoriae vim , mentis , cogitationis habeat ; quod & preterita teneat , & futura praevideat , & complecti possit praesentia , quae sola divina sunt , nec evincetur unquam unde ad hominem venire possunt nisi à deo ; singular is igitur quaedam est natur a atque vis animi , sejuncta ab his usitatis notisque naturis ; it a quicquid est illud quod sentit , quod serpit , quod vult , quod viget , coeleste & divinum est ; ob eam rem aeternum sit necesse est ; which i shall thus render . 't is in vain to look for the souls parentage upon earth , for there is no mixing and blending of spirituals with corporeals , the earth doth not contribute , for the fixing and consolidating of them ; 't is no aëry puff will suffice for the swiftnesse and nimblenesse of their motion ; no drops of water will quench their thirst and longings ; they have a purer light and heat , then could ever be fetcht from an elementary spark , in those humble and sordid beings , there 's nothing fit to represent , much lesse to produce the clasping and retentive power of memory ; the masculine and vigorous working of the minde ; the refined and comprehensive vertue of those thoughts , that can recall and look back to things past , that can interpret , and comment upon all present objects , and with a prophetical glance can spy out futurities and possibilities , which are works not unworthy of a deity , nor can it e're be shewn that such rare priviledges should be communicated to humane nature any other way then by the immediate bounty and indulgence of heaven ; there being such singular and inimitable idioms in the minde of man as could neverbe extracted from those ordinary and vulgar entities . though a sensitive soul may creep upon the ground , though it may roll and tumble it self in the dust , yet an intellectual being scornes to look lower then heaven it self ; and though it be dated in time , yet it means to live as long as eternity . the poets had veiled and mufled up the same opinion in their mythology , whiles they tell us that prometheus , ( which is all one with providence ) did work and fashion the bodies of men out of clay , but he was fain to steal fire from heaven for the quickening and enlivening them with souls , which made the prince of poets sing igneus est ollis vigor & coelestis origo , and ovid supplies him with a short verse , sedibus aetheris spiritus ille venit . how often do you meet with this in homer , that god is the father of spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of angelical beings and of the souls of men ; which virgil renders hominum sator atque deorum . yet all this while i know not whether you can , i am sure i cannot , sufficiently perceive that the generality of the heathen did think that every soul was immediately created by god himself , but only that at the first there was bestowed more then ordinary workmanship upon them , which they knew principally by those generous motions which they found working in their own souls ; and partly by some reliques of mosaical history , that was scatter'd amongst them . thus then i have represented unto you , as indifferently as i can , the state of this great controversie ; and though i could easily tell you which part i do most easily encline to ; yet i shall rather refer it to your own thoughts , with this intimation , that a modest hesitancy may be very lawful here ; for if you will believe gregory the great , he tells you it's a question which cannot be determined in this life . however 't is enough for us that the spirit of a man either by vertue of its constant creation , or by vertue of its first creation is the candle of the lord. as the soul is the shadow of a deity , so reason also is a weak and faint resemblance of god himself , whom therefore that learned emperour m. antoninus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is god that plants reason , 't is he that waters it , 't is he that gives it an increase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to christ himself , in whom are hid the treasures of wisdome and knowledge . reason first danc'd and triumpht in those eternal sun-beams , in the thoughts of god himself , who is the fountain and original of reason . and as his will is the rule of goodnesse , so his understanding is the rule of reason . for god himself is a most knowing and intellectual being , he is the first mover of entity , and does determinatè tendere in aliquem ●inem , which speaks an intelligent agent ; he does propound most choice designes , and blessed ends to himself , and is not that a work of reason ? he does contrive , and dispose , and order means for accomplishing of them , and doth not that require understanding ? he makes all beings instrumental and subordinate to him , he moves all inferiour wheels in a regular manner ; he moves all the spheres of second causes in a harmonical way ; such blinde entities as want intellectual eyes , he himself doth lead them , and conduct them ▪ and to others he gives an eye for their guidance and direction . now , he that hath fram'd an intellectual eye , shall not he see ? he that hath cloathed the soul with light as with a garment , shall not he much more be cloathed himself with a fuller and purer brightnesse ? in that which we esteem reason amongst men , there are many clouds and blemishes , many dark spots and wrinkles , that are scattered and conquered by this more glorious light . the soul 't is fain to climb up and ascend to knowledge by several steps and gradations , but his understanding is all at the same height and eminency ; mans reason is fain to spend time in knitting a proposition , in spinning out a syllogisme , in weaving a demonstration ; but he is infinitely beyond , and above these first draughts and rudiments of knowledge ; he sees all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the first opening of his eye from everlasting , with one intellectual glance , he pierceth into the whole depth of entity , into all the dimensions of being . mans understanding is fain to borrow a species from the object which presents to the minde the picture and portraicture of it self , and strikes the intellectual eye with a colour suitable and proportionable to it : but the divine understanding never receives the least tincture from an object , no species ab extra , but views all things in the pure crystal of his own essence , he does not at all see himself in the glasse of the creatures , as we see him , but he sees creatures in the glasse of his own being , how else should he see them from everlasting , before they were extant , before they were visible by any species of their own ? god therefore doth primarily and principally look upon himself , for he is nobilissimum intelligibile , he cannot have a more beautiful and satisfying object to look upon , then his own face , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an object fit to enamour all understanding : for the more any being is abstracted from materiality , the more 't is refin'd from material conditions , the more graceful and welcome it is to the understanding ; for matter does cloud and darken the glosse of being ; it doth eclipse an object , and is no friend to intelligibility . so that god being a pure and immaterial spirit must needs be praestantissimum intelligibile , and a most adequate object for his own eye to look upon . and this understanding is himself , it being actio immanens , alwayes dwelling with him , dei scientia est dei essentia , ( as the schoolmen speak ) god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is both all eye , and all light ; as suppose the bright body of the sun had a visive faculty , so as it could view and surveigh its own light and beams , and could by vertue of them look upon all other things , which its own light does unveil , and discover , 't would then give some languishing adumbration of a deity , who is alwayes looking upon his own perfections , and seeing creatures by his own light , by his own uncreated beams . for species & similitudo omnium est in dei essentia . thus god looking upon his own omnipotency , knows all possibilities ; viewing his own determinations , he sees all futurities ; looking upon his own wisdome he beholds all varieties , all degrees and differencies of being , which yet put not the least shadow of difference in him , because the excellencies of all beings are treasured up in him only by way of transcendency , not per modum compositionis , sed per modum perfectionis ( as the schools have it . ) so that when god beholds all created beings by vertue of his own essence , yet you must not imagine that the formality of a creature is conteined in an uncreated being , but only that there is enough of being there to give a representation of all being whatsoever . as when a glasse reflects a face , there 's not the least mutation in the glasse , much lesse is the face any part of the glasses essence ; though the glasse give a sufficient resemblance of it . yet herein there 's this disparity , that the glasse of gods essence did represent a creature , before any created face could look into it ; for god looking upon himself from eternity , did then know quot moàis aliquid assimilari potuit ipsius essentiae , and did know how farre such a being would imitate his essence , and how farre it would fall short of it . he saw that this being would come neerer , that that being would be more distant and remote from him ; this picture would be liker him , that would shew very little of him . now the actuality and existence of such an object is not requisite to the understanding of it , for how then could we conceive of the privation of a not entity ? how can we otherwise apprehend them , then by framing the notion of something positive in our mindes , and supposing a total deficiency from it ? thus as they use to speak , rectum est index sui & obliqui ; & nobilissimum in unoquoque genere est mensura , & exemplar reliquorum , that first and supreme being by the great example and patern of himself , can judge of all inferiour and imperfect beings . nor could he see them ab aeterno any otherwise then in himself , there being nothing else eternal , but himself , and in himself he could clearly see them as we see effects in their cause . all created beings were eminently contained in the centre of one indivisible essence , who by his infinite vertue was to produce them all , who being an intelligent centre did see those several lines that might be drawn from him , and withall , being a free and a voluntary centre , did know how many lines he meant to draw from himself . now you know amongst men , a demonstration à priori , is esteemed most certain and scientifical , scire est per causas cognoscere . god thus knew creatures , perfectly knowing himself , who was the first cause of them all ; this doth much speak the immutability of the eternal reason and wisdome in the minde of god , and doth remove all imperfections from it : for you see , he did not move in an axiomatical way , per compositionem & divisionem ; for he saw things by his own uncompounded and indivisible essence ; much lesse did his knowledge improve it self in a syllogistical way , deducing and collecting one thing out of another : this is the schoolmens meaning ▪ when they tell us cognitio dei non est ratiocinativa , that is , non est discursiva . they that will light a candle may strike such sparks , but the sunne and starres want no such light . angels are above syllogismes , how much more is god himself ? nay , even amongst men , first principles are above disputings , above demonstrations ; now all things are more naked in respect of god himself , then common notions are to the sight of men . 't is a motus testudineus , a tardy ▪ and tedious work , a fetching a compasse , to gather one thing out of another ; 't is the slow pace of a limited understanding . but there 's no succession in god , not in the knowledge of god. there 's no prius & posterius , no premisses or conclusions ; no transitus ab uno ad aliud , no externum medium , for he does not cognoscere per aliud medium à seipso distinctum , there 's a compleat simultaneity in all his knowledge , his essence is altogether , and so is his knowledge ; plurality of objects will confound a finite understanding , for they must be presented by different species , and a created eye cannot exactly view such different faces at once , such several pictures at once . the understanding sometimes loses it self in a croud of objects ; and when such a multitude comes thronging upon it , it can scarce attend to any of them . but god seeing them all per unicam speciem , per unicam operationem , takes notice of them all with an infinite delight and facility . for he loves to attend to his own essence , which doth so admirably represent them all ; hence his knowledge is alwayes in act , because his essence is a pure act ; humane understandings have much of their knowledge stor'd up in habits , but there are no habits in a deity , for knowledge is dormant in a habit , but his understanding never slumbers nor sleeps : there 's no potentiality in him , but he 's alwayes in ultima perfectione , he is semper in actu intelligendi , as sol is semper in actu lucendi . humane understandings are faine to unbend themselves sometimes , as if they were faint and weary , but divinity is alwayes vigorous , and eternity can never languish . the understanding of god thus being fill'd with light , his will also must needs be rational , non caeca , sed oculata notitia . this makes the schoolmen very well determine , that though there cannot be causa divinae voluntatis ; yet there may be assign'd ratio divinae voluntatis . there can be no cause of his will , for then there would be a cause of his essence , his will being all one with his essence ; but there cannot be causa prior primâ . yet this account may be given of his will , that bonum intellectum est fundamentum voliti , so that as god does primarily intelligere seipsum , so he does understand other things , only per seipsum , so likewise he does principally and necessarily velle seipsum , and does will other things secondarily , and out of choice , propter seipsum . and as god hath set all other beings a longing after the perfections and conservations of their own beings , and has in a special manner stampt upon a rational nature an intellectual appetite of its own well-fare and happinesse , so as that it cannot but propound an ultimate scope and end to it self , and bend and direct all its desires for the hitting and attaining of it ; so he himself also sets up himself , as the most adequate and amiable end of all his workings and motions , and does bend the whole creation , does shoot every being , and order it to his own glory . now how rational is that will of his that does chiefly fix it self upon the fairest good , and wills other things only as they are subservient to it , deus vult bonitatem suam tanquam finem , & vult omnia alia tanquam media ad finem . out of the intense and vehement willing of himself , he wills also some prints and resemblances of himself . the beauty of his own face , of his own goodnesse is so great ▪ as that he loves the very picture of it ; and because one picture cannot sufficiently expresse it , therefore he gives such various and numerous representations of it . as when men cannot expresse their minde in one word , they are willing to rhetoricate and inlarge themselves into more . god doth give many similitudes of himself , for the greater explication of his own essence . his essence in it self not being capable of augmentation or multiplications , he loves to see some imitations and manifestations of it , to make known his own power & perfection in a way of causality . now the understanding of god being so vast and infinite , and his will being so commensurate and proportion'd to it , nay all one with it ; all those decrees of his that are the eternal product and results of his minde and will , must needs be rational also ; for in them his understanding and will met together , his truth and goodnesse kissed each other . and though these decrees of god must be resolved into his absolute supremacy and dominion , yet that very sovereignty of his is founded upon so much reason , and does act so wisely and intelligently , as that no created understanding can justly question it , but is bound obediently to adore it . the prosecution and application of these decrees , 't is accompanied with the very same wisdome and reason ; for what 's providence but oculus in sceptro , a rational guiding and ruling all affairs in the world , 't is ipsa ratio divina in summo principe constituta ; 't is ratio ordinandorum in finem , that which in man is called prudence , in god is called providence ; the right tuning and regulating of all circumstances , and making them to conspire & contribute to his own end & glory . and if man could but rightly interpret and comment upon providence , what fresh discoveries , what bright displayings of divine reason would they all continually meet withall ? what shinings and sparklings of divine wisdome are there in some remarkable providential passages ? you that are most acquainted with the wayes of god ; tell us if you did ever finde any thing unreasonable in them . enquire still more into his dealings , and you 'll see more of reason in them . could you search deeper into the rich mine of his counsel , you would still meet with more precious veines of wisdome . the depths of his counsels , what are they but the very profoundnesse of his reason ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and whensoever this secret counsel of his issues out and bubles forth , it is in most rational manifestations . his commands are all rational , his word is the very pith and marrow of reason . his law is the quickening and wakening of mens reason ; his gospel , 't is the flowing out of his own reason ; 't is the quintessence of wisdome from above ; his spirit is a rational agent ; the motions of the holy ghost are rational breath ; the revelations of the holy ghost , a rational light , as rational as a demonstration : the apostle calls them so . as when the spirit of god over-powers the will , it makes a willingnesse there , where there was an absolute nolency , an obstinate refusal before . so when it over-powers the minde , it makes it understand that which it did not , which it could not understand before . spiritual irradiations stamp new light , create new reason in the soul ; nothing comes to man with the superscription of a deity , but that which hath upon it some signature of wisdome . god himself is an intelligent worker in his dealing with all beings , how much rather in his dealing with rational beings ? by all this you see that god himself is the eternal spring and head of reason . and that humane wisdome is but a created and an imperfect copy of his most perfect and original wisdome . now philosophy could dictate thus much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god loves to see such a noble creature as man is , to follow and imitate him in his reason . omnia intendunt assimilari deo , as the schoolmen have it . now men cannot be more assimilated unto god , then by moving as intelligent agents . does god himself work according to reason from eternity to eternity ? and has he made a creature in time , whose very essence is reason ? why then does it not open its eyes ? why does it not use its lamp ? and though it cannot discover all , yet let it discern as much as it can . let it not act in the choicest points of religion , out of blinde and implicit principles , and huddle up its chiefest operations in i know not what confused and obscure and undigested manner . this neither becomes sons of light , nor works of light . the more men exercise reason , the more they resemble god himself , who has but few creatures that can represent him in so bright an excellency as this ; only angels and men ; and therefore he expects it the more from them . and the more they exercise their own reason , the more they will admire and adore his ; for none can admire reason but they that use some reason themselves . and this may suffice for the first particular , that the candle of the lord 't is lumen derivatum , it was first lighted at a sun-beam . chap. xii . the light of reason is a diminutive light . this candle of the lord , 't is lumen tenue & diminutum . a lamp is no such dazling object . a candle has no such goodly light , as that it should pride and glory in it . 't is but a brief and compendious flame , shut up , and imprison'd in a narrow compasse . how farre distant is it from the beauty of a starre ? how farre from the brightnesse of a sun ? this candle of the lord when it was first lighted up , before there was any thief in it , even then it had but a limited and restrained light . god said unto it , thus farre shall thy light go . hither shalt thou shine , and no farther . adam in innocency was not to crown himself with his own sparks . god never intended that a creature should rest satisfied with its own candle-light , but that it should run to the fountain of light , and sunne it self in the presence of its god. what a poor happinesse had it been for a man , only to have enjoyed his own lamp ? could this ever have been a beatifical vision ? could this light ever have made a heaven fit for a soul to dwell in ? the sparkling seraphims and glittering cherubims ( if it were possible that the face of god should be eclipsed from them , that they should have no light , but that which shines from their own essences ) blacknesse , and darknesse , and gloominesse , a totall and fatal eclipse , a present and perpetual night would rush in upon them , if the heaven were fuller of stars then it is , and if this lower part of the world were adorned and illuminated with as many lamps as 't is capable of , yet would they never be able to supply the absence of one sun. their united light would not amount to so much as to make up one day , or one moment of a day . let angels and men contribute as much light as they can , let them knit and concentricate their beams ; yet neither angelical star-light , nor the sons of men with their lamps and torches could ever make up the least shadow of glory , the least appearance of heaven : the least fringe of happinesse . lucifer that needs would be an independent light that would shine with his own beams , you know that he presently sunk and fell into perpetual darknesse . and adams candle aspiring to be a sun , has burnt the dimmer ever since . god taking notice of it , and spying him in the dust ; lo ( saies he ) here lies the spark , that would needs become a god. there lies the glow-worm that would needs become a sun. man is become like one of us , yet notwithstanding adams light at first was a pure light , till he had soild it , 't was a virgin-light till he had deflower'd it . the breath that god breath'd into him was very precious and fragrant , till he had corrupted it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of adam ( if we should render the words so ) 't was in a special manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucerna domini , when god raised this goodly structure of man out of nothing , he built it most compleatly and proportionably ; he left it in statu integro & perfecto , for you cannot imagine that any obliquity , or irregularity should come from so accurate an hand as his was ; when god printed the whole creation , there were no errata to be found , no blots at all . every letter was faire and lovely , though some first and capital letters were flourisht more artificially then others ; other inferiour creatures would serve like so many consonants , but men were the vowels , or rather the diphthongs to praise him both in soul and body . when god first tun'd the whole creation , every string , every creature praised him ; but man was the sweetest and loudest of the rest , so that when that string apostatized , and fell from its first tuning , it set the whole creation a jarring . when god first planted the soul of man , it was the garden of god himself , his spiritual eden , he lov'd to walk in it ; 't was full of the fairest and choicest flowers , of the most precious and delicious fruits ; 't was water'd with all the fresh springs of heavenly influence : no weeds , nor briers , nor thornes to be found there . the understanding , that tree of knowledge was very tall and stately , and reaching up to heaven . there was in man a cognitio plena & lucida , as the schoolmen speak ; clara & fixa contemplatio intelligibilium . the eye of the soul 't was quick and clear , 't was strong and fixt , god tried it by himself , by a sun-beam , and found it genuine . how presently did adam by this spy out the stamps and signatures that were upon the several creatures ? when by an extemporary facility , he gave them such names as should interpret and comment upon their essences ( nay according to the schoolmens determinations ) man in this his primitive condition , habuit scientiam omnium natur aliter scibilium . as god framed him an elegant body , at its full height and stature , ( though not with his head reaching up to heaven , as some did ridiculously phancy ) so he gave him also a comely and amiable soul at its just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endowed with all natural accomplishments and perfections ; his dove-like spirit dwelt in a spotlesse and beautiful temple . this makes the protestant divines very well determine , that pronitas ad malum non fluit ex principiis naturae integrae ; for it would be a thought too injurious to the god of nature , to imagine he should frame evill . yet some of the papists and some others do constantly affirm , that such a rational being as man is , considered in pur is natur alibus , will have an unavoydable propensity unto evil , ex necessaria materiae conditione , and they bring forth such bold words as these . deum non posse creare hominem ex anima rationali , & materiali sensibili compositum , quin praeter divinam intentionem , homo it à constitutus habeat praecipitem inclinationem ad sensibilia , their meaning is this , by reason of that intimate and essential conjunction of the sensitive powers with the intellectual , there must needs arise some ataxy and confusion in the being of man , and too great a favouring of sensitive objects , unlesse that inferiour part of the soul be restrained supernaturali quodam fraeno ( as they speak ; ) and say they , it was thus chain'd up in a state of innocency , but now being let loose , 't is extreamly wilde and unruly . how derogatory is this from the goodnesse and power of gods creation , and from that accurate harmony and immaculate beauty that were to be found in such a noble being as man was in his native and original condition ? nec fraenum nec calcar desiderabatur , for there was a just and regular tendency without the least swerving or deviation . there was no such tardity in the sensitive part as should need a spurre ; nor yet any such impetuousnesse and violence as should require a bridle . this indeed must be granted , that upon the knitting and uniting of such a soul to such a body , of sensitives to intellectuals , there will naturally follow , respectus & inclinatio ad sensibilia ; and this is not praeter , sed secundùm intentionem divinam ; but that this should be praeceps , rebellis , & inordinata inclinatio , is so farre from being necessary , as that 't is plainly contra-natural . for this sensitive appetite of man , is born sub regno rationis , and so is to be govern'd sceptro rationis . by this golden scepter , it was peaceably rul'd in a state of innocency . anima non aggravata erat à corpore , ( as the schoolmen say ) the body though it was not beautified and clarified in the same measure that a glorified body is ; yet it was dutiful and obedient , and every way serviceable to the soul . the sensitive powers were not factious , but were willingly subject to the higher powers , to the intellectuals . the first bublings of the soul were pure and crystaline , and streamed out very freely and fluently without any murmuring , without any wavering , without any foaming . there were no violent motions , no violent perturbations which since have made such insurrections in the soul , and with their importunate breath endeavour as much as they can , to blow out this intellectual lamp , this light of reason . there were nullae passiones , quae respiciunt malum , ( as the school tells us . ) there was no slavish fear to bespeak and antedate grief . there was no palenesse to be seen , no tremblings nor shiverings , no tears nor sighs , no blushes nor the least tincture of shame . paradise it had so much of the lily , as 't had nothing of the rose , yet there were isti●smodi passiones quae ordinantur ad bonum . joy would dance and leap sometimes , love would embrace and twine about its dearest good ; such pure and noble affections as live and dwell in the breasts of glorified beings were not banisht and excluded from this state of integrity . the poëts shadowed out this happy time in their golden age , though they mixe some drosse in the description of it . now man being constituted in this state of natural rectitude , his candle shining clearly , his will following cheerfully , his affections complying most suitably , a sudden cloud presently rusht upon him , and blotted all his glory . and as the orator stiled that roman magistrate , that was suddenly turned out of his place , consul vigilantissimus , because he did not sleep all the time of his consulship ( for he continued but a day in it ) in the very same sense , and only in this sense , man also was vigilantissimus in honore , in the psalmists language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non per noctabit , he would not abide in honour , he did not lodge one night in honour . though i am farre from laying such stresse upon those words , as they do , that will needs from thence measure the time so exactly , as that they 'll tell you to a minute how long adam enjoyed his first glory : this only we are sure of , it was a very brief and transient happinesse , a fading and withering glory ; he had wasted his oile presently , and the lamp was going out , but that god dropt fresh oile into it , by the promise of a messiah . the schoolmen are very solicitous & desirous to know how adams understanding being in vigore viridi could be entangled in such a snare , and deluded with such a miserable fallacy . aquinas for his part determines hominem in primo statu decipi non potuisse , which yet is altogether unconcelvable , for how could he fall unlesse his head declin'd ? 't is not very easily perceptible at any time ; how there can be defectus in voluntate , and yet not error in intellectu , much lesse can we tell how this should come to passe , when the will was so obediently disposed ad nutum intellectûs , when it gave such observance to all the commands and dictates of the understanding , as that did in a state of innocency . and to resolve the whole anomaly and irregularity of that first prevarication , only into the wills untowardnesse ; what is it else then to say that adam sinned ex mera malitia , contra claritatem judicii ; which is to entertain a thought very groundlesse , uncharitable , and dishonourable to the first root of mankinde , and to make his transgression of the same dye with those damned angelical spirits that were thrown into irrecoverable misery . therefore zanchy , that was one of the most scholastical amongst the protestants , doth most judiciously conclude , that the understanding of adam was defective in its office , by a negligent non-attendency . the eye was clear enough , the bowe was strong enough , but it was not vigilant enough , it was not bent enough ; the balance was not deceitful , but he forgot to weigh things in it . now man by this fall of his was not only spoliatus supranatur alibus , but also vulneratus in ipsis naturalibus . how soon is this beautiful creature withered ! his spring is gone , his may is gone , his glosse and greennesse gone ; the flower droops , the tree is neither so flourishing nor so fruitful , an untimely and disconsolate autumne comes upon him . thus the purest complexions are alwayes most fraile and brittle . thus the highest conditions are most tottering and precipitious , and the noblest perfections , if built only upon natures bottome , are but voluble and uncertaine . there arises a sudden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the being of man. the philosophers were very sensible of it , and groaned under it . you may hear them complaining of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the languishings and faintings of the soul , of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spurious and adulterate kinde of reason . you may hear them complaining of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a defluvium pennarum . the wings of the soul flag , many of the feathers are sick and drop away . and that soul which was wont to build its nest in the starres , is now faine to build it in the dust . you may hear one philosopher complaining of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his head , his understanding akes ; another of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his eye , his reason is dimm'd ; a third of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the palpitatio cordis , his soul trembles with doubts and uncertainties . you may see one grasping a cloud of errors , another spending much of his time in untying some one knot , in solving some one difficulty ; you may see some one pleasing himself , and sitting down in the shadow of his own opinion , another bending all his nerves and endeavours , and they presently snap asunder . you may see socrates in the twilight , and lamenting his obscure and benighted condition , and telling you that his lamp will shew him nothing but his own darknesse . you may see plato sitting down by the waters of lethe , and weeping because he could not remember his foormer notions . you may hear aristotle bewailing himself thus , that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will so seldome come into act , that his abrasa tabula has so few , and such imperfect impressions upon it , that his intellectuals are at so low an ebbe , as that the motions of euri●us will pose them . you hear zeno complaining that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dark , and epictetus confessing that he had not the right ansa , the true apprehension of things ; look upon the naturalists head and you 'll see it non-plust with an occult quality , feel the moralists pulse , ( his conscience i mean ) and you 'll finde it beating very slowly , very remissely ; look upon the most speculative eagles that stare the sun in the face , that fly highest in contemplation , those that love to sport and play in the light ; yet at length you may see the sun striking them thorow with one of his glorious darts , and chastizing their inquisitive eyes with one of his brightest beams . the sun 't is ready to put out this candle of the lord , if it make too neer approaches to it . humane understandings are glad to wink at some dazling objects , as vehemens sensibile doth destruere sensum : so vehemens intelligibile doth perstringere intellectum . for in all knowledge there 's required a due proportion between the objectum cognoscibile , and the virtus cognoscitiva , but when the several powers and faculties of the soul lost that comely proportion which they had amongst themselves , they lost also much of that correspondency and conformity which they had to their several objects . and the soul besides its own losse , had a share in the bodies losse also : for the body wanting much of that accurate and elegant composure which once it had , knowledge it self must needs be prejudic'd by it ; that being amongst men founded in sense , and in some measure depending upon organical dispositions . so that the streitning and stopping of these windows , must needs prohibit light . sin entred in first at a corporeal , then at an intellectual window , and stole away the heart ; and the windows have been broken ever since . i know the generality of philosophers do partly excuse the understanding , and do blame the objects for their exility and poverty , for their little diminutive entity , for their want of intelligibility . but the subtil scotus doth endeavour to invalidate , that by telling them , that omnia eâdem facilitate intelliguntur à deo. thus much is evident and undeniable , that the spying out of a little lurking object , doth argue the strength , and quicknesse , and clearnesse of the eye . the sun discovers atomes , though they be invisible by candle-light , yet that makes them dance naked in his beams . created understandings want spectacles to augment and majorate some objects . but the soul never meets with more difficulty then in the understanding of spiritual beings , although they have most of entity , and so most of intelligibility . yet the soul being imprison'd in a body not sufficiently clarified and refined , cannot so fully close and comply with incorporeal beings . this candle of the lord will discover more of spirituals when 't is took out of the lanthorne in statu separato , or when 't is put into a clearer in statu consummato . but for the present how little doth it know of it self ? how little of angels ? how little of god ? and yet how much might be known of them ? look but a while , ( if you can endure to look ) upon so unlovely and unpleasant an object , i mean upon those black and prodigious errors , that cover and bespot the face of these times . and they 'll soon convince you of the weaknesse and dimnesse of this lamp-light of the spirit of a man. the candle of the lord , though it be amongst them , yet 't is not so powerful as to scatter and conquer their thick and palpable darkness . 't is not an easie , nor a sudden , nor a delightful work to number so many errors , yet if i could reckon them up all , from the blundering antinomian , to the vagabond seeker , or the wild seraphick , set on fire of hell , they would all serve for so many fatal examples of the miserable weaknes of mens understanding . 't is true , they do not follow the candle of the lord , for then reason would have guided them better . but this very consideration shewes the weaknesse of their candle-light , for if it had been a brighter 't would not have been so soon put out . 't is easie to blow out a candle , but who can put out a starre ? or who can extinguish the sun ? and men can shut up natural light , but who can imprison a star ? or who can shut up the sun ? this faint and languishing candle-light does not alwayes prevaile upon the will , it doth not sufficiently warme and inflame the affections . men do not use to warme their hands at a candle , 't is not so victorious and over-powerings as to scatter all the works of darknesse . it will be night for all the candle ; the moralists were not only frigid in their devotions , but some of them were very dissolute in their practises . when you think upon these things , sure you 'll willingly subscribe to the forementioned particular , which you may do very safely , that the spirit of a man 't is but a candle . lumen exile & diminutum . chap. xiii . the light of reason discovers present , not future things . 't is lumen explicans praesentia , non aperiens futura , for did you ever hear of such a lamp as would discover an object , not yet born nor yet in being ? would you not smile at him that should light up a candle to search for a futurity ? 't is the glorious prerogative of the divine understanding , to have such a fair , and open , and unlimited prospect , as that in one glorious twinkling of an intellectual eye , he can see the whole compasse and extent , and latitude of being ; and the whole duration of being ▪ for eternity at one draught doth swallow up the whole fluency of time , and is infinitely above those temporal conditions of past , present , and to come ; nullum tempus occurrit regi , ( say the lawyers ) nullum tempus occurrit deo , say the philosophers . an intellectual sun , doth not occidere , & redire , but makes one bright and perpetual day , and by its pure and uninterrupted irradiations , doth paraphrase , and comment upon all objects , so as to uncloud and reveale the most obscure contingency , and to make it present , and naked , and visible . for as the schoolmen tell us , scientia dei ad omnia presentialiter se habet , his knowledge being all one with his essence , without the least shadow of change . insomuch as that which with men is a futurity and contingency , with him is alwayes present and extant ; which speaks for the certainty and infallibility of his prescience , though it be conversant about such things , as seeme to us most casual and fortuitous . for even we our selves know these things certainly , when they are in act , and in being , because that then they lose their volubility and contingency , and put on reality and necessity : according to that unquestionable rule , omne quod est quando est necesse est esse , a contingency when 't is extra suas causas , when 't is actualy produc'd having a determinatum esse , it may then also have a determinate cognoscibility . now god always thus sees a contingency in termino , in eventu , in periodo ; whereas created understandings look upon it , in medio , in motu , in itinere . nay such is the poverty & imperfection of mans knowledge , that many things which are in their own nature necessary and demonstrable ; yet perhaps they know them , per modum probabilitatis & per modum ncecessitatis . but such is the height & transcendency of the divine understanding , as that such things as are in their own natures most dubious and hovering between esse and non esse ; yet god knows even these per modum infallibilem , and plainly perceives which way they will encline , when men see only an equipoise and neutrality . so that the whole rise of contingency flows from the wavering of second causes . and though scientia dei be causa rerum ; yet being but causa remota , it doth not take away contingency ; but god himself sees that some things will evenire contingenter : for he doth not only cognoscere res , but ordinem & modum rerum . and knows that there are some causae intermediae , mediae , which are impedibiles and defectibiles ( as the schoolmen speak somewhat rudely ) and by vertue of these , there arises a contingency . thus in a syllogisme , though the major be necessary , yet if the minor be contingent , the conclusion will be so also , and will sequi deteriorem partem ; though the first cause be certain , yet if there be obstructions in the second , you cannot promise your self what the effect will be . though the spring of motion cannot fail , yet if the wheels may possibly break , the progresse will be very uncertain to all but to god himself . for other understandings only know that the wheels may break , but god he sees whether they will break or no , so that which in respect of creatures is periculosae plenum opus aleae , in respect of god is fixum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , determined and immoveable in his everlasting thoughts . angelical beings cannot reach to so high a perfection of knowledge as this is . for futurum quatenus futurum , is objectum improportionatum intellectui angelico , as acute suarez doth abundantly evince . the philosophers finde difficulty enough in explaining the manner how god hath a certain and infallible prescience of these future uncertainties . and they finde it a plain impossibility for the angels to have any such knowledge , for they neither have aeternitatem intuitûs , which should ambire in objecto suo omnes differentias temporis , which should remove all succession , all prius & posterius , and make a compleat simultanëity , nor yet have they plenitudinem rationis representativae , they have no such boundlesse and infinite species as the divine essence is , by which god beholds all things . angels have neither light enough of their own to manifest a future object , nor an eye strong enough to pierce into it . they cannot infallibly foretel their own motions , because god can alter them and over-power them , much lesse can they know the determinations of god himself , or any operations that depend upon a free agent , till they bud and blossome in some actual discoveries and appearances . nor are they so well acquainted with the whole context and coherence of natural agents , with all those secret twinings and complications as to spy out beforehand those events which are brought forth in a casual and unusual and very unlikely manner . whensoever then they have any prescience of future contingencies , 't is only by revelation from god himself . they may see the face of a future object in speculo divino , but yet that 's speculum voluntarium , and shews only what it pleaseth , and when , and to whom it pleaseth . the wicked angels know this well enough , that they for their parts have no knowledge of future uncertainties , though they desire to have it as much as any , and they pretend to it as much as any ; yet you know how cautelous they were in their oracular responsals , as that elegant moralist plutarch doth most excellently shew in several places . they alwayes drew a curtain before their predictions , and wrapt them up in obscurity , which plainly argued a consciousnesse of their own ignorance in respect of future events . the good angels are so fill'd with their present happinesse , they are so quieted with the enjoyment of god himself , as that they are not at all solicitous , or inquisitive about future events , but they cheerfully entertain and drink in all those beams that come flowing from the face of their god , and they desire no more then he is pleased to communicate to them , nay indeed they can desire no more , for he gives them as much as they are capable of . now if angelical understandings are not so wide and comprehensive as to graspe and take in such objects , what mean then the sons of men to aspire and reach after the knowledge of them ? if those tall and eminent beings , standing upon the mount of god cannot see them , how shall the sons of men that are of a lower stature hid in a valley , how shall they behold them ? yet there was alwayes in the generality of mankinde , a prurient desire , and hankering afterthe knowledge of future events . men still stretch out the hand to the forbidden tree , they long for the fruit of it , and would fain be plucking some apples from it . nay , men long for the greenest apples , for the precocious knowledge of events before they come to their just ripenesse and maturity . the desire of this sets the astrologer a lighting his candle at the stars . o how doth he flatter himself in his own imaginary twincklings , and how doth he perswade the more simple & credulous part of the world that he can discover every future atome , that he can put those capital stars , those golden letters together , and spell out all the fates of kingdomes and persons ? it makes the augur ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the greeks call him ) chatter with the birds in their own dialect , and as if he were their scholiast , he writes comments and expositions upon their language ; o how devoutly will he listen to a prophetical crow ? how will he criticize upon the harsh accents of the screech-owle ? upon the dismal and melancholy notes of the night-raven ? it makes the auspex watch the birds in their several postures , and to be as diligent and judicious a spectator of them , as the other was an auditor . he can interpret every fluttering , he can tell you all their journeys , where they lodg'd , where they baited last , what tree they visited , what bough they staied longest upon ; and at length he will pluck some pens out of their sacred wings , for the writing of all his learned predictions . it moved the exspex to consult with the inwards , to search into the bowels of things ; he 'll but look upon a liver , and will presently tell you the colour and complexion of all affairs . it caus'd the aruspex to behold the behaviour of the dying sacrifice , and from the quietnesse or strugling of those sensitive creatures , to foretel the reluctancles or facilities in higher matters . it set the chiromancer a studying to read those lines that seem to be scribled upon his hand , and to explain them with his own interlineary glosses ; and to look upon them as natures m s s ▪ as an enchiridion of natures penning , in which she gave him a brief synopsis of all such passages of his life , as should come into being afterward . it moved the interpreter of dreams to set up his seat of judicature in those gates of fancy , the porta cornea i mean , and the porta eburnea , and as if the night were to enlighten the day , he will regulate all his waking motions by those slumbring intimations , yet usually the interpretation of the dream is the more non-sensical dream of the two . some others will needs cast lots for their fortunes , and think that the judgement of a dye is infallible , will undertake no matters of moment til they be predetermined by it ; jacta est alea , & per praesentem sortem judicant de futurâ . a rare device to finde out one contingency by another , to lose one arrow , and to shoot another after it . these are some of those many methods and contrivances , which the sons of men have contriv'd to themselves , for the finding out of future events . what should i tell you of the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all but the various expressions of the same madnesse ? what should i tell you of those several nations that have been enamor'd with these follies ? the assyrians , the caldeans , the persians , the grecians , the romans , have had alwayes amongst them several professors of these vanities . you see how fain the sons of men would have some key or other to unlock and open these secret and reserved passages , which providence hath wisely shut up , and hid from the eyes of men . but aquinas passes this censure upon them all , hujusmodi artes non utuntur patrocinio intellectûs bene dispositi secundùm virtutem . and that sacred author is much of the same minde ▪ frustrà illud quaeris ▪ in terris quod solus deus novit in coelis . yet this tree of knowledge is fair to the eye , and pleasant to the taste , the soul doth relish all notional dainties with delight , and these prenotions and anticipations of things are the more sweet and delicious to the palates and tastes of men , because most of their being is treasur'd up in their future condition . they have no satisfaction , no sabbath , nor quiet in their present state , and therefore they would fain know what the next day , and what the next yeer , and what the next age will bring forth . the desires , the prayers , the hopes , the endeavours , the councels of men , they all look towards the future . for ( as mirandula the younger doth well observe ) the soul of man , 't is trium temporum particeps . tempus praeteritum memoriae , praesens intellectui , futurum voluntati congruit & respondit . god therefore that he may keep such a creature as man is in a waiting and obedient posture , in a posture of dependance and expectation , he doth chuse gradually and leisurely to discover to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thoughts which he hath concerning him . god will have man in this sense in diem vivere . to entertain fortune by the day , ( as the noble verulam saith that prince did whose life he writes and commemorates ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 't is a speech that may be took in a better sence , then anacreon e're meant it . and so may that of the latin lyrick , quid sit futurum cras fuge quaerere . and the heroical poet shews them the necessity of this sobriety and temperance in knowledge ; for saith he , nescia mens hominum fati sortisque futurae ; for mens knowledge naturally enters in at the gate of sense , but a future object can have no admission there . and as the minde cannot recal objectum totaliter praeteritum , when there is no remaining species , neither the least print or vestigium of it ; so neither can it present an object that 's altogether future , and hath no such colour as can move and strike the intellectual eye ; such effects indeed as are stored up in pregnant and eminent and necessary causes , may be easily and certainly foreknown by visible and unquestionable demonstrations . the foretelling of an eclipse may be done without an oracle , and may be believed though there be no miracle to seal and confirme it . such effects as lurk in probable causes , that seem to promise very fairly , may be known also in an answerable , and proportionable manner , by strong and shrewd conjectures ; hence spring all the praenotiones medicorum , nautarum , pastorum , as the fore-mentioned mirandula tells us . yet the great pretenders of the antedating knowledge , do very frequently & pro more , deceive both themselves and others in these more ordinary & easy scrutinies . this might cloath your almanacks in more red , and put them to the blush for guessing at the weather no better , you may write upon them nulla dies sine errato , did they ne're threaten you with thunder and lightning enough to make a caligula prepare new laurels ; when yet the heavens prov'd very pacate and propitious ? did they ne're tell you of a sad discontented day which would weep its eyes out ? which yet when 't was born prov'd a democritus , and did nothing but laugh at their ignorance and folly . did they ne're flatter you with fine pleasant temperate weather , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rain descended , the windes arose , the hail beat , the prediction fell , because 't was built upon so weak a foundation . so that aquinas for his part thinks , that the sensitive creatures , the crows , and the craines , and the swallows , those flying almanacks , that know their appointed tims , are more happy and successeful in their predictions , & are better directed by their feeling the impression of some heavenly bodies then men are by their seeing of them . now if these anni specula be crackt and broken , and give such unequal representations of things most obvious , how then will they be ever able to shew you objects farre more imperceptible and immaterial , that depend upon the will and decrees of god himself ? and upon the motions of most free and indifferent agents ? this makes the great astrologo-mastix , i mean the most noble and eminent mirandula with indignation to conclude , that this blasing art of theirs ( that is astrology abus'd , for so either he means , or ought to mean ) 't is at the best but domina & regina superstitionum , and he breaks out into such words as these , vanitas vanitatum astrologia , & omnis superstitio vanitas ; yet notwithstanding god hath provided some that shall give some faint resemblances of himself , in the knowledge of future things , by a participation of light from him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that i may borrow these words of the apostle , this lumen propheticum , 't is lumen super naturale , prophetical springings come not from the will of man , but from the breathings of the holy ghost , they are impressiones & signaturae divinae scientiae . as god himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so he will have a prophet to be a shadow of himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which virgil well translates , novit namque omnia vates , quae sint , quae fuerant , quae mox ventura trahantur . god thus revealing and communicating his minde to his prophets doth clearly manifest , that he himself hath an exact knowledge of future events , he doth expressely shew that he doth curare res humanas , that he is actor & ordinator futurorum ; that his providence doth over-rule the greatest contingencies . he doth therefore upbraid the idols of the heathens with their ignorance of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jsaiah . . prophetical language is divini sermonis character , and doth necessarily require , super humanam cognitionem , which makes me wonder at the great doctor maimon , that resolves the power of prophesying into nothing else then a healthful temper , a lively complexion of body , and a vigorous minde advanced with study and industry . an opinion which smells too strongly of the garlick and onions of that countrey , the egyptian superstition i mean , with which he was sufficiently acquainted ; yet he tells us that it 's the publick tenent of the jewes , sententia legis nostrae , for so he entitles it , and withall addes that the art of prophesying ( for though he does not stile it so , yet he makes it so ) 't is supremus gradus hominis , & summa perfectio speciei ; the qualifications which he requires are these , men must be idonei ad prophetiam ab ipsa conceptione & nativitate , there must be dispositio & dexteritas naturalis , there must be optimus humor cerebri , he must be optimus vir in intellectualibus , & moribus suis perfectus . but his principal condition is , that there must be summa facultatis imaginatricis perfectio ; for saith he , if the influence of an intellectus agens , ( such a one as he , falsely and vainly supposes ) be pour'd out only upon the rational part of the soul , and doth not drop upon the fancy , either by reason of the scarcity of oile , or the incapacity of the fancy , there will be onely secta sapientum speculatorum . such men may be eminent for deep contemplation , but they will ne're be famous for prophesying . if the fancy be onely quickned or heightned , then there will be secta politicorum , jurispositorum , praestigiatorum , incantatorum , but if the understanding , and fancy be both heightened to their due apex repente ●iunt prophetae : onely this i had almost forgot which yet he thinks very convenient , that they should have good dyet for the time of their prophesying ; for , as he tells you , according to the minde of the jews , prophetia neque habitat inter tristitiam neque pigritiam ; so that the terrae filii the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar sort of people are no more fit to prophesy , quâm vel asinus vel rana . they are his own words turn'd into latine . but surely this doctor himself did not prophesy but dream all this while ; how else did he think that such a noble and spiritual imployment , such a rare and glorious priviledge as this is , could be raised by the power of man out of the strength of nature , that nature that 's so fallen and degenerated ? and what means he to limit the holy one of israel , and to restraine the spirit of the almighty ? grant that esay was a courtier , yet was not amos an herdsman ? and was not he also among the prophets ? did he ne're hear of the weaker sex sometimes prophesying ? which yet was neer famous for intellectuals . does not this prophetical spirit breath when it pleaseth , and where it pleaseth , & how it pleaseth ? me thinks this second moses should not be offended , though some of the ordinary people be prophets . or if natural endowments , or artificial preparations must be had , and if they of themselves be so potent , and energetical , how then comes vision to fail , and how does prophecy cease ? are there none that have their imagination strong enough , that have their understandings rais'd enough ? that are of unquestionable integrity , and are not wanting in study and industry , and yet are no prophets nor prophets sons ? let then this candle of the lord content it self with its proper object . it findes work enough and difficulty enough in the discovery of present things , and has not such a copious light as can search out future events . chap. xiv . the light of reason is a certain light . 't is lumen certum . lamp-light as 't is not glorious , so 't is not deceitful , though it be but a faint and languishing light . though it be but a limited and restrained light , yet it will discover such objects as are within its own sphere with a sufficient certainty . the letters of natures law , are so fairly printed , they are so visible and capital , as that you may read them by this candle-light ; yet some weak and perverse beings not fit to be honoured with the name of men , slight all the workings and motions of reason , upon this account , that they are rolling and fluctuating , that they are treacherous and unconstant . and they look upon logick which is nothing else but the just advancement of reason , an art of ripening and mellowing reason , an art of clarifying and refining of the minde , yet they look upon it as an intelectual kinde of jugling , an artificial kinde of cheating and cozening their understanding : nor were it a wonder if onely the dregs of people , the rude lump of the multitude , if they onely were sunk and degenerated into this folly , but i meet with a famous and ancient sect of philosophers that delight in the name of scepticks , who by a strange kinde of hypocrisy , and in an unusual way of affectation pretend to more ignorance then they have , nay then they are capable of . they quarrel with all arts and sciences , and do as much as they can to annihilate all knowledge and certeinty ; and professe nothing but a philosophical kinde of neutrality , and lukewarmnesse . socrates did not please them ; for he shewed himself but a semisceptick , one that was too confident in saying that he did hoc tantum scire , se nihil scire ; for they will not allow so much knowledge as that comes to , this they tell you , that they don't know this , whether they know any thing or no. there was one sort of academicks , that came very neer them , their motto was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their meaning was that they could not graspe or comprehend any object . lucian ( that unhappy wit ) makes himself very merry with them , and laughs at one of them , that had a servant that prov'd a fugitive and ran away from him , his master ( sayes he ) is very unfit to runne after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for he will alwayes cry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i cannot reach him , i cannot come neer him ; yet if these academicks by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant no more then this , that the whole intelligibility of any entity , could not be exhausted by them , that they could not perfectly and powerfully pierce into any object as to discover all that was knowable in it , their opinion then was not onely tolerable , but very commendable , and undeniable ; for only god himself , doth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is not enough in any created lamp to give such a bright displaying of an object . nor is there vigour enough in any created eye , so to pierce into the pith and marrow of being , into the depth and secrecy of being . but if their minde was this ( as 't is generally thought to be ) that there was nothing in being so visible as that their understanding could pierce it with certainty and satisfaction , such an error as this was very derogatory to the plenitude and exuberancy of beings that streams out in a cleer cognoscibility , and 't was very injurious to their own rational capacities , which were not made so strait and narrow-mouth'd as not to receive those notions that continually drop from being : but they were contriv'd and proportion'd for the well-coming and entertaining of truths , that love to spin and thred themselves into a fine continuity , as if they meant to pour themselves into the soul without spilling . but the scepticks will bid you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will desire you not to believe one word of this . they have no lesse then ten several bridles , ad compescendum & cohibendum assensum ; sextus empiricus , that grand sceptick will give you a sight of them all , from whence they were stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that did check and constrain knowledge , that whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their adversaries ex diametro , did lay down their determinations in a more positive & decretorious manner , these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would take time to consider , and no lesse then all their life-time . they chose to be so many perpetual questionists that would pose themselves , & rub themselves , and stay themselves finally , and would by no means be perswaded to commence or take any degree in knowledge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was the summe of all their philosophy . their most radical and fundamental principle , if they may be said to have any such , was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all propositions were in aequilibrio , that there was nothing could encline the balance this way or that , that there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was an exact equality of reason , for the affirmation or negation of any proposition . lucian brings in one of them with a parie of balances in his hand , crowding three or four arguments for the affirmative into one scale , and just as many for the negative into the other , and then telling them his meaning in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i have took ( saith he ) a great deal of pains in weighing of controversies , and yet finde in them such an undistinguishable equipoise as that there is not in me the least inclination to one side more then the other . this they tearm an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speculative kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an impartiality in respect of al things . in morals they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for as they would not acknowledg any verum or falsum , so neither would they trouble themselves about any turpe or honestum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they had no better ethicks then that speech would amount to ; yet they had some lawes amongst them , some customes and rules of life , but they did not observe them , some customes and rules of life , but they did not observe them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that were fixt and fit to be establisht , they were farre from being irreversible , like those of the medes and persians , but they put them under the head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lawes pro tempore , such shadowes and appearances as they would for the present please themselves in . and after all debates , after all their siftings and discussing of affaires , they would conclude no otherwise then this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were all but so many frigid expressions of their hesitancy and stammering opinion . yet this they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a judicious pawsing and deliberation which they did farre preferre , or rather seeme to preferre , before the daring rashnesse of others , that were more dogmatical and magisterial , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as they call'd them ) swelling bladders , empty bottles , that were stopt , and seal'd up as if they had some precious liquor in them , when as they were fill'd with nothing but aire and winde . there was more modesty and lesse ostentation , as they thought , in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they esteem no small temperanc● and sobriety in knowledge . an intellectual kinde of continence and virginity to keep their minde pure and untoucht , when as other understandings were ravisht & deflower'd with the violence of every wanton opinion . whereas demonstrations did not move these men at all , for as they tell you , they alwayes run , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they either rest in a medium equally obscure , which must needs be invalid and inefficacious , or else there will be no period at all , but a processus in infinitum , if you expect that they should acquiesce and rest contented with first principles , they know no such things , they tell you they are only some artificial pillars , which some faint and tired understandings have set up for themselves to lean upon , they won't be fetter'd with an axiome , nor chained to a first principle , nor captivated by a common notion . as they break the most binding cords of demonstrations asunder , so they threaten to make these pillars of truth to tremble ; to prove by a first principle ( say they ) 't is but petitio principii , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is to beg a truth , not to evince it . if you tell them that these common notions shine with their native light , with their own proper beams ; all that they return will be this , that perhaps you think so , but they do not . yet that they might the better communicate their mindes , they allow'd their schollers to take some things for granted , for a while upon this condition , that they would distrust them afterwards . but these doubters , these scepticks were never so much convinc'd , as when they were quickened and awaked by sensitive impressions . this made some laugh at pyrrhon , though not the author , ( as is falsely supposed by some ) yet a principal amplifier and maintainer of this sect , ( whence they had their name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) who when a dog was ready to bite him , he beat him away , and ran as fast as he could from him ; some that took notice of it , gave him a smiling reproof , for his apostatizing from scepticisme , but he returns him this grave answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where he spoke truth before he was aware , for his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as i may so phrase them ) a brief description of the whole drift and intention of that sect , which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for they had sufficiently put off reason , and they did endeavour indeed to put off sense as much as they could : yet the sceptical writer sextus emricus confeffes , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vehemency & importunity of sensitive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are ( saith he ) so urgent and cogent , as that they do extort some kinde of assent from us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when we seem to be hungry ( saith he ) perhaps we go to our meat , and when we have made a shew of eating , at length we seem to be satisfied , all such matters of sense they resolve into their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into some kinde of appearances that do for the present affect them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honey seems to be pretty sweet and pleasant to them , but whether it do not dissemble , whether it be as it seems to be , that they question . i finde that pyrrhon the great promoter and propagator of this sect was at first a painter by his trade , and it seems he was very loath ab arte sua recedere , for he looks upon every being as a picture and colour , a shadow , a rude draught and portraicture , a meere representation , that hath nothing of solidity or reality . these pictures of his drawing enamor'd many others , for this sect was patroniz'd by men of acutenesse and subtilty , the wits of the age , magna ingenia , sed non sine mixtura dementiae , mala punica , sed non sine grano putrido , i could name you authors of good worth and credit , who tell you that homer and archilochus and euripides , and the wise men of greece were all scepticks , yet those proofs which they bring to evidence and evince it , are not so pregnant and satisfying , but that you may very lawfully doubt of it , and yet be no scepticks neither . but francis mirandula reckons many very learned men that were deeply engaged in this sect , and some others that did very neere border upon it . protagoras among the rest whom plato frequently mentions , and whom aristotle confutes , who was of this minde that all opinions were true , sextus empericus passes this censure upon him , that he was too positive and dogmatical in asserting theirs ; but if he had only question'd and deliberated upon it , whether all opinions were not true , he had then been a rare and compleat sceptick . the ground that protagoras went upon , was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meant nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and aristotle thus explains the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he made appearance of the whole essence & formality of truth . so that according to him severall opinions were but the various discoveries and manifestations of truth . there was one verum quod ad te pertinet , and another verum quod ad illum pertinet . honey was as truly bitter to a feaverish palate , as it was sweet and dellcious to an ordinary taste . snow was as truly black , in respect of anaxagoras , as it was white in the eye and esteem of another . thus saith he , mad men , wise men , children , old men , men in a dream , and men awake , they are all competent judges of these things that belong to their several conditions ; for ( as he tells us ) truth varies according to several circumstances , that 's true to day , which is not true to morrow , and that 's true at rome , that 's not true at athens ; that 's true in this age , that 's not true in the next : that 's true to one man , that 's not true to another . there 's none of you but can spie out such a weak fallacy as this is ; and if he meant to have spoken truth , he would have said no more then this , that every man thinks his own opinion true . for as the will cannot embrace an object unlesse it be presented sub umbra boni , so neither can the understanding close and comply with any opinion , unlesse it be disguised , sub apparentia veri ; but to make appearance the very essence of truth , is to make a shadow the essence of the sun , 't is to make a picture the essence of a man. i shall say no more to protagoras then this , that if any opinion be false , his cannot be true , but must needs be the falsest of all the rest . yet the end that these scepticks propound to themselves , was ( if you will believe him , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a freedom from jarres and discords , from heresie and obstinacy , to have a minde , unprejudic'd ▪ unprepossest , the avoiding of perturbations a milky whitenesse and serenity of soul ; a fair marke indeed , but how a roving sceptick should ever hit it , is not easily imaginable , for what philosophy more wavering and voluble ? was there ever a more reeling and staggering company ? was there ever a more tumbling and tossing generation ? what shall i say to these old seekers , to this wanton and lascivious sect , that will espouse themselves to no one opinion , that they may the more securely go a whoring after all ? if they be resolv'd to deny all things ( as they can do it very easily , and have seem'd to do it very compendiously ) truly then they have took a very sure way to prevent all such arguments as can be brought against them ; yet because they seem to grant appearances , we will at least present them with a few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we will see how they will move them and affect them . 't were well then if pyrrhon , the forementioned painter , would but tell us , whether a picture would be all one with a face , whether an appearance be all one with a reality , whether he can paint a non-entity or no , whether there can be an appearance where there is no foundation for it , vvhether all pictures do equally represent the face , whether none can paint a little better then he used to do , whether all appearances do equally represent being ? whether there are not some false and counterfeit appearances of things ? if so , then his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must needs be took away , or if there be alwayes true and certain appearances of things , then his doubting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs vanish . when he is thirsty , and chooses rather to drink then abstaine , what then becomes of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? if he be sure that he is athirst , and if he be sure that he seems to be athirst , what then becomes of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? when the dog was ready to bite him , if he was indifferent , why did he run away ? if it were an appearance , why did he flee from a shadow ? why was the painter afraid of colours ? if his sense was only affected , not his understanding , how then did he differ from the sensitive creature ? from the creature that was ready to bite him ? if he tels us that he was the hansomerpicture of the two who was it then that drew him so fairly , was it an appearance also ? doth one picture use to draw another ? when he perswades men to encline to his scepticisme , what then becomes of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? when he makes no doubt nor scruple of denying certainty , what then becomes of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? but not to disquiet this same pyrrhon any longer , i shall choose more really to scatter those empty fancies by discovering the true original and foundation , the right progresse and method of all certainty . now god himself , that eternal and immutable being , that fixt , and unshaken entity , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must needs be the fountaine of certainty , as of all other perfections ; and if other things be compared to him , they may in this sense , without any injury to them , be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of the infinite reality and weighty and massy solidity , that is in his most glorious being , by vertue of which , as himself hath everlastingly the same invariable knowledge of all things , so he is also the most knowable and intelligible object , a sunne that sees all things , and is in it selfe most visible . an atheist must needs be a sceptick ; for god himself is the onely immoveable verity upon which the soul must fix and anchor . created beings , shew their face a while , then hide it again , their colour goes and comes , they are in motu & fluxu , god is the onely durable object of the soul . now that the soul may have a satisfactory enjoyment of its 〈◊〉 and that it may be accurately made according to his image , god stamps and prints as resemblances of his other perfections , so this also of certainty upon it ; how else should it know the minde of its god ? how should it know to please him , to believe him , to obey him ? with what confidence could it approach unto him , if it had onely weak & wavering conjectures ? now god , le ts the soul have some certaine acquaintance with other beings for his own sake , and in order to his own glory . nor is it a small expression of his wisdome and power , to lay the beginnings of mans certainty so low , even as low as sense ; for by means of such an humble foundation the structure proves the surer and the taller . 't is true there is a purer and nobler certainty in such beings as are above sense , as appeares by the certainty of angelical knowledge , and the knowledge of god himself ; yet so much certainty as is requisite for such a rational nature as man is , may well have its rising and springings out of sense , though it have more refinings and purifyings from the understanding . this is the right proportioning of his certainty to his being ; for as his being results out of the mysterious union of matter , to immateriality : so likewise his knowledge and the certainty of his knowledge ( i speake of naturall knowledge ) first peeps out in sense , and shines more brightly in the understanding . the first dawnings of certainty are in the sense , the noon-day-glory of it is in the intellectuals . there are indeed frequent errours in this first edition of knowledge set out by sense ; but 't is then onely when the due conditions are wanting , and the understanding ( as some printers use to do ) corrects the old errata of the first edition , and makes some new errours in its owne . and i need not tell you , that 't is the same soul that moves both in the sense and in the understanding , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and as it is not priviledged from failings in the motions of the sense , so neither is it in all its intellectual operations , though it have an unquestionable certainty of some , in both . the certainty of sense is so great as that an oath , that high expression of certainty , is usually and may very safely be built upon it . mathematical demonstrations chuse to present themselves to the sense , and thus become ocular and visible . the scepticks that were the known enemies of certainty , yet would grant more shadow and appearance of it in sense , then any where else , though erroneously . but sense that rackt them sometimes , and extorted some confessions from them , which speculative principles could never do . away then with that humour of heraclitus that tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mens eyes ( sayes he ) are but weak and deceitful witnesses . surely he speaks onely of his owne watery and weeping eyes , that were so dull'd and blur'd , as that they could not clearly discerne an object . but he might have given others leave to have seen more then he did . nor can i tell how to excuse plato for too much scorning and sleighting these outward senses , when that he trusted too much inwardly to his owne fancy . sextus empiricus propounds the question , whether he were not a sceptick , but he onely shew'd himself a sceptick by this , for which he mov'd such a question . 't is sure that plato was sufficiently dogmatical in all his assertions , though this indeed must be granted , that some of his principles strike at certainty , and much indanger it ; for being too fantastical and poetical in his phisosophy , he plac't all his security in some uncertaine airy and imaginary castles of his own contriving and building and fortifyng . his connate ideas ( i mean ) which artistotle could not at all confide in , but blowed them away presently ; and perceiving the proud emptinesse , the swelling frothinesse of such platonical bubles , he was faine to search for certainty some where else , and casting his eye upon the ground he spyed the bottome of it , lying in sense , and laid there by the wise dispensation of god himself , from thence he lookt up to the highest top and apex , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pinacle of certainty plac't in the understanding . the first rudiments of certainty were drawn by sense , the compleating and consummating of it was in the understanding . the certainty of sense is more grosse and palpable , the certainty of intellectuals , 't is more cleere and crystalline , more pure and spiritual . to put all certainty or the chiefest certainty in sense , would be excessively injurious to reason , and would advance some sensitive creatures above men , for they have some quicker senses then men have ; sense 't is but the gate of certainty , ( i speak all this while but of humane certainty ) the understanding 't is the throne of it . des-cartes the french philosopher resolves all his assurance , into thinking that he thinks , why not into thinking that he sees ? and why may he not be deceived in that as in any other operations ? and if there be such a virtue in reflecting and reduplicating of it , then there will be more certainty in a super-reflection , in thinking that he thinks that he thinks , and so if he run in infinitum , according to his conceit he will still have more certainty , though in reality he will have none at all , but will be fain to stop and stay in sceptisme , so that these refuges of lyes being scatter'd , first pinciples and common notions with those demonstrations that stream from them , they onely remaine , as the nerves of this assurance , as the souls of natural plerophory ; and he that will not cast anchor upon these , condemnes himself to perpetual sceptisme ; which makes me wonder at a passage of a right honourable of our own ; though whether he be the authour of the passage , you may take time to consider it : but this it is , ( the sense of it i mean ) that absolute contradictions may meet together , in the same respect esse & non esse it seemes are espoused in a most neer and conjugal union , and live together very affectionately and imbracingly ; o rare and compendious synopsis of all sceptism ! o the quintessence of sextus empiricus and the pyrrhonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is the most paradoxical of all ; you have all this in a book that calls it self by the name of truth : yet let none be so vaine as to imagine that this is in the least measure spoken to the disesteem of that noble lord , who was well known to be of bright and sparkling intellectuals , and of such singular and incomparable ingenuity , as that if he had liv'd till this time , we cannot doubt but he would have retracted it , or at least better explain'd it before this time . however i could not but take notice of so black an error that did crush and break all these first principles , and had an irreconcileable antipathy against reason and certainty , though it hid it self under the protection of so good and so great a name . certainly 't is so precious and desirable , as where god hath given it , 't is to be kept sacred and untoucht ; and men are to be thankful for these candles of of the lord , for this lumen certum , set up , not to mock and delude them , but to deal truly and faithfully with them . chap. xv. the light of reason is directive . 't is lumen dirigens , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a light for the feet , and a lanthorn for the paths . for the understanding , 't is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leading and guiding power of the soul . the will looks upon that as l●eander in musaeus lookt up to the tower for hero's candle , and calls it as he doth there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reason doth facem praeferre , it carries a torch before the will , nay more then so , 't is an eye to the blinde ; for otherwise 't were in vain to light up a candle for a caeca potentia , to see withal . intellectuals are first in motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these gates of light must first be set open before any glorious and beautiful object can enter in for the will to court and embrace . the will doth but echo to the understanding , and doth practically repeat the last syllable of the ultimum dictamen , which makes the moralist well determine virtutes morales non possunt esse sine intellectualibus ; for to the presence of moral vertues there are necessarily pre-required intelligentia & prudentia , the one being the knowledge of principia speculativa , as the other of principia operativa . that action must needs be hopeful and promising when the understanding aimes before the will shoots ; but he that in an implicit way rushes upon any performance , though the action it self should prove materially good , yet such a one deserves no more commendation for it , then he would do that first put out his eyes , and then contingently hit the mark . other creatures indeed are shot more violently into their ends , but man hath the skill and faculty of directing himself , and is ( as you may so imagine ) a rational kinde of arrow , that moves knowingly and voluntarily to the mark of its own accord . for this very end god hath set up a distinct lamp in every soul , that men might make use of their own light : all the works of men they should olere lucernam , smell of this lamp of the lord , that is to illuminate them all . men are not to depend wholly upon the courtesie of any fellow-creature ; not upon the dictates of men ; nay not upon the votes and determinations of angels ; for if an angel from heaven should contradict first principles , though i will not say in the language of the apostle , let him be accursed , yet this we may safely say , that all the sons of men are bound to dis-believe him . all arguments drawn from testimony and authority , ( created authority i mean ) were alwayes lookt upon as more faint and languishing , then those that were fetcht from reason . matters of fact indeed do necessarily depend upon testimony , but in speculations and opinions none is bound so farre to adore the lamp of another , as to put out his own for it . for when any such controversie is mov'd , when any author is quoted and commended , all the credit and esteem that is to be given him , is founded either in the reason , which he doth annex to his assertion , or else in this more remote and general reason , that such a one had a very clear and bright lamp , that the candle of the lord did shine very eminently in him ; therefore what he saies is much to be attended to , for in his words , though there should not be ratio explicata , yet it is to be supposed that there 's ratio subintellecta . so that the assent here is ultimately resolv'd into the reason of him that speaks , and the other that receives it ; for he that complies with a naked testimony , makes a tacit acknowledgement of thus much , that he is willing to resigne up himself to anothers reason , as being surer and fuller then his own ; which temper and frame of spirit is very commendable in a state of inchoation : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowledge in the cradle cannot feed it self ; knowledge in its infancy must suck at the breasts of another : and babes in intellectuals must take in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those spoonfuls of knowledge that are put in their mouths , by such as are to nurse and to educate them . paul when he sits at the feet of gamaliel , must observe the prints and footsteps of the hebrew doctor , and must roll himself in pulvere sapientum . knowledge in its non-age , in its pupil-age and minority must hide it self under the wing and protection of a guardian . men use at first to borrow light , and to light their candle at the light of anothers ; yet here i finde some licence and encouragement given to these first beginners , to these setters up in learning to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , modestly inquisitive into the grounds and reasons of that which is delivered to them . thus that sacred writer hierom commends marcell● though one of the weaker sex , upon this account , that she was wont to search and to examine his doctrine , it à ut me sentirem ( sayes he ) non tam discipulum habere quàm judicem . nay , a farre greater then hierome honours the bereans , with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more noble and generous sort of christians that would bring even apostolical words to the touch-stone . why is it not then lawful for them that are in statu adulto , that are come to some pregnancy and maturity in knowledge , to look upon the stamp and superscription of any opinion , to look any opinion in the face ? the great and noble verulam much complains ( and not without too much cause ) of those sad obstructions in learning , which arose upon the extreme doting upon some authors , which were indeed men of rare accomplishments , of singular worth and excellency , and yet but men , though by a strange kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great part of the world would have worshipt as gods . the canonizing of some profane authors , and esteeming all other as apocryphal , hath blasted many buds of knowledge , it has quencht many sparks and beams of light , which otherwise would have guilded the world , with an orient and unspotted lustre . farre be it from me to drop one word that should tend to the staining and eclipsing of that just glory that is due to the immortal name of aristotle . there are those that are envious and ungrateful enough , let them do it if they please ; yet this i shall say , and it shall be without any injury to him , that to set him up as a pope in philosophy , as a visible head of the truth militant , to give him a negative voice , to give him an arbitrary power , to quote his texts as scripture , to look upon his works as the irreversible decrees of learning , as if he had seal'd up the canon , so that whoe're addes to him , or takes one word from him , must be struck with a present anathema to condemn all for hereticks that oppose him , for schismaticks that depart from him , for apostates that deny him ; what 's all this but to forget that he was but the candle of the lord , and to adore him as a sun in the firmament that was set to rule the day of knovvledge ? 't is to make him an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the causa prima , the first mover of learning , or at least ' t vvas to make him such an intellectus agens , as averroes vvould have , that must enforme and quicken all that come after him . could that modest philosopher have foreseen and prophesied , that the vvorld vvould thus flatter him , t is to be fear'd , that he vvould have throvvn his vvorks also , his legible self into euripus rather then they should have occasioned such excessive idolatry and partiality ; yet 't is no fault of his , if the vvorld vvould over-admire him ; for that vvhich first inhanc't the price and esteem of aristotle , vvas that rich veine of reason that ran along and interlin'd most of his vvorks . let this therefore , and this only commend him still ; for this is of indelible and perpetual duration ; yet if these blinde admirers of him , could have follovved him fully and entirely , they might have learnt of him a braver liberty and independency of spirit ; for he scorned to enslave and captivate his thoughts to the judgement of any vvhatsoever ; for though he did not deal violently and dis-ingenuously vvith the vvorks of his predecessors , ( as some affirme ) yet he dealt freely vvith them , and vvas not over-indulgent to them . he came like a refiner amongst them , he purged avvay their drosse , he boyl'd avvay their froth and scum , he gathered a quintessence out of their rude and elementary principles . hovv impartially did he deal vvith his master plato ? and not favour him in any of his errors , and his vvords are ansvverable to his practises , you may hear him vvhat he saith , and professes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have a reverent esteeme of antiquity is but fitting and equal , but to stand in awe of it , is base and unworthy . potestas senatoria is very honourable and beneficial , but dictatoria potestas , is not to be allowed in the common-wealth of learning ; yet such hath been the intolerable tyranny and oppression of the roman faction , as that they have enjoyn'd and engaged as many as they could to serve and torture their wits , for the maintaining of whatever such a one as pleaseth them , shall please to say : for they care not how prejudicial or detrimental they prove to learning , so that they may but train up their schollars in an implicit faith , in a blinde obedience , in a slavish acknowledgement of some infallible judge of controversies , and may shut up and imprison the generality of people in a dark and benighted condition , not so much as allowing them the light of their own candle , this lamp of the lord that ought to shine in them . that great advancer of learning whom i commended before , takes notice , that by such unhappy means as these , the more noble and liberal sciences , have made no progresse proportionable , to that which more inferiour and mechanical arts have done ; for in these latter ingenia multorum in unum coëunt , whereas in the former , ingenia multorum sub uno succubuerunt . what brave improvements have been made in architecture , in manufactures , in printing , in the pyxis nautica ? for here 's no limiting and restraining men to antiquity , no chaining them to old authors , no regulating them to i know not what prescribed formes and canons , no such strange voices as these . you must not build better then your predecessors have done , you must not print fairer then the first tullies offices , that ere was printed ; 't is not lookt upon as a transgression and a piaculum , if they should chance to be a little more accurate then they were that went before them . but in speculatives , in meere mathematicks ( which one would think were farre enough from any breach of faith or manners ) yet here if a galilaeus should but present the world with a handful of new demonstrations , though never so warily and submissively , if he shall but frame and contrive a glasse for the discovery of some more lights ; all the reward he must expect from rome , is , to rot in an inquisition , for such unlicenced inventions , for such venturous undertakings . the same strain of cruelty hath marcht more vehemently and impetuously in sacred and religious matters , for here babylon hath heated her furnace seven times hotter , whilest under the pompous name of a catholique church , under the glittering pretences of antiquity and authority , they have as much as they could put out all the lamps of the lord. and that bestian empire hath transform'd all its subjects into sensitive and irrational creatures . a noble author of our own tells us in his book de veritate , that he for his part takes them for the catholique church , that are constant and faithful to first principles ; that common notions are the bottome and foundation upon which the church is built . excuse our diffidence here great sir , the church 't is built upon a surer and higher rock , upon a more adamantine and precious foundation ; yet thus much is acceptable and undeniable , that whoe're they are that by any practices or customes , or traditions , or tenents , shall stop the passage of first principles , and the sound reason that flowes from them , they are in this farther from a church then the indians or the americans , whilst they are not only antichristian , but unnatural . and of the two the church hath more security in resting upon genuine reason , then in relying upon some spurious traditions ; for think but a while upon those infinite deceits and uncertainties that such historical conveyances are liable and exposed to , i alwayes except those sacred and heavenly volumes of scripture , that are strung together as so many pearls , and make a bracelet for the spouse to wear upon her hands continually : these writings the providence of god hath deeply engaged it self to keep as the apples of his own eye . and they do not borrow their certainty or validity from any ecclesiastical or universal tradition ( which is at the most but previous and preparatory ) but from those prints of divinity in them , and specially from the seal of the same spirit that endited them , and now assures the soul , that they were oracles breathed from god himself . as for all other sacred antiquity , though i shall ever honour it as much as any either did or can do justly , and with sobriety ; and shall alwayes reverence a gray-headed truth ; yet if antiquity shall stand in competition with this lamp of the lord ( though genuine antiquity would never offer to do it ) yet if it should , it must not think much if we prefer reason , a daughter of eternity , before antiquity , which is the off-spring of time . but had not the spirit of antichristianisme by its early twinings and insinuations wound and wrought it self into most flourishing and primitive times , into the bosome of a virgin-church , and had it not offered violence to the works of some sacred writers , by detracting and augmenting according to its several exigencies , by feigning and adulterating , by hiding and annihilating some of them , as much as they could , ( the ordinary tricks of antichrist , which he used alwayes more subtilly , though of late more palpably ) had it not been for such devices as these , antiquity had come flowing to us , in purer and fuller streams , in more fair and kindly derivations , and so might have run down more powerfully and victoriously then now it will. but antichrist hath endeavoured to be the abaddon and the apollyon of all sacred antiquities , though the very reliques of those shining and burning lights that adorn'd the church of god , have splendor enough to scatter the darknesse of popery , that empty shadow of religion , that arises ob defectum luminis ; yet antiquity ( setting aside those that were peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was but the first dawning of light which was to shine out brighter and brighter , till perfect day . let none therefore so superstitiously look back to former ages , as to be angry with new opinions and displayings of light , either in reason or religion . who dares oppose the goodnesse and wisdome of god ? if he shall enamour the world with the beauty of some pearls and jewels , which in former times have been hid , or trampled upon ? if he shall discover some more light upon earth , as he hath let some new stars be found in the heavens ; this you may be sure and confident of , that 't is against the minde and meaning of antiquity to stop the progresse of religion and reason . but i know there are some will tell us of a visible tribunal , of an infallible head of the church borne to determine all controversies , to regulate all men , 't is a wonder they do not say angels too . others more prudently and equally resolve the final judgement of controversies into a general and oecumenical councel , but i shall speak to them all , in the language of the philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i shall explain it according to the minde of the learned davenant in his discourse de indice ac norma fidei & cultûs christiani : god only is to rule his own church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judicio autoritativo , by a determining and legislative power . men that are fitted by god himself , are to guide and direct it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judicio ministeriali , in way of subserviency to him , by an explication of his minde , yet so as that every one may judge of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judicio privato & practicae discretionis , by acts of their own understanding illuminated by the spirit of god ; for there are no representatives in intellectuals and spirituals . men may represent the bodies of others , in civil and temporal affairs in the acts of a kingdome , and thus a bodily obedience is alwayes due to just authority ; but there is none can alwayes represent the minde and judgement of another in the vitals and inwards of religion ; for i speak not of representations in outward order and discipline . a general councel does and may produce judicium forense , but still there is reserved , to every single individuum , judicium rationale ; for can you think that god will excuse any one from error upon such an account as this , such a doctor told me thus ; such a piece of antiquity enform'd me so , such a general councel determin'd me to this ; where was thine own lamp all this while ? where was thy ratio illuminata & guhernata , secundùm normas bonae & necessariae consequentiae rationali creaturae impressas ? yet this must be gratefully acknowledged that these general councels have been of publick influence , of most admirable use and advantage to the church of god ; though they are not of the very essence of it ; for 't is well known that there were none of them till the dayes of constantines : but herein is the benefit of councels , that they are ( or ought to be ) a comparing and collecting of many lights , an uniting and concentricating of the judgements of many holy , learned , wise christians with the holy ghost breathing amongst them , though not alwayes so fully and powerfully as that they shall be sure to be priviledg'd from every error , but being all of them subject to frailty and fallibility , and sometime the major part of them proving the pejor part , there is none bound to give an extemporary assent to their votes and suffrages , unlesse his minde also concurre with theirs . that worthy divine of our own , whom i mentioned before , speaks very fully and clearly to this , ad nudam praescriptionem , aut determinationem alterius sine lumine privati judicii nemo est qui credere potest etiamsi cupiat maximé . the most eminent mirandula will give you the reason of it ; for ( saies he ) nemo credit aliquid verum praecisè quia vult credere illud esse verum , non est enim in potentia hominis facere aliquid apparere intellectui suo verum , quando ipse voluerit . but before there can be faith in any soul , there must be cognitio propositionis credendae , and there must be inclinatio intellectûs ad assentiendum huic propositioni revelatae , & cognitae ; before you understand the termes of any proposition , you can no more believe it , then if it came to you in an unknown tongue . a parrat may repeat the creed thus , corvos poëtas poëtridásque picas cantare credas pegaseïum melos . though such at length may very safely conclude , as that talkative bird is reported to have done by a happy and extemporary contingency , operam & oleum perdidi . this is the misery of those implicit believers amongst the papists ( and 't is well if not among some protestants too ) that do in aliorum sententias pedibus potiùs quàm cordibus ire , dancing in a circular kinde of faith , they believing as the church believes , and the church believing as they believe , &c. and this is with them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole perfection of a roman catholique . yet let none be so foolish or wicked as to think that this strikes at any thing , that is truly or really a matter of faith , when as it doth only detect the wretched vanity and deceit of a popish and implicit credulity , which commands men to put out their lamps , to pluck out their eyes , and yet to follow thelr leadets , though they rush upon the mouth of hell and destruction , whereas 't is better to be an argus in obedience , then a cyclops a monstrum horrendum , &c. an eye open is more acceptable to god then an eye shut . why do they not as well command men to renounce their sense , as to disclaim their understandings ? were it not as easie a tyranny to make you to believe that to be white which you see to be black , as to command you to believe that to be true , which you know to be false ? neither are they at all wanting in experiments of both ; for transubstantiation , that heap and croud of contradictions doth very compendiously put out the eyes of sense and reason both at once : yet that prodigious error was established in the lateran councel under innocent the third , which ( as some contend ) was a general and oecumenical councel . and if the pope whom they make equivalent to all councels , nay transcendent , if he in cathedra shall think fit to determine , that the right hand is the left , they must all immediately believe him , under pain of damnation . so that first principles , common notions with the products and improvement of them , must needs be lookt upon as of bad consequence , of pernicious influence at rome ; what , to say that two and two makes four , the totum's majus parte ( especially if the church shall determine against it ) o dangerous point of socinianisme ! o unpardonable heresie of the first magnitude ! rebellion against the catholique church ! a proud justling against the chair of infallibility ! away with them to the inquisition presently , deliver them up to the secular powers , bring fire and fagot immediately ; bonners learned demonstrations , and the bloody discipline of the scarlet and purple whore. no wonder that she puts out the candle , and loves darknesse rather then light , seeing her deeds are evil . she holds a cup in her hand , and won't let the world sip and taste , and see how they like it , but they must swallow down the whole philtrum and potion without any delay at all . thus you may see the weak reeds that babylon leans upon , which now are breaking and piercing her thorow . but religion fram'd according to the gospel , did alwayes scorn and refuse such carnal supports as these are . that truth that must look the sun in the face for ever , can you think that it will fear a candle ? must it stand in the presence of god , and will it not endure the tryal of men ? or can you imagine that the spouse of christ can be so unmerciful as to pull out her childrens eyes ? though she may very well restrain their tongues sometimes , and their pens if they be too immodest and unruly ; i shall need to say no more then this , that true religion never was , nor will be , nor need be shy of sound reason which is thus farre lumen dirigens , as that 't is oblig'd by the will and command of god himself , not to entertain any false religion , nor any thing under pretence of religion that is formally and irreconciliably against reason . reason being above humane testimony and tradition , and being only subordinate to god himself , and those revelations that come from god ; now 't is expresse blasphemy to say that either god , or the word of god did ever , or ever will oppose right reason . chap. xvi . the light of reason is calme and peaceable . 't is lumen tranquillnm & amicum , 't is a candle , not a comet , it is a quiet and peaceable light . and though this candle of the lord may be too hot for some , yet the lamp 't is only maintain'd with soft and peaceable oile . there is no jarring in pure intellectuals ; if men were tun'd and regulated by reason more , there would be more concord and harmony in the world . as man himself is a sociable creature , so his reason also is a sociable light. this candle would shine more clearly and equally if the windes of passions were not injurious to it . 't were a commendable piece of stoicisme , if men could alwayes hush and still those waves that dash and beat against reason , if they could scatter all those clouds that soil and discolour the face and brightnesse of it , would there be such fractions and commotions in the state , such schismes and ruptures in the church , such hot and fiery persecutions of some trifling opinions ? if the soft and sober voice of reason were more attended to , reason would make some differencies kisse and be friends , 't would sheath up many a sword , 't would quench many a flame , 't would binde up many a wound . this candle of the lord 't would scatter many a dark suspition , many a sullen jealousie . men may fall out in the dark sometimes , they cannot tell for what , if the candle of the lord were but amongst them , they wonld chide one another for nothing then but their former breaches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it calmes and composes a soul , whereas passion , as the grand stoick zeno paints it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . an abounding and over-boyling impetus , a preternatural agitation of soul , animi commotio aversa à recta ratione , & contra naturam , as the orator stiles it . the soul 't is tost with passion , but it anchors upon reason . this gentlenesse and quietnesse of reason doth never commend it self more then in its agreeing and complying with faith , in not opposing those high and transcendent mysteries that are above its own reach and capacity ; nay it had alwayes so much humility and modesty , waiting and attending upon it , that it would alwayes submit and subordinate it self to all such divine revelations as were above its own sphere . though it could not grasp them , though it could not pierce into them ; yet it ever resolv'd with all gratitude to admire them , to bow its head , and to adore them . one light does not oppose another ; lumen fidei & lumen rationis , may shine both together though with farre different brightnesse ; the candle of the lord , 't is not impatient of a superiour light , 't would both ferre parem & priorem . the light of the sun that indeed is lumen monarchicum , a supreme and sovereign light , that with its golden scepter rules all created sparkles , and makes them subject and obedient to the lord and rule of light . created intellectuals depend upon the brightnesse of gods beams , and are subordinate to them , angelical star-light is but lumen aristocraticum , it borrows and derives its glory from a more vast and majestical light . as they differ from one another in glory , so al of them infinitly differ from the sun in glory . yet 't is far above the lumen democraticum , that light which appears unto the sons of men , 't is above their lamps & torches , poor and contemptible lights , if left to themselves ; for do but imagine such a thing as this , that this external and corporeal world should be adjudg'd never to see the sun more , never to see one star more . if god should shut all the windows of heaven , and spread out nothing but clouds and curtains , and allow it nothing but the light of a candle , how would the world look like a cyclops with its eye put out ? 't is now but an obscure prison with a few grates to look out at ; but what would it be then , but a capacious grave , but a nethermost dungeon ? yet this were a more grateful shade , a pleasanter and more comely darknesse , then for a soul to be condemned to the solitary light of its own lamp , so as not to have any supernatural irradiations from its god. reason does not refuse any auxiliary beams , it joyes in the company of its fellow-lamp , it delights in the presence of an intellectual sun , which will so far favour it , as that 't will advance it , and nourish it , and educate it ; 't will encrease it , , and inflame it , and will by no means put it out . a candle neither can nor will put out the sun , & an intellectual sun , can , but will not put out the lamp. the light of reason doth no more prejudice the light of faith , then the light of a candle doth extinguish the light of a star. the same eye of a soul may look sometimes upon a lamp , and sometimes upon a star ; one while upon a first principle , another while upon a revealed truth , as hereafter it shall alwayes look upon the sun and see god face to face ; grace doth not come to pluck up nature as a weed , to root out the essences of men ; but it comes to graft spirituals upon morals , that so by their mutual supplies and intercourse they may produce most noble and generous fruit . can you tell me why the shell and the kernel may not dwell together ? why the bodies of nature may not be quickened by the soul of grace ? did you never observe an eye using a prospective-glasse , for the discovering and amplifying and approximating of some remote and yet desirable object ? and did you perceive any opposition between the eye and the glasse ? was there not rather a loving correspondency and communion between them ? why should there be any greater strife between faith and reason , seeing they are brethren ? do they not both spring from the same father of lights , and can the fountain of love and unity , send forth any irreconcileable streams ? do you think that god did ever intend to divide a rational being , to tear and rend a soul in pieces , to scatter principles of discord and confusion in it ? if god be pleased to open some other passage in the soul , and to give it another eye , does that prejudice the former ? man you know is ordained to a choicer end , to a nobler happinesse , then for the present he can attain unto , and therefore he cannot expect that god should now communicate himself in such bright and open discoveries , in such glorious manifestations of himself , as he meanes to give hereafter . but he must be content for the present , to behold those infinite treasures of reserved love , in a darker and more shadowy way of faith , and not of vision : nature and reason are not sufficiently proportion'd to such blessed objects , for there are such weights of glory in them , as do opprimere ingenium humanum , there are such depths , such pleonasmes , such oceans of all perfections in a deity as do infinitely exceed all intellectual capacity but its own . the most that mans reason can do , is to fill the understanding to the brim , but faith that throws the soul into the ocean , and lets it roll and bathe it self in the vastnesse and fulnesse of a deity . could the sons of men have extracted all the spirits of reason , and made them meet and jump in one head ; nay , could angels and men have united and concentricated all their reason , yet they would never have been able to spy out such profound and mysterious excellencies , as faith beholds in one twinckling of her eye . evangelical beauties shine through a veile that 's upon their face ; you may see the precious objects of faith like so many pearls and diamonds sparkling and glittering in the dark . reveal'd truths shine with their own beams , they do not borrow ▪ their primitive and original lustre from this candle of the lord , but from the purer light , wherewith god hath cloathed and attir'd them as with a garment ; god crowns his own revelations with his own beams . the candle of the lord it doth not discover , it doth not oppose them , it cannot eclipse them . they are no sparks of reasons striking , but they are flaming darts of heavens shooting , that both open and enamour the soul . they are stars of heavens lighting , men behold them at a great distance twinckling in the dark . whatsoever comes in gods name does aut invenire viam , aut facere . whatever god reveals in his word , 't is supra providentiam rerum communem constitutum . 't is not in the road of nature , and therefore for the welcoming and entertaining of it ( as a noble author of our own doth very well observe , ) explicatur sensus quidam supernaturalis , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there 's an opening of a new window in the soul , an intellectual eye looks out at the window , and is much pleased and affected with the oriency of that light that comes springing and rushing in upon it ; as there 's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so there 's an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too ; the one 't is written by the pen of nature ; the other by the finger of the spirit , for ubi desinit natura , ibi incipit gratia ; and this second edition set out by grace , 't is auctior & emendatior , yet so as it doth not at all contradict the first edition , that was set out by nature ; for this is the voice of nature it self , that whatsoever god reveals must needs be true ; and this common principle is the bottome and foundation of all faith to build upon . the soul desires no greater satisfaction then an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for if god himself say it , who can question it ? who dare contradict i● ? reason will not , reason cannot ; for it does most immovably acknowledge a deity , and the unquestionable truth of a deity : in all believing there is an assent , a yielding to him that speaks by vertue of his own authority ; though he don't prove it , though he don't evince it . now men themselves look upon 't as a contempt and injury not to have their words taken , and reason it self dictates thus much , that we are to believe such a one whom we have no reason to distrust ; for without some faith there would be no commerce nor traffiking in the world , there 's no trading wit hout some trusting . a general and total incredulity would threaten a present and fatal dissolution to humane society . matters of fact are as certain in being and reality , as demonstrations ; yet in appearance most of them can never be prov'd or evinc'd any other way then by meer testimony much historical knowledge , many a truth has been lost and buried in unbelief , when as many a falsity in the mean time has prov'd more fortunate and triumphant , & has past currantly through the world under the specious disguise of probability ; yet because no created being is infallible or authentical , because the sons of men are so easily deceived themselves , and are so apt and propense to deceive and impose upon others , 't will be very lawful to move slowly and timerously , warily and vigilantly in our assents to them ; for a sudden and precocious faith here , is neither commendable nor durable : but god being truth it self , an eternal , immutable truth , his word being vehiculum veritatis ; and all revelations flowing from him , shining with the prints and signatures of certainty , hence it is that his naked word is a demonstration ; and he that won't believe a god , is worse then a devil , he is the blackest infidel that was e're yet extant . this sin is so unnatural , as that none but an atheist can be guilty of it ; for he that acknowledges a deity , and knows what he acknowledges , sure he won't offer to make his god a liar . that which might otherwise seem to some to be against reason , yet if it bring the seal of god in its forehead , by this you may know that 't is not against reason . abrahams slaying of his son may seem a most horrid and unnatural act , against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the candle of the lord , yet being commanded and authorized by god himself , the candle durst not oppose the sun. that pattern of faith the father of the faithful does not dispute and make syllogismes against it ; he does not plead that 't is against common notions , that 't is against demonstrations ( for he had said if he had said so , ) but he doth dutifully obey the god of nature , that high and supreme law-giver , who by this call and voice of his did plainly and audibly proclaime , that for abraham to kill his son in these circumstances , was not against the law of nature . so that all the stresse and difficulty will be to know whether god reveals such a thing or no ; for here reason ( corrupt reason i mean , ) is wont to slip and evade , and when it cannot frame a conceit adequate & commensurate to some transcendent and superlative mysteries , it would then fain cloud them and eclipse them , that it may quench and avoid the dazling brightnesse of them . it would faine make them stoop and condescend to its own capacity , and therefore it puts some inferiour notion upon them . when it cannot grasp what god saith , it then presently questions whether god say so or no , whether that be the minde of his word . hence many may erre very deeply and dangerously , yet will acknowledge the scriptures , they will own and honour them as the word of god ; for they are not yet arriv'd to that full perfection of errour , as those lumps and dunghills of all sects , i mean that young and upstart generation of gross anti-scripturists , that have a powder-plot against the gospel , that would very compendiously behead all christian religion at one blow , a device which old and ordinary hereticks were never acquainted withall . though they be not come to such an height as this , yet eitheir by their flat and frigid explicating , they do endeavour to dispirit and evervate the word of god ; or else in a more violent and injurious manner , they do even ravish it , and deflower the virginity of it , or else in a more subtle and serpentine manner , they seek to bend the rule , and expound it to their purposes and advantages . the letter of the word , the vagina verbi that does not wound them , that does not strike them , and as for the edge they think they can draw that as they please , they can blunt it as they list , they can order it as they will. but the law of sound reason and nature does oppose such unworthy dealings as these are ; for men look upon 't very heinously to have their words misinterpreted , to have their meaning wrested and violenc'd . can you think that the majesty of heaven will allow or endure that a creature should study or busie it self in perverting his words , in corrupting his meaning , in blending it and mixing it with the crude imaginations of their own braine ? that spirit which breath'd out the word at first , and which convinces and satisfies the soul , that 't is the word of god ; the very same spirit is the interpreter of it , he is the commentator upon it . the text is his , and the glosse is his , and whosoever shall call this a private spirit , must needs be a bold blasphemer , a jesuit , an atheist . but they that know what the spirit of god is , will easily grant that the spirit of god unsheaths his own sword , that he polishes evangelical pearls , that he anoints and consecrates the eye of the soul , for the welcoming and entertaining of such precious objects . 't is true indeed , that som explications are so impertinent and distorted , as that a prophane and carnal eye may presently discerne that there was either some violence or deceit used in them , as who cannot tell when any author is extremely vext and wrong'd ? but if there be any such obscurity as may give just occasion of doubting and dissidence , who then can be fitter to clear and unfold it , then the author himself ? nay , who can explaine his minde certainly but he himself ? is it not thus in spirituals much rather ? when god scatters any twilight , any darknesse there , is it not by a more plentiful shedding abroad of his own beams ? such a knot as created understanding cannot unty , the edge of the spirit presently cuts asunder ; nor yet is providence wanting in external means , which by the goodnesse and power of god , were annexed as sigilla verbi , miracles i mean , which are upon this account very suitably and proportionably subservient to faith , they being above natural power , as revealed truths are above natural understanding . the one's above the hand of nature , as the other 's above the head of nature ; but miracles , though they be very potent , yet they are not alwayes prevalent , for there were many spectators of christs miracles , which yet like so many pharaohs were hardened by them , and some of them that beheld them were no more moved by them , then some of them who only hear of them ; will not at all attend to them . so that only the seal of the spirit can make a firme impression upon the soul , who writes his own word upon the soul with a conquering and triumphant sun-beam , that is impatient either of cloud or shadow . be open therefore ye everlasting doors , and stand wide open ye intellectual gates , that the spirit of grace and glory , with the goodly train of his revealed truths may enter in . there 's foundation for all this in a principle of nature ; for we must still put you in minde of the concord that is betwixt faith and reason . now this is the voice of reason , that god can , and that none but god can assure you of his own mind ; for if he should reveal his minde by a creature , there will still be some tremblings and waverings in the soul , unlesse he does withal satisfie a soul , that such a creature does communicate his minde truly and really as it is , so that ultimately the certainty is resolv'd into the voice of god , and not into the courtesie of a creature . this holy spirit of god creates in the soul a grace answerable to these transcendent objects , you cannot but know the name of it , 't is called faith , super-naturalis forma fidet , as mirandula the younger stiles it , which closes and complies with every word that drops from the voice or pen of a deity , and which facilitates the soul to assent to revealed truths ; so as ▪ that with a heavenly inclination , with a delightful propension it moves to them as to a centre . reason cannot more delight in a common notion or a demonstration , then faith does in revealed truth . as the unity of a godhead is demonstrable and clear to the eye of reason , so the trinity of persons , that is , three glorious relations in one god is as certain to an eye of faith. 't is as certain to this eye of faith that christ is truly god , as it was visible to an eye both of sense and reason that he is truly man. faith spies out the resurrection of the body ; as reason sees the immortality of the soul . i know there are some authors of great worth and learning , that endeavour to maintain this opinion , that revealed truths , though they could not be found by reason , yet when they are once revealed , that reason can then evince them and demonstrate them : but i much rather ●ncline to the determinations of aquinas , and multitudes of others that are of the same judgement , that humane reason when it has stretcht it self to the uttermost , is not at all proportion'd to them , but at the best can give only some faint illustrations , some weak adumbrations of them . they were never against reason , they were alwayes above reason . 't will be employment enough , and 't will be a noble employment too , for reason to redeeme and vindicate them from those thornes and difficulties , with which some subtle ones have vext them and encompast them . 't will be honour enough for reason to shew that faith does not oppose reason ; and this it may shew , it must shew this ; for else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are within the inclosure of the church will never rest satisfied , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pagans , mahumetans , jewes , will ever be convinc'd . god indeed may work upon them by immediate revelation ; but man can only prevaile upon them by reason ; yet 't is not to be expected , nor is it required , that every weak and new-born christian , that gives reall assent , and cordial entertainment to these mysterial truths , should be able to deliver them from those seeming contradictions which some cunning adversaries may cast upon them . there are some things demonstrable , which to many seeme impossible , how much more easily may there be some matters of faith which every one cannot free from all difficulties . 't is sufficient therefore for such , that they so farre forth understand them as to be sure that they are not against reason , and that principally upon this account , because they are sure god has revealed them . and others that are of more advanced and elevated intellectuals , may give such explications of them , as may disentangle them from all repugnancy , though they cannot display them in their full glory . nor must the multitude or strength and wit of opposers fright men out of their faith and religion . though the major part of the world do disesteeme and look upon them as meer contradictions ; yet this being the censure of mo●● unequal and incompetent judges , is not at all prejudicial to their worth and excellency ; for to most of the world they were never revealed so much as in an external manner , and to all others that refuse and reject them , they were never powerfully revealed by the irradiations of the holy ghost . so that one affirmative here is to be preferred before a whole heap of negatives ; the judgement of one wise , enlighten'd , experienc'd , spiritualiz'd christian is more to be attended to , then the votes and suffrages of a thousand gainsayers ; because this is undeniable , that god may give to one that eye , that light , that discerning power , which he does deny to many others . 't is therefore a piece of excessive vanity and arrogancy in socinus , to limit and measure all reason by his own . nor does this put any uncertainty in reason , but only a diversity in the improvings of it , one lamp differs from another in glory ; and withal it laies down an higher and nobler principle then reason is : for in things meerly natural , every rational being is there a competent judge in those things that are within the sphere & compasse of reason , the reason of all men does agree and conspire , so as that which implies an expresse and palpable contradiction , cannot be own'd by any ; but in things above nature and reason , a paucity here is a better argument then a plurality ; because providence uses to opèn his cabinets only for his jewels . god manifests these mysterious secrets only to a few friends , his spirit whispers to a few , shines upon a few , so that if any tell us that evangelical mysteries imply a contradiction , because they cannot apprehend them , it is no more then for a blinde man confidently to determine , that it involves a contradiction to say there is a sun , because he cannot see it . why should you not as well think that a greater part of the world lies in error , as that it lies in wickednesse ? is it not defective in the choisest intellectuals , as well as in the noblest practicals ? or can any perswade himself , that a most eminent and refined part of mankinde , and ( that which is very considerable ) a virgin-company which kept it self untoucht from the pollutions of antichrist upon mature deliberation , for long continuance upon many debatings , examinings , discussings , constantprayers unto god for the discovery of his minde , should all this while embrace meere contradictions , for the highest points of their religion ? or can any conceive that these evangelical mysteries were invented , and contriv'd , and maintain'd by men ? could the head of a creature invent them ? could the arme of a creature uphold them ? have they not a divine super-scription upon them ? have they not an heavenly original ? or can you imagine that providence would have so blest and prosper'd a contradiction ? as alwayes to pluck it out of the pawes of devouring adversaries ? when the whole christian world was ready to be swallowed up with arrianisme , dare any to say that god then prepar'd an arke only for the preserving of a contradiction ? providence does not use to countenance contradictions , so as to let them ride in triumph over truth . the most that any opposer can say , if he will speak truth , is no more then this , that they seeme to him to imply a contradiction ? which may very easily be so , if he want an higher principle of faith , suitable and answerable to these matters of faith , both of them ( the principle and object i mean ) being supernatural , neither of them contranatural ; for there is a double modesty in reason very remarkable ; as it does not multa asserere , so it does not multa negare ; as it takes very few things for certain , so it concludes very few for impossible ; nay , reason though she will not put out her eye , for that 's unnatural , yet she will close her eye sometimes , that faith may aime the better , and that 's commendable : and faith makes reason abundant compensation for this ; for as a learned author of our own , and a great patron both of faith and reason , does notably expresse it , faith is a supply of reason in things intelligible , as the imagination is of light in things visible . the imagination with her witty and laborious pensil drawes and represents the shapes , proportions and distances of persons and places , taking them only by the help of some imperfect description , and 't is faine to stay here , till it be better satisfied with the very sight of the things themselves . thus faith takes things upon an heavenly representation and description , upon a word , upon a promise , it sees a heavenly canaan in the map before an intellectual eye can behold it in a way of cleere and open vision ; for men are not here capable of a present heaven , and happinesse of a compleat aud beatifical vision ; and therefore they are not capable of such mysteries in their full splendor and brightnesse ; for they would make it , if they were thus unfolded , but they now flourish only in the latices , as christ himself the head of these mysteries ; they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they put a veile upon their face , out of pure favour and indulgence to an intellectual eye , lest it should be too much overcome with their glory ; the veiles of the law were veiles of obscurity , but the veiles of the gospel are only to allay the brightnesse of it . 't is honour enough for a christian , if he can but touch the hem of evangelical mysteries , for he will never see a full commentary upon the gospel , till he can behold the naked face of his god. yet the knowledge which he hath of him here , imperfecta cognitio rerum nobilissimarum , 't is most pleasant and delicious . 't is better to know a little of god and christ , then to see all the creatures in their full beauty and perfection . the gleanings of spirituals is better then the vintage of naturals and morals . the least spangle of happinesse is better then a globe of temporals . this sets a glosse and lustre upon christian religion , and highly commends the purity and perfection of it , above all other whatsoever , in that it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ tries all his followers by his own sun-beams . whereas the dull and creeping religion of mahomet has nothing at all above nature and reason , though it may have many things against both ; no need of faith there , there are no mysteries in his alcoran , unlesse of deceit and iniquity . nothing at all nisi quod de facili , à quolibet mediocriter sapiente naturali ingenio cognosci potest , as that solid author very well observes . and therefore that stupid imposter did not seale his words with any miracles , for there was not one supernatural truth to be sealed , nor could he have sealed it if it had been there , but only he prosecutes it with a sword . mahomets loadstone does not draw men , but his sword that conquers them , he draws his sword , he bids them deliver up their souls , and tells them , that upon this condition he will spare their lives . signa illa quae tyrannis & latronibus non desunt , as he speaks notably . but the very principles of christian religion are attractive and magnetical , they enamour and command , they overpower the understanding , and make it glad to look upon such mysterious truths as are reflected in a glasse , because it is unable to behold them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this speaks the great preeminence of mount sion above mount sina . in the law you have the candle of the lord shining ; in the gospel you have the day-spring from on high , the sun arising . nature and reason triumph in the law , grace and faith flower out in the gospel . by vertue of this wise and free dispensation , weak ones chiefly receive the gospel , for they are as well able to believe as any other , nay they are apter to believe then others . if it had gone only by the advancement of intellectuals , by the heightenings and clarifyings of reason , who then would have been saved but the grandees of the world ? the scribes , the pharisees , the philosophers , the disputers ? but god has fram'd a way that confounds those heads of the world , and drops happinesse into the mouths of babes . there are some understandings that neither spin nor toile , and yet solomon in all his wisdome and glory was not clothed like one of these : for this way of faith 't is a more brief & compendious way longum iter per rationem , breve per fidem . very few understandings much lesse all can demonstrate all that is demonstrable , but if men have a power of believing , they may presently assent to all that 's true and certain . that which reason would have been sweating for this many a yeer , faith sups up the quintessence of in a moment . all men in the world have not equal abilities , opportunities , advantages of improving their reason , even in things natural and moral , so that reason it self tels us , that these are in some measure necessitated to believ others . how many are there that can't measure the just magnitude of a star , yet if they will believe an astronomer , they may know it presently , and if they be sure that this mathematician hath skill enough , and will speak nothing but truth , they cannot then have the least shadow of reason to dis-believe him . 't is thus in spirituals , such is the weaknesse of humane understanding pro hoc statu , as that they are necessitated to believing here ; yet such is its happinesse , that it hath one to instruct it who can neither deceive nor be deceived . god hath chosen this way of faith , that he may staine the pride and glory of man , that he may pose his intellectuals , that god may maintaine in man great apprehensions of himself , of his own incomprehensiblenesse , of his own truth , of his own revelations , as that he may keep a creature in a posture of dependency , so as to give up his understanding , so as to be disposed and regulated by him . and if a cherubim be ambitious of stooping , if angelical understanding do so earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , me thinks then the sons of men might fall down at the beautiful feet of evangelical mysteries , with that humble acknowledgment , non sum dignus solvere corrigiam ●ujus mysterii . only let thy faith triumph here , for it shall not triumph hereafter ; let it shine in time , for it must vanish in eternity . you see then that reason is no enemy to faith , for all that has been said of faith , it has been fetcht out of reason . you see there are mutual embraces twixt the law and the gospel , nature and grace may meet together , reason and faith have kissed each other . chap. xvii . the light of reason is a pleasant light . 't is lumen jucundum ; all light is pleasant , 't is the very smile of nature , the glosse of the world , the varnish of the creation , a bright paraphrase upon bodies . whether it discover it self in the modesty of a morning blush , and open its fair and virgin eye-lids in the dawning of the day , or whether it dart out more vigorous and sprightful beams , shining out in its noon-day glory ; whether it sport and twinckle in a star , or blaze and glare out in a comet , or frisk and dance in a jewel , or dissemble and play the hypocrite in a gloworm , or epitomize and abbreviate it self in a spark , or shew its zeale and the ruddinesse of its complexion , in the yolk of the fire , or grow more pale , pining and consuming away in a candle ; however 't is pleas'd to manifest it self , it carries a commanding lustre in its face , though sometimes indeed it be veil'd and shadowed , sometimes 't is clouded and imprison'd , sometimes 't is soyl'd and discolour'd . who will not salute so lovely a beauty with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; welcome thou first-borne of corporeal beings , thou lady and queen of sensitive beauties , thou clarifier and refiner of the chaos , thou unspotted beauty of the universe . let him be condemn'd to a perpetual night , to a fatal disconsolate grave , that is not enamour'd with thy brightnesse . is it not a pleasant thing to behold a sun ? nay , to behold but a candle , a deputed light ? a vicarious light ? the ape of a sun-beame ? yet there are some superstitious ones that are ready to adore it , how devoutly do they complement with a candle , at the first approach ? how do they put off the hat to it , as if with the satyr they meant to kisse it . you see how pleasant the light is to them ; nay that learned knight in his discourse of bodies , tells us of one totally blinde , who yet knew when a candle came into the room , only by the quickning & reviving of his spirits . yet this corporeal light , 't is but ashadow , 't is but a black spot to set off the fairnes of intellectual brightnes . how pleasant is it to behold an intellectual sun ? nay , to behold but the candle of the lord ? how pleasant is this lamp of reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all the motions and operations of nature are mix'd and season'd with sweetnesse ; every entity 't is sugared with some delight ; every being 't is roll'd up in some pleasure . how does the inanimate being clasp and embrace its centre , and rest there as in the bosome of delight ? how flourishing is the pleasure of vegetatives ? look but upon the beauty and pleasure of a flower . behold the lilies of the valleyes , ( and the roses of sharon , ) solomon in all his pleasure was not cloathed like one of these . go then to sensitive creatures , and there you meet with pleasures in a greater height and exaltation . how are all the individua amongst them maintained by acts of pleasure ? how are they all propagated by acts of pleasure ? some of them are more merry and cheerful then the rest . how pleasant and jocund is the bird ? how musical is it ? how does it sing for joy ? did you never see the fish playing in its element ? did you never see it caught with a bait of pleasure ? does not leviathan sport in the sea , and dally with the waves ? if you look up higher to rational beings , to the sonnes of men , you 'l finde there a more singular and pecular kinde of pleasure , whilest they have both a taste of sensitive delight , and a participation of intellectual . the soul and body enjoying a chaste and conjugal love , the pleasure of the soul is more vigorous and masculine , that of the body more soft and effeminate . the nobler any being is , the purer pleasure it hath proportion'd to it . sensitive pleasure it hath more of dregs ; intellectual pleasure it hath more of quintessence . if pleasure were to be measured by corporeal senses , the brutes that are more exquisite in sense then men are , would by vertue of that , have a choicer portion of happinesse then men can arrive to , and would make a better sect of epicureans then men are ever like to do . but therefore nature hath very wisely provided , that the pleasure of reason should be above any pleasure of sense ; as much , and far more then the pleasure of a bee is above the pleasure of the swine . have you not seen a bee make a trade of pleasure , and like a little epicure faring deliciously every day , whilest it lies at the breast of a flower , drawing and sucking out the purest sweetnesse ? and because 't will have variety of dishes and dainties , it goes from flower to flower , and feasts upon them all with a pure and spotlesse pleasure , when as the swine in the mean time tumbles and wallowes in the mire , rolling it self in dirt and filthinesse . an intellectual bee that deflowers most elegant authors , a learned epicure that sups up more orient pearles then ever cleopatra did , one that delights in the embraces of truth & goodnes , hath he not a more refin'd and clarified pleasure , then a wanton corinthian that courts lais , then a soft sardanapalus spinning amongst his courtizans , then a plump anacreon , in singing & dancing and quaffing & lascivious playing ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the elegant moralist hath it : and 't is as if he had said , the delights of a studious and contemplative athenian , or of a couragious and active lacedemonian , is infinitely to be preferr'd before the pleasure of a delicate sybarite , or a a dissolved persian . the delight of a philosopher does infinitely surpasse the pleasure of a courtier . the choicest pleasure is nothing but the efflorescentia veri & boni , there can be no greater pleasure , then of an understanding embracing a most clear truth , and of a will complying with its fairest good , this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greeks calls it ; or as the latines in sinu gaudere ; all pleasure consisting in that harmonious conformity and correspondency , that a faculty hath with its object , 't will necessarily flow from this , that the better and nobler any object is , the purer and stronger any faculty is , the neerer and sweeter the union is between them ; the choicest must be the pleasure that ariseth from thence . now intellectual beings have the bravest object , the highest and most generous faculties ; the strictest love-knot and union , and so can't want a pleasure answerable to all this . epicurus himself ( as that known writer of the philosophers lives , who himself also was a favourer and follower of the epicurean sect , does represent him ) that grand master of pleasure , though sometimes he seeme to steep all pleasure in sense , yet upon more digested thoughts he is pleased to tell us , that the supreme delight is stor'd and treasur'd up in intellectuals . sometimes indeed he breaks out into such dissolute words as these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i know no pleasure , saith he , if you take away the bribes and flatteries of lust , the enticings & blandishings of sense , the graces and elegancies of musick , the kisses and embraces of venus . but afterwards he is in a farre different and mote sober strain , and seems to drop a pearl , though his auditors prov'd swine , his words were these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i meane not ( saies he ) the pleasures of a prodigal , or those that are situated in a carnal fruition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i intend a rational pleasure , a prudential kinde of pleasure , which makes him lay down this for an axiome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , there can be no pleasure unlesse it be dipt in goodnesse , it must come bubbling from a fountain of reason , & must stream out vertuous expressions & manifestations , and whereas other in their salutations were wont to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he alwayes writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but that ingenuous moralist whom i mentioned before , who could easily spy out the minde of epicurus , and who was of greater candor and fairnesse then to wrong his opinion , doth yet so farre lay it open and naked to the world , as that he notably detects the follies and vanities of that voluptuous philosopher in that golden tractate of his , which he entitles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non potest suaviter vivere secundùm epicuri decreta , where he shews that this jolly philosopher makes the body onely the proper centre of pleasure , and when he tells you that the minde hath a more rarified delight , he means no more then this , that the minde perceives the pleasure of sense better then the sense does , which makes the forementioned author passe this witty censure upon them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they pour no pleasure upon the soul , but that which comes out of the impure and musty vessel of the body . the whole summe of epicurus his ethicks , which he stiles his canonical philosophy , is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that pleasure was the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of all happinesse . to this purpose he wrote a multitude of books , and scattered them like so many of his atomes , and the greedy appetite of his licencious followers was easily caught with these baits of pleasure , which made his opinions to be stiled meretricia dogmata that curl'd their locks , that painted their faces , that open'd their naked breasts , that cloath'd themselves in soft and silken apparel , to see if they could thus entice the world ; they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that with a melting and delicate voice , did endeavour to soften and win upon the hearts of men as much as they could ; the quintessence of all his doctrine was this , dux vitae dîa voluptas , as lucretius the epicurean poet sings . the practice of that frolick professour of pleasure , did sufficiently explain and comment upon his minde . his dwelling was in a garden , a fit place to crown with rose-buds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crop the tops of pleasure , to let no flower of the spring passe untoucht of him ; here he was furnisht with all his voluptuous accommodations , and he might spread like a green and flourishing bay-tree ; but amongst all his pleasure me thinks none should envie that ( which yet the writer of his life is pleased to observe ) that he was wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to vomit twice a day constantly after meales , by vertue of his excessive luxury . o rare philosopher ! that head of a vomiting sect , that lickt up his and their own filthinesse . is this the work of an athenian ? is this his mixing of vertue with pleasure ? will he call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sure he will not call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yet his death was very conformable to his life , for he expir'd with a cup of wine at his mouth , which puts me in minde of the end of the other carousing epicure , that merry greek anacreon ; who by a most emphatical tautopathy was chok'd with the husk and kernel of a grape . so soone does the pleasure of an epicure wither , so soone are his resolves blasted , he eats , and drinks , and dies before to morrow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. they seeme to refresh and fan the soul with a gentle breath , but they are not certain , nor durable . those corporeal delights ( as that florid moralist plutarch tells us ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like so many sparks , they make a crack and vanish ; like some extemporary meteors , they give a bright and sudden coruscation , and disappear immediately . the pleasures of taste are but in fine palati , as that famous epicure lucretius tells us . whereas intellectual joy shines with a fixt and undecaying brightnesse , and though these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as plato calls them elegantly ) these outward pictures of pleasure , though they lose their glosse and colour , yet the inward face of delight maintains its original and primitive beauty . sensitive pleasure is limited and contracted to the narrow point of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sense hath no delight but by the enjoyment of a present object , when as intellectual pleasure is not at all restrained by any temporal conditions , but can suck sweetnesse out of time past , present , and to come ; the minde does not only drink pleasure out of present fountains ; but it can taste those streams of delight that are run away long ago , and can quench its thirst with those streams , which as yet run under ground . for does not memory ( which therefore plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does it not reprint and repeat former pleasure ? and what 's hope but pleasure in the bud ? does it not antedate and prepossesse future delight ? nay , by vertue of an intellectual percolation , the waters of marah and meribah will become sweet and delicious . the minde can extract honey out of the bitterest object when 't is past , how else can you construe it , haec olim meminisse jutabit ? corporeal pleasure 't is but drossie and impure , the wine 't is dasht with water , there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as plato in his philebus that book of pleasure doth very plainly and fully explain it , ) and the instance that there socrates gives , is a quenching of thirst , where there 's a very intimate connexion betwixt vexation and satisfaction . tell me , you that crown your selves with rose-buds , do you not at the same time crown your selves with thornes ? for they are the companions of rose-buds . but intellectual pleasure 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clear and crystaline joy , there 's no mud in it , no feculency at all . men are asham'd of some corporeal pleasures , the crown of roses 't is but a blushing crown , but who are blusht at intellectual delights ? epicurus his philosophy was very well term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't was afraid to come to the light , whereas intellectual pleasure need not fear the light , or the sun-shine . men faint and languish with sensitive pleasures , membra voluptatis dum vi labefacta liquescunt ( as lucretius himself upon much experience acknowledges . ) lassata viris nondum satiata , as the satyrist speaks of the eminent wanton . nay , such is the state and temper of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that it will better endure extreme grief , then excessive pleasure . did you ne're hear of the soft sybariste , who complain'd in the morning of his wearinesse , and of his pimples , when he had lien all night only upon a bed of roses ; but who ever was tir'd with intellectual pleasure ? who ever was weary of an inward complacency ? or who er'e surfetted of rational joy ? other pleasures ingratiate themselves by intermission , voluptates commendat rarior usus , whereas all intellectuals heighten and advance themselves by frequent and constant operations . other pleasures do but emasculate and dispirit the soul , they do not at all fill it and satisfie it . epicurus may fill his with one of his atomes , as well as with one of his pleasures . whereas rational pleasure fills the soul to the brim ; it oiles the very members of the body , making them more free and cheerful ; nay , speculative delight will make abundant compensation for the want of sensitive ; 't will turne a wildernesse into a paradise . 't is like you have read of the philosopher that put out his eyes , that he might be the more intent upon his study ; he shuts his windows that the candle might shine more clearly within ; and though he be rather to be wondered at , then to be followed or commended , yet he did proclaim thus much by this act of his , that he preferred one beame of intellectual light before the whole glory of this corporeal world ; how have some been enamoured with the pleasure of mathematicks ? when saies plutarch , did any epicure cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with so much joy as archimides did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? how have some astronomers built their nests in the stars ? and have scorn'd to let any sublunary pleasures rend their thoughts from such goodly speculations ? the worst of men in the meane time glut themselves with sensitive pleasure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as he in plato speaks . ) apollo laughs but once in a yeere , when as a fool laughs all the yeer long . and 't is a great deal more consonant to sound philosophy that rationality should be the spring of inward pleasure , then of outward risibility . amongst all mental operations reflex acts taste pleasure best , for without some self-reflexion men cannot tell whether they rejoyce or no ; now these acts are the most distant and remote from sense , and are the highest advancements of reason : true pleasure , 't is res severa ( as the grave moralist seneca speaks ) and 't is in profundo , where truth and goodnesse those twin-fountains of pleasure are . sensitive pleasure makes more noyse and crackling , when as mental and noëtical delight , like the touches of the lute , make the sweetest and yet the stillest and softest musick of all . intellectual vexations have most sting in them , why then should not intellectual delights have most honey in them ? sensitive pleasure 't is very costly , there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much preparation and attendance , much plenty and variety , parcentes ego dexteras odi , sparge rosas , 't is too dear for every one to be an epicure , 't is a very chargeable philosophy to put in practice , whereas rational delight freely and equally diffuses it self , you need not pay any thing for fountain-pleasure , the minde it self proves a canaan that flows with milk and honey , other pleasure a sick man cannot relish , an old man cannot embrace it . barsillai saies he 's too old to taste the pleasures of the court. a crown of rose-buds does not at all become the gray head . but this noëtical pleasure 't is a delight fit for a senator , for a cato , 't is an undecaying , a growing pleasure , 't is the only pleasure upon the bed of sicknesse ; the minde of him that has the gowt may dance , 't is the staffe for old age to leane upon ; these are the rosae in hyeme , the delights of old age , how much is the pleasure of a wise nestor above the pleasure of a wanton menelaus ? the more rational & spiritual any being is , the larger capacity it has of pleasure . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith plato ) and in a commendable sense it does terram coelo miscere , and extract what sweetnesse it can out of both . the purer arts , the nobler sciences have most pleasure annext to them , when as mechanical arts are more sordid and contemptible , bei●g conversant about sensitive and corporeal objects . seeing and hearing are the most pleasurable senses , because they receive their objects in a more spiritual and intentional manner , and are deservedly stil'd by the naturalist sensus jucunditatis . other senses are more practical , but these are more contemplative . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristotle tells us , for these are the sensus disciplinae , they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentis , they contribute most to reason . the more any object is spirituali●ed , the more delightful it is , there 's much delight in the tragical representation of those things which in reality would be sights full of amazement and horror . the ticklings of fancy are more delightful then the touches of sense . how does poetry insinuate and turne about the mindes of men ? a●acreon might take more delight in one of his odes , then in one of his cups ; catullus might easily finde more sweetnesse in one of his epigrams , then in the lips of a lesbia ▪ sappho might take more complacency in one of her verses , then in her practices . the neerer any thing comes to mental joy , the purer and choycer it is . 't is the observation not only of aristotle , but of every one almost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some things delight meerly because of their novelty , and that surely upon this account , because the minde which is the spring of joy , is more fixt and intense upon such things . the rose-bud thus pleases more then the blown rose . this noëtical pleasure doth quietly possesse and satiate the soul , and gives a compos'd and sabbatical rest . so that as the forementioned philosopher has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men that are took up with intellectual joy , trample upon all other inferiour objects . see this in angelical pleasure ; those courtiers of heaven much different from those on earth , neither eat nor drink , nor come neere , nor desire to come neere any carnal pleasures . the painted and feigned heaven of a mahomet , would prove a real hell to an angel or glorified saint . he plants a fooles paradise of his own , there are trees of his own setting and watering , the fat and juicey olive , the wanton and sequacious ivy , and though he would not allow them vines on earth ( such was his great love of sobriety ) yet he reserves them for heaven ; what meanes that sensual and sottish impostor , to give notice of heaven by an ivy-bush ? does he think that goats and swine , that mahomets must enter into the new jerusalem ? this is just such a pleasure and happinesse as the poets , that loose and licentious generation fancied and carved out as most agreeable to their deities . they poure them out nectar , they spread them a table , they dish out ambrosia for them , they allow them an hebe , or a ganymede to wait upon them , and do plainly transforme them to worse then sensitive beings , such is the froth of some vain imaginations ; such is the scum of some obscene fancies , that dare go about to create an epicurean deity , conformable to their own lust and vile affections . judge in your selves , are these pleasures fit for a supreme being ? is there not a softer joy , is there not a more downy happinesse for a spiritual being to lay its head upon ? that conqueror of the world had far wiser and more sober thoughts , when he distinguisht himself from a deity by his sleep and lust . and i begin to admire the just indignation of plato , who ( though neither he himself , ( unlesse he be mis-reported ) could content himself with intellectual pleasure , no nor yet with natural , yet he ) would banish from the idea of his common-wealth all such scandalous and abominable poetry , as durst cast such unworthy and dishonourable aspersions upon a deity , and make their god as bad as themselves , as if they were to draw a picture of him by their own faces and complexions . yet as all other perfections , so the perfection of all true and real pleasure , is enjoyed by god himself in a most spiritual and transcendent manner . that which is honour with men , is glory with him ; that which we call riches , is in him his own excellency . his creatures which are very properly ( as the philosopher stiled riches ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all serviceable and instrumental to him , and so that which amongst men is accounted pleasure , is with him that infinite satisfaction , which he takes in his own essence , and in his own operations . his glorious decrees and contrivances , they are all richly pregnant with joy and sweetnesse . every providential dispensation is an act of choicest pleasure ; the making of all beings , nay of all irregularities contribute to his own glory , must needs be an act of supreme and sovereigne delight . the laughing his enemies to scorne , 't is a pleasure fit for infinte justice , the smiling upon his church , the favouring and countenancing of his people , 't is a pleasure fit for mercy and goodnesse ; miracles are the pleasure of his omnipotency , varieties are the delight of his wisdome ; creation was an act of pleasure , and it must needs delight him to behold so much of his own workmanship , so many pictures of his own drawing ; redemption was an expression of that singular delight and pleasure which he took in the sons of men . such heaps of pleasures as these are never enter'd into the minde of an epicurus , nor any of his grunting sect , who very neer border upon atheisme , and will upon no other termes and condition grant a deity , unlesse they may have one of their own modelling and contriving , that is , such a being as is wholly immerst in pleasure , and that such a pleasure as they must be judges of ; a being that did neither make the world , nor takes any care of it , for that they think would be too much trouble to him , too great a burden for a deity , 't would hinder his pleasure too much . may they not a great deale better tell the sun , that it 's too much trouble for it to enlighten the world ; may they not better tell a fountaine that it 's too much pains for it to spend it self in such liberal eruptions , in such fluent communications ? or shall naturall agents act with delight ad extremum virium , and shall not an infinite , and a free , and a rational agent choose such operations as are most delightful to him ? would not epicurus himself choose his own pleasure ? and will he not allow a deity the same priviledge ? will he offer to set limits to a being which he himself acknowledges to be above him ? must he stint and prescribe the pleasures of a god ? and measure out the delights of the first being ? who should think that an athenian , that a philosopher could thus farre dimme the candle of the lord ? and could entertain such a prodigious thought as this , that the sun it self is maintain'd with the same oile , as his decayed and corrupted lampis ? that gallant moralist plutarch does most notably lay the axe to the root of this abominable error , for , saith he , if epicurus should grant a god in his full perfections , he must change his life presently , he must be a swine no longer , he must uncrown his rosy head , and must give that practical obedience to the dictates of a god which other philosophers are wont to do ; whereas he looks upon this as his fairest rose-bud , as the most beautiful flower in his garden of pleasure , that there 's no providence to check him , or bridle him ; that he is not so subject or subordinate as to stand in awe of a deity . but that brave author ( whom i commended before ) shews the inconsistency of this tenent , with true and solid pleasure ; for grant , o epicure , that thou dost not care for a deity in a calme , yet what wilt thou do in a storme ? when the north-winde blows upon thy garden , and when the frost nips thy tender grapes . thou dost not care for him in the spring , but wouldst thou be glad of him in the winter ? will it be a pleasure then that thou hast none to help thee ? none to guide thee , none to protect thee ? suppose a ship ready to be split upon a rock , or to be soop't up of a wave , would this then be a comfort and encouragement to it , or would it take pleasure in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it has no pilot to direct it , it has no tutelar deities to minde the welfare of it ? but it must rush on as well as it can ; thou blinde and fond epicure , thou knowest not the sweetnesse of pleasure , that might be extracted out of providence , which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is not a supercilious and frowning authority , but 't is the indulgent and vigilant eye of a father , 't is the tender and affectionate care of a creator . one blossome of providence hath more joy and pleasure in it , then all thy rose-buds . where is there more delight then in the serving of a god ? look upon the sacrifices , what mirth and feastings are there ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is not the abundance of wine , nor the abundance of provision that makes the joy and pleasure there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it 's the presence of a propitious deity , accepting and blessing his worshippers , that fills the heart with greater joy then an epicure is capable of . never was there a sect found out that did more oppose true pleasure , then the epicureans did ; they tell us that they take pleasure in honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they look upon it as a lovely and delightful thing ; yet by these tenents and practices of theirs , they quite staine and blot their honour , & so lose that piece of their pleasure which they pretend to . they say ( if you 'l believe them ) that they take pleasure in friends , when as yet they constitute friendship , only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they must be boon companions , that must drink and be merry together , and run into the same excesse of riot . have not sensitive creatures as much friendship as this amounts to ? they tell us they love the continuation of pleasure , why then do they deny the immortality of the soul ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is the voice of epicurus and his swinish sect , there must be no eternity . what , are they afraid their pleasure should last too long ? or are they conscious ( as they may very well be ) that such impure pleasure is not at all durable ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is the voice of the same impure mouth , there is no repetition of life : what 's he afraid of having his pleasures reiterated ? does he not expect a crown of rose-buds the next spring ? or is he so weary ( as well he may be ) of his pleasure , as that he will preferre a non-entity before it ? this sure was the minde and desire of that epicurean poet lucretius , though a roman of very eminent parts , which yet were much abated by a philtrum that was given him ; a just punishment for him , who put so much of his pleasure in a cup ; and this desperate slighter of providence , at length laid violent hands upon himself . are any of you enamour'd with such pleasure as this ? you see what 's at the bottome of an epicures cup : you see how impatient a rational being is of such unworthy delights , and how soon 't is cloy'd with them . you see the misery of an epicure , whose pleasure was only in this life , and yet would not last out this life neither . but all rational pleasure , t is not of a span long , but reaches to perpetuity . that moralist whom i have so often mentioned , reckons up whole heaps of pleasure , which spring from the continuation of the soul . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there ( saies he ) shall i have the pleasure of seeing all my friends again , there i shall have the pleasure of more ennobled acts of reason ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there shal i taste the so much long'd for sweetnesse of another world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the fear of future misery cannot more terrifie a guilty soul ( the fear of which 't is like made epicurus put off all thoughts of another life as much as he could , for else the fear of that would have been a worm in his rose-bud of pleasure ; but the fear of that has not more horror and amazement in it , ) then the hope of future happinesse has joy and delight annext to it . hoc habet animus argumentum divi●itatis , qu●d eum divina delectant , as that serious moralist seneca speaks most excellently . the soul by the enjoyment of god comes neer the pleasure of god himself . the platonists tell us that voluptatis generatio fit ex infiniti & finiti copulatione , because the object of real pleasure must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . an intellectual eye married to the sun , a naked will swimming , and bathing it self in its fairest good , the noblest affections leaping and dancing in the purest light , this speaks the highest apex and eminency of noëtical pleasure ; yet this pleasure of heaven it self , though by a most sacred and intimate connexion ; it be unseparably conjoyn'd with happinesse , yet 't is not the very essence and formality of it , but does rather flow from it by way of concomitancy and resultancy . that which most opposes this pleasure , is that prodigious and anomalous delight ( not worthy the name of delight or pleasure ) which damn'd spirits and souls degenerate farre below the pleasure of epicurus , that delight which these take in wickednesse , in malice , in pride , in lies , in hypocrisie ; all which speaks them the very excrements of beelzebub , the prince of devils . but you that are genuine athenians , fill your selves with noëtical delights , and envie not others their more vulgar beotick pleasures ; envie not the ranknesse of their garlick and onions , whilest you can feed and feast upon more spiritual and angelical dainties . envy not the wanton sparrows , nor the laseivious goats , as long as you can meet with a purer and chaster delight in the virginity of intellectual embraces . do you devoure with a golden epicurisme , the arts and sciences , the spirits and extractions of authors ; let not an epicure take more pleasure in his garden then you can do in your studies ; you may gather flowers there , you may gather fruit there . convince the world that the very pith and marrow of pleasure does not dwell in the surface of the body , but in a deep and rational centre . let your triumphant reason trample upon sense , and let no corporeal pleasures move you or tempt you , but such as are justly and exactly subordinate to reason ; you come to athens as to a fountain of learned pleasure ; you come hither to snuff the candle of the lord that is within you , that it may burn the clearer and the brighter . you come to trim your lamps , and to pour fresh oile into them ; yourvery work and employment is pleasure . happy athenians ( if you knew your own happinesse . ) let him be condemn'd to perpetual folly and ignorance , that does not prefer the pleasant light of the candle of the lord before all the pageantry of sensitive objects , before all the flaunting and comical joy of the world . yet could i shew you a more excellent way , for the pleasures of natural reason are but husks in comparison of those gospel-delights , those mysterious pleasures that lie hidin the bosome of a christ ; those rose-buds that were dy'd in the bloud of a saviour , who took himself the thorns , & left you the roses . we have only lookt upon the pleasure of a candle , but there you have the sun-shine of pleasure in its full glory . chap. xviii . the light of reason is an ascendent light . 't is lumen ascendens — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as musaeus sings in the praise of hero's candle . yet i mean no more by this , then what that known saying of saint austin imports , fecisti nos ( domine ) ad te , irrequietum erit cor nostrum donec redit ad te . the candle of the lord it came from him , and 't would faine returne to him . for an intellectual lamp to aspire to be a sun , 't is a lofty straine of that intolerable pride which was in lucifer and adam : but for the candle of the lord , to desire the favour , and presence , and enjoyment of a beatifical sun , this is but a just and noble desire of that end which god himself created it for . it must needs be a proud and swelling drop that desires to become an ocean ; but if it seeks only to be united to an ocean , such a desire tends to its own safety and honour . the face of the soul naturally looks up to god , coelúmque tueri jussit , & erectos ad sidera tollere vultus , t is as true of the soul as of the body . all light loves to dwell at home with the father of lights . heaven 't is patria luminum , god has there fixt a tabernacle for the sun , for 't is good to be there , 't is a condescension in a sunne-beam that 't will stoop so low as earth , and that 't will gild this inferiour part of the world ; 't is the humility of light that 't will incarnate and incorporate it self into sublunary bodies ; yet even there 't is not forgetful of its noble birth and original , but 't will still look upwards to the father of lights . though the sun cover the earth with its healing and spreading wings , yet even those wings love to flie aloft , and not to rest upon the ground in a sluggish posture . nay , light when it courteously salutes some earthy bodies , it usually meets with such churlish entertainment , as that by an angry reverberation , 't is sent back again , yet in respect of it self 't is many times an happy reflection and rebound , for 't is thus necessitated to come neerer heaven . if you look but upon a candle , what an aspiring and ambitious light is it ? though the proper figure of flame be globular and not pyramidal , ( as the noble verulam tells us in his history of nature ) which appears by those celestial bodies , those fine and rarified flames , ( if we may so call them with the peripateticks leave ) that roll and move themselves in a globular and determinate manner : yet that flame which we usually see puts on the form of a pyramide , occasionally and accidentally , by reason that the aire is injurious to it , and by quenching the sides of the flame crushes it , and extenuates it into that form , for otherwise 't would ascend upwards in one greatnesse , in a rounder and compleater manner . 't is just thus in the candle of the lord ; reason would move more fully according to the sphere of its activity , 't would flame up towards heaven in a more vigorous and uniforme way , but that it is much quencht by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the unrulinesse of the sensitive powers will not allow it its full scope and liberty , therefore 't is fain to spire up , and climbe up as well as it can in a pyramidal forme , the bottome and basis of it borders upon the body , and is therefore more impure and feculent ; but the apex and cusp is of it catches at heaven , and longs to touch happinesse , thus to unite it self to the fountain of light and perfection . every spark of reason flies upwards , this divine flame fell down from heaven , and halted with its fall , ( as the poets in their mythology tell us of the limping of vulcane ) but it would faine ascend thither againe by some steps and gradations of its own framing . reason 't is soon weary with its fluttering up and down among the creatures , the candle of the lord does but waste it self in vain in searching for happines here below . some of the choicest heathens did thus spend their lamps , & exhaust their oile , and then at length were faine to lie down in darknesse & sorrow ; their lamps did shew them some glimmering appearances of a summum bonum at a great distance , but it did not sufficiently direct them in the way to it , no more then a candle can guide a traveller that is ignorant of his way . you may see some of the more sordid heathen toyling and searching with their candle in the mines and treasuries of riches , to see if they could spy any veine of happinesse there , but the earth saith , 't is not in me . you may see others among them feeding and maintaining their candle with the aire of popular applause , sucking in the breath and esteem of men , till at the length they perceived that it came with such uncertain blasts , as that they chose rather to cloyster themselves up in a lanthorn , to put themselves into some more reserved and retired condition , rather then to be exposed to those transient and arbitrary blasts , which some are pleased to entitle and stile by the name of honours . you might see some of them pouring the oile of gladnesse into their lamps , till they soon perceived that voluptuous excesse , did but melt and dissolve the candle , and that pleasures like so many thieves , did set it a blazing , and did not keep it in an equal shining . you might behold others , and those the most eminent amongst them , snuffing their candles very exactly and accurately , by improving their intellectuals and refining their morals , till they sadly perceived that when they were at the brightest , their candles burnt but dimly and blewly , and that for all their snuffing they would relapse into their former dulnesse . the snuffings of nature and reason will never make up a day , nor a sun-shine of happinesse ; all the light that did shine upon these ethiopians did only discover their own blacknesse , yet they were so enamour'd with this natural complexion , as that they look't upon 't as a piece of the purest beauty . nature narcissus-like loves to look upon its own face , and is much taken with the reflexions of it self . what should i tell you of the excessive and hyperbolical vapourings of the stoicks in their adoring and idolizing of nature , whilest they fix their happinesse in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their own compasse and sphere ; these were ( as i may so terme them ) a kinde of pharisees among the heathen , that scorn'd precarious happinesse , like so many arbitrary and independent beings ; they resolv'd to be happy how they pleas'd , and when they list . thus do sond creatures boast of their decayed lamps , as if they were so many sunnes , or at least stars of the first magnitude . the stoicks spoke this more loudly , yet the rest of the heathen whispered out the same , for they were all of the poets minde . — natura beatis omnibus esse dedit , si quis cognoverit uti . and they would all willingly subscribe to those words of salust . fal●ò de natura queritur humanum genus , which indeed is understood of the god of nature , they were words of truth and loyalty ; but if they meant them ( as certainly they did ) of that strength which was for the present communicated to them , they were but the interpreters of their own weaknesse and vanity . yet 't is no wonder to hear any of the heathen rhetoricating in the praise of nature ; it may seem a more tolerable piece of gratitude in them to amplifie and extoll this gift of their creatour ; 't is no wonder if such a one admire a candle , that ne're saw a nobler light . but for such as are surrounded and crown'd with evangelical beams , for men that live under gospel-sun-shine , for them to promise themselves and others that they may be saved by the light of a candle ▪ a stoick , an academick , a peripatetick shall enter into heaven before these . yet i finde that in the very beginning of the fifth century , pelagius an high traitor against the majesty of heaven , scattered this dangerous and venomovs error , endeavouring to set the crown upon natures head , and to place the creature in the throne of god and grace . the learned vossius in his historia pelagiana ( a book full fraught with sacred antiquity ) gives us this brief representation of him , that he was , humani arbitrii decomptor , & divinae gratiae contemptor , a trimmer of nature , and an affronter of grace . his body was the very type of his soul , for he wanted an eye , he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ to be sure he wanted a spiritual eye to discern the things of god. he was a scot by nation , a monk by profession , a man exemplary in morals , and not contemptible for learning , for though hierom vilifie him in respect of both , yet chrysostom gives him a sufficient commendamus , and augustine himself will set his hand to it , that learned adversary of his full of grace and truth , & the very hammer that broke his flinty and rebellious errour in pieces . if you would see the rise , and progresse , and variations of this errour , how it began to blush and put on more modesty in semipelagianisme ; how afterwards it cover'd its nakednesse with some popish fig-leaves ; how at length it refin'd it self and drest it self more handsomely in arminianisme , you may consult with the forementioned author , who kept a relique of his pelagian history in his own breast , whilest it left upon him an arminian tincture . this spreading errour leaven'd the great lump and generality of the world , as the profound bradwardin sighs , and complains ; totus penè mundus post pelagium abiit in errorem : for all men are born pelagians ; nature is predominant in them : it has took possession of them , and will not easily subordinate it self to a superior principle . yet nature has not such a fountain of perfection in it self , but that it may very well draw from another ; this heathenish principle after all its advancements and improvements , after all its whitenings and purifyings , it must stand but afar off in atrio gentium , it cannot enter into the temple off god , much lesse into the sanctum sanctorum , it cannot pierce within the veile . the ennoblement of intellectuals , the spotlesse integrity of morals , sweetnesse of dispositions , and the candor of nature , they are all deservedly amiable in the eye of the world . the candle of socrates , and the candle of plato , the lamp of epictetus , they did all shine before men , and shine more then some that would fain be call'd christians . nature makes a very fine show , and a goodly glittering in the eye of the world , but this candle cannot appear in the presence of a sun ▪ all the paintings and varnishings of nature , they please and enamour the eyes of men , but they melt away at the presence of god. the lamp of a moralist may waste it self in doing good to others , and yet at length may go out in a snuffe , and be cast into utter darknesse . the harmonious composing of natural faculties , the tuning of those spheres , will never make up an heaven fit for a soul to dwell in . yet notwithstanding whatsoever is lovely in narure is acceptable even to god himself , for 't is a print of himself , and he does proportion some temporal rewards unto it ; the justice of an aristides , the good laws of a solon or a lycurgus , the formal devotion of a numa pompilius , the prudence of a cato , the courage of a scipio , the moderation of a fabius , the publitk spirit of a cicero , they had all some rewards scattered among them . nor is there any doubt but that some of the heathen pleased god better then others . surely socrates was more lovely in his eyes then aristophanes , augustus pleased him better then tiberius , cicero was more acceptable to him then catiline , for there were more remainders of his image in the one then in the other , the one was of purer and nobler influence then the other . minùs malus respectu pejoris est bonus , the one shall have more mitigations of punishment then the other ; socrates shall taste a milder cup of wrath , when as aristophanes shall drink up the dregs of fury ; if divine justice whip cicero with rods , 't will whip catiline with scorpions . an easier and more gentle worm shall feed upon augustus , a more fierce and cruel one shall prey upon tiberius ; if justice put cato into a prison , 't will put cethegus into a dungeon . nor is this a small advantage that comes by the excellencies & improvements of nature , that if god shall please to beautifie and adorne such an one with supernatural principles , and if he think good to drop grace into such a soul , 't will be more serviceable and instrumental to god then others . religion cannot desire to shine with a greater glosse and lustre , it cannot desire to ride among men in greater pomp and solemnity , in a more triumphant chariot , then in a soul of vast intellectuals , of virgin and undeflowered morals , of calme and composed affections , of pleasant and ingenuous dispositions . when the strength of nature , and the power of godlinesse unite , and concentricate their forces , they make up the finest and purest complexion ; the soundest and bravest constitution , like a sparkling and vigorous soul , quickening and informing a beautiful body . yet this must be thought upon , that the different improvement even of naturals , springs only from grace . for essentials and specificals ( which are meer nature they are equal in all , but whatsoever singular or additional perfection is annext to such a one , flows only from the distingushing goodnesse of an higher cause ; that socrates was any better then aristophanes , was not nature , but a kinde of common gift and grace of the spirit of god , for there are the same seminal principles in all . augustus & tiberius were hew'n out of the same rock ; there are in cicero the seeds of a catiline : and when the one brings forth more kindely and generous , the other more wilde and corrupted fruit , 't is accordingly as the countenance and favourable aspect of heaven is pleased to give the increase ; for as the philosophers tell us , motio moventis praecedit motum mobilis , was there any propension or inclination to goodness in the heart of a cicero more then of a catiline ? 't was only from the first mover , from the finger of god himself that tuned the one more harmoniously then the other . as take two several lutes , let them be made both alike for essentials , for matter and form ; if now the one be strung better then the othet , the thanks is not due to the lute , but to the arbitrary pleasure of him that strung it ; let them be both made alike and strung alike , yet if the one be quickened with a more delicate and graceful touch , the prevailing excellency of the musick was not to be ascribed to the nature of the lute , but to the skill and dexterity of him that did move it and prompted it into such elegant sounds . the several degrees of worth in men that are above radicals and fundamentals of nature , they are all the skill and workmanship , the fruits and productions of common grace . for omnis actio particularis habet originem ab agente universali . now if the universal agent did only dispense an equal concourse in an equal subject , all the operations and effects that flow from thence must needs be equal also ; if then there be any eminency in the workings of the one more then of the other ▪ i● can have no other original then from that noble influence , which a free and supreme agent is pleased to communicate in various measures ; so that naked nature of it self is a most invalid and inefficacious principle , that does crumble away its own strength , and does wear and waste by its motions , and for every act of improvement it depends only upon the kindnesse of the first being . they that tell you nature may merit grace and glory , may as well tell you ( if they please ) that a candle by its shining may merit to be a star , to be a sun. nor yet is nature alwayes constant to its own light ; it does not deal faithfully with its intimate and essential principles . some darlings of nature have abundantly witnessed this , whilest they have run into some unnatural practices , that were the very blushes of nature ; if then nature cannot tell how to live upon earth , will it ever be able to climbe up to heaven ? sinesciat servire , nescit imperare , if it be not faithful in a little , do you think that it shall be made ruler over much ? no certainly , moral endowments when they are at the proudest top and apex , can do no more , then what that great antipelagian prosper tells us , mortalem vitam honestare possunt , aeternam conferre non possunt . god has ordeined men to a choycer end , then these natural faculties can either deserve , or obtaine , or enjoy . natures hand cannot earn it ; natures hand cannot reach it , natures eye cannot see it . that glorious and ultimate end , which must fill and satiate the being of man , is the beatifical vision of god himself . now there is no natural power nor operation proportioned to such a transcendent object as the face of god , as the naked essence of a deity . inferior creatures may , & do move within the compasse of their natures , and yet they reach that end which was propounded and assigned to their being : but such was the special and peculiar love of god , which he manifested to a rational nature , as that it must be advanc't above it self by a supernaturale auxilium , before it can be blest with so great a perfection , as to arrive to the full end of its being . yet god has toucht nature with himself , and drawes it by the attractive and magnetical vertue of so commanding an object as his own essence is , which makes nature affect and desire somewhat supernatural , that it may make neerer approaches unto happinesse ; for this end god did assume humane nature to the divine , that he might make it more capable of this perfection , and by a strict love-knot and union might make it partaker of the divine nature ; not that 't is changed into it , but that it has the very subsistence of its happinesse by it . every being does naturally long for its own perfection , and therefore a rational nature must needs thus breath and pant after god , and the neerer it comes to him , the more intensely and vehemently it does desire him , for as they tell us , motus naturalis velocior est in sine , the neerer a body approaches to its centre , the more cheerful and vigorous is its motion . the understanding that sees most of god , desires to see more of him ; its eye will never leave rolling till it fix it self in the very centre of the divine essence . nature that has but some weake glimpses of him , and so it has but faint and languishing velleities after him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks of the heathens , they seem to nod after a summum bonum . what the states and conditions of those heathens was and is in order to eternal happinesse , we cannot easily nor certainly determine ; yet thus much may be safely granted , though we say not with the pelagians , that the emprovements of nature can make men happy ; nor yet with the semi-pelagians that natural preparations and predispositions do bespeak & procure grace ; nor yet with the papists and arminians , that works flowing from grace do contribute to more grace & glory , yet this we say , that upon the improvement of any present strength , god out of his free goodnesse , may if he please give more . as god freely gave them nature ( which makes pelagius sometimes call nature grace ) and as he freely , and out of his grace gave them some emprovement of nature , so he might as freely give them supernatural strength if it so please him . yet a creature cannot come to heaven by all those improvements which are built upon natures foundation ; for if it should accurately and punctually observe every jot and tittle of natures law , yet this natural obedience would not be at all correspondent or commensurate to a supernatural happinesse , which makes saint augustine break out into such an expression as this ; qui dicit hominem servari posse sine christo , dubito an ipse per christum servari possit ; for this is the only way , the new and living way , by which god will assume humane nature to himself , and make it happy . yet notwithstanding their censure is too harsh and rigid , who as if they were judges of eternal life and death , damne plato and aristotle without any question , without any delay at all ; and do as confidently pronounce that they are in hell , as if they saw them flaming there . whereas the infinite goodnesse and wisdome of god might for ought we know finde out several wayes of saving such by the pleonasmes of his love in jesus christ ; he might make a socrates a branch of the true vine , and might graffe plato and aristotle into the fruitful olive ; for it was in his power , if he pleased , to reveale christ unto them , and to infuse faith into them after an extraordinary manner ; though indeed the scripture does not afford our charity any sufficient ground to believe that he did ; nor dorh it warrant us peremtorily to conclude the contrary . secreta deo , it does not much concerne us to know what became of them ; let us then forbear our censure , and leave them to their competent judge . but when we mention socrates , plato and aristotle , and the more eminent and refined ones among the heathens , you must be sure not to entertain such a thought as this , that the excellency of their intellectuals and morals did move and prevail with the goodnesse of god to save them more then others of the heathen , as if these were dispositiones de congruo merentes salutem aeternam , this indeed were nothing but pelagianisme a little disguised ; whereas you must resolve it only into the free grace of god , that did thus distinguish them here in time , and might more distinguish them eternally , if it pleased him to bestow a saviour upon them . which grace of god is so free , as that it might save the worst of the heathens , and let go the rest ; it might save an aristophanes as well as a socrates , nay before a socrates , as well as a publican before a pharisee : not only all heathen , but all men are of themselves in equal circumstances in order to eternal happinesse ; 't is god only that makes the difference , according to his own determinations , that were eternal and unconditional . yet i am farre from the minde of those patrons of universal grace , that make all men in an equal propinquity to salvation , whether jewes , or pagans , or christians ; which is nothing but dight and guilded pelagianisme , whilest it makes grace as extensive and catholick , a principle of as full latitude as nature is , and resolves all the difference into created powers and faculties . this makes the barren places of the world in as good a condition as the garden of god , as the inclosure of the church : it puts a philosopher in as good an estate as an apostle ; for if the remedium salutiferum be equally applied to all by god himself , and happinesse depends only upon mens regulating and composing of their faculties ; how then comes a christian to be neerer to the kingdome of heaven then an indian ? is there no advantage by the light of the gospel shining among men with healing under its wings ? surely , though the free grace of god may possibly pick and choose an heathen sometimes , yet certainly he does there more frequently pour his goodnesse into the soul where he lets it streame out more clearely and conspicuously in external manifestations . 't is an evident signe that god intends more salvation there , where he affords more means of salvation ; if then god do choose and call an heathen , 't is not by universal , but by distinguishing grace . they make grace nature , that make it as common as nature . whereas nature when 't was most triumphant , shining in its primitive beauty and glory , yet even then it could not be happy without grace . adam himself besides his integritas naturae , had also adjutorium gratiae , for as the schoolmen explain it , though he had viros idoneas ad praestanda omnia naturalia ; reipsa tamen nihil praestitit sine auxilio gratiae . as , if you expect any goodly and delicious clusters from a vine , besides its own internal forme which we 'll stile nature , there must be also auxilium gratiae , the sun must favour it and shine upon it , the raine must nourish it , and drop upon it , or else nature will never be pregnant and fruitful . adams candle did not shine so clearly , but that grace was fain to snuffe it . nature , though 't were compleate and entire , yet 't was faine to strengthen and support it self by its twinings about grace , and for want of the powerful support and maintenency of grace , nature fell down presently ; it startled from it self , and apostatiz'd like a broken bowe . what meane the pelagians to tell us of a naturalis beatitudo , when as nature now is surrounded with so many frailties and miseries , so many disorders and imperfections ? yet were it as green and flourishing as ever it was when 't was first planted in paradise , yet even then 't would be too remote from happinesse , for perfect happinesse excludes and banishes all futurity and possibility of misery , which nature never yet did , nor could do . and happinesse never flows out till the sunne look upon it , till it see the face of god himself , whom natures eye will ne're be able to behold . yet oh! how desirous is nature of this ? how inquisitive is humane nature into the causes of things , and esteems it no smal piece of its beatitude if it can finde them out ? foelix qui potuit rerum cognoscere causas . what a goodly sight is it then to behold the first cause of all being , and its own being ? how faine would an intellectual eye behold him that made it ! nature longs to see who 't was that first contrived it , and fram'd it , and fashion'd it ; the soul would fain see its father of spirits . the candle would faine shine in the presence of him that lighted it up . yet nature cannot see the face of god and live . ante obitum nemo supremáque funera foelix . the moralists happiness is dormant in the night-time , for there 's no operatio secundùm virtutem then , nor can the soul while 't is clogg'd with a fraile body , climbe to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of goodnesse or happiness ; the soul here has not a perfect enjoyment of inferiour objects , much lesse of god himself ; it has but a shadowy sight of angels propter connaturalitatem intellectûs nostri ad phantasmata ; and if natures eye cannot look upon the face of a twinkling starre , how will it behold the brightnesse of a dazling sunne ? that general knowledge which it hath of god here is mixt with much error and deceit . nor can faith look upon the divine essence ; 't is a lovely grace indeed , yet it must die in the mount like moses ; it cannot enter into the land of promise ; 't is auditui magis similis quàm visioni , it hears the voice of its god , it does not see his face , it enflames the desire of the soul , it does not quench it , for men would faine see what they beleeve ; the object of faith is obscure and at a distance , but the face of god is all presence and brightnesse . happinesse it consists in the noblest operation of an intellectual being , whereas in beleeving there is imperfectissima operatio ex parte intellectûs , licèt sit perfectio ex parte objecti . nor yet is the divine essence seen in a way of demonstration , for then only a philosopher should see his face , such only as had skil in metaphysicks , who yet may be in misery for all that , for demonstrations are no beatifical visions . the damned spirits can demonstrate a deity , and yet they are perpetually banisht from his face : there can be no demonstration of him à priore , for he is the first cause , and all demonstrations fetcht from such effects as flow from him , they do only shew you that he is , they do not open and display the divine essence , for they are not effectus adaequantes virtutem causae . to see god in the creatures , 't is to see him veil'd , 't is to see him clouded . the soul will not rest contented with such an imperfect knowledge of its god , it sees him thus here , and yet that does not hush and quiet rational desires , but does increase and inlarge them . such things as last long , are perfected slowly , and such is happinesse ; the knowledge of men here 't is too green and crude , ' twon't ripen into happinesse , till the sun shine upon it with its blessed and immediate beams . god therefore creates and prepares a lumen gloriae for the soul , that is , such a supernatural disposition in an intellectual eye , by which 't is clarified and fortified , and rightly prepared for the beholding the divine essence , which makes dionysius the falsely supposed areopagite , very fitly describe happinesse by this , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the souls sunning of it self in the lumen gloriae . some will have that of the psalmist to be sung in the praise of this light , in lumine tuo videbimus lumen . that seraphical prophet does thus most excellently represent it : the sunne shall be no more thy light by day ; neither for brightnesse shall the moone give light unto thee , but the lord shall be unto thee an everlasting light , and thy god thy glory , isai . . v. . you have it thus rendered in the apocalypse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this lumen gloriae , which is similitudo quaedam intellectûs divini ( as the schoolmen speak , ) this light 't is not so much for the discovering of the object , ( for that 's an intellectual sun cloathed with all perfection and brightnesse , ) as 't is for the helping and advancing of a created understanding , which else would be too much opprest with the weight of glory ; but yet this augmentation of the visive faculty of the soul , by the lumen gloriae , 't is not per intentionem virtutis naturalis , but 't is per appositionem novae formae : 't is not the raising and screwing of nature higher , but 't is the adding of a new supernatural disposition that may close with the divine essence ; for as aquinas has it , ipsa divina essentia copulatur intellectui , ut forma intelligibilis , humane understanding is as the matter accurately predisposed by the lumen gloriae , for the receiving of the divine essence , as an intelligible forme stamps an impression of it self upon it ; it prints the soul with that summum bonum which it has so much long'd for . so that though there be still an infinite disproportion between god and the creature in esse naturali , yet there is a fit and just proportion between them in esse intelligibili . though an eye be enabled to behold the sun , yet this does not make it all one with the sun , but it keeps its own nature still as much as it did before . nor is this vision a comprehensive vision , for a finite being will never be able fully to graspe an infinite essence ; 't is true indeed , it sees the whole essence of god , not a piece of his face only , for all essence is indivisible , especially that most simple and pure essence of god himself , but the soul does not see it so clearly , and so strongly as god himself sees it ; hence degrees of happinesse spring , for the lumen gloriae being variously shed amongst blessed souls , the larger measure they have of that , the brighter sight have they of the divine essence . several men may look upon the same face , and yet some that have more sparkling eyes , or some that stand neerer may discerne it better ; if a multltude of spectators were enabled to behold the sunne , yet some of them that have a more strong and piercing eye might see it more cleerly then the rest . in this glasse of the divine essence glorified souls see all things else that conduce to their happinesse ; as god by seeing himself the cause and fountain of beings , sees also all effects that come streaming from him ; so these also looking upon the sunne , must needs see his beams ; they see the sunne , and see other things by the sun : they see there omnium rerum genera & species , they there behold virtutes , & ordinem universi . yet because they do not see the essence of god clearly and perfectly , ( that is , comprehensively ) so neither can they see all those treasures of mysterious wisdome , of unsearchable goodnesse , of unlimited power , that lie hid in the very depth of the divine essence . non vident possibilia , nec rationes rerum , nec ea quae dependent ex pura dei voluntate , as the schoolmen do well determine ; yet all that a glorified understanding sees , it 's in one twinkling of its eye , for it sees all by one single species , by the divine essence . it forgets its wrangling syllogismes , it leaves its tardy demonstrations when it once comes to an intuitive knowledge . non movetur de uno intelligibili in aliud , sed quiescit in actu unico , for the state of happinesse is a sabbatical state . the soul rests and fixes it self in one act of perpetual enjoyment , and by this participation of simultaneity it partakes of eternity , for that is tota simul . whether this glorious happinesse be more principally situated in an act of the understanding , or of the will , i leave the thomists and scotists to discusse it ; only this i will say in the behalfe of aquinas , that the will cannot enjoy this happinesse any other wayes , then as 't is a rational appetite . for there is a blinde appetite of good in every being , which yet neither has nor can have such happinesse . as therefore the operations of the will , so the happinesse of the will also seemes to be subordinate to that of the understanding . but it is enough for us that an intire soul , an whole rational being is united to its dearest , fairest , and supreme object in a way of pure intuitive speculation , in a way of sweetest love and fruition . nor could nature of it self reach this , for an inferiour nature cannot thus unite it self to a superiour , but only by his indulgence raising it above it self . this candle of the lord may shine here below , it may and doth aspire , and long for happinesse ; but yet it will not come neere it , till he that lighted it up , be pleased to lift it up to himself , and there transforme it into a starre , that may drink in everlasting light and influence from its original and fountain-light . the schisme . cor. . . for while one saith i am of paul , and another , i am of apollo , are ye not carnal ? the corinthians were pauls epistle , as he himself stiles them ; writ in a very legible character , to be seen , and read of all men ; and to be set as a copy , for others to write after . no doubt but the apostle had penned it very fairly ; it was not writ with inke ( as he himself tells us ) , and yet i know not how , he meets with some blots and dashes in it ; nay , the epistle's ready to be torne asunder , and rent in pieces by strifes and divisions ; while one saith , i am of paul , and another , i am of apollos . corinth the famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of achaia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as tully , lumen graciae : a mart-towne of great resort , whence as eustathius tells us ; thucidides termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●enc't with a castle , which they called acro-corinthus , as the poet loftily ; quà summus casus acro-corinthus in auras tollit , & alternâ geminum mare protegit umbrâ . so that 't was for strength impregnable ; for command , very powerful ; being able to cut off all passage by land , from one halfe of greece to the other ; and hence as casaubon well observes out of the nineth book of strabo ' , geography ; this was one of those cities which were termed compedes graciae . it master'd the ionian and aegean seas , on both which it had very commodious havens ; the sea on each side washing it , whence he calls it , bimaris corinthus , and the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the people ( as in such places they use to be ) were rich , and luxurious , proud , and contentious , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so on , as strabo in the eighth of his geography . and i finde in hesychius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and here liv'd lais , that famous courtizan , that asked demosthenes so dear for repentance . the city was full of philosophers , and rhetoricians , full of artificers , famous for new inventions ; whence the lyrick applyes that chiefly to them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but god tells paul in a vision in the th of the acts ; that he had much people in this city . the apostle he spends a year and six moneths amongst them , preaching the gospel , and planting of a church : and when from thence he ●ailed into syria , he left apollos his successor for the watering of his plantation . now in the church which paul had planted , and which apollos had water'd , and which god had blest and given an increase unto ; in the flourishing church at corinth , where there were so many christians eminent for grace , and religion , non cuivis contingit adire a●ire corinthum , every one could not reach to so high a degree of piety ; yet even here there are strifes , and divisions , and tumults , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one standeth for paul , and another for apollos . weeds they 'l spring up though paul never planted them , and though apollos never watered them , to be sure god he never blest them ; and yet they 'l finde an increase . no church so fair in this world as to be without spot and wrinkle , none so happy as to be wholly priviledged from jarres and dissensions : even in parradise there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; only in heaven there 's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and jerusalem which is above , that 's a city compacted , united within her self : peace is within her walls ; and happinesse within her palaces . heaven's full of perfect harmony , there 's musick without the least discord , but we can't look for a church triumphant here below . and yet we meet with none so much blam'd for strifes , and divisions as this of corinth : indeed the very genius of the people strongly inclined them this way ; and though it be true that grace doth not only polish and gild over nature ; ( mortality knowes how to do that ) but even subdue it , and change the very frame and constitution of it : yet being that 't is not wholly conquer'd here ; 't is like 't will shew it selfe most in some domineering corruptions , which generally reign'd amongst them ; even the christians at corinth are contentious ; animi inflammati ebulliunt ad certamen : they were wholly disjoynted in affection , and therefore the apostle desires that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and this is the very time , as hierome tells us when episcopacy was first establish't in the church ; when one said i am of paul , and another i am of apollos 't was thought fit to set some prime ruler over the rest for the better calming , and composing of these strifes , and tum lts . and the scholiast tels us that this apollos mentioned in the text was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first bishop of corinth . now as for the words . i am of paul , and i am of apollo , even amongst expositours as well as amongst the corinthians there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for the better clearing of them it won't be amisse to compare them with that twin-place . cor . . every one of you saith ; you see how quickly schisme had spread it selfe , how soon a little leaven had leaven'd the whole lump . every one of you saies , i am of paul , and i am of apollo , and i am of cephas , ( that 's of peter ) and i am of christ . the major part of interpreters will by no meanes yield that the apostle blames any such as said they were of christ ; but only complaines of this , that whereas the greatest part of them had with full voice cryed up paul and apollo , and peter , only some few at length they stand for christ ; whereas all should have challenged this honourable and glorious title of christian to themselves ▪ pauci dixerunt quod omnes dicere debuerunt , as he speakes : and one would have thought the very name christian should have been better able to still these stirrings in the church , then that of quirites was presently to hush , and lay the commotions in caesars army . chrysostome he thinks the apostle brings it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and puts in his own voice ; you indeed are for paul , and apollo , and peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am for none but christ : but others , and they of a very strong , and piercing insight in the scripture , think even such may justly be blamed by the apostle that said they were of christ ▪ if they did this in a violent and contentious way either ( first ) so as to exclud● 〈◊〉 others from christ that were not every way of their minde , or else ( secondly ) so as to vilifie the ministers of christ . for perhaps it might be spoken by some that had heard christ himself preach with authority and power ; and for them hence to slight paul , and disesteem apollos , surely this deserv'd a sharp , and cutting reprehension . a fond conceit rooted in the mindes of many now adayes : that if they had heard but christ himselfe preach , they doubt not but they should have believed . blessed indeed were the eyes that saw their saviour , and the eares that heard the gracious words that flowed out of his mouth ; but yet such as beleeve not moses and the prophets , the apostles and ministers sent in the name of christ ; neither would they beleeve if they should hear christ himself preaching unto them , discovering his sweetest love , and dearest affection , unbosoming and unboweling himselfe , woing and beseeching them to be reconciled unto god. it has been well observed that we read of farre more converted by the ministery of the apostles then by christ himselfe , because he provided to magnifie the excellency of his spiritual presence above his personal . even such may be blamed as say they are of christ . now as for the other branch , i am of cephas , we never read of peter's being at corinth , 't is like therefore 't was spoke by some jewes , that crept in amongst them , and extolled him as their apostle ; peter being a minister of the circumcision , as paul was of the uncircumcision . and therefore the apostle useth the name cephas rather then peter ; it being nomen hebraeo-syrum ; with which the jewes were much better acquainted . the popish expositours they are of cephas . baronius , and his troopes would faine perswade us that the apostle doth not blame any such as said they were of cephas , no more then he doth them that said they were of christ . such indeed as follow'd paul , and apollos must needs be schismaticks , but such as kept themselves to the prime bishop , and chief head of the church next under christ , to peter , these are catholicks like themselves . others that can't wink so much but that they must needs see even cephas followers come under the apostles reprehension : they sweat and take great paines to very little purpose , whilest they go about to prove , that by cephas here is not meant peter , but some of that name , that preacht at corinth , but who it should be they can't very well tell . you see how cephas , who like his saviour was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , becomes to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . was peter any better then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? and doth not the argument hold as strongly ? was cephas crucified for you ? or were you baptized into the name of cephas ? this indeed we 'll easily grant , and 't is by the joynt consent of all interpreters , that under these names of paul , and apollos , and peter ; there is a reprehension wisely and warily couch'd of such false apostles as were amongst them , whom paul , cor. . . stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; words so big with emphasis , as they hardly admit of a translation , yet thus that place is rendred . i was not a whit behinde the very chiefest apostles : where paul doth not speak ( as it is usually taken ) in respect of such as were true apostles , but only in reference to such as had nothing to set them out , but lofty words of their own , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . one would have thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been a swelling title , and somewhat with the highest ; but they in their own conceits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . paul acknowledgeth himself lesse then the least of the apostles , and unworthy to be called an apostle ; and yet he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he might well have the preheminence of them . these were they that thought to ingratiate themselves with the corinthians , by an outward pompe of words , and splendour of humane wisdome ▪ they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the scholiasts they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as phocius , they did monopolize the people , when as they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; setting out truths , in a painted and meretricious bravery ; nay , blending them with errors and humane devices , with the crude imaginations of their own braine : and thus the apostle tacitely insinuates an argument , à minore admajus ; if it a were a grosse and carnal thing , as no doubt but 't was , to side with paul that planted the church , and to glory in apollos that water'd it : then much more to side with such a false apostle , that went about to overthrow it , and such another that meant to extirpate it . and that the apostle thus aimes at them , 't is clear out of the th chapter of this epistle , and the th verse . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysostome : ) these things sayes he , have i transferr'd in a figure to my self , and to apollo : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . haec transtuli in faciem meam , according to the syriack ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if we would render't hellenistically , as heinsius tells us . these things have i hiddenly spoke , and yet not so secretly , but that they might very well take notice of it . but yet thus he did , that his reproof might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the scholiast speaks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysostom , a word well entertained ; that he might soften , and supple his reprehension , so as it might become a precious oile : that he might by no means exasperate these false apostles ; lest thus , while he spoke against schismes , and tumults in the church ; he might increase them which were already , and occasion greater . and therefore , as a learned interpreter hath well observed ; 't is like that they did not yet strike at the essentials , or fundamentals of religion ; for then paul would have more openly , and piercingly reproved them . his words now were smoother then oile ; but then they should have been very swords . you see the wisdome of our apostle , and you see the pregnancy of scripture-sense , which in the same speech hath several aimes , all full of excellent use . paul here takes off the corinthians from their siding with false apostles , and from their over-esteeming conceit which they had of true ones . and though some take the former to be the maine drift , and scope of the place : yet i shall rather incline to them that rest in the latter , as the more proper and genuine meaning of it ; having more vicinity with the letter of the text , and being clearer out of the whole series of the chapter : for what is paul ? and what is apollo ? paul did but plant , and apollo did but water : 't was god only that gave the increase ; so that he that plants is nothing , nor he that waters ; but god that gives the increase . you see how the apostle makes it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to beat down those over-high thoughts which they had of such as indeed deserv'd esteem , and double honour ; of such as were nuncii pulchri pedis , as the hebrews love to speak . oh , how beautiful were their feet , that brought the glad tydings of salvation ; and yet such must not be adored , and deify'd ; as if the gods had been come down amongst them , as so many saviours that had been crucified for them , and into whose name they had been baptized . now that the corinthians did thus glory in them , 't is sure , and that in a double respect . . as being baptized by them ; and thus , i am of paul , and i am of apollo ; is as much as i am baptized by paul , and i by apollo ; and this was strengthened by an erroneous conceit amongst them , that the efficacy of the ordinance depended upon the worthinesse of the minister ; therefore paul in the following words tells us for his part , that he baptized very few of them ; lest they should say , that he baptized into his own name . and i finde in very good authors , that from this time , the forme of baptisme in the greek church was altered : for whereas before , 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ever since this 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest they should seem to baptize into their own name . it is not for me to question the wisdome of the church , in altering their forme : but this i am sure , that that which we still keep , is very warrantable ; while the minister saith , i baptize thee . 't is clear , not in his own name , while he addes , as they also did ; in the name of the father , and of the sonne , and of the holy ghost . but secondly , i am of paul , and i am of apollos ; they are words of such as glory'd in the several gifts , and diversity of excellencies which they had in preaching the gospel , and publishing the welcome newes of salvation by christ ; and thus 't is , i am pauls disciple , and i am apollos his . one likes the powerful plainnesse of paul , another the ample plenty , and variety of apollos : a third , the solidity , and perspecuity of cephas . and here we will see as well as we can , by those obscure vestigia which we meet withall , wherein their several excellencies lay . and as for paul , we finde him himself yielding by way of concession , cor. . . that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rude in speech . although indeed , i know not where to meet with more strong , and masculine eloquence , then in this our apostle ; that eloquence that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as eunapius speaks ; eloquence more fitted , and suited to the persons to whom he spake , and the places where he was : yet this was that so much objected to him by those false apostles ; that prided themselves so much in a flaunting gaudy eloquence of their own , and esteemed pauls preaching meer simplicity ; and their followers , even the wiser sort of the corinthians thought it no better then foolishnesse , as he himself tells us . but some of the more christian sort amongst them , they ran into the other extreme ; and were so far in love with that as they lik't none else . he preach't in a plain and a familiar way , sharply convincing the judgement . we have these characters of apollo in the th of the acts : that he was , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an eloquent man. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well skilled in the scriptures , so the idiom carries it ; we render't powerfull in the scriptures . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was earnest in his preaching , fervent in spitit . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taught us accurately , exactly ; we have it diligently . . he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the heathens painted their apollo , their god of eloquence ; he had his harp , and his arrowes , his sweet and piercing expressions ; there was the voice of the charmer , charming most sweetly : and there were arrowes in the hand of the mighty ; happy he , for he had his quiver full of them . i suppose he wrought chiefly upon the affections , in a more rhetorical manner . — cephas , he laid down the principles of religion in a more catechetical way ; he opened the scriptures , and discovered a treasure of heavenly wisdome in every iota of holy writ . such places , as he in his epistle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he layed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i may borrow the expression in the hebrews , and so he was more for the enlightening , and information of the minde . peter , he unsheathed the sword of the spirit ; apollos ▪ he flourish't , and brandish't the glittering sword ; paul , he strikes with it , and pierceth to the dividing asunder of the joynts , and marrow ; and to the discerning of the very thoughts and intentions of the heart : and though these here say no more , then i am of paul , and i am of apollos : abrupt language will serve their turne ; it is enough they can expresse their mindes ; yet no doubt , but some of the corinthians could spin out their thoughts into a fairer thred , and thus one might speak for paul. — what , did you ne're hear paul preach ? did you ne're see him weeld those weapons of his warfare , which are not carnal ; but mighty through god , to the pulling down of the strong holds of satan , and to the beating down every high , and towering imagination ; which advanceth it self against the knowledge of christ , and captivating it into the obedience of jesus christ ? oh how he speaks , as if he were within a man ; as if he supplyed the place of conscience ! he has a window into the breast ; he opens the window , and darts in a beam of irresistible light ; which though vain man may seek to imprison in unrighteousnesse , and thus become the jaylour of truth : yet as the light for a while , shut up in a cloud ; easily breaks prison , and shewes his glorious face to all beholders : so the truth discovers it self , will set it self at liberty ; and he , when he sees his prisoner loose , like that other jaylour in the acts ; falls down , and amazed , cryes out , sirs , what shall i do to be saved ? 't is hard to imprison so strong a light . cephas indeed preacheth very well , and soundly : and apollos perhaps with more elegancy of expression , and greater discovery of affection ; but give me the convincing strength of paul , who though he be rude in speech , yet he comes in the very evidence , and demonstration of the spirit ; as for me , i am of paul. another he 's for apollos . 't is true paul preaches very powerfully , and so doth cephas very profitably ; but yet me thinks none so movingly as apollo . oh did you see with what a sweet facility he slides into his hearers ? o how with a happy fluence he insinuates himselfe into them ? oh did you see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 met together , how sweetnesse and violence kiss'd each other ? did you minde with what a holy variety he refresh't his hearers , and how he led affection by the hand , which way he pleased ? one while he dippes each word in a teare ; another while he steeps every phrase in honey now he breaths out flames , that he may thaw a frozen generation ; by and by he speaks in a silken dialect ; and cloathes his speech with the soft raiments of a more pleasant eloquence . if he flames in terrours you 'ld think the pulpit a mount sina , nothing but thundering , and lightening , and the voice of the trumpet ; so that the people exceedingly quake and tremble . if he breath out peace , and open the bowels of mercy , if he display the riches of reconciliation in christ , why now it becomes a mount of olives , nothing but peace and sweetnesse , and a gentle aire . christ is seen in the mount , now his doctrine drops as the raine , and his speech distilleth as the dew : as the soft raine upon the tender herbs ▪ and as the showers upon the grasse , heavenly apollo ! how is my soul taken with thy powerfull eloquence ? o that i might for ever live under so happy a ministery . let whose will be for paul , i am for apollo . a third he 's for cephas . for my part , i like paul well enough : neither can there be much fault found with apollo : but yet none pleases me so well as cephas . o how doth he explaine the oracles of god , and unriddle the mysteries of salvation ? o how doth he stoop to the lowest capacity , and feed us with the sincere milk of the word that we may grow thereby ? how doth he come with line upon line , drop upon drop , precept upon precept , here a little , and there a little ? o how doth he unvaile , and ●nmaske heavenly truths ; so as each eye may see their beauty , and every soul become enamoured with them ? what a lustre doth he set upon the pearle of price , ; so as one would willingly part with all they have for the purchasing of it ? let others follow paul , and admire apollo : i am sure i profit by none so much as by peter ; i am of cephas . you see here the corinthians vanity , and in it our propensity to glory in men , and that because we are carnal , which brings us to the apostles censure painted with a stinging interrogation , are ye not carnal ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nonne homines estis ? so the vulgar latine , it seems that makes it equivalent to be men , and to be carnal ; indeed there 's but little difference , paul himselfe calls it in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nonne corporejestis ? so the syriack hath it , as 't is usually translated , don't you seem to be all body , to have nothing of a soul in you , nothing of a more refined part , whilst you thus judge only according to outward appearance ? and so i suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a degree below 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet he savours not the things of god ▪ but the force of the original there reaches further ; even to this nonne cadaverosi estis ? as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence it springs , plainly shews . carnal men they are dead in trespasses , and sinnes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as lucian calls old men ) though they esteem it their only life , as he sings vivamus m●a lesbia . but here 't is to be took in a more candid sense ; for the apostle speaks to such as were regenerate , and in the state of grace ; to such as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he himself calls them babes in christ , so that here 't is meant either ( first ) have not you such grosse apprehensions as carnal men use to have ? or else ( secondly ) are not ye carnal in this ? and thus the most refin'd , and spiritualiz'd christian is grosse , and carnal in part . in the best soul there are schismes and divisions , even here and there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the moralist : every one has a double self , an antagonist within himself we use to call a friend alter ego ; but here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the greatest enemy . this plato means when he tells us of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 't is like they reach't no further then the rebellion of the sensitive soul against the rational , the strugling of reason with appetite : but we know of a nearer , and so a sharper conflict between the flesh , and the spirit in the regenerate , the fight 's described at large by our apostle in the seventh to the romans ; and this is that which a christian so much groanes under ; as porphyr● saies of plotinus , that he so lived , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ we finde it true in st. paul , when he cries out , o who 'le deliver me from this body of death ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i shall let this passe as not being formally in the text , but only virtually there , and by just consequence might be deduc't from it ▪ as many the like observations also might : and wee 'l look upon the several aggravations in these words : are ye not carnal ? ( first ) you , that for time , and meanes might have been spiritual ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he in the greek epigram calls out to lycurgus , that cut down so many vines because they brought forth too much fruit , the bloud of the grapes which he thought too generous ; he speaks to him that he would be pleased to cut down his , because it brought forth none at all . what could they have done more to yours then they have done ? and when they looked for grapes , do you bring forth wilde grapes , full of sowrenesse and bitternesse , nothing but strife , and contention ? is this the fruit of paul's planting , and apollo's watering ? nay how can they gather grapes of thornes , or figs of thistles ! you that have drunk in the raine , which so often fell upon you ; do you now bring forth nothing but briers and thornes ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or else you may look for the terrible curse upon the fig-tree , never fruit grow on thee more . is this your best improvement of your so many precious , and golden opportunities ? have you thus learned christ ? has the bright sun-shine of the gospel beamed out so strongly , and gloriously upon you , and can't it so much as warme your affections ? while you thus neglect and abuse the meanes of grace , aro you not carnal ? . you that would seem to be spiritual , are ye not carnal ? what 's become of your fair shews , and promising out ▪ sides , and specious professions ! are they vanish't into this nothing , or worse then nothing ! are our budding hopes so soon blasted , and do your forward resolutions so quickly languish ? you that would have counted it an injury not to be thought christians , and members of the church , what do you mean to teare and rend the body in pieces ? you that would have been lookt upon as living stones , fit to build god an house , an habitation for the god of jacob , do you now go about to demolish so faire a structure , and to bring into the temple the noise of axes , and hammers ? you that would have been thought sharers in the communion of saints , and to have had a chief part in that spiritual consort , do you now put all out of tune by your strifes , and dissensions ? while you shew no better fruits then these , what ever you seem to be , are ye not carnal ? . some of you that are truly spiritual , yet here in this , are ye not carnal ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who has bewitcht you , o corinthians ! that having begun in the spirit , you should end in the flesh ? you that are reconciled to a god of peace , and redeemed by a saviour that breath'd out nothing but love : you that are sanctifi'd and seal'd by a spirit of unity , and have imbraced a gospel of peace in all meeknesse and subjection of minde , laying down your weapons of defiance : why do yo now resist the goodnesse of so gracious a god , and kick against the bowels of so sweet a saviour ? why do you grieve the holy spirit , and disgrace the gospel , as if that taught you to be contentious ? nay you that know that 't was the hand of omnipotency that pluckt you out of the jawes of hell , and destruction ; and how 't was not in the power of man or angel to unfetter you of the least corruption ; you that know how jealo●s god is of his honour , and how he takes it more hainously to be robb'd of it by his own people ; whil'st you now attribute all to men , as if they were the authors , and finishers of your faith , are ye not carnall ? even in that which you think your selves spiritual , are ye not carnal ? perhaps you think you honour paul , and reverence apollo , and give due respect to the ministers ; but know that they are the friends of the bridegroom , and would have presented virgin-souls unto christ and whil'st you dote upon other loves , and fix your thoughts on inferiour objects , you break paul's heart , and discourage apollo in his labour . paul took you for his crowne , and joy ; but you prove no better then a crown of thornes , and pierce him through with many sorrows . paul called you his epistle , but you prove his blot , and now me thinks you should correct your own thoughts , and even acknowledge your selves carnal . . in all this i appeal to your selves ; are ye not carnal ? be your own judges ; collect your thoughts together ; consider it but with a serious , and composed spirit : carry your selves to the rule , to the law , and to the testimony ; see whether this be to be carnal or no , if you deny it , why thus you 'l prove your selves carnal , and more carnal then we hope you are : no question but you are carnal . and thus much may serve for clearing of the text . wee 'l now summe up the words together , and then they will amount to this proposition . that it is a grosse and carnal thing to glory in the worthiuesse , and excellencies of them that dispense the mysteries of salvation . and ( first ) as it seeks to eclipse and obscure the glory of god. nam ea est conditio imperandi , ut non aliter ratio constet , quàm si uni reddatur . god hath taken all meanes for the brightning of his own crown ▪ and he that dares set it upon a creatures head ; he that goes about to rest the golden scepter out of gods own hand , and to place a creature in his throne , must needs be reus laesae majestatis in a high degree . nobis obsequii gloria relicta est . as he in the forenamed historian told his emperour , though a cruel tyrant ; this is all the honour left to us , and 't is enough to be wholly subject to so great and good a god , and to give all the glory unto him . let not then the wise-man glory in his wisdome ; no neither let others glory in his wisdome , for 't is grosse idolatry to attribute that to man which is due to god , to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which at the best are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even these idols are nothing . now god that made us , and knows our mold and fashion , the weaknesse and frailty of our nature ; how we use to pore upon the immediate agent , as present to our senses , and obvious to our apprehensions ; though far inferiour , and of a more ignoble being , as wholly dependant upon a higher cause : he therefore chose to himself so weak an instrument , as we could not possibly imagine , that that should have sufficient influence , for the producing of so great an effect ; as that by the few words of a weak frail man , a precious , and an immortal soul should be eternally saved , which most make a greater work then that of the creation ; that so we might be necessitated to look higher to the powerful hand of god that brings so great things to passe . and this is his usual method , and manner of dealing . thus hath he chosen the foolish things of the world to confound the wise : and 't is plain as they tell us in opticks that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sunt acuti visûs , they give the reason , propter radios in illis dispersos magis et dissipatos : men of vast intellectuals , of very faire eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spirituals ; they have some broken and scattered notions , which can't represent heavenly truths in their proper s●ecies : when as some of a lesse eye , oh how quick and piercing are they into these holy mysteries , and such as are dimme-sighted in philosophy become eagle-eyed in divinity . chrysostome tells us of two in his time , a greek , and a christian , that were very hot in dispute , whether paul , or plato , were the better scholler . the christian he amplifies st. pauls wisdome , and excellency , the greek scornes him , as rude and simple , and his writings not comparable to platoes philosophical , and lofty stile . the father he comes as 't were to moderate ; and when he had magnified st. paul's learning , he seems to chide the christian , that he did not yield the other what he would have . grant indeed that paul came in a more plain , and unlearned way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nothing tended more to the advancement of the gospel , to the stopping of their mouthes , then the consideration of this , that a few weak men by the foolishnesse of preaching ; the preaching of a crucified saviour confounded the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world , and more prevailed upon the hearts of men , though prepossest with contrary principles , then ever they could do with all their wisdome : for an handfull of naked impotent men , to conquen an whole host of armed champions . these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he there speaks . alas moses atticissant had a veil upon his face , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not see into so divine a mystery ; nay , god hath chosen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meere ▪ non-entia of the world , to bring to nought the things that are . a strange paradox , and enough to amaze an aristotle , to hear of a non ens annihilating an ens ; and yet no principle surer , or clearer in all his metaphysicks , if it be took in this spiritual meaning : and that because , god hath chosen the things which are not at all in mens apprehensions ; and of a very thinne , and weak being in themselves , he hath chosen these to bring to nought the things that are : that thus his power may be the more eminent in their weaknesse , and his majesty shine more gloriously in their contemptiblenesse . god could have clothed some bright seraphim with light as with agarment , & sent him to have sparkled out divinity amongst us . he could have made his angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even in this sense ministring spirits , for the good of them that should have been heirs of salvation ; but then , we should have been took up too much with the glittering of the creatures , and our eyes dazeled with their brightnesse . god therefore hath made these starres , even of the first magnitude to disappear , that the sonne may be all in all . he hath hid the pearle in a shell , and shut up his treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : by an infinite condescension he speaks to us by moses ; and thus delivers the gospel too by the hand of a mediatour . he hath sent us men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paul , and apollo , and these fishers of men they came not with their silken line , and their golden hooke ; with the inticing words of mans wisdome , as they do that go about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; no , they lay down the naked simplicity of the gospel . paul doth but plant , and apollos doth but water ; and god is pleased by so weak means , in so plain a way , to bring about his own glorious ends . ipsum coelum stultitiâ p●timus , in a better sense then e're the poet meant it ; even by this foolishnesse of preaching . why then do you gaze on paul , and glory in apollos ; as if 't were pauls great parts that raised the gospel , and apollos eloquence that set it off ? what 's this , but to oppose the almighty , and to counterplot wisdome it self ? god took this as a main way for the advancing of his glory , and you make 't ( as much as in you lyes ) wholly derogatory from it ; and judge you , whether this be to be carnal or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not unto us , o lord , not unto us ; but unto thy name be given the glory . . it is carnal , as it takes from the word of god , from its innate strength , and excellency ; from its divine majesty , and royalty . . from its strength , and excellency . the gospel shines with its own beams , and need not borrow light from paul , nor lustre from apollo : when god hath once writ with his own finger upon the tables of stone , they need then no humane polishing ; and the gospel is very gloriously cloathed with such ornaments as christ hath put upon it . the image of god stamp'd upon the word , and this superscription is that which hath made it so currant , and all other writings to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparison of it . and in the plain preaching of the word , what a force and energy goes along with it : this is the voice of the lord so powerful . that brings down the loftiest cedars in lebanon , and crusheth the strongest oakes in bashan . mans eloquence doth but weaken , and soften the voice ; and whilest 't would make it more pleasant , makes it lesse powerful . that which plutarch tells us of the spartans , who for brevity were wont to speak as 't were in characters , and sentences in puncto ; and for the weightinesse of speech , they spake in the lumpe , and massy sentences ; he sayes of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; t is true here , verbum dei est sine cortice ; 't is all pith and strength , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he there goes on , it is edg'd into efficacy . god himself hath been pleased to whet his sword ; and as the lacedemonian , when he was asked whether his sword was sharp ▪ or no ; replyed that 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sharper then a calumny . 't is like his sword was not so sharp as his expression ; but to be sure this two-edged sword , as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it can pierce through all oppositions , cut asunder the contradictions of men , the most gordian knots , the most nodosum ingenium , as he calls tiberius : but then the quickening power of the spirit must go along with it , as that famous captain when he had lost his sword ; he told his enemies , 't was not so much the sword , as the arme ; unlesse the arme of the lord be reveal'd , there 's none will beleeve our report , unlesse this formative vertue go along with it ; instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it becomes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our apostle in the second chapter of this epistle , tells us of a demonstration of the spirit ; now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as he hath it ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the native glosse of truth , which clearly shewes it , and presently convinceth a man ; there 's no disputing against a domonstration . the word that evidences it self , and the ministers they may strongly perswade ; but unlesse the spirit demonstrate , the soul hath never compleat satisfaction ; and the spirit that may save extraordinarily without the word , but the word can't possibly save without the spirit : but if this accompany it ; o then , there is a glorious twinlight springing from them both ; and irradiating the soul with powerfull , and enlivening beams arising with healing under its wings . o then , the sword of the lord , and of gideon conquer most victoriously , and then there 's none able to withstand it ; though like mars himself , he be tunicâ tectus adamantinâ , and though this be in the hand of the weakest messenger ; he that will resist it , must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such a one hath no great hope of victory , but he must fall down with saint pauls idiot ; and cry out , surely god is in you of a truth . why then do ye attribute all to paul , and ascribe the glory to apollo ; as if the word were a dead letter , till quicken'd by paul ; and an empty breath , unlesse animated by apollo : as if paul did not only plant , but blesse ; and apollo , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; et deus interim nihil faceret . he stood as a spectator all the while ; when as indeed , paul is but at the best , echo domini ; he reflects the sound of the gospel , the echo that never speaks till it be spoken to : what i have received from the lord , that deliver i unto you , and not as that doth dimidiata verba ; no , he acquaints you with the whole will and counsel of god. and apollo is but as aristole calls a servant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he is cythara dei , strung and tun'd by him , touch't by his spirit , and then making a most sweet and gracefull melody . paul may spend his strength in vaine ; and apollo may stretch out his hand all the day long to a gainsaying , and disobedient people . peter himself may toyle all night , and catch nothing : men of most rare accomplishments , and of indefatigable industry may spend all their dayes , and not save a soul ; and others of far weaker abilities , may adde daily to the church such as shall be saved . god by his secret judgement may blast the labours of the one , because men glory too much in them ; and by his goodnesse he may give increase to the other , because he hath more glory by them . this we are sure , 't is the same word preach't by paul , and by other his fellow-labourers ; and the spirit breatheth when it pleases , and blowes where it lists . and though these here had some more plausible excuse for their siding with paul , and glorying in apollo , as men furnisht with extraordinary gifts , and the blessing of the spirit in those primitive times , accompanying their labours in a more thankful manner ; yet you hear the apostles sharp reproof of them , even for this ; are ye not carnal ? but then . as it takes from the majesty of the word . is it fit that the word of god should stoop to mans fancy ? why , here 's paul and apollo , men of admirable endowments , and of most exact holinesse preaching the same gospel ; and yet 't is embrac't by some , when coming from one ; and neglected , when publisht by another . it is the same truth , but not in the same dresse : it is a signe , they never receiv'd the love of the truth ; plain truth won't please them , it must be set out in such attire , as may best satisfie their eye ; though sometimes not becoming the purity of so chast a virgin. this lumen siccum ( as he speaks ) doth parch and offend many mens soft natures . and though no doubt but paul , and apollo deny their own excellencies , and become wholly subservient to the gospel ; yet even in them they finde somewhat to preferre one before the other . and unlesse the word of god were , as the jewes tell us of the manna , though very fabulously , ( yet we have the same in the apocrypha in the th of wisdome ; that whatsoever character , or idea of taste a man shap't to himself in his fancy when he was eating the manna , as most pleasant and delightful to him ; it serv'd to the appetite of the eater , and was temper'd to every ones liking : ) unlesse the word of god had so many severall relishes , agreeable to every ones liking : even this , though angels food shall be loathed , and nauseated , and surely this argues a carnal spirit . must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bow to you ? and the gospel of the kingdome become so basely serviceable , as to do homage to your lusts ? must that word which should search the conscience tickle the fancy , and feed a worme of curiosity that never dies ? what are these but as plutarch calls inquisitive delatours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in the apostles phrase , men of itching cares , that catch more after an elegancy then after a promise , and are better pleas'd with a criticisme then with a practical truth . you know whose speech 't was , pruritus disputandi est ecclesiae scabies . wee 'l mould it a little to our purpuse , pruritus aurium est animae scabies . 't is carnal , as it takes from the word of god , from the strength of it , from the majesty of it . . ( wh●ch is the maine argument urged by our apostle ) as it breeds ruptures in the church , schismes , and divisions , which first , hinder the communion of saints : for all communion flowes from union , and division takes that away . some go about to make unity the very forme of being ; to be sure , it tends much to the well-being of the church . oh how happy , and pleasant a thing it is to see the churches children spreading themselves like olive-branches round about her table in a peaceable , and flourishing manner ! but when they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as he speaks ) think that the brightnesse of their brethrens condition , doth but obscure , and shadow theirs ; and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as he most elegantly , ) if there be the least ansa or occasion of strife , passion presently hooks it in , and is too apprehensive . when one shall say , i am of calvin , and another , i am of luther ; when as they might both meet in the name of christian ; nay , when by most ridiculous dissension ( for we have heard of such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) when one shall say , i am of martin , and another , i am of luther ; whereas they did but divide martin luther , for they were both of his religion ; what must this needs bring , but a deformity , and confusion upon the face of the church , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to make up a chaos . secondly , these schismes , and divisions , they stop the progresse of the gospel . if christians would but take the moralists counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to spend , and derive their malice some other way ; as civil warres are often quench't by setting upon some common enemy : this was alwayes the cretians custome , and from thence 't was called syncretismus ; if we could hear of some happy synchristianismus , when the hearts , and tongues , and pens of all them that professe the same faith in sincerity , would agree amongst themselves , and wholly oppose the main adversary : if we had not such narrow , and contracted souls ; if god would be pleased to give us a larger heart , so as every one would become a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wholly let go his private aimes , and study the publick good ; what might not united forces do ? how quickly would all difficulties vanish ; every mountain become a plain , the seven hills amongst the rest ? and the goodly fabrick of the church would go up with the shoutings , and acclamations of grace , grace , and quickly be at the top of its spiritual glory . o how should every one with the consideration of so happy a time have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as eunapius speaks most elegantly ; a sweet chorus of well tun'd affections , and a spirit tripudiating for joy , as abraham did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he foresaw christs day , though that were afar off , and this neer at hand . thirdly , schismes , and divisions give great advantage to the enemies , and set up the kingdome of satan , the prince of the aire . the church thus becomes militant against her self , and the enemy becomes triumphant . the devil danceth at discord ; and as st chrysostome observes , when he heard that so goodly , and populous a city as this of corinth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was like to entertain the gospel ; he knew no better way to hinder the successe of it , then by presently planting a spirit of discord amongst them ; as well knowing , that a kingdome divided against it self , could not long stand . and all his agents that are subordinate to him , nihil spei nisi per discordias ●abent , as tacitus saith notably of some in his time ; and as he of others , they do per abrupta inclarescere , sed in nullum reipublicae commodum . we might learn more wisdome of them that are wiser in their generation , then the children of light ; what a strict union and confederacy have they among themselves , as that in job is usually allegorized : these seales of the leviathan are shut together , as with a close seal , in respect of their secrecy , and combinings ; and if they chance to be at variance , and jarre amongst themselves , they have a sure way of meeting , and reconciliation by a joynt opposing of the church . but then as it gives this generall advantage , so more specially , as it is the original of all errors , and the inlet of all heresies . when men by a strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set up some one as an oracle , and perpetual dictatour in divinity ; if such a one broach an errour , o how greedily do they drink it as if 't were pure nectar , some saving truth ! when at the best it is but the poyson of aspes , a deadly , and desperate errour . the devil thus serves them as agrippina did claudius ; he mingles poyson in their delicate meat , and they fall to 't with an appetite . as that great schollar hath well observed ; they were alwayes learned men , which have been haereticorum coryphaei : so withall they have been such , as by some deceitful carriages have won the hearts , and esteem of men , and thus could spread their infection farther . and though 't is true , that paul , and apollo here mentioned in the text , were in a manner priviledg'd persons , acted by an extraordinary spirit ; no fear of this in them : yet some that are admired as much , or more then ever they were ; we can't tell how to secure them from it . and this is the third respect why 't is carnall to glory in men , because it breeds schismes and divisions in the church , which hinder the communion of saints ; stop the progresse of the gospel ; give great advantage to the enemies , they being bolder to oppose , and that being weaker to resist ▪ and then in a more speciall way , 't is laid open to all errours , and heresies . fourthly , as it drawes evil out of good ; and surely this if any thing else argues a carnall spirit . gods attributes shine very gloriously , his wisdome and power more especially and eminently in extracting good out of evil ; the least touch of providence turnes all to gold , even sinnes that seems to be all drosse , a meere obliquity , a transgression of the law ; yet even this by the over-ruling hand of an infinitely wise god , becomes a clear illustration of his glory , and the crucifying of the lord of life , shall tend to the salvation of the church : and a christian thus far participates of the divine nature , as that he can draw good out evil too , sweetnesse out of the worst condition , and gain strength by his corruptions . what then , must it needs shew but a divelish , and envenomed spirit , that assimilates to it self , to t●rne every thing to poyson , and this is the nature of corruption . every thing that a carnall man toucheth , is defiled ; he soyles every ordinance , and discolours every blessing ▪ turnes the grace of god into wantonnesse , he fights against god with his own weapons , with his most precious favours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a most strange chymistry ; he extracts drosse out of the purest refined gold ; ●●legme out of quintessence ; dregs out of the purest spirits ; a savour of death from that which breaths out nothing but life , and happinesse . 't is cleare in the text. what a choise and magnificent gift was this a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to adorne the church with all variety of excellencies ? these made up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are the needle-worke in the spouses garment , the opus ocellatum , gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly displayed themselves in them : these were the donaria which christ gave at his triumph ; when he led captivity captive , he have gave gifts unto men . and see what use , and improvement they make of them . o how quickly do they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strifes and divisions , bitternesse and contention , these are the best fruits they gather from so great a mercy . they that glory in some excellencies , vili●ie meaner ; nay , they vilifie choise ones too : for such as glory in paul , slight apollo ; and such as admire apollo , disesteem paul , and both rend the church in pieces . do you thus requite the lord , o ungratefull people , and unwise ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian though an atheist , could say so much . no gift coming from above is so mean , as to be despis'd , none so great , as to be gloried in . me thinks the diversity of gifts in severall men , hath some resemblance with the diversity of colours in severall bodies . some bodies you see are cloathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in bright , and orient colours . nature took a sun-beam for her pensil , and flowrish't them most gloriously ; they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the philosopher speaks , a greater collection , and condensation of light , and are varnish't over : other sullen , and discontented bodies in sad , and dusky colours , drawn with a coale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now the brightest colours they have aliquid umbrae ; and the darkest they have aliquid lucis . and some bodies they are content with one colour ; others have a pleasant variety , and are set out with a rich embroidery . see the same in the excellencies of the minde : these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these interni colores , as i may so call them ; which are divine light , severally distributed unto soules , where some have a fairer glosse set upon them , a twinkling , and glittering soul , all bespangled with light : others have more sad , and darke-coloured spirits . now the brightest they have somewhat of a cloud ; darknesse and imperfection enough to take them off from boasting ; and the darkest they have somewhat of a beam , some light , and excellency ; enough to keep them from discouragement . some are apparently eminent in one gift , others have variety of colours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animam variegatam . they that glory in some one excellency ; what do they but as if a man should refuse to look only upon some one colour most pleasant to him ; when as all are suitable to the eye , though some more delightful . all those tend to the beauty of nature , and all these to the beauty of holinesse . every one that is serviceable to the temple , is not a bezaleel and aholiab , cunning to work in gold ; and many that can build up the temple , yet know not how to carve it . that which philostratus has in the life of apollonius , may be moraliz'd into very good counsel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . etiam analecta deorum sunt colligenda ; the least gift to be received with a most thankful acknowledgement , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as eunapius calls a mean schollar ) a drop of helicon , even that 's precious ; it is a notable speech of one of our prelates , i think it honour enough to be vouchsaf'd to bring but one pin to the decking up of christs spouse , whil'st others adorne her with her costly robes , and rich medals . and thus 't is carnal to glory in men , as it drawes evil out of good . we should now spend a word or two in reference to paul , and apollo , that they would disclaime all glory , and ascribe it unto god. i know they did so ; but i speak of such as have the like gifts , and excellencies : as paul here in the text , he chides the corinthians for siding with him , and glorying in him ; whil'st one saith , i am of paul , &c. and this is the most likely way to take them off from their vanity , when they shall see such a one as they glory in ; not lightly , but sharply reproving them for it : and then in a reall way men should so aime at the glory of god , as that wholly denying their own aimes , and excellencies ; all the world may see , that they only seek the advancement of the gospel . and this should be done in a suitable way , chiefly improving that excellency which god hath intrusted them withall , and in a proportionable way ; for to whom much is given , of them much is required . as god doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dispense his gifts in proportion ; so he looks for an improvement of them according to a geometrical proportion . two men may give up their account , the one that has done lesse good with greater joy , because he did answerable to his talent ; when as the other entrusted with some golden , and precious excellency , may have done more good ; but yet nothing so proportionable to his ability . but if men would thus lay out themselves , and unite their severall gifts ▪ and excellencies in one general aime , and faithfully improve them for the advantage of their master , and good of their fellow-servants ( which is a thing sull of reason , and equity , as might be shewed at large ; ) what glorious times should we then see ? how would knowledge begin to cover the face of the earth , as waters do the sea ? how would the tree of knowledge be so laden with fruit , as that 't would stoop down , and children might pick off the apples that were ready to drop into their mouthes ? how would the world become ( as he speaks ) terebratus , & patens ; full of fair windowes , and goodly prospects , and all guilded over with light ? and we should walk from strength to strength , till we appear'd before god in glory . the act of oblivion . isaiah . i , even i am he that blot out thy transgressions for mine own sake , and will not remember thy sinnes . every promise is a breast full of consolation , that would faine be drawn : and as job speaking of the breasts , calls them very elegantly , the milk-pales of the breast , they are as it were carnea mulctralia ; so there are the evangelica mulctralia , receptacles of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is stor'd up for babes in christ , where the thirsty soul may come and fill it self with most precious sweetnesse . in the whole word of god there is most sincere milke ; but the promises they are the creame , the flos lactis , the purest and sweetest of all . here 's one of the vtres coelestes , a bottle fill'd with heavenly dew , which will never fail like that of hagars ; but cherish the soul , till it come to a well of life . here 's a pure emanation of gods sweetest love , which would fain communicate it self to a sinful creature ; and therefore puts on the most amiable expressions that the wisdome of god himself can cloth it withall , while he breathes out free grace by the mouth of his prophet to a disobedient and rebellious israel , and beseeches them to be reconcil'd unto him . and if you look but upon the foregoing words , you will wonder how this verse should come in ; 't is somewhat a strange context , an unusual kinde of coherence . for god there complaines by his prophet , how that his people of israel had done nothing at all for him ; he took them indeed for his pleasant plant , but they were a very barren and ungrateful plant ; he had made them a choise and a spreading plant , but not one delicious cluster to be found upon them . in the verse immediately before , thou hast bought me no sweet cane with money ; 't is meant of that cane which was to be a chief ingredient into the precious oyntment , as you may see in exod . the septuagint they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neither hast thou made me to drink the fat of thy sacrifices ; or as the words flow in the fountaine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not moystened me abundantly with thy sacrifices : not that the jewes did neglect these duties of gods worship , which were so strictly enjoyn'd them in the law ; no , they were very punctual and accurate in observing that ; but the force of the complaint lyes in this , thou did'st them not unto me ; for . thou did'st them not with that alacrity and chearfulnesse of spirit which i required of thee , and might well expect from thee . love should have drop't oile into the wheels , and thy ●oul should have mov'd like the chariots of amminadab , with a nimble spontaneity ; but thou went'st on heavily , and lookedst upon my service as an hard taske and yoke , more intolerable then that of egypt . . thou trustedst in thy legal performances , and thought'st to be justifi'd by thine own righteousnesse ; thou did'st them not for those ends which i aim'd at , for i intended only to raise thy thoughts higher to that great salvation which i had stor'd up for thee in the messias . . thou did'st them not to me , for many of thy sacrifices were offer'd up to idol-gods ; thou did'st not make me taste of them ; i but thou did'st make them drunk with them ; thou did'st even cloy and ●urfet them with the fat of thy sacrifices . . thou did'st them not to me , while thou restedst in a faire flourish of outward formality , and thou thought'st to put me off with a mock-worship , with a meere outside and surface of devotion ; in giving me a shell , and nothing of the kernel : thou could'st sin against me when thou list , and then thought'st to appease me with a sacrifice . they were white as milke , and ruddier then rubies , in their glorious profession , but within they were blacker then a coale ; when you fasted , did you fast unto me ? i hate your burn't offerings , my soul nauseates your solemne assemblies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bring me no more vaine oblations ; odi danaos & dona ferentes . he that will be my servant , let him seal up every spiritual service with integrity of heart . a pure soul that 's the only present fit for a god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift that may be united to god himself , as hierocles speaks ; sacrifices and burnt-offerings he would not have , then thou should'st have said ; lo , i come , to do thy will , o my god. thou should'st have presented thy self a living and a reasonable sacrifice ; for without this , all others were no better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis pabulum , as the pythagorean hath it ; a sincere spirit that should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou did'st not make me to drinke the fat of thy sacrifices . well , but they stay not here ; thou hast made me to serve with thy sins , and thou hast wearied me with thine iniquities ; thou hast made me to serve with thy sins ; that 's either . thou hast so abus'd my patience , and long sufferance ; and has heap't sin upon sin , as if i had been a very servant , that was bound to endure all these thine iniquities ; or else . it is a more prophetical passage looking upon christ , who took upon him the forme of a servant , and bore our sinnes in his body upon the tree ; and thus the septuagint . . thou hast made me to serve with thy sinnes , whil'st thou do'st these things under a shew of strict holinesse , and care of pleasing me , by vertue of my law in reference to my command ; as a peculiar people that served an holy god , and had righteous lawes ; and yet while thou neglectedst the more weighty things that i require of thee , thou do'st dishonour my name , and wrong my law , and degenerate from those noble principles that i had planted in thee . for what will the heathen say ; that i am a god that delight in the bloud of bulls and goats , and give thee liberty in other things to do what thou list ? thou hast made me to serve with thy sinnes . and consider what a strong indignity this is offer'd to the great god of heaven and earth to make him a servant , and then to serve sin which he so much hates and abhorres , that he can't endure to look upon it , as that which strikes at his very being ; thou hast made me to serve with thy sins . and thou hast wearied me with thine iniquities ; all outward performances though never so pompous , they do but wearie almighty god , unlesse they flow from a sincere spirit : they thought they had pleas'd him with sacrifices ; but he tells them , they weary him with iniquities . and see here how the mighty god of jacob , the rock of ages ; omnipotency it self is wearie ; he is press't with sinnes , and wearied with iniquities . well , what followes upon all this ? i , even i am he that blot out thine iniquities for mine own sake , and will not remember thy sins . surely israel could not look for this in the next vers . it must needs come in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . one would have thought it should have been , i , even i am he , that will revenge these thine iniquities : thou hast made me to serve with thy sinnes , and i 'le make thee to serve with my plagues ; thou hast wearied me with thine iniquities , and i 'le wearie thee with my judgements : mine indignation shall flame out against thee , and i 'le poure out the dregs of my wrath upon thee ; it is i , even i am he , that will set thy sinnes in order before thee . one would have thought it should have run thus ; but god , he comes in the still voice , i , even i am he , that blot out thine iniquities . thou hast made me to serve with thy sins , and i 'le make thee a servant to my self : thou hast wearied me with thine iniquities , and i 'le load thee with my mercies : thou hast blotted out my testimonies , and i 'le blot out thine iniquities : thou hast not remembred my covenant , and i 'le not remember thy sins . thus doth gods goodness contend with a sinful nation , thus doth he conquer rebellion , and triumph over sinne . indeed his very drift is to make a glorious illustratiou of freegrace ; and therefore he first discovers his peoples sin , and then displayes his own mercy . he first shewes you israels stiff neck and iron sinew , and then opens his own tender bowels , and dearest compassions ; he bids you take notice of the blacknesse of the etheopian , and then tells you how white he will make him . he would have you consider well the deep dy , the bloudy dy of the scarlet , and then see it become as white as snow . look upon the vastnesse of the egyptian● army , and see them all drown'd in a red-sea . cast a sad eye upon a large volume of iniquity , and behold them all blotted out in a moment . the sinfulnesse of sin sets a glorious lustre upon freegrace ; when sin becomes exceeding sinfull , then grace becomes exceeding glorious . i , even i am he , that blot out thine iniquities . there 's much emphasis in redoubling the words , and it stills many objections that might rise up in a wavering soul . and . i , even i , whom thou hast offended : for what might the distrusting soul object and say ; is it thou o god , that wilt blot out mine iniquities ? it is thy sacred majesty , which i have provok'd ; and 't is thy glorious name which i have profain'd ; 't is thy righteous law which i have violated ; and 't is thy covenant which i have broken ; and is it thou , g god , that wilt blot out mine iniquities ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is i , even i am he that blot them out for mine own sake . gods goodnesse runs over to a sinful creature ; and where sin hath abounded , there grace doth superabound . consider ( . ) there is not so much evil in sin , as good in god. sinne indeed is thus infinite , as it is against an infinite being ; i , but there is an absolute infinitenesse in god. and this is no extenuation of sin to advance grace above it . ( . ) there is not so much sin in man , as there is goodnesse in god. there is a vaster disproportion between sin and grace , then between a sparke and an ocean . now who would doubt whether a sparke could be quench't in an ocean ? thy thoughts of disobedience towards god have been within the compasse of time ; but his goodnesse hath been bubbling up towards thee from all eternity . he hath had sweet plots of freegrace , and gracious contrivances of love towards thee from everlasting . the devils themselves though irreversibly seal'd up to destruction ; yet they are not so bad as god is good . there can't be a summum malum , as there is a summum bonum . i , even i am he that blot out thine iniquities ; even i whom thou hast thus offended . . i , even i , whose royal prerogative it is to pardon transgression ; and to blot out sin ; for otherwise the soul would still be left rolling and fluctuating . i , this were welcome news indeed to hear of iniquitie blotted out , and they were messengers of beautiful feet , that could bring me such gospel-tidings ; but o 't is not so easie a matter to have sin remitted , and pardoning mercy is not so soon obtained : who is it that can wash off guilt from the soul , and set at liberty a captivated spirit ? why , 't is god himselfe that undertakes so great a work ; 't is i , even i am he that blot out thine iniquities , and it includes these two particulars . ( . ) god , he can blot out iniquities . for ( first , ) the offence is wholly against him , and therefore he can freely passe it by : sinne is so farre an evil , as it opposes his will , the rule of goodnesse , and as it prevaricates from his law , the expression of his will , and that the supreme law-giver can pardon . ( . ) christ he hath made full satisfaction to his justice , so that now 't is but dipping the pen in the blood of christ , and dashing out of iniquity : nay , christ himself hath blotted out , even this hand-writing that was against us , and nail'd it to his crosse . christ on the crosse had a spunge given him dipt in vineger , and a christians sins do incumbere in s●ongiam , that i may speak in augustus his phrase . and hence there are such wooings and beseechings of soules to come in and be subject to the scepter of christ ; for god hath more satisfaction to his justice by every beleever , then by the damned thar lye roaring in hell to all eternity , for they are never able to discharge the debt ; but every beleever by his surety hath paid the utmost farthing . . only god can blot out iniquities . i , even i am he , and none else . a poor creature may soon involve it self in sinne and misery , there is none but hath power enough to damne himself ; thy destruction is of thy self , o ephraim . but 't is beyond the sphere of men or angels activity to blot out the least sin , or to disentangle the soul of the least corruption ; they can neither take off the guilt of sinne , nor yet subdue the power of sin . there 's none but knows how to wound himself ; i , but he must have skill that knowes how to cure him ; 't is easie enough to run into debt , and many finde it hard enough to discharge it : there 's none but can heap up sin , and treasure up wrath , and wound conscience : i , but who is there that can appease wrath , and calme conscience , and screen a soul from a consuming fire ? sin is an offence against an infinite justice , so that infinite being can either dispense with it , or satisfie for it . it is not the blessed virgins milke can wash out so deep a staine , it is not this can whiten the soul ; no , if the saints robes be wash't white , it must be in the blood of the lambe . and the power of the keys can't reach thus farre ; a minister can no more by any way of efficiency remit a sin , then he can create a world . and i know not what a popes indulgence should do , unlesse it be to send some ignorant people to hell with more chearfulnesse and alacrity , that they may in coelum descendere , as the satyrist said nero did ; when they look for heaven , drop into hell irrecoverably . the mighty hand of god himself must be put to the blotting out of iniquities ; 't is i , even i that blot out thy transgression , even i whose royall prerogative 't is to pardon transgression , and to blot out sin . . i , even i that have manifested mine anger against thee , in punishing thee for thine iniquities ; even i am he that will blot them out , for the soul will still be doubting and mi●giving ; why , 't is thou , o god , that hast shot off so many threatnings against us , and spent all thine arrowes upon us : thou hast hewn us by thy prophets , and slaine us by the words of thy mouth : thou hast dipt thy pen in gall , and writ bitter things against us : thou hast follow'd us with an whole army of judgements , and every way showne thy self an angry god against us ; and wilt thou now blot out our iniquities ? the text hath the same answer ready for this too , 't is i , even i am he , that will blot them out ; and it speaks these two things . ( . ) god , he is not long angry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the . of isaiah , vers . . in a littl● wrath i hid my face from thee for a moment ; but with everlasting kindnesse will i have mercy on thee , saith the lord thy redeemer . god as he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quickly provok'd , so neither is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , long displeas'd . god is love , saith the apostle ; now love is hardly provok'd , and 't is quickly reconcil'd ; god is love. he writes not injuries in marble , his law indeed he writes in stone ; i , but the breach of the law , he writes that in the dust . all the wrong hath been done to him , and yet he beseeches us to be reconcil'd ; hee 's farre more ready to offer mercy , then the creature is to embrace it ; and more willing to speak peace then man is to hear it . where will you meet with a man so propense to put up a wrong , and so ambitious to forgive an injury ? but as far as the heavens are above the earth ; so far are his thoughts above our thoughts ; he writes not our sins in so deep a character , but that they may be easily blotted out . ( . ) god requires no more humiliation , then to bring a soul unto himself , and make it capable of mercy . many a weak christian questions his condition , because he hath not fill'd gods bottles so full of teares as others ; he hath not had such rendings of heart , such breakings and piercings of spirit , such scorching pre-apprehensions of hell , and wrath as others have had : i , but let such a one consider , that god is very gracious in his dealings , and we must not look for the like degrees of humiliation in all ; some have a quicker delivery , and are sooner freed from the pangs of the new birth ; some hearts are more wrought upon in a more winning and melting way ; others are beat in pieces by a stroke of omnipotency . but this we are sure , that soule 's humbled enough that 's brought to a sight and sense of his sinne , so as to see the necessity of a saviour ; and to prize him , and love him as the fairest of ten thousand . when god hath made a soul to see his sins , hee 's ready then to blot them out ; 't is i , even i am he that blot out thine iniquities ; even i that have punish't thee for them , aud shewne mine anger against them . i might adde , that 't is a note of gods complacency in his own goodnesse , he doth even glory in the riches of his free grace ; and therefore 't is so often repeated , i , even i am he , that will do it for mine own sake ; but i hasten to the next words . blot out thine iniquities , ] there are many things wrapt up in this expression , i 'le be more brief in them then to promise brevity . and ( . ) blotting out of iniquities , implies that they were all written , and took notice of . . they were written in gods book ▪ god , he is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and knowes all things ; every idle word , every vaine extravagant thought , every glance of the soul ; the least tendency to sin , the first bublings up of original corruption , they are all took notice of ; in his book are all thine iniquities written . . thou hast a book within thine own breast , and conscience hath the pen of a readie writer ; it can write as fast as the soul can dictate . calamum in corde tingit , and with an accurate pencill , it can give thee a full pourtraicture of thy most closetted behaviour , of thy most reserved actions , of thy most retired motions ; and though there be a curtaine drawn over them here , yet then they shall be made very apparent . god shall give conscience an imprimatur , and such works as thou would'st have supprest , shall be publish't to the eyes of men and angels , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall passe censure upon them ; sinnes of the smallest print , of the most indiscernable character , shall be made clearly legible , and become as atomes in the presence of a sun beam . with what a furious reflexion wilt thou then read over thine own sinful life ; when all thine iniquity shall stare thy soul in the face to all eternity ? when as a christians life shall be set out in a new edition , multò auctior & emendatior ; for all errata shall be corrected , and with an happy index expurgatorius . every iniquity shall have a deleatur , and all desiderata shall be suppli'd ; the book shall become perfect , and be look't on as a faire object to all eternity . this is the first thing impli'd in blotting out of iniquity , that they were all written and took notice of . ( . ) every transgression leaves a blot . for even remission of sins is exprest by blotting out of iniquity . although the blot was here greater , before 't was blotted out ; for blotting out of iniquities , is the wiping out of a blot . besides the guilt of sinne , and the power of sin , there 's the macula peccati too ; the staine of sinne . ( . ) you see here the nature of justification , and how in it remissio est imputativa ; it doth not take away the being of sin , but takes it away from being imputed , and laid to the charge of the soul . sinnes in scripture - idiome are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now in justification there 's a crossing of the book , a blotting out of the debt , so as it can't be requir'd of the soul . and the justifi'd person in the . psalme , is stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one whose sinne is cover'd , which supposes the being of it ; and though our adversaries urge the force of the other phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one whose sinne is took away ; yet 't is sufficiently clear'd by the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god will not impute iniquity unto him ; and 't is render'd in the new-testament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which cannot be possibly meant of taking away the being of sin ; for it is attributed to men , when they are bid to forgive one another their trespasses ; now they can't forgive sin so . and they do meerly wrangle , when they tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie putare and not imputare ; for we deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies putare ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must needs be imputare ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as might appear by many instances , as the learned chamier hath observ'd . . look upon the fulnesse of the discharge . the soul may rest satisfi'd , and rolle it self upon the free grace of a god in christ , and lay all the stresse of its salvation upon it ; the debt is blotted out , and 't were injustice to ask it twice : and shall not the judge of all the world do right ? . consider the easinesse of it . the hand was longer a writing , then 't is a blotting out ; the hand was wearier with writing , then 't is with blotting out : i have blotted out thy transgressions as a thick ▪ cloud , isa . . . now , how is a cloud blotted out ? nay indeed , what is a cloud but a blot upon natures fairest and well-flourish't letter ? a sun-beam comes , rushes in upon 't , wipes away the cloud . the sun fights against it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it raises a glorious army of beams ▪ which quickly puts the enemy to flight , they scatter the cloud . and i 'le blot out thy transgressions like a cloud . an act of grace , a beame of mercy shall blot out a whole cloud of transgressions ; which otherwise would have prov'd a cloud of witnesses against the soul . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ . here 's the extent of remission , a great debt may be blotted out as well as a lesse ; a great summe may be blotted out as well as a small one , though not so easily , though not so suddenly . . this explaines that , how god sees not iniquity in jacob , nor sin in israel : he looks upon his people as in state of grace , and reconciliation ; now as the arabick proverb pithily , favoris oculus velut nox est ad omnem labem . he sees not iniquity in jacob , for hee sees it blotted out , he sees it cover'd ; that he sees it not at all , makes omniscience blinde . thine iniquities , ] ( . ) thine , very heinous in their own nature , as the prophets continually complaine ; it turnes every prophecie to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onerosa prophetia . ( . ) more heinous , because thine . the sinnes of israel pierce deeper , grieve god most : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it was a notable speech of cosmus duke of florence , i have read ( saith he ) that i must forgive mine enemies , but never that i must forgive my friends ; the sins of gods friends , of his people provoke him most . every sinne is took notice of ; i , but the sin of judah is writ with a pen of iron , and the point of a diamond , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the claw of an adamant . they are against beames of stronger light ; against bowels of tenderer mercy , against neerer and sweeter relations , against greater expectation ; god look't for grapes , and they bring forth wilde grapes . yet , i will blot out thine iniquities . not only some of the lesse , and call thee to account for the greater ; no , such as are the most deeply aggravated , the most frequently reiterated , thine iniquities indefinitely . god never blots out one iniquity , but he blots out all ; justificatio est simul & semel , and it doth extendere ad futura peccata . for . it puts a man into a state of grace and reconciliation , and within the covenant of grace , so that his person and services are accepted . . suppose a man had all his sinnes remitted , and only one , the least retain'd ; yet such a one were still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vessel fitted , and fram'd , and fashion'd for destruction , seeing the guilt of the least sinne bindes over to eternal punishment . for mine own sake , ] ( . ) exclusively , for nothing at all in you ; as in that twin-place , ezek. . . there you have a clear comment upon the words ; thus saith the lord god , i do not this for your sakes , faith the lord god ; but for mine holy names sake , which ye have profain'd amongst the heathen . marke under what notion it runnes , for that holy names sake which you have profain'd . and in this chapter we have in hand , in those verses that are preparatory to the text , we shew'd you how strangely israel behav'd themselves , vers . . thou hast not called upon me o jacob. why , one would have thought that they might have open'd the mouth for mercy , that they might at least have petition'd for grace ; surely , 't was worth the asking : no , but i was found of them that sought me not . the learned chamier goes on , and shewes how there is an exact removall of all such works as the papists make satisfactory . ( . ) for mine own sake , it includes for my christ his sake , and that eternall covenant of love and peace which i have founded in him . for god in himself is an holy , and a just god ; and now by reason of sin , an offended and provoked god ; and would quickly prove a punishing , and revenging god ; did not a jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 step in and asswage an angry deity . ( . ) for mine own sake , for my names sake , and for mine honours sake ; lest the heathen triumph , and say , where is now your god ? o the infinite goodnesse of god , that by a most gracious and free act of his own will , hath knit and united his own glory , and the salvation of his people together ! he hath wrought israels name in the frame of his own glory , so that now 't is for his honours sake to save israel ; he blots out iniquities for his own sake . god will not suffer the lustre of his crowne to be dimm'd and eclips'd ; he will be sure that none of his jewels shall fall off from it , 't is as impossible for israel to perish , as for god to lose his glory . and will not remember thy sins , ] the sinful soul is full of doubts and suspicions ; certainly saith he , if god should let me alone now , he will call me to acount for them hereafter ; if he seem to blot them out now , he will write them again sometime or other . no saith god , i 'le blot out thy transgressions , and will not remember thy sins . 't is an ordinary speech in the mouth of some silly ones , they will forgive , but never forget , it had need have a very candid construction , a grain of salt is scarce enough to make it savory ; but god never forgives , but he doth forget too ; when he blots out iniquities , he remembers them no more . when the sins are laid upon the head of the scape-goat , they are then carried into a land of forgetfulnesse . i suppose you recall the usual rule ; verba memoriae denotant affectum , & effectum : he will not remember them so as to call thee to account for them , so as to upbraid thee with them , so as any way to punish thee for them . guilt and punishmeat are correlates , such twinnes as live and dye together , when the one 's remitted , the other 's never retain'd . for . 't were injustice to punish where there is no fault . god indeed may out of his absolute dominion and sovereignty , inflict an evill upon an innocent creature , but then it falls not under the formal notion of a punishment ; and doth inflict evils upon his own people , which flow from a fatherly castigation , and not from a judicial proceeding . . 't is against the very nature of remission . do you call that forgiving of a debt , to cast a man into prison for not discharging it ? or is that pardoning of a traitour , to behead him for his treason ? . 't is injurious to the full satisfaction of christ ; who drunk up the whole cup , all the dregs of wrath , not a drop of that bitter cup left for a christian ; no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ; they do indeed pledge him , but 't is in a sweeter draught , and not at all in satisfaction to divine justice . 't is an impious speech , and fit for the mouth that spoke it ; worthy of a jesuite , that calls christians sufferings , fimbrias meritorum christi ; but he may touch this hemme of the garment , and finde no vertue coming out from it . christs resurrection was a full and plain aquittance , a clear and apparent signe that iniquities were all blotted out . quest . but doth not god revive former sinnes , and reprint such iniquities as he hath once blotted out ? answ . he doth indeed , but in abundance of love and bowels of free grace : not as an angry and revenging god ; but 't is to make thy tepentance for them , more deep and serious . and though god remember them no more ; yet there 's good reason that the soul should still remember them , ( first ) to make it more thankful to him that he blotted them out . ( secondly ) to walk more humbly . ( thirdly ) more watchfully and accurately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thus we have took a brief survey of the text ; wee 'l now strain the quintessence of all into one observation . justifying grace , is free grace ; he blots out iniquities for his own sake : every justifi'd person is a monument of free grace , or in the psalmists language ; he 's crown'd with loving kindnesse and tender mercies . the grace of god is free grace ; and that first , if you look to the spring from whence it flowes : that originall goodnesse , that fountain-mercy in election , when he singl'd out a peculiar people to himself ; there were beamings out of his love , and blossomings of his grace towards thee from everlasting ; he was plotting and studying thy happinesse , long before thou hadst any being . thou wert gods jewel from all eternity , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he casts a propitious glance upon thee , and thy time was the time of love ; he took thee as the jewel out of the rubbish of ruinated mankinde , out of the massa corrupta , and in his due time he means to polish thee , and to set a glorious lustre upon thee . now what was there that god should smile on jacob , and frowne on esau from all eternity ? what was there in thee to perswade him to all this ? what were the motives ? where were the arguments ? what was the rhetorick ? . it was long before thou hadst any being , thou wert hid in the barren wombe of nothing ; thou hadst no desire , no thought of happinesse , and i can't well understand the merite of a non-entity . . god might have had great revenues of glory out of thy eternall ruine ; now that he should choose to glorifie the riches of his mercy in thy happinesse and salvation , was most free grace . two books were before him , he might have writ thy name in his black book , with fatall and bloudy characters , and made his justice glorious in thy miserie and damnation ; i , but he took the book of life , and with the point of a diamond writ thy name there , thus to make his love wonderful in thy salvation . . consider how few god then chose unto himself . out of those many worlds which he might have made , out of that which he did make ; he pickt out a few here and there , they all make up but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little diminutive flock , a little , little flock , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the major part of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lyes drench't and drown'd in wickednesse . how comes it now that thou dost not go with the generality ; but art one of the little number , is not this free grace ? god hath riches of grace for many more , and yet he would spend it all upon a few ; he would contract and concentricate his love in them , et quantò pauciores filios habet , tantò cariores . 't is st pauls reason , that he might make known the riches of glory upon the vessels of honour ; this was the very end , that they might admire his goodnesse the more , and tell stories of free grace to all eternity . . don't think that this was out of any prevision of worth and excellencie in thee more then in another . for . this makes the prime wheeling cause wholly dependent upon inferior movers . the great creator of heaven and earth , must wait upon mans liberum arbitrium ; if the creature please to determine thus or thus , then he must copy out his decree accordingly . . they speak as if they had never seen the nineth to the romans . what was it that prevail'd with the potter , to make one vessell to honour , and the other to dishonour ? was it because this was the more refined earth , and so fitter for a vessell of honour ? no saith st. paul , of the very same lumpe , he made one a vessel to honour , and the other to dishonour . and god lov'd jacob , and hated esau , before they had done either good or evil ; now if jacob would certainly have done good of his own accord , 't was all one as if 't were done already in respect of eternity , all things being equally present to that . . this takes away all method , and order of prosecution , for the end is alwayes in intention before the means . god first resolves to save jacob , and then provides means accordingly . . it quite demolisheth the goodly and faire structure of grace ; no discriminating grace , 't is no longer for his own sake , but for your sakes now . a man now makes himself to differ , free will must be set on the throne , 't is a roman and must not be bound ; and free grace must lye at the footstool ▪ and be trampled on as they please . but all they that know what grace is , and have had any gracious impressions upon their own spirits , will easily tell you who 't was that made them differ , even he who chose them ; not because they were any better then others , but he chose them , and so would be sure to make them better ; and if they be lovely , it is with the comlinesse which he hath put upon them . grace is free if you look to the fountaine of it , the primitive goodnesse of god in election , bubling out from all eternity . secondly , if you look to the severall streamings out of the fountaine , you must admire the riches of free grace : for . gods giving of his only sonne , and founding and eternal covenant of love and peace in him ; the richest and preciousest stream that ever flow'd to the sons of men . now if there were an assembly of those bright and intelligent creatures gathered together , the most glorious cherubims and glittering seraphims , and if this mystery which they now pry into , were fully unseal'd , and explain'd unto them ; o how would they stand gazing upon the riches of free grace , how would they think eternity it self too short for the admiring of it ; and what could they resolve it into but meere love . god so lov'd the world , so freely , so fully , so unconceiveably , that he gave his only sonne , &c. what was there in thee to draw a saviour down from heaven ? was there such an attractive and magnetical vertue in an undone and bankrupted creature ? how didst thou perswade him to disrobe himself of light , as of a garment , to cloud and eclipse the lustre of his divinity , by the interposition of a pale mortall body ! what was it that mov'd him to take upon him the seed of abraham , and not the nature of angels , to let passe those faire and eminent beings , and to advance a poor crauling worme ! out of what topicks didst thou fetch an argument that prevail'd with him , to espouse thee to himself in mercy and truth , and so to love thee as to dye for thee ? i know they thoughts are swallowed up with the consideration of so boundlesse and bottomlesse a love , and desire some time for astonishment . . what should i tell you of those free expressions and manifestations of this his love ; those fresh eruptions and ebullitions of it in the gospel ? i mean those precious promises , that are so many several sproutings and branchings out of the covenant . the gospel's like a sweet and precious honey-combe , these are the severall droppings of it , that flow freely from it . indeed the whole gospel like the midst of solomons bed in the canticles , is pav'd with love . . think upon those free offers of grace , and tenders of reconciliation ; how he woes you to receive mercy , how he beseeches you to be happy , how he intreats you to be sav'd , to accept of him and of heaven , of grace and of glory . so that if you looke to the streamings out of the fountaine ; you see they all carry with them the riches of grace . thirdly , consider the severall conveighances of it ; how god diffuses this his goodnesse to thy soul ; and thou shalt see how thou hast liv'd upon the expences of free grace all thy dayes . and for this , observe how he tun'd all circumstances in a sweet and harmonious way , so as they did all sweetly agree and consort in thy happinesse ; and how all providentiall passages did joyn for thee , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , work together for thy good : as . 't was out of the riches of free grace , that he planted thee in a place of light , when he shut up and imprison'd the rest of the world in palpable darknesse . the gospel shines out but upon a little spot of ground which god hath enclos'd for himself , and stiles it his garden . paul plants it ▪ and apollos waters it , and he himself gives it an increase : the rest of the world lyes like a barren and desolate wildernesse , the word of the gospel never dropt upon it ; nothing but briers and thornes fit for the fire . now , how fell thy lot in so faire a ground ; and who is it that gives thee so goodly an heritage ? who is it that shines thus upon thy tabernacle , and fixes it in a land that flowes with milke and honey ? give a reason if thou canst , why thou wert not plac't in some obscure corner of america , and left only to the weak and glimmering light of nature ? prethee , tell me who that was that open'd for thee so many wells of salvation , and feasted thee with all those spirituall dainties and delicacies that are disht out in variety of ordinances ? i would fain know who that was that crush't the honey-combe on purpose , that it might drop upon thy soul ? prethee , tell me , if thou can'st , who that was that bespoke a place for thee in the church , among the assembly of the saints ? hath god dealt so with every nation , or have the heathen knowledge of this law ? ascribe this then to free grace . . that salvation should wait upon thee so long , and when thou hadst repuls't so many rich offers of grace and mercie ; that still it should be importunate with thee : if mercy had knock't once or twice , nay according to the rule , si ter pulsanti , &c. ; if it had then bid thy soul farewell , thou hadst dropt into hell irrecoverably . how many years hath free grace stood at the door , and begg'd for some admission , and thou hast not so much as bid it welcome ? free grace followes thee and pursues thee , and will not let thee go till thou hast a blessing . would any friend have given thee so many invitations after thou hast rejected them ? are there not many of the damned that must lye roaring there to all eternity , that never tasted of so much goodnesse , and long-sufferance as thou hast done ? o , why wert not thou sent thither amongst the rest ? that that spirit which thou hast so much griev'd , and so often vext , should still breath upon thee , and follow thee with secret whisperings , and gentle solicitations to entice and allure thee to goodnesse ; what canst thou call this but free grace ? . consider in what state thou wert all the while ; and enemy , a rebell , studying how to be damn'd ; galloping to hell and destruction with full careere , a scholars pace : who was 't now that stopt thee in thy course ? who bridl'd in the proud waves and said , hither ye shall go , and no further ? saul when he is breathing out of slaughters , and making havock of the church , even then he becomes a paul. when the soul is even ripe for judgement , then mercy shines out upon it . and that which would seeme the most reasonable time for vengeance , is made a blessed opportunity of shewing mercy . . consider the efficacious and overpowering work of grace ; he must force thee to be happy , and necessitate thee to salvation , and compell thee to come in . it is not enough to provide the meanes , but he must strongly apply them ; unlesse the arme of the lord be reveal'd , there 's none will beleeve our report . it may be thou cam'st occasionally to hear a sermon ; well , god hath the two-edged sword in his own hand ; he brandish't the glittering sword , he fought against thee , he wounded thee , and frighted thee out of thy sinnes . well , thou wentest away with groans , and sighes , and teares ; like a hart stuck with an arrow , panting and breathing , and faine would'st have some refreshment ; ere long , he met with a faithful messenger , and sent thee some balme from gilead ; he began to let in some of his love to thy soul , and to cheere thee with gospel-cordials ; and were not they all bought with the riches of free grace ? or it may be , thou cam'st into a church with a minde , to smile at religion , to laugh at goodnesse , to mock at piety ; or else to guesse the best , thou cam'st for flowers and not for fruit , to crop an elegancy , to take acquaintance of a notion , or a fine expression ; as he once to hear an eloquent ambrose . thou cam'st for a bait , but met'st with an hook , and 't was happy for thee that thou wert so caught ; thou thought'st only to see the flourishing of the sword , but thou felt'st the edge of it , and 't was well for thee that thou wert so wounded . . remember the manner how he thus wrought upon thee ; it may be 't was with softer and gentler impressions , in a winning , in a melting way ; he drew thee with the cords of a man , and sweetly dissolv'd thy stony heart . 't is true , the law had its work , and strook thee with the flaming edge of a curse , but the gospel presently brought oile and powr'd it into the wounded spirit . the love of christ was the powerful suada ; heavens rhetorick ; there was demosthenes his double deity in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it constrain'd thee to obedience : and was it not mercy to be dealt withal in so milde a way ? well , but what if thou wert a more knotty and obdurate piece , and 't was not a little matter would tame thy unruly spirit ? god came in a more victorious and triumphant manner , and led captivity captive , when he gave gifts unto thy soul : he was fain to batter down strong holds , and bring to the ground towering imaginations . thou had'st a rocky and flinty spirit , and was not his word an hammer ? did not he take it into his own hand ? he smote the stony rock indeed , so as the waters gushed out : well , and had he no bowels all the while ? was it not abundance of mercy to take pains with such an obstinate sinner ? referre it you to what you will , we 'le put it under the head of free grace . . think upon those mountains of opposition that were beaten down , when this goodly fabrick of the temple went up with the shoutings and acclamations of free grace . the strong man was dispossest , all the plots and stratagems of satan were frustrated . god crush't his designes , and blasted his enterprises , and broke his snares , and rescu'd thee out of the paw of the lion. 't was much love and grace to set a silly bird out of the snare , to ransome a poor captive , to break the chaine , and beat off the irons , to disentangle a soul , and set it at liberty . and then he arm'd thee against the disgraces and frownes of the world , and fortifi'd thee against the smiles and blandishments of the world , and carried thee against the potent stream of examples , which all ran another way ; free grace hid thy soul under the shadow of its wings . . hast thou not fresh supplies of free grace flowing in continually upon thy soul , and maintaining it to all eternity ? if god in this new creation had given thee , as he did at the first , a stock of grace , and left it to thine own improvement , thou would'st have spent it immediately ; thou hast somewhat of free grace , every moment of thy spiritual being . god feeds and preserves the humidum radicale of the soul , or else 't would quickly waste away . he sends thee in rich influences and auxiliary forces , and keeps thee by his mighty power through faith unto salvation . and this is no small work of grace ; conservatio , you know , 't is continuata creatio . . compare thy self with those that have had none of all this kindnesse shown unto them , such as god hath left to themselves in the severity of his justice , and this will set a goodly glosse upon free grace . . many of them are such as have improv'd their present strength far better . many heathens have liv'd more accurately and exactly then some christians in their unregenerate condition , and yet one out of all ordinary possibility of salvation , and the others efficaciously called . he may do with his own what he will , and he hath mercy on whom he will have mercy . thus publicans are before pharisees and swelling justitiaries ; that free grace may be more apparent and conspicuous . . some have desired more strength , and in their way pray'd for it too , and it may be have had the prayers of others too , and yet have gone without it ; but thou hast not call'd upon me , o jacob ; i was found of thee , when thou sought'st me not . . he past by men of most admirable endowments , most rare accomplishments ; that in all probability would have done him a great deal more honourable service , then thou art like to do . would not an aristotle have made a glorious convert , and fill'd the world as full of divinity as he did of philosophy ? but god passeth by these stately cedars of lebanon , and chooseth a few contemptible shrubs , and this is the good will of him that dwelt in the bush ; he hath chosen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meere non-entia of the world , to bring to naught the things that are . so , that if thou look to the fountaine , or the streames , or the conveiances , you meet with nothing but free grace . fourthly , i might draw an head of arguments , à minori ad majus , common and restraining grace is free grace , how much more justifying and saving grace , that one is not so bad as another is meere grace , &c. this truth is full of use : richly laden with fruit , if we had time to gather it ; i 'le but point at it . vse . let none dare to abuse the grace of god ; to still malignant and venomous consequences out of so sweet and flowery a truth . c●m gratia dei sit mellea , ne comedas eam totam . there 's none but love to hear of free grace ; o this is a soft and downy doctrine , a silken truth : o 't is a gentle breath that fans the soul , and gives it sweet refreshment . o 't is a pleasant thing to sit under the shadow of free grace , and see gods goodnesse streaming out before thee ! but take heed who e're thou art , of turning this grace of god into wantonnesse ; and know , that 't is free grace in another sense too , god may take 't away when he pleaseth , thou know'st not which is the last offer : believe it , he that neglects this very present offer , venters eternity . and know withall , that as there are more liberal aspersions of grace in time of the gospel , so there are larger viols of wrath too . vineger you know 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius vini , and the sweetest wine degenerates into the sharpest vineger . grace abus'd , turnes to fury . what , to sin against god ; because he is good ? therefore to offend him , because he is merciful ? to multiply iniquities , because he blots them out for his own sake ? to kick against bowels of mercy , and to rebel against the golden scepter , when 't is stretcht out , and motions of reconciliation propounded ? truely this will be the very sting of hell , the emphasis of damnation , this will heat the furnace seven times hotter ; 't will teach the worme that never dies to gnaw more cruelly , and put new stings into the eternal scorpions ; 't will prepare flaming ingredients for the cup of wrath , and fill it up to the very brim . o how fain would'st thou then change places in hell with a turke or an infidel , and be ambitious of ordinary damnation . but truely there is no stronger argument against sin to an ingenuous spirit , then free grace . because god is so prone to pardon , therefore the soul is so loath to displease . the childs return . prov . . . my son , give me thine heart . there have been such noble , and generous spirits in some of the people of god , as that they have been frequent in such enquiries as these : what shall we render the lord for all his mercies ? and , what shall we returne him for all his goodnesse ? and he in the prophet micah ( though he be of a different temper from these ) yet he seemeth to be very solicitous , and desirous to know what he should bring unto the lord. for thus you may hear him speak in the th of micah : wherewithall ( sayes he ) shall i appear before the lord ? will the lord be pleased with thousands of rams , & c. ? no , saith the prophet ; he hath shewed thee , o man , what is good , and what doth the lord require of thee , but that thou should'st do justly , &c. he hath shewed thee , o man , what is good , and what doth the lord require of thee , but that thou should'st give him thine heart , and that thou should'st love the lord thy god with all thine heart , and with all thy soul , and with all thy strength . and therefore he here askes it of thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my sonne , give me thine heart . these words are spoken by solomon , but not in his own name . it had been too much for solomon to have askt it for himself . it doth not become the mouth of any creature to ask the heart to it self . but solomon speaks it in the name of wisdome , and so in the name of god himself , the eternal fountain of wisdome . it is he that calls unto the sons of men , and bids them to give him their hearts . and though i know that the hebrew idiom sometimes by giving the heart , doth imply no more , then the serious consideration , and pondering of a thing , the laying it to heart , as we use to speak ; yet i shall take the words here in a fuller sense , as the heart in a special manner is due unto god. now as in proverbial speeches there useth to be , so it is here . there is abundance of rich variety , a great deal of treasure lockt up in a few words ; we will open some of them to you . and i. for the relation , my sonne . five things are very considerable . . he speaks here to a son , and to not a stranger . no wonder that strangers give not the heart unto god ; no wonder that a pagan gives not the heart unto god. such as are aliens from the common-wealth of israel , and strangers to the covenant of grace . such as are at a great distance from him ; nay , that live without god in the world ; such as lye like the dry heath , and the barren wildernesse , the word of the kingdome never dropt upon them : but thou art a sonne in neer relation to him ; he reveales his minde to thee ; he manifests , and displayes himself to thee ; he makes his goodnesse passe before thee . thou hast the continual droppings of the word upon thee ; his prophets are sent to thee earely , and late ; thou hast the happy sun-shine of his presence with thee , enough to warme , and soften a stony heart ; and out of such stones to raise up children unto abraham . though an indian , though an american do not give the heart unto god ; yet a christian should . though a stranger do not give him the heart ; yet a son should . . a son , and not an enemy . god doth not expect the hearts of enemies ; such as are in open hostility , and opposition against him ; such as are said to be haters of him , and hated by him ; such as bid him depart from them , for they not desire the knowledge of his wayes : he doth not look for the hearts of these . he doth indeed many times turne the heart of an enemie , meet the heart of a saul , while he is breathing out slaughters against the church : but whil'st he is in a state of enmity , he doth not look for the heart from them . nay , if an enemy could give the heart unto god , it would not be accepted by him . he will not accept of a traitors heart . but thou art reconciled to him , so far from being an enemy , as that thou art a son. thow hast all expressions of love from him : and thine heart it is expected by him , and it will be accepted of him . though an enemy do not give the heart unto god ; yet a son should . . a sonne , and not a slave . a slave doth a great deal of work , and drudgery , more work then a sonne ; but he doth not give the heart all the while . he workes out of fear , he looks upon it as a task , as a burden ; he watches an opportunity for shaking off the yoke . but now religion doth not come thus to enslave men , but to enlarge them , to ennoble them ; it comes to beat off the chaines , and fetters , to beat open the prison doors ; it brings a perpetual jubilee , a perpetual triumph along with it . religion it floweth out of filial principles : my son , hear my words ; and my sonne , give me thine heart . if the son make you free , why then you are free indeed ; and if you be free like sons , why then you are free indeed . the gospel brings with it a filial liberty , a filial plerophory ; an evangelical yoke is a soft , and pleasant yoke ; a saviours burden is onus alarum , it do's no more load the soul , then wings do a bird , which advance and promote its flight toward heaven . in sinne there is nothing but slavery ; in religion there is perfect liberty . though a slave do not give the heart unto god ; yet a son should . . a son , non sic olim . thou wert not alwayes so . there was a time when ye were sons of wrath , as well as others ; children of disobedience , as well as others . adopted sons , were not alwayes sons ; now the sons of god , are sons by adoption . and let it suffice you ( saith the apostle ) that in those former times of your ignorance , of your folly , and vanity ▪ that then you gave your hearts unto other objects ; but now that you are come into a state of son-ship , now that ye have this great , and honourable gospel-priviledge , to be called a son of god ; now withdraw your hearts from former objects . let them not be bestowed upon former vanities , do not embase them so much ; fix them only upon your god. though once thou didst not give thy heart unto god ; yet now thou art a sonne , thou should'st . . a sonne ; and so in way of mutual affection , thou art to give the heart unto him . he hath given thee his love , and his heart , and his bowels are towards thee ; and wilt not thou return some affection to him again ? relations they consist in a mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a graceful and reciprocal respect which they have one to another . is there the love of a father in him , and shall not there be the obedience of a son in thee ? is there a flame in him , and is there no spark in thee ? is there no reflecting of a sun-beam ? is there no repairing of the streams into the ocean ? as bathsh●ba speaks very affectionately to her son solomon : what my son ? and what the son of my wombe ? and what the son of my vowes ? wilt thou give thy strongth unto women ? so here . what my son ? and what the son of my loves ? and what the son of my hopes ? wilt thou give thine heart unto another ? wilt thou give thy strength unto a creature ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wilt thou thus dishonour , and provoke thy god ? cor it is magn●s cordis ; if love will not draw thee , what will ? and if a preventing love will not prevaile upon thee , what love will ? and if god have not the hearts of sons where shall he have any hearts to praise him ? who will admire him , and adore him , if his sons will not ? and then he hath given thee his only son , he hath given thee a saviour , that hath given his heart to thee , that hath given his life for thee , that had his heart pierc't through for thy sake ; and is there no attractive power in all this ? that is the fifth thing , thou art a son , and so in way of gratitude , and mutual affection thou art to give thine heart to him . ii. the manner of yielding up the heart unto god , which is here exprest by way of giving ; which includes several things in it . . give it cheerfully . god loves a cheerful giver . religion should be full of alacrity ; it doth not come to extort the heart , to hale men to obedience , but to lead them by a sweet , and easie manuduction ; it doth not rapere cor , but allicere ▪ it doth not storme the castle , but hath it fairely yielded up upon termes of agreement . that efficacious work of grace in conversion , doth indeed overpower the hearts of men ; but it is by making them willing , not by drawing them whil'st they are unwilling ; but it takes away that nolence , and reluctancy that is in the hearts of men , and thus compells them to come in . what freer then a gift ? now the heart it is to be given unto god. the will hath never more freedome , then when it moves towards god. and those heavenly duties , and spiritual performances are to flow freely from the soul , like those voluntary drops , that come sweating from the honey-comb of its own accord , without any pressing , without any crushing at all . it is only the dregs of obedience , that comes forth with squeezing , and wringing . the better any thing is , the more freely doth it diffuse it self . there should be no need now of binding the sacrifice with cords unto the altar , unlesse it be with the cords of love ; those soft and silken knots of affection . cheerfulnesse puts a glosse , and lustre upon religion , and makes it amiable , even in the eyes of the world . and truely i cannot tell how any one can give the heart to god , unlesse he serve him with alacrity . . give it presently . you know , bis dat , qui citò dat . give it him now , he calls for it ; it must be donum hodiernum . now that it is called to day , harden not your hearts . give him a tender hear● vdum , & molle lutum es . now give thine heart to be framed , and fashioned by him ; to be stamp'd , and sealed by him . da primitia● cordis . give him the first fruits of thy time , the first fruits of thy strength : he is the alpha , the first of beings ; and therefore whatsoever hath any priority , and superiority belongs to him . and truly grace it is very sweet , and pleasant in the bud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o how pleasant is it to see a virgin-light , a morning-light of education shining out upon the soul , and in some measure preparing , and predisposing the heart for the wayes of god. o this is an happy prejudice , an earely prepossession of the soul . and this is that which the wise man here intends , when he speaks to a son ▪ to one of tender age . and do but consider it ; can you give your heart unto god too soon ? why should'st thou deferre thine own welfare ? or is it comely then to offer thine heart unto god , when thou can'st give it to none else ? da ●lorem , nonfacem give it presently . . give it , do not lend it only . in giving there is an alteration of the propriety , which is not in lending . when thou hast given thine heart unto god , thou art no longer thine own then . there are some that will lend their hearts unto god , upon some special occasions , for an houre at a sermon , for a little while in prayer ; lend it him upon a lords day , upon a day of humiliation , and then call for the heart again , and bestow it upon their lusts . but so great a majesty will not borrow of creatures ; he will not receive hearts , unlesse they be wholly given to him . . give it , do not sell it . 't is very sordid , and odious to be hirelings in religion . they sell their hearts unto god , that serve him only for by-ends , and self-respects . this is donum hamatum , a gift with an hook in it ; they give somewhat , that they may catch more . they sell their hearts unto god for some temporall ends . hence it is , that the church hath so many friends in prosperous dayes . there are many that sell their hearts unto god. you know in the gospel , there were some that followed christ for the loaves , and not for the miracles . there are some that love the additionals in religion , more then the principals . successe , and victories are the only arguments to convince some of the rightnesse of a cause . esteeme of men , worldly advantages , and accommodations ; these make many men take a little tincture of religion , who otherwise would not have so much as a shew of it . whereas religion should be loved for her beauty , and not for her dowry . god should be loved for those excellencies , and transcendencies that are in himself ; for those treasures of goodnesse , and wisdome , that are stored up in his own glorious essence . thou should'st love him , though he did not love thee again . why should'st not thou love a thing truly amiable , though thou hast no benefit by it ? for thy happinesse is but an inferiour , and secondary thing , and is not to have so much of thine heart as he is to have . thou art only to love thy self , as thou art somewhat of him ; thou art to love heaven ▪ as the enjoyment of him ; thou art to love the gospel , as the great expression of his love , and all the promises of the right hand , and the left , as the various manifestations of his goodnesse . thou art first to give thine heart unto thy god , and then to other things in such measure , and proportion as they are subordinate to him . . give thine heart , do not keep it to thy self . would'st thou be trusted with thine own heart ? would'st thou be left to thine own deceitfull spirit ? the best upon earth may very well put up that prayer ; domine , libera me á malo homine m●ipso . lay up thine heart in the hand of a saviour . leave it there as a sacred depositum . can'st thou lay up thy jewel in a safer cabinet ? let him keep thine heart by his mighty power through faith unto falvation , . give it . god is pleased to call that a gift , which is indeed a debt : all thy esse , and thy posse and thy possidere is due to him , yet that thy heart may come in a way of freenesse , and that he may shew thee , how it is accepted by him ; he calls it a gift , such a gift as do's enrich the giver , not the receiver . it is an honour to thee , 't is no benefit to him ; his glory doth not shine with borrowed beams : 't is neither in the power of a creature to eclipse the brightnesse of his crown , nor to adde one sparke to it . if thou doest ill , what hurt hath he by it ? or if thou dost well , what good flowes unto him ? any otherwise then as he hath joyned his own glory , and the welfare of his people together . thy goodnesse may profit thy self , and it may extend to men like thy self , but it can make no additions to that which is already perfect . thy heart is due to him , and 't is thine honour that thou mayst give it him . iii. to whom the heart must be given . . not to any created being . no creature can be a centre for the heart to fix in . the heart was not made for any creature , nor proportioned to it . wilt thou set thine heart upon that which is not ? wilt thou give thine heart to vanity , and vexation ? wilt thou set thine heart upon that which hath wings , and can flye away when it listeth ? riches have wings ; honours , and pleasures have wings , all creature-comforts have wings , and can flye away when they please . and therefore . give not thine heart to the world . give it not to the smiles , and blandishments of the world : let it not be broken with the frownes , and injuries of the world : let not your hearts be troubled , ( saith christ ) for i have overcome the world . and be not over-careful for the things of the world ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pythagorean would render it , cor ne edite . . give it not to satan . the devil that old serpent would faine be winding , and insinuating into hearts ; he seeks them , and desires , and would faine by any means obtain them ; and we see how many give their hearts unto him . but what , wilt thou give thy darling to the lion ? wilt thou give thy turtle as a prey to the devourer ? wilt thou give thine heart to the destroyer ? . give it not to sin , to lust . give it not to a dalilah . to give it to sin , is to give it to a privation , to a non-entity . give not thine heart to that which will weaken it ; to that , that will defile it ; to that , that will wound it ; to that , that will sting , and disquiet it . o! keep it calme , and serene ; keep it pure , and unspotted ; keep it in its proper freedome , and enlargement . iv. we come to consider the gift it self , what it is that is to be given unto god : the heart , . not thine outward man only , not thy body only . god dwells not so much in these temples made with hands , as in broken , and contrite spirits . for he himself is a spirit , and the father of spirits , and he will be served in spirit , and truth . he do's not ask for a shell , but for a kernel : he do's not ask for a casket , but for a jewel . give him the kernel , give him the jewel , give him thine heart . no question , but the body also is to be presented to him , but it is no otherwise accepted of him , then as it is animated , and enlivened by an obedient heart . for how else can it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle there calls it . give me thine heart , ( . ) not thine eare onely . though it be very commendable to encline an eare unto wisdome , and to receive the gracious words that flow from its mouth ; yet the eare is only to be a gate , and entrance to let it into the heart , and to hear in scripture-language is to obey . the word of god must not hang like a jewel only in the eare , but it must be cabinetted , and lockt up in the heart as its safest repository . ( ) not thy tongue only . religion is not only to warme thy mouth ▪ but 't is to melt the heart ; it do's indeed season the discourse , so as savoury words come out of such a mouth . it do's set a watch before the lips , and bridle that same unruly evil ; but can you think that it reacheth no farther then thus ? can you think that religion dwells here ? is it only a lip-labour , only a matter of discourse ? nay , are there not many that draw near unto god with their lips , and yet their hearts are far from him ? ( . ) not thine head only . religion 't is not a meere notion , it doth not consist only in speculatives . you see many times that men of the vastest intellectuals , are most defective in practicals . who of the heads of the world beleeved in christ ? who of the scribes and pharisees beleeved in him ? there may be precious pearly truth 's in a venomous head . and indeed the head can never be given unto god , till the heart be given him also . . the heart : not appearances not only : not a surface , not a colour , not a shadow only ; but a reality . god is a pure act , pure entity , and reality ; and therefore appearances , that do meerely pretend to entity , must needs be very remote from him . and this is the weaknesse of superstition , it gives him only a complement , a ceremouy . they tell him , they are his servants . what more ordinary complement in the mouthes of men ? they give him outward adoration ; they bow the knee to christ , and so did they that crucified him : what do you do more then they ? and this is the vanity of popery , it do's not give god the heart . that spiritual jezabel gives him only a painted face , she do's not give him the heart . she is clothed in scarlet ; but she embraces a dunghill . she puts on an outward meretricious bravery ; but within there is nothing but rottennesse . but the spouse of christ is all glorious within . when the shadowes are multiplied , god called for the heart then in the times of the law ; much more now in the times of the gospel . . the heart , the whole heart . not a piece of it , not a corner of it only . the true mother would not have the child divided . god indeed loves a broken , and a contrite heart ; but he won't accept of a divided heart . this is that royall law , the great commandment : thou shalt love the lord thy god with all thy heart : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the devil observes the other rule : divide , & impera : he would seem to be very moderate , to be content with a piece of the heart only ; but 't is because he knowes by this means he shall have all . for god won't have any of it unlesse he have it entire . and this is one great happinesse , that comes by religion ; the heart is thus united , and fixt upon one supreme object . lusts , they do divide the heart , and distract it : — duplici in diversum scinderis hamo ( as the satyrist speaks very elegantly ) . the soul do's as it were , bite at two baits at once , and is caught with two several hooks ; this pulls that way , and that pulls another way . pride calls for this thing ; but covetousnesse forbids it : which must needs breed a great confusion ▪ and tumultuation in the soul . but when the heart is given unto god , and yields to his scepter , then other lords shall no longer rule over it . when a saviour comes into the soul , the windes , and thestormes , and the waves obey him . . give thine heart ; that is , all the powers and faculties of thy soul . give him thine understanding ; set open the windows of thy soul , for the entertaining of such light as shines from heaven . give thine understanding to be enformed by him , to be captivated by him : give it as wax to the seale , to receive such stamps , and impressions , as he is pleased to put upon it . give him thy will , that which glories so much in its own liberty , let it be subject to him . give him thine affections , those ebbings , and flowings of the heart ; fluxus , & reflux●● cordis : let thy joy be in him ; let thy trust and confidence be upon him ; let all that is withiu thee , blesse his holy name . and thus we have run over the words in a way of explication , and we shall give you the summe of all in one observation . that the heart is to be consecrated unto god. i. because 't is due to him . look upon the heart , see whose image and superscription it hath : if the image of god be upon it , ( as sure you cannot but see that , though it be much defac't ) give then unto god the things that are gods. if thou wilt not give men their due , yet sure thou wilt not with-hold from him his due . it is due unto him upon a foure-fold account . . as he is the maker of hearts ; the creatour of them . all the strength of created beings is due to him ; and the nobler any being is , the more strongly it is engaged to him ; for it hath received the more from him . now the heart of man it is a chief piece of gods workmanship , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 't is due to him , as it was made by him , and 't was made upon this condition , that it should returne to him . . as he is the lord , and ●ul●r of hearts ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his throne 't is in the hearts of men , and 't is he only , that hath dominion , and sovereignty over them . it is the great usurpation of popery , that it would tyrannize over the hearts of men . that proud antichrist would sit in the temple of god : but there is none lord of the conscience , but god alone . and he can frame them , and fashion them , and dispose of them as he pleaseth ▪ he can rule those hearts that are most large , and unlimited , and unrestrained . the hearts of princes he can winde them , which way he will , even as the rivers of waters . . as he is the judge , and searcher of hearts . we only can see the outward surface , and appearance of things , as the opticks say , solae superficies videntur : but god he sees into the depth and bottome of things . we look only to the fruit , and branches ▪ but he searcheth to the root , and foundation . . as he is sponsus cordis : 't is the prophet hosea'● expression , i have espoused thee to my self in mercy , and goodnesse , and faithfulnesse ; so that it is an adulterous heart that now goes after creatures : ye adulterers , ( sayes the apostle ) know ye not that the love of the world is enmity against god ? and the apostle speaks of presenting virgin-hearts unto christ . ii. 't is very pleasing , and acceptable to him . for . he askes it of thee . he knocks at the door , he wooes thine heart , and invites it to himself ; and what is the whole minde of the gospel , but to draw hearts unto god with all arguments of love ? . 't is thy totum posse . now saith the apostle , he accepts according to what a man hath . thou thus castest all thou hast into the treasury ; and if thou had'st more , thou would'st give it him . . 't is a pregnant gift , a comprehensive gift , and containes many other things in it . as the apostle saies , he having given thee his son ; how shall he not with him give thee all things also ? this is the spring of motion , that sets the wheeles on working . when this royal fort is taken , all the rest will be yielded up presently . when the heart ondites a good matter , then the tongue will be like the pen of a ready writer ; then thy glory will awake , thy tongue will praise his name , and encourage others in his wayes ; then thy bowels will be enlarged , and thy hands open to the necessitie of the saints ; then there will be a covenant made with the eyes , and a watch set before the door of thy lips ; then thy feet will run to the place where his honour dwelleth ; and all the members of the body will become instruments of righteousnesse unto holinesse . which shewes the vanity of those ignorant ones , who thank god , though they cannot expresse themselves , yet their hearts are as good as the best ; though there be not one beam of light in , nor one spark of love in them ; whereas a good heart never wanted for some real expression . he in the comaedian was very deservedly laught at ; who would seem to be angry , but could expresse it no otherwise , then by saying irascor ; whereas true anger would soon have shewne it self in its proper colours ▪ in its sudden , and extemporary sparklings , in its vehement , and furious flamings . they that can shew a good heart no otherwise then by saying they have a good one ; they do even desire us not to believe them they that offered up sacrifices were wont to judge of them most according to the inwards , and god doth thus judge of performances . for . the least performances , if the heart accompany them , are accepted by him . that persian monarch was famous for accepting a little water from the hand of a loving subject : and doth not christ accept of the same ? he that shall give a cup of cold water to a disciple , in the name of a disciple , shall not lose his reward . what though thou canst not bring such costly sacrifices , thou canst not offer up hecatombs ? well then , bring thy turtle-doves , and young pigeons ; and these shall be accepted by him . thou hast no gold , nor jewels ; thou canst not bring any silk , and purple to the tabernacle : yet bring thy goats haire , and bad gers skins , and these shall be welcome to him . thou canst not bring cedars to the temple , thou canst not polish , and carve , and guild the temple ; well , but canst thou be any way serviceable to it ? even that shall be rewarded by him . a few broken sighs ▪ if they arise from a broken heart , are very potent , and rhetorical . a few teares ▪ if they flow from this fountain , are presently botled up ; he puts your teares in his bottle . . god accepts of your intentions , if they flow from a pure heart , though they be blasted in the bud , though they be crusht in ovo , though they never come to the birth . in magnis voluisse sat est . — it was in davids heart to build a temple , that 's enough . the schoolmen do very well determine , that tota bonitas moralis , & malitia est in voluntate . god judgeth of the souls complexion by those inward productions , though men judge only by outward expressions . that two-edged sword of god doth thus pierce to the marrow , to the very intentions of the heart . the law of god it reacheth intentions , as our saviour in those heavenly sermons of his upon the mount doth spiritualize it , and parapbrase upon it . and god doth in especial manner punish naked intentions , because men cannot punish them . the venome of the seed of the serpent doth most shew it self in intentions . god restrains the outward acts for his people sake . but the strength of sin is most vigorous in its first eruptions , and ebullitions , and so the strength of goodnesse too . . when the heart is entire . though there be obliquities , and irregularities , yet they are past by , and not so much attended to . no doubt but abrahams faith staggered , when he was put to an equivocation , and we cannot easily excuse jacobs supplantings , and rebekka's deceits , and rahabs dissemblings ; and the piaefraudes of the fathers . there was so much frailty , and imperfection in all these , as did plainly spot , and blemish them ; and yet the heart being right , god accepts of that , and covers the rest with his pardoning love . . hence it is , that god looks not to the outward lump , and heap of performances , but looks to the manner of them , and the spirit from whence they come . this might spare many a papist his beads , which he thinks so necessary for the numbring of his prayers . the glimmering light of nature taught the heathen thus much , that the gods did not expect any benefit from them , but only a grateful acknowledgment . and this is the reason they give , why they consecrated to their gods barren trees , which indeed were green , and flourishing , but brought forth no fruit at all , as the laurell to apollo , the ivy to bacchus , the mirtle to venus , the oake to jupiter , the pine to neptune , the poplur to hercules ; and so in many of the rest . and they will tell you , that the gods did not look for any fruit from their worshippers , but lookt for homage , and obedience , and thankfulnesse . and it is that which ingenuity teacheth men , not to look to the quantity , and value of a gift ; but to respect the affection of him that gives it ▪ away then with those vaine ones , that think to bribe heaven with their gifts , and to stop the mouth of justice with their performances . all duties and performances they are but to comment , and paraphrase upon the heart . in prayer god expects a flaming heart ; in hearing of the word , he looks for a melted heart ; in fasting , rend your hearts , and not your clothes ; in thansgiving he listens to hear whether ye make melody in your hearts . religion it doth spiritualize performances , and doth shell them , and take the kernel ; it doth extract the spirits , and quitessence of them . . hence it is , that without this , the most pompous performances are scorned , and rejected . a sacrifice without an heart is an abomination to him . i hate your burnt-offerings , my soul nauseates your solemne assemblies . odi danaos , & dona ferentes . bring me no more vain oblations ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a corrupt heart , it soiles every ordinance , it stains and discolours every duty , it envenoms every mercy . if such a one pray , 't is esteemed houling ; if he mourne , 't is hanging down the head like a bul-rush ; if he sacrifice , 't is cutting off a dogs neck ; if he rejoyce , 't is but a blaze , a crackling of thornes under the pot . . in heaven when outward performances shall vanish , yet then god shall have thine heart , and thou shalt have his face ; thy well-beloved shall be thine , and thou shalt be his . when preaching shall cease , and prayer shall cease , when sacraments shall disappear , yet then thy naked heart shall be offered unto god ; it shall twine about the chiefest good , and by a neer , and immediate union shall enjoy it for ever . iii. the heart is to be given unto god , because thou hast promised it him . remember that primitive , and original vow in baptisme . god then may take possession of the heart , if he please ; for he hath the key of all hearts ; he hath the key of an infants heart , and can open it if he please . but however there is an engagement upon thee by this to give him thine heart . and sure there are few , but sometime or other , have given him severall other promises of their hearts . did'st thou never offer thine heart unto him in a storme ? in a judgement ? in a sicknesse ? well then , withall remember that god takes no pleasure in fools , that make vowes , and break them . his promises to thee are sure , why should thine be deceitful ? iv. give thine heart unto him , that he may make it better . it may be thou hast a flinty , and unmalliable heart ; give it to him , and he will melt it , and dissolve it . it may be thou hast a barren , and unprofitable heart ; give it to him , and he will make it fruitful ; he will bid it increase , and multiply . it may be thou hast an unquiet , and discomposed heart ; give it to him , and he will tune it . it may be thou hast a narrow , and contracted heart ; give it to him , and he will enlarge it . it may be thou hast a drossy , and corrupt heart ; give it to him , and he will purifie , and refine it . v. give it him , that he may make it happy , that he may fill it with his love , that he may satisfie it with himself , that he may seal it with his spirit . it hath toiled already sufficiently , and wearied it self among vanities ; it hath gone from flower to flower , and can extract nothing but bitternesse ; and still desire , which is hiatus cordis opens it's mouth wide , and cries aloud , give , give . go then to the fountaine , to the ocean , and there fill thy self . dost thou think thou canst suck any sweetnesse from the breast of a creature ? no , but go to the fulnesse , and exuberancy of a deity , and then stretch thy desires to the utmost compasse , widen thine heart as much as thou canst , yet there will be enough to make thee run over with happinesse . that 's the first thing , why the heart must be given to god ? we 'le consider in the next place , when the heart may be said to be given to him ? ( . ) when thou actest out of a principle of love toward him ▪ what 's love but a giving of the heart ? as dalilah speaks to sampson ; how canst thou say thou lov-st me , when thine heart is not with me . a lover not only , quaerit costam suam , as the jewes speak , sed quaerit cor suum , for he hath given that to another . and where there is mutuall love , there 's a mutual exchange of hearts . god loves himself in thee , and thou findest thy self in god. his thoughts are for thy well-fare , and thy thoughts are for his glory . in love there is a mixing and blending of beings ; 't is fibula animarum ; nay , it knits , and weaves souls together . knit my heart unto thee , o god , sayes the psalmist . ( . ) then thine heart is given unto god , when thou dost act out of sincerity , when thou art an israelite without guile . this is evangelicall perfection : it is that evangelical allowance , which is put into the ballance of the sanctuary , so as a christian is not found too light . as for keeping every jot , and apex of the law , let them speak of it , that could ever do it . thy saviour hath kept it for thee in the full rigour , and exactnesse of it , and those spots which thou findest in thine own heart , thou must wash them out in the blood of the lamb ; thou must whiten thine heart in that fountaine , which is set open for the house of david , and for the inhabitants of jerusalem , for sin , and for uncleannesse . if thou beest sincere , and cordial , and faithful with thy god , then thine heart is given to him . ( . ) then thou dost give thine heart unto god , when thou dost fully comply with him in those glorious ends , in those great interests , and designes which he doth propound to himself ; when thou dost submit thy will unto his , and conforme thy desires unto his ; when thou dost wholly resigne up thy self unto him , and sweetly close with his providence , though never so mysterious , and unsearchable : when thou dost pluck out thy right eye for him and cut off thy right hand for him ; when thou thinkest not thy life too dear for him . ( . ) then thou dost give thine heart unto god , when thou dost serve him with vigour , and intention . luke-warme laodicea could not give the heart unto christ . ephesus when she falls from her first love , her heart is unbended presently , performances come dropping from her in a weak , and languishing manner . whereas spiritual productions they should be strong , and masculine , springing , and rushing forth with a sacred impetus , as gods love comes streaming to thee with an irresistible fulnesse . thine heart should boyle up a good matter , as the psalmist speaks . but some are so cold , and flat in performances , as that you would wonder where the heart was all the while ; and to be sure whereever it was , it was an heart of stone , a nabals heart , an heart sunk within them ▪ poperie layes much stresse upon the intention of the priest , but the people in the mean time may be as remisse as they please . as implicit faith , so implicit prayers , and implicit performances must suffice them . but if they had but a bible , or such a one as they could understand , they might turne to that same place ; cursed is every one , that doth the work of the lord negligently . offer such blinde , and lame sacrifices ; offer them to thy prince . offer such imperfect obedience to the pope . see whether he will accept of it . i remember i have read of one of them , who when his catholick creatures desired a further latitude , and dispensation in some matters of religion that were of lesse consequence , he returned him a favourable , and indulgent answer ; but withall , he enclosed this very text ; o fili mi , praebe cor tuum mi●i . thus popery would rob god of the heart , and give it to a creature . ( . ) then thou givest thine heart unto god , when thou givest it unto the people of god. in asmuch as you did it unto one of these , you did it unto me , saith christ . there 's an union between god and his people ; and therefore if thine heart be united to them , it is united to him also . and how sad is it , that those hearts should jarre amongst themselves ; who yet harmoniously meet in the close in the union with their god! and thus we have seen why the heart must be given unto god , and when it is given to him . we will now shut up all in a word of application . . see then how powerfull religion is , it commands the heart ; it seizeth upon the vitals . morality that comes with a pruning knife , and cuts off all sproutings , and wilde luxuriancies ; i , but religion layes the axe to the root of the tree . morality looks that the skin of the apple be fair ; but religion searcheth to the very core . morality chides outward exorbitancies : but religion checks secret inclinations . or at the best in morality there is but a polishing , a guilding , a carving of the heart ; but in religion there is a new framing , a new modelling ; nay , a new creating . that 's the power of god linesse , it changeth the heart . . see also the odiousnesse of an hypocrite . he doth not give god the heart ; and yet will give any thing else ; i , and will seem to give that too . he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now an heart , and an heart , 't is as odious as a weight , and a weight , as a ballance , and a ballance . treachery , and perfidiousnesse is that , which is so much detested by men , as that which cuts the sinews of humane society : and though there be some that will practise it , yet there are scarse any that will in expresse termes patronize it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as he there speaks . now as perfidiousnesse hinders commerce , and intercourse with men ; so hypocrisie must needs hinder communion with god. can you think that a painted sepulchre is a fit place for his spirit to dwell in ? this is that which christ doth so much upbraid ; thou blinde pharisee , thou that never reflectest upon thine own heart , thou that keepest a continual poring on the outside only , and lookest to the painting , and whiting , and daubing of that ; dost thou think thus to please the pure , and bright , and piercing eye of omniscience ? thou hast not the black skin of the ethiopian ; thou hast not those eminent spots of the leopard : i , but thou hast the plague of the heart , thou hast the leprosie within , and is not that more deadly and dangerous ? the heart of a publican is far whiter then thine . . see then the bitter root of apostasie . there are some that never gave their hearts unto god , no wonder if they fall from him . hypocrisie 't is the seed of apostasie . take heed ( sayes the apostle ) lest there be in any of you an evil heart of unbeliefe , so as that you depart from the living god. he that hath a judas his heart in him will at length betray a saviour : he that hath a demas his heart in him will at length embrace the present world. an apostate did but lend the heart unto god for a while , and now he calls for it again . . yet see the security of a weak christian , he hath an heart as well as others , and he hath given that to his god. he hath a vital principle , an immortal principle within him . what though the sturdy oakes of basan be broken ? what though the stately cedars of lebanon fall ? what though the green bay-trees vanish , and disappear ? what though men of vast abilities , of rare accomplishments , of fair flourishes in religion , what though these draw back from god ? yet a weak vine may stand all this while leaning upon his beloved laden with fruit , chearing both god , and men ; a bruised reed may last all this while , if it be but bound up in the bundle of life . the smoaking flax may be kindled into so pure a flame , as that it may outshine a blazing professour . a worme may consume jonah his gourd , but a whale shall not consume jonah himself . outward profession may wither , but nothing shall separate a sincere soul from his god. . such as have not yet given their hearts unto god , let them with-hold them no longer . put up thy weak desires , and pray him to give thee such an heart , as may returne it self to him . doth god ask thine heart of thee , and dost thou refuse to give it him ? what do'st thou ask of him that he denies thee , if it be good for thee ? and do but think how easily do'st thou give thine heart unto any other but thy god. when the world knocks , when satan knocks , thou openest presently ; nay , it may be before they knock ; and must a saviour only be excluded ? is there no rhetorick in the love of christ ? is there nothing that can draw thine heart to him ? are all the cords of love too weak ? do'st thou break them all ? will not the influences of the gospel soften thine heart ? will not the blood of a saviour dissolve it ? will not importunate wooings , and beseechings move thee ? out of what rock wert thou hewen , o obdurate soul ? doth a greater then moses smite the rock , and will not it gush out with water ? dost thou say , thou can'st not give it to him ? this answer is ready for thee ; non velle in causa est , non posse praetenditur ; if thou hadst a will to give it him , thou would'st have a power to give it him too . however as thou hast some faint velleities , so make some weak endeavours ; when he moves thee , then offer it to him as well as thou canst , though but with a weak , though but with a trembling hand , and his hand will meet thine , and will presently take it of thee . . such as have given their hearts unto god , here 's matter of praise , and thankfulnesse . blesse thy god that would receive such a vaine , and contemptible thing , as thine heart was , when first thou gavest it to him . was it not infinite love to espouse such an heart to himself ; to beautifie it , and enrich it , and prepare it for his love ; to guide it , and teach it , and rule it ; to steep it in all precious sweetnesse ; to amplifie it , and dilate it , that it might be more capable of his love ; to set a guard about it , and to keep it against the subtlety , and vigilancy , the malice , and fury of spirituall enemies ? how canst thou enough admire the greatnesse of this his goodnesse ? the panting soul. psal. . . as the hart panteth after the water-brooks , so panteth my soul after thee , o god! here 's one of the sweet straines of davids harp : one of those bright and sparkling expressions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which not only carry a majesty with them , but even include a deity : one of those holy and strong ejaculations , with which he was wont è corporis pharetra ( that i may allude to that of the prophet esay's ) to take his soul ( that polished shaft ) out of the quiver of the body , and to dart it up to heaven , the place of his treasure and hope , and the dwelling place of his god. and truly every psalme may well say , as the psalmist himselfe sayes in the . psalme , i am admirably made , i am curiously wrought : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so ti 's in the original , acupictus sum . i am wrought with a needle . there 's a spiritual imbroidery , a most rare and sacred needle-worke in every psalme : they are all wrought by the finger of the spirit : and they are like the kings daughter in the . psalme , their clothing is of wrought gold , their rayment of needle-worke , and they are all glorious within . we doubt not but that there 's a most divine emphasis in all scripture-eloquence , and every jot and tittle in holy writ , as it has eternity stampt upon it , so it has a majesty shining in it ; but yet never did heavenly eloquence ride in more solemne and triumphant pomp , then in this book of psalmes : as if the voice had been here contrary to that in other triumphs , memento te immortalem esse . and as for that prophane polititian , that said he found more sweetnesse in pindars odes , then in davids psalmes : he might as well have said ( if he had pleased ) that he found more fragrancy ▪ in noysome weeds , then in the rose of sharon , or lilly of the valleys : that he found more sweetnesse in a dunghill , then in a garden of spices , then in an eden , even a garden of god. happy pindar ! if instead of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he had thought of these water-brooks , and he might have hop't for a better crown , then either he or any of his worthies were like to obtain ; if he could have reach't this heavenly tune , set by so holy a lyrick , the sweet singer of israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as the septuagint render the words . and yet their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks not loud enough to expresse the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie a strong and earnest desire , and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may intimate a desire upon a desire , which by reduplication must needs be stronger : and granting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do still adde to the vehemency of it : yet the word in the original is more appropriated to the panting hart , and may seem to be borrow'd from that very noise which it makes in its braying after the water-brooks , and the latin glocitat is answerable unto it . now as for the hart , alas 't is but a melancholy timerous creature at the best ▪ a panting creature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know who 't was upbraided it to agamemnon , thou hast an impudent eye , and a panting heart : and no more usual periphrasis , of a coward , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but that which the text chiefly aimes at , is the drynesse of temper in the hart , which at some times of the year , ( in autumn chiefly ) as aristotle notes in his historistia animalium , is very excessive , especiall in those hot and dry countreys , and being usually in the desert , doth more discover it selfe , by reason of the scarcity of waters there . to let that alone which yet divers tel us of its drawingup , & devouring of serpents , and how that when 't is enflam'd with the venom of them , it then breaks out into those strong anhelations & violent breathings after the streams of water , and when it hath satisfied it self with them , it then casts off all that was burthensom in the body before , and thus renews its age again ▪ epiph ▪ adds , that if within the space of three houres it can't quench its thirst , it presently dies : but if it satisfie it selfe with the streames of water , it usually lives fifty yeares longer . 't is likely here in the text , 't is meant of the harts panting , when 't is chased by the hunter , and yet not as some understand ) when that after its many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it can finde no place of safety , it then pants after the water-brooks , as the only place of refuge : but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as aristotle briefly ) for the quenching of its thirst , as the following words clearly intimate , my soul is athirst , &c. haeret lateri lethalis arundo , the arrows of the pursuer stick fast in it , & the venom thereof drinks up its spirits . why now water-brooks can hardly quench its thirst , with behemoth in job , it can drink up rivers , and sup up the ocean at a draught , there 's a combustion in its bowels , nothing but fire , fire ; nature's on fire , and would fain be quencht , and those little reliques of strength that it has , it spends in panting after the streames of water . thus does the hart pant after the water-brooks , and thus did davids soul ; thus does every devout soul pant after the living god ; and thus ardently . religion is no matter of indifferency as vain man would imagine . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he said of love . it requires the very flower and vigour of the spirit , the strength and sinews of the soul ▪ the prime and top of affections . it is no empty wish , nor languishing endeavour , no still-born prayer , nor abortive resolution will serve the turne . he that 's but almost a christian , shall but almost be saved , and that will be the very emphasis of damnation , to have been within a step to heaven . but there is a grace , a panting grace , we know the name of it , and that 's all , 't is call'd zeal , a flaming edge of affection , and the ruddy complexion of the soul ; which argues it sound ▪ and shews it lovely . this is that , that makes a christian an holy sparke , a sonne of the coal , even of the burning coal , that was fetcht from the altar . nay , we need not go so low as this , a zealous christian is an incarnate seraphim , what should i say more ? he 's just of his saviours complexion , white and ruddy , the fairest of ten thousand . this was that , that set a lustre upon those shining rubies , that adorn'd the noble army of martyres , purpuratus marty●um exercitu● ; and indeed they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a better sense , then e're ▪ it was meant of antipater . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is true indeed , their soul was a thirst even for the living god , they enter'd into heaven panting , and there they rest themselves to all eternity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there remaines therefore a rest , a sabbatism , unto the people of god. and yet there are a generation in the world that are all for a competency in goodnesse , and are afeard of too much holinesse ; mediocrity , even here is golden , a laodicean temper shall go under the name of moderation , and a reeling neutrality shall be stil'd prudence and discretion , what needs this breathing and panting ? this forwardnesse and eagernesse ? this vehemency and violence in the way of religion ? quorsum haec perditio ? and they look upon such expressions of affection as this in the text , as upon strong hyperbole's , or pretty rhetorical flourishes . ieremy surely was strangely melancholy , when he wisht his head a fountain ▪ that he might weep day and night ; and 't was meer fondnesse in the spouse in the canticles , to be sick of love . thus do's the serpent hisse at the wayes of godlinesse , and thus do's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argue . but go vain man , look upon the panting hart , wonder why it breaths so strongly after the streames of water ; bid it pant moderately after the water-brooks , and when thy empty breath can abate its fervency , then and not till then , nay hardly then , wonder at the strength of a christians desire after communion with his god : for as the hart pants after the water-brooks , so panteth his soul after his god , so strongly . . so panteth my soul after thee , o god! so unsatisfiably : and that in a double sense . . 't is satisfied with nothing else . . 't is not satisfied with a little of this . . nothing can still the weary and thirsty hart , but the streams of water , and nothing can content the panting soul , but the fruition of his god : god never rested till he made man , and man never rests till he enjoyes his god. he ha's a soul within him of a vast capacity , and nothing can fill it to the brim , but he that 's fulnesse it selfe . desire is hiatus voluntatis , and such as nothing but happinesse can fill it : that indeed is ( as he sayes ) mors desiderii , silentium appetitûs , claustrum cupiditatis , modestia ambitionis , quoddam satis . nature hath taught us all to pant after a summum bonum ; and 't is the voice put into every ones mouth , who will shew us any good ? indeed 't is the errand for which we are sent into the world , to finde out happinesse , and yet we seek it so as if we were loath to finde it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as lucian followes the metaphor most elegantly . and happinesse may well have that inscription , which plutarch tells us , was upon the temple of isis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we knock at every creatures door , but there 's nothing within , no filling entertainment for the soul ; no creature can bid it welcome . would you know what they all amount to ? if you 'l beleeve solomons reckoning , the very summa totalis is , vanity of vanities , all is vanity and vexation of spirit . vexation is the very quintessence of the creature , and all that can possibly be extracted out of it . now if vanity can satisfie , or if vexation can give content , if you can gather grapes of thornes , or figs of thistles , go on then to dote upon the creatures , and to be enamour'd with a shadow of perishing beauty . the prophet esay tells us , that all the creatures they are but as the drop of a bucket ; when the water 's empty'd out of a bucket , perhaps there 's a drop stayes s●ill behinde , a weak drop , which recollecting all its forces , yet has not strength enough to fall . and will such a drop ( think you ) satisfie a panting heart ? the creatures are weigh'd in the ballance of the sanctuary , and they are found to be lighter then the dust of the ballance , and this will enflame the thirst , rather then quench it . to speak in the epigrammatists language , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer nothing . and surely man 's the vainest of all the rest , the index of all the volumes of vanity ; that by sinne has subjected the creatures unto the bondage , under which they groan , and waite to be delivered , and yet dreames of distilling i know not what felicity out of them , so that ( me thinks ) 't was a notable expression of him , that styl'd the orators very ambitious of empty applause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may surely translate it thrice miserable : and 't is one of the encomiums that eunapius gave of longinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as for that supposed being and excellency , which we fancy in the creatures , 't is really to be found after a farre more pure and eminent manner in god himselfe . the load-stone can't draw the iron when the diamond's in presence , and shall earthly vanities draw the soul , when the pearle of price is in presence ? dulciùs ex ipso fonte bibuntur aquae ▪ surely that 's no panting soul , that forsakes the fountaine of living waters , and digs to it selfe broken and empty cisterns that will hold no water . the hart pants unsatisfiably after the water ▪ brooks , and the soul as unsatisfiably after communion with its god , 't is satisfied with nothing else . but 't is not satisfied with a little of this , not a drop nor a taste will suffice the thirsty heart , it does not come like canis ad nilum , a lap and away , a drop can no more quench its thirst , then it could cool dives his tongue , though indeed he begg'd for no more . that short sweetnesse and briefe refreshment , which is shut up in a drop , does but bespeake a stronger panting after somewhat more full and satisfactory , and 't is true if ever of the waters of life , quò plus sunt potae , plus sitiuntu● aquae . bonum as 't is sui diffusi●um in respect of others , so 't is sui multiplicativum even in that subject where it is : when it has once engratiated it selfe with the soul and wonne upon its affections , when the soul begins to eye the beauty of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when the understanding once sees it , o how sweetly ? how presently does the will embrace it ? and it becomes the welbeloved of the soul . o how does it enlarge it selfe , for the entertainment of it ? and how does it delight to expatiate in so choise a happinesse . he that has tasted but a little of gods goodnesse , thinks he never has enough of it , to be sure , he can never have too much ▪ there 's no feare of surfetting upon happinesse . 't is true , the least glimpse of gods favourable presence is enough to support and cherish the soul , but 't is not enough to satisfie the soul : o how pleasant is it to see christ flourishing through the lattices ? and yet the spouse will never leave longing till she see him face to face . there 's sweetnesse indeed in a cluster of canaan ▪ but yet such as sets the teeth on edge for more the thirsty hart pants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the christian after fulnesse of communion with his god : dulcissimo deo totus immergicupit & inviscerari , as carthusian speakes ; so panteth my soul after thee , o god! so unsatisfiably but ▪ so pant●th my soul after thee o god! so uncessantly until it be satisfied . the thirsty hart never leaves panting while it has any being ; delay here does but whet desire , and give it time for stronger forces . and what else is a christians whole life , but a continued anhelation after his god ? and though this may seem very wearisome and tedious , to be alwayes a panting : yet the christians soul findes far more incomparable sweetnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solid and massy joy , beaten joy , like beaten gold , so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ; he findes more of this in the very panting after his god , then any worldling can , when with the greatest complacency he takes his fill of his choisest delights , and when he enjoys the smiles and blandishment of fortune , his so much adored deity . and this is that which notably differencies a christian from an hypocrite ; will an hypocrite pray alwayes ? sayes job , or will he pant alwayes ? no , he keeps the rule , si ter pulsanti , by no means knock at heaven too often . what nothing but breathing after the water-brooks ? better take up some muddy contentment by the way , and see if that will quench his thirst : indeed he ne're tasted the sweetnesse of the fountaine , no wonder that he so easily parts with it . his strongest panting was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the moralist sayes of passion , fraus inflammata : the motion was meerly violent , and therefore not likely to last long . me thinks the greek epigram speaks to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the painters eye steales a little beauty from the face , and perhaps his hand makes restitution , restoring it again in the picture ; and this is all you can look for of him , nay 't is well if he performe so much : as for the expression of vitals , or the representation of essentials , 't is ultra penecillum , so that he must let this alone for ever . the most accomplish't hypocrite , the cunning'st painter of religion that sets it out , in the finest and freshest colours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he does but steal a forme of godlinesse , the apostle has some such phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he can't reach to the vitals of religion , nor expresse the essentials of holinesse , sincerity can't be painted , they deny the power of it : and 't is just with god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they can't expresse the life of a christian , so they should not taste the joy of a christian : no stranger entermeddles with his joy . as no man can paint the essence of a thing , so no man can paint the sweetnesse of a thing . whoever could paint the sweetnesse of the honey-combe ? the joyes of an hypocrite as they are groundlesse and imaginary , so like his services , they are vanishing and transitory . but a christian as he 's alwayes breathing after his god , so he 's alwayes drawing sweetnesse from him ▪ and here 't were easie to shew , how in every condition the soul breaths after its god , when it sees the vanity of the most flourishing condition , it pants after fulnesse in its god : when it sees the vexation of a cloudy condition , it pants after contentment only to be found in its god. but i shall instance only in these two , as having some neerer acquaintance with the text , the strong pantings of a tempted soul , and the secret pantings of a languishing and a deserted soul . and . in temptations the soul pants after its god. they that are skill'd in those termes tell us , that an hart is properly a stagge which has escap't a king in hunting : and there are some such christians , that have escap't the prince of the aire ( that nimrod the mighty hunter ) and all his fiery darts . god he has set his bowe in the clouds as a token of peace and reconciliation ( the rain-bowe , the lace of peaces coat : ) and the devil he must set his bowe in the clouds too , in the troubled and cloudy spirit , and there are arrows in the hand of the mighty — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and how shall the soul escape these fiery darts , but by panting after its god as the only place of refuge , a strong tower and a rock of defence , and by breathing after heaven , as a place where 't is sure to be free from them ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he said in the comedy . a crowned christian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and satans fiery darts can by no means reach heaven . and thus the soul pants . arise o lord , and save me o my god , from the mouth of the lion that 's ready to devour me , lest he teare my soul and rent it to pieces , while there is none to deliver . lo , the enemy has bent his bowe , and made ready his arrow upon the string , that he may secretly shoot at the upright in heart : but compasse me , o god , with thy favour as with a shield ; keep me as the apple of thine eye , and hide me under the covert of thy wings : deliver me from my strong enemy , and from him that hateth me , for he is too strong for me . o send me help from thy sanctuary ; and strengthen me out of sion ! and thus when with a sure recumbency it leanes upon its god , it has leasure then with an holy triumph to out-brave the enemy : and as for thee that would'st make a partition between me and my god , see if thou can'st teare me from the bleeding wounds of my dying saviour , rend me ( if thou know'st how ) from the bowels , the tenderest bowels of gods dearest compassions : see if the gates of hell can prevaile against the rock of eternity . if thou , o god , be with us , if the god of jacob be our refuge , we will not feare what all the powers of darknesse can do against us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are more then conquerours . these are the strong pantings of a tempted soule . ly , in desertions , even then the soule pants after its god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the soul is ready to perish in the dark , it pants after the water ▪ brooks and can meet with nothing but waters of marah and meribah ; god dips his pen in gall , and writes bitter things against it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the soule is athirst , and like its saviour it can have nothing but gall and vineger to drink , yet still it pants after its god. 't is under a cloud indeed , but even these clouds shall drop fatnesse , they shall drop upon the dwellings of the wildernesse , and the barren soule shall rejoyce : like john the baptist , it feeds upon honey in the desert , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wilde honey , such as is the worldling's joy , but honey out of the rock , upon the tip of the rod like jonathans , to open the eye and to refresh the heart . a soule in a desertion ▪ is as it were a soule in a consumption , and one only taste of gods sweetest love in jesus christ , is a sure restaurative for such a languishing soule . now in the greatest eclipse of gods favour , in the total eclipse ▪ when there is not so much as a secret light , yet there 's a strong influence , nay stronger then at another time , for his strength is proportion'd to our weaknesse : and they are pauls own words , when i am weak , then i am strong . and even now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as homer calls those sparkles that seem'd to be buried in the ashes , and a christian in time may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nay , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , light is sowen to the righteous , there 's a door of hope open'd in the valley of ach●r ; and now the soul pants after god , as a father of mercies and a god of consolations . a god of consolation ? what higher , what sweeter strain ? all the balme of gilead seems to be wrapt up in this expression . a god of consolation ; that 's one , who in the strangest exigences and greatest repugnances , when comforts faile , can create new comforts , for that 's to be a god of consolation ; creation is his properly , can raise them out of the barren wombe of nothing , for that 's creation ; can do it with a word , for omnipotency useth to put it self to no greater expences : imperatoria brevitas ▪ the very commanding word , let there be light in such a soule , is enough to make it more glorious then the empyrean heaven . and now the soule pants thus , as you may heare david panting almost in every psalme : how long wilt thou forget me o lord , for ever ? and how long wilt thou hide thy face from me ? hath the lord forgotten to be gracious ? and hath he in anger shut up his tender mercies ? is the hand of omnipotency abbreviated , that it cannot help ; and his arme shorten'd , that it cannot save ? or is his mercy clean gone for ever , and does his promise faile for evermore ? weeping hath endured for a night , why comes not joy in the morning ? when wilt thou satisfie the longing soule , and fill the thirsty with thy goodnesse ? when wilt thou lead me into thy green pastures , and refresh my soule with sweetnesse ? when , o when ! shall i enjoy an ordinance in its orient lustre , in its heavenly beauty , in its full and purest sweetnesse ? when , o blessed saviour ! wilt thou become the lily of the valleys ? the beauty and the ornament of the humble soul ? and when shall these valleys stand so thick of corne , as that they may laugh and sing ? and then it breaks it self into some such expression , as that of a sweet singer in our israel . 𝄁 ah my deare god , though i be clean forgot , 𝄁 let me not love thee , if i love thee not . these are the secret pantings of a languishing soule . thus you see how the soule pants after its god , even as the hart pants after the water-brooks . we are to discover in the next place , what manner of communion with its god it is , that the soule thus pants after , and that either mediate communion with him here in his ordinances , or immediate communion with him hereafter in glory . and first , it strongly desires acquaintance with him here in his ordinances chry●ostome's very rhetorical upon the text , and tells us , how that david , like a lover in absence , he must expresse affection : as they have their dainty sighes , and passionate complaints : their loving exclamations , and sundry discoveries of affection ; they can meet with never a tree , but in the bark of it they must engrave the name of their darling ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 't will twine upon every opportunity , as the moralist speaks ; 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as anacreon sings . and the true lovers of god , they are alwayes thinking upon him , sighing for him panting after him , talking of him , and ( if 't were possible , ) would ingrave the name of the lord jesus upon the breasts of all the men in the world ; look upon david , now a banish't man , and fled from the presence of saul , and see how he behaves himself : not like themistocles or camillus , or some of those brave banish't worthies . he does not complain of the ungratefulnesse of his countrey , the malice of his adversaries , and his own unhappy successe ; no , instead of murmuring he falls a panting , and that only after his god. he 's banish't from the sanctuary , the palace of gods nearest presence ▪ and chiefest residence , he can't enjoy the beauty of holinesse , and all other places seem to him but as the tents of kedar . he 's banish't from the temple , and he thinks himself banish't from his god , as 't is in the following words , o when shall i come and appeare before the face of god ? the whole stream of expositors run this way , that 't is meant of his strong longing to visit the temple , and those amiable courts of his god , with which his soule was so much taken , and so 't is equivalent to that in the . ps . my soul thirsteth for thee , to see thy glory and thy power , so as i have seen it in the sanctuary , there to appear before the face of god. in the ordinances extat dei facies , as calvin speaks , and the gospel , in cor. . . is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as suppose a glasse , ( 't is one of our own divines illustrations , ) when a man hath look't into it , should keep a permanent and unvanishing species of his face , though he himself afterwards were absent , we might well say there were the face of such a man. the gospel is such a glasse , representing christ unto us , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i may borrow that expression in the hebrewes , so that when we shall come to see him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven , we may be able to say , surely this is the very saviour that was describ'd to me in the gospel , sic ille manus , sic ora ferebat : god ha's made himself very conspicuous in his own ordinances . no doubt , but that even now god was a little sanctuary unto david , and he had a private oratory in his own breast , where he could mentally retire , and shut up his thoughts and affections in that interiour closet , and yet he pants after the publick worship of his god. musick in consort is sweetest ▪ and some have took it for mysterious in nature , and one of its magnalia , that affections are wrought upon in publick more strongly then in private . the ordinances , these are the water-brooks davids heart pants after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bubling up to eternity . and yet 't is not the out-side of an ordinance that the soul thus breathes for ; alas ! there 's little sweetnesse in a shell . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle sayes in another case , the superficies the surface of it soon passes away , and 't is practical popery to rest in an opus operatum . you may heare david panting in another place , o who will give me to drink of the water of the well of bethlehem ? it was not the outward water that he so much long'd for . you see when that was brought him by the hazard of mens lives , 't was but water spilt upon the ground : no , 't was a saviour to be born in bethlehem that his soul thirsted after : o who will give me to drink of the water of the well of bethlehem ? thou hast open'd thy mouth wide ( o blessed prophet ! ) and thy saviour hath fill'd it ▪ thou hast tasted of the water which he ha's given thee to drink , and thou shalt never thirst any more : but 't is a well of water springing up in thee to eternal life . a soule breathes after an ordinance as an opportunity of having freer entercourse with its god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have an heavenly tincture upon it , to breath in so sweet an aire , to be steep't in a divine nature , to have some foretastes and prelibations of happinesse , a prepossession of heaven , and some dawnings of glory . and then it enjoyes it in its orient lustre , in its heavenly beauty , in its full and purest sweetnesse , when it meets with its god there , and increaseth its acquaintance with him . and would you see how the soule thus breaths after its god in every ordinance . . in the word , there it desires the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle speaks . homer tells us of a people , that he termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and eustathius there tells us , that the same were wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both names very well agree to them , that desire this sincere milk of the word that they may grow thereby . faith pants after a promise , a breast of consolation . the soul lies panting at the poole of bethesda , and waits for the stirring of the waters . . baptisme , that 's a water-brook the infants soul pants after ; for even that 's envenom'd with a serpent . there are errata's in these carnea encheiridia , though they be the fairest copies of innocency that are now extant . indeed many of the fathers apply this text to baptisme : and aquinas quotes it out of jerome , that these verses were wont to be sung at those solemn times , when baptisme was publickly celebrated . . as for the sacrament of the lords supper , why there are mellita flumina , streaming brooks of butter and honey , as job speaks : and o how welcome is the panting soule hither ! god ha's sent a messenger to invite him . o! every one that thirsteth , let him come and drink freely : drink ; yea , drink abundantly o beloved ! 't is most true here that which trismegistus feign'd , god sets a great cup full of celestial liquor , with this proclamation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , up soul , and drench thy self in this cup of the spirit ; calix ebrius est , as the force of the original is in psal . . we render it , the cup overflows . here if ever , the soule is comforted with flagons , and christs love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sweeter then wine . . what should i tell you ; nay , how can i tell you the strong pantings of the soule in prayer ? the apostle calls them , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groanes unutterable , when the soul becomes , as the syriack idiom calls the thuribulum , domus aromatum , breathing up sweet odours unto the throne of grace , and heaven it self is thus perfum'd ; domus orationis , is domus aromatum . in all these you see how the soule breathes after communion with its god , mediate communion with him here . but dly , it pants after immediate communion with him in glory and the following words will well bear this sense , though not so properly and genuine , o when shall i appear before the face of god in glory . thus paul pants , i desire to be dissolv'd , and to be with christ . thus the soules pant in the revelation , come lord jesus , come quickly . hîc pitissamus , illic deglutiemur : here we sip of the water of life , but there we shall drink it up , though there be eternity to the bottome ▪ here we are sons of hope , and that 's a panting grace ▪ spes indeed is aurora gaudii & matutina laetitia , early joy : but when grace shall be ripen'd into glory , then hope shall be swallowed up in fruition ; and thus we ( as 't is in cor. . . ) with open face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here denotes a clear vision , whereas quite contrary in cor. . to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we see in a glasse darkly . a learned critick hath well observed , that the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes both , for it signifies vision and speculation : we clearly beholding the glory of god , are chang'd into the same image from glory to glory , that 's either , from his glory we become glorious , or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 's from grace to glory , for grace is glory in the bud , as glory is grace at the full . surely glory is nothing else but a bright constellation of graces ; and happinesse nothing but the quintessence of holinesse . and now the soule by an holy gradation ascends higher , from those first-fruits and earnest-penies of joy here , to the consideration of the fulnesse of glory which it expects hereafter . 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 𝄁 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lyrick straines sweetly , when the soule shall be unsheath'd from the body , ( that i mayallude to the chaldee idiom , ) how gloriously shall it then glister ? or to speak in plutarchs expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the soule shall be unclouded from the body , in what brightnesse shall it then appear ? what ? did davids soule , his panting soule , here leap for joy , when he remembred thee , o sio● ? o how triumphantly then does his glorified soule now sing in the new jerusalem ! did his soule sing so sweetly in a cage of clay ? what melody ( think you ) does it now make , being let loose to all eternity ? is there such deliciousnesse in a cluster of grapes , cut down in the brook e●hcol , what look you for in the vintage of canaan , the land of promise ? is but a prospect of that holy land upon the top of mount pisgah so pleasant and delightful ? surely then their lot is fallen to them in a fair ground , and they have a goodly heritage , that enjoy the sweetnesse of that land that flowes with milk and honey . ha's but a glimpse of gods favourable countenance , such a powerful , such a satisfying influence upon the soul ? o think ( if you can ) how it shall be ravish'd with the fulnesse of the beatifical vision ! when the clarifi'd soul shall drink in the beames of glory , and be fill'd with joy to the very brim . when the panting soule shall rest it self in the bosome of a saviour , and fix his eye upon the brightnesse of his majesty to all eternity ; nay , when eternity shall seem too short for the beholding and admiring of such transcendent excellencies , and for the solemnizing of those heavenly nuptials between christ and his most beloved spouse : where all the powers of heaven shall dance for joy , while a consort of seraphims sing an epithalamium . beloved , ( sayes the apostle ) now are ye the sons of god , but it appears not as yet what ye shall be . this choice prerogative of adoption does but shadow out your future glory , for it appeares not as yet what ye shall be . now ye are sons , but in your minority ; sons , but yet insulted over by servants . now ye are sons , but then ye shall be heires , heires of glory and co-heires with christ . now you see in a glasse darkly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a riddle , and that book which is call'd the revelation , is most vail'd with obscurity ; but then you shall see face to face , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — as god promises to manifest to moses ; and some think , that this place of the apostle alludes to those very words , taken out of numb . . . the riddle of summum bonum , that hath pos'd so many , shall then be explicated , happinesse shall be unmask'd , the book shall be unseal'd , the white stone shall sparkle most oriently , you shall behold with open face the glory of god , you shall know as you are known : not as if a finite creature could comprehend an infinite essence , ( as some of the schoolmen seem fondly to imagine , ) but the words will easily bear a double hebraisme . you shall know as you are known , that is , either you shall know as you are approved , or else you shall know as you are known , that is , you shall know as you are made to know ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes beza , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes heinsius : for indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if it be rendered hellenistically , he tells us the words will run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i shall know , so as god is pleased to be known by me , to manifest himself unto me . o let every pious panting soul , with its apprehensions rais'd and its affections advanc'● , wait and long and breath for so glorious a time , when the panting soul shall become an enjoying , an embracing soul. when water-brooks shall be turn'd into rivers of pleasure , ever springing from gods right hand , who is the fountain of being , where the glorious rayes that flow from the face of christ shall gild those pleasant and crystalline streams , and there shall be fresh and eternal ebullitions of joy , so that the pure soul may bathe it self in blisse , and be for ever steept in unexpressible , in unconceivable sweetnesse . mount ebal . judges . . curse ye meroz , ( saith the angel of the lord ) curse bitterly the inhabitants thereof , because they came not out to the help of the lord , to the help of the lord against the mighty . this chapter is fill'd with a triumphant song , that was made by deborah , that glorious nursing-mother in israel , after a great and famous conquest , which god had given her and barak over jabin and sisera , and all their mighty hostes . she presently after the victory breaks out into a psalm of thanksgiving , she stirs up her soule to the praise of her god , and excites barak ▪ to bear her company in this her joy : awake deborah , awake &c. deborah in the hebrew language signifies a bee ; a bee by them is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a working , industrious creature ; and this song may well be look't upon as deborahs honey-combe , a sweet and precious song , dropping from her gracious lips , deborahs honey-combe ; i but withal this bee , it ha's a sting . curse ye meroz , saith the angel of the lord , curse ye bitterly , &c. these words they are the sting of deborahs song , which strikes through all such as maintain not the cause of god against his enemies , that come not out to the help of the lord , to the help of the lord against the mighty . if you look but upon the foregoing words , you may see there how this holy prophetesse takes an exact view of the behaviour of the several tribes in this time of war and commotion , when the people of israel were now opposing the canaanites , such enemies as god had devoted to destruction , and had given the israelites full commission to destroy them . and after special notice taken , she gives just encomiums and commendations of all such as were forward and active in the lords cause , and withal , sharp reproofs and cutting reprehensions , to all such as were remisse and negligent in this their duty . and first she begins with the praise of them that deserv'd it . out of ephraim was there a root of them against amalek . ] this tribe sent in aide to israel , and the root that sprang from hence against amalek was deborah her selfe , who judged israel , dwelling under a palme-tree , between ramath and bethel in mount ephraim , and by her charge and authority the war was undertaken , it was she that whetted barak , and encourag'd the israelites against their enemies . after thee benjamin , among thy people . ] against thee , o amalek ; some of this tribe also adjoyned themselves to deborah . out of machir came down governours . ] the tribe of manasseh branch't it self into two noble families , that of machir , and the other of jair ; and out of machir there came worthy men to help in the battel . and out of zebulon they that handle the pen of the writer . ] learned men , and skilful lawyers , such as handle the pen , these help't forward in the war both ( . ) by their counsel and advice : and this is none of the smallest aides : one vlysses better then many an ajax . or ( . ) by weapons and outward aid ; such as were wont to handle the pen of the writer , they now handle the spear of the souldier . and the princes of issachar were with deborah , ] choice and worthy ones , heads of the people . and issachar . ] not only the princes , but the rest of the tribe . and also barak . ] he was the captain , chief in the war , the primum mobile . he was sent on foot into the valley . ] he was the leader of the foot-men in the valley . thus far she commends , in the next words she reproves . for the divisions of reuben there were great thoughts of heart ; why abodest thou among the sheepfolds , to hear the bleatings of the flockes ? for the divisions of reuben there were great searchings of heart . ] there were great wonderings why reuben came not out to help their brethren ; for the divisions of reuben , that they should hold back and not accompany the rest of the tribes , many searchings and enquiries why reuben came not . this tribe dwelt beyond jordan in fat and goodly pasture ; and they too much minded their cattel , and neglected the care of the common-wealth . they were hearing the bleatings of the sheep , and the bellowings of the oxen , when their brethren heard the alarum of war , the noise of the trumpet , the beating of the drum. why abodest thou among thy sheepfolds ? hast thou no care of israels troubles , of the bleeding condition of thy brethren ? dost thou take more care of thy sheep then of them ? see how the fierce enemie like a wolf , comes to devoure them , and proud sisera is ready to tear them in pieces ? wilt thou not take as much care of them as of thy sheep ? gilead abode beyond jordan . ] both the families of manasseh , machir and jair dwelt in gilead , and possessed it ; now the family of machir was commended before , so that here is meant of jair . or else the words are to be took thus , as an answer to reuben , why could'st not thou come from beyond iordan as well as gilead ; gilead abode beyond iordan , and yet he came , and so this tends to gileads praise , and to reubens dishonour , the first sense is most genuine . and why did dan remain in ships ? ] either . to shelter themselves from the enemies , when they heard of iabin and sisera's coming they slipt themselves away . or else . dan remained in ships , he minded his own businesse and merchandise , his traffick and commerce . and why did dan remaine in ships , when all israel was almost suffering shipwrack ? asher continued on the sea-shore , and abode in his breaches . ] the words include a double excuse which asher had , why it came not to help israel ; . they dwelt afar off by the sea-shore . . their townes and cities were ruinous and not well fenc't , and therefore they stayed at home to defend and fortifie themselves , they abode in their breaches ; i but there was another breach that asher might have thought of , a breach of gods law and commandment , which enjoyn'd his people mutual love , and a joynt opposition of their enemies . zebulun and naphtali were a people that jeoparded their lives unto the death in the high places of the field . after a more general commendation of some tribes , and reproofes of others , she then comes to a special encomium of these two , as most eminent in their service , and a more stinging reproof of such as were inexcusably negligent . zebulun and naphtali reproached their lives , so 't is in fonte : they esteemed them not worth the having with israels ruine : they preferr'd gods cause before their lives . they reproached their lives . ] for it seem'd a strange thing to others , and little better then ridiculous , for a small number , a little handful of men , to go against a vast army , enemies cloath'd with terrour , that might even blow them away in lesse then an houre : and yet they go out against jabin and sisera , they feare not his nine hundred chariots of iron . what means sisera to brandish his glittering sword , to bend his bowe , and prepare his deadly arrowes ? no weapon against them shall prosper . zebulun and nephtali , if they were lesse then they are , they would adventure their lives , and if they perish they perish . in the high places of the field . ] on mount tabor , where they might have a view of sisera's army , a terrible prospect for zebulun and nephtali one would have thought . and yet they march forward with an undaunted courage and resolution . zebulun and nephtali , more eminent in their forwardnesse and obedience , and so have a more singular commendation given them . and meroz ha's a more bitter curse then any of the rest . god took notice of all the others remissenesse , and hath left it upon record to the view of all posterity ; i but meroz ha's a curse with a greater emphasis . curse ye meroz . ] the jewes have a proverbe , we must leap up to mount gerizim , but creep into mount ebal . you know upon mount gerizim all the blessings were pronounc't by moses , as upon mount ebal all the curses ; so then , you must leap up to mount gerizim , be forward and ready to blesse ; but creep into mount ebal , be slow and unwilling to curse ; i but where god gives a special command to curse , there you must leap up to mount ebal too . gurse ye meroz , saith the angel of the lord. ] this does not come out of any revengeful thoughts , or private respect that deborah had , but she ha's a special command to curse them saith the angel of the lord. ] expositors are dubious , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : — it may be rendered nuncius jehovae , and so some take it to be barak ▪ who call ▪ d out ( as is very like , ) this city to the war , but they refused to come ; but whether it be meant of an angel properly , or of any that had a prophetical spirit , gods messenger , his angel ; this we are sure , the drift is to shew that this curse comes by divine authority , by heavenly mandate , by the dictate of the spirit , curse ye meroz ; saith the angel of the lord. curse ye bitterly . ] curse ye with cursings , an usual hebraisme . but how comes meroz to have a more bitter and sharp curse then any of the rest that came not ? this city was very near the place where the battel was fought , it was very nigh mount tabor , the inhabitants were within the noise of the trumpet ; other tribes had excuses , this city none . and no doubt but they were requested by barak to help , and yet they came not out . because they came not out to the help of the lord. ] why ? does the lord need any aid ? and does the god of hostes need the help of meroz ? is the hand of omnipotency abbreviated that it cannot help , or his arme shortened that it cannot save ? do's the mighty god call for help , and the great jehovah need auxiliary forces ? what meanes this holy prophetesse , when she sayes and repeates this , they came not out to the help of the lord , &c. they that help israel are said to help the lord. what is done to the church , god reckons as done for himself , inasmuch as ye did it to one of these little ones , you did it unto me ; o the infinite goodnesse of god , that hath conjoyn'd his own glory , and the salvation of his people together ! he hath wrought israels name in the frame of his own glory ; it is for his honour to save israel ; they that come not out to help israel , they come not out to help the lord. god needs not the help of men , he can save his people miraculously , he did so here ; the starres fought in their courses against sisera ; he can raise a glorious army of stars , and can order them as he pleases ; they shall all keep their ranks , they fight in their courses against sisera . how did the stars fight against him ? their beams and influences were their weapons ; they wrought impressions in the aire , and rais'd meteors raine , haile , lightning , thunder ; the stars like bright and eminent commanders , lead under them an army of meteors , their train'd souldiers , they set them into their severall postures , like the centurion they say to one , go , and he goeth ; and to another , come , and he comes . if they bid the clouds discharge , they instantly dart out lightning-flashes , and present a volley of thunder-claps ; they 'l try what they can do with proud sisera : and if israel be too weak for them , the hoast of heaven shall fight against them , the starres fought in their courses against sisera ; i , but all this is no thank to meroz ; nay , it rather aggravates their sinne , and so embitters their curse ; shall inanimate creatures more sympathize with israel , then their fellow-brethren ? shall the stars fight in their courses , and shall not meroz stir a foot to help them ? and the river kishon sweeps them away ( as dung ) that ancient river , the river kishon , now swelling by reason of the excesse of raine , and drowning many of the canaanites , as the egyptians were once drown'd in the red-sea ; they sinke like lead in the mighty waters . stars and rivers fight for them , but meroz will not help them . against the mighty , ] jabin and sisera , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , potent , puissant enemies . the church of god ha's had alwayes mighty opposers , great enemies ; satan the prince of the aire , antichrist and his forces . these and many such like observations lye scatter'd in the words , and might be gather'd out of them , but we will unite them all in this one truth , which is directly aim'd at , and intended in them . doct every christian should be of a publick spirit ; he is bound under paine of a bitter curse , ( as much as in him lyes , to promote the cause of god , and to help israel , to help the church of god against its mighty enemies . wee 'l branch it into these two particulars . . 't is a thingfull of reason and equity , that every one that professes himself an israelite , should help israel , that christians should be of a publick spirit ; it is but just that meroz should aid israel . . how every one may help the lord against the mighty , and stand for the peace of sion ; by what means they may do this . ( . ) a christian should be of a publick and enlarged spirit not seeking only himself and his own ends , with a narrow and contracted heart ; but he should seek the glory of god , and the good of sion , of his church and people . . it is the very nature of goodnesse to diffuse it self abroad in a spreading and liberal manner ; for it do's not thus lose any thing , but augments , and increases its being by communicating it self . . you may see some prints and foot-steps of this in nature , some obscure representations of this truth there . the sun , it do's not monopolize its beams , and engrosse its light ; but scatters them abroad , gilds the whole world with them ; it shines more for others then it self , it is a publick light . look on a fountaine , it do's not binde in its streams , seale up it self , and enclose its waters , but spends it self with a continual bubbling forth ; it streams forth in a fluent , liberal , and communicative manner ; it is a publick spring . nay natural bodies will part with their own properties , leave their motions ; nay , crosse their own inclinations for a general good . the aire , a light and nimble body , that mounts upwards , and do's naturally ascend ; yet for an universal good , rather then there shall be a breach and rupture in nature , a vacuum , it will descend for the stopping of that hiatus . in the body of man , the inferiour members will venter themselves for the good of the whole ; the hand will be cut off , and lose its own being , rather then the head shall be endanger'd ; you see some shadowes of this truth in nature . . and the weak and glimmering light of nature shews thus much , that a man is not borne for himself alone ; he is a sociable ●reature , and sent into the world for the good of others . the ●oice of an heathen , a mans countrey , and his friend , and others challenge great part of him . it is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make his own self the centre of all his actions . . consider , that every mans private welfare is included in the publick . the welfare of meroz depended upon israels safety ; what would have become of meroz , if the rest of their fellow-brethren had perisht ? so that it was a part of great folly in meroz , not to come out to the help of israel . when the disease seazes upon a vitall part , as the head , or the heart , or the like , so as to endanger the whole ; then every member is in danger , though for the present they may be free from paine . the well-being of every private man , depends on the publick good . a single drop is soon dry'd up and consum'd ; i , but a drop in the ocean when 't is united to a multitude of other drops , 't is there more safe ; and a drop by it self is weak , and can make no resistance : i , but a drop in the ocean is terrible . men have a more safe , and a more honourable being , as joyn'd to the whole , then taken single by themselves . a single drop can do nothing ; but a multitude of drops joyn'd together , will make a stream , and carry all before them : a single beame is obscure ; but in the sun the centre of rayes , meeting in the publick point , they are glorious . and these arguments may prevaile with you as men , living in common society ; but then as christians . i. consider , that gods children have been alwayes of this disposition , of publick spirits , seeking the glory of god , and the good of sion . exod. . . if not , blot me i pray thee out of thy book ; moses out of a pang of vehement zeale , would part with his own happinesse , rather then israel should perish ; if it would make more for the glory of god , he would be content to be damn'd , or at least to have the beams of gods favourable presence withdrawn from him . rom. . . i could wish , that my self were accursed from christ , ( or separated ) for my brethren , my kinsmen , according to the flesh , for the jews , israelites ; which is meant of the poena damni : i could be content to have the face of christ hid from me for my brethrens sake , as gods face was once hid from christ upon the crosse ; my god , my god , why hast thou forsaken me ? a most strong affection and zeale for the publick good . paul knew what the face of christ was ; how glorious a sight it was , to see god face to face : and he knew what answer god had given to moses too ; him that sinnes , him will i blot out of my book : and yet out of a most ardent desire of the salvation of the jews , he will part with the face of christ , so they may be saved ; here were publick spirits indeed . what should i tell you of vriah that famous souldier , his brave and heroical resolution ; how he would take no complacency in outward things ? and marke his reason , sam ▪ . . the arke , and israel , and judah abide in tents , and my lord joab , and the servants of my lord are encamped in the open fields ; as if he should say , what shall the arke be in danger , and shall vriah be secure ? or shall my lord joab be more forward then i am in israels cause ? as thou livest , and as thy soul liveth , i will not do this thing ; he raps out an oath like a souldier , which he might have well spar'd , but yet he shews a most generous and publick spirit ; and this was no small aggravation of davids sin . . psalme ; see how the psalmist and the rest of gods people behave themselves . by the rivers of babylon ; we sate down and wept , when we remembred thee , o sion ! we hanged our harpes upon the willows in the midst thereof ; if i forget thee , jerusalem , let my right hand forget her cunning . david had a most delicate touch upon the harpe , a soft and silken touch ; he could still saul's evil spirit with his musick ; but if i forget thee , jerusalem , let my right hand forget her cunning . and when did jeremy make his lamentation , that whole book of mourning ; but when the glory of sion was laid in the dust ; when ierusalem , the lady of nations was made desolate ? gods people have been alwayes of publick spirits , and have sympathiz'd with the church . ii. that you may follow so good example ; think whose cause it is : the cause of israel , is the cause of god ; to the help of the lord , &c. can you have a better cause ? the good of the church , and the glory of god are knit together by an act of gods gracious will. so that he that seeks the good of the church , do's in the same act seek the glory of god : and he that helps not israel , comes not out to the help of the lord. now you are bound to maintaine the cause of god , and to help the lord. . by many and severall engagements ; as creatures at his beck , he has a sovereignty and dominion over you . not to obey the great god , is to deny his supremacy . you are bound in a way of thankfulnesse , to stand for him and his cause , by those sweet mercies , those precious pledges of his love , which he every moment heaps upon you ; by those many blessings that come swimming to you in the blood of a saviour . . by many promises , vowes , protestations . your first and originall vow in baptisme , obliges you to maintaine the cause of god , and of his church , against all the enemies thereof . and you have often repeated this vow , and seal'd it again in the lords supper , for you know that 's a sealing up of the covenant ; now what 's the covenant but this , that he shall be your god , and you shall be his people ? and then you can't but remember a late vow that you have made too ; the very summe of which was this , to stand for the publick good . . certainty to prosper ; it is the cause of god ; a christian is of the surest side , of the winning side . there 's none but has a minde to prosper , then pray for the peace of ierusalem , they shall prosper that love thee . there 's none can eclipse the glory of god ; it 's beyond the limited power of a creature , to dimme the lustre of his crown ; god will maintaine his own cause , or else he should lose of his glory ; his mighty arme will get himself the victory . christ is the captain of this church , and he is the chiefest often thousand , ( the ensigne-bearer . ) and this is comfort enough for a christian , the enemies must conquer christ , before they can overcome his church . christ the head of the church is impregnable . this is the second ground why christians must stand for the cause of the church ; because 't is the cause of god , to which they are bound . ( . ) by engagements , many and great . ( . ) by vows . ( . ) encouraged with certainty of successe . iii. a christian's bound to be of a publick spirit , by vertue of the communion of saints . every christian's a member of christs mysticall body , and so must take care for the good of the whole . he that is united to christ the head , must be knit also to the other members ; he that do's not sympathize with the church , is not of the body ; he that can hear of the breaches of sion , and the decayes of ierusalem ; he that can see the apples of gods eye pierc't through , and not be affected with it , will ye call such members of christs body ? he that is not truely affected with the bleeding condition of the christians in ireland , do's virtually and in effect deny this article of his creed , the communion of saints . iv. it is against the mighty : christians had need have publike spirits , because they have publick enemies ; the devil , a publick enemy ; antichrist , a publick enemy : they are private enough in respect of their malice , and subtlety ; but publick in force , and opposition . as there is the paw of the lion for strength , so there is the head of the serpent for wisdome ; but yet the head of the serpent is broken , their wisdome infatuated : he that is in heaven , can counterplot them , and laugh them to scorne : but yet thus much you may learn of the enemies of the church , to study the publick good : they seek the ruine of the whole , and why should not you seek the welfare of the whole ? if they be so sedulous and industrious , so forward and active in a bad cause , will you be negligent and remisse in the best cause , in the cause of god , in the helping of the lord ? all that they do , they 'l tell you 't is for the catholick cause , they are for the publick . what won't a jesuite do for the catholick cause ? hee 'l compasse sea and land to gaine one proselyte . they do publick mischiefs , and have a malignant and venomous influence into all places where they come ; and why should not christians do as publick service for god , as they do for the devil ? come out therefore against the m●ghty to the help of the lord. that which was meroz his excuse perhaps , because the canaanites were mighty ones , therefore they durst not come out against them ; this god makes the very aggravation of their sin ; for if the enemies were mighty , israel had more need of their help and aide , curse ye meroz , saith the angel of the lord , &c. and meroz might have consider'd , that as there are mighty enemies , so there is a mighty god too , an almighty god , that can crush proud sisera , and dash in pieces the strongest enemy . and now by this time you have seen that 't is but fit and equall for a christian to be of a publick spirit , to come out to the help of the lord. ( . ) the manner , how every christian may promote the publick good . and here by way of premisall ; . it must be in a lawful and warrantable way they that come out to help the lord must help him in his own wayes , such wayes as his word allowes , or else , they do not help the lord , but offend the lord in breaking his commandments ; job . . will you speak wickedly for god , and talk deceitfully for him ? do's gods glory depend upon mans sin ? do's he allow any man to sin for the advancing of his glory ? nay , do's he not forbid it , and detest it ? it is a clear and undenyable truth of our saviour ; you must not do evil , that good may come of it . a speech of one of the ancients ; you must not tell the least lie , if you could save the whole church by it . you remember the clause in the protestation , as far as lawfuy i may ; he that seeks the publick good in an unlawfull course , breaks his protestation . to the right conducting of an action , besides the intention of an end truely , there must be also the choice of just direct means for the accomplishing of it . . in a prudent and orderly way . they that come out to the help of the lord , must keep their ranks ; the starres fought in their courses against sisera . christians must keep their severall stations ; if there be confusion , you can't tell a canaanite from an israelite , a friend from a foe . let every christian that studies the publick good , keep his own place ; the magistrate his ; the ministers theirs ; and the people also theirs . and now there are some wayes very good and warrantable , by which christians may come out to the help of the lord , and to the aiding of israel . ( . ) by prayer . to be sure this is a lawful meanes ; i , and 't is a prevalent means too , and has great influence upon the publick good ; exod. . . when moses held up his hand , then israel prevail'd . 't is a speciall benefit that christians have by the communion of saints , the prayers one of another . there 's a stock of prayers the church has , and the weakest christian has a share in it . thou hast the benefit of many christians prayer , whose face thou never sawest , whom thou never heard'st of ; perhaps he lives in america , or some remote corner of the world ; but wheree're he be thou hast the benefit of his prayer , as a member of the mystical body . for there 's no prayer put up to god for his church , but it encludes every particular member of the church in it ; so that prayer do's wonderfully promote the publick good . pray for the peace of jerusalem , pray for it , that 's the way to have it . and many an one that can use no other means , yet may use this . there 's many can't help the christians in ireland ; but there 's no christian but may pray for them . there 's many that can't fight against the rebels ; and yet they can pray against them , to have them restrain'd and subdu'd . many a weak and aged and sickly one , unfit for warre , and yet powerful in prayer . and these weapons of our warfare , they are not carnal , but mighty . you can't encounter an enemy ; i , but you may thus wrastle with the almighty . you can't batter down a strong hold ; but yet ye can besiege ▪ the throne of grace with concentred abilities . you are not fit to be set in a watch-tower , to spy out the approach of an enemie ; but yet you may watch unto prayer . and this is a great advantage that christians have over their enemies ; the enemy knows not how to pray ; they know how to curse , and swear , and blaspheme the name of god ; but they know not how to pray : or if they do pray , and tell their prayers with their beads , that they may know the number of them ; yet their prayer is turn'd into fin , the prayer of the wicked is an abomination . let them cry aloud to their idols , and see if they will hear them ; they can't look that god should hear them : for , if i regard iniquity in my heart , the lord will not hear my prayer . o then let christians know their own happinesse , and make use of this spirituall weapon of prayer , that opposes the enemy more then all other weapons whatsoever : let them brandish the glittering sword , &c. and this is the chief use you are to make of all the news you hear , to know how to order your prayers accordingly . no question more ordinary in mens mouth , then , what news ? and i finde no fault with the question , it is good and fitting : but news are not to be enquired after only for the satisfying of mens mindes , and curiosity ; as the athenians spent all their time in enquiring for some news : but this is the main end of it , to know how to send up your prayers for the good of the church ; and your praises for such mercies as god bestowes upon it . all news heard by a publick spirit , will stir up prayer or thanksgiving . this is the use you are to make of news ; if sad news of the churches misery and desolation , then send up more fervent prayer , that god would repaire the breaches of it , and settle it in a flourishing condition ; if welcome news , then praise god for his free goodnesse , and desire him to perfect the great work which he has begun . this is one special means to promote the publick good , the prayer of the righteous . and god alwayes when he intends any great mercy , he poures upon his people a spirit of prayer , he stirres up their hearts in this way ; he opens their mouth wide , before he fills it . ( . ) self-reformation . this has great influence upon the publick good . and how can you expect a publick and glorious reformation , unlesse first you reforme in private ? look upon the grievances of your own soul ; hearken unto those many petitions that are put up to you by the ministers ; who beseech you to be reconcil'd unto god. every sin addes to wrath ; it provokes god , pulls down his judgements , and ripens a nation for destruction , and has a malignant and venemous influence upon the whole . so then the turning from sin , and reforming your wayes , is the means to divert judgements , to bring down mercies , and bring down publick good . if there were more private reformations in mens spirits ; there is no doubt , but god would blesse the publick reformation . sinne puts more rubs in the way , then any enemy or opposer whatsoever . this is the great mountain that hinders the going up of the temple ; if this one were but took away , all other would quickly become a plain . they are very injurious to the publick good , that go on in a course of sinning , against so gracious a god , that do's such great things for us . one sinner destroyes much good , as the wise man speaks . ( . ) vnited spirits , and a sweet harmony of affections , graciously consorting together , would help forward the cause of israel . jarres and dissensions amongst christians themselves , sound very harshly : for the divisions of reuben , there were great thoughts of heart . what is there can give greater advantage to an enemy , then to see israelites fall out amongst themselves ? you may learn more wisdome of them that are wiser in their generation , then the children of light ; what a strait union and confederacy have they among themselves ? gebal , and ammon , and ama'ek , the philistines , with them that dwell at tyre . these scales of leviathan ( as that in job is usually allegoriz'd ) are shut together as with a close seale . and if they should be at variance , and discord among themselves ; yet they have a sure way of reconciliation , by a joynt opposition of the godly . ephraim against manesseh , and manasseh against ephraim , both against judah . herod and pilate made friends in crucifying christ . if wicked men can agree in opposing of goodnesse , why should not christians in helping forward goodnesse ? all ye that come out to the help of the lord , to the help of the lord against the mighty ; come with united hearts , and agreeing spirits . why should there be strife between you , seeing you are brethren ? and then consider ; what will not united forces do , when you shall joyn to the work of the lord with one consent , with one shoulder ? what is it that this union won't bring to passe ? it will strike terrour to the churches enemies , and strengthen the hearts of friends : it will mightily promote the publick goood , and tend to the glory of ierusalem . if men would but lay out themselves , and their several gifts and abilities in one general aime for the advantage of their master , and good of their fellow-servants ; what glorious times should we then see ? this is one clause in the protestation , to stand for the union of the three kingdomes . ( . ) i might adde that , with outward aide too , you are bound to promote the publick good ; with liberal contribution to relieve the necessity of the christians , as the church of macedonia gave above her abilities . and also such as by authority shall be sent forth against the popish-rebells , they are to fight with courage , and alacrity , for 't is for the cause of god ; they come out to the help of the lord , to the help of the lord against the mighty . and now for a word of application . it is for the just reproof of most men , that minde not at all the publick good : how do they think to avoide the curse of meroz , seeing they come not out to the help of the lord , & c. ? there is a principle of corrupt self-love in men , that makes them of narrow and contracted spirits ; all their aimes are for themselves , and their own ends ; they do not minde the good of the church . if they hear but of a worldy losse , some ship cast away , and their estate be weaken'd , this will pierce and affect their spirits ; 't will sad and darken their joy : but they can hear of ruines of the church , the breaches of sion ; that the church has many rollings , and commotions , and not be wrought upon , not be much mov'd with it . men are more affected with their own private good , then with the publick ; and more mov'd with private miseries , then publick . if they themselves be in the least danger , or some of their neer friends , then you shall have mourning , and sighing , and lamentation : but if the church lye a bleeding , the saints , ( those precious ones ) be kill'd all the day long , and accounted as sheep for the slaughter ; they can be merry enough for all this . how many are there that have not shed a teare for ireland ! that have not spent a sigh for them , nor put up a prayer for them ! god he has a bottle for your teares , and he knows how many you have put into it ; i am sure it will hold a great many more then you have shed . i speak not so much for outward weeping , there 's many perhaps can't shed a tear upon any occasion : but i call for a spirit of mourning , a sympathizing spirit ; a spirit took up with the publick good , as its best employment o how many are there , that this bitter curse of meroz will fall heavy upon ! and upon your dayes of humiliation , be sure to humble your selves for this ; your want of a publick spirit , your not praying for the peace of ierusalem . how do you know but that , if you had sent up more prayers to heaven , god might have free'd the distressed christians by this time ? as they are guilty of the christians blood in an high degree , that shed it in a most inhumane manner ; so i know not , how they can excuse themselves from some guilt of it , that do not help them by prayers , and endeavours as much as in them lyes . . it is against all such as are in a kinde of indifferency , and neutrality ; they neither are for one nor other . what is this but the very same case with meroz ? meroz did not fight against israel , it did not fight for the canaanites ; no , but it did not come out to the help of israel , and therefore it has this bitter curse . vain men that think to content themselves with this , that they do not hurt : but every man that do's not good , do's hurt , he most do either one or other ; the soul is not idle , it is either doing good or evil . suppose that a man did no hurt , yet this is not enough , unlesse he do s good too : for there are sins of omission , as well as of commission . not doing of publick good , is a publick hurt . . by way of gradation à majori ad majus . if there be such a bitter curse upon meroz for their negligence , and remissenesse in duty , for not coming out against the mighty , what severe judgments and dregs of wrath shall be pour'd out upon all them that come out against the lord , that are against the publick good , that wish ill to sion , that would fain see her in the dust , that hate and persecute christians , that oppose the power of religion , and the life of the gospel , that are in the very gall of bitternesse ? all the curses that are written , and not written shall flame against them ; and the vials of gods fiercest wrath shall be emptyed upon them . meroz's curse is bitter ; but in respect of theirs , sweet and easie . blesse god for men of publick spirits ; for zerubbabels and jehoshuah's , such as are building god a temple ; pray god to encrease the number of publick spirits , such as may come out to the help of the lord. as there 's a great and bitter curse lay'd upon meroz , for being negligent in the cause of god , so there are choice and eminent blessings for such as are forward and active in it . god will abundantly recompence all the labour of love , which any shall shew for his name ; their labour shall not be in vaine in the lord. the white stone : or , a learned and choice treatise of assurance : very useful for all , but especially weak believers . pet. . . wherefore the rather , brethren , give diligence to make your calling and election sure . assurance of salvation is a truth of great and precious consequence , of sweet and comfortable influence into the whole life of a christian : a truth which has scarce had liberty to unmask and shew it self in former times , and so has seldome or never been fully treated of : a truth which could never be more welcome and seasonable then in times of danger and uncertainty ; when all other things are in a doubtful and wavering condition , then to make our calling and election sure ; to set up a spiritual militia , and to put the soul in a posture of defence , in such an heavenly preparation , as it may be fit to meet with all conditions ; he shall not be afraid of evil tidings , his heart is fixed trusting in god : he is just like the philosophers good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , four-square , that , cast him where you will , like a dy , he falls alwayes sure and square ; he 's built upon the same foundation that the whole church of god is ; he 's built upon a rock , and though the waves dash , and the windes rise , though the storme encrease , and the floods beat in , yet the house stands , the foundation 's sure , 't is built upon a rock , and the gates of hell shall not prevail against it . i 'le make him a pillar in the temple of my god , as christ promises to the church of philadelphia ; even like one of those pillars in solomons temple : the name of the one was jachin , and of the other booz ; nothing but stability and strength , as the words imply ; christian assurance fortifies the soul , and prepares it against all conditions . now , as for the drift of our apostle in this chapter , 't was to perswade the christian churches of ●onous , ga●atia , cappadocia , asia , bithynia , to whom he wrote that they would be fruitful and abundant in the graces of god , that they would grow in grace , and adde grace to grace , and so to increase in them all , till they came to a full and perfec● stature in christ for ●e that lacks these , ( saith the apostle , is blinde , and cannot see afarr● off ▪ he is poreblinde , and cannot see so farre as heaven and heavenly things : and theu he is forgetful too of the very first principles and rudiments of grace ; he forgets that he was purg'd from his former sins in the lavour of regeneration , in baptisme , when he first enter'd into covenant with god. wherefore do ●e rather give diligence ▪ to make your calling , &c. you that have a spiritual eye , and an enlight'ned soul , and can disce●ne the things of god , and you that are mindful of the covenant made with him , do you , brethren , give , &c. for this if any thing will make you fruitful in the works of grace ; for by these you must maintain your assurance ; these are the fruits and evidences of your solvation ; the fruits of the spirit , and the first fruits of eternal life . christians that make their calling and election sure ▪ will and must be fruitful in good works . the papists interpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse ; and beza saies indeed that he found it in two ancient copies , but though it be left out in the letter , yet we enclude it in the sense ; good reason to leave it out in the text , because all the greek copies do , two only excepted ; but yet we take it in in the interpretation , and freely acknowledge that no christian can be assur'd of his salvation , who is not fruitful and abundant in good works , as fulke and carthwright do very well satisfie the rhemists translation . in the words you have ( ▪ ) an usual compellation , brethrer . ( . ) an apostolical exhortation , and that to a double duty , one subordinate to another . the ( . ) and principal in intention , to make your calling and election sure ▪ the ( . ) ( which is a meanes to the former , ) to give diligence . and if you look upon the first again , you shall finde in it . ( . ) a propriety , your calling and election . ( . ) a method and order , first your calling ▪ and then your election . as for two of the particulars , we 'l but point at them , because they are not so properly intended in the words . for the compellation is frequent and obvious in every epistle ; and shews . an apostolical sua●a , by which they were wont to winde and insinuate themselves into the affections of the people , to eng●atiate themselves with them ; for affection does strongly engage the judgement . and all rhetorick is little enough to win hearts and prevail upon some mens spirits . . an apostolical meeknesse : peter a star of the first magnitude , yet calls the lesser sporades his brethren ; a glorious and eminent christian , a tall cedar in lebanon , yet acknowledges the meanest and lowest christians his brethren . he learnt this of his lord and master , who was not ashamed to call them brethren ; and shall the disciple be above his lord ? 't were well if the pope ▪ who will needs be saint peters successor , would follow him in this . and who art thou , o prophane ismael , that scoff'st at the children of the promise under this very name and notion of brethren ? and then as for the propriety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your calling and election . . none can be assur'd of another mans salvation , unlesse it be of such whom the scripture tells us were in the state of grace ; whose sincerity is made famous to all the world ; to whom the spirit has set its broad seal , and given them a publike testimony that they were within the covenant : for others we know in general , that there are a select and peculiar company whom god has chosen out as his jewels , but we cannot say certainly and infallibly of such a particular person , of any individuum , that he is a chosen vessel . of some 't is evident and apparent , that for the present , they are not in the state of grace ; we are sure that as yet they are not efficaciously call'd , but we know not whether they be chosen ; for others we have great hopes , and an high degree of probability , that they are truly born again , but yet we have no absolute certainty ; for hypocrisie will go so farre , as that the best criticks may be deceived . and a man can never tell certainly another mans sincerity , unlesse he could supply the place of conscience . an hypocrite may spin so fair a thred , as that it may deceive his own eye , he may admire the cobweb , and not know himself to be the spider ; how much more easie may he deceive a stander by ? and as for any extraordinary spirit of discerning , i know no ground for it , nor any promise of it in the scriptures . you 'l say , this takes much from the communion of saints , and from the sweetnesse of christian society , if we cannot tell who are true members of the mystical body , fellow-brethren and fellow-heirs of the same promise . . though we cannot tell absolutely and infallibly , yet we may know very probably ; we know there are such a peculiar people , a chosen generation , a royal priest-hood , and we know that such and such are the likeliest in the world to be of this number , so as we have no reason to distrust them . . we must commend much of this to gods providence , who very seldome suffers hypocrites to go undetected ; he that is the great searcher of hearts will be sure to meet with them : he hates a rotten heart , and will be sure to make it odious . . 't is fitting that this and many other priviledges should be reserv'd for heaven , that so we may long after that the more . there shall be a pure and unmixt communion , the perfect beauty of holinesse . nothing shall enter there that makes a lie , nothing of hypocrisie ; but glorious angels and glorifi'd saints sunning themselves in the presence of god , shall keep company together to all eternity . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ christians are chiefly to look to their own calling and election . they are indeed bound to promote the good of others , and to look upon their lives with such rules as christianity allows ; but they must be sure to dwell at home , and be acquainted with their own breasts , to make their own calling and election sure ▪ for they cannot be sure of another mans condition , so as they may be of their own . and thus we have dispatch't those two particulars which lay more collateral in the words , and were not directly intended in them . we now come to the very minde and drift of the text , which branches it self into these four propositions ▪ that will fully explain the nature of assurance , though we keep within the bounds of the text : it streams into these four particulars . . a christian may be assur'd of his salvation . . assurance of salvation requires all diligence . . assurance of salvation deserves all diligence , both imply'd in give diligence . . the way to make our election sure , is first to make our calling sure . and now you may look upon the text , as on a pleasant vine , situated in a fruitful place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. in the horn of the son of oile or fatnesse , as the prophet speaks , you may sit under the shadow of it , and its fruit will be sweet unto you . for you see how it has spread it self into spacious and goodly branches , such as are all laden with fair and swelling clusters ▪ clusters of canaan , that are ripen'd with those heavenly sun-beams that shine out upon them ; and richly fill'd with all spiritual sweetnesse . and this fruit of the vine will chear the heart of man to all eternity . as for us , we 'll be sure to prune off all such sproutings and luxuriancies of style ▪ as may any way steal from the sap and strength of so great a truth in hand , as the hebrews call those sproutings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. little epicures , alwayes feasting upon the sweetnesse of the tree , and putting the root to continual expences : we 'll prune off all these . and if there be any clusters lie lurking under the leaves , truth 's not so obvious to every eye , we 'll ( if we can ) spy them out . the vintage will be long , we shall gather but a cin ster at a time , and presse it in the application . a christian may be assured of his sa●●ation , for saint peter would never exhort them to give diligence , for an impossibility , for that which could not be obtained . we 'l move in this order , and shew . what assurance is . . arguments for assurance . . the manner how christians are assur'd . . the special times of assurance . . make application . i. and here first , what assurance is . 't is a reflex act of the soule , by which a christian clearly sees , that he is for the present in the state of grace , and so an heire apparent to glory ; or in the words of the text , by which he knows his calling and election . 't is a reflex act , and so . assurance is situated in the soules most noble , most closett●● , most private ▪ and most spiritual operation . . ) reflex acts are the most noble and most royal operations , the most rational and judicious acts of a most intelligent spirit . reason is now in its exaltation , it sits upon the throne , and exercises a judge-like power ; all the faculties of the soule must appear before its tribunal , and give up a strict account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the pythagoreans were wont to pose and catechize themselves : your inferiour sensitive creatures can go poring on upon a present object , and blunder on in a direct way , but are far enough from any reflex acts ; although some talk of reflexivenesse in sense too , ( as to see that they see , or the like ) but 't is but a fancy of their own ; sensitive creatures could never reach so high as a reflex act ; and indeed sensual men know not what belong unto it , but the reasonable soul can retire into it self , and take a view and survey of its own actings . . ) it is the most secret and retir'd operation ; the soule withdrawes and bids the body farewel , and even here becomes an anima separata : it retires into its closet , and bolts its selfe up , where none can peep in , none can evesdrop it . . ) the most refin'd and spiritual working of all , this is most abstracted from matter . the soul here does not commerce with outward drossy objects , but looks upon it self , fixes its eye upon its own face . this is the most spiritual employment of the soule , which does most strongly argue its immortality , and shewes it to be a spark of divinity : how does the prime and fountain being spend all eternity , but in looking upon his own transcendent and glorious essence ? in viewing the bright constellation of his attributes , & seeing some shadowy and languishing representations of himself in the glasse of the creatures ? 't is one of the chief works of a christian , to reflect upon himself , vita est in se reflexio ; as the grave moralist seneca speaks . the prodigal came to himself , when he came to reflex acts ▪ so king ▪ . . when they shall turne to their own hearts , &c. ii. but yet this working of the soul is but weak and transient , 't is fleeting and desultory , it quickly vanishes ; which shewes a great disorder and irregularity in the spirit , that that which is the noblest and most proper operation , that borders upon divinity , men are least ver'st in it . how rare is it for men to reflect upon their own conditions , to enter into an exact trial and examination of their own wayes ? radius reflexus languet , as the opticks speak ; the beam begins to be weary , and is ready to faint , it gives a weak and languishing representation : 't is true of intellectual beames too , radius reflexus languet . o how quickly are men weary of serious thoughts and considerations ? they look upon them as melancholy interruptions , turbida intervalla . you had need of good arguments to perswade men to entertain a serious thought ; outward objects , these divert the minde , and take it off from its greatest work . as a man that sees his natural face in a glasse , ( as st. james speaks ) goes his way , and presently forgets what manner of man he was . the soule scarce knowes its own visage , it looks abroad and is a stranger to it self . many a mans soule ha's scarce look't upon it self all his life-time . iii. it consists in a reflex act , ( joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) and so differs from faith ; it is one thing to believe , & another thing to know that i believe . our divines go somewhat too far , ( calvin , perkins , &c. ) when they put all justifying faith in a full perswasion . ames sayes , 't is when they deal with the papists , who put it in a bare assent : but ( me thinks ) they should rather be more wary there , lest they give the enemy too much advantage . i rather think , that being men eminently pious , it was as they found it in their own soules , but all are not so strong in christ ▪ assurance is the top and triumph of faith : faith , that 's our victory , by which we overcome the world : but assurance , that 's our triumph , by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are more then conquerours . 't is flos fidei , the very lustre and eminency of faith . faith that 's the root , assurance is the top-branch , the flourishing of faith , faith with a glosse upon it . justifying faith , that does not only dwell in the understanding , in nudo assensu , but requires an act of the will too , which must embrace a promise : indeed it calls for an act resulting from the whole soule , which must receive christ offered unto it : but now assurance consists only in the minde , and so there you have the difference between faith of adherence , and faith of assurance . the first is an act of the whole soule , the latter is a work of the minde only ; it ariseth è sensu quodam spirituali ; whereby we know and perceive that we beleeve . and when i say every beleever may be assur'd of his salvation : i don't say that every beleever is assur'd of it ; no , every one is to labour for it , to give diligence , as our apostle speaks : but every one ha's not yet obtained it : assurance is not of the essence of a christian● ; a man may be a true childe of god , and certainly saved , though he have not assurance ; he can have little sweetnesse and comfort without it , little joy and peace , but yet he may be in a safe though in a sad condition . 't is requir'd to the bene esse , not to the esse of a believer . . for the promise is made to the direct act , and not to the reflex . believe , and thou shalt be saved , that 's the voice of the gospel : not , know that thou dost believe . now there is many a weak christian that ha's faith , and yet does not know that he ha's it ; faith like a grain of mustard-seed , lies hid for a while , but it ha's a vigorous and operative spirit , and will work out in time , and spread it self into goodly branches . the least degree of faith , if it be true , brings salvation , but it does not bring assurance . . many true christians are in a state of desertion : all their light is eclipsed ▪ their joy and comfort is put out . nay , they look upon god as an enemy ; they are so far from being assur'd of their salvation , as that they verily think themselves in a lost condition , and yet all this while are in a true state of grace . their condition is cloudy and dark , and very uncomfortable for the present , but yet 't is safe ; they are true believers , and yet far enough from assurance . an excellent place in isaiah for this , isa . . . who is among you that feareth the lord , that walketh in darknesse and hath not light ? let him trust in the name of the lord , and stay upon his god ; some may truly fear god , and yet walk in darknesse , and have no light , not the least glimpse of assurance no beame of gods favourable countenance , yet let him trust in the lord , and stay himself upon his god. he may do this though he ha's no light , he may multiply direct acts , though he ha's no reflex acts . and here he may lay all the stresse of his salvation , leane upon the grace of god in christ , and with a sweet recumbency rest himself upon his god. and this consideration may strengthen many a bruised reed , and revive many a drooping spirit , who for the present do not know that they believe , their case may be good for all this . thou mayest be a true believer , though thou art but a weak believer , nay , though thou think thy self no believer ; i do not speak this that any should rest in this condition ; no , this were against the text ; all must give diligence to make their calling and election sure : and a christian can have little or no quiet , till he attain to assurance . and thus you have seen the nature of assurance , we shall in the next place prove , that a christian may be assur'd of his salvation . . ab esse ad posse . many a christian ha's been , and is assur'd of his salvation . scarce any eminent christian in the whole book of god , but ha's set his seale to this truth by his own particular experience . this is so clear as the adversaries themselves cannot deny , but that many choice ones have had a full and satisfying light springing in upon their soul , and clearing their eternal condition to them . but they say 't is by way of extraordinary revelation , a special priviledge vouchsafed to some few of gods choicest worthies by a rare indulgence . but this is spoken gratis , and is contrary to the present experience of many thousands of christians ; john . . the very drift of st. johns epistle , is that christians might have assurance . and besides , those mediums by which christians attain to assurance ▪ are common to all : all of them have the spirit dwelling in them : all have the fruits of the spirit , and a sweet testimony of their own spirits ; though some have it in a weak measure and cannot reach to a plerophery : all come not to this full assurance ; but yet these are the usual wayes , by which men attaine to it , which have nothing in them of extra ordinary revelation : they are via regia , and yet via trita too . adde to this the scope of the text . st. peter exhorts all to give diligence to make their calling and election sure , which , to what purpose were it , if it came only by special & extraordinary revelation , which does not depend upon their diligence ? . search into the nature of faith it self , and you will see that it does much tend to assurance , and ha's some vicinity with it . there 's a double act of faith , as the most acute ames observes ▪ ( . ) the actus primus , by which i beleeve in christ for the remission of my sins , and justifying of my person , which is properly justifying faith ▪ ( . ) actus ex fide emanans , by which i believe that my sins are remitted , which does necessarily presuppose the former act : for thou hast no more reason to beleeve that thy sins are remitted then any other , till thou hast first received christ for the remission of thy sins . and this is contain'd in the article of the creed , i beleeve the remission of sins ; not only in general , for this the devils beleeve & yet tremble : but the christian peculiarizes it , and draws sweetnes out of it , i beleeve the forgivenes of my sins ▪ and of this latter 't is meant , that fidelis certus esse potest ●ertitudin● fidei de remissione peccatorum , rom. . . being justified by faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and holy security of spirit , for assurance is nothing but apex fidei , the highest degree of faith . and 't is the speech of aquinas , quicunque habet scientiam vel fidem , certus est se ●abere , nam de ratione fidei est , ut homo sit certus de his quorum h●bet fidem . faith does of its own accord raise and advance it self to assurance , and that by reason of the applying and appropriati●g vertue which is in it ; 't is faiths idiom , my lord , and my god : by a sweet monopoly it engrosses all to its self ; and yet leaves enough for others . now a man that strongly grasps a jewel in his hand , knowes that he ha's it ; the hand of faith layes hold on christ , and knowes that it receives him : so the want of assurance in a believer does meerly flow from the weaknesse of faith , for though it be true , that to believe , and to know that i beleeve , be two distinct acts : yet this you must know and observe , that the strength and clearnesse of a direct act , will necessarily infer a reflex act . those truths which i do clearly and evidently know , i also know that i know them . and that which i strongly believe , i know that i believe it : so the want of assurance comes from the imbecillity of faith. and the papists that place faith only in a meere assent , may well deny assurance ; for they take away that clasping and closing power by which it should unite it self with its object . . from the nature of the promises : for this is the drift of the promises , ( as 't is hebr. . ) that the heir● of promise might have strong consolation : now a believer can have but weak and unstable comfort without assurance . what if all the clusters of canaan were laid on an heap ? what if all the cordials of the gospel were strain'd into one cup ? were the soul any thing the better if it must only tantalize , see them and want them ? what sweetnesse can a christian draw from a promise till he knows that it belongs unto him ? will this enrich a man , to know that there are pearls and diamonds in the world ? will this satisfie a fainting israelite , to know that there is a canaan , a land that flowes with milk and honey , although ( it may be ) he shall ne're come neer 't ? nay , is it not a greater sting and vexation for the soul to think i know there are pure fountains and pleasant streams , but yet i may die with thirst ? there are spiritual dainties , and precious delicacies , but i am not sure to have one taste of them ▪ many a promise looks with a pleasant and propitious eye , but 't is not fixt upon my soul ; so that take away a christians interest and propriety in a promise , and what becomes of his consolation ? god has given his word , his oath , his seal , his earnest , and all to this very end , that a poor christian may be assur'd of his salvation , that he might have strong and vigorous consolation ; so that to deny him this , is to annihilate the word of god , to frustrate the oath of god , to evacuate the seal of god , and as much as in them lies to make him lose his earnest , and to leave the soul in an intricate and perplext condition . . from the nature of christian hope ; there 's a vast difference between the moralists hope , and that which is the theological grace , and yet this is scarce took notice of ; they require these three ingredients into the object of hope : that it must be ( ) bonum ▪ ( . ) futurum , ( . ) incertum ; but christian hope is certain & infallible , it looks upon good as to come , and as certain to come ; indeed 't is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as clem. alexand. elegantly , blood running in the veins of faith ; if hope expire , faith will presently bleed to death . that good which faith sees , hope waits for ; faith eyes it as present , but yet at a distance , and hope tarries for it till it come . christian hope is nothing but a waiting and expectation of a certain good ; you have a pregnant text for this in hebr. . . which hope we have as an anchor of the soul , both sure and stedfast . hope were but a poor anchor if it should leave the soul to the courtesie of a wave , to the clemency of a rock , to the disposing of a storme . hope were but a weak anchor if it should let the soul be lost with uncertainties , if it should leave it in danger of shipwrack . i , but this anchor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it pierces within the vaile , it will be sure to have fast hold , 't will fix upon heaven it self , upon the sanctum sanctorum . see another , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; now that 's a poore glory to triumph in uncertainties ▪ to triumph before the victory ; little cause of joy and exultation , till the soul be provided for eternity . i can tell you the very possibility of being damn'd , is enough to extinguish joy ; so that till the soul come to be in a safe condition , safe for all eternity , and till it know it self to be in this safe condition , 't is so farre from being joyful , as that it cannot tell how to be quiet . a probable hope will bear up and support the soul , a door of hope in the valley of achor : but it will not quiet and satisfie the soul . the least dawning of hope in the initials of grace , does mightily cherish and encourage the soul . o how pleasant are the eye ▪ lids of the morning ! how welcome is the day-break after a dark and disconsolate night ! nay , the very possibility of being sav'd was that which first drew us all to look after heaven ; the very consideration , that there was balme in g●lead ; but the weary soul will ne're rest here ; the dove will ne're take this for an ark : no the beams of gods love will shine out stronger and brighter upon the soul , and ripen his hope into assurance . christian hope when 't is in its full vigour , is all one with assurance , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if hope could be frustated , it then might make asham'd : disappointment would cause a blush ; hope differr'd will make the heart sick , and uncertain hope will scarce make the soul well ; a christians hope is not like that of pandora , which may flie out of the box , and bid the soul farewel : no , 't will ne're vanish , till it be swallow'd up in fruition . the hope of the hypocrite , 't is as his righteousnesse , like the morning-dew : but the hope of a christian 't is like the morning-light , the least beam of it shall commence into a compleat sun-shine , 't is aurora ga●dii , and it shall shine out brighter and brighter till perfect day . we shall further clear this truth , if you consider the manner how christians are assur'd of their salvation , the third thing we propounded . . by the graces of god which are in them , those precious seeds of immortality , and the prints of the spirit , by which they are sealed to the day of redemption . grace is the spirits stamp by which it marks the soul for its own ; the first-fruits of the spirit , the least grace , if true and sincere , is sufficient to salvation , and therefore the sense of the least grace is sufficient to assurance . but how shall the soule know that it has these graces in truth , and not in shadow and colour only ? how shall it be certain that these are not counterfeit and painted ? there might be given many signes and characters of true grace , that it must flow from a principle of sincerity , from a principle of love , that it must be conformable to the grace of christ ; but all this will not satisfie , for the soule will still question , how shall i know that my graces are such ? so then that which we must ultimately resolve it into , is that in rom. . . for in the mouth of two or three witnesses every thing shall be established ; now we have here two witnesses omni exceptione majores , we have a double testimony , a twin-testimony . the same spirit beareth witnesse with our spirits that we are the sons of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he confirmes what the other sayes ; both the witnesses do fully agree , and make up one entire testimony , the soul may say here , as paul , rom. . . i speak the truth , i lie not , my conscience bearing me witnesse by the holy ghost . the whole work of assurance is summ'd up in this practical syllogism , whosoever beleeves shall be saved : but i beleeve ; and so shall certainly be saved . the assumption is put out of doubt . . conscience comes in with a full testimony : and if natural conscience be a thousand witnesses , then sure an enlight'ned and sanctifi'd conscience can be no lesse then ten thousand ▪ john . . he that beleeves has a witnesse in himself , a certificate in his own breast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for as the same apostle , john . . beloved , if our heart condemn us not , then have we confidence towards god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the same with conscience , for the hebrewes have no other word for conscience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so then , if our heart acquit us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have as much liberty as we can desire . it feares not now the edge of the law , nor the fiery darts of satan : it doth not stagger with sense of its own weaknesse and unworthinesse , but comes with confidence to the throne of grace . jer. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . supplantativum cor prae omnibus , so arias montanus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & inscrutahile , desperabile , so hierome and our translation , desperately wicked : 't is properly insa●abile . some think paul alludes to this place , and does explain it in rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventy reade the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ & translate it accordingly . . now as for the mind of the place : i finde expositors of great name and worth , understanding it of the unregenerate heart , of the heart of man , that is in the state of corrupt nature , of whom 't is said , that all the imaginations of the thoughts of mans heart , are altogether evil continually . . the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others , for 't is brought in by way of objection . the jewes they are cunning and subtile , and can delude the prophets , and so think to evade the curse . no ; but i the lord search the hearts : i have a faire window , an open prospect into the most reserved spirit : 't is as clear as crystal to my eye . . yet 't is true , that the most sincere heart is very deceitful , the heart of a david , of a man after gods own heart , is ful of windings and turnings , and many deviations , such secret passages as himself knowes not of . for who hath known the errour of his wayes ? no man yet had such a piercing insight into his own soule ▪ as to be acquainted with every motion of it . none can so anatomize his own spirit , that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as every veine and nerve and muscle shall be obvious and apparent to his eye ; but what does this hinder , but that the general frame and bent of the spirit , the byas and inclination of the soule may be clearly known ? the soule knowes which way its faculties stream with most vehemency . conscience cannot be brib'd , 't will give in true judgement , especially an illight'ned conscience . there 's none , but if he search and examine his own soule in a strict and impartial manner , may know whether he be sincere and cordial or no. there 's none but may know the general frame and temper of his spirit , cor. . . who knowes the things of a man , but the spirit of a man that is in him ? the testimony of conscience is certain and infallible . many a wicked man by this is assur'd , that for the present he is in a miserable and damnable condition ; he knowes certainly that as yet he is out of the covenant ; and hence many times there are lightening flashes of terrour flie in his face , the very sparks of hell compasse him about . does not thy conscience often tell thee , o prophane wretch , that as yet thou art a childe of wrath , and galloping to damnation with a full cariere ? why then may not the heart of a christian tell him as certainly ▪ that he is a childe of god by adoption and an heire of promise ? nay , speak , o christian , where e're thou art , and speak aloud that we may heare thee , does not thine own soule tell thee that thou art in a sure and happy condition ? so sure as nothing shall be able to separate thee from the love of god in christ jesus our lord. why are christians so often enjoyn'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to try their own hearts , to search their spirits , if that after all their diligence they can't tell what to think of them ? all uses of examination were vain and frivolous , which yet are the very life and spirits of preaching ▪ and ames tells ▪ us of a donum discretionis ▪ which christians have , by which they can discerne true grace from counterfeit . there are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ by which they may distinguish them , and judge of them in themselves , though not in others certainly . if all thus by the testimony of conscience may know their own frame of spirit whether they be upright or no ; why then are not all true christians assur'd of their salvation ? what have they not their consciences and hearts about them ? . many are not sufficiently acquainted with their own spirits , they do not keep ▪ so strict a watch over themselves , they are not verst in their own hearts ▪ they don't try and search their wayes , they have riches and a treasure , and do not know of it . . it is in so great and weighty a matter ▪ eternity does so amaze and swallow up the thoughts , as that they are ready to tremble ▪ where they are certain and secure ; a man on the top of a tower knows that he is safe enough , and yet when he looks down , he is afraid of falling . . conscience sometimes gives a dark and cloudy testimony , when 't is disquieted and charg'd with new guilt , the soule can't so clearly reade its evidences . and then it begins to question its condition . it may be it has dealt hypocritically in some one particular ; and now it begins to question all its sincerity . we do not say then that conscience does alwayes give a clear and full testimony , but sometimes it does , and that with absolute certainty . . now comes in the second witnesse , and the great and supreme testimony of the spirit himself , witnessing with our spirits that we are the sons of god , rom. . . we render it , the same spirit , but in the fountain it is the spirit it self , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only the gifts and graces of the spirit , but the spirit it self . this testimony seems to be coincident with the other , for a man can't tell his own sincerity : 't is the spirit that must reveal a man to himself ; the soule can't see its own face unlesse the spirit unmask it ; the spirit is more present and conversant with the soul , then the soul is with it self . he does not only know our hearts , but he is greater then our hearts , and knowes all things . we 'l easily grant , that to the least motion in spirituals , there is necessarily requir'd the concurrence of the holy ghost ; but withal , we say that there 's a mighty difference between the working of the spirit , and the testimony of the spirit . there 's a powerful and efficacious work of the spirit , when faith is wrought in the soul : but yet there is not the testimony of the spirit , for every believer has not presently the seale set to him ; so that though the testimony of our own spirit cannot be without the help and influence of the spirit , yet 't is clearly distinct from the testimony of the spirit ; for here the spirit does enable the soul to see its graces by a present light , by the soules light ; but when it comes with a testimony , then it brings a new light of its own , and lends the soule some auxiliary beames , for the more clear and full revealing of it , so that you see according to that plain text in the romanes , there are two distinct testimonies , the spirit witnessing with our spirits ; and st. john is most expresse , beloved , if our hearts condemne us not , then have we confidence towards god. now the testimony of the spirit is . ) a clear testimony , a full and satisfying light springs in upon the soule , scatters all cloudes , all doubts and questions ; 't is as evident as any demonstration ; john . ● . by this we know that he dwells in us , by the spirit which he hath given us . christ when he went to heaven , he left the comforter , not only to the church in general , but to every particular soule that believes , to print his love upon the soule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrysost ▪ if a creature , though never so glittering , should tell men so , there might still be some hesitancy ; i , but the spirit witnesses . the secret and inward testimony of the spirit is as strong and efficacious ; nay , more powerful then if 't were with an outward voice . if an angel from heaven were sent on purpose to a christian by christ himself : go tell him that i love him , that i shed my blood for him , &c. 't were not so certain . . ) a sure testimony , for 't is the witnesse of the spirit , who can neither deceive , nor be deceived , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficientissimum testimonium , as cajetan . ▪ he can't deceive , for he is truth it self . . he can't be deceived , for he is all eye , omniscience it self : and he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he dwells in the breast and bosome of god : he is fully acquainted with the minde of god , and he reveales it to the soule . the papists make the spirits testimony to bring but a conjectural certainty . but the most renowned perkins answers them , ( . ) that 't is such a certainty as makes them cry abba father : not only think so , and speak so , but with all courage , confidence , intention of spirit , cry abba father . ( . ) it is opposed to the spirit of bondage , and therefore takes away doubtings and tremblings . ( . ) the very end why the holy ghost comes to the soul , is to make all sure , and therefore is call'd a seal and an earnest . god has given us the earnest of the spirit , and he will not lose his earnest . now he assures the soule . by a powerful application of the promise , for as faith does appropriate the promise on our part , so the spirit applies it on gods part . as satan , that lying spirit , casts in doubts , and feares , and tremblings , and working upon the remainder of corruption , plots against the peace and well-being of the soule ; so this holy spirit , by the comforting working upon that principle of grace , which he himself hath planted in the heart of a christian , do's study and contrive the welfare of a beleever . and as the spirit of bondage do's strongly apply wrath and the curse ; so this sweet spirit of adoption applyes grace and mercy . the spirit of bondage strikes terrour into the soul , by a mighty application of wrath ; this curse flames against thee ; this threatning is shot off against thee ; these vials of wrath are prepar'd for thy soul : so the spirit of adoption do's set on strong and vigorous apprehensions of mercy ; this pear●e of price , 't is to enrich thee ; these evangelical cordials , are to revive thee ; this balme in gilead is prepar'd for thy soul . the spirit of adoption speaks love and peace & pardon ; and that by particular application of the promise to us ; as when the promise of remission of sins , and life everlasting by christ is generally propounded in the ministery of the word ; the holy ghost do's particularly apply it to the heart of such a one , and do's seale up the promise to the soul ; that when faith sayes , this promise is mine , this belongs to me ; the spirit do's strongly apply it ; this is thine indeed , and this do's belong to thee : these are the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whisperings and breathings of the holy spirit , the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it converses with the soul ; the spirit of god has free , and often entercourse with a beleeving spirit . and this is far enough from any vain enthusiasme , any extraordinary revelation ; 't is no imaginary thing , but such as many a soul is acquainted with , and has tasted of . . by a bright irradiation beaming out upon the soul ▪ and clearing its evidences , discovering its graces , and shewing them to be true and genuine ; not only by giving the soul a spirit of discerning , ( for that we referr'd to the former testimony ; ) but the spirit brings in its own light , and makes those graces , which were visible before , more eminently conspicuous ; the spirit of a man , was the candle of the lord , ( as the wise man speaks ) which gave a weaker and dimmer light ▪ but yet such as was enough to manifest the object : i , but now there are glorious sun-beams come rushing in upon the spirit , the spirit shines in the soul with ●ealing under his wings . the graces of the spirit these flow , like a pure and crystalline stream ; and the light of the spirit shines out upon them , and gilds the water . see a plain text for this , cor. . . we have received the spirit which is of god , that we might know the things which are freely given us of god : light sets a glosse upon all the world , and this spiritual light gives a lustre and oriency to graces : it puts a beauty upon them , such as the soul is much taken with ; we have received an heavenly light , that we may see heavenly things : now thou know'st thy faith to be lively , and thy repentance to be sound ; thy sorrow to be ingenuous , and thy obedience sincere ; thy love to be unfeign'd , and thy fear to be filial : for the spirit has set his seale to all thy graces , and has acknowledg'd them for his own . o but many have thought they have had the spirit , when they had it not : and the divel , that foule spirit , can transforme himself into an angel of light . but . one mans self-deceit do's not prejudice anothers certainty . what if one man flatter himself in a false light , and please himself in a meere shadow of assurance ; must all men needs follow his example ? a man that is in a dream , thinks himself awake , when he is not : i , but ( i hope ) for all this , a man that is awake , may certainly know , that he is so . many a traveller has thought himself in the right way , when he has been out of it : and yet this do's not hinder , but that he , that 's well acquainted with the road , may know that he is in his way . what if one man take copper for gold , must all men do so too ? one mans folly and vanity does not at all hinder anothers assurance . . the spirit comes with a convincing beam ; light shews both it self and other things too ; the sun by its glorious beams do's paraphrase and comment upon its own glittering essence ; and the spirit displayes himself to the soul , and gives a full manifestation of his own presence . the soul knows the aspect of the spirit , better then we do the face of a friend . the light of a presumptuous wretch , is like a blazing comet , and do's but portend his ruine : it carries a venomous and malignant influence in it ; and the light of an hypocrite is but a flash , and coruscation , very brief and transient . a man may sooner take a glow-worme for the sun , then an experienc'd christian can take a false delusion for the light of the spirit . . there is a twin light springing from the word and the spirit . try the spirits ; to the law , and to the testimony : if they speak not according to this rule , it is because there is no morning in them . the scripture was all endited by the spirit , and the spirit cannot contradict himself : you do but grieve the spirit , ( whoer'e you are ) that pretend to any revelation , that agrees not with the word ; nay , the spirit has reveal'd his whole minde in the word , and will give no other revelation , any otherwise then we have spoken of . and whoever he is that rebells against the light of the word , he fhall never have the light of the spirit . whil'st thou dost not follow the directing light of the spirit , thou shalt never have the quickening and cherishing beames of it . and thus you have heard the double testimony : the spirit witnessing with our spirit , and now you must know , that . the testimony of gods spirit is alwayes accompanied with the testimony of our own spirit : and so that word , rom ▪ is significant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly of one , that do's only confirme what the other sayes : but then . a man may have the testimony of his own spirit , that has not the witnesse of gods spirit . the spirit as it breaths when it pleases , so it shines when it pleases too : well then the question is , whether the christian , who has but the single testimony of his own spirit , may be assur'd of his salvation ? mr. perkin's propounds the case , and resolves it thus : if the testimony of the spirit be wanting , then the other testimony , the sanctification of heart , will suffice to assure us . we know it sufficiently to be true , and not painted fire , if there be heat , though there be no flame ; thus he : and his meaning is as indeed the thing is , that it is a true assurance , though not so bright an assurance . i may see a thing certainly by the light of a candle , and yet i may see it more clearly by the light of the sun. and for my part , i think that certainty do's not consist in puncto , but may admit of a latitude ; and receive magìs and minús : and the contrary principle do's delude many . there 's an absolute and infallible certainty in faith , and by this i know the creation of the world : well , but besides this i know it by reason and by unquestionable demonstration , and i think this addes to my certainty . so here ; though one testimony be enough for assurance , yet a double testimony makes it more glorious . certainty admits of degrees , and a man may be more certain of a thing , that he is already certain of . take two christians , both may be assur'd of their salvation ; and yet one may have a clearer assurance then the other has : one may have a double testimony , and another but a single . nay , the same soul may have at one time a double testimony , and at another but a single . the light of the spirit may , and do's often withdraw it self , and leave only the witnesse of our own spirit ; and yet then the soul has assurance . but yet the soul should aime at the highest plerophory , at the top of assurance : then quench not the spirit , lest you put out your own joy ; grieve not so sweet an inhabitant , that comes to comfort you , give him no cause to withdraw his light . quest . but what if the soul have not the witnesse of gods spirit , nor of its own spirit neither ? what if it have no present light , no certain evidence ? answ . there 's one way left yet ; have recourse to former assurance . do'st thou certainly know and remember , that once thou had'st a sweet serenity of soul ? that an inlight'ned consciscience upon good grounds , did speak peace unto thee ? did'st thou never see the light of the spirit crowning thy soul with satisfying beames ? art thou sure that once he did bear witnesse with thy spirit , that thou wert the childe of god ? why then , be sure still , that thou art in the same condition ; for there 's no totall falling from grace . thy light ( it may be ) is put out for the present : conscience do's not speak so friendly to thee , as 't was wont . and thou hast griev'd the spirit , and he has took it unkindely , and has held off his-light for a while : but now canst thou remember the dayes of old , when the rock pour'd out oile unto thee , when thy branch was green and flourishing ? canst thou certainly recall thy former assurance ? canst tell the time when the spirit did set his seale unto thee ▪ and confirm'd all thine evidences ? well then , lay down but perseverance for a ground , and thou art still assur'd of thy salvation . the spirits testimony is of an eternall truth : and heaven and earth shall sooner passe away , then one beam of this light shall vanish though now it be not apparent to thy eye when the soul for the present is cloudy & darke , it may cherish it self with former assurance . now that a soul may have no sensible assurance for the present , and yet may remember former assurance , is clear in that holy man david , psal . . . restore unto me the joy of thy salvation , and uphold me with thy free spirit . davids joy was extinguisht , and he would fain have it lighted againe : three things imply'd in the word restore . . that for the present it was taken away . . that once he had it . . he remembers that he had it , and therefore prayes , restore unto me the joy of thy salvation , and uphold me with thy free spirit ; that was the spring of davids joy , the testimony of the spirit witnessing with his spirit , was that which did uphold and staffe up the soul . davids own spirit was now very unquiet , and gods spirit did withdraw himself ; and now the best refreshment that david has , is from former assurance . 't is true , there is some sadnesle and bitternesse in this consideration , when a christian shall think what he has lost . o , my soul was once a beautiful temple , full of fair windowes , and goodly prospects , and glorious light ; i could take a prospect of canaan when i pleased , but now i dwell in the tents of kedar , nothing but blacknesse and darknesse . there is trouble and a sting in these thoughts ; but yet there is some honey and sweetnesse too : was i not once a friend of god , and do's he use to forsake his friends ? did he not once speak peace to thee , and do's he use to recall his words ? did not he shed his love in thy heart , and is not his love immortall ? did not his spirit seale up thy soul , and is not the print of that seale indelible ? speak , did not he once shew thee thy name written with his own had in the book of life , and do's he use to blot out what he has written ? do'st not thou remember ; did not he smile upon thee in such and such an ordinance , and are his smiles deceitful ? o no! rest satisfy'd , o christian soul ▪ and quiet thy self in those rich expressions of his love , which he has formerly bestow'd upon thee ; o quesion not his goodnesse , but prepare thy self for receiving of it . the streams are dry'd up , but yet the fountaine's full ; thou hast had some tastes of it , though now thou art dry and thirsty : and thou shalt have in time fresh bubblings up of his grace towards thee : in the interim , take this for a cordial . those former drops which thou hast tasted of it , will cherish thy soul to all eternity . the least drop of grace shall never be exhausted , the least spark of true joy shall never be extinguisht ; all the floods that the dragon can vomit out of his mouth , shall never be able to quench it . but then . put the case thus , that there be no sun-light , nor starre-light , nor reliques of former light ; neither the testimony of gods spirit , nor of our own spirits , nor any recalling of former assurance ; what must the soul do now ? now look to the dawning of the day , to the first crepusculum ; look now to the initials of grace , to the preface of sanctification . thou canst not , it may be , shew any faire and lively pourtra●cture ; i , but hast thou the first draughts , and rudiments of holinesse ? thou hast not any goodly and delicious clusters of canaan ; o but see if the tender grape do bud . there are not any ripe fruits of the spirit , but yet are there some blossomings of holinesse ? they graces don't flow out in fo full and faire a stream ; but canst thou see any bubblings up of goodnesse in thee ? thou hast not yet the strength of a well grown christian ; well , but is there the vagitus of an infant ? look now to the souls prizing of a christ , to the whimperings after the breast , to the breathings and longings after its beloved , thoughts upon him , desires for him , endeavours after him ; there 's much comfort and sweetnesse in these : i , and some kinde of assurance . for ( . ) be sure , that god that has begun this great work in thee , will never give over till it be full and compleat ; he do's not use to leave his work imperfest . the least tendency to goodness , is cherished by him ; the very first motion ▪ 't is of his own planting , and it shall lack for no watering , and he himself will give it an increase . ( . ) the least seed of grace , as 't is choice and precious ; so 't is very vigorous and operative , it will never leave working till christ be formed in thee . who hath d●spised the day of small things ? thy spark may spread it self into a flame , and thy tender bud may flourish , and bring forth much fruit . he that is richest in grace , began with as little a stock . he that is now a tall cedar , was once a tender plant . improve but present strength , and god will send thee in fresh supplies auxiliary forces , and thou shalt walk from strength to strength , till thou appearest before god in glory . thy light shall shine out brighter and brighter till perfect day , donec stabiliatur dies , according to the syriac , till thou com'st to a firme and well establisht assurance . the least peeping out of light , the least dawning of the day is pleasant and comfortable . . if thou canst not spy out any grace in they self , borrow light of another . lay open thy soul to an interpreter , one of a thousand , he may explain they condition , and paraphraze upon thy soul better then thou thy self canst . this interpreter , one of a thousand may more exactly analyse thy condition , and shew the context and coherence of it . 't is the speech of elihu , job . . there meets him a messenger , an interpreter , one among a thousand , to shew unto him his uprightnesse ; hee 'l shew thee , here 's grace , and there 's grace ; here 's a true pearle , and there 's a spark though in ashes , and there 's an evidence . a discerning and experienc'd christian may shew thee cause of joy , when thou canst finde none thy self . 't is no shame to borrow light , especially spiritual light . . one step further . what if after all this there be not the least glimmering of light , nothing of a spark , nothing of a beam ; a totall eclip●e , all clouds and blacknesse and darknesse and the very valley of the shadow of death ? yet even here will we fear none ill . . when reflex acts are wanting , be sure to multiply direct acts : when there is no certainty of evidence , yet even then have a certainty of adherence and recumbency . now grasp a promise , take fast hold of that precious offer , rolle thy self upon the free grace of a god in christ ; lay all the stresse of thy salvation upon it , with a gallant and heroical resolution ; if i perish , i perish . thus job , though he kill me , yet will i trust in him . thus our saviour , my god , my god , why hast thou forsaken me ? and this must needs be a strong act of faith , even then to rely upon god when he seems thine enemy ; to trust in an angry and displeased god , and when he frowns on thee , yet then to lean upon him . like men ready to be drown'd , be sure to take fast hold ; cast anchor , though in the dark . . study self-denyal , and though thou long and breath after assurance ; yet resigne up thy self wholly to his will , and be content to want assurance , if he see it best for thee . take heed of murmuring in the wildernesse , in the saddest and most deserted condition . throw thy self at his feet , with this resolution ; o my god , i 'le blesse thee for those eternal treasures of sweetnesse that are in thy self , though i should never taste of them : i 'le blesse thee for those smiles of thy face , which thou bestowest upon others , though thou wilt not cast one gracious look upon my soule : i 'le blesse thee for those rich offers of grace thou makest unto me , though i have not a heart to lay hold of them . . put thy soul into a waiting posture , and stay till he please to display some of himself unto thee , and make some of his goodnesse passe before thee . one beam of his countenance , one gracious smile , one propitious glance of his eye , the least crumb of the hidden manna ; 't is worth waiting for all thy life-time . and when i speak of waiting , i mean not that the soul should stand still , and do nothing ; no , this were against the text , give diligence , &c. improve all present strength ; waite upon him in prayer , beg one glimpse of him , be earnest for a taste , for a relish of the hidden manna ; and wait upon him in his ordinances , here the spirit breaths , here manna's rain'd down , here god shews his face ; here 's the sealing place , the spirit confirmes the word , and prints it upon thy soul . thus waite upon him in his own way ; i , and waite upon him in his own time too , don't think time tedious ; he that beleeves , makes not haste , which st. paul renders ; he that beleeves , is not ashamed ; as if to make haste and be asham'd , were all one . god will wonderfully prepare the soule , that he means to fill with his love . assurance is too precious a thing to be pour'd into every spirit : he won't put new wine into old bottles . god is all this while making thee more capable of his love ; and though for the present thou hast no assurance , yet thus trusting and waiting upon him , thou art in a great tendency to it . and put the worst that can be imagin'd , that thou should'st dye under a cloud ; yet thy condition were safe , and thou shalt come then to a full assurance ; nay , to a full possession of thine inheritance ; and thou shalt see the glorious sunne-shine of the face of god , a beam of which thou did'st so much long for here . we come now to the fourth particular ; those special sealing times , when christians have their assurance and plerophory . . many times at their first conversion , god do's then seale up the work of grace in the soul . when the spirit of bondage has past upon the soul , and by a strong conviction , has apply'd particularly guilt and wrath unto it ; the fatal sentence is pronounc't , and the soul is fill'd with the scorching pre-apprehensions of hell and damnation , and trembles at the very thought of eternity : now for the gospel to bring thee wellcome newes of a pardon , and for the spirit of adoption to apply grace and mercy unto the soul : for the prison-doores to be broken open , and a poor captive set at liberty ; to have all the chaines and fetters beaten off , and to be brought into a marvellous light ; to have all the balme of gilead pour'd into him , evangelical fruitions and cordials prepar'd for him , and which is the very extraction and quintessence of all , the love of a saviour shed into his heart : what strong impressions of joy , think you , must there be in such a soul ? what precious infusions of spiritual sweetnesse ? what secret springings and elevations of spirit ? what triumphs , what jubilee's , what love-raptures ? i am my beloved's , and my beloved is mine . i must appeal to your breasts that have found this great and heavenly work wrought upon your soul ; 't is you only that have tasted the joy of the holy ghost , that is glorious and unspeakable . and do you tell us , had not ye then the first relish of the hidden manna ? was not it very sweet and delicious ? hadst not thou then the first glimpse of the white stone ? and was not it very bright and orient ? hadst not thou then the spouse kisse , and was not it precious and more worth then a world ? didst not thou t●●n first hear the soft language and whisperings of the spirit , and was not his voice lovely and pleasant ? i know your souls dance within you , with the very recalling of so happy and golden a time , and you pant and breath after more of this communion with a saviour , and truly he deserves an anathema , that do's not preferre the very possibility of having of it before all the world . hosea . . when israel was a childe , then i lov'd him ; i taught ephraim also to go , taking them by their armes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i taught him to foot it on the wayes of religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i drew them with the cords of a man , all gentle and perswasive sollicitations , with bands of love , i was to them as they that take off the yoke on their jaws , and i laid meat unto them . the yoke of bondage the soul was under , god freed the soul , brought him to an easie , pleasant yoke , to an evangelical yoke . god has a speciall care of tender plants ; when israel was a tender vine , o then he fenc'd it , and hedg'd it , and shone out upon it , &c. now christ is thus pleas'd to reveal his love , to unbosome himself unto the souls of young converts , for their greater incouragement in the wayes of grace : at the first step to heaven , he gives them a viaticum . if after the soul had been steept in legall humiliation , and possest with feares and terrours and amazements , compass't with clouds , and now at last it has been drawn by a mighty work to receive a saviour ; if after all this it should have no sun-shine , 't would droop and languish , and be ready to pine away ; 't would be very unfit and unserviceable , the wheels of the soul would move heavily ▪ god therefore oiles the wheels , poures the oile of gladnesse into the soul . and now it moves like the chariots of aminadab , with a nimble spontaneity . christ begins to flourish through the lettices , le ts in some of his love into the soul ; i , and gives it a sense of this love too , and this constrains it to obedience ; and sets the soul a longing for more of this love , and for more sense of this love ; and so it will never leave longing , till it have a full fruition of it in heaven . this is gods method , this is the usuall progresse of grace in the soul . and hence you may see why young converts are usually so active in the wayes of religion , so forward and vehement . o , they have fresh apprehensions of the love of a saviour ; with an eminent alteration he has wrought in them ; how they are rais'd from death to life ? o , they can tell you long stories of his goodnesse ; what great things he hath done for their soul . so that their affections are rais'd ; there 's a flush of joy , the soul runs over , and knows no banks , no bounds . thus god does many times seal up the work of grace in the soul , and gives a satisfying light at the first conversion : but yet i cannot say that this is alwayes so , for there are diversities of workings , and grace sometimes wrought in the soul after a more still and undiscernable manner ; as we shall have occasion to speak more hereafter . . sacrament-times , are sealing times . i speak of the sacrament of the lords supper ; for as for those secret breathings of the spirit upon infants in that other sacrament of baptisme , they are altogether unsearchable , and past finding out . now in the lords supper you have the new covenant seal'd up unto the soul ; the soul has not only his graces increased , but they are printed clearer ; that seale of the spirits does print a christians evidences with a clearer stamp . you have plaine and visible representations of the love of a saviour ; and you have the sense of this love pour'd out into you . a christian feeds not only upon sacramental bread , but upon hidden manna too , and has tastes of that love that is sweeter then wine . here 's a feast of fat things ; the soul is satisfied as with marrow and sweetnesse ; spiritual refreshments like fat things , they are sweet , and they are filling too ; yet not like other fat things , that have a cloying fulsomenesse in them ; no , these carry a delicious relish with them , such as the soul takes present complacency in them , and has a longing appetite for them . the soul never nauseats the feast of fat things ; but the more it feeds upon them , the more it hungers after them . now the two grand ends of this sacrament in reference to a christian , are ( . ) growth of grace . ( . ) sense of grace . 't is a sacrament of augmentation by which a new-borne-infant-soul may grow up to its just proportion and full stature in jesus christ ; and 't is a sacrament evidencing this his condition to the soul . christians come hither ad corroborandum titulum ; the smoaking flax comes hither to have some light , and the bruised reed comes hither to have some strength ; the worme jacob crawl's into the presence of a saviour , and is sent away with an encouraging voice , fear not , thou worme jacob. many a tender babe in christ , has stretcht out its weak and trembling hand , to lay hold of a saviour , and has found vertue coming out from him . many a thirsty soul has come breathing and panting after the streames of water ; 'thas open'd his mouth wide , and he has fill'd it . the longing and affectionate soul has come with vehement and enlarg'd desires , and has found full expressions and manifestations of his love towards her . many a cloudy soul has come hither to see if he could spy out one beam , and has been sent away brighter then the sun in all its glory . you that come hither with the most ample and capacious souls ; tell us whether you ben't fill'd up to the brim , whether your cup don't overflow ? o what heavenly entercourse is there between you and a saviour ? what pleasant aspects ? what mutual love-glances ? what smiles and blandishments ? don't you finde in your own souls ▪ a full paraphrase upon the book of the canticles , that book of loves ? he comes with an earthy and drossie soul , that is not rais'd and advanc't with such glorious mysteries . and yet my meaning is not , as if every true christian that had received this sacrament , must needs have assurance ; no , we know . beleevers themselves may receive unworthily , as the christian corinthians , ( when paul tells them ) they came together for the worse , and not for the better , he speaks it of such as were truly in the state of grace . thus he concludes his discourse , you are chastened of the lord , that you might not be condemned with the world . and thus the soul may go from a sacrament with lesse comfort then it brought thither . . many that have much joy and sweetnesse from a sacrament , real and spiritual joy , i and strengh and vigour too , yet it may be have it not in so great a proportion , in so high a measure ; their cup is not so brim-ful , as that it should reach to assurance . all that do truly partake of these heavenly delicacies , yet don't go away equally satisfied . some have but a taste which is enough to cherish them , others a full draught which does mightily enliven them . so then , all we say is this , those christians that have assurance , have it usuall at these times , and some christians that have wanted assurance , yet here have found it , which should strongly engage all to come hither with great and solemn preparation , quickening and exciting their graces , emproving all present strength , breathing and longing after these pleasant streams , widening and enlarging their affections , opening their mouths like a dry and thirsty land that waits for some satisfying showers , and would fain be fill'd . . times of employment are sealing times . when god intends a christian for great and eminent service , he first makes his goodnesse passe before him , he sheds some of his love into his heart , which does both constraine him to obedience , and encourage him in it ; his smile makes the soul go cheerefully about his work , his presence gives life and vigour to a performance . the servants of god wait on him , fix their eyes upon him , look whether he gives them a propitious glance , they walk in the light of his countenance , they follow the directions of his eye ; they won't move unlesse he breath on them . moses won't stir without assurance of his presence . all the clusters of canaan shall not entice him , he had rather dwell with briars and thornes in the wildernesse with the good will of him that dwells in the bush : he had rather be in a barren , and desolate , and howling wildernesse : then in a pleasant and fruitful land , in a delicious land without the presence of his god. he knows there 's no sweetnesse in canaan without him ; there 's more sting then honey in the land of promise , unlesse he be there ; and canaan it self will prove a wildernesse if he withdraw himself . the beames of his gracious presence , these gild a place : they can turn a desert into a paradise , and can make a prison glorious . the love of god in christ 't is attractive and magnetical , and drawes the soule along when 't is once touch ▪ t with it , this will draw moses to the land of promise , this will carry him through all difficulties . god sheds some of this love into moses his heart , and then he goes on with cheerfulnesse and alacrity . and so 't was with his successour joshua . god calls him to an honourable employment , to be the shepherd of his little flock , to guide and govern his people israel . now how does he prepare him for so great a work ? why , he strengthens him , and heartens him with a promise of himself , with assurance of his love ; feare not , but be of courage , i am with thee : thou hast my presenee , thou shalt have my blessing ; i have done much for thee , and i will do more for thee ; be faithful in my service , and be couragious , and don't doubt of the love of god towards thee . thus god when he call'd abraham to that great expression of obedience in the sacrificing of his isaac , he first warmes his heart with his love , and seals up the covenant of grace to him : he spreads before him ample and comprehensive promises , i am thy god all-sufficient ; i am thy buckler , and thine exceeding great reward ; and this will beare up and support abraham , though the staffe of his old age be taken away , and by his own hands cast into the fire . and this was his usual dealing with the prophets , when he sent them with great and weighry messages . he first reveales his goodnesse to them , before he reveales his minde by them ; he assures them of directing mercy , of protecting mercy that shall beare them company , that shall go along with them : and this puts a generous undauntednesse upon them , that they feare not the frowns of men , nor the threatnings of men , nor of the greatest of men : this makes jeremy to set his face like a flint , and esay to lift up his voice like a trumpet , to tell israel their sins , and judah their transgressions . and this is that which prepares the martyres for their sufferings . god tempers and allayes that cup , he drops some of his goodnesse into it , and sweetens it to them . he first sets his seal to their soules , before they set their seal to his truth ; he diets them with the hidden manna , and gives them before-hand the white stone , as a sure pledge of victory . what is it but this that makes them devoure torments , and come to them with an appetite ? 't is this that softens the flames , and turnes them into a bed of roses ; 't is this that fills their souls with joy , and their mouths with praises : that makes them more chearful in their sufferings , then their saviour in his ; for they usually have the face of a reconciled god shining out upon them , which was wholly with drawn from him , when he cry'd out , my god , my god , why hast thou forsaken me ? . praying times are sealing times . the same spirit that endites the prayer , seales it up . when hannah had put up her prayer , sam ▪ . . the text sayes expressely , ▪ that her countenance was no more sad . as 't is the great priviledge of assurance . that christians may then with confidence cry abba father , so also 't is a great meanes to assurance . the hearing of prayers is a mighty strengthening to faith ; and the strengthening of faith does strongly tend to assurance . besides , christians may pray for assurance ; they may be importunate for a glimpse of his face , for one beam , for one smile , and his bowels won't let him deny them . hence you shall finde it , that such as are most frequent in prayer , are most blest with assurance . praying christians have much entercourse and communion with their god. and thus there may be a national kinde of assurance , i say a national plerophory ; when god shall poure out a spirit of prayer and supplication upon his people , and they with united and concentricated abilities shall besiege the throne of grace ; there is no doubt , there can be no doubt , but at length he will yield up such a mercy to his praying people . . times of outward exigencies are sealing times , cor. . . though our outward man decay , yet our inward man is renew'd daily ; that feeds upon hidden mannah , a precious restaurative for a fainting christian : manna you know was rain'd down in the wildernesse ; and when the israelites provision failed them , then manna was rain'd down . when the water-pots are fill'd up to the brim , then water presently turn'd into wine : and so this hidden mannah is provided for sad and cloudy conditions . we except only the case of total desertion , when the soul has not the least light shining in upon it ▪ which is the severest judgement that a true christian is capable of : but in other distresses , especially outward and temporal distresses , he does reveal himself more immediately to them . and though the creature frown , yet he will smile upon them . believers they are the friends of god , and 't is no part of friendship to forsake them in the saddest times . st. john , when a banish't man in the isle of pathmos , then god shewes him that glorious revelation . paul and silas , when in prison , then brim-full of joy , which breaks out into psalmes of praise . in the fiery trial , as there is some scorching , so there is some light too . and god does prepare his people for the seal of the spirit , by thus melting and softening their heart ; for the softer the heart is , the clearer will the print of his love be . when god had brought that great sicknesse upon hezekiah , and thus had dissolv'd and soft'ned his heart , he presently prints his love upon it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thon hast lov'd my soule from the grave . god does then most expresse his love , when they have most need of it . the white stone sparkles most oriently in the darkest condition . o how gloriously does god shine in upon the prisons of martyrs ? what frequent visits does he give them ? it might even make men ambitious of their sufferings , that they might have some such expressions of his love towards them . . times of victory and conquests over lusts and temptations are sealing times . god after such victories will give his people a triumph . this is exprest in that text of the revelation , rev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him that overcomes will i give to eate of the hidden mannah , &c. thus when saint paul was wrastling with , and conquering that great temptation , whatever it was , that is mentioned in corinthians . god then gives to eat of the hidden mannah , and strengthens him with this , my grace is sufficient for thee . he gives him the white stone with that motto graven in it , my grace , &c. thus that noble christian , and famous convert of italy galeacius caracciolus , when he had scorn'd the pomp and lustre of the world , and had trampl'd upon all relations for the love of a saviour : when satan that cunning angler of souls had spent all his baits upon him , and he had refus'd them all : o then what a deal of precious sweetnesse slides into his soul ? what rushings in of glorious joy ? he had never such joy at naples , as he had at geneva . you may hear him pronouncing an anathema to all such , as shall prefer all the gold and silver in the world before one dayes sweet communion with jesus christ . as none have more dregs of wrath then relapsing and apostatizing spirits , ( remember but spira's case ; ) so none have sweeter and choicer mercy then the faithful servants of the lord jesus , that follow him in the houre of temptation . apostates are seal'd up to a day of vengeance , but these are seal'd up to a day of redemption . thus the mourners in ezekiel , that would not yield to the abominations of the times must have a seal set upon them . thus that virgin-company in the revelation , that would not prostitute their soules to antichristian folly , have the seal of god in their foreheads . this is the happinesse of a christian , that he has a sweet satisfaction in self-denyal ; in denying sin , in repulsing lust , in conquering temptation , in pulling out his right eye , in cutting off his right hand , in mortifying the body of death , he has a sweet satisfaction in all these . and thus you have seen those special sealing times when christians have this high plerophory , these riches of assurance : we come now to speak of them in a more applicatory way . . times of assurance , they should be times of humility and dependance upon god. when moses had been so long in the mount , and had a lustre upon him by conversing with god himself , presently at the foot of the mount he meets with matter of humiliation . the israelites have made them a golden calfe ; thy people , sayes god to moses , they have done this . and the apostle paul , when he had been rapt up into the third heaven , and had heard there some of arcana coeli , things that neither could nor might be utter'd ; for both are imply'd in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : there then comes a messenger of satan to buffet him , he must be put in minde of himself by a thorne in the flesh , and that lest he should be exalted above measure with abundance of revelations . a creature can't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a little thing will puffe up a bubble , a small happinesse will swell up the sons of men . pride as it twines about the choicest graces , so it devoures the sweetest comforts . but yet there is nothing tends more to soule-abasement and self-examination , then the beholding of gods face , then the seeing of his glory , this will make the soul abhorre it self in dust and ashes . the more god reveals himself unto the soul , the more will the soul see that huge disproportion that is between it self and a deity . there 's none here below that ever saw more of gods face then moses and paul had done , and there were none that ever had lower apprehensions of themselves . they knew well enough what the sun-shine of his presence was , what a glorious sight it was to behold his face , and yet they had rather part with this , then he should part with his glory . they are like men amaz'd with the vastnesse and spaciousnesse of the ocean , and make nothing of a little inconsiderable drop of being . they that know not these treasures of love and sweetnesse , those heaps of excellencies that are stor'd up in god , these are the grand admirers of themselves . but when the soul comes to have a prospect of heaven , and fixes its eye upon an object of the first magnitude , the creature disappears , self vanishes and loses it self in the fulnesse of god. and if god do assure thee of this his love , thou canst not but wonder at the greatnesse of his goodnesse , especially when thou shalt recollect thy self , and think upon thine own unworthinesse . thou that didst not deserve a beam of his face , what does he give thee a full sun-shine ? thou that could'st not look for the least taste of his love , what does he give thee a whole cluster of canaan ? thou that didst not deserve the least crumb of the hidden mannah , does he fill thee an omer full of it ? nay , yet higher ▪ thou that didst deserve a brand from his justice , does he give thee a seal of his love ? he might have given thee gall and vineger to drink , and does he flow in upon thee with milk and honey ? he might have given thee the first flashes of hell , and does he give thee the first-fruits of heaven ? what could'st thou have look't for but an eternal frown , and dost thou meet with so gracious a smile ? o then fall down and adore his goodnesse , and let all that is within thee blesse his holy name . tell me now , is there any ground for pride in such a soul ? does not assurance bespeak humility ; and speak a meet dependance ? . times of assurance , they should be times of trampling upon the creature , and scorning of things below . dost thou now take care for corne , and wine , and oile , when god lifts up the light of his countenance upon thee ? is this same ▪ angels food , this same hidden mannah , is it too light meat for thee ? now thou art within the land of promise , feeding upon the grapes and pomegranates of the land , dost thou now long for the garlick and onions of egypt ? now thou art within thy fathers house , and the fatted calfe is slaine , wilt thou now still feed upon husks ? art thou cloth'd with the sun , and canst not thou trample the moon under thy feet ? o let them scramble for the world that have nothing else to live on . pray give room to the green bay-trees to spread themselves abroad ; but don't thou lose thy fatnesse and sweetnesse to rule over these . art thou sure of heaven , and would'st thou fix thy tabernacle upon earth ? is it good for thee to be here ? or would'st have any more then the light of gods countenance ? is it not enough that thou art sure of happinesse ? is not a fountain enough for thee ? why wilt thou drink in muddy streames ? and thou that art fill'd with the love of a saviour , canst thou tell how to spend a thought upon the world ? is not there more beauty in a christ then in the creature ? is not he the fairest of ten thousand ? away then with adulterous glances , for why should'st thou embrace the bosome of a stranger ? . times of assurance they should be times of watchfulnesse , and more accurate walking with god. to sin against revealed love , is a deep and killing aggravation . to sin against light is too too much , but to sin against love is a great deal more : this height'ned solomons idolatry , ( kings . . ) that he turn'd from the god of israel which had appeared to him twice . what wilt thou with jeshurun wax fat and kick , and kick against bowels too ? to provoke god in a wildernesse is not so much as to provoke him in a paradise . what could he have done more for thee then he has done ! and what couldst thou have done more against him then thou hast done ! and wilt thou still requite him thus ? wilt thou provoke him with mannah in thy mouth ? does he give thee the sweet clusters of the land , and dost thou return him wilde grapes ? that which is the strongest engagement to obedience , dost thou make it an encouragement to sin ? art thou so willing to dash thy joy , to lose thy peace ? and o how will it please the powers of darknesse to see thee abuse a beam ? the devil has several designes against the welfare of a soul . first , if it were possible he would keep thee from having any grace at all . but secondly , if he can't do that , he would keep thee from strength of grace , from growth in grace ; he would break the bruised reed , and he would quench the smoaking flax but then if he can't prevaile here neither ; then in the third place , he would keep thee from sense of grace , in a sad and cloudy condition : he envies thee one beam , one smile , one glance of his eye . but then if the riches of gods goodnesse do so run over , as that he will give thee a sense of his love ; then fourthly , in the last place , he would have thee abuse his grace , and turn it into wantonnesse . but when god has planted thee in so happy a paradise , don't thou listen to the whisperings of the serpent . thou that art seal'd by the holy spirit , don't attend to a lying spirit . the devil that great plunderer of soules , would faine rob thee of thy jewels , of thy joy , and peace , and happinesse : but do thou hide them in a christ , in the wounds of a saviour ; and take heed of blotting thine evidences ; thou that art a childe of light , be not rul'd by a prince of darknesse . if god give thee a sense of his love , walk more stedfastly , walk more accurately with thy god. . times of assurance they should be times of inviting and encouraging others in the wayes of grace . thus the psalmist , when his cup overflowes , he calls others to taste of it , o taste and see how gracious god is , that ye may trust in him . thou mayest now bring a good report upon the land of canaan , thou mayest shew them the goodly fruits of the land , that were cut down at the brook eshcol . men look upon religion as a rigid and austere thing , that comes to rob them of their joy , they must never have a smile more , they must never have a summers day after it ; but thou canst tell them of the sweetnesse and deliciousnesse that is in the wayes of grace , thou canst assure them that all the wayes of wisdome are pleasantnesse ; thou canst satisfie them , that grace does not mean to take away their joy , but only to refine it ; that it does not mean to put out the light , but only to snuffe it , that it may burn brighter and clearer . there 's no such joy to be found in the wayes of sin , there 's no such joy to be extracted from the creature ; no , the sweetest and purest honey 't is suck'd from a flower of paradise . spiritual joy 't is the most clarifi'd joy ; i , and 't is solid and massy joy , beaten joy , like beaten gold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i , and 't is lasting and durable joy . all the creatures make but a blaze , but the least spark of this 't is immortal . can there be a sweeter sabbatisme of spirit ? can there be a happier composednesse of soul , then to be provided for eternity ; to be sure of heaven , of happinesse and glory ; to have the revealing of gods love , the displaying of himself , the beamings out of his face ? is not the least appearance of his love more worth then a world ? are not the gleanings of spirituals better then the vintage of temporals ? me thinks an assur'd christian , like a caleb or a joshua , should be able and ready to confute all the false intelligence of the spies , and to answer the weak objections that they bring against the land of promise . awake o sluggard , and arise , there is no lion in the way , or if it be it has honey in it : there are no sons of anak , or if there be , before israel even these mountaines shall become a plain . . times of assurance they should be times of store , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now treasure up beames , heap up light , store up hidden mannah . to be sure , this mannah won't breed wormes . then thou mayest confidently applaud thy self , soul , take thine ease , thou hast goods laid up for many yeares . happy thou , if this night thy soul be taken from thee ▪ storing up of former evidences , is a good provision against a cloudy day . . times of assurance should be times of breathing after full possession . the espoused soule should long for the nuptials , for the full consummation of its joy : and by a heavenly gradation it should ascend in its thoughts . is there such sweetnesse in one cluster of canaan , what shall there be in the full vintage ? is there such pleasantnesse in a prospect of the land upon the top of mount pisgah , what happinesse shall there be in enjoyment of the land ? is there such glory in a beam of gods face , what shall there be in an eternal sun-shine ? is there such a sparkling lustre in the white stone , what then shall there be in all those pearles that garnish the soundations , and make up the gates of the new jerusalem ? is there so much in the preface of glory , what shall there be in the inlargements and amplifications of it ? is there so much in the aenigma , what is there in the explication ? can you see so much beauty in happinesse , when her mask is on , how glorious then will she appear when she is unveil'd ? does the soul sing so sweetly in a cage of clay , what melody ▪ think you , shall it then make when 't is let loose to all eternity ? we now come to winde up all in a word of application . now the more pure and delicious a truth is , the more do the men of the world disrelish it : the more bright and shining it is , the more offensive to their eyes . the more orient the pearle , the more do they trample upon it . evangelical discoveries meet with the fiercest oppositions . the serpent will be sure to winde into paradise , and the seed of the serpent ever knew how to still venemous and malignant consequences , out of sweet and flowery truthes . 't is the devils work to imprison all truth , but the nobler and more precious truthes must be sure to be put in the lowest and darkest dungeons . as here now , assurance of salvation , 't is the very crown and joy of a christian ; the flos lactis , the cream of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to nourish soules : 't is the budding and blossoming of happinesse , the antedating of heaven , the prepossession of glory ; 't is the very pinacle of the temple , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; how fain would he throw christians from thence ? how would he blast glory in the bud ? how faine would he pull down the suburbs of the new jerusalem ? how would he stop all the fresh springs that are in these ? how would he seal up the luscious influences of the pleiades ? how fain would he lycurgus-like , cut up all the vines of canaan , that no spy might ever bring one cluster of the land of promise ? he himself must feed upon nothing but dust , and how does he envy them their hidden mannah ? that son of the morning is now bound in chaines of darknesse , and how does he envy them their light and liberty ? how faine would he cloud and eclipse their sun , and stop it in its race ? nay , set it ten degrees backward ? how does he envy them one beam of gods face ▪ a grape of canaan , one smile , one glance of gods eye ? now he could finde out no fitter instrument to rob christians of their joy , then antichrist that grand enemy of the church , that spiritual nero , that tyrant of soules that vice - beelzebub , that prince of darknesse that rules in the children of disobedience . he rules them , and yet they are children of disobedience for all that . this bestian empire , ( for so 't is still'd in the revelation , ) delights only in sensuals , and strikes at spirituals . it strikes at the vitals of religion at the power and essence of godlinesse . here are the men that must cry down assurance under the names of presumption , security , an heap of enthusiasmes , as if this hidden mannah would breed all these wormes . if men do but dip in the honey-combe , and take some of these voluntary drops that sweat from it freely ▪ of their own accord , as saul told jonathan , they must certainly die for it . o this were a way to open their eyes , as it did jonathant . they are loth to let men taste and see how gracious god is , lest they might trust in him . there are therefore two things which i shall here endeavour by way of application . first , to give you a brief discovery of those grounds that necessitate the adversaries of this truth to deny assurance . secondly , to take off that vain and frivolous cavil , that assurance is a principle of libertinisme , and that if men be once assur'd of their salvation , they may then do what they list . and first for the grounds that make them deny assurance . and though i might here shew at large , that all popery , the quintessence of it is extracted out of guesses and conjectures , their whole religion is but a bundle of uncertainties , a rude heap of contingencies , built upon the thoughts of others , upon the intentions of a priest ; yet i shall let that passe now , and give you these foure considerations that prevaile with them to deny assurance . . they lay too much stresse upon good works . now assurance is too goodly a structure to be built upon such a foundation . they part stakes between grace and merit , and so leave the soul in a tottering condition . there is so much pride bound up in the spirits of men , as that they are loth to depend upon another for their happinesse ▪ they would have an innate and domestick happinesse within themselves . but alas , self-bottomings are weak and uncertain , and they that build upon their own good meanings , and their good wishes and good resolutions , upon their good endeavours and goodworks , when they have done all , they have built but the house of the spider . these that spin salvation out of their own bowels , their hope 't is but as a spiders web ▪ and there are many that neither thus spin nor toile ; and yet i say unto you , that a pharisee in all his glory is not cloth'd like one of these if men do but enquire , and look a little to the ebbings and flowings of their own spirits , to the waxing and waining of their own performances : surely they will presently acknowledge , that they can't fetch a plerophory out of these ▪ believe it , the soul can't anchor upon a wave , or upon its own fluctuating motions . so that 't is a piece of ingenuity in them , to tell men , that whilest they build upon the sand ; they can have no great security that their house will last long : they may safely say of the spider , that it can have no certainty that its house shall stand . whilest they lean upon a reed wee 'l allow them to question whether it won't break or no ; nay , if they please , they may very well question whether it won't pierce them thorough . they can be sure of nothing unlesse they be sure of ruine . assurance cannot be founded in a bubble , in a creature , for the very essence of a creature is doubtful and wavering , it must be built upon an immutable entity , upon the free love of god in christ , upon his royal word and oath , the sure expressions of his minde and love , upon the witnesse of the holy ghost , the seal of god himself . here the soul may rest , and lean , and quiet it self , for with god there is no variablenesse nor shadow of turning . the creature is all shadow and vanity , 't is filia noctis ; like jonah's gourd , man may sit under its shadow for a while , but it soon decayes and dies . all its certainty is in dependance upon its god. a creature , if like a single drop left to it self , it spends and wastes it self presently : but if like a drop in the fountain and ocean of being , it has abundance of security . no safety to the soul , but in the armes of a christ , in the embraces of a saviour . no rest to a dove-like spirit , but in the ark of the govenant , and there 's the pot of hidden mannah . you know that dying bellarmine was faine to acknowledge , that the nearest way to assurance , was only to rest upon the free grace of god in christ . and they that cry down duties so much , if they would mean no more then this , that men must not trust in them , nor make christs of them , nor saviours of them , ( as they use to express it ) wee 'l easily grant them this if they 'l be content with it . . they take away that clasping and closing power of faith it self , by which it should sweetly and strongly embrace its own object . they would have the soul embrace clouds and dwell in generals ; they resolve all the sweetnesse and preciousnesse of the gospel , either into this universal , whosoever believes shall be saved : or else , which is all one , into this conditional , if thou beleevest thou shalt be saved now this is so farre from assurance , as that the devils themselves do thus believe and yet tremble . the thirsty soul may know that there is a fountaine but it must not presume to know that ever it shall taste of it . the wounded soul ( with them ) may take notice that there is balme in gilead , but it must only give a guesse , that it shall be heal'd . they won't allow the soul to break the shell of a promise , so as to come to the kernell . they silence faith , when it would speak in its own idiom , my lord , and my god. o what miserable comforters are these : how can they ever speak one word upon the wheels , one seasonable word to a wearie soul ; when as all they can reach to , by their own acknowledgement , is to leave the soul hovering betwixt heaven and hell ? and as they say in matter of reproof , generalia non pungunt : so 't is as true in matter of comfort , generalia non mulcent . yet to see how abundantly unreasonable these men are ; for in the matter of their church , there they require a particular appropriating faith , a monopolizing faith , that the church of rome is the only true visible church : and this is no presumption with them . thus they can embrace a dull errour , and let go a precious truth . but the true church of christ , as 't is it self built upon a rock ; so every member of the church has the same security . and the soul with a spouse-like affection , do's not only conjecture who is her well-beloved , but is in his very armes , and breaks out into that expression of love and union ; i am my well-beloved's , and my well-beloved is mine . but how strangely do's their conjectural certainty take away the sweetness of such relations ? christians with them must only conjecture that they are the sons of god , the spouse must only guesse at her beloved husband ; the sheep must hope that this is the shepherds voice . o how do they emasculate and enervate religion ! how do they dispirit it , and cut the very sinews of the power of godlinesse ! but all you that would finde rest to your souls , must know that you can never apply a christ too much , that you can never appropriate a saviour enough , that whole happinesse is in union with him . . they deny perseverance , and so long may very well deny assurance . and yet the arminians have an art of reconciling assurance , and non-perseverance . they allow men a little brief assurance for one moment , a breve fulgur , a little corruscation of joy , that only shews it self that it may vanish and disappear . the summe of their meaning amounts to thus much : for that moment that thou art in the state of grace , thou may'st be sure on 't , but thou canst not be sure that the next moment thou shalt be in the state of grace . as if a christian were only a ball of fortune to be tost up and down , at her pleasure . and indeed they make grace as voluble and uncertaine , as ever the heathen did fortune . and if they would speak out , grace with them is ●es vitrea , quae dum splendet frangitur . and vasa gloriae with them are little better then vasa fictilia : they can dash them in pieces like a potters vessel . and then make no more of it then epictetus at the breaking of a pitcher . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is but a usual thing ; hodie vidi fragilem frangi . vain men that think the grace of god as mutable and unconstant as they themselves are , that can remove men from heaven to hell as often as they please , that with a daring pen can blot names out of the book of life , and reverse the seale of heaven when they list . this must needs strike at the root of assurance , and leave the soul in such sad doubts as these . 't is true , i am now feeding upon the milk and honey of the land of canaan ; but i may returne to the wildernesse again , to the bondage of egypt again . 't is true , i am now a temple of the holy ghost ; but how soon may i become a prison , a dungeon , the receptacle of every unclean spirit ? what though i be now a vessel of honour , how soon may i become a vessel of wrath ? and though i be for the present in the loving hand of a saviour , yet i may be to morrow in the unmerciful paw of the lion. pray tell us now , has the soul any great security all this while ? are the friends of god no surer of his love then thus ? 't is happy for christians , that 't is not in the power of these men ; no , nor of all the powers of darknesse , to put a period to their joy ; no , not to put the least comma or interruption to it . no , they may assoon dethrone the majesty of heaven it self , they may assoon pluck the crown from his head , and wrest the golden scepter out of his hand : nay , they may assoon pluck out the apple of his eye , they may assoon annihilate a deity , as pull thee out of his hands , as rob him of one of his jewels . thou art kept by the mighty power of god through faith unto salvation . we can't close up this better then with that heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those triumphant expressions of the apostle paul : for i am perswaded , that neither life , nor death , nor angels , nor principalities , nor powers , nor height , nor depth , &c. . they never had any assurance themselves , and so they would willingly deny it to others . there is so much pride and envy in the spirits of men , as that they are very loth , that others should have more happinesse , or be more sensible of happinesse then themselves . they do here calamum in corde tingere ; they tell you what they finde in their own hearts , nothing but conjectures , and shiverings , and tremblings , nothing but slavish doubts and feares . but the voice of assurance , 't is a still voice , the spirit speaks ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that soul only hears it , to which it speaks . the sparklings of the white stone are secret and undiscernable to a carnal eye : no man knows it , but he that has it . 't is manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not the visible and obvious manna that was rain'd down by the tents of the israelites , but that that was reserv'd , and laid up in vrna aurea . spiritual tastes and relishes , spiritual experiences , they are wholly unexpressible , they are altogether unimitable . there are two things which the most refined and accomplisht hypocrite can't possibly reach unto . ( . ) he can't expresse the life and power of a christian . ( . ) he can't expresse the joy of a christian . as no man can paint the being of a thing , so no man can paint the sweetnesse of a thing . who ever could paint the sweetnesse of the honey-combe ? the sweetnesse of a cluster of canaan ? the fragrancy of the rose of sharon ? the sweet voice of a lute ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the painters eye steals a little beauty from the face ; and perhaps his hand makes restitution , restoring it again in the picture , and that 's all you can expect of him ; nay , 't is well if he performe so much : as for the expression of vitals , or the representation of essentials , 't is vltra penecillum ▪ so that he must let this alone for ever . beleeve it , sincerity can't be painted . the joy of the holy ghost can't be painted . 't is easier painting of faces , then of hearts . men in an unregenerate condition , can't know what assurance is , till their hearts be changed , or unlesse they could read the hearts of gods people . men will deny the most certain and unquestionable things , if they themselves have no experience of them . upon this account many a fool has said in his heart , there is no god ; because he had no communion with him , he did not attend upon him . thus others deny that there is any such sweetnesse in the wayes of god , because they were never acquainted with them . in musick , what though there be never such variety of graces , such inarticulate elegancies , such soft and silken touches , such quick stings and pleasant relishes , such musicall amplifications , and flourishes , such nimble transitions and delicious closes ; you 'l scarce convince a deaf man of all this , till you can give him his hearing . or suppose a blinde man should obstinately deny that there were a sun ; truly i can't tell how you could well convince him , unlesse you could give him an eye , or else perswade him that he is defective in somewhat which others have . to speak of assurance , and the voice of the spirit to some , is but to speak riddles and paradoxes . here i have told you much of light , and beams , and glory ; i had as good told some of you , of clouds , and shadows , and darknesse . i have spoke much to you of the fruits and clusters of canaan ; had i not as good have set before some of you briars and thornes , would you not have had as much sweetnesse in them ? i ner'e promis'd to shew you the manna ; for i told you 't was hidden : yet we have told you the things which we have seen and known , and what we have tasted of the word of life ; and that which i doubt not , but many of you can set your seales unto . we come now to take off that vaine and frivolous cavil , that assurance is a principle of libertinisme ; that the apples which the spouse longs for in the canticles , will breed too much winde ; that hidden manna will breed wormes , that those flaggons full of wine , which the spouse would so faine be comforted withall , will fume up too much into the head . o , say they ▪ if men be once assur'd of their salvation , they may then do what they list . but . god won't put now wine into old bottles . god never prints his love upon the heart , till the heart be renew'd and prepar'd with evangelical meltings ; and the same seale that prints his love , prints his image too . a flinty heart won't take the seale of the spirit the sparkling white stone is never given , till the heart of stone be taken away . the new name is not given , till the new creature be fram'd . god will not distill one silver drop of such precious sweetness upon the soul , till it be enclos'd for his own garden . and though the outward sun-shine with liberal and undistinguishing beams , shines both upon the good and the bad , upon the rose and nettle ; yet the light of gods countenance beams out only upon the apples of his own eye : the sun-shine of his gracious presence , gilds only the vessels of honour , and puts a lustre upon none but his own jewels . and though the pourings forth of ordinary goodnesse fall upon a wildernesse sometimes , as well as on a paradise ; yet these more choise and luscious influences of heaven , slide only into the hearts of gods peculiar ones . beleeve it , thy soul must first become an arke of the covenant , before thou shalt ever have a pot of hidden manna in it . 't is true , that if god should thus display his goodnesse , and seal up his love to the soul , whil'st it were still in an unregenerate condition , whil'st it did still hanker after its lusts and corruptions , 't would then indeed sport it self more securely in this sun-shine of mercy , and turne this grace of god into wanto●nesse . thus men of sordid and ignoble spirits , will trespasse more upon a friend , then upon an enemy ; an injury will keep them in better order , then a courtesie . thus nettles will sting most violently , when they are handled most gently . thus the wretched indians adore the devil , because he is their enemy , and neglect the majesty of heaven , because 't is so propitious . when god shines out upon ungrateful dunghils , they returne him nothing but venomous and malignant evaporations . we 'l easily acknowledge , that if these men should have the white stone , they would trample upon it : for you see how they deal with ordinary mercy , which the bounty of heaven heaps upon their heads . there are such pleonasms of love in god , such runnings over of goodnesse , as that much falls upon these . god breaks the box of common mercies , and fills the whole world with the savour of it . but what tribute and revenues of glory has he from them for all this ? why , they violate his lawes , and profane his name , and fight against him with his own weapons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with his most precious mercies , gifts and parts , and all they have shall oppose him that gave them . of their jewels they make a golden calfe . do you think now that god will trust these with his more speciall mercies , with his viscera and tender mercies ? he try'd the vessel with water , and 'twont hold that . do you think he will poure wine into it ? no , god reveals his love to none but to his friends ; he sets his seale to none , but to such whom he sets as a seale upon his heart and on his arme ; such as have an happy conformity to him , and a full complyance with him ; such as have the same interests , and the same glorious ends with himself ; such as delight in his law , and feed upon his precepts ▪ as upon an honey-combe . do you think he mayn't trust these with his minde ; such as have a plain antipathy against sin , against the very picture and appearance of sin ; such as preferre hell it self before it ; such as loath it , even as himself loaths it ; men that are ready to pluck out their right eyes for him , to cut off their right hands for him ? do you think he mayn't manifest his love to these ? what sayes the apostle john ? he that is borne of god cannot sin ; 't is a plain impossibility that he should so far put off his filial affection , as to make it his work to displease him : much lesse can he take so strong an advantage of his goodnesse , as therefore to provoke him , because he knows that god loves him . these men only tell us what they would do if they had assurance ; but truly they are not like to have it , till their hearts be chang'd , and then they 'l be of another minde . . love is a sweeter and surer and stronger principle of obedience then feare . so that god did infatuate the counsel of that achitophel , machiavel i mean , when he still'd that venom into the hearts of princes , that they had better rule their subjects with a rod of iron , then with a scepter of gold ; that they had better enslave them by feare , then engage them by love . the truth is , he had given them such rules , that he knew if they follow'd them , they could not possibly be lov'd ; and therefore he would faine perswade them , that 't is better to be fear'd . and though this may seem to adde some sparklings to majesty , and to brighten the crown of sovereignty ; yet it leaves it farre more tottering , more unfixt and unsettled upon their heads . there is such a virulency mixt with fear : such a tincture of hatred in it ; both these affections are much of a colour , sad and pale . and therefore that tyrant was so wise yet as to expect hatred ; oderint dum metuant , sayes he , he knew whilest they fear'd him , that they would hate him ; and then there is a reluctancy and aversation in fear ; and those workings upon the soul , that come only from terrours , they usually prove abortive . and what though a body be pull'd and hal'd and scar'd into obedience ? the soul is not conquer'd with all this . a slave do's but watch an opportunity for shaking off the yoke . and then there is a depressing and disenabling power in fear , it contracts and freezes up the motions of the soul ; it clips the wings , it takes off the wheels , it unbends the bowe . trembling and paralytick motions are weak and languishing . indeed fear 't is nothing but praecox tristitia , a crude and indigested kinde of sorrow ; and 't is the sowrer , because it is not ripe . and therefore god himself that is a most absolute monarch , and has a boundlesse and infinite supremacy over all things ; yet has far more glory from them that love him , and only passive obedience from them that fear him . indeed he never goes about to rule any by fear , but those that have first trampl'd upon love , and are no longer subjects , but profest rebells . 't is love that glews and fastens the whole creation together . those seeds of love which god himself , ( who is love ) has scatter'd amongst beings ; those sparks of love which god himself , ( who is love , ) has kindled amongst beings , and those indeleble prints of love which god himself , ( who is love , ) has stampt upon beings , maintain the whole fabrick of the world in its just beauty and proportion . the harmonious composure of beings ▪ the tuning of the several strings , makes them sound out his praise more melodiously . o how comely is it to see the sweet context and coherence of beings , the loving connexion and concatenation of causes : one being espous'd to another in faithfulnesse and truth ; the mutual claspings and twinings , the due benevolence of entities . behold , how goodly a thing it is and pleasant to behold beings , like brethren to dwell together in unity : it calls to minde those precious drops of love , that fall from the head of the first being , and fell down upon the skirts of inferiour entities . and is not there as much of this love to be seen in the new creation , in the work of grace in the soul ? is not the foundation of the second temple laid in love ? is not the top and pinacle of it set up by a hand of love ? are not the polishings and carvings of it , the works and expressions of love ? the witty inventions of love ? is not the structure maintain'd and repair'd at the constant expences of love ? is it not inhabited by a prince of love ? one more loving then solomon is there ; nay , what is the whole gospel else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cluster of redemption , as some render it ; what is it else but a bundle of love ? the law that was an hammer to break hearts ; i , but the gospel that 's a key to open hearts . and truly all the terrours of mount sina , the thunder-claps and the lightning flashes , the earth-quakes and the smoaking of the mountain , and the voice of the trumpet , have not so much power and prevalency in them , as one still drop that falls from mount sion . you are now come to the mount of olives , a mount of peace and sweetnesse , a mount that drops fatnesse , and in this mount will christ be seen . and he comes to restore all things to their primitive love : he restores the powers and faculties of the soul to their first and original concord ; he knits his gifts and graces in the bond of love : he comes to reconcile beings , to make antipathies kisse each other . the wolfe and the lambe must be at peace , the leopard and the kid must lye down together . the whole gospel like the midst of solomons bed in the canticles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is pav'd with love. now sure you can't question whether this be the more prevailing way : for , o think but a while , what a potent oratory there is in love , what a wellcome tyrannie , what a silken bondage , what a downy and soft necessity . glorious things are spoken of thee , thou lady and queen of affections ! thou art the first-borne of the soul , and the beginning of its strength . who would not be captivated by so sweet a conquerour ? who would not be mel●ed in so delicate a flame ? what heart would not entertain so pleasant an arrow ? the psalmist was struck through with one of thy darts , when he panted so after the streams of water . the apostle paul had another of thy arrowes sticking fast in him , when he cryed out , the love of christ constrains me ▪ vulnus ●lit venis , & s●cro carpitur igni . beleeve it , the strongest arguments are fetcht out of loves topicks . we need not use many perswasions to such a soul , it has a fountain of rhetorick within . there is a present expansion and amplification of spirit for the wellcomming of so happy an object . o how will such a soul twine about a precept , suck sweetnesse out of a command , catch at an opportunity , long for a duty ! how do's it go like a bee from flower to flower , from duty to duty , from ordinance to ordinance , and extract the very spirits and quintessence of all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crop the very tops of all . there will be in such a soul , the constant returnings and reboundings of love . 't will retort the beams of heaven , 't will send back the stream of its affection into the ocean . so that now as the soul is assur'd of the love of god , so god also has a most absolute certainty that the soul will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thus is compleated the sweet and perfect circle of love. now there cannot be a more strong and a more mutual security , then that which is thus founded ▪ and therefore nature chooses to maintain her self by these impressions . we see this plainly in filial and conjugal relations , where the sweetest and surest obedience flowes from principles of love . and where is there more certainty then amongst friends ; where there is a borrowing and lending of souls , a mutual exchange and transmigration of souls ? now you know all these relations are clarifi'd and refin'd in grace ; you are the friends of god ; nay , you are the sons of god , you are the spouse of christ . and the apostle john , that speaks so much of assurance , and tells you that a christian can't sin ; consider but a while , who he was . why , he was the beloved disciple , he that lay in the bosome of love , and breathed out nothing but pure love . i , and his reason , 't is founded in a relation of love : he cannot sin , because he is borne of god. he resolves it into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that same impression of love that abides in him . . consult a while with your own experience and observation , and then tell us whether ever you knew any to walk more accurately with their god , then such as were assur'd of his love . if you look up to heaven , there you see glorious angels , and glorifi'd saints , that have not only a full assurance , but a full possession of the love of their god : that are no longer taking a prospect of canaan , but are now feeding upon the fruits and clusters of the land of promise : that have not only some scatter'd , and broken beams of glory , but a constant and an eternal sun-shine . and o how do they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they have not only as we here below , some drops and sprinklings of happinesse ; but they are at the very fountain , and have fresh bubblings of joy , full streamings out of sweetnesse , and can swim in the rivers of pleasure . surely these men will allow the angels somewhat more then only to conjecture that they are happy . what must glorifi'd saints still dispute about their summum bonum , lest they be too secure ; and must angels only be of opinion , that they are in heaven ? must they only guesse at the face of god ? what ▪ will they clip the wings of the cherubims too ? where has god more cheerful obedience then from these ? how joyfully do these ministering spirits runne about their glorious errands ? how do's he bid one ▪ go , and he goes , and another , come , and he comes . and that which sets a faire glosse upon happinesse it self is this , that they are out of all possibility of displeasing their god. and so they are held forth as patternes of obedience ; thy will be done in earth as 't is in heaven . well , but then if they tell us that there is more danger of fraile men that dwell in houses of clay , and carry the body of death about with them . . we must bid them entertain honourable thoughts of the excellent ones of the earth : for though it be true that they are not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yet god has made them little lower then the angels , and he has crown'd them with glory and honour . they walk with little coronets upon their heads : though the most massy and brightest crown be reserv'd for a day of inauguration . they now feed upon angels food . god steeps them in his own nature , and in his own love ; he gradually prepares them for heaven . they are inceptours in happinesse , they are probationers for glory . . what though there be some unworthy dealings with their god , yet these flow only from those reliques of slavish principles that remain in them , some fragments of the old leaven that was not throughly purged out . and not by vertue of a gospel-plerophory . what do's the knowing that they are sons of light , do's this dispose them to works of darknesse ? do's the knowing that they are the spouse of christ , do's this bespeak adulterous glances ? 't is true , the sons of god may provoke him , but must they therefore needs do it under this very notion , because they know they are his sons ? nay , must they do it the more for this ? this were the extreamest malice that were imaginable ; more malice then the devils themselves are capable of . what bold blasphemy then is this against the sons of god , and against the sealing spirit . i , and it envolves a flat contradiction too , it puts an esse and a non esse simul ; because they know they are friends , therefore they 'l deal like enemies ; and because they know they 'r sons , therefore they 'l deal like slaves . o what fine repugnancies are these ? thus would they not only veile and cloud , but also spot and deface so beautiful a truth ; but that it shines out with such victorious and triumphant beams . but if any can yet doubt , whether assurance do advance obedience , let them but a while compare men assur'd of their salvation : ( . ) with others in the state of grace that want assurance , or with themselves when once without it : and then let them tell us , whether they don't differ as much as a bruised reed , and a stately cedar in lebanon ? the doubting christian do's but smoake , when the assured christian flames . what faintings and shiverings and paleness in the one ? what vigour and liveliness , what a ruddy complexion of soul in the other ? how is the one left to the pleasure of a wave , when as the other lies safe at anchor . the one can scarce lift up his weak and trembling hands in prayer , when the other is wrestling with omnipotency . the one comes behinde and touches the hem of his saviours garments , when as the other is in his very armes and embraces . the one dares scarce touch a promise , scarce cast an eye upon a promise ; when as the other claimes it , and grasps it , and appropriates it . the performances of the one are green , and crude , and unconcocted ; the others are ripen'd , and mellow'd with a stronger sun-beam of love. the one like a lute with his strings loose and languishing ; the other is tun'd up to its just height of affection . the one like a bowe bent , sends forth his arrows very vigorously ; the other do's but drop them , and let them fall . how do's satan wound the one with many a fiery dart , that the other quenches ! how do's the one fear the roaring of the lion , which the other tramples under his feet ! ( . ) if you should compare them with men in an unregenerate condition ; o what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what a vaste gulfe is there between them ? sure you don't question , whether god has more service from israelites that feed upon hidden manna ; or from egyptians that feed upon garlick and onions ? men that are under the damning and domineering power of lusts , and are only kept a little in awe , by some thundrings from mount sinai : though they spend a few sighs sometimes , and drop a few teares sometimes ; yet when they are thus washt , how soon do they returne to their wallowing in the mire ? the chaining of a wolfe , do's that meeken and soften him ? or the putting a hook into leviathan , do's that transforme him ? though wicked men by feares and terrours have their bounds set them , like the sea , which they cannot passe ; yet they are still like the raging sea , they swell and foame and cast out their mire and dirt . and who more wicked then they that are desperate ? those black and damned potentates of hell , because they are out of all possibility of mercy ; how do they act ad extremum virium in all expressions of malice and wickednesse ? and therefore god out of his infinite goodness , though he do's usually seal men up to life and happinesse , and lets them make their calling and election sure ; yet he do's scarce ever , or very rarely so seal men up to ruine , so as to let them know certainly that they are reprobates : for this would make them desperate ; there would be no living with them in the world . or if he do's shew them this , he do's withall let them run into some act of violence , that presently frees the world from them . that hope which wicked men have of being sav'd , though it be groundlesse , yet it keeps them within their bounds and compasse . though it be but like the spiders web ; yet the very spinning of that web , keeps them in the mean while from a full expression of their venome . and that same shadow of obedience which god has from hypocrites , 't is founded in some shadow of hope that they please themselves in : and when this hope of their own framing vanishes and deceives them , then they back-slide and apostatize . . are there not other judgements enough to waken them out of a sinful security ? are there not rods ? are there not scorpions ? is there nothing but present disinheriting ? sure you cannot but remember that famous place where god speaks to david , and points at solomon , psal . . , . if his children break my statutes , &c. god will make his own people know that 't is a bitter thing to depart from him , and to forsake their first love . nay , this is most certain , that wicked men themselves are not capable of such severe temporal judgements as the sons of god are . that which is here done to the green tree , cannot be done to the dry . for ( . ) they may fall from assurance . though they can't lose the seed and the root of grace , yet they may lose the flourishing and fragrancy of it . though the foundation of god remaine sure , yet they may fall from their top and eminency . though they be built upon a rock , yet they may be dasht with waves . though the seale of god be of an eternal efficacy , yet they may deface the print and sculpture of it , so as that it may not be visible to their eye . now what a sad alteration will this be ? thou must not look for any more stroakings , for any more smiles ▪ for love-glances any more . thou must bid thy fountaines of joy farewell . thou must not look to see thy spouse flourishing through the lattices any more . thou must expect clouds , and shadows , and veils , and curtaines , and walls of separation . the fig-tree of canaan shall not blossome , and there shall be no fruit in the vines , and the labour of the olive shall faile . thou must passe many a day without one sun-beam ; god will seal up his sweetest influences , he will shut up the windows of heaven and stop the bottles of heaven ; he will rain down no more manna upon thee . go to thy husks , and see if they i feed thee . nay ( ) they may not only fall from assurance , but even in a total desertion look upon god as an enemy , and instead of a filial plerophory , may come to afearful expectation of the fiercest wrath of god. now this i say is more judgement then wicked men are capable of here ; in this respect that they never had his love once revealed to them : whereas these are thrown down from the very pinacle of the temple . and god do's not only eclipse the lustre of their former joy ; but dips his pen in gall , and writes bitter things against them . he was wont to shoot nothing but the fiery darts of love ; i , but now his envenom'd arrowes stick fast in them . they did once furfet of the grapes and clusters of canaan ; but now he hedges them in with briers and thornes . they were wont to taste of a cup of sweetnesse , a cup of love ; but he has now prepar'd for them a cup of trembling and astonishment . they had once a spring-time , a budding , a blossoming-time , the dew of heaven dropt on them , the beams of heaven visited them : but now comes a sad and disconsolate autumne , a fading and withering time . their glosse and greennesse is gone ; heaven reveales it self in thunderings and lightning flashes against them , so as they shall even envy green bay-trees , then men of the world that are free from all this . now is not this enough to keep a soul in awe ? the psalmist was very neer this which we speak of ; he often tells you , that his joy was put out , that his peace was gone , that he was even ground to powder , that he was banisht from the face of his god ; that he was excommunicated from that happy and heavenly intercourse with god , which once he had . these are frequent complaints ; and yet he was one ▪ . of a pleasant and cheerful temper . the scripture paints him out as one of a sanguine complexion , the men of the world would have said he had been melancholy else . he was one that was like a green olive-tree in the house of his god ; a most flourishing and fruitful christian . as if he had been one of the church triumphant , he was alwayes singing fresh hallelujahs . he had a soft and delicate touch upon the harpe , he could still sauls evil spirit with his musick ; i , but he could not thus tune and compose his own troubled and distemper'd spirit . he was faine now to hang his harpe upon the willows ; and the voice of his lute was turn'd into sighing . and if he do's sing sometimes with a thorne at his breast , 't is some penitential psalme or other . . and yet all this while he was a king upon the throne , he wanted not the pomp and bravery of the world . i but a scepter won't conquer fears , and a crown of gold will not cure an aking head , much lesse an aking heart . the smiles of the world they brought him to all this , and therefore he can't take much complacency in them . and then for when he do's so often envy the men of the world , and is ready to stumble at the prosperity of the wicked ; it was not so much for the outward things of the world which they enjoy'd , for those he had himself too in a plentiful measure ; but it was for the quietnesse of their spirits , they were calme and serene , if compared with him , not in such fears and doubts as he now was : they had not such conflicts and paroxysmes and tumultuations of soul as he now had . and yet he was one that once had the face of god shining out upon him . and therefore he desires him to restore the joy of his salvation : lucem redde , abes jam nimiùm diu ; instar veris enim vultus u●i tuus affulsito , populo gratior it dies & soles meli●s nitent , as he once spake to augustus . so that you see here are wayes enough to keep men from a carnall security . and thus we have took off that bold calumny , so as we hope that , nihil adhaerebit . having laid open at large the nature of assurance ; we now come to handle briefly the second observation ; and that is christian assurance requires and calls for diligence . sure i need not tell you , that the most precious things are cabinetted and lockt up under difficulties . if you look to nature , you see how she reserves her jewels in secret repositories ; she sets them in her own bosome , and enhances their price by rarity . there is , indeed , a veine for silver , as job speaks ; but nature is not so profuse to open it , to let it run waste , and exhaust her self . she hides her treasures , and puts them out of the reach of an ordinary plunderer . or , if you look to arts : there are indeed some things which float at the top , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are but initiated into them , are presently acquainted with them ; hence some beginners , when they have but tasted these , think they have a present kinde of omniscience . o but stay a while , there are most mysterious things , which lurke at the bottome , and require a profounder search : they must dive deep before they fetch up these pearls . thus 't is in languages , the choicest elegancies many times are coucht in idioms , those arcana linguarum , you may see them like so many pearls glittering amongst the rubbish of the tower of babel . thus 't is in civil affairs , some things are visible and obvious to a vulgar eye ; the rude heap and masse of people can take notice of them : some wheels move so plainly , as that they can see them . i , but there are more secret springs of motion , more intimate contrivances , politick riddles , which they onely can read that are à secretioribus . every designe must not have a window in it , 't is comely sometimes to see moses with a veile upon his face . and thus 't is in the wise oeconomy and dispensation of the gospel . 't is true , the whole gospel is pregnant with heavenly mysteries : 't is like that heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the milky way , which the wise ones of the world take for a meteor only , a brief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i , but those that are enlightened from above , know that 't is made up ex flore lucis , 't is compounded of stars lesse discernable ; and even here one star differs from another in glory . there are mysteria primae magnitudinis , such transcendent and dazling mysteries , as that the eagle must be faine to shut her eye , and the seraphim must be glad to wink . and there are not only intellectual , but practical depths in the way of religion : and christian plerophory is one of these . for a soul to be fill'd with the breathings of the spirit ; and to move with full sail in the ocean of gods love ; and when it pleases to lie safe at anchor ; i , and to be sure of comming safe to the haven , certainly the soul must needs cry out all the while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the depth of the goodnesse , and love of god! how mysterious are his wayes , how are his mercies past finding out ! ( . ) now for a christian to arrive to so full a sense of gods love , hic labor , hoc opus est : it requires diligence ; for . there are but few that have any right and interest in the love of god in christ , at all . . of those few that have a share and portion in his love , yet all of them have not assurance of his love . there are but few that enter into the temple ; i , but there is only some aaron that enters into the sanctum sanctorum , and casts his anchor within the veile . and first , there are but few upon whom god bestoweth his love . 't was alwayes a principle in morality , that sweet and intimate friendship cannot be extended to many . friends usually go by paires . now god , though he be of vast and boundlesse love , and has love enough to satisfie a multitude of worlds , yet he has chose ●o concentricate it all in a few pickt out of the world : that he might thus engage them the more to himself . his large and precious love is kept for his only spouse . secondly , of those few whom he loves , some are not assur'd of his love . he lov'd them all from everlasting , yet none of them could be then assur'd of his love . a non-entity cannot reach to a plerophory . well , but when they peept out of their first nothing , truly they were not any rare objects of love : much lesse could they then be assur'd of the love of their god ; when they were in a state of enmity and opposition , and the children of wrath as well as others : well , but when he put them into a state of love , and made them lovely with that beauty and comelinesse , with those jewels and bracelets , which he had put upon them : when he lov'd them as his new creatures , as his vessels of honour , that were now cast into their just mold and fashion : when he lov'd them , as his new-born sons : yet these babes in christ could not presently cry abba father . they were his epistle , written in a fair and goodly character , dated from eternity , folded up and kept secret , at length sent into the world : the superscription was writ in time , in vocation : well , but all this while they were not seal'd , till the spirit comes and stamps a clear impression of gods love upon their soft'ned and melted spirits . 't is true , they were seal'd as soone as they were written , in gods eternal decree , but they were not visibly seal'd , till now . now what pantings and breathings ? what longings and entreaties ? what preparations were there in the soul , before it could obtaine this ? secondly , it requires diligence to keep assurance . o take heed of wasting and crumbling away thy hidden manna . god may break the staffe of bread , and what will thy weary soul do then ? take heed of losing the white stone , take heed of forgetting thy new name . o maintain the oile of gladnesse in the cruse . thou that art a vine of canaan laden with generous fruit ; would'st thou willingly part with thy sweetnesse , and fruifulnesse ? thou that art a green olive-tree flourishing in the house of thy god ; would'st thou be content to part with thy fatnesse , and pleasantnesse ? thou wert wont to stay and anchor thy soul upon thy god ; and would'st thou now be left to the courtesie of a wave ? what ? art thou in love with the tents of kedar ? they are black indeed ; and do'st thou think them comely too ? art thou weary of the sun-shine ? and would'st thou coole thy self in the shade ? do'st thou begin to loath thy hidden manna , and would'st thou returne to the garlick and onions of egypt ? art thou cloy'd with the clusters of canaan , and do'st thou nauseate the honey-comb ? o remember , thou did st not so soone obtaine assurance , and wilt thou so soone lose it ? thirdly , give diligence to recover assurance , if lost : o when will the winter be past ? when will the raine be over and gone ? that the flowers may appear , and the time of singing may come : that the vines of canaan may flourish again , that the tender grapes may appear . awake o south-winde , and with thy gentle breathings , blow upon the garden , that the spices thereof may flow out ! never leave till thou find'st thy spouse again , thou that art sick of love : tell him that thou long'st for a cluster of canaan ; that thou art even famish'd for want of hidden manna . desire a new edition of his love , with all the enlargements of affections . lay thine heart before him , and desire new stamps & impressions ; tel him that though thou hast lost the print , yet he has not lost the seal : tell him that thou wilt now prize his love more then thou ever did'st or could'st do before . give him no rest , till he give thy soul rest , and fill it with himself . surely thou would'st not willingly set in a cloud : thou would'st not go out of the world with thine evidences blotted and blurr'd : surely thou would'st not willingly be tost and dasht with waves in sight of the haven . had'st thou not rather go to thy grave in peace ? o desire himto shine out upon thee a little before thou goest hence , and be nomore seene . ( . ) now surely , we need not tell you , why assurance does thus require diligence , for . you know the hearts deceitfulnesse , how it loves to please it self in a shadow , in a painted joy , to flatter it self into an imaginary happinesse . most men in the world are so confident of heaven , as if they had been borne heirs apparent to the crown of glory : as if this new name had been given them at their baptism , or as if they had been born with hidden manna in their mouths . they never knew what a question or a scruple was , nay they wonder that others trouble themselves with them ; as for them , they have a connate kinde of plerophory ▪ these fabri fortunae suae ▪ have a key to heaven of their own making , and can go to it when they please . these crown themselves with their own sparks , and think them more glittering and precious then the white stone . as if they were custodes sigilli , they can ●eale themselves to the day of redemption when they please . thus do vaine men cheat their own souls : when as 't were their wiser way , rather to commune with their own spirits , to criticize upon their own hearts , to see what a false print they are of , what false glosses there be , what variae lectiones ? what corruptions and degenerations from the original ? whether there be any spiritual idioms ? what are the genuine works of the spirit ? what are spurious and supposititious ? . give diligence , because thou hast a diligent enemy that would so faine quench thy joy , and keep it from flaming into assurance . he envied the graine of mustard-seed , when 't was first sown : how then does it vex him to see it now spread into such goodly branches ▪ that the soul can build its nest there ? he envied thee the first blushes of the day , the buddings of the rosie morning ; that those fair and virgin eye-lids should open and glance their light upon thee : how then is he scorch't with thy fuller sun-shine ? how do his eyes water at thy noon-day brightnesse ? he that would have broke thee when thou wert a bruised reed , how would he triumph in thy fall , now thou art a stately cedar ? if he could , he would have dispirited and took off the vigour of that immortal seed , by which thou wert born again ; he would fain have spit his venome into that sincere milk , which fed thy infant-soul ; how then does he envie thee those flagons of wine , with which thou art now quickened and enflam'd ? he would fain have hindered the foundation of the second temple , and now he would fain demolish the structure , and down with it even to the ground . that son of the morning fell himself not only from a compleat assurance , but from a possession of glory ; and that into the most extreme darknesse that was imaginable , into a total impossibility of ever being happy ; and now he would very faine ( as much as he can ) envolve others in the same condition : but certainly it does adde much of hell to him , in that he perceives that the sons of god are now fixt in an immutable condition ; whereas he was left in so voluble a state , so that now all that he can possibly do is this , to damp their joy for the present ▪ to raise clouds , and stormes , and tempests ; and in this that prince of the aire does his endeavour to the utmost . and yet christians may frustrate him here too , and by a strong and clasping hand of faith , may lay such fast hold of a god in christ , as that they may even make the devill give over : and to all his former , may adde this new despair of ever eclipsing their glory : and may send him away as weary as he would be , if he should go about to interrupt the joy of a glorifi'd saint , or of one of those angels that still dwel in glory . so that the more frequent his alarms are , the more should christians stand upon their watch , the more should they fortifie themselves , and look to their spiritual panoply : they should flie to the name of the lord , which is a strong tower. . give diligence , because 't is in a matter of so great consequence : and to be deceived here will prove the most stinging aggravation of misery that can be . the house that was built upon the sand , great was the fall of it . there is a counterfeit plerophory , a blazing kinde of assurance , a bragging kinde of confidence , you know the name of it , 't is called presumption , that great devourer of souls , that uses to slay its ten thousands ; 't is so farre from being an anchor , as that 't is but a swelling and impostumated wave , which tosses up the soul a while , that it may sink the deeper . and can there be a greater emphasis of misery then this ? thou took'st it for granted , that thou wert in the ready way to heaven , and now thou art dropping into hell irrecoverably : thou expected'st no lesse then a crown of glory , but canst finde nothing but chaines of darknesse and a gnawing worme . how golden was thy dream of happinesse ? did'st thou not fancy the light and beams of heaven ripening the fruits of canaan for thee ? did'st not thou think thy self upon the top of mount pisgah , refresht with soft and delicate breathings , taking a full prospect of the beatifull land of promise ? nay did'st not thou think that some of the milk and honey of the land flow'd into thy mouth ? that thou wert plucking off green apples from the trees ? nay , that thou had'st the very tastes and relishes of the olives , and figs , and pome-granates , and grapes in thy mouth ? but behold , thou wak'st , and art in a wildernesse , amongst briers and thornes , amongst fiery serpents , in a dry and thirsty land , where no sweetnesse is ▪ thou took'st that for the whispering of the spirit , which was but the hissing of the serpent . thou thought'st thy self in the very suburbs of the new jerusalem , in the temple , in the sanctum sanctorum ; when as thou wert all this while but in an egypt , in a babylon , in a prison , in a dungeon . thou did'st exalt thy self like the eagle , and build thy nest in the stars : but with what indignation wert thou swept from thence ? how thou art fallen , o lucifer , son of the morning ! ( . ) consider what kinde of diligence is required . and . be diligent in self-reflexion . a clean heart chews the cud , and ruminates upon its own actions : give thy heart frequent visits , and see whether it keeps that print which the sealing spirit stampt upon it : read over thine evidences ; if there be the least blot wash it out . try thy graces by a scripture-sun-beam . hast thou within a continual feast ? why then do'st not thou envite thy thoughts thither , that they may be satisfi'd as with marrow and fatnesse ? why do'st not thou compel them to come in ? let them drink sweetnesse out of their own fountain , let them blesse the womb that bare them , and the breasts that gave them suck . let them be afraid of entring into their hearts , that have no quietnesse within , unlesse like the leviathan , they can sport themselves in a raging sea , that foams out mire and dirt . but thou canst steep and bathe thy thoughts in a calme and composed spirit . why do'st not thou listen to thine own musick ? why do'st not thou glance upon thine own beauty ? assurance consists in a ●eflex act ▪ and by such workings 't is maintain'd , iisdem alitur , quibus gignitur . . be diligent in prayer . beleeve it , assurance does not come with those weak wishes and velleities , that are so frequent in the mouths of many , o that we were sure of heaven , of happinesse ! o that our souls were well provided for ! o that we knew what should become of them to eternity ! truly these are but gaping and yawning desires , as if hidden manna would drop into their mouths . this great blessing requires a wrestling prayer . the white stone is given to none but a conquerour . the spirit won't set his seal to a faint and languishing velleity . an echo won't answer a whisperer ; a weak voice is not worth a rebound . the truth is , there is a great deal of vicinity and friendship , nay i think i might say consanguinity , between assurance and prayer . prayer should be plerophoria quaedam explicata . assurance does mightily enliven and animate prayer , and prayer does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cherish and maintain assurance . go then unto thy god , and be importunate with him : beg a smile , a glance , a beame of his face : desire him to take all worldly things again , unlesse he will sweeten them with his love . tell him , thou canst no longer feed upon huskes , and desire him to give thee somewhat that 's fit for a soul to live on . . be diligent and frequent in communion with thy god. conversing with god puts a lustre and radiancy upon the soul ; descending to the creature , puts a veile upon that former brightnesse ; sweet and familiar entercourse with thy god , puts thee into the number of his friends ; and friendship brings assurance and confidence along with it . would god ( do'st thou think ? ) admit thee into his most shining and beautiful presence ? would he thus display himself to thee , and make known his most secret treasures of goodnesse and sweetnesse unto thy soul , unlesse he lov'd thee ? would thy saviour thus smile upon thee ? would he thus unbosome and unbowel himself to thee ? would he thus flourish in at the lattices , unlesse he were thy spouse ? would he thus kisse thee with the kisses of his mouth ? would he tell thee so much of his minde , unlesse his heart were with thee ? would he accept of thy prayers and thy performances , thy spiritual sacrifices , if he meant to destroy thee ? did'st thou ever know him deale thus deceitfully with any ? would he give thy soul such frequent visits ▪ such gentle breathings ? would he so often whisper to thee , that which the world must not hear , if thou wert an enemy as well as they ? canst thou think thy self ▪ in darknesse , when the sunne looks upon thee ? canst thou doubt of quenching thy thirst , when the fountain bubbles out , and flows upon thee ? canst thou doubt of liberty in the yeere of jubilee ? what is the dove in the arke , and yet can it finde no rest to the soale of her feet ? canst thou question thy safety under the wings of christ ? no , whatever it was that put out thy joy , it did first estrange and alienate thee from thy god. and couldst thou but recover thy former neernesse to him , thou need'st not doubt of the same affectionate expressions from him . communion with god , 't is that which gives an heavenly and eternal plerophory ; 't is that which maintains the assurance of glorious angels , and glorifi'd saints . and that which takes away all hope from the damn'd is this , that they are perpetually banisht , irrecoverably excommunicated from the face of their god : depart from me , i know you not : there is more in that then in fire and brimstone . but god has said unto thee , seek my face , and let thy soul echo out its resolut●on , thy face , lord , will i seek : for all certainty flowes from god , from that fixt and unshaken entity , from that original immutability that is in him . and when god sets his seal unto thee , he prints somewhat of this upon thee : and therefore the more god gives of himself to thee , the more assurance he gives thee . go then to the place where his honour dwells , go to the place where his glory shines . you know that the apostle thomas , when he was absent from the apostles meeting , he fell into a strange distrust of that which the others were very well assur'd of . go then to those ordinances , that drop golden oile upon the soul , and make its countenance to shine . hide thy self in those clefts of the rock , that god may make his goodnesse passe before thee . god will there beame out upon thy soul , he will warme it with his love , and will then seal it to the day of redemption . christian assurance deserves diligence . 't is a miserable thing to toile for vanity and emptinesse ; to sowe the winde , and to reap the whirlewinde . but to take pains for happinesse , who would not be willing to this ? an israelite that would be loath to spend his time in gathering stubble , would willingly spend it in gathering grapes . a wise virgin will cheerfully put in so much oile , as will make the lampe to shine . the soul will never be weary of gathering hidden manna . assurance is a very satisfactory thing ; men take a present and compleat acquiescence in it . . consider it in temporals , what won't worldlings do to secure their lands , and goods , and estates ? how do they seek for bonds , and seals , and oaths , and sureties ; and yet think all this too little ? they have set up an ensurers office , and will scarce venture a ship at sea , unlesse it can have an unquestionable plerophory ; unlesse one will secure it from warres ; and another from rocks ; and a third from windes and tempests . and this is one of those stings and vexations which god has put into temporals , that they are uncertain . many a worldling has pin'd away under this very notion , that his riches had wings , and could flie away when they list . and this was the reason , why the epicures were all for enjoying the present moment ; because that was all they were certain of ; and therefore they would have devour'd and soopt up the quintessence of all happinesse in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they could . thus anacreon sings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this was that which made the heathen so angry with fortune , a goddesse of their own framing , because she put them alwayes upon blinde uncertainties , this made the stoicks to run into the other extreme , to fix themselves in an unevitable certainty , in a sullen necessity , to anchor upon fate , rather then to be left to a wavering contingency . . assurance in intellectuals is very satisfactory . there 's nothing that tortures the soule more then scruples and difficulties ; it makes it to dwell like a lily amongst thornes . the scepticks were a perpetual wrack to themselves . objections flie like dust into the soules eye , and sometimes 't is faine to weep them out . how does it vex the naturalist that his head is so non-plust , as that he must flie to the refuge of an occult quality ? how impatient was aristotle , what boylings and toslings in his breast more then in euripus , because he could not give a full account of the ebbing and flowing of that river ? he threw himself into it , as if he thought to finde more rest there then in his own spirit , discomposed only with this uncertainty . every question checks the understanding , and makes it remove a little from certainty , as the learned verulam observes . every question 't is some grace to errour , and some repulse to truth . but how sweetly does the minde relish those first and common notions , that carry a native light , and convincing evidence and certainty in them , and won't give the soule leave to doubt ? and how does it bathe it self in those crystalline streamings out , those pure derivations of secondary notions , that freely bubble out from these fountain-principles , which for their certainty sometimes are honoured with the name of axioms ? and some give this rule for a trial and touchstone of notions : whatsoever proposition the minde does fully close with , that is unquestionably true , because the minde can't rest satisfi'd but with certainty . and that which it gives but an hovering and imperfect assent to , is but probably true . now though sometimes a falsity may come under the faire disguise of an apparent certainty , yet this is also sure , that the minde cannot so fully and sweetly acquiesce in an apparent certainty , as in a real certainty . as neither can the will so fully close with an apparent good , as with a real good ; for in realities there is a sure entity at the bottom , which is a just foundation for appearance , whereas the other is a meer colour , a surface , a shadow . and the more perfect any intellectual being is , the more of certainty it has . our knowledge therefore here is but cloudy and enigmatical , shadowy and in a glasse . the nearer to god any being is , the more it has of certainty . and therefore the angels and spirits that see god face to face , are satisfied with his image . truth then plucks off her veile , pulls off her mask , that the soule may salute her . and this is the great prerogative of that infinite and supream being , god himself , that he has an independent and eternal certainty , and beholds all beings and motions of beings past , present , and to come , without the least shadow of variation . and those things which pose created beings , are more plain and obvious to his eye , then first principles are to ours . the very intimate formes of beings are naked and anatomiz'd before him . he looks down upon the sons of men , and sees them rolling and fluctuating , tost and tumbl'd up and down in uncertainties , sometimes even questioning him in his wayes and his dealings , while as he rests in a full and absolute omniscience . and this is his great goodnesse , that he allowes us certainty in those things that concern our welfare and happinesse . . in spirituals and eternals , assurance is very satisfactory . religion should be above syllogismes & disputings ▪ spiritual notions should have the seale of god in their foreheads ; they are not to be struck like sparks out of a flint : but are to spring like light from the sun ; they are to flow like streames from the ocean . and principles of religion must be built upon a rock , upon the most sure and unquestionable grounds that can be . men that build for eternity , had need to lay the foundation sure , and they must build gold and precious stones upon the foundation , that which has a solidity , and a firme certainty in it . and if this were observ'd . . you would not have such jarres and divisions in the church . you would not be so much troubled with the noise of axes and hammers . imposing things questionable as certain , is agreeable to that spirit , which allowes no other assurance but this ; that their church is the true church . . the mixing and blending of religion with uncertainties , is that which does emasculate , and dispirit , and endanger it ; 't is a dashing the wine with water ; 't is an adulterating the gold with drosse , so as it won't endure the fiery triall . . the taking up religion upon uncertain grounds , does put men upon an odious luke-warmnesse and neutrality : for men can't be zealous for a thing they doubt of . it puts them upon variablenesse and unconstancy , upon the very brim of apostasie ; and ( it may be ) plunges them into it . nay , it strongly tends to atheisme : some do so long question , which is the true religion , as that at length they resolve to have none at all . . the leaving the successe of religion uncertain , do's damp and coole the spirits of men . the learned moralists amongst the heathen , could never content themselves with a faire probability only of summum bonum , but did spin it out to an imaginary certainty . the stoicks would have a domestick plerophory , they must be unavoidably happy : a meere certainty won't suffice them , it must be condens'd into a necessity . a wise man with them must irreversibly seale up himself to happinesse : and so though he were in phalaris his bull , he must glory and triumph and sing halelujahs . but the fairer moralists , were willing to depend more upon the bounty of heaven , which yet they lookt upon as a sure and unquestionable thing ; nay , they pleas'd themselves not only in a plerophory , but in a present possession . for you know vertue with them was praecox ●eatitudo , as grace with us is glory not fully ripe . and serenity of natural conscience was their hidden manna ; their white stone . thus were they fain to still their souls in some shadows and appearances of certainty . this sweetned socrates his cicute , and made him a cheerful martyr for philosophy . and all wicked men that go on merrily and securely in their wayes , do frame some imaginary certainty to themselves ; which ( it may be ) they found upon sure principles , but falsly apply'd ; as this , that god is merciful , or the like . all this i bring to shew that the soul do's catch at certainty , and assurance , and will rest satisfi'd with nothing else . for , for men to apprehend themselves uncertain of happinesse , what is it else but to be for the present miserable ? nay , would not some ( do you think ) choose rather to be certain of a tolerable misery , then to be in continual suspence of happinesse ? and truly such men as have no assurance of obtaining this great end of their being , they are of all creatures most miserable . the foxes have holes , and the birds of the aire have nests , and shall not the sons of men have where to lay their heads ? every being loves certainty : how do naturals combine together and unite their forces , that they may secure themselves by an happy association ? nature will have a plerophory , won't admit of a vacuum , the least schisme and rupture would prove fatal and put it upon uncertainties . sir francis bacon spies this in those fallings down of water , that threed and spin themselves into such slender ●tillicids , that thus they may preserve their continuity , and when they can reach no longer so , then they fall in as plump and round a figure as they can . and if every being loves assurance ▪ then surely such a noble being as the soul of man , cannot be satiated with a changeable good ; it can't fix it self upon a moveable centre . immortality is neer a kin to immutability . besides , if it were only this , that the ●oul did doubt of happinesse , it were a lighter burden ; but there is necessarily conjoyn'd with this a fear of extreamest misery . now for a soul to be perpetually hovering betwixt heaven and hell ; nay , to have farre more ground to fear the one , then to hope for the other , and so to tremble at the very thoughts of eternity ; is not this a piece of the gnawing worme ? and must the soul live in this perpetual slavery ? is there no redemption from it ? did not christ come to take away this sting among the rest ? did not he come to draw thee to himself , to quiet thee in his own bosome ? return thee to thy rest , o my soul ! return to thine arke , o my dove ! and look upon this gospel-plerophory , as one of those great priviledges that were purchas'd for thee by a saviour . for . by this , thy soul , thy darling , 't is fully provided for , for eternity . thy lot is falne to thee in a faire ground , and thou hast a goodly heritage ; could thy soul open its mouth any wider ? could thy soul desire any more then this , to be sure of being for ever compleatly happy ? what would the damn'd in hell give for a possibility of happinesse ? what would some wounded spirits give for good hopes and probabilities ? when as thou in the mean time hast an overflowing plerophory . what would the one give for a drop to coole their tongue ? what would the other give for a pure stream to wash their bleeding foules ? when as thou all the while art bathing in the fountain , art sailing in the ocean , art swimming in the rivers of pleasure . thine understanding may well rest satisfi'd , for t' is sure to fixe its eye upon an eternal beauty ; upon the face of its god. thy will may rest it self in the embraces of its dearest object : for 't is espoused to the fairest good , and is sure to enjoy it with an indissoluble union . thy purer and more refined affections may sport themselves in the sun-beams of heaven . there may thy love warme and melt it self , and there may thy joy dance and exult . all that thou hast to do here below , is this ; thy virgin-soul that is here assur'd and contracted , must wait a while for the nuptials , for a full fruition of its god , for a full consummation of its joy . . this must needs sweeten all present conditions to thee . eat then thy bread with joy ; and drink thy wine with a merry heart ; for god accepts thy person , and smells a sweet odour in thy sacrifice . are there any pearles in the gospel ? thou may'st lay claime to them ▪ is there any balme in gilead ? thou hast a share in it . are there any gospel-priviledges ? thou know'st they are thine , and are intended for thee . do's god bestow temporals upon thee ? thou know'st that he first dips them in love and sweetnesse . mount gerizim is thy portion ▪ and how art thou above waves ? when as some are shipwrackt , others are toss ▪ d and disquieted ; thou hast an happy protection in all thy wayes . . thou are secure against the srownes of the world , for heaven smiles upon thee . thou may'st laugh at the false judging and esteems of men . it may be , the world brands ; i , but the spirit seales . it may be the seed of the serpent hisses ; i , but the holy ghost breaths . what , though thou beest fourty years in a wildernesse ? nay , what though thou beest seventy years in babylon ? won't canaan , and won't the new jerusalem make amends for all ? . thou art secure in times of judgement . as job speaks of the leviathan , the sword of him that layes at him cannot hold , the speare , the dart , nor the habergeon . the arrow cannot make him flee , darts are counted as stubble ; he laughs at the shaking of the spear . who is like him upon the earth , one that is made without fear ? when god thunders upon the men of the world , he speaks but in a still voice to thee ; he darts lightning flashes in their faces , but he lists up the light of his countenance upon thee . judgements are intended for the sweeping away of spiders webs , not for the sweeping away of gods own jewels . or if they be envolv'd in a common calamity , yet how is it roll'd up in sweetnesse to them ? when as the other can taste nothing but gall and wormwood . their body may be toss'd a little in the world , but their soul lies safe at anchor . . in the houre of death . thou know'st that providence then , means only to break the shell , that it may have the kernel . let them tremble at the knocking 's and approaches of death that know not what shall become of their precious soules : men who through the fear of death have been all theirlife-time subject unto bondage ? but thou may'st safely trample upon the adder , and play in the cockatices den . the martyrs ( you know ) did thus , when they embrac'd the flames , and complemented with lions , and devour'd torments , and came to them with an appetite . assurance of the love of god in christ , this and nothing but this pulls out the sting of death . 't is true , that death has lost its sting in respect of all that are in christ ; but yet such as know not that they are in christ , fear death still as if it had a sting : only an assured christian triumphs over it ; o death , where is ●hy sting ! . assurance fills the soul with praise and thanksulnesse . the reall presence of a mercy is not enough , but there must be the appearance of a mercy , and the sense of it , before it fill thy heare with joy , and thy mouth with praise . a doubting christian is like a bird entangled and in a snare , the soul has not its comfort , nor god has not his praise : but an assur'd christian is like a bird at liberty , that flies aloft , and sings most cheerfully ; it begins those halelujahs in time , that must last for ever ; it breaks out into the psalmists language , blesse the lord , o my soul , and all that is within me , blesse h●s holy name . the fourth and last observation which we propounded out of the text was : that the map to make our eleation sure , is first to make out calling ●ute . and this is sufficiently warranted from the just order and method of this ▪ apostolical exhortation , make your calling and election sure ; first your calling , then your election ; and by your calling , your election : methodus analytica best becoming creatures . many have handled this point at large ; i shall do it very briefly , and i shall give you all that i intend to speak to it in these six particulars . . election in it self is secret and mysterious ▪ for ( . ) it is from eternity , and so there was none could know it but god alone ; none could know election , but he that made an election . a being that is spann'd by time , cannot reach to what was done from everlasting : you cannot imagine that non-entity should listen and hear what ▪ was whisperd in the secret councel of heaven . thou goest only by the clock of time ; but those decrees were written with an eternal sun ▪ beam ; thou turnest up thy houre-glasse of time , but these were measured by an infinite duration . was it possible that esau not borne should see god frowning on him ; or that jacob should perceive a smile ? thou art as far from meriting election as a non entity and thou art as far from knowing it as a non-entity . ( ) god has a minde to keep it secret , and therefore he has set a seale upon it ; not only a seale of certainty , but a seale of secrecy . you know creatures themselves have their closet-determinations ; men have their thoughts under lock and key ; they have not windows into one anothers breasts , much lesse into the breast of a deity . thou caust not fathome sometimes a shallow creature , and do'st thou think to reach to the bottome of infinite depths ? has god given thee secret springs of working ; has he made the wheeles and motions of thy soul secret , and undiscernable , and may he not have the same priviledge himself ? so then , if god has put a vaile upon election , do'st thou think to see into it ? when he has shut and clasp't the book of life , do'st thou think to open it and read it ? ii. vocation comments upon election . gods decrees , that were set from everlasting , do bud and blossome , and bring forth fruit in time . election buds in a promise , and blossomes in an offer of grace . the book was written before the foundations of the world were laid ; but it was not publisht till god himself gave it an imprimatur . the letter was dated from eternity ; the supersociption was writ in time , in vocation . now you know though the letter be writ first , yet the superscription is read first by him that receives the letter . 't was decreed from eternity that decrees should be known in time . and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fulnesse of time , is the time when gods decrees are fulfilled . when the decrees of god are ripe , then he lets the soul taste them ; and then they are sweetest . then thou perceivest that thou art a vessel of honour , when god puts thee upon an honourable imploiment . that fountain of love which ran under ground from everlasting , bubbles up and flowes to thee in time . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in election , becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vocation . thus thoughts of men , when they would appear , they put on words ; they take wings to themselves and flie away . iii. there is a strict and an inseparable connexion betwixt election and vocation . for who is there that can blast the decrees of heaven , or who can reverse the seale of the almighty ? who can break one linke of this golden chaine ? to be sure , 't is not in the power of created beings to evacuate and annihilate the counsels of god. a creature , as it had no influence upon election , so neither has it any power to alter it . a shadow does not alter the sun , but rather shews you what time of the day it is . and then to be sure god himself will not reverse his own seale . nulla est litura in d●cr●tis sapientum , say the stoicks ; a wise man will scorne to blot out any thing . nulla sunt litura in libra vit● . god is so full of light , as that there is no shadow of change in him . therefore , has god pickt thee out as a jewel , and laid thee up in a secret repository , in the cabbinet of his secret councel ? he will then bring thee out , and shew thee in time ; he means to polish thee , and put a lustre upon thee ; he means to set thee as a diamond in his ring , and to put thee upon the band of a saviour . did god from all eternity resolve to set thee as a captive soul at liberty ? truely then thou needest not doubt , but that he will in time break open the prison-doors ; and beat off thy chaines and thy ●etters , and give thee full inlargement . god has been preparing a feast for thee from everlasting , a feast of sweet and fat things , a refined , an evangelical feast : to be sure then he will invite thee in time ; he will stand at thy door and knock ; nay , he will compell thee to come into it . god glanced an eye of love upon thee , when thou layest hid in the barren wombe of nothing ; to be sure then in time he means to wooe thee , and to winne thee , and to espouse thee to himself in faithfulnesse and in truth . iv. election and vocation , though in respect of us they have gradual and climbing accomplishments ; yet in respect of god they are equally present . for there is no succession in eternity . there can be no pri●● & posterius where there was no beginning . 't is true that our finite beings , as they cannot sufficiently graspe an infinite essence , so neither can they measure an infinite duration . and therefore , our understandings put many times severall periods there , where there ought not to be the least com●● because we span out things by our own narrow duration . for duration is nothing else but permano●●ia in esse , a continuation and abiding in being , the spinning out of entity : and therefore as the soul cannot see the face of god , so neither can it see the vastnesse of his duration , which is adequate and commensurate to the degree of his entity . so that we being but of yesterday , are not competent judges of eternity . and as the soul imprisoned in a body , can but darkly conceive of spiritual beings , and cannot behold the lustre and oriency of an angel ; nay , it cannot behold its own beauty , much lesse is it able to behold the glory of god himself : so being here conversant with transient things that have their ortum & occasum , their fluxum & refluxum , their spring and autumne , their bounds and their bottome , and dwelling among temporals ; 't is not so well acquainted with the vast duration of eternity . and yet it can far better behold the back-parts of eternity , then the face of it ; eternity à parte pòst , then eternity à parte antè ; because the soul it self is measured by that duration . whereas only that one supreme being , god himself has the compleatnesse and perfection of eternity . no wonder then that our understandings put several periods there , where there ought not to be the least comma , because we span out things by our own duration ; that which bubbles from eternity , comes flowing to us in time . but vocation is as eternall as election ; in respect of god , jacob was as soon call'd as he was chosen , and that not only in respect of the secret counsel and decree of god ; but whensoever god does actually call jacob , he calls him ab aeterno ; for eternity is not at all spent and exhausted by continuance , but is alwayes in vigore viridi . 't is a flourishing duration that never withers , nor decayes . indeed vocation is nothing else but election pulling off her velle , and smiling upon the soul , and telling her that god loves her , and manifests and displayes his love to her . v. it is altogether irregular and anomalous for the soul . . to prie into election . 't is dangerous to tread on the highest round first ; and here it is impossible . thus the soul forgets that it is a creature , it forgets its own duration , and would be measuring it self by eternity . the windowes of the soul must be set open for the entertaining of such light as do's more immediately flow in upon it ; and the understanding must close and comply with such objects as are best proportioned to it . now you know that those things which are first intelligible in their own nature , yet are not alwayes first presented to the view and eye of the soul . for whatsoever is first in being may first be known ; entity being the root and just foundation of intelligibility . and yet sometimes secondary and junior entity is faine to prepare the way like a john baptist for one that comes after it , and yet was in worth and being before it . thus sometimes the causes of things lurke , and lie coucht , they hide their heads , only a little flourish out at the lattesses , peeping out of an effect or two . thus the text may be in hebrew , when the commentary is in latine ; many may understand the one , that cannot read the other . election , it is the original ; vocation , 't is the interlineary glosse for the help of weak beginners . if god should let thee see into election before vocation , it were the only way to frustrate and disappoint his own decree . for if god should shew thee thy name in the book of life , before thy heart were changed and renewed ; what would this but make thee sinne more securely , and turne his grace into wantonnesse ? whereas the wisdome of god never determines the end , but it also determines the means ; and as the end is alwayes glorious , so also are the means powerfull and efficacious . now thou canst not more clearly demonstrate that thou art in a good tendency and proximity to the end , then by a thanfull use and seasonable application of the means . and what do they do but lay a snare for their own soules , that catch and entangle themselves with such a desperate fallacy as this is ; if we be elected , we shall be unquestionably saved ; and if we be not elected , we shall be unavoidably damned , and therefore we may do what we list . o what a bold and blasphemous inference is this ! what is this else , but to distill the rankest poison out of the richest and most sovereigne cordial ? to kindle hell out of a sparke of heavenly truth , which if it were blown up gently by the spirit that breathed it , and kept within its just bounds ; 't would only cheere , quicken and enliven the soul . because thou dost not as yet know whether thou art a vessell of honour , wilt thou therefore presently dash thy self in pieces ? because thou dost not for the present certainly know that thou shalt come safe to the haven , wilt thou therefore court the waves , rush upon a rock , and make shipwrack of faith and a good conscience ? would'st thou do thus in temporals ? why , thou dost not know how long thou shalt live , the number of thy dayes is certainly fixt , and thy time is an appointed and determined time : wilt thou therefore refuse to leane upon the staffe of bread ? wilt thou not repaire thine earthly and decaying tabernacle ? wilt thou not maintaine the oile in the cruze ? that balsamum radic●le , with such fresh supplies as are afforded to thee ? wilt thou break thy glasse in pieces , because thou canst not tell how long it will run ? is it not a mercy that god vouchsafes thee the means ? why should'st thou distrust of obtaining the end , more then any other ? there is not a curtaine that hides election more from thee then from any other ; 't is equally hid to all , till it shine forth upon some in the use of means , till the curtaine be drawne , and then it will equally shine out upon thee , if thou usest the same meanes . if all should argue as thou do'st , there would none be saved ; if all men , because election is absolute and uncertaine , should resolve to live as they list ; who would then set his face towards canaan ? where would god have any glory in the world ? what would become of his great name ? but he will root out such an unsavoury principle as this is out of the hearts of all that love him ; and that truth which is made a fat all stumbling block to some , shall prove a solid foundation of joy and sweetnesse unto them . the very possibility of election should banish all such thoughts as these . who can tell but god may have been gracious unto thee , and have fixt an eye of love upon thee ? oh then breath after him , pant and long for him , desire him to expresse his minde to thee , to communicate his love to thee . besides , though thou dost not know election , will meere love do nothing ? though thy god did not intend to glorifie thee ; yet thou should'st intend to glorifie him ; though he do's not chuse thee for his servant , yet thou should'st chuse him for thy lord. there is worth in him , though there be none in thee . resolve that into what condition soever he throw thee , though into hell it self , that there thou wilt love him , and there thou wilt praise him , and long for him ; that there thou wilt adore and honour him , and wilt grieve only for this , that thou canst honour him no more ; that thou wilt admire his goodnesse to others , his justice to thee ; i , and his goodnesse to thee too , that layes lesse upon thee then thou deservest . such thoughts as these would make hell it self lightsome . vi. as election is secret and mysterious , so vocation may be easily known . that astrologer was deservedly laught at , that was so intensely gazing upon the starres , so admiring their twinkling beauties , as that unawares he tumbled into the water ; whereas before , if he had but been pleased to look so low as the water , he might have seen the starres there represented in that crystall glasse . such as will needs be prying into the starres , that will ascend up into heaven , and gaze upon election ; they do but dazle their eyes , and sometimes by this are overwhelmed in the depths of satan : whereas they might easily see the starres in the water ; they might see election in sanctification , in regeneration . now vocation does plainly and easily appear by that great and eminent alteration which it brings along with it . it is a powerful call , 't is an audible and quickening voice ; the voice of the first trumpet that awakens men out of the graves , and makes them happy , by having their part in the first resurrection ; great and sudden alterations they are very discernable . now here 's a most notorious , and signal change made ; old things are past away , and all things are become new : here 's a change from death to life , from darknesse to light ; and what more discernable then this ? a living man may know that he is alive , and that without any further proofe or demonstration , whatever the scepticks old or new would perswade us to the contrary ; will you not allow a man to be certaine that he lives , till a jury of life and death hath past upon him ? could not the blinde man in the gospel ( think you ) perceive when his eyes were opened ? could he not easily tell that now he could see and discerne variety of objects ? or must he only conjecture that he sees , and guesse at a sun-beame ? must he still at noon-day go groping in uncertainties . and is there not an easie and sure difference between those thick veiles and shadows of the night , between those dark and ethiopick looks , and the virgin blushes of the morning ; those beautiful eye-lids of the day ? the smilings and flowerings out of light , much more the advancement of light to its zenith and noon-day-glory ? and why then cannot an intellectual eye discerne as well , that now it sees ? that now it looks upon god with an eye of love , with an eye of faith , with an eye of confidence ? and that now god looks upon him with an eye of tendernesse and compassion , with an eye of grace and favour , with an eye of delight and approbation ? who but an anaxagoras will go about to perswade a man to disbelieve his eyes ? and if a corporal eye deserve such credit , why may not a spiritual eye then expect as much ? say not then in thine heart , who shall ascend into heaven , to bring down assurance from above ? who shall unclaspe the book of life that is sealed , and turne thee to thy name ? or who shall bring thee a certificate that it is written there ? behold , it is nigh thee , even in thine heart : the work of grace there , the law written on the tables of thine heart , by the finger of the spirit is the exemplification and counterpane of that decree ; the safest way , the best way , the only way to make sure of election , is first to make sure of thy vocation ; make your calling and election sure . finis . spiritual opticks : or a glasse discovering the weaknesse and imperfection of a christians knowledge in this life . by nathanael culverwell , master of arts , and lately fellow of emmanvel colledge in camridge . london , printed by t. r. and e. m. and are to be sold by john rothwel at the sun and fountaine in pauls church-yard . , to the reader . reader , i here present thee with a little mirrour , wherein thou mayest easily discerne thine own imperfections , unlesse they stand in thy light ; and if thou wilt but use to reflect upon thy self , a●a dwell at home , thou ●ayest easily finde that thou hast little reason either to admire thy self or contemne others . if thy knowledge puff thee ap ▪ thou hast so much the lesse . he was counted a wise , man who said that he knew but one thing , and that was , that he knew nothing ; though another durst not own so much ; and a wiser man then both tells us , that he that is wise in his own eyes , is of all fools the most uncurable ; and another , that if any man think that he knows any thing , he knowes nothing yet as as he ought to know . so that it seems to be agreed on by those who are best able to judge , that the first priece of wisdome is to be sensible of ignorance . then i hope this discourse may prove not unprofitable , truly nor unseasonable neither in this confident age , when every ignorant one is so prone to lean unto his own understanding , that he thinks himself too good to be taught , whereas indeed he hath not yet wit enough to learne . but it is the devils subtilty to dazzle them with new light ( as boyes do geese ) that they may wink conceitedly while he pulls them naked , and makes them become ridiculous . it is sad to think how he puts out mens eyes , and then makes himself cruel sport with them ; and the game of it is , that still they think themselves seers , and know not that they are blinde , and naked , and miserable . now if this glasse prove but instrumental to reflect so much old light upon them , as to discover to them their own blindnesse , there will be some hope of cure . but reader , i must intreat thee neither to condemne this piece because it is imperfect , nor yet contemne it for being little . it is imperfect , i confesse : but so is all our knowledge here , which is the subject of it ; and if we know but in part , no wonder if we prophesie also but in part ; besides , if saint paul himself could not utter the words which he had heard , then truly we may very well excuse this author for not expressing that in words , which neither ear hath heard , nor eye seen nor the heart of man conceived . but it may be what is here said ▪ may at first seem but little : it may be the sooner read ; do but peruse it , and if it please thee , it is enough ; if otherwise , too much . but indeed it was intended only for a tast , and to bear the mace into the world before that learned and elegant treatise , which this ingenious authour hath left behinde him concerning the light of nature ; which now waits only to see what entertainment this will meet withall . perhaps it may be expected that i should adde something in praise of the ●uthour ; but i am not ignorant that a friends testimony is prone to be suspected of partiality ; and although such an one have most reason to know the truth , yet cassandra-like , he seldome hath the hap to be believed . the best on 't is , he needs it not , his works will commend him most effectually ; which if i shall indeavour to bring into publick view , i hope thou wilt finde them such , that i shall not be thought either to have abused thy le●sure , or to have wronged the memory of my deceased friend . w. d. emman . dec. . cor. . . for now we see through a glasse darkly ; but then face to face : now i know in part , but then shall i know even as also i am known . paul that was of a piercing eye , and had as clear an insight into the mysteries of salvation , as any other ; whose soul was alwayes mounting towards that third heaven , whither he had once been rapt , and had there heard words that neither could nor might be uttered ( for so much is implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) we finde him here granting the imperfection of his knowledge , those weak and shadowy apprehensions which he had of the divine majesty ▪ while he saw through a glasse darkly ; and encouraging himself with the consideration of the full and clear vision , which we shall have of him hereafter , when we shall see god face to face in glory . whithout any further preamble we 'l open the words of the text , that we may see this glasse clearly , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our apostle here advances charity to the highest pitch of commendation , as a triumphant grace , a grace that had eternity stampt upon it . it out-lives faith , for that gives place to vision ; it out-lasts hope , for that is swallowed up in fruition ; prophecies they shall vanish , and tongues shall be silenced , and knowledge shall passe away : for 't is weak and imperfect here , it is in its minority ; yea , in its infancy : when i was a childe , i spake as a childe . 't is cloudy and obscure here ; for now we see through a glasse darkly . now we see , &c. now that the gospel beams out upon us with a powerful and glorious ray . it was likely that at the first peeping out of heavenly light , at the evangelical day-break , before the shadowes were fully scattered , that then there would be some obscurity ; i , but 't has shin'd out brighter and brighter till perfect day , and yet still we see thus darkly . secondly , ( which is the true and genuine meaning ) now whil'st we are in this house of our earthly tabernacle , whilest the understanding of a man , which the wise man calls the candle of the lord , while 't is hid in the dark lanthorn of the body ; till this partition-wall be beaten down , we cannot see god face to face . there 's no reaching of perfection here , 't is treasur'd up for a better life . he that will shoot high may aime at a star , but he must not think to hit it . nihil est ab omni parte beatum . b●atum & perfectum are both one . alas ! now when the soul does hut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , try the wing , and flutter towards heaven , 't is presently pull'd down with an earthy body we carry ▪ about with us ; 't is so deprest here , as it can hardly look up to heaven : how then shall it see god face to face ? now we see through a glasse , &c. we that have an holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that teaches us all things ; we that have many secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whisperings and breathings of the holy spirit , that leads us into all truth ; we that are acquainted with the minde of god , that have had many a gracious aspect from him , yet we see but darkly . no wonder that the sun 's too bright for owls , when eagles are dazled with it , and become dimme-sighted ; 't is like that such as are aliens from the common-wealth of israel , will be wholly ignorant of these magnalia , when they that are à secretiorsbus , know them but in part : if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sonnes of the morning , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , children of light ; if they see so darkly , then surely a childe of darknesse will see nothing at all : if paul now a glorious apostle see no more , what could he see when he was a furious persecutor , before the scales fell from his eyes ? thirdly , we that are no novices in christianity , but have made much progresse in the wayes of religion , yet we see but darkly ▪ 't was likely at the first opening of the souls eye , at the first cast of it upon heavenly things , that then 't would not see so clearly . i , but it hath been long fixt upon god , eying of his goodnesse , gazing upon the riches of his free grace , viewing all his wayes , looking at and prying into his several dealings ; and yet still it sees thus darkly . and if a tall and eminent christian see so little , what shall a babe see , a new-borne babe ? if a vigorous and sparkling eye see no clearer ▪ what shall a weak distempered eye , a bleer-eyed soul , what shall that see ? if an experienc'd apostle , a paul see no more ; what shall a new disciple see , a nicodemus that comes by night ? he must needs see but darkly . now we see through a glasse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some that would be more criticall then they need , would fain shew us a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed with them is a looking-glasse : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some other glasse ; either such an one as is for the help of weak and aged eyes , and then 't is , we see th-ough spectacles ; or else such as presents the object though afarre off , and so 't is , we see through a perspective . the vulgar latine , that will have it per transennam , through a lattice ; as the spouse in the canticles is said , to flourish through the lattices . and all these urge the force of the preposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we see through a glasse , or through a lattice . but they might easily know , if they pleased , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and though it be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the more usual word for a looking-glasse ; yet 't is as true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same . hesychius makes them ●●nonyma : and the word is but once more used in the new testament , jam. . . and there can be no doubt but there 't is taken for a looking-glasse ▪ well then , our dark imperfect knowledge of god here is thus set forth by seeing in a glasse . . because 't is no immediate vision : the object is not primarily and immediately presented to the eye , but by way of resultancie , and mediante speculo , by the conveyance of the looking-glasse , which is a silent interpreter of the object . and such is our knowledge of god here , and such our communion with him ; only some broken beams of glory , some glimpses of his presence scattered here and there , in this ordinance , and in that , glasses of his own making , meanes of his proper institution . . 't is a weak and imperfect vision : for , first according to some , not res ipsa but imago rei , only the shape and resemblance of the thing is seen ; the effigies of the object drawn with the pencill of a beam is presented to the eye . and secondly , as the opticks tell us , radius reflexus languet , the beam begings to be weary , and is ready to faint , it gives a weak and languishing representation ; 't is an imperfect vision . and o how dark is our knowledge of god here ! what poor manifestations have we of his presence , in comparison of that sight which we look for hereafter ! when his essence shall be display'd with a most glorious emphasis . . seeing through a glasse is a vanishing and transient vision , as saint james expresses it ; a man having seen his natural face in a glasse , goes his way , and presently forgets what manner of man he was . a dying species could not make any strong impression . one direct view of an object is more full and satisfactory , then the often seeing it through a glasse . our apostle hath applied it to our purpose ; knowledge passes away , in respect of that weak and imperfect way of knowledge which we have here ; for thus saint paul glosses upon his own text ; when that which is perfect is come , then that which is imperfect shall be abolisht . but besides all this , beza and some others think that our apostle hath allusion to that way of knowledge which the philosophers shew us , and so often speak of ; that the understanding doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intellectus speculatur phantasmata , and thus sees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no light springs into the minde but through the window of sense ; the sense , that 's the first receptacle of the species , which flowing from a material object somewhat thick and muddy , they must be clarified and throughly refined by the intellectus ag ns , ( for that they suppose ) poured out from vessel to vessel , and taken off from the lees before the soul drink them in as her proper nectar . this remote and far-fetcht way of knowledge , saint paul opposes to the quick and present view which we shall have of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when we behold them in speculo divino , we shall see in that glasse clearly . but there is a place in ▪ cor. . . where saint paul seemeth to oppose his own expression ; for there to see through a glasse may seem to import a clear and open vision : hear what the words say , we all with open face beholding as in a glasse the glory of god , are changed into the same image from glory to glory , as by the spirit of our god. a learned critick hath well observed that the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes both , for it signifies both vultus and speculum . so that to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either be to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or else , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i know such as i formerly mentioned would have recourse to their difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but if we look more accurately into the words , i think we shall finde that even there to see through a glasse , implies a dark and imperfect vision . for the apostle compares those present advantages which we in the gospel have over them which were under the law ; they were all under a cloud ▪ and moses had a vaile upon his face ; but we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with open face behold the glory of god ; and yet it is but beholding it through a glasse ; for thus the state of the church under the gospel is described , rev. . there 's a throne compassed with a sea of glasse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . . under the law it was mare aereum , but now in the gospel mare vitreum , clearer representations , as that renowned interpreter of the revelation observes . well then , in reference to them under the law we behold with open face , but yet in respect to that clear sight which we shall have hereafter , it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so it follows , we are changed into the same image from glory to glory : which though it may be thus understood , from his glory we become glorious ; yet i doubt not but it is meant of the several degrees of glory : and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from grace to glory . for grace is aurora gloriae , the dawning of the beatificall vision . grace is glory in the bud , and glory is grace at the full . surely glory is nothing else but a bright constellation of graces , happinesse nothing but the quintessence of holinesse . and yet if any shall much contend , that there to see through a glasse , expresses a clear and unobscure vision , it is nothing prejudiciall to our present purpose : for here saint paul doubles his expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we see through a glasse darkly in a riddle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aenigma is properly obscura allegoria , an allegory with a mask on ; it is a borrowed speech and a cloudy speech . a knotty intricate speech sealed up and lockt from vulgar appehensions , that 's a riddle : and our knowledge of god here is thus cloudy and enigmatical , and that if you take it in those three several wayes which are usually given of it . first , by way of removall or negation , when we take away all such things as are inconsistent with a deity . and thus the sripture riddles him forth ; with him is no beginning of dayes , nor end of life . he is not a man that he should lie , or the son of man that he should repent . with him is no variablenesse nor shadow of turning , &c. and in this sense dionysius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and he there admires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transcendent beams of divine darknesse ; for so that areopagite is pleased to speak . now you will easily grant that this is a dark and cloudy knowledge , when we cannot tell you what a thing is , but what it is not : for ex puris negativis nihil concluditur . secondly , when we conceive of him in a superlative way , in a way of eminency and transcendency : and thus the forenamed authour ( if he be the authour ) speaking of his being , saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . many divine perfections are scattered and broken amongst the creatures , as the same face may be represented in several glasses ; and all the excellencies of the creatures are collected , and meet eminently in god , as severall faces may be seen in one glasse . the creatures must be winnowed from all imperfections , and the finest and choicest of them must be taken to give some weak resemblance of a deity ; the ruddinesse of the rose , and the purity of the lily ; nay , the top and excellency of the creation must be brought to shadow out the spouses beauty ; and yet that this knowledge is weak and imperfect , will easily appear . . because these inferiour beings are so grosse and materiall , as that the purest of them , the very quintessence and flos creaturae is meer dregs , if compared with so pure an essence ; its gold becomes drosse , its silver tinne . and when heavenly perfections are set out by the creatures excellencies , it is but a stooping low to humane capacity : the soul would be dazeled at so bright a majesty , unlesse he were clouded with such expressions . . this way of beholding him breeds rather admiration then begets knowledge ; for when we hear of so goodly an essence that hath all excellencies bound up in one vast volume , we wonder what that should be : and admiration is at the best but semen scientiae , or abrupta scientia , as the learned verulam calls it , a stupified kinde of know'edge . . this rather sets the soul a longing , then gives it any true satisfaction . for when we hear there is so choise a thing , we long to know what it is ; which was signe we knew it not before , or but very weakly . for true knowledge satiates the soul , there is a complacency and acquiescence in it , especially when it is conversant about so high an object ; so that this way is but dark and full of riddles . thirdly , when we consider of god by way of causality , in that vast influence which he hath upon all things , as with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the supposed areopagite ) springing beams of goodnesse , and overflowing effusions of light , as he is causa fontana , a fountain-essence continually bubling forth , from whence the several drops of inferiour beings have their original : and as he is the main spring that sets the wheels of those petty entities on working : for in him we live , move , and have our being . now this rather shews us that there is a god , then what he is : that there is indeed such a prime being , a self-being , an all-being , a giver of being , à quo omnia , per quem omnia , propter quem omnia , but still we are to seek what this being is ; so that these apprehensions of him are very weak and shadowy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we now see through a glasse darkly . but then ] then when a believing soul returnes to god that gave it , it sees him face to face , and fixes its eye upon him to all eternity . as soon as ever the soule is unsheath'd from the body , it glisters most gloriously ; as soon as ever it is unclouded from corruption , it shall beam forth most oriently ; as soon as it is let loose from this cage of clay , it sings most melodiously : nothing hinders a christian from a sight of god face to face , but the interposition of a grosse earthy body ; it is deaths office , to break down this wall of separation , that the soule may be admitted into the presence of god. secondly , then , at that general day of refreshment , when god shall sit upon his throne in beauty and excellency , as a centre of light , streaming forth to the glorious circumference of the foure and twenty elders , that sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in the . of the revelation . face to face ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is opposed to seeing in a glasse , . as a more immediate vision : . a clear and perfect vision : . as a permanent and eternal vision : . as the learned piscator , ( because those things which we see in a glasse , are à tergo ) exceptâ facie & corpore proprio . in the words there is a plain allusion to that place in the . of numbers the . where god promises to manifest himself to his servant moses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the septuagint render it very agreeable to our purpose , and that which is he●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in other places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and is translated by st. john , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by our apostle elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and yet we must not think that by vertue of this promise moses had so full and beatifical a vision of god , as we expect hereafter in glory . no , it is spoken only of gods communicating himself to him in a clearer way then he would to any of the prophets : he would speak to them in riddles , to jeremy in the riddle of an almond-tree , of a seething pot , and so to the rest of the prophets ; i but he conversed familiarly with moses , as a man talks to his friend face to face . and as for moses his petition in the . of exod. the . i beseech thee shew me thy glory , it was only a desire that god would shew himself in some corporeal resemblance , so as to assure him of his presence , that that would accompany him . and this is gods answer , i will make all my goodnesse passe before thee . besides , there is a plain denial ; god tells him he cannot see his face ; moses saw no more of god then we do here , the back-parts of his glory ; he saw them in a corporeal resemblance , and we in an intellectual vision . you see the allusion this place hath to that in numbers . now as for the meaning of the words , but then face to face . . it is not meant of seeing christ in his humane nature face to face , as job speaks , with these very eyes i shall see my redeemer : for thus the wicked also shall see him with terrour and amazement , when the mountains shall be esteemed an easler burthen , if they could but cover them from the face of an angry saviour that will frown them into hell . . as for the errour of the anthropomorphites , it is so grosse , as it neither deserves to be repeated , nor needs to be confuted . . i take it to be meant of an intellectual beholding the very essence of god , according to that , john . . when he shall appear , we shall be like unto him , and see him as he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and yet it can by no means be a comprehensive vision : for that 's a meer repugnancy , that a finite ereature should grasp an infinite essence . or by the face of god may be meant his glory and perfections ; for the face is the throne of beauty . in the following words st. paul gives a plainer expression of that which before , he had spoke more darkly . now i see through a gl●sse darkly , now i know in part ; but then face to face , but then i shall know even as also i am known . as when two see one another face to face , the one knows the other by sight , as he is known by him . now i know in part ] st. paul on set purpose changes the person , that he may acknowledge his own impersection . he had included himself before , now we see through a glasse darkly ▪ i , but he will do it more apparently , now i know in part ; and when so great an apostle inculcates his own defects , me thinks none should boast of their self-sufficiency . . now i know in part ] here is a reason of our imperfection here : if the light that 's in thee be darknesse , how great is that darknesse ? knowledge is a leading principle , and all graces follow it in a just measure and proportion : if we knew god more , we should obey him more ; if we knew more of his goodnesse , we should love him more ; if we knew more of his majesty , we should fear him more ; if more of his faithfulnesse , we should trust him more ; nay if we knew him perfectly , all these would be perfect : when knowledge is compleat , obedience will be exact . . now i know in part : according to the syriack , parum de multo . . little of that i should know . . little of that i might know . . little of that others know . . little of that i desire to know . . little of that i shall know hereafter in glory . . now i know in part . . religion is no fansie , opinion ; or conjectural thing : no , we have a certain knowledge of god and his wayes here ; we see through a glasse , though it be but darkly : there is truth in a riddle , though it be obscure . . a christian begins his acquaintance with god here : he that knows him not in part here , shall never see him face to face in glory . we have here the first glimpses of heaven , a prospect of canaan , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of happinesse , the initials of glory . but then i shall know , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is bringing me better acquainted with a thing that i knew before , a more exact viewing of an object that i saw before afarre off . that little portion of knowledge which we had here shall be much improved , our eye shall be raised to see the same things more strongly and clearly . our knowledge here was but scintilla futurae lucis . when the soul shall say as the queen of sheba did to solomon in kings . it was a true report that i heard in mine own land of thine acts and of thy wisdome ; howbeit i scarce believed the words until i came , and mine eyes had seen it , and behold the half was not tole me . happy are thy men , o happy are these thy servants that stand continually before thee . even as also i am known . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words if they be put to it , will endure a double hebraisme . i shall know as i am known . . i shall know as i am approved , sicut & agnitus sum ; nay cbrysostome makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causall ; i shall know because i am approved . . i shall know as i am made to know . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith beza ; and ( which is a wonder ) heinsus agrees with him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he ; and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he tells us if we would render the words hellenistically , they would run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i shall so know as god is pleased to be known by me , to manifest himself unto me . and yet piscator rejects both these senses ; the words themselves being sufficiently tempered with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not anote of equality , but of similitude , as in many other places . and thus much may serve for explication of the text , for clearing the glasse , for opening the aenigma . if you now look into the words , you 'l finde them full of spiritual opticks . here is visio reflexa ; for now we see through a glasse darkly : and here is visio recta ; but then face to face . we will begin with the catoptrica : now we see through a glasse darkly ; and here i shall present many glasses to your view . first , in the glasse of the creature , in speculo mundi . this is a common and obvious glasse presented to every ones view , and there are some glimmerings of common light , a lumen naturae diffused among all , by which they may see into it . our apostle shews us this glasse in rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the invisible things of god from the creation of the world are clearly seen . the words in the fountain run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and deserve to be cleared from an unjust interpretation : for some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be à creaturamundi : others à creatione mundi , ex creatione mundi : so beza . but all these are far enough from the meaning of the place : for their sense is , that the invisible things of god are seen by the creatures , or by the creation . it is true , our apostle saith so much in this verse , but not in these very words ; for then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when as i doubt not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à mundo condito . piscator and drusius both meet in this , and the syriack translation is clear for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à jactis mundi fundamentis . and then the words speak thus much : from the first infancy of the world , ever since it was created , the eternal power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the former verse , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this verse , the eternal power and godhead have manifested themselves , and the prime cause hath been very apparent in those effects of his , which are here stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and could not possibly be produced by any inferiour being . and as for that which we render is clearly seen , in the original it is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i know not how it comes to denote so clear a vision ; sure it may well consist with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet withal they are so clearly seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which though some would have the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet here i shall easily yield to the learned interpreter , and grant that it includes somewhat more . this vast volume of the creatures set out by god himself without any errata in it , was printed in so fair a character , as he that ran might read it ; and the least letter in it made shew of a most divine impression . but alas ! sin , besides weakening of the souls eye , hath soyled and defaced the book ; and hence we come to see in it so darkly . and yet still the letters are visible , and carry with them the print of a deity . the world is , as one calls it , aenigma dei. and it is full of looking-glasses : for god hath communicated severall resemblances of himself to the creature , as the face sheds that image or species upon the glasse whereby it self is represented . i need not speak of the blessed angels , those pure and crystal mirrours , what glorious representations they give of their creatour : look but into your selves , and you will finde immortall souls shewing forth that image according to which they were made ; or if you will look up to that vast and polished looking-glasse , you will see the heavens declaring the glory of god , and the firmament shewing his handy work . or cast but an eye upon the poorest and most abject being , and even there you will finde some faint resemblances of a deity . for as in the most glorious creature , as a creature there is aliquid nihili ; so in the most contemptible creature , as a creature , there is aliquid dei. i but the atheist ●e shuts his eyes , & quid caeco cum speculo ? what should a blinde man do with a looking-glasse ? and yet sometimes there are lightening flashes of terrour darted into him , and he begins with the devils to believe and tremble . the papists , as if there were not glasses enough of gods making , they must have images of their own to put them in minde of god ; their painted glasses : but surely they see through these very darkly . the heathens they shall be judged for not ordering their lives and dressing themselves according to this glasse ; for resisting those reliques of primitive light that shined out so strongly upon them . well , here are glasses , but we see in them very darkly , and that by reason of a double defect . . ex parte speculi . 't is true , some of gods attributes here clearly shew themselves ; his power and sovereignty ; i , and his wisdome , and goodnesse too ; but those sweetest manifestations of his love , the treasures of free grace and infinite mercy , the whole plot of the gospel , not the least shadow of these to be found . now for this very cause , the gentiles in eph. . . are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were without the knowledge of god in christ . you know they had a goodly company of gods , an whole troop of deities : i , but they were without god in christ , and hence they are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without god in the world . . ex parte ●culi . . adam in innocency had a glorious soul full of light , bright and sparkling eyes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he could read the smallest print , the least jot and tittle in the book of nature . see how quickly he tumbles o're the vast volume , and in a name gives a brief glosse upon every creature , a concise epitome of their naturall histories . he had a fair portion of knowledge , if he could have been contented with it . i , but he would fain have more , he must needs be tasting of the tree of knowledge ; and hence springs our ignorance ; we have ever since had an unhappy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the soul hath been darkened and dim-sighted . perhaps it can see some goodly capital letters , some fair flourisht character ; i , but there are multitudes of beings in a smaller print , that it takes no notice of . . the soul might see more , if it would imploy it self more , and look oftner into this glass of the creatures . meditation would raise the creature higher , and distil sweetnesse out of every object . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the elegant moralist . the soul is busie with every thing it sees , as busie as a bee ; it goes from flower to flower , and extracts most precious sweetnesse . . some eyes have been dazled too much with the glitterings of the creatures , so as to take the servant for the master ; and have been so much in admiring the glasse , as they forgot the glorious beauty that it represented . what worship and adoration hath the sun had ? even almost as much as the great creatour of heaven and earth himself ; strange that they should see so darkly , as not to discern the face from the veil that covers it . for the sun is at best but umbra dei , and nubecula cito transitura ; a meere spot , a cloud , if compared with so bright an essence ; and as he faith notably , the suns worshippers must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atheists in the night-time . you have seen the glasse of the creatures , and how in it we see very darkly . secondly , in learnings glasse , in speculo scientiarum . learning brightens the intellectual eye , and clarifies the soul ; the hebrews wise men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperti , men with eyes open ; and it sets a man on higher ground , and gives him a fairer prospect of beings , and many advantages over others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have eyes and see not ; i , but these see , and yet very darkly . what need i tell you how invincible doubts blemish their brightest notions ? how the naturalists head is non-plust with an occult quality , and he knows not how to take it off : how the choicest moralists are pos'd with the riddle of summum bonum , and cannot tell how to extricate themselves . look up higher to m●taphysicks , which some stile fimbria theologiae ; i , but you may touch the hem of its garment long enough before you find any vertue coming from it . converse but with the schoolmens works , and there you shall meet with aenigmata infolio , voluminous riddles . 't is their grand imployment to tie a knot , and then see if they can undo it ; to frame an enemie ▪ and then triumph over him ; to make an objection , and then answer it if they can : there are speculations enough , but if you see through them , it will be very darkly . but if you could see very clearly in all these , yet how weak and insufficient are they to acquaint you with the arcana of religion , and the great mysteries of godlinesse ? . some such as have been most eminent in them , and as he speaks , have had wits of elevation situated as upon a cliffe , but how little have they seen of heaven and heavenly things ! aristotle with the rest of the heathen . what uncertain and fluctuating notions had they of a deity ? we are beholden to their dying speeches for most of their divinity . . many under the light of the gospel , and furnisht with helps of humane learning ; how strangely unacquainted are they with the knowledge of christ crucified ! a plain experienced christian ( notwithstanding all their auxiliary forces ) only by the help of a bible , will put an whole army of them to flight : surgunt indocti & rapiunt coelum , when they in the mean time do but , as he speaks , ornare diabolum ; they become learned spoiles , sapienter descendunt in infernum , they go cunningly to hell . and yet me thinks none should be so silly and malicious as to put the fault in learning , whereas there is no greater vicinity then between truth and goodnesse ; and heaven is full of knowledge , as it is of holinesse ; and it is brimfull of both . . sciences themselves are weak and imperfect things , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our apostle tells us , knowledge shall be abolisht , and tongues which are vehicula scientiarum , they shall pass away . so then in this glass we see but darkly . thirdly , in the glass of the scriptures , in speculo verbi . this is a pure and spotless glass , representing the will of god unto us , an eternal glass that shall never be broken , more durable then heaven it self : david was looking in this glasse day and night . there are many false flattering glasses in the world ; i , but here the soul may see its face in a most exact resemblance : it will shew the least spot & deformity ; the sinfulness of an idle word , of a vain thought , of a first motion though without consent , the least tendencies to sin , the first bubblings up of corruption . it deals so plainly as many are offended with it , & swell the more against it ; & thus sin takes occasion by the commandment , as rom. . fond lais breaks her looking glass , because it shews the wrinkles in her face : and gives the reason , me cernere talem qualis sum no●o , qualis eram nequ●o . well , the law that 's a glass to shew us our spots , but it cannot wipe them off ; i , but the gospel is a pure well of salvation , there one may see them and wash them too . in that evangelical mirrour you may see the face of a saviour , coming in an amiable way with smiles of love , with offers of grace and saving mercy . nay , the gospel is called the face of jesus christ , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as suppose a glass when a man had once lookt into it , should keep a permanent & unvanishing species of his face , though he himself afterwards were absent ; we might wel say , there was the face of such a man ; the gospel is such a glasse , christ hath lookt into it , and shed his image upon it , and ever since it hath given most glorious representations of him : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i may borrow that expression in the hebrews : so that when we shall come to see him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven , we shall be able to say , surely this is the very saviour that was described to me in the gospel ; — fic ille manus , fic or a forebat . and till we come to heaven it self , we cannot meet with more full manifestations of god and christ , and all the mysteries of salvation , then in the word of god ; and yet here we see but darkly . for if we consider them under the old testament , how long was there comfort lockt up in that aenigma , that primitive promise , which was aurora evangelii , the first dawning of the gospel ; the seed of the woman shall break the serpents head ? and when truth began to shew it self in some fuller discoveries , yet still it was mixt with much obscurity . they had a twofold glasse . . speculum ceremoniarum . . speculum prophetiarum . . in the glasse of the ceremonies they saw very darkly . we could not look for much light where there were so many shadows ; where there were so many veils , they could not see face to face . that the jews worshipped a cloud for their god , was a meere calumny ; but that they worshipped their god in a cloud we wil easily grant , for all our fathers were under the cloud , cor. . . the ceremonial law was nothing else but an heap and miscellany of riddles : who amongst them could tell the meaning of them ? nay it is well if we that have the type and antitype meeting together , can give a just explanation of some of them . well , this glass is now broken : for ceremonies like false looking-glasses represent the object with too much shadow ; and yet still the scarlet whore will be dressing her self by them , because like flattering glasses they make her seem fairer and more beautiful . majorésque cadunt altis de montibus umbrae . . in speculo prophetiarum . prophetia est speculum in quo videntur sutura . here they might see the presence of a deferr'd deliverance , they might see the face of a promised messias . buxtorf , in his synagoga judaica , tells us that he is perswaded this is one maine reason why the jews are so ignorant of the messias , because they are so little vers't in the prophets ; they spend their whole time upon the law , but will not cast an eye upon them ; he speaks of the modern jews . god in much mercy hath given them glasses , and they will not vouchsafe to look in them : they were always an obdurate and stiff-necked people , rebelling against the prophets , & they go on to fill up the sins of their fathers . well , but yet the seers themselves saw but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they saw in them very darkly . for . prophecies ( as the learned verulam ) have gradus & scalas complementi , climbing accomplishments , springing and germinant accomplishments . a prophecie in the bud is not so easily seen as when it shoots out further , and spreads it self in larger growth : such passages in esay as seem to us clear as the day , were to them dark and enigmatical : and we see how obscure st. johns prophecie seems to us . and the devil , who was always gods ape , he over-imitated here ; for his oracles were wrapt up in so many clouds , and withal so full of fallacies , as none ever could tell their meaning till event had given the interpretation . the prince of darknesse would make all his sayings wear his livery : divine prophecies are as clear as crystal , if compared with his cloudy oracles . . prophecies at best are but weak and imperfect things , and therefore they also shall be abolished , no need of them in heaven : they were very beneficial to the church militant , to acquaint her with approaching judgements , and prepare her for intended mercies ; but when happinesse is present and compleat , no need of them then in the church triumphant . thus you have seen how they under the law saw but darkly : & if gods peculiar people had so little knowledge of him , in what grosse and palpable ignorance did they live that had none of this his light shining upon them ; for in judah was god known , and his name was famous in israel . he hath not dealt so with every nation , neither had the heathen knowledge of his law. and now if we look upon our selves that live under the light of the gospel , even we in this sun-shine see but darkly . . there are many evangelical riddles , a god incarnate , a crucified saviour ; which are such , . as the angels themselves see but darkly , and therefore they are still prying to see more . . reason that great patron of unbelief wrangles against them ; and yet reason it self will dictate thus much , that the mysteries of religion should be above the reach of reason . . the greatest part of the world reject them : the greeks esteem them foolishnesse : they think there is not so much in them as in a riddle ; in that there is some hidden sense , but these are plain foolishnesse in their esteem ; and evangelium to the jews is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so they blasphemously call it , volumen iniquitatis . they stumble at a crucified saviour , and yet themselves were the crucifiers of him . the veil of the temple rent at his death ; i , but the veil is still upon their hearts , and yet that e're long shall be rent too : and they shall see him whom they have pierced , and shall mourn , and be in much bitternesse ; and confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we crucified our love , we crucified our saviour . . there are many practical truths which are meer riddles to carnal spirits ; as to forsake all for a persecuted christ , to cut off right hands , pluck out right eyes , pray for enemies , not to do evil that good may come thereof ; these principles they can hardly digest ; and there are many christian priviledges which they know not what to make of , assurance of gods favour , communion with him , hidden manna , joy in the holy ghost glorious & unspeable . these & such like puzle their apprehensions ; for they never entred into the heart of a natural man to conceive , it is too narrow for them to enter . . there are many passages which to christians themselves are dark and enigmatical , such as we cannot easily understand . the book of the revelation is all veil'd with obscurity , the first thing we meet with almost are seven seals : it is full of hidden secrets , and who is there that can unseal the book ? our adversaries the papists catch at this , and are ready with a double inference : the scriptures are enigmatical ; therefore clear them with traditions , therefore keep them from the people . but . when we speak of the scriptures darknesse , it is but comparatively in respect of those bright manifestations we shall have of god hereafter . a pearl may be clear and orient , and yet dark in respect of a starre : a star may be bright , and yet obscure if compared with the sun. . all truths belonging to the essence of a christian , are plain and perspicuous : and there is an assisting spirit , which though they perhaps may scoffe at , and some others may unjustly pretend to , yet without doubt it shall lead gods people into all truth . . is their cabala so pure ? are their traditions so clear and crystalline , as that we shall see in them better then in the word ? if you cannot see in a pellucid stream , do you think to see in a muddy standing pool ? but secondly , the scriptures are enigmatical , therefore keep them from the people . nay rather , therefore explain them to them : therefore set up a faithful ministery , whose lips may preserve knowledge , and acquaint them with the mysteries of salvation , and open to them these hidden oracles . and let the people themselves search the scriptures , dig for knowledge as for silver , and for wisdome as hid treasure . again , they had better see in a glasse , though but darkly , then not to see at all ; truth in a cloud , in a riddle is more amiable then a black and palpable ignorance . thirdly , they keep the scriptures from them , not because they see in them so darkly , but lest they should see in them too clearly ; and above all they lock up the revelation , not as it is obscure , but because it threatens the seven hills so much . and thus we have lookt upon the third particular , the glasse of the scriptures . fourthly , in speculo providentia . here gods glorious attributes shine forth , his wisdome , justice , goodnesse , and the rest of that glorious constellation . and providence sets before us examples , they are glasses in which we may see either the beauty of holiness , or else sins deformity . and it is no small felicity of this latter age , that we have the use of these glasses , the benefit of so many former examples ; and yet we see in them but darkly , they are a cloud of witnesses , as it is heb. . . though in another sense . providence is very mysterious and there is no readier way to atheisme then to question it when we cannot give a sufficient account of it . the indians have a custome , once a year to cast a golden bushel into the sea : and thus they think they set a measure and bound to its proud waves , so as it shall not invade their land . their custome is ridiculous enough , and yet they are far more vain that go about doum suo modulo metiri , to circumscribe an immense being with the narrow compasse of their reason . audacious men , that go about to set providence a platform , which if it shall transgresse , it presently passes the bounds of justice . saint paul that could have dived as deep as another , and brought up many precious pearly observations with him , yet dares not venture in , but standing aloof off upon the shore , admires the vast & boundlesse ocean , and as one amazed , and almost swallowed up with the very consideration of it , he cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the depth of the riches both of the wisdome & knowledge of god! how unsearchable are his judgements , and his wayes past finding out ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his wayes are in the deep ; there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them , not the least print or vestigium , no tracing of a deity . that god from all eternity should smile on jacob , and frown on esau , and that before they had done either good or evil , that the one should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas desiderii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the oother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that god should break open the heart of a rebellious sinner by his efficacious grace , and deny sufficient aide to one that hath improved his present strength far better ; that he should shine out only upon some few spots of ground with the light of the gospel , and shut up the rest in palpable darknesse ; that he should suffer his dearest children to be wronged and insulted or'e , when wickednesse in the mean while triumphs securely : these and many such like are aenigmata providentiae ; we see in this glasse darkly . fifthly , in speculo fidei . here we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for faith is a sure perspective-glasse , by which abrahams aged eye saw christs day though afar off ; and the rest of the saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they saw them at a distance , and yet embraced them : a glass by which moses saw him that was invisible . it is speculum coloratum , and do's imbuere objectum colere suo : it can see a mercy in a judgement , and deliverance in a captivity , help in an exigency : and promises they are faiths glasses , and they speak as the looking-glasse in the greek epigram , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if you look on me i look upon you ; if you apply me , i belong unto you . and yet we see here but darkly : for faith it self ( not to speak of those many doubtings and waverings , those rollings and inquietations of spirit that accompany it : for many cannot reach to assurance , few attain to a plerophory , ) is opposed to vision , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we walk by faith , and not by sight , & non per aspectum . faith as it lives in the mount , ( for in the mount will the lord be seen ) so it dies in the mount too like moses , it never enters into the land of promise ; for it had its canaan here , a land flowing with milk and honey . sixthly , in speculo sacramentorum . such great and transcendent mysteries as the apprehensions of angels cannot reach unto , are here presented to the senses . baptisme , that 's a looking-glasse where the first beam of gods favourable countenance shews it self , the first expression of his love to a sinful creature . the laver under the law was made of looking-glasses ; and the laver of regeneration under the gospel is its self a looking-glasse , where you may see a god in covenant with you , and yet he do's not shew himself with a spreading and immediate ray , but only in a sacramental reflex : and baptisme , though it be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet we see in it but darkly , in a riddle , much like that of coelum in tribus ulnis . you may see heaven in this well of salvation . as it was used by way of immersion , there was a riddle of the resurrection ; as by way of sprinkling , there 's a riddle of sanctification . you would say , it were no wonder if i should tell you the infant sees in it but darkly ; i , but who is there of riper years that looks on this glasse , or makes any use of it ? who is there almost that spends a thought upon his baptisme ? and as for the sacrament of the lords supper ; why , here 's a glasse that christ left with his dear spouse when he went away from her , in which she may still see his face and be mindful of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do this in remembrance of me , and do it to put me in remembrance of you : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes both . there is mutual aspect , and reciprocal glances between christ and a beleeving soul in the sacrament . christ looks upon the soul with a gracious eye , and the soul looks upon him with an eye of faith . and here are aenigmata convivalia , like that of samsons , out of the strong comes sweetnesse . and thus we have shewn you the several glasses through which we see but darkly . there remaines the visio recta , a sight of god face to face , to know as we are known . but this hereafter . reader , what this to know as we are known should be the authour could not tell , but 's gone to see . finis . the worth of souls . matth . . . for what is a man profited , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? our saviour in the foregoing words had told his followers ; that if they meant to be his disciples , they must take up their crosse & so must follow him . they must be willing to part with all things here below , if he should call for them ; they must be content to trample upon all relations , for the love of a saviour , if they stand in competition with christ ; they must be ready to lay all creatures and creature-comforts at his feet . now because this might seem somewhat an hard task , and not so easie and evangelical a yoke as he had promised them : in these words he begins to sweeten his commands , and to shew the reasonablenesse and equity of this , that he requires of them . you may well part with other things , for this will be a means to save your soul . now says he , if you could graspe the whole world , and if you had it all in possession , and should lay it down all only for the winning of a soul , you would have no great cause to complain . whereas if you could embrace the present world , and could gain it all ; nay , if there were more worlds for you to enjoy , and if you could have them all only for the losse of a soul ; you would have no great purchase of it . what is a man profited ? there 's a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words more is meant , then is spoken : you would be so far from having any profit , as that you would have the greatest losse that is imaginable , the greatest dammage and detriment that such a creature is capable of . you would have changed gold for drosse , and pearles for pebbles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now our saviour in these words , does as it were , take a paire of ballances in his hand , the ballance of the sanctuary ; and he puts the whole world in one scale , and the soul of man in the other . this little sparkle of divinity in one scale , and the great globe of the world in the other . and the soul of man , this spiritual being : this heavenly sparkle ; it does mightily out-weigh the great globe of the world , the vast bulk of water , the huge fabrick of the creation . the world 't is weighed in the ballance , and 't is found too light . in the words you have these two things very considerable . . that absolute worth and preciousnesse that is in the souls of men , which is strongly imply'd and envolv'd in the words . d. the souls of men are exceeding precious . . a comparative preciousnesse , which is most directly and expressely laid down in this , in respect of the whole world besides d. one soul 't is more worth then a world . for the first . the souls of men are very precious . the preciousnesse of the souls of men will easily appear from these four several heads of arguments . for though all men , or most men that know what a soul is , will easily grant that their souls are precious enough ; yet they don't attend to those several respects in which they are thus precious ; much lesse do they take notice of those several results and consequences that flow from it . now this absolute preciousnesse and worth of a soul , does thus shew it self . ( . ) from the several excellencies of the soul it self . there is a fourfold excellency in the souls of men , which speaks them choise and precious . . the excellency of their original ; they are of a noble descent ; they came from the father of spirits , from the father of lights . god lights up souls in the world ; they bubble forth from that fountain of spirits , that spiritual essence . they are the breast of a deity ; god breath'd into a man a living soul . they are a beam of the glorious sun ; god beam'd into man a glittering soul . the body indeed 't was rais'd out of the dust ; we dwell in houses of clay , whose foundations are in the dust . but the soul 't was of an higher and nobler original . yet there is a great deal of cost bestow'd upon the body ; much embroydery and needle-work in that . i am admirably made , i am curiously wrought , i am wrought with a needle , sayes the psalmist ▪ acupictus sum ; he speaks it in respect of the choise and elegant composure of mans body , much needle-work in that ; and then that 's but the sheath of the soul , the casket for the jewel to lye in . the soul 't is like the queens daughter in the . plasme , her clothing is of needle-work , and she is all glorious within . now all the workmanship that is bestow'd upon the body , is only that it may be serviceable to the soul , that the soul may benè habitare , that it may be a fit tabernacle for the soul to dwell in ; that the soul may say , 't is good for me to be here . the body 't was rais'd out of the dust , but the soul sprang from heaven ; 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bud of eternity . and truely that the souls of men should now be extraduce ; it does somewhat degrade them from that height of excellency that belongs to them . i know that question 's full of briers and thornes ; but yet we may very well say thus much , that some scripture-passages favour and countenance this most , that god still breaths into men living souls , that they flow immediately from him in a way of creation ; and that the soul and body do still differ in their original . that 's the first , the excellency of the souls original . . the excellency of its operations . do but look upon the several workings of the soul . consider the several layings out of the soul , and you 'l see they have worth in them . do but view the wheels and motions of the soul , the several faculties and employments of them , and you 'l see they are all choice and precious . what should i tell you of the understanding crown'd with beams , compast and surrounded with light ; of the will sitting like a queen upon her throne , and swaying the scepter of liberty in her hand , with all the affections waiting and attending upon her . there 's a five-fold excellency in the workings of the souls of men . . the workings of the soul are quick and nimble . material beings move heavily . matter clogs them , and dulls their motion . they go like the chariots of pharaoh in the red-sea ; but spiritual beings , they move freely and presently , like the chariots of amminadab , they run with a cheerfull spontaneity . what quicker then a thought ? what nimbler then the twinkling of an intellectual eye ? 't is true , there is a weaknesse and irregularity in the souls motions , when its best workings are too flitting and desultory , too gliding and transient : but take the soul as 't is regular and orderly in its motions , and then the freenesse and presentnesse of its working ; 't is the high priviledge of a spiritual being : for god , that is a pure spirit , is omni-present in his motions . and the angels , that are ministering spirits , make haste of those glorious errands they are sent about : the wings of the cherubims flye very swiftly . and the souls of men , that are next in motion , as they are next in being ; they do the will of god on earth as 't is done in heaven , with such freenesse and alacrity . . they are vigorous and indefatigable . the wings of the cherubims are not weary with flying , nor are the wheels of the soul weary with going , the sparklings of the soul never vanish ; but every motion has immortality stampt upon it . spiritual beings in all their motions are never weary , nor out of breath . but material beings , as they are dull and sluggish in their motion ; so they are faint and languishing the body , that 's soon tyr'd . and yet ( which is worth the observing ) only animate beings are capable of wearinesse : the sun is not weary with shining , but is alwayes ready like a giant to run's race ; nor the fountain is not weary with flowing ▪ but the bird is presently weary with flying . only animate beings are weary , not by vertue of the soul , but because the body can't keep peace with the soul . thus many times the string breaks , when the lutanist is not weary . the spirit is willing , but the flesh is weak . the soul would fain be working , when the body is not serviceable . that which wearies the soul most , is to be quencht in its motions , to be dull'd by an earthy body , by the interposition of that to be clouded , to have its wings clipt , so that 't was said of that noble platonist plotinus , that he so liv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was loath to be in the body , as others were loath to be in prison , as if he had cry'd out with the apostle , o who shall deliver me from this body of death ! and therefore the souls of just men made perfect , that are set at full liberty , they are never weary in their workings , never weary of praising god , never weary of singing hallelujahs to him . . vast and comprehensive . all beings they are within the souls horizon . what can't it graspe in its thought ? what can't it take in its eye ? it can take in the several drops of being , and it can take in much of the ocean of being . i deny not but some men have such narrow and contracted souls , as they can commerce with nothing but outward and drossy objects ; they can scarce have a wish , thought , minde only earthly things ; their corne , and their wine , and their oile . but this only shews their souls degenerated from their native perfection , from their primitive glory . for the soul of it self is more large and spacious , and scornes to be bounded with material objects ; it self is a spirit , and so it delights more in spirituals . nay , it won't be bounded with reall objects ; it will set up beings of its own , entia rationis ; reason's creatures ; such as the hand of omnipotency never gave a reall being to . and then the desires of the soul how vast are these , and comprehensive ? the soul can quickly open its mouth so wide , as that the whole world can't fill it . . self-reflexive and independent upon the body . and these indeed are the choicest and most precious workings of all , the very flower and quintessence of an immortal soul ▪ when the soul shall sit judge upon its own actions ; when it shall become speculum suiipsi●s , view its own force , bid the body farewell , and even here become an anima separata , withdraw and retire it self to its closet ▪ operations , to its most reserv'd and cabinet-counsels . i could at large shew the excellency of these workings in several respects , but that i must hasten ▪ . the workings of the soul are secret and undiscernable . the creatures eye cannot pierce them . who knows the things of a man , but the spirit of man that is in him ? the devil can't tell the thoughts of men ; at most he has but a guesse and shrew'd conjecture , unlesse they be such as are of his own casting in ; he has reason to know these , for they are his own . if men had ●enestrata pectora , there were scarce any living in the world . what mutual rage , and envy , and malice , and heart-burnings would they then behold ? yet lest men should abuse this priviledge , and from hence take liberty to sin , god often puts them in minde of this , that he searches and sees the heart ; 't is his great prerogative , and he is greater then the heart , then the soul , he knows all things . this is the second particular , the excellency of the souls operations . . the excellency of its capacity . do but consider with your selves , what a reasonable soul is capable of . 't is capable of the image of god. the soul , it has his superscription ; in the image of god made he him . now there 's little or nothing of gods image to be seen in the body ; for god is a spirit , and so stamps his image upon the spirits of men . and here indeed are some shadowings out of himself , some faint and languishing representations of a deity . the soul 't is made in the image of god , and 't is capable of such stamps and impressions as god is pleas'd to put upon it . 't is endow'd with reason , the apple of the souls eye . 't is capable of knowledge , of learning , of all the advancements and ennoblements of reason ; but what should i speak of these , this will seem to some in the world no great matter ; as good be without them , or it may be better in their fond esteem ; well then , 't is capable of grace , of glory ; sure they won't slight these too . 't is fit to be a companion of angels , to bear them company to all eternity . nay , 't is capable of communion with god himself ; they are the friends of god. the souls of men must make up a church for him . they are fit to be the spouse of christ . 't is the apostles phrase , that i might present you virgin-souls unto christ . they are capable of such things , as neither eye has seen , nor ear heard , nor e're enter'd into the heart of man to conceive ; the soul it self cannot conceive , what great things a soul is capable of . though the workings of the soul were more vast and comprehensive then they are , yet they can't reach them . . the excellency of its duration . do but think upon this a while ; how that it shall run a line parallel to all eternity . the body indeed , 't is soon resolv'd and crumbled into its first principles . dust thou art , and to dust thou must returne . but the soul returnes to god that gave it . as it did not depend upon the body in some of its workings , so neither does it depend upon it in its being . 't is a very remarkable speech that of st john to gaius ; i wish ( sayes he ) that thy body prosper , even as thy soul prospers . for most men in the world we might very well invert the wish ; we wish their souls prosper'd , even as their bodies prosper . but saint john speaks it , of a lively and vigorous christian , strong in the faith . i wish thy body prosper , even as thy soul prospers . for many times you know , in an aged and decay'd body , you have a lively vigorous soul ; old men are most famous for wisdome , nestor is for councel : in a languishing and consum'd body , you have many times a flourishing and well-complexion'd soul . men of the liveliest souls , are not alwayes of the strongest and goodliest bodies , none of the longest lives . sometimes the soul is so acute as that it cuts the sheath of the body asunder . sometimes the lutanist scrues up the strings so high , as that they crack immediately . many times the soul is in the full , when the body 's in the wane . that which we usually call a lightning before death , some think 't is but the souls finding of its former liberty , that 's now to be loosen'd from the body , to be enlarged and set out of prison ; and that makes it so chearful . to be sure there are ( at least ) strong and pregnant probabilities of the souls immortality to a natural eye , to a philosophical eye with common light : and they that tell us of the souls mortality ; we may very well question , what manner of souls they have ; to be sure as the psalmist speaks , they are become like the beasts that perish . others are so far in love with the souls immortality , that they would have every soul immortal ; sensitive and vegetative souls . but it shall suffice us that the souls of men are so , and this is the fourth excellency of the souls of men ; the excellencie of their duration . and this is the first head of arguments by which you see the preciousnesse of a soul , from the several excellencies of the soul it self . ( . ) if you would know the worth and preciousnesse of a soul ; consider what value and esteem they put upon it , that are best acquainted with the worth of it . this is one of the wisest and surest wayes , to know the worth of a thing ; to consider how they prize it that best know it . see then how they value souls , that know them best . i. god himself , the creatour of souls , . the father of spirits ; he must needs know the worth of souls , for he made them , and he weighs the spirits of men , he has often put them into the ballance , and he knows the worth and weight of them . now see how he esteems them ; he has laid out his thoughts from everlasting , for the bringing in of some souls to himself ; he has pickt them out as his jewels . the counsels and contrivances of heaven have been spent upon them . now do you think that god would lay out his thoughts upon them from everlasting , unlesse they were very precious ? ii. jesus christ , the great purchaser of souls ; he bought them , and so must needs know the worth of them . it was no ordinary price that he paid for them neither ; you were not ransom'd with corruptible things , &c. now do you think that jesus christ would have laid down his own life , spent his own precious blood for them except they had been very precious ? there 's nothing that does speak the worth and excellency of a soul , then what was laid down for them to redeem them . and these words in the text are the words of him that bought souls ; the words of jesus christ himself , the great redeemer of souls , he tells you , that one soul is more worth then a world . iii. the angles , they are spirits themselves ; and so are more acquainted with the nature of spirits then we are . see , how they esteem them . . the good angels ; what care do they take for souls ? they are ministering spirits for the good of souls . they pitch their tents about them ; they have charge of souls ; they rejoyce at the conversion of a soul . heaven is alwayes full of joy , brimfull of joy ; but it runs over with fresh joy , when a soul is brought in to a saviour . . the evil angels , those great plunderers of souls , those black and damned potentates of hell ; the devils , these know the worth of souls too well . for ( . ) what variety of temptations have they for the beguiling of a soul . how many thousand hooks and baits for the catching of a soul ? how many designes and stratagems for the ruining of a soul ? what ambushes and underminings for the undoing of a soul ? how does he spread abroad his nets , and fill the world with snares , for the entangling of a soul ? what serpentine windings and workings , what depths and methods of deceit , what flatteries and insinuations , and all for the deluding of a soul ? . how does he rage when a soul is pluckt out of his paw ? the whole legion of them is in an uproar and commotion ; when they have lost one of their prisoners , they look upon it as a great losse . . how does he envy jesus christ , the saving of one soul ? how does he think souls too precious for him ? if all the powers of darknesse could hinder it , there should not be one soul translated out of their kingdome . . how does he glory and triumph in the conquest of souls ? if hell were capable of joy , it would have it then ; when souls are captivated by this prince of darknesse . these are his spolia ampla , the goodly trophy's and monuments of his victory . . how many factours and agents does he imploy to bring in souls to his kingdome ? how many are serviceable and instrumentall to him ? and how does he go up and down like a roaring lion seeking whom he may devour ? do you think he would take so much pains about souls , if they were not worth it ? . in his formal contracts ; he does not stand long a cheapning , he 'l give them what they 'l aske , he knows he can't outbid himself . a soul is worth more , he knows , then he has to give for it . . how does this torment him , that he is in a chaine , and can do no more hurt to souls ? that there is an hook in this leviathan , that he is restrain'd and limited so as that he cannot have his will of souls ? so that by all this you see , the evil angels the devils know the worth of souls too well . and this is the second head of arguments , by which you see the preciousnesse of souls , &c. . arg. because other things are precious in reference to the soul . the worth of the soul puts a lustre upon other things . . precious faith ; why is that so precious ? because 't is for the saving of a precious soul ; 't is such a radical and essential grace ; [ we beleeve to the saving of the soul . . precious promises ; why are they so precious ? because they are for the welfare of a precious soul . cordials to revive a fainting soul ; balme for the healing of a wounded soul ; restauratives for the recovery of a languishing soul . . precious ordinances ; why ? but because god does here in especial manner display himself , and reveal himself to souls ; he gilds them with his own glorious presence ; they are the wells of salvation , out of which souls must quench their thirst . . precious ministers ; why such a lustre upon that calling more then upon others ? why they so honourable , but because they are more immediately conversant about souls ? the converting of souls , that 's the crowne of the ministery ; you are my crown , and my joy , sayes paul to his converted philippians . no wonder then if contempt be pour'd out upon the ministery , if once they come to neglect souls ; if cura animarum be made but a slight businesse . but they that convert souls to righteousnesse , sayes the prophet daniel , they shall shine as the starres in the firmament , they shall have a more bright and massy crown , answerable to a greater degree of service . . arg. if you would still see more clearly the worth and preciousnes of souls ; do but consider the variety of gospel-dispensations in respect of souls . . those many invitations that are made to souls to come into christ , that sweet rhetorick , those strong motives , those powerfull perswasions , those precious wooings and beseechings of them . we beseech you by the mercies of christ , by the bowels of a saviour ; we beseech you , as if god himself should beseech you to be reconcil'd unto him . do you think there would be so much wooing and beseeching , if they were not very precious ? do you think the spirit himself would so intreat , do you think the holy ghost would be so importunate with them else ? nay , these souls are so precious , as that he will have some for himself ; he will take no denial , no refusal ; go and compell them to come in . . consider those sad lamentations that are made when souls will trample upon their own mercy ; as christ speaks to jerusalem ; in that passionate strain , and dips his words in teares ; o jerusalem ▪ jerusalem , &c. this great lamenting shews that 't is the losse of a precious thing . . know , that the world is kept up for this very end , for the bringing in of some souls for a saviour . do you think that god is at this vast cost and expence in maintaining this vast fabrick of the creation , only for men that oppose him , and provoke him , and violate his lawes ? no , 't is for the gathering of his jewels , for the binding up some precious souls in the bundle of life . if 't were not for this , the very pillars and foundations of the world would crack asunder . . think upon the great preparation that is made for the entertainment of souls ; how that christ is gone to prepare a place for them . what treasures of love and sweetnesse , what heaps of joy are stor'd up for them ? what a weight of glory ? what crowns ? what thrones ? what glorious and unexpressible , and unconceiveable priviledges shall they then enjoy ? thus by all these several arguments you have seen the worth and preciousnesse of souls . vse . . and now when we consider the worth of them , we might even take up this sad lamentation ; how is the gold become drosse ? how is the most fine gold chang'd ? the precious souls of men that were purer then snow , ruddier then rubies , more polisht then saphirs in their first original ; now their visage 't is blacker then a coal . how are they become the reproach of him that made them , the body's slaves , the devils captives , the scorn of every lust and temptation . nay , you might even melt and dissolve into tears under this sad and serious consideration , that so few of these precious souls shall be saved ; that there are so many of them that drop into hell irrecoverably . and though there be a generation of men in the world that will never go over this narrow bridge , unlesse they put on spectacles , that so they may tumble in more artificially : men that lay down such large and reaching principles of so vast a latitude , as that they scarce make it possible for any to be damn'd : men that widen the narrow gate in their own apprehensions ; yet god has reveal'd his minde expressely , and 't is the constant voice of the gospel it self , that there are but few of these precious souls that be sav'd . and , which is more , that as for men of the rarest and most admirable endowments , of the choicest accomplishments , men of most orient and glittering souls ; there are fewer of these then of others . not many wise , &c. and yet all this comes not about because of any want of gospel-provision : not but that there is balm enough in gilead , oile enough in that horn of salvation ; not but that there are abundance of bowels in god , which yearn towards the precious souls that he has made ; but because men refuse his goodnesse , and abuse his mercy ; imprison his truth , and shut it up in unrighteousnesse . now when men are told of the worth of their souls , when they are put in minde of their preciousnesse again and again , when they have all means for the welfare of their soul , and when they are directed in the wayes that tend to the saving of the soul ; when they are convinc'd that such and such lusts fight against their souls ; and when they know that the present season of grace is all they are sure of , for the welfare of their soul ; if they shall stubbornly refuse their own mercy , and wilfully and violently rush into their own ruine ; though their souls were ten thousand times more precious then they are , yet they perish deservedly . vse . . me thinks therefore at length men should come to such thoughts as these : 't is time now to provide for our own souls ; 't is time now to build for eternity : tanquam semper victuri . if he that does not provide for his own house , is worse then an infidel ; then surely , he that does not provide for his own soul is little better . yet how many are there in the world , that live so as if they had no souls to save ? many that take no notice of their own souls . these are spiritual beings , and run not into their outward senses , and so they never minde them . these mens souls are so dark , as they cannot see themselves . others that do take some little acquaintance with their own spirits ; yet how do they leave them in a rolling and fluctuating condition ; how do they venture eternity ? upon what strange uncertainties do they leave a precious soul ? as he that was ready to die , said , he should know by and by , whether the soul were immortall or no ; that was all he made of it . or as that other , that complemented with his soul ▪ in that sporting language , animula vagula , blandula ; quae tandem abitura es in loca ? and yet 't is an impression engraven upon every being with a pen of iron , and with the point of a diamond . nay , 't is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stampt upon every being by the finger of god himself , that it should look to its own preservation ; to the maintaining of it self : so that 't is matter of amazement & astonishment , that the souls of men being such precious beings , should look to their own welfare no more : and it can be resolv'd into nothing else , but into that same first and grand apostasie from their god , the fountain of their life and happinesse . when they lost their god , they lost themselves ; and when they fell off from him , they apostatiz'd from their own essence . and now they minde the body , and take care for things here below , and neglect themselves ; if there be any that can repair the ruins of nature , or that can wrangle a little for mens estates ; these shall have honour and esteem in the world , and the things of the world at their command : but they that take care only for souls , these must live upon meere benevolence ; as if the ministers of the gospel were nothing indeed but souls ; as if they were properly angels , that must assume a body , and deliver their message , and then must disapper . this does strongly convince that men prize their bodies and their goods above their souls ; because men of such employments , lawyers and physicians these finde better entertainment in the world , then the ministers of the gospel . hence it is also that men neglect the seasons of grace , opportunities of mercie , advantages for their souls ; which they would not neglect in other things . the sabbath , the market-day for souls , how is it slighted , prophaned ? yet the sabbath was made for man ; for the soul of man chiefly , for that is the chief of man. and yet god had us'd very strong and powerful means to engage men to seek the welfare of their own souls . for out of his own infinite love and goodnesse he has by a strict connexion , knit and united his own glory , and the salvation of souls together : he has wrought israels name in the frame of his own glory . that whereas now if these two were sever'd , a man were bound to seek the glory of god , before the salvation of his own soul . for though the soul be very precious , yet the glory of the creatour of souls is infinitely more precious . god therefore out of the riches of his grace , has so joyn'd these together , as none can put them asunder . he that seeks the glory of god , does by this promote the welfare of his own soul ; and he that seeks the saving of his own soul , does in this advance the glory of god. he that seeks the one , must seek the other also . vse . . if the souls of men be so exceeding precious , then admire the goodnesse of god , that does not leave them in the power of men . . some souls , the souls of his own people are so precious , as that he won't leave them in their own hands . you know how adam dispos'd of his own soul , when he had it in his own keeping . and such men as are left to themselves , you see how they lay out their souls . but god has laid up some precious souls in a safe and sure hand ; they are laid up as a rich depositum in the hand of a saviour , and they are kept by his almighty power through faith unot salvation . . souls are so precious , as that he won't leave them to the disposing of other men . he keeps these apples of his eye under the lid of his own providence . the sword of an enemy , can reach but the sheath of the body . an enemy though never so fierce and furious , can but cut the sheath of the body asunder . fear not them that can kill the body , and that 's all they can do , &c. yet such is the fury and implacablenesse of men , as that if they could reach the soul , that should be the first they would strike and wound ; and they would damne other mens souls as surely as they do their own . as that desperate italian , that having an enemy of his at advantage threatened to kill him , unlesse he would curse and blaspheme & renounce his religion ; that foolish man too covetous of a frail and fading life , yielded to him ; but as soon as he had ended such blasphemies as were prescrib'd him , the other stabs him presently , and then triumphs and applauds himself in his bloody victory : o , sayes he , 't is a kindly and delicate revenge ; o , 't is an orderly and methodical revenge , first to damne the soul , and then to stab the body . you see what the rage and fury of men would reach unto ; but that god has set souls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . and therefore thou that wilt trust him with thy precious soul ▪ wilt not trust him for things here below ? wilt thou trust him for eternity , and not for a moment ? wilt thou trust him with the jewel , and not with the casket ? wilt thou trust him for thy soul , and not for thy body , thy state , thy name ? think upon our saviours argument : consider but the lilies of the field ; they that have but vegetative souls , two or three removes off from matter ; they neither spin nor ●●ile : why shouldst thou then have spinning and toiling thoughts ? will he not much more take care for thee ? vse . . see here the top of antichristian fury ; his cruelty to souls , as if the souls of men were antichrists slaves , to be hurried up and down at his pleasure ; as if an heap of precious souls , were but antichrists foot-stool , for him to get up to his throne by . consult but with that place in the . of rev. vers . , . you 'l see there that antichrist trades there in very rich and costly commodities , gold , silver , pearles , purple , silke , &c. but amongst the rest , he has one more precious then ordinary , and 't is a sure and staple commodity that he trades in , and 't is in the souls of men . and that which bespeaks the ruine of antichrist , and cries aloud to that god to whom vengeance belongs , and 't will pour out the very dregs of the vials upon him ; his deluding of souls , his imposing upon souls his multiplying the bricks , putting out the eyes of souls , making them grinde at his mill , to goround in an implicite faith ; and like his slaves he buyes them and sells them at his pleasure . the blood of souls is the paint of that same spiritual jezabel , and the scarlet of the babylonish whore ; 't is double-dy'd in the blood of saints . vse . . this speaks aloud to the prophets , and sons of prophets , that they would lay out all their golden talents , and precious opportunity for the welfare of souls ; not only their own souls , but for the souls of others too ; to be men of publick influence , to spread light abroad in the world . 't is the strongest expression of love you can show to a saviour ; peter , lovest thou me ? feed my sheep ; feed my lambs : let this be a token of thy love , and signe that thou lov'st me . does not it pitty you to see so many precious souls famisht for want of the bread of life ? so many ignorant souls rushing upon their own ruine for want of light ; so many souls poison'd with unsound doctrine and strange opinions ; so many unstable souls beguil'd by rude and illiterate men that torture the scriptures , and feed men so , as if non-sense were the only nectar and ambrosia for immortal souls to live on . don't you see how thirsty souls are , that they will drink in muddy waters ? had not they rather , think ye , drink in pure and crystalline streams ? do they take in errour so fast , and would not truth be more pleasant to them ? you are the hope and the expectation of souls ; if you should frustrate and disappoint them , whither should they go , or where should they betake themselves ? where shall the thirsty soul go , unlesse the fountain afford it some streames ? where shall the new-born soul satisfie it self , unlesse the breasts afford it sincere milk ? how shall the wandring soul finde out its way , unlesse the seers and watchmen be pleased to direct it ? how shall souls be season'd with grace , if the salt it self be unsavoury ? if the eye be darknesse , how great must the darknesse be ? o lay out your selves so , as that thousands of souls may blesse you , and have cause to blesse god for you . truly the harvest is great and precious , and the labourers are few ; pray ye therefore the lord of the harvest , that he would send forth labourers into his harvest . finis . notes, typically marginal, from the original text notes for div a -e fox . notes for div a -e observ . vse . notes for div a -e object . resp . doct. vse . . vse . . notes for div a -e observ . . observ . . observ . . observ . . observ . . object . sol. object . . sol. . sol. . sol. . object . . sol. ▪ sol. . object . sol. object . . sol. observ . . observ . . observ . . the naked vvoman, or a rare epistle sent to mr. peter sterry minister at whitehall; desiring him to shew the causes or reasons of his silence, in that he neither by his ministeriall office, charged the magistrates that were present to redresse, nor so much as shewd any sign of grief or detestation, as became a sincere christian; against that most strange ans shamefull late act of an impudent woman, in the midst of his sermon on a lords day at whitehall chapell, concerning the resurrection, before the chief states of this nation. a satisfactory answer he returned; which with a lving acceptance thereof, are here also printed; very worthy the observation of all, both sexes and degrees of people in these nations. brown, david, fl. - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the naked vvoman, or a rare epistle sent to mr. peter sterry minister at whitehall; desiring him to shew the causes or reasons of his silence, in that he neither by his ministeriall office, charged the magistrates that were present to redresse, nor so much as shewd any sign of grief or detestation, as became a sincere christian; against that most strange ans shamefull late act of an impudent woman, in the midst of his sermon on a lords day at whitehall chapell, concerning the resurrection, before the chief states of this nation. a satisfactory answer he returned; which with a lving acceptance thereof, are here also printed; very worthy the observation of all, both sexes and degrees of people in these nations. brown, david, fl. - . sterry, peter, - . [ ], , [ ] p. printed for e. blackmore, at the angel in pauls church-yard,, london : . p. signed: david brown. 'the ansvver to this epistle' (pp. - ) signed: peter sterry. annotation on thomason copy: "nouemb. ". reproduction of the original in the british library. eng sterry, peter, - . brown, david, fl. - . -- naked woman, or a rare epistle to sent to mr. peter sterry minister at whitehall. religion -- early works to . a r (thomason e _ ). civilwar no the naked vvoman, or a rare epistle sent to mr. peter sterry minister at whitehall;: desiring him to shew the causes or reasons of his sile brown, david c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the naked vvoman , or a rare epistle sent to mr. peter sterry minister at whitehall ; desiring him to shew the causes or reasons of his silence , in that he neither by his ministeriall office , charged the magistrates that were present to redresse , nor so much as shewd any sign of grief or detestation , as became a sincere christian ; against that most strange and shamefull late act of an impudent woman , in the midst of his sermon on a lords day at whitehall chapell , concerning the resurrection , before the chief states of this nation . a satisfactory answer he returned ; which with a loving acception thereof , are here also printed ; very worthy the observation of all , both sexes and degrees of people in these nations . prov. . , , . let not thine heart decline unto her wayes , go not astray in her paths , for she hath cast down many wounded , yea many strong men have been slain by her : her house is the way to hell , going down to the chambers of death . london printed for e. blackmore , at the angel in pauls church-yard , . the prologue to the impartial reader . the causes wherefore i write to this preacher are three in number , the first is , that all the warres of the three nations were not only contrived by the speciall advice and means of the lordly preachers , who both lived in stately palaces , and were the chief associates of kings ; but likewise all along these troubles , they whiles they had any power and authority remaining on their side , gave speciall directions to their inferiour preachers for blowing the bellows to the fire of contention , by continuall railings and threatnings in their pulpits ; although many of those temporizers have been , and are still in fatter benefices , than they were even when they used all their flatteries , both with cap in hand and bowed knees , to those their lords and masters ; yea and though divers of them have not ceased from conspiring against the present state , whereof one was made exemplary , as there was one likewise of the prelates to all the rest . the second is , that whatsoever digressions , false doctrines , and unjust applications , either the superiour or inferiour sort of those self-seeking men were pleased to deliver in publique , from such texts of scripture , as they commonly used ( or rather abused ) to serve their present occasions , even to alienate the peoples 〈…〉 ctions from truth and godliness to falshood and wickedness ; and so by that and other deceitfull means at last , to unjust and unnaturall wars , there was no man of whatsomever degree ( who was then called a subject ) throughout all the three nations , that durst upon pain of his life , yea and estate too , if he had any , oppose the meanest of those clergy-men in that place , and at that time , i mean , immediately after they had finished their sermon , although it pleaseth god to give all the men of any church absolute liberty to oppose as need doth require , cor. . , , . so that whatsoever expressions those hirelings uttered in their pulpits , were generally received both by most of the vulgar , and all the profane multitude , even better oftentimes than if they had been the oracles of god : and as for the learned nobility , gentry , judges , lawyers , physicians and chief citizens , who for the most part had more illumination than sanctification , verily their lands , possessions , riches & great trades , yea and fear both of persecution and want of those their perishing gods , proved like as many gaggs to stop their deceitful mouths ; as that young rich man menti●ned in the gospel , who alleged that he had kept the whole law of god from his youth , and yet lacked the doing only of one thing , did chuse rather to leave christ ▪ than to do that thing , though it was as subject to perish in the using , as he himself was in his mortall condition . and the third cause is , that seeing after three moneths patient expectation , either of some course or other to have been taken concerning the presumptuous attempt of t●at shameless woman in this letter mentioned , or at least some well-affected parties to have written their minds unto this preacher therein , he being the mouth of that high assembly ; i to supply the last and least of these defects , though not in the measure i could wish , but in the manner i am ( through divine providence ) abl● , ( being all those moneths sick , as yet i am not well ) have thought it a part both of my christian duty , and as a well-wisher to this commonwealth , even to write unto him , both for mine own and many other peoples satisfaction , yea and undeceiving of all the three nations , even to know the causes or reasons of his silence and negligence , both in so pertinent a time , and so urgent a business as is here treated , he being the only man who might , if not to have prevented , yet to have gotten remedied both whatsoever was amisse then , or hath , by means and occasion of the very same his silence and negligence , occurred since . therefore , as upon other occasions both of enormities , defects and extremities of some peoples carriages , i have , through gods assistance , used my best endeavours according to my liberty , in witnessing against such irregular things ; even so through the same assistance , i have here concerning this matter , done the like to this preacher , who of a hundred i would not have expected , that any such absurd act should have so publikly escaped his censure : and so much the rather , in that he was not only interrupted on his stage , from acting his own part , whereby all his auditors for a time became spectators of the other impudent act , but carefully attending likewise what after his so long silence he would expresse : i wish that the matter here written , as it is both illustrated and compared with others of the like nature , may sink so deeply both in his heart and all theirs whom it doth especially , or may any wise concern , that they may not only repent both publikely and privately for this so hainous and notorious an offence to god and his people , but likewise all the rest of their dayes bring forth such fruits worthy amendment of life , that through gods grace they may learn to walk in the way of wisdom , christianity , modesty and sobriety . fare-well . the naked vvoman ▪ or a rare epistle sent to mr. peter sterry minister at whitehall , &c. mr. sterry , although neither i know you , nor , i suppose , you me by face , yet in regard that i always hoped better things of you , in that you served the late worthy lord brooks , than of many others of your profession , and that there is a strange report of a very barbarous act , or misdemeanour of very high nature , which hath lately occurred , where you , by your ministeriall office , might have charged those that had power , to have timely redressed ; and it 's confirmed by many credible persons , whereof some were both eye and ear witnesses ; which is no lesse grievous to the godly , than ridiculous to the wicked ; i am therefore the more earnest to intreat you by these lines , that you will be pleased to declare unto me , by your direct answer in writing , the true causes or reasons of your silence , which is usually taken for consent seeing you only filled up the room of your pulpit , much worse than any meer or bare cipher , which although of it self it signifieth no value of any thing , yet it maketh most of all the figures about it , to betoken a far greater value than they would without it , whiles a signifying figure is not in place of it ; for you made all the well-affected about you , yea and of all these united nations much worse , both through grief and evill example of that your silence and negligence , besides the strengthning of the wicked in that respect , you being esteemed to have been far more conscionable , than to have been so utterly carelesse in doing such a needfull point of your duty , as it doth seem to many even to be a conniving with such a brutish and vile attempt , both at such a solemn time , and in such an eminent place , which indeed doth greatly endanger your reputation , in that you was the only man then appointed , or at least allowed to be the mouth , pastor , overseer , and watchman of that honourable assembly ; howsoever , i conceive you both was and are there in the generall or common way of the nationall practice , and not according to the constitution , purity , sincerity , nor order of the totally separated churches mentioned in christs glorious gospel , see rom. . , , . cor. . , . and rev. . , , . with abundance of other places , which would be tedious to expresse . again , to go another way to worke , both for the better searching the depth , trying to find out the secrecie of this most barbarous attempt , in such a civilized nation , chiefly by the spirituall illumination of the gospell , and that must be by serious consideration of all the circumstances so pretermitted , and not regarded , but smoothed over by your silence ; neither king solomon the wisest of mankind , nor any other writer of the scripture , did ever forbid any wise or discreet man , to speak in time and place convenient , if they have a lawfull call , charge , or office to that purpose , but only all fools whatsoever or whosoever they be , and that because they lack wisdom and discretion to discern between good and evill ; and i am confident that its a greater and more inexcusable fault for a wise and discreet man to be silent , when in the dutifull discharge of his office , he ought of necessity to speak , than for a simple fool when he should hold his peace , even freely to deliver his mind , although it should not be pertinent to the matter in hand ; for the one may do both much good , and hinder much evill , by his timely , discreet and wise speech , as hushai did to king david , but the other can doe little either good or evill , by his unadvised and frivolous speech ; for the first hath not only a call appropriated to his function to speak , but likewise wisdom , discretion , moderation , conscience , reason , and it may be religion also , all concurring to enable him ; whereas the second is destitute and void of all these gifts and graces , yea , and cannot by any kind of human endeavours reach to the true understanding of any such precious favours . but the same divine author speaketh sometimes of those wicked fooles , who having too much knowledge , though little true wisdom , do use it as a weapon of unrighteousness , even to offend the almighty and great god of whom they received it , in that they are thereby as much enabled as they are willing to offend his people , which he always accounts , as an injury done to himself . moreover , by the way , it will be no lesse needfull than seasonable , to shew an example very worthy ( i suppose ) both of your , mine own , and all mens observation , not for a day , a week , a month , a year , but whiles we are in this mortality ; i knew a man about years ago , that being an older teacher ( i think ) than you are in years , who being all his time untill the last year of his life ( to my best remembrance ) in so high esteem for the excellency of his gifts , and gravity of his conversation too , ( so far as man could discern ) that king james often hearing him , and his name being master john hall , did call him master iohn all ( sine aspiratione ) meaning , that the true copy of all the knowledge , memory , learning , expression , and diversity of gifts requisite in a preacher of the word , which were respectively in all others of that nation at least , were fully registred and found in him alone , saving only the shortnesse of his tongue , whereby the ripenesse of hs memory , and speedinesse of his delivery did precipitate and out-run many people who were of dull or slow apprehension ; but he proving at last , when persecution began to arise for the gospell ( never being acquainted with the feeling , but only with the hearing and reading thereof before ) to be such an open hypocrite and hireling , that he quite left those his simple sheep , by whose yeerly fleeces he was very richly and constantly maintained with all his family , as their pastor above forty years space , even when both the great woolf himself , and all his hungry followers , came to tear and devoure them to peeces yet a little while afterwards , when his conscience began to be wakened for his most hainous sins , and receiving ( i hope ) a little blink of christ's joyfull countenance , as peter who also denyed him in another case had in the hall of caiphas , and he being ashamed to be seen any more in the streets , if he had been an universal monarch , he would have given the whole world for licence onely to have preached one sermon more on a first day in that most eminent city of the nation , and chief high-place thereof , unto which he was externally advanced , and that ( as may in regard of his great earnestness afterward appear to be wel conjectured ) to have asked forgiveness publickly both of god and all his flock , for his so sinful , undutifull , and ingratefull both offending his infinite majesty , and them , and that merely for fear to incur the indignation , or ( at worst ) the persecution of a finite and perishing majesty , even by leaving and exposing them to the arbitrary will and lust of that implacable enemy , that he might impose upon them all the gross popery both transacted between him and the pope long before that time , and intended to have been begun there , and then , both by the military and all other witty aid of that nature , after they had embraced the same , even to have brought it with a high hand here , they being alwayes ( by their travels abroad ) expert in wars , and this nation in long peace , and out of use untill of late years ; which business because he was not able to effect in his own dayes , therefore , even as king david gave his sonne solomon charge to deal with joab and shimei after his death , so he left his sonne to prosecute that romish design to his utmost power after he was gone ; and in reference thereunto , upon his and the bishops of both nations urging that grosse service-book in that nation , untill the rest of that poysonable stuff should have followed , all the cruell wars throughout all the three nations , which have been almost ever since , have proceeded . furthermore , it may be upon good grounds imagined , that this antient preacher not only intended to have given his best advice to his flock , as his last will and testament , even to stand fast in the liberty wherewith christ hath made them free , and not to be entangled again with the yoke of bondage : but likewise as touching his own grievous failings , to have intreated them , that they would be pleased ( out of their tender compassion towards his everlasting weal ) to adde their fervent prayers to his , for mercy and reconciliation to him , through a lively faith laying hold on the all-sufficient merits of iesus christ , before he should goe hence and be seen no more , and to have besought them , that as they hoped to be saved at the great day of retribution , never to make his nor any other mens wanderings their examples to reiterate and follow , but altogether as so many terrors ( like sea-marks or beacons set on rocks ) for ships to avoid and eschew : and concerning the event of what great diligence his friends and acquaintances ( howsoever very numerous and powerfull ) did use , to have obtained the licence before mentioned , both of superiour and inferiour powers , they being often reproved for so high an attempt , which then was so hot in prosecution ; after they were long delayed , at last , they were absolutely refused : whereupon in great grief , but i hope with such godly sorrow as through christ he found mercy , god himself favourably accepting the will for the deed , and private repentance , when publick is hindered by man , he finished his course . by whose example , even from the beginning to the ending of his ministery , all of us , yea the best of us , have very great need to observe , that we ought not upon any kind of terms , preferments , promises , bribes ( now called gratuities ) fears , terrors , threatnings , losses , yea or persecution it self , though inflicted in the highest degree , that either sathan or his instruments can devise , to deny christ before men , and that by walking contrary to the purity of his gospell , if we any wise aim at the glory of god , and salvation of our own soules , at the great day of his glorious appearing , and confessing us before his heavenly father ▪ but to work out our salvation in fear and trembling , and to make our calling and election sure by wel-doing , chiefly in performing all and whatsomever our duties , both spiritual and temporal , to our utmost in due time , even whiles it is called to day , and not boast off untill to morrow , because we know not what a day may bring forth ; for time is one of the most precious jewels under the sun , and upon the well or ill spending of time dependeth eternity either of weal or wo . but to conclude all these first particulars tending to the dehortation of all people from such a shamelesse attempt as is here with great detestation witnessed against , and insist also in another sort thereof , before we adhere to the matter it self , wherein i shall be as brief as is requisite ; if king solomon who wrot by the inspiration of the spirit , did not only say , that a word in his place is like diamonds of gold set in pictures of silver , but likewise did direct every man who hath received knowledge , either to doe or devise any temporal work for the benefit of the common-wealth , not to delay the same , but to accomplish it with all their power ; then how much more ought those who are intrusted with any kind of charge , to perform their duties to their utmost , chiefly when they are either spirituall , or tend to any spirituall use ? yea , and he also giveth such a strong reason as can admit of no opposition ; for ( saith he ) there is neither work , nor invention , nor knowledge , nor wisdom , in the grave whither thou goest . and as in one respect , modestie be sufficient to make any sincere christian both very much grieved and perplexed , only to mention that most presumptuous and impudent act , both for matter and manner as it came to passe , even by one of the female sex , whose duty was to have been most shamefac'd , chiefly as it tendeth to open , universall , avowed and allowed wickednesse ; though i know by undoubted proof , that all such absurd things , are utterly abhorred by divers both of those worthies that sit at the helm , and of those also who under god defend them by the sword : so in another respect , howsoever necessity may seem to require an expression both of the matter and manner thereof , because the same may be a speciall means to move both that strange-like woman , and such others as be guiltie , either of that shamelesse act , or the like , unto a godly sorrow , for i hear there are many sprung up of late in and about this sinfull city ; yet in regard of the wicked and profane sort , who ( as solomon saith ) make a mock of sin , it s far more expedient ( as i conceive ) that it be henceforth concealed , than any more , chiefly in print , revealed , even to avoid imitation , as it s said ; there was no particular law made , forbidding any man to kill his father , but in generall , that no man should doe any murther : and that sir , you and i may know one anothers mind , in order to the satisfaction both of me ( who in stead of a better , doe here write unto you for that purpose ) and of many thousands of others , who have only heard of your name in that particular , and daily after so long delay , do ardently expect the same , yea , and doubtless will be very ready henceforth both to speak and respect of you according as you shall be able and willing to clear your self by your punctual answer , concerning your so countenancing with silence , such a notorious evill , as i much doubt if any record can parallel . again , you know its upon divine record , that queen vasthi the wife of king ahasuerus ( though a heathen as well as he ) so preferred her modesty , sobriety , and chastity above all other earthly things she could lose , that she absolutely refused at an inconvenient time to humor the king her husband so much , as to vouchsafe to come unto that incomparable feast , when he was merry with wine , amongst the midst of his chief princes , nobles and people , though in a very solemn manner he himself sent not only his chiefest officers , but likewise the crown-royall for her , even to shew his princes , nobles and people her beauty , for she was fair to look on ; and doubtlesse had the richest both jewels and ornaments , as well as apparell , wherewith to deck her self , that the world could afford , her husband being so great a monarch , that he had a hundred seven and twenty provinces under his jurisdiction and command , yea and of such a noble and ingenuous disposition likewise , as appeared concerning his unrequired , but not undeserved thankfulnesse to mordecai ▪ though he was both a stranger to him , and one of another nation as well as religion : all which modesty , sobriety and gravity of this worthy queen , yea and discretion also in observing fit times and seasons , as solomon saith there is to all earthly things , do so much the more aggravate the evill of that most impudent and presumptuous act , which had not any the least reason or warrant , and far lesse any call to doe it , as this famous queen had to have appeared in a most magnifick order and manner , before her husband and king : so that both that shamelesse womans presumption ( of whom we speak ) and your silent beholding her , even like other spectators , whereof many lookt far more on you , than her , admiring much that you by your ministeriall charge , and being also in the pulpit and middle of your sermon , yea , and none other then having authority to speak , how you in your conscience could both in so needfull a time , so eminent a place , and upon so urgent an occasion , be so negligent in the discharge of that your duty as well as the delivery of your sermon it self , which also you being forced to forbear , during the time and presence of that shamefull spectacle , was the more free to have expressed your mind concerning her mis-behaviour . for you as well know as i can expresse , that you ought to have used the best and speediest means , by the most pertinent and moving expressions you could , both unto the magistrates and chief military officers there present , even for justice of such a presumptuous and shamelesse woman for so barbarous and uncivill an action , as both at so solemn a time and in so eminent a place , she so unhappily , and i fear too exemplarily brought to passe , if it be not as exemplarily punished ; by which strange kind of disturbance not only your self had intermission in the midst of your sermon , but likewise all the honorable auditors discredit , by such a base opposition : for although you saw some well-affected people remove her , without any the least of your aid , encouragement , yea or allowance , so much as a bare word ; yet ( as i said ) you being the only man that was set there to speak , it was your duty so to have confirmed that their worthy act of removing her , that you should have given them charge likewise by vertue of your own ministerial charge , to have kept her close and safe from any escape , untill the matter had been exactly tryed , and so much the rather , that the like in our dayes at least , never occurred . and if such enormities be not permitted where there are neither civill magistrates , nor temporall punishments , without the highest spirituall censures that can be inflicted , even in any totally separated church frō all kind of antichristian worship , worshippers , officers , government , maintenance and high places ; then ought not such grosse , vile , and presumptuous enormities , to be condignly punished in a nationall church , where they pretend to have as lawfully the spirituall sword , as they have the temporall ? and so much the rather , in that this absurd act came to passe in one of the chief assemblies of this nation , even by one member both of your own church , and commonwealth before your eys ; and as touching the particulars which by your silence were omitted , in that the party by occasion of that your negligence was not kept , but escaped , ( even to the shame of all concerned therein , ) they are these . she ought to have been to sure custody committed , untill the matter had been throughly examined , and not ( as she was half an hour ) for the fashion sake , untill she put on her cloathes , even most likely by means of some either of her own friends or favorers of her evill ways . she ought to have been demanded both what were the reasons and intentions of that her so presumptuous , impudent , and barbarous attempt ? whether such kind of lascivious and licentious cariage , be the custom of the company where she useth to walk ? with what company she walketh ? how long ? whether or no she was sent by them ? if not , then by whom ? if by none at all , then did she not run unsent ? what her name was ? if she hath a husband ? if yea , what his name was ? where he dwelleth ? and if he and she live together ? so that by knowing these or most of these particulars , both the neighbours where they dwell , and others who would have visited her in her imprisonment , might have possibly in short time declared divers things which her self would have alwayes obscured : but it passeth all expression , both the multiplicity and diversity of evils ( as was said in the preface ) which have come to passe in these distressed nations , both before and during these destructive wars , as well by the silence of hundreds o● your profession , and not pressing the best things , as by their most vehement urging the worst , the lordly sort , for the bishopricks and deanries , and the inferiour sort , for the tithes and other antichristian forced maintenance . and as the apostle paul writeth to the church of corinth , it 's reported ( saith he ) that there is fornication amongst you , and such fornication as is not so much as named among the gentiles , even that one should have his fathers wise ; so upon such an abominable account , as unto which that sodom-like act tendeth , though not expedient to be here mentioned , not only a man may have his own mother or sister , but a woman likewise her own father or brother , even like the brute beasts of the field , which not being made according to the image of god , but only subordinate to serve the use of man , are not capable of law nor reason : so that it may be no lesse grievously than truly said , to the sin and shame of this nation , yea and scandall both of profession and reformation , that besides lascivious apparell ( which sheweth a licentious life ) there be many such strange spectacles as this shamelesse act , now a dayes both in city and countrey , to be seen day and night , as ( i suppose ) the like was never since the innocency of our first parents , neither in these nations nor any others , in the dayes of the law nor gospel , where there was no extremity of cold to be endured , or either skins or figtree-leaves wherewith to be covered : and that especially in such sad dayes of blood , terrors , tears , sighs , groans , depopulations and desolations ; yea and for any thing i could ever hear , ( for i was never to see ) the like shamelesse spectacle hath not been so publikely and impudently shewed nor acted in all the vile shews , and whorish masks , ( where many thousands of pounds have been spent in one night ) even to provoke god to wrath , and mankind to wickednesse , amongst the grossest either heathenish or popish tyrants of these nations in former times , and not a little at whitehall palace before these wars , even where this vile act came to passe , which would be a great shame to expresse . only upon the th day of the th moneth called iuly . being the first day of the week , a bold woman of about years old , sober in her speech , came in a most strumpet-like posture , mocking you , and that your sermon of the resurrection , and all that honourable congregation , consisting of the chief states of this land , who were conveened neither to hear nor behold any sports , masks , playes , shewes , yea nor to fulfill sinfull lusts , as multitudes both of inferiour souldiers and others doe frequently in carnall whore-houses ; yea , nor to hear the word of man , but as it is indeed , the blessed and good word of the almighty , great , dreadfull , and onely wise god ; howsoever by the means of sathan , and his great deputie , that man of sin , and child of perdition , to the great offence of his divine majesty , and all that love the lord iesus in sincerity , it be for the most part delivered both in unseasoned earthen vessels , like king ieroboam's priests , and high places also like his , yea and most of all the ordinances administred as well to the profane , as other both ignorant and unfit persons , who onely make a meer shew , but quite deny the power of godlinesse . it is yet more seriously to be considered by occasion of this lewd-like womans escape , through your not being so zealous even in word , as phineas was in deed for god and his people , in getting her punished ( if you be not of her mind , and that she came thither by consent , as i hope your answer will clear ) the rest of that diabolicall sect , are not only since that time much more hardened , strengthened and encouraged to proceed in their professed wickednesse , both of renting constituted churches , and making gods word of none effect by their infernall inventions ; but likewise their arrogancie and presumption do reach now unto such a height , ( and so much the higher by thus escaping and mocking gods ordinances , his solemn day , and both mans authority and presence in keeping thereof ) in that they have begun to beat ministers out of their pulpits in london , even on that solemn day which he hath sanctifyed and appointed for his divine worship . thus by your negligence and deficiency in using the means to have had justice done in due time , which i verily beleeve the state or magistrates would not have refused upon that strumpet-like woman , who durst be so bold in out-facing shame , even on the lords day in the forenoon and midst of your sermon , to come in such a posture which is a shame to expresse , and publickly offer such a vile disgrace , provocation , contempt , yea and ( as it were ) a defyance to god , his ordinances and people , you ( so far as i can learn , untill i see your answer ) and which is also the opinion doubtlesse of multitudes who never heard of you before , are by your silence and negligence the instrumentall cause that all of her mind and faction are not only waxed both more audacious , outragious and numerous , but likewise doe think themselves to be more confirmed and allowed , thus by outfacing authority to proceed in their wickednesse , than ever since we heard that there was any such miscreants in this valley of tears , according to that worthy saying of solomon , eccles. . . because sentence against an evill work is not speedidily executed , therefore the heart of the sons of men is fully set in them to do evill . but in order to a redresse , i am confident , that if those wanton people , who almost like those of old that sate down to eat and drink and then rose up to play , were as scarce both of food and rayment as many of gods dear children are in these long and toylsom days of affliction ( to them , howsoever they be prosperous to others ) and not only they put to work and labour , with exact overseers to take a strict accompt of them daily , and that in such sure places as bridewell in all the counties of these united nations ; but likewise all thieves that cannot be proved murtherers , who usually boast , ( even which is too evidently true , ) that they care far lesse for a quarter of an hours hanging , than to work and labour a moneths time , and so the putting of such to death is so far from proving to be warrantable or good , that not only the practice thereof offendeth the majesty of god , in that it crosseth his sacred word , but it never cometh to any successfull period : for is there not constantly ( notwithstanding all such indirect means using ) a number of both sexes executed both every moneth at london , and at every sessions and assizes in the countries throughout all the three nations ? so that there is no amendment by using that most unwarrantable and uncharitable means of mans devising : therefore if the remedie before mentioned of both these evils for recovering those parties in their respective degrees and demerits were wisely and discreetly used in all these united nations , doubtless it might prove very effectuall , both to abandon the lasciviousnesse of the one sort , and besides the obedience in that respect to gods revealed will , it would save the pretious lives of the other , which though one iudge can take , who perchance is guilty himself of a thousand times greater offences , yet those lives cannot be restored by all the iudges of the world , as the stoln goods may in some considerable time by work and labour , be to the owner recovered , and so the party released . and if this most charitable , easie , profitable , needfull , vertuous and commendable means were thus tryed , there would not only much glory redound thereby to god , by obeying his word , and great advantage by their industry to the whole commonwealth ; but likewise there might be an army of above an hundred thousand men , alwaies trained , prepared , and in readinesse upon all occasions for whatsomever either sea or land services , throughout all the three nations , either against forreign invasions , or intestine insurrections ; and that by chusing out all the best affected and trained from among them at all needfull times , who after they have been broken off from their wonted both associates , idlenesse and practices , might in some considerable time , prove as good souldiers under discreet and expert commanders , as any who are at present in those services of the three nations : so that neither any more pressing of housholders , nor sound of drum for voluntiers should be used , but those prisoners happily reduced from being malefactors to be both manufactors and souldiers , yea and many of them to be also well informed in the sincere wayes of god , from which like lost sheep they have far strayed ; thus should these nations be patterns of such godly and vertuous works to all other nations , who have not already the use and practice thereof , which yet we want . verily , all honest men ( who are most subject to be deceived , they charitable judging the best of others to be like them , as i have dearly bought some experience both in that and other kinds ) did expect , that when all the playhouses in london were quite discharged , and also that great timber barn in the palace of whitehall it self demolished , which was erected for the vile exercises of masks and playes , and those to be alwayes in the night season ( even crossing the ordinance of god , which he hath appointed for people to rest , and in the day to travell ) yea and the deluge of gods temporall judgements were so abundantly powred out in these bloody , cruell , durable and destructive wars throughout all the three nations for the great abominations and crying sins thereof , even when they were ripe for the sickle , and by which the former state being quite overthrown , there remained no more excuses of any intestine opposition , to hinder a thorough and full reformation , both in matters spirituall and temporall ; so that long before any forraign troubles began there might and should have been far better seed , proceeding from a godly sorrow , not only sowed but sprung up , that there might have been a joyfull reaping before this time , than any more such of the enemies tares ( though of other kinds , as he wanteth not a magazine of temptations as god hath of judgements ) to have been either in our own days or the posterities , which now do begin of fresh so to spring up and flourish , that if they and their blossoms be permitted to bear seed and ripen untill another harvest , then doubtless the last error will be worse than the first , for that will highly provoke god in his justice , to powr out both more remarkable and inevitable judgements than the former . we have upon holy record for our learning , or at least for rendering us the more inexcusable , abundance of examples , whereof for avoyding prolixity , i will only mention two of the most pregnant and pertinent , as both times do change , and we also change in them , some being advanced to the skyes , and others humbled to the ashes ; the first is , that because the people of sodom and gomorrah , who being overcom by four kings , and through gods providence in using abraham and his family as his instruments both to destroy those kings , and bring back the prisoners and spoil of those cities , did not walk answerable unto such undeserved favors , but did wax much worse in all kind of voluptuousness and wickedness afterwards , than ever they themselves , or those their friends and neighbours who were destroyed before their eyes ; did not the same righteous god then punish them to the full , even by an extraordinary extirpation of them all , saving one family , from off the face of the earth at last , as both he did the whole world in the dayes of noah , and the amalekites for their cruelty to his own own people , in their distress ? which wonderfull visitatious are sufficient enough to terrify us and all posterities from following those wicked people in their most hainous sins , if our hearts were not hardned ( i much fear ) as both theirs and and king pharao's were , unto the day of destruction : so that the sodomites slight punishment at first , by so many thousands , who doubtless , were as guilty as the rest , being freed , ( according to the lords usuall remembring mercy in the midst of his judgments ) and yet that so great and undeserved mercy to those who so much enjoyed it , not being in any the least measure regarded , but rather their hearts so much the more hardened , presuming if such another visitation should come again , that they should have the like escape ; and upon that false ground they most ungratefully and undutifully , ( not at all considering the goodnesse of god towards them , ) both increased and multiplyed all their former abominable wickednesses : and therefore it may be justly said , that that gentle visitation by so many thousands of as guilty people as the rest escaping which at first in much mercy they had , was no preservation , and far lesse any allowance of them either in their former or latter abominations , whereby in the least either so suddenly or at all to have grown secure , and much lesse to have proceeded in wickednesse ; neither was the victory which god gave them over their enemies , any sure token of his favour to them above their brethren in evil whom he had destroyed , but it was rather a reservation of them , unto a more generall , inevitable , compleat , remarkable , and extraordinary judgment . and the second example is , that when certain men told our blessed saviour of the galileans , whose blood p●lat had mingled with their sacrifices , he answered and said unto them , suppose ye that those galileans were greater sinners than all other galileans , i tell you , nay , but except ye repent , ye shall all likewise perish ? or think ye , that those . men upon whom the tower in shilo fell and slew them , were sinners above all that were in jerusalem , i tell you , nay , but except ye amend your lives , ye shall all likewise perish ? sir , i could even in this most rare accident , as well as in other matters which are frequent , much enlarge my self , both from the word of truth , and occurrences in our own dayes , yea and besides the dear buying of some experience in other kinds , i have not been at small both charges and travels , besides other great losses and troubles of persecution , in being driven by wicked men with my family , oftentimes from our habitations and possessions , even from one nation to another , whereby to gain some experience also in this kind ; for i have not only been divers times excommunicated in nationall churches by the priests of the high places , and their lords , the late bishops , even for witnessing against their manifold evils , either by word , writing , not countenancing their antichristian worship , or refusing to maintain them in such indirect courses , by paying tythes or other exactions , which they call duties , they neither being christs servants , nor content with his wages , although i was not a member of any national church these years , which is about the half of my few and evill dayes ; but likewise i was once excommunicated in a church in london , where i was a member indeed in obedience to gods word , which i esteemed to be of totall separation from all kind of such evills , and to walk in the order and purity of the gospell , even because i protested first against the owners of a disorderly boy between . and . year old , whom both they and all other their confederat members saving one , allowed ( as it seemed ) to trouble the exercise , both on first days , fast days , and other days of weekly meetings , for the space of divers moneths , i being the oldest in years of any member saving one woman , who had no liberty to speak , and for which as i heard by one of themselves , that if i insisted to have such peace , silence and order observed , that they had resolved i should be excommunicated . secondly , because i witnessed against the evils of divers false doctrines which were by samuel chidley one of their teachers delivered , and by the ignorant members received . and thirdly , because i both discovered , and after privat dealing with him brought famous witnesses to prove many haynous sins against him , for which he was cast out of worcester house from the states service , which i both procured for him , taught him , and kept him in it two years , after he was deposed , until he got great riches , and notice of discoveries , to my own great prejudice , through his deceitfulnesse , and the best recompence i received for all i was excommunicated , which as one of gods chief ordinances , he and his confederates most unjustly used , as a weapon of unrighteousnesse , whereby to execute their malice against me , even to their own sin and shame , for as solomon saith , as the swallow and sparrow by flying doe escape , so the curse that is causlesse shall not come . and besides all these , whereof i have the particulars , and many other worthy matters ready for the presse , i and my family once , even upon an occasion also of a sermon , where there were about people gathered to a fair neer greenwich , where we had a house and dwelt in the summer time , and we being a long time warned according to the penalties then imposed , to come unto the antichristian worship of that high-place , where there was a high altar erected for the late queen , at last went thither on that day which is unjustly called st. lukes day , before the eys of all those kentish and other malignants , although to our great damage and danger of our lives , both in tearing the surplice to pieces , and witnessing to the full all their spirituall evils , without either fear or favour , as that faithfull prophet whom god sent from judah to bethel , did deliver his message against king ieroboam's practice , in offeriug sacrifice there , contrary to the word of god , so that his salt did not lose it's savour , but still contiuued good . but in regard i affect brevity , howsoever i be oftentimes driven otherwise , either for conveniencie or necessity , and that it would be needlesse to carry water to a spring , as it must be sometimes carried to a pump , ( though i have had for many years , divers both higher and greater matters in debate with the chiefest of your profession . ) i therefore conclude with those pretious words of the apostle paul to the philippians , . , . whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report ; if there be any vertue , or if there be any praise , think on these things . those things which ye have both learned , and received , and heard , and seen in me , do , and the god of peace shall be with you , in whom i desire to be from my house this th of the th moneth called october , . it being that great brick house with the barn , at the north end of soho in the fields , streight up hedge lane from charing crosse : where i expect your answer in writing , within a fortnight , that for generall satisfaction it may be printed with this letter , which after the time is expired , i intend to doe howsoever ▪ yours as you are his , and do clear your self in this , david brown . sir , i would have written to you so soon as i heard of this business , were it not , that i have been sick ever since , as i was a little before . for mr. peter sterry minister , at his lodging in whitehall . the ansvver to this epistle . sir , you charge me in your letter for being in the pulpit , and being silent there at the time , when a very great offence was committed in the congregation . you all along take that for granted , which is altogether a mistake , namely , that i understood the present fact . wherefore to remove this mistake , and to inform you rightly , will be at once your satisfaction , and my vindication . vpon this account i shall give you a plain narration of those passages , which relate to my self . i was in the midst of my sermon , when i saw at one end of the chapell a great disturbance among the people , with a sudden fear . i cast my eye on the other end , where i saw in the midst of the crowd a woman as i guest b● her head , bare to the middle of her back , the rest of her being hid from my sight in the throng : hereupon i turned to the disturbed people to quiet them , by telling them , that there was no danger , that it was a mad-woman onely that occasioned the stir . no other imagination upon that sudden glance entred into my spirit . before i could again turn my eye towards that place , the vvoman was suddenly carryed out by souldiers , who alwayes keep a court of guard close by the door of the chapell ; it was when i came down out of the pulpit , that i first was acquainted with the truth of that story , which for the monstrousness of it seemed incredible to me , untill it was confirmed by many hands . sir , i appeal to those who hear me in publick , how farre in a constant course upon all occasions ; how far after a more particular manner in the first sermons which i preached after that enormous scandall , i have declared my self against the heynous evill of such practises , and those corrupt principles which lead to such practises . i doe not therefore think it needfull for me to say more in a private letter , seeing i say so much , so frequently in publique . i had much rather , that the good savour of my name should arise freely from the precious oyntment of christs love in his providence , of the spirit of christ in my life , in my doctrine ; than from my own endeavours concerning it . only , as a christian , i have thus far taken this care to give to you , who are a professed brother in christ , that satisfaction which you have desired from me . having therefore kindly thanked you , for that zeal to the glory of our lord iesus , for that respect and love to me , which you expresse in yours letter ; praising you for the heat of your affections , so farre as you are carefull to joyn it with light , i commend you to the grace of god , and rest october . . your faithfull friend and servant in christ . peter sterry . for mr. david brown at the new great brick house , at the north end of soho in the fields , streight up hedge lane from charing cross . the epilogue , to mr. peter sterry , minister , being cleared of that negligence wherewith he was charged . sir , i have received your answer to my epistle , whereby for mine own part , as one honest man should trust another , i am sufficiently satisfied , even as i was also of a discreet military officer , who at the same juncture of time commanded the guard , when the impudent woman before that high assembly appeared ; and i hope , that all the people of these united nations , who have either so much christianity as to trust a christian , or wish in other matters to be trusted themselves , or have heard , or may happen to hear or read of this businesse , as it is in this small volume both questioned and answered , or have been otherwise informed , yea , or have so much moderation and discretion as to submit unto such circumstances as are grounded upon reason , cannot chuse but rest likewise satisfied , even with those probable causes or reasons of that silence , wherewith in the epistle you are so strictly charged , which are in your answer so evidently expressed ; yet , that no man mistake me , i do not professe to speak or write infallibly , but trust every honest man , as i would be trusted by all honest men : for revealed things belong to us , but secret things to god , and therefore it 's justly said , that man judgeth by outward appearance , but god judgeth righteous judgement . howsoever as king solomon saith , he that rebuketh a man shall find more favour afterwards , than he that flattereth with his lips , and that a reproof entreth more into a wise man , than a hundred stripes into a fool , prov. . . & . . so the truth and validity of both which parables i have found , by that discretion , moderation and affection , yea and both thankfulnesse and commendation , which ( out of your ingenuity ) you are pleased in your modest answer to use and expresse towards me , though a very weak instrument of god , for the peoples satisfaction and your good , according to the first words of that divine author , pro. . . howbeit i charged you as a most negligent christian , even to the very utmost of my evidence , which from divers famous people i heard , and so far as to them in such a tumult appeared . and as concerning the difference of your judgement or practice from the separated churches , mentioned in the new testament , whereof i gave you a hint both in the beginning and midst of what i wrote , a few words being sufficient to the wise ; so still in brief , i wish from my heart , seeing the most sincere christians , do but know , practice , believe , and prophecie only in part , that none of all our endeavours , who are but weak in respect of others , may tend in the least to the quenching of the spirit , or despising of prophecie , but to prove all things , hold fast that which is good , and abstain from all appearance of evill , chiefly by exact obedience to gods heavenly call , even in comming quite out of babel , touching no unclean thing , and offering all our gifts and sacrifices in sion , which is the perfection of beauty , where god hath promised his own glorious presence in the sincere practice of all his holy ordinances . for ( to speak impartially , which we are bound alwayes to doe ) as those who come short of the mark , have very great need to strive forwards , and forget what 's behind ; so have they as great need who stand very near it , alwayes to take heed ▪ lest they should fall backwards from it : so that i argue not for any immunity , in regard of stability concerning totall separats , though i conceive that to be the very height of religion ; but that all who have the title of christians , may both attain thereunto , and persevere therein without apostacy or decling ▪ see heb. . , &c. and pet. . . which excellent duties if we could but fervently desire to perform , and earnestly beseech god for the gracious assistance alwaies of his blessed spirit , to strengthen and lead us into all truth ; then doubtless , as paul prayeth for the church of the thessalonians , the very god of peace would sanctifie us wholly , and preserve our whole spirit , soul and body blameless untill the comming of our lord jesus christ , in whom i rest , your faithfull friend to serve you in all duties of love , david brown . finis . the old religion demonstrated in its principles, and described in the life and practice thereof goodman, john, or - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the old religion demonstrated in its principles, and described in the life and practice thereof goodman, john, or - . [ ], p. printed by j.m. for r. royston ..., london : . reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time 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general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life. christian ethics. protestantism. religion -- early works to . faith -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the old religion demonstrated in its principles , and described in the life and practice thereof . jerem. vi . . thus saith the lord , stand ye in the ways and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls . london , printed by j. m. for r. royston , book-seller to his most sacred majesty , at the angel in amen-corner , mdclxxxiv . the epistle to the pious reader . good reader , thou art here presented with a new book concerning the old religion . as therefore thou art not to expect thy curiosity should here be gratified with new notions , ( for i am not describing a new way to heaven , but directing thee in the good old way which the holy scriptures have marked out , and which wise and good men have all along walked in ) ; so neither art thou to think thy self disappointed , if thou meetest not with a discourse modishly drest up , with all the fashionable ornaments of wit and eloquence . for give me leave to tell thee , though that would have been acceptable to the humour of the age , and perhaps might without any great difficulty have been complied with ; yet it would neither have suited so well with the nature of the subject i am upon , nor especially have fitted the persons for whose sake this little book was written . that therefore which i here pretend , and which i hope thou wilt not fail of in the papers before thee , is , first , a brief but plain and substantial proof of the grounds and fundamental principles of religion in general . secondly , a discovery and confutation of several vulgar opinions , which deform the beauty , and defeat the efficacy of christian religion in particular . and lastly , a clear description , a rational deduction , and a serious inculcation of the most important duties of that religion , wherein either the glory of god , our own comfort , or the peace and happiness of mankind are principally concerned . as for the management of these points , though i have not given countenance to this discourse by citation of authors , nor either adorned the text with fine sayings , nor the margin with great names ; yet i hope thou wilt find a vein of sound reason in it , and the spirit of the gospel running quite through it . i assure thee i have dealt sincerely and conscientiously herein , i have impartially consulted the holy scriptures , i have made use of the best understanding god hath given me , and i here set before thee ( though not the product , yet ) the result of many years observation , consideration , and experience . and so i leave it to gods blessing , and thy candid acceptance . farewel . the contents . part i. an introduction to an holy and comfortable life . chap. i. the wisdom of being religious . page chap. ii. the reasonableness of religion in general . p. chap. iii. of the rewards of religion in another world. p. chap. iv. of the great influence and mighty efficacy of believing heaven and hell , or rewards and punishments in another world. p. chap. v. of the choice of a religion , or what particular religion a man should apply himself to . p. chap. vi. more particular directions for the setling a mans mind in religion . p. chap. vii . cautions against some opinions which are hindrances both of an holy and of a comfortable life . p. chap. viii . directions for the effectual prosecution of religion . p. part ii. the practice of holy and comfortable living . chap. i. of secret devotion and particularly of secret prayer . p. chap. ii. of several other instances of secret devotion . p. chap. iii. of private devotion , or family-piety in general . p. chap. iv. of family duties in special . p. chap. v. of family-discipline , or by what means a family may be brought to the observance of religion . p. chap. vi. of publick piety and particularly in relation to the church and publick assembly of christians . p. chap. vii . of civil piety , or how a man may and ought to promote gods honour , and the publick good of the parish , considered only as a civil society or neighbourhood . p. an introduction to an holy and a comfortable life . chap. i. the wisdom of being religious . the holy scripture ( that book of books , and treasury of divine wisdom ) expresses it self thus concerning religion , psal . iii. v. . the fear of the lord is the beginning of wisdom , and a good understanding have all they that keep his commandments . eccles . . . let us hear the conclusion of the whole matter , fear god and keep his commandments , for this is the whole ( duty or business ) of man. s t luke . . strive to enter in at the strait gate , for many shall seek to enter in , and shall not be able . phil. . . work out your own salvation with fear and trembling , &c. pet. . . give diligence to make your calling and election sure . s t mat. . . seek ye first the kingdom of god , and his righteousness , and all these things shall be added to you . s t john . . labour not for the meat that perisheth , but for that meat which endureth to eternal life . s t mat. . . what shall it profit a man if he should gain the whole world , and lose his own soul . by all which , and abundance of other such like passages , it appears , that religion is as much our interest as our duty ; and that piety and care of another world , are not only the commands of god , and his impositions upon us , but the upshot and result of the best and truest wisdom . for wisdom doth not consist in sceptical jealousies and suspicions , but in a determinate knowledge and resolution what is fit to be done ; not in a superficial smattering of many things , but in a clear and distinct apprehension of the just nature , value , and moment of them ; not in an endless hunting after curiosity , but to know where to stick and fasten ; not in pilling a flint , or laborious beating out of unprofitable difficulties , but in applying a mans self to such things as are savoury and useful ; not in tricks of wit , sophistry , or eloquence ; and least of all in a jest or a repartee ; but to discover what is fit to propound to a mans self as his end and design , and by what means to attain it ; to have great things in a mans thoughts , and to despise and scorn little and petty designs : in a word , to see a great way before him , and to be well provided for the future . now all this is verified in religion more than in any other thing in the whole world ; for here a mans mind is taken up with the greatest thoughts and sublimest objects , god and eternity ; he takes care to secure the main stake , his own soul ; he imploys himself about things of the greatest moment and consequence ; by inquiring about another world , he gives proof of the greatest foresight ; in considering of it , he gives evidence of a sagacious temper ; in resolving upon it , he shews judgment ; in pursuing it by the means appointed , he demonstrates the command he hath over himself , and that he is led by his reason , not ridden by his passions ; and by persevering in this course , he arrives at true tranquillity of mind , the crown and glory of wisdom . accordingly we find by experience , that commonly where-ever there is a grave , thoughtful , sedate , person , such an one as is either fit to give or to take advice , he is seldom destitute of a sense of religion : but on the contrary , where-ever you see an incogitant shatter-brain'd fellow , that knows not himself enough to make him modest and civil , that hath not so much reason as to weigh an argument , nor so much arithmetick as to value any thing but what is present ; that is so much under the power of his senses , as scarcely to know whether he hath such a thing as a spirit within him , or hath so much drink about him , that his head works nothing but yest and froth ; here is a man cut out to be an advocate for scepticism or atheism ; this is the person that will be captious against religion , and malapert towards god almighty . but let such men enjoy their humour as long as they can , they will be sure sadly to repent , or rue it at last : and in the mean time , they only betray their own shame and folly , for their tongue will prove no slander to religion ; the mighty concern of which , is not only declared by god almighty , confirmed by our own reason , and justified by our experience , but also affectionately recommended to us by all wise and good men ; by those whose sagacity and discretion is such , that we have no reason to suspect they are deceived or imposed upon themselves ; and whose sincerity and integrity is such , that we can as little think they should have any design to impose upon us . and therefore those persons , who being either prevailed upon by the evil examples of the world , or discountenanced by the lewd sayings of such as we mentioned even now , and ( declining the ways of piety and devotion ) give themselves up to a loose and irreligious life , are in the first place errant cowards towards men , whilest they are insolent towards god : and in the next place , they are false to the common reason of mankind , which obliges men to provide for the future . in the third place , they are false to their own interest of self-preservation . and lastly , they are false and ingrateful to their best friends , whose counsels they forsake , and abandon themselves to the conduct of the most silly and profligate wretches . but if any shall think to excuse themselves from this censure , by suggesting , that they look upon devotion , as either the effect of a weak judgment , or of a melancholy and timorous constitution . i add , that this makes the matter so much worse , as that it involves them , not only in the guilt of all the former , but also of extream rudeness and incivility towards the best of men . to make all this more clear and convincing , and to lay the surer foundation of all that is to be said hereafter , we will now in the next place shew the grounds upon which religion stands . chap. ii. the reasonableness of religion in general . that which is meant by religion ( in the general notion of it ) is nothing else but a due regard towards the divine majesty , a diligent care of approving our selves to the supreme being , the creator and governour of the world : or , which comes to the same effect , the prudent ordering a mans conversation in this world , so that he may erect his mind with comfortable expectations of the favour of god and happiness in another world. thus much we are taught by the author to the hebews , chap. . . he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him ; in which few words , we may observe in the first place the matter or duty of religion , exprest by diligent seeking of god ; and secondly , the two pillars , or ( as i may say ) poles of it , namely , . the persuasion of the being of god , . the expectation of rewards from him ; the former of which most properly contains the first rise and reason of religion , and the latter the motives and inducements to pursue it . if these two pillars be united , they make so firm an arch , that no objection can shake the building ; but if they be taken and considered singly , they are each of them of mighty strength for the upholding of religion . § . . as for the former , if ( i say ) we consider the nature of god only , that alone is able to possess us with an apprehension of the fitness and reasonableness of diligently seeking him . it is true we cannot see the divine majesty as we may behold corporeal objects , because he is of a spiritual nature , and for the same reason we cannot see our own souls . and it is true also , that we cannot fully comprehend him in our minds neither , because of his infinite perfections ; yet we cannot so much as doubt whether there be any such being or no , if we do but bethink our selves in this one thing , namely , how we our selves came to be ? for , though it may be at the first blush of this question , we shall think it sufficient to say , we had our beginning from our immediate parents , and they in like manner successively from their progenitors ; yet when we proceed on in our inquiry so far as to consider and ask our selves , what it was which brought the whole race of mankind into being ? we shall then find our selves forced to acknowledge the hand of god in it . forasmuch as in the first place , it is certain that nothing could take a beginning without a cause , and in the next place , it is as certain that this thing called mankind , could not be the cause of it self , or produce it self ; and then to impute it to chance , or to imagine that such an excellent being as mankind is , wherein there is so much variety of parts , and yet order and decency , and in short , so many instances of admirable art and wisdom in the very composure of his body ( setting aside his mind : ) that this , i say , should be the product of blind chance , is more absurd than either of the former ; therefore there must be a god , for none but a fool indeed can say , there is no god. now if we acknowledge a god , who gave beginning to our selves , and to all other things , we must also own him to be eternal , as being before all things , and the cause of them ; and as such , he must needs , not only have in himself eminently all those perfections , which are to be found in any part of his workmanship , but be also unlimited in his own perfections . and this will inavoidably lead us to the acknowledgment of all , or most of those attributes , which either the holy scripture ascribes to him , or which religion is concerned in , namely , that he is a free agent , that he is omnipotent , that he is infinitely wise , that he is just , and that he is good , as will easily appear in particular . first , he must needs be a free agent , that is , such an one as acts not necessarily , or that is bound down by any fatal necessity , or determined to this or that act , or object , or measure of acting by any thing without him , but wholly follows his own voluntary motion and choice , the counsel of his own will ; the reason is plain , because he made things when nothing was before , and so there could be nothing to bound , limit , or determine him . secondly , he must needs be powerful or omnipotent , for the same reason , namely , because he gave being and beginning to things that were not at all ; for we cannot conceive a greater instance of power , than to bring something out of nothing . thirdly , he must be wise , both because we see he hath contriv'd things according to the rules of exactest wisdom , insomuch , that the more we understand the divine workmanship , the more we admire it ; and also , because he hath imprinted some image of of his wisdom upon our selves . fourthly , we must acknowledge him just , as well because ( by reason of his infinite power and wisdom ) he can have no litle ends to biass him , as because he hath also made an impression of justice upon our minds . lastly , he must needs be good , not only because he is wise ( as aforesaid ) but because he is infinitely happy and perfect , and so can fear nothing , can envy nothing , can need nothing from any other being , but contrariwise , being infinitely full , must have a pleasure to diffuse and communicate himself to them . § . . all these doctrines concerning the deity , flow from that one perswasion , that there is a god ; and the influence of every of these upon religion , is as great and apparent as the consequence of them from the acknowledgment of such a being , was natural and necessary : so that a man may with as much reason deny any of the aforesaid attributes to belong to the divine majesty , as ( granting them to be in him , or belong to him ) avoid the force of them upon his conscience , to incline him to regard this great god , i. e. to be religious , which we will again shew particularly . first , if the divine majesty be a free agent , then it is certain all the good and all the evil which he doth to us , he doth by choice ; and then we ought to be sensible of our obligations to him for the one , and humble our selves to him under the other . and then also , because we are convinced , that he hath mercy on whom he will have mercy , we know there is no trifling and dallying with such a deity , but we ought to use all possible means of propitiating him towards our selves . secondly , for the divine omnipotency , the natural consequence of that is , that we fear him , and trust in him ; for who is there that thinks of a god that made him out of nothing , and is therefore able to destroy him , and resolve him into nothing again when he pleases , who doth not think it the highest wisdom in the world that he shouldbe subject to him , pay him all possible homage , tremble before him , and also think fit to trust and rely upon his almighty power in all exigencies and difficulties ? thirdly , the divine wisdom makes our obligations to religion yet more strict and close ; for it convinces our reason that we ought to submit to his providences whatsoever they are , and not to dispute his commands , nor doubt his promises , but hold him in the highest veneration and admiration that is possible for us to express ; to be reverent towards him upon all occasions , to submit our wills to his ; and especially in consideration that he must needs see and take notice of all our carriage and behaviour , to live with as much caution in the greatest retirement and privacy , as when we are sensible that we are upon the greatest theatre . fourthly , the apprehension of the divine justice and integrity , not only assures us that he hates all sin , but that he hath no respect of persons , but will judge the world in righteousness , and then who will grumble at any of his providences , break any of his laws , or do any unjust and base action , and that because it is a fearful thing to fall into the hands of the living god , who always can , and in due time will right himself ? lastly , the consideration of gods goodness , and that he is a gracious and benigne majesty , cannot choose but mightily inflame our hearts with love to him , and provoke us to serve him with all chearfulness ; for who that believes him delighted to communicate himself to the relief of all his creatures , doth not think of him with pleasure , and comfort himself in him ; or who can find in his heart to offend and abuse him , and not rather repent of all his former follies and ingratitudes , and resolve to sin no more ? for as the apostle hath said , the goodness of god leadeth to repentance . so that in this one principle ( the belief that there is a god ) we have a large foundation for religion in general , which i have the rather insisted upon thus particularly , for the sake of those who are called , or call themselves theists ( because they pretend to be convinced of no more of the articles of religion , but only of this great point , the being of a deity : ) these men , i say , if upon that single principle they do not live religiously , are either men of no conscience , and then it will be all one what their principles are ; or are men of no principles at all , i. e. are atheists rather than theists , forasmuch as by what hath been said , it is apparent how pregnant that one principle is of virtue and piety , if it be sincerely believed , and rightly improved . but so much for that . chap. iii. of the rewards of religion in another world. let us now consider the other principle of religion , viz. that god is a rewarder of them that diligently seek him . this ( as i intimated before ) is properly the motive or inducement to the observance of the divine majesty ; for it hath pleased him to conjoin our interest with his own , and he hath made the greatest part of our duty towards him to consist in such things as conduce to our own good , as well as to his glory ; and to that purpose hath laid the foundation of religion , by planting in us that principle of self-love , and self-preservation , which is inseparable from our natures , and by which he works upon us . concerning this point therefore of the rewards of religion , we will first consider the evidence of it , and when that is clear , we shall easily in the second place be convinced of the efficacy of it , to the purposes of making men devout . the former of the two we will make way to the discovery of by this train of discourse . . we have shewed already that there is both justice and goodness in the divine nature , either of which severally , but most certainly both together in conjunction , afford ground of expectation , that he will make a difference betwixt those that serve him , and those that serve him not . for seeing his power and greatness render him a fit object of worship , and our dependance upon him as his creatures , makes homage due from us to him : and seeing by his infinite wisdom , he must needs be sensible how men carry themselves towards him ; it cannot consist with his justice to let those escape unpunished , who pay no observance to him ; nor stand with his goodness to suffer those to be unrewarded , that serve and honour him . indeed it must be acknowledged , that this consideration of those attributes will not amount to a proof of rewards in another world , because of that other attribute of his , viz. the divine liberty or freedom , upon account of which , he cannot be bound to exercise whatsoever act or instance either of justice or goodness is possible ; for that would make him a necessary agent ( an error which some men fall into unawares , whilest they are in pursuit of some extreams of opinions ) it may therefore be consistent enough with those attributes ( barely considered , and looking no further ) that he reward and punish only in this world : but that which follows inevitably , is , that some such thing as rewards and punishments there must be upon the account of mens carriage towards him , which is all i intend hitherto . but then i subjoin . . it is highly reasonable upon other accounts , to expect greater rewards of virtue and obedience , than what usually befall men in this world ; as also severer punishments of impiety and neglect of the divine majesty , partly because of the unequal distribution of things in this life , where the race is not always to the swift , nor the battel to the strong , &c. but good and bad events happen oftentimes alike to all ; wicked men are sometimes prosperous , and holy men unfortunate and miserable ; by which intricacy of divine providence , the wisdom of god seems to lead us into an expectation of another world , where amends shall be made for what is amiss here ; partly also because the life of men is so short , and they so quickly go off the stage of this world , that neither the rewards of virtue would be considerable , nor the punishments of impiety formidable enough , if they were no more than what men could receive or suffer in this short pilgrimage ; but principally because the good things of this world are so mean , and empty , and inconsiderable , that they afford no satisfaction to the great mind of a virtuous man. riches , and honour , and pleasure , may perhaps fill and swell up a narrow sensual soul , but a brave man can by no means be contented with them ; and therefore it is manifestly unworthy of the greatness and goodness of the divine majesty , to give no better rewards to those that love and honour him , than what they are capable of in this life . . there is no impossibility in the thing , that there should be another world besides this , and that we should live in it , either to reap the fruit of our serving of god , or to receive the just reward of our impiety ; all the reason of mankind , nay all the wit , scepticism and sophistry together , can find no repugnancy and contradiction in it ; and therefore the concern of religion is not inconsiderable . if there were any impossibility in it , it must lie in this , that men should live again after they are dead ; but this is so far from implying a contradiction , that it is not at all difficult to him that believes an almighty power , which every one must acknowledge that owns a god ; for why is it harder to restore a man to life again , than to make him at first out of nothing ? so that he relapses into flat atheism , that denies the possibility of that which we are now making way for the belief of . . nay , i adde further , this thing is so far from being impossible or incredible , that the consideration of the nature of our souls renders it very probable , and makes us capable of such a condition ; for it is plain , we have that in us which doth not altogether depend upon our bodies , but our bodies upon it ; that which gives life and motion to the body , but receives neither from it ; that which guides , governs , restrains and contradicts the body when it pleases , and which can act vigorously when the other is weak and languid , as we oftentimes observe the strange efforts of wit and reason , when the body is almost worn out and at its last gasp . this being of a spiritual nature hath no contrary principles in its constitution , by the conflict of which it should be brought to dissolution , as the other hath . in a word , the soul hath life in it self ( though not from it self ) and therefore cannot perish , unless either it should be supposed to desert it self , or else that god by his omnipotency should oppress and destroy it ; which last thing there is no reason to suspect , since from the beginning of the world till now , he hath not put out of being any thing that ever he made ; and we see in all the changes and revolutions of things , the least atom of matter is not lost : and can it then seem credible , that a vital spirit should utterly be extinct and perish when it leaves the body , or rather is deserted by it ? and this will be further confirmed if we adde . he that made us , hath implanted several things upon our natures which have relation to another life , and another world , and which make it reasonable for us to expect it accordingly ; such as not only a desire to live , which yet we know we cannot do long here below , but a sollicitude what shall come after , an inquisitiveness and continual thoughtfulness for the future , extending it self infinitely beyond the stage of this short life ; nay , some kind of obscure notion and anticipation of another world , which generally the best of men are most sensible of , and usually the more wise and holy any men are , the more they are under such apprehensions ; and sure it would not consist with the goodness of god to permit such men to be the most deluded , especially he himself would not be guilty of putting a cheat upon them , which notwithstanding must be , if there were nothing at all in it of truth ; forasmuch as this is not the peculiar phancy or opinion , either of the sanguine or of the melancholy constitution , but of all the bravest and worthiest men ; and this is that which principally bears them up in adversity , and fortifies them against death , and in the approaches of it , sometimes ravishes and transports them . above all , there is such a thing as conscience , which is common both to good and bad , and which chears and animates the one whensoever they do virtuously , though no humane eye be witness of the action , and when they expect no benefit of their performance in this world : and on the other side terrifies and affrights the other , viz. wicked men , though no man be privy to their misdeeds , and this as it were binds them over to answer for them another day ; now all these things being the hand-writing of our creator upon our souls , are more than probable arguments of another world. . god hath declared there shall be such a state . he that created mankind at first , hath assured them he will revive them after death , and reward and punish them in another world proportionably to their carriage towards himself in this . this comes home to the purpose , whereas all that which hath been said hitherto ( how reasonable soever ) depends upon the uncertain and fluctuating discourses of men , ( though it is very true , that wherever there hath been wisdom and virtue in conjunction , they have seldom failed to render this great point competently clear to those who had no other light . ) but some are more stagger'd with a trifling objection , than convinced by a demonstration , and others are not able to follow so long a train of consequences as is necessary to make out so great a question . but now we come into the day-light , and have divine revelation for our guide , and gods veracity for our assurance . i confess i might have fallen upon this way of proof at first , and so have saved all the labour of what i have been saying hitherto , but that i partly thought it useful to shew how far natural theology would go in this business , and principally i took this method to the intent that this great doctrine of christianity might not seem strange to any one , but might be the more readily entertained when it is prefaced to , and usher'd in with so much probability of humane reason . now , i say , god almighty hath himself assur'd us , that our labour shall not be in vain in the lord , that piety shall not go unrewarded in another world , nor impiety unpunished ; this he hath innumerable times expresly affirmed in the gospel , and with such circumstances , as may both best assure our judgments , and awaken our affections . he hath told us he will hold a solemn judgment at the end of the world , at which all men shall appear and receive their doom ; he hath declared who shall be the judge , and confirmed him to be so , by that wonderful instance of raising him from the dead . he hath foretold the circumstances , and the manner of proceeding at that great day , he hath described ( as well as words could admit it ) the joy and glory that holy and good men shall thenceforth be put into the everlasting possession of , and set out the torments and anguish that shall be inflicted upon the ungodly . i shall not need to go about to aggrandize these things , since they are so vastly great and concerning that there is no way to despise them but by disbelieving them . but what colour or pretence can there be for that , after god hath said it , and sent his son to declare this great news to the world ? will men be so wretchedly absurd as to say still , it is impossible that men should live again after they are once dead ? when there is plain matter of fact against this suggestion , which is beyond all the arguments in the world ; for was not our saviour most certainly put to death , and did he not also exhibit himself alive afterwards to the eyes and ears , and very feeling of his apostles and many others ? will men say , heaven is but a dream , or a romantick fancy ? when there were so many eye witnesses of our saviours ascension to heaven , and that he was alive and in power there ; there was that glorious proof , the descent of the holy ghost upon his apostles on the famous day of pentecost , according to his promise made whilst he was upon earth . will they say , god hath a mind to impose upon men ? when he hath no ends to serve by it , when he can compass his designs without it ; and when he hath it in his power to dissolve a world that would not comply with him , and make another in its stead . or , will they say , that men impose upon one another , and there was never any such matters of fact as we have here supposed ? but why do they not then disbelive all history , all antient records , give the lie to all great actions , and abrogate all faith amongst men ; yea , although there be never so plain , never so numerous , so concurrent , and so disinteressed testimonies ? all this , and more than this , they must do that deny the matters of fact we speak of ; and if they do not do so , they must of necessity believe another life , an hell and an heaven . and then , if those be believed , piety will be the best wisdom , and religion the greatest truth ; sin will then be the greatest folly , and trifling with god and religion the most dangerous thing imaginable ; but that we shall more particularly make out in the next chapter . chap. iv. of the great influence and mighty force of believing heaven and hell , or rewards and punishments in another world. there are a sort of men , who ( being too much in love with this world to have any great mind to the other ) will pretend that the grounds to believe these things are not sufficient , and that there are , as the case stands , neither incouragements enough to make a man religious , nor arguments powerful enough to restrain vice ; because we are only prest upon by hopes and fears of hereafter , but nothing befals presently . these men require , that for the countenance of religion , there should be a present discrimination between him that serves god , and him that despises him ; that the sinner should be taken and executed in the very fact , and the good man crowned upon the spot ; or at least they think it not an unreasonable demand , that if it be the will of god that evil men should be reprieved , and good men kept in suspence till another world ; yet he should give mankind a view of what shall befal hereafter , that they might have a sight of heaven and hell , and so dispose themselves accordingly . the former part of this phancy was taken notice of by solomon , eccles . . . because sentence against an evil work is not speedily executed , therefore the heart of man is fully set to do wickedly . the other part of it is much like that of the forlorn wretch in the gospel , luke . . who thought it reasonable to ask , that one might be sent from the dead to convince his relations of the reality of another world. but all these men , as they do too palpably betray they have no love to religion , nor no desire it should be true : so they evidently discover that they neither understand what satisfaction is fit for god to give in these matters , or for man to require ; nor do they consider what the nature of virtue and religion will admit of , no nor do they understand themselves so well as to know what motives will work upon men ; nor lastly , have they applied their minds to take a just estimate of the value and efficacy of these motives of hopes and fear which it pleases god to set before them . first , they do not consider what satisfaction in these matters it is fit for god to afford , or for men to require . it is not reasonable that the great god should gratify the humour and curiosity of his creatures , nor that they should peremptorily prescribe to him . it is fit indeed for his goodness to give us assurance in these important affairs ; but he thinks good to satisfy our reasons , and we will have our senses convinced , which is as much as to say , we will not believe god but our own eyes . secondly , they do not consider what evidence the nature of virtue and piety will admit of , that requires such inducements as may incourage good , and discourage evil , such as may provoke us to choose the one , and to avoid the other , not such as will over bear our choice and necessarily determine us . religion requires . such arguments as may improve humane nature , not supersede or destroy it ; and it is best promoted by such a state of things as wherein a man conflicts with some difficulties , exercises self-denial , modesty , humility , and trust in god. it consists in a prudent estimate of all circumstances , a discretion and judgment to value things in reversion , and is worth nothing if there be no such ingredients in it , as faith , and patience , and a virtuous choice ; all which there is no room for , if the rewards of it were wholly present , or exposed to our senses . thirdly , nor do the men that talk at this rate so much as understand themselves and their own hearts so well , as to know what would be sufficient to prevail with them . they phansy if they had the good luck to be spectators of a miracle actually wrought , it would unquestionably lead them to assent ; and yet we see those that were eye-witnesses of abundance of such , were never the better for them . they imagine that if they had seen the passages of our saviours life , death and resurrection , they should not have been incredulous ; yet there were multitudes that all those things wrought nothing upon . and assuredly as abraham told the rich man in the last mentioned passage of st. luke , if men hear not moses and the prophets , i. e. if they do not believe upon such satisfaction as god gives them , neither will they believe upon such other as their curiosity or capricious humour demands , no not if one rose from the dead ; for the same unwillingness which is in them to believe that evidence which they have , will follow them still , and the same captious temper will except against their own demands , and find evasions if their very eyes were gratified ; for faith cannot be extorted from men , nor can any thing make him believe that hath not a mind to it . lastly , nor do they understand the force and efficacy of these inducements of hope and fear which god hath set before us ; which is the thing i principally consider in this place . if indeed the objects of these passions , or the things expected in another world were mean and inconsiderable , there were then no reason to expect that they should have any great force upon the minds of men to prevail with them to despise a present world for the attainment of heaven . or ( supposing the objects as great as we can ) if the grounds of our hopes and fear were childish and vain , i. e. our fears were panick and unaccountable , and our hopes mere sanguine dreams , and romantick phancies ; then it were justly to be expected , that if almighty god would oblige us to religion , he should give us better evidence . but if both the things to be fear'd or expected in another world are vastly great and concerning , if they prove to be real , and also the evidence or assurance of their reality be reasonable too , then it is no less than madness , to run the hazard of them by neglect of religion , whilest we fondly cavil to have our humour satisfied . now that these hopes and fears of rewards and punishments in another world are just and reasonable , and indeed as well grounded as hopes and fears can or ought to be , i have shewed already , forasmuch as if there were more evidence than there is , they would cease to be hopes and fears , and would be the apprehensions of sense . and that the things thus hoped for , and feared , or expected , are of so unspeakable moment , as that if the evidence for them were less than it is , it would be all the wisdom in the world not to run the hazard of them , will easily appear by this short and faint representation . that which good men hope for , and that which god almighty promises them in the other world , is no less than to be raised up again from the dead , and to live for ever and ever , without any pain , sickness , want or infirmity of body ; with minds secure from danger , free from temptation , void of care , incapable of fear , errour or disorder , together with serenity of spirit , peace of conscience , unspeakable joy , in the presence of the divine majesty , and the blessed jesus , and in the society of glorious angels and good men made perfect , where also they shall partake of a felicity as great as divine goodness could design , as his wisdom could contrive , and his power effect for their entertainment . on the other side , that which god in the holy scripture gives wicked men ground to expect and fear , is , that they also shall be raised up again from the grave , and then be exposed openly before all the world , their hypocrisy , lewdness , folly and ingratitude being proved upon them ; and they thereupon be condemn'd to utter darkness , to be for ever abandoned of god and good men , and to become the company indeed , but the sport and triumph , of infernal spirits , who shall make them the subjects of their malice and tyranny , and there live under the perpetual anguish of their own consciences ; and in short , full of the wrath of the almighty , which like fire and brimstone shall prey upon them and burn them without remedy or remission of torment . who now can doubt whether these things are of mighty influence upon the hearts and consciences of men to incline them to religion ? for can any man be so void of all manly discretion , as to despise such an happiness as is promised to good men , or so destitute of all sense as to be content to dwell with everlasting burnings , which will be the portion of wicked men ? no wonder therefore if felix ( a loose and debauched man ) trembled when st. paul preached to him of righteousness , temperance and judgment to come , acts . . and it would be strange and prodigious fool-hardiness , if any man that lives without regard of god and religion , should at any time happen to consider these things , and should not find a convulsion within himself like that of belshazzar , dan. . . when he saw the fingers of an hand writing upon the wall against him , of whom the text tells us , that thereupon his countenance was changed , his thoughts troubled him , the joints of his loins were loosed , and his knees smote one against the other . for certainly the least impression , which the consideration of these things can make upon a man , is to render sin very uneasy to him , and to spoil his greatest jollities . forasmuch as every time he knowingly or willfully commits it , he not only judges himself unworthy of eternal life , but defies god almighty , and treasures up against himself wrath against the day of wrath . and the reflection on this must needs make the prospect of death very terrible to him , when these things shall come into plea , and when what before was only feared , must now be felt and undergone ; and without a perpetual debauch , it will be hardly possible for him to avoid thinking of this unpleasant subject , since while he hath his senses about him , he cannot but take notice how daily that unacceptable guest makes his approaches towards him . and if death be terrible to a man , it is certain thenceforward life cannot be very comfortable ; for every accident will discompose him , every disease is dreaded by him , as the harbinger of that king of terrors ; his spirits are convulsed , his joys are blasted , his diversions afford him no relief ; he sees reason to be afraid of every thing , and is tempted basely to flatter and humour every man , because every body hath it in his power to bring upon him the summ of all calamities , that is , to kill him . against all this there is no protection , no sanctuary but in religion ; if the sinner flee not to that , he perishes , and which is worse , feels himself tormented before the time : this therefore he is mightily prest to do , by the terrors of another world. and although it is true , that it is not in the nature of fear ( even of hell it self , ) to make a man generously good , because it only cramps his powers , and is not a principle of action , yet it is an instrument of caution , and if it be attended to , will make him less evil , wherein the first work of religion , namely reformation , begins . and then so long as there is hope also in the other scale , it may happily not end there . the apostle hath told us , the law ( which was a ministry of fear and death ) made nothing perfect , but the bringing in of a better hope did , by the which we draw nigh to god , hebr. . . for the hopes of that unspeakable felicity and glory , which , as i shew'd before , doth await all good men in another world , is able to make a man forget flesh and infirmity , to despise danger and difficulty , and to raise him above himself , pet. . . those great and precious promises which are propounded to us by the gospel , do make a man partaker of a divine nature . for great hopes raise brave spirits , and effect wonders . the mere perswasion , that i have an immortal soul , is of mighty efficacy to make me value my self more , than to think my self made to eat and drink ; and will not permit me to drown this divine particle in drink and debauches , nor exert it only in folly and buffonry ; but will prompt me to cultivate this immortal part , to furnish it with wisdom and knowledge , that i may enjoy it the better in another world : to subdue my sensual inclinations , that i may learn betimes to live like an angel , and to castigate my anger and wrath , and fury and malice , those unsociable vices , that i may be fit for that peaceable conversation , and everlasting friendship in heaven . the thoughts of living for ever will not suffer a man to be fond of the present life , but will inable him to banish all servile fear , to defy danger , to flatter no bodies follies , to comply with no bodies vices , but to dare to be good in spight of an evil age , and bad examples . for what should cow him that hath this armour of proof , and is every way invulnerable ? the contemplation of those inestimable good things laid up for good men in heaven , is not only able to restrain sensuality , rapine , injustice , treachery ; but to make self-denial very easy , and to place a man so high above the vanities of this world , that he shall only look down upon the things themselves with contempt and scorn , and upon the men that dote upon them with wonder and pity . he that hath hopes given him of seeing and enjoying the blessed jesus in heaven , will according to the apostle s. john . epist . . . find himself powerfully obliged to purify himself as he is pure . and to say no more , he that believes that god is , and that he is such a rewarder of those that diligently seek him , must needs find great inducements to seek and serve him accordingly . chap. v. what particular religion we should apply our selves to . having in the premisses discovered the ground and foundation of religion in general , and thereby made it appear to be so highly reasonable , that it is every mans wisdom and interest to comply with it ; we now proceed to inquire , what mode or profession of religion in special , he ought to apply himself to , who is convinced of the necessity of it in the general . and this is the rather to be done , because some men make the variety of religions which they observe in the world , an argument against them all ; and because there are so many forms of it that they cannot easily resolve which to addict themselves to , these men ( as they think very wisely ) pitch upon none , but fairly stand neuters . now for prevention of this mischief , as well as to make way for the resolution of the great question before us , let us consider these two things . first , that it is not only an impious , but a very foolish and frantick resolution to stand off from all religion , upon pretence that there are differences and disputes about it . for . men will not be content to go by that rule in other cases , no man will conclude there is no such thing as meum and tuum , or right and wrong in their civil interests , because they observe lawyers to wrangle at the bar , or to give different opinions in particular cases ; nor because physicians often disagree in their judgments of diseases , will any discreet man refuse their assistance , and resolve to let his disease take its course : this objection therefore of sceptical men , is but a mere pretence made use of to countenance their aversation to religion , and not a real maxime of reason with them . . the ground of this objection is foolishly or maliciously represented ; for it is plain , that the main things of religion are very little or nothing in dispute , but are confessed and agreed in by all . or if there be some points of moment disputed , they are generally such as are speculative , not matters of practice . for who disputes whether god should be worshipped ? whether a man should live soberly , righteously , and godly in this present world ? in such things as these , all discreet and well disposed men agree . let the sceptical person therefore agree to these too , and practise them ; or else let him be so ingenuous as to acknowledge , it is only his unwillingness to comply with the rules of a good life , which makes him pretend to stumble at disputes . . it is to be considered , that even those who differ and dispute in several points , agree notwithstanding in this , that it is the wisest and safest course to come to a resolution in religion , forasmuch as particular disputes about it , prove undeniably this in the general , that by confession of all parties there is great moment in it ; because there could be no reason why either the one side or the other should trouble themselves , and raise such heats about it , but that both are satisfied of the great consequence of the subject of the question , and the consideration of that is it which makes them be so nice , curious and critical , about the very punctilioes of it . but , fourthly and lastly , it is especially to be considered , that he that stands neutral , and holds off from all religion upon pretence of the danger of mistake , upon account of the great variety of perswasions , runs into the most fatal mistake of all , and is of all men in the most desperate condition ; for whatsoever becomes of other men , under a mistaken zeal or a false opinion , he is certainly a lost man who hath no zeal or religion at all . for though it be certain , all perswasions cannot be right , and therefore some must miscarry ; yet so long as there is a real foundation for religion in general ( as we have seen ) it is evident the sceptist cannot be saved ( whoever be damned ) who entertains no perswasion at all . therefore as it is better uncertainly to erre , than certainly to perish ; so it must needs be a wiser course to determine our selves someway , notwithstanding the disputes , than gravely to doubt our selves into hell by a phantastical neutrality . but then secondly , as it is a very dangerous and absurd resolution to be of no religion , for fear we should mistake the right ; it is not much better on the other side , to be such latitudinarians , as to think it indifferent what religion a man be of , so long as he is zealous and devout in his way , unless we could be assured , that the broad way was the way to heaven , which is most certainly false . i confess it is a very bad religion indeed which is not better than none at all , as the faintest hopes are better than utter desperation . and it is undoubtedly true , that without fervour and devotion in the prosecution of a mans perswasion , no religion , be it never so good and orthodox , will signify any thing . it is true also , that a man of a devout temper hath the ground of piety , and a foundation for good institution to work upon ; yet notwithstanding religion speaks something more than to be in earnest , and piety requires more than a good intention . for unless that honest temper be cultivated and improved , it will bring forth nothing but wild fruit ; that zeal must be governed and conducted by good principles , or it will betray a man to presumption , to superstition , and to a thousand irregularities . we are set to run a race towards heaven , but in that case it is not only speed , but the keeping the exact course withal , that intitles to the reward . he that runs wrong , the more hast he makes , the worse is his speed ; for he hath the more to undo again . nor is this any reflection upon the divine majesty , who is infinitely good , and consequently very pitiful to the well-meant errors of mankind ; for it must be considered , that he is wise , and great , and just also , not so soft and fond as to be pleased with whatsoever is well meant towards him , or to be contented with whatever men phansy . no , he hath a mind and will of his own , and requires and expects those be complied withal by such as he rewards with eternal life . therefore the question which we are now upon is very serious and necessary , viz. how amidst such variety of perswasions or forms of religion as are in the world , a man may make a right choice , and know which of them in particular he ought to determine himself upon . but the assoiling of it cannot be difficult , forasmuch as if god will be served in his own way , it is evident , that he must have taken some course or other for the discovery and interpreting of his mind and will to the sons of men , to the intent that they may have a rule to govern their devotions by . now it is plain , beyond dispute , that there are three and but three things which can with any colour of probability pretend to give us aim in this case , viz. natural light , the spirit , or the holy scriptures ; and therefore all the difficulty comes to this point , which of these three we are to follow and govern our selves by . as for the first of the three , namely the light of nature , or natural reason ; it is true , that this is able in some measure to discover to us that there is a god , and to assure us also of some of his attributes and perfections , so as to lay a general foundation of religion ( as we have briefly shewed already ) but it can neither discover all the divine perfections , because he is infinite and beyond our comprehension , nor much less penetrate the depths of his counsels , or the secrets of his will and pleasure , because ( as we also noted before ) he is a free agent , and hath no necessary measures , but freely chuses as it pleases him . and therefore as no man knows the mind of a man but the spirit of a man which is in him , so much less can any man know the mind of god till he be pleased to reveal it . now the design of religion being to please and propitiate the divine majesty to us , it is impossible any man should pretend to know what will fully do that by natural reason . consequently not only the old philosophers but the modern theists , and that sect of men called quakers , who pretend to attain happiness by the natural notions of god , or the light within them ; must miserably be bewildered whilest they follow so imperfect and uncertain a guide . as for the second , namely a private spirit , there is no doubt but that the divine majesty could ( if he had pleased ) have conducted men by immediate revelation , and as it were led them by his own immediate hand from time to time , dictating his own will to their minds ; and there is as little reason to question , but that sometimes in extraordinary cases he hath done so in former times : but that this should be his ordinary and standing course , is not reasonable to think ; not only because we cannot now observe , that the best of men either have experience of , or so much as pretend to any such thing , but because in the first place it is evident that such immediate revelation could be of no further use than to that particular person to whom it was made , in regard it would be like the white stone , rev. . . which no man knows what is written upon it , but he that receives it ; and secondly , because the very person himself that should pretend to it could not secure himself from illusion , but might easily mistake the idols of his own phancy , or the very illusions of the devil , for the dictates of the divine spirit ( as we find by sad experience that many have done ) unless there were withal a constant succession of miracles to assure their minds that it was the divine impression : therefore , forasmuch as those who pretend to the spirit , can give no assurance of it , and natural reason cannot pretend to discover sufficiently the divine will ; it remains , that only the holy scripture is that which must be our guide in the way to please god , and attain the salvation expected in another world. the holy scripture then is that provision god hath thought fit to make for our weakness and ignorance . this is the transcript of the divine mind , a light that shineth in darkness , and by which divine wisdom designed to guide us through all the maze of disputes , and to resolve us of all the important questions that concern our eternal interest ; and this is that which he hath so fitted to our use , that whosoever consults it with a mind free from prejudices and anticipation , he shall not miss his way to heaven . nor shall such a man as is disposed to receive the kingdom of god as a little child , i. e. comes with a mind willing to learn and be convinced , and with that temper applies himself to the holy scripture , need either the pretended infallibility of a pope , or the authority of a church to interpret it to him : for it is certain god is as able to express his mind to us , as either of these are , whensoever he thought fit to do so ; and where he resolved to be obscure , it is not to any purpose to consult them in the case , who are no more privy to his secret counsels than we our selves are . and it is not consistent either with the goodness or wisdom of god , to order matters so , that he should be betray'd to any capital error ( so as to indanger his salvation ) who applies himself to the holy scripture , and comes qualified with an honest heart , and in the use of such ordinary means as are afforded for the understanding of them . it is indeed not impossible , but that such a man , notwithstanding both the perfection and perspicuity of his rule , may erre in some smaller matters ; but there is no reason to fear they should be either such as will abuse him in the great doctrines of faith , or the rules of a good life ; he can neither mistake the object of his worship , nor the manner of it , nor indanger the glory of god , or his own salvation . for this will direct him to a religion plain and easy , humble and peaceable , reasonable and hearty ; a religion that neither imposes an implicit faith , nor countenances a bold presumption , that will make men devout without superstition , and holy without arrogance or pretending to merit at gods hands ; in a word , the holy scripture impartially consulted , will bring us to a religion that shall neither consist of speculations , and be opinionative and fanatical on the one side , nor made up of external shew and pomp , as that of the church of rome on the other side , but such as that of the church of england , which manifestly avoids both extreams . chap. vi. more particular directions for the setling a mans mind in religion . although it be never so certain , that the holy scripture was both composed and preserved by the providence of god , for mens guidance in the way to heaven ; and notwithstanding its great perspicuity and sufficiency in that case ; yet ( as i intimated before ) prejudice of mind is able to defeat the ends of it : therefore for the removal of that , it will be of great use that the following particulars be considered . first , he that would make a right use of the holy scripture , and thereby discover the true lineaments of religion , let him make inquiry after the most antient and the most catholick religion , and not indulge his curiosity so as to be taken either with novelty , or singularity ; for each of those will lead him aside , both from the truth of religion in general , and from the christian religion in particular . as for the former of these notes of religion , viz. antiquity , the oldest religion must needs be as much the truer , as god is before the devil ; therefore the prophet jerem. . . directs the people to inquire for the good old way , and walk therein , and they should find rest to their souls ; and for christianity in particular , forasmuch as that depends upon divine revelation , it is impossible that after-ages should add any thing to it , or make improvement of it , without new revelation . whilst god is of the same mind , heaven of the same nature , and the gospel of the same tenor , there can be no new christianity . therefore let all new lights go for ignes fatui , and mere meteors , that serve to no purpose but to bewilder men ; he that seeks for true christianity , let him neither content himself to look back to , or the last age , as some do ; nor . years backward to a dark age , as others ; but let him inquire for a religion as old as gospel , and observe in what rules it was delivered , and in what examples it first shew'd it self in the world. as for the other note of religion , viz. universality ; it is certain , the true religion is the most truly catholick . for it is evident , that our saviour intended but one church , and one religion in all the world ; and to that purpose he instituted christianity in such sort , that it should agree with all times and ages , fit all countries and climates , suit all constitutions and conditions of men , and subsist under whatsoever form of government , or civil polity it should meet with . those therefore who model religion according to the peculiar fashion of some one country , or frame a notion of it which requires a certain complexion and temper of body ; ( as for instance , that make some austerities essential to it , which all cannot comply with ) or that describe a religion for the cloyster , and not adequate to common life ; or that model it so , as that it must have the civil government submitted to it , or it cannot subsist ; or in a word , that confine it to narrow bounds , or canton it into separate parties : none of these understand the true genius of christianity , nor take the measures of religion from the holy scripture . secondly , he that would make a right choice of his religion , must not take it upon publick faith , or be determined by common fame , or so much as regard the loud shouts and acclamations of the vulgar . for they are generally sworn enemies to sober reason , as being moved more by heat than light , and governed by sense and phancy , and consequently cannot entertain any great esteem for a modest , sedate , manly and rational religion , but on the contrary infinitely dote upon all the tricks of superstition and enthusiasm ; and those two do so wholly govern them , that they receive no impression of religion where one or other of them doth not strike their imaginations . as for superstition , the wonderful efficacy of that upon common minds , is so notorious , that nothing can be more . if they see a man so extreamly scrupulous , that he finds ( as we say ) a knot in a bullrush ; so squeamish and strait-laced , that he becomes a burden to himself and all about him ; so infinitely full of doubts , and fears , and jealousies , that he scandalizes religion by his impertinency , and renders god almighty a very unbenign and severe majesty : such a man notwithstanding is apt to be cried up as a great saint , although in greater matters perhaps he gives himself more liberty than other men . or if they observe a man pretend to great austerity and mortification by the carelessness of his habit , dejectedness of his countenance , or other peculiarity of his garb , as wearing an hair shirt , or girt with a rope , especially if he also macerate himself with fasting , or whip himself till the blood comes , or use any such severity towards himself , they are strangely affected with this pageant of piety , and these things alone are security enough to them that he is an holy man , and of the best religion . thus no doubt the priests of baal , who ( as we read , kings . . ) prayed from morning to mid-day , made horrible outcries , and used antick postures , and amongst the rest , in a blind zeal , cut themselves with knives and lancets , had a mighty veneration amongst the rabble of superstitious israelites , insomuch that the prophet elijah , with all the holiness of his life , and very great austerity of conversation too , was not able to bear up with them . and thus the scribes and pharisees in our saviours time , what by their demure and mortified looks , disfigured faces , and outward appearance of sanctimony ; what by their broad phylacteries , and fringes of their garments , beset with sharp thorns to prick and vex them ; what with long prayers and frequent fastings , and such other artifices , they so led the people by the nose , that all the wisdom , temper , goodness , nay miracles of our saviour were scarce sufficient to procure their attention to him . and thus it will be also with enthusiasm , that raises the admiration , and captivates the minds of the generality as much or more than superstition . if a man pretend to the spirit , and to extraordinary communications from the divine majesty ; if he now and then either feel or can counterfeit raptures and transports , so that by turns he shall be sometimes as it were snatcht up to the third heaven , and at another time be cast down to hell ; and if in these fits he can talk non-sense confidently , can make vehement harangues against pride , formality , or superstition ; if he make shew of extraordinary zeal and devotion , and have the pride or insolency to speak ill of his betters , to slight all ordinary forms and censure the government ; if he have either an horrible voice , or an oily melting tone , an artificial countenance , a peculiar motion of his eyes , or especially hath the trick to resemble an epilepsy in all this legerdemain , then when he speaks evil of dignities , he shall be thought to have the zeal and spirit of elias , but unquestionably the spirit of god is in him , and he is admired , if not adored , by inconsiderate people . when in the mean time , sound doctrine , sober reason , wise conversation , and grave piety , shall signify nothing but form and carnality with them . for ( as i intimated before ) such things as i last named , commend themselves only to a sedate mind , and a considerative temper ; but the other bear strongly upon the senses and the phancies of men , and so carry away the vulgar . he therefore that would not have his devout intention abused , must not suffer the multitude to chuse his religion for him , nor take it upon trust from publick fame and noise ; for if he decide this case by the poll , he shall be sure to have shadow for substance , and either imbrace a religion made up of paint and varnish , or else one animated only by a spirit of enthusiasm . thirdly , he that would make a right choice in religion , and is content to follow the measures of the holy scripture therein , must resolve with himself , not to seek for , or pitch upon such a way as will put him to the least pains , and give him the least trouble ; but be willing to deny himself , and to conflict with any difficulty that he may save his soul ; for pretended easy religions are like mountebanks cures , deceitful and palliative . some men have the folly to perswade themselves , that a religion consisting of mere faith , without the trouble of a good life will serve the turn ; nay , that to be of a peculiar party , sect or church will be sufficient ; but then it is strange our saviour should bid us strive to enter in at the strait gate : for it would be a wonder if any should miss of heaven upon these terms ; or if any be so sottish , they deserve to perish without pity . others there are that entertain a conceit of getting to heaven by the merits of other men , as by purchasing an indulgence , or by hiring a priest to say prayers for the man when he is dead , that would not be at the trouble to pray for himself whilst he was alive ; or by getting a plenary absolution of all his sins at the last gasp , or some other such voluptuous and compendious ways of salvation . he that seeks out such expedients as these , argues that he hath some little love to himself , so far as to be loth to be damned , but that he hath none at all towards god or virtue ; and indeed demonstrates , that he hath not so much as any worthy notion of god , or apprehension of the nature of the happiness of the other world. nay , he gives evidence , that he is as much in love with his sins as with himself , and would have both saved together . st. paul assures us cor. . . that when we shall appear at the judgment-seat of christ , we shall receive our doom , according to the things done in the body , whether good or evil ; not according to what shall be done for us when we are out of the body , much less according to what others have either officiously or mercenarily performed for us . all such methods are cheats , the artifices of hypocrisy , and constitute only a religion for an epicure , but are as far , as hell is from heaven , from the institutions of the scripture . it is true our saviour saith , his yoke is easy , and his burthen light , but that is spoken either comparatively to the burden of the mosaick law , especially considered with the additional impositions of the scribes and pharisees , who as he tells us , laid heavy burdens upon others , but would not buckle under them themselves ; or with respect to the great assistance and mighty incouragement which those men shall meet with that apply themselves in earnest to christianity . for certainly , if there had been no considerable difficulty in the christian religion , the first lesson of it would not have been , that a man must deny himself . nor would our saviour have required us , that if our right eye or right hand offend us , we must pluck out the one , and cut off the other , that we may enter into life . chap. vii . cautions against some opinions which are hindrances both of an holy and of a comfortable life . when a man hath setled his principles , and made a good choice of his profession of religion , he is then in a fair way towards an holy and a comfortable life ; yet there are several vulgar opinions , which if they be not carefully avoided will have an unhappy influence upon both , and therefore it is expedient he should be cautioned against them ; especially such as those whereof i will here give a catalogue in the particulars following . to which i will premise this in the general , that although some of the opinions that shall be mentioned , may seem only mere speculations in the first view of them , and perhaps may go no further with some persons , whose singular probity and sincerity of heart may antidote them against the malignity of such tenets , yet in their own nature and the genuine consequences of them , they are very dangerous , as shall now be made appear in particular . . therefore let him that would make a due improvement of the principles of christianity , take care of allowing himself to pry too curiously into the secret counsels of god , or of marshalling too confidently the decrees of election and reprobation , and especially of arguing presumptuously concerning his own or other mens salvation or damnation from them . there is no question with me but that god almighty foreknew from all eternity whatsoever should come to pass in after times ; and let it be taken for granted also , that from the same eternity he decreed with himself whatsoever he would afterwards effect or permit ; nay let us moreover suppose he hath expresly determined with himself who shall be saved and who shall be damned , and that so peremptorily , that only they shall be saved whom he hath so decreed to save , and those shall certainly be damned whom he hath past such a decree upon . but what then ? the proper and only reasonable use we can make of these suppositions , is to admire the divine eternity , soveraignty , power and omniscience ; here is neither matter for our curiosity nor for our reason to descant upon : not for our curiosity , since it is plainly impossible to know , what the particular import of those decrees is , or whom they concern ; and less for our reason , since if we will argue any thing hence , it must be no better than deducing conclusions from unknown premisses . the very prying into these cabinet counsels ( besides the folly and immodesty of it ) tends to very ill purposes , for it certainly either blows men up with presumption , or casts them headlong into desperation . the sanguine , and confident , and self-applauding , are filled with vain hopes by these speculations ; and the modest , melancholy and despondent tempers , are inclined to despair by them . but the arguing and drawing consequences of salvation or damnation from thence , contradicts the design of the whole scripture , which charges us to work out our own salvation with fear and trembling , and to use diligence to make our calling and election sure ; nay it turns into ridicule all the exhortations , threatnings and promises of the gospel . for to what purpose doth god perswade us , when he hath irrevocably determined our fate with himself ? it discourages all use of means , and all comfort in so doing , since it will be labour in vain : it baffles conscience whensoever it either checks us for sin , or would comfort us for doing virtuously ; for what matter is it what conscience saith , when god hath decreed ? it renders the solemnity of the great day of judgment a mere piece of empty pomp and pageantry , seeing mens cases are all decided before-hand ; nay it makes the very coming of our saviour , his life , death , propitiation and intercession , to be illusory and insignificant things ; forasmuch as upon this supposition , men are saved or damned antecedently to his undertaking . now if after all this , any man will be so desperately absurd and fool-hardy , as to say nevertheless gods decrees are irrevocable , and therefore the matter of fact is true , that if i be decreed to salvation , i shall then be saved without more ado ; and if i be decreed to be damned , i must perish , and there will be no help for it ; it will be in vain to use means seeing i shall but strive against the stream ; my doom is past , and i may bewail my hard fortune , but cannot reverse it . i would only further ask such a man this plain question , viz. how he came to perswade himself that god almighty hath decreed to save and damn men right or wrong ( as we say ) i. e. whether they repent and believe in christ , jesus or no. forasmuch as it is evident , that he that harbours such an opinion of the divine majesty contradicts the very notion of a god , and represents him to be the worst and most hateful being imaginable ; a being that hath only power and will , but hath neither love nor hatred , neither wisdom , justice nor goodness in him at all ; that hath no esteem for faith , virtue or piety , no sense of gratitude and ingenuity , nor any aversation to baseness and villany ; but as if he were an unmoved , rigid idol , is inflexible by any repentance , prayers , tears , addresses and importunities , and insensible of , and unprovoked by all the affronts and insolencies that can be done to him : to be sure he that can think thus of god , will easily believe him to have set a mean value upon the blood of his only son ; forasmuch as he hath given him up to death to no purpose upon the aforesaid supposition . now unless all this be true ( which is impossible ) there can be no colour nor foundation for such an horrid and barbarous opinion . and if this be false , as most certainly it is , then we shall easily be led into this scriptural hypothesis of the divine decrees , viz. that as he decreed from all eternity to send his son to be the saviour of the world , so he then also determined that as many as should believe on him should be saved , and such as did not so , should be damned . and then , what if we find it to follow from the nature of gods omniscience , that he must foreknow the individual persons that shall be saved or damned , or from the nature of his determinations , that only such and no other can be saved , namely , those he hath decreed to it ; yet then it will be evidently to no purpose to gaze up to gods decrees : for then whatever hath been written in the archives of heaven , it is certain it cannot contradict this , that if i believe and repent , and become a good and holy man , i shall be saved , or otherwise i shall be damned ; and then all is plain before me : for in this case i have nothing further to do , but to make use of the means of grace which god affords me , and to look into my own heart and life for my evidences of heaven . thus as the wise persian , who sooner found the sun to be upon the horizon , by turning himself towards the western hills , than he that fixing his eyes upon the east , expected to see the sun it self : so we shall sooner find the beams of divine favour in the reverse and reflection of them upon our own souls , than by a presumptuous prying into his secret purposes . and the consideration of this truth will ingage men in all care and caution , in all diligence and humility , in the use of means , till they gradually improve into a state of holiness and comfort here , and to assurance of the kingdom of heaven hereafter . and this is the course which the apostle leads us to , tim. . . the foundation of god standeth sure , having his seal , the lord knoweth who are his , and let him that nameth the name of christ depart from iniquity ; as if he had said , it is true indeed , god knows from eternity whom he intends to save , and all such shall eventually be saved and none else , but our hope and comfort cannot be built upon unknown principles , such as only are recorded in heaven , but upon the counterpart of an holy life , or a conformity to those conditions which god hath expressed in his gospel , as a copy from the original , kept in his own bosom . . the next dangerous mistake which we ought carefully to avoid , is , concerning the grace and holy spirit of god. when men unreasonably expect that god should do all for them in the business of their salvation , without their own indeavours , upon pretence that we can do nothing our selves , and therefore it is in vain to go about it ; our part is only to wait gods time of working , and when his holy spirit moves , the business will be done without more ado , but in the mean time all our diligence is discharged as impertinent , and even our prayers too ( if this doctrine be consistent with it self ) : for according to this opinion , if ever men come to heaven , they must be dragged thither by omnipotency , ( as the disciples of mahumet expect to be by the hair of their heads . ) now though it be undoubtedly true , that all the good that is in us , is owing to the father of lights from whom every good and perfect gift cometh , forasmuch as he worketh in us both to will and to do ; and therefore we can never magnify grace enough , nor attribute too much to the holy spirit ( without making machines of our selves , and nonsense of the gospel ) yet it is as sure on the other hand , that god needs not that we should tell a lie for him , nor would have us slander his creation for the honour of regeneration , since he doth not destroy the man when he makes a christian . so far from it , that ( as i have noted before ) he charges us to strive to enter in at the strait gate , and to use all our diligence to make our calling and election sure , which plainly implies , that he doth not intend to supersede our powers when he repairs our natures ; and that although he made us without our own activity , yet he will not save us without our own indeavours . and therefore the holy scripture always represents to us the way of gods working good in our souls , to be by exciting our spirits , by assisting and strengthening our faculties , and by cooperating with us , not by over-bearing our capacity , and doing all for us without us ; insomuch that that man who dreams of being carried to heaven by omnipotency , without his own concurrence , is so far from any incouragement from the scripture , to hope that ever he shall come there , that it is most certain he shall never see that happy estate , unless it please the divine mercy to make him so early sensible of this fatal errour , that he may timely repent and pursue the right way thither . for he that expects to attain the kingdom of heaven by miracle , it will be a miracle indeed if he come thither . and this fond opinion is as mischievous as it is unscriptural , not only as it apparently deprives a man of all the comfortable reflections of his own conscience upon whatsoever ( by the grace of god ) he hath obtained , forasmuch as it equals the condition and character of the most slothful epicure , with that of the most generous and industrious ; but especially as it disposes men to slight all the means of grace , and all the advantages of gods church , and that upon good reason : for if this opinion be true , they are all insignificant and collusory . it also tempts men to sin , and that without regret or remorse , under a pretence that they cannot help it ; and in short , it perfectly betrays them to their own lusts , and into the hands of the devil , making way for whatsoever temptation he will think fit to make use of . for the man of this perswasion ( that it is impossible to make resistance ) is bound by his own principles , and to save himself useless trouble , to strike sail and surrender upon the first assault or summons . . a third dangerous opinion , which it is necessary to be cautioned against , is a mistaken notion of sins of infirmity ; this at first mention of it may seem of kin to that which i last spoke of , but as i intend it , it is of a different nature , viz. when men do not altogether discourage their own indeavours upon the pretence of natural impotency in general , but yet perswade themselves that some certain sins in particular are so necessary to them , and unavoidable , that god will allow of them under the favourable notion of infirmities , and pardon them without repentance . it is very true , there are such things as pitiable infirmities , which the best of men cannot be altogether free from , and which infinite goodness therefore so far considers , as to make a vast difference between them and wilful or presumptuous sins ; pardoning the former upon a general repentance , whereas he requires a very particular repentance for , and reformation of the latter . but the mischief ( which i seek here to prevent ) is when men cheat themselves into a perswasion that some voluntary sin or other is necessary to them , and therefore must come under this estimate of infirmity , and consequently need neither be repented of nor forsaken ; from whence it comes to pass , that ordinarily the sin which hath been most customary and habitual to them , ( because it easily besets them , and they find it not easy or pleasant to them to forgoe it ) is therefore incouraged under the favourable name of infirmity . for thus they say , every man hath his infirmities , and this is mine ; and so the mouth of conscience is made up , as if a pardon of course were due to it , without the solemnity of reformation . they will allow such a case to be that which they must always complain of , but yet they never expect or desire to see it cured ; for these sins are thought to be only like the canaanites in the land , or some other remainder of those devoted and accursed nations , which must never be quite rooted out , but be always as thorns in the eyes , and goads in the sides of the true israelites , i. e. tolerated but not extirpated . but if this be not a very false notion , what was the meaning of our saviour when he requires us to cut off our right hand , and to pluck out our right eye , when either of them offend us ? that is , that if we will enter into life , we must part with the sin that is as pleasant to us as our eyes , as necessary or convenient to us as our right hand , and as painful to part withal as either of them . whereas if the aforesaid doctrine of infirmity take place with us , it will save all the pains and trouble of mortification , and keep the body of sin whole and intire , and yet put men in hopes they may go to heaven notwithstanding ; and no sin that we have a kindness to , but a man may enjoy it without danger . for thus , it shall be one mans infirmity to be drunk , another mans to swear , a third mans to be seditious or censorious ; and in short , by the benefit of a soft word or distinction ( together with a good opinion of a mans self ) he may reconcile god and mammon , christ and belial , hell and heaven . but this cheat is too palpable , for the plea of infirmity is only allowable in such cases as these following ; namely , when either ignorance or mis-information betrays a man into errour , or he fails in the manner of doing that which was otherwise good for the matter of it , or a great fear over-powers him , or the suddenness of a temptation surprizes him before he was so much aware as to collect himself ; or something of like nature to these , may be called sins of infirmity . but assuredly , that which a man knows to be a sin , and yet commits it , that which a man takes pleasure in , and lives in the habitual practice of , can never be esteemed a meer pitiable infirmity ; and therefore whosoever truly loves his own soul , and is in earnest for eternity , hath great reason to take care of this errour . . a fourth danger i would give warning against , is the mistaken opinion about conversion to god , which if it be rightly understood , is a great , solemn and divine thing , and whereever it is truly accomplisht , is the happiest passage of a mans whole life , and the very crisis of eternity , viz. when either a man who ( by unhappy education or otherwise ) was betray'd to evil and mischievous opinions , comes by the advantage of better information and the grace of god , to be otherwise instructed and set right in his principles , or especially when one who was formerly of a lewd and flagitious life , is by the grace of the gospel now brought to a sight of his sin , a sense of his danger , and thereupon changes his whole course and becomes a new and holy man : both these are ( as i said ) great , and solemn , and happy things , to be spoken of with all reverence , and considered with joy and admiration . but now there is a two fold mistake very common in this great affair , viz. when either such a conversion ( as we have now described ) is looked upon as universally necessary , and prescribed to all men , as the condition of their salvation , or else ( which is far worse ) when the whole nature of the thing is mistaken , and conversion from sin to god , is made to be a mere momentaneous act , a kind of qualm or fit of religion , and as such is relied upon , as sufficient to salvation , without an habitual course of holy life subsequent to it . both these last named are false and dangerous opinions , but the evil of the former of them lies in this , that it is apt to perplex the consciences , and disturb the peace of very good men , viz. when those who by the blessing of god have been trained up in good principles , and by his grace not only preserved from a loose and debauched life , but ingaged also in a holy and virtuous course all along , shall notwithstanding have it preached to them , and prest upon them , that they also must be converted and born again , or else they shall never see the kingdom of god. this indeed was necessary and proper doctrine from our saviour to nicodemus , and to the generality of the jews , as well as from the apostles to the pagan world , who had been nursed up in ignorance , superstition and idolatry : but it was not preached to john the baptist , nor to st. john the apostle , nor to timothy , who had known the holy scriptures from a child , tim. . . and who had been early ingaged in an holy life , by the blessing of god upon the careful instructions of his grandmother lois and his mother eunice , tim. . . not can such doctrine ( without equal indiscretion and danger ) be preached to several others now who are of that condition , that as our saviour saith , they need no repentance . but it is the latter of these opinions about conversion , which i intend in this place principally to give caution against , viz. when a man who hath been formerly either of a sottish and careless , or of a notoriously debaucht and profligate life , shall be incouraged to think his peace is made with god from such time as he hath had a qualm come over his conscience , and been put into a mood of seriousness and devotion , having been taught to date his regeneration from hence . the mischief of this mistake is very frequent and apparent , for that it tempts men to grow secure before they are safe , and it is very common and natural for such persons to grow careless of themselves upon a vain confidence in this kind of conversion , as if now their work were done , without the trouble of bringing forth fruits worthy of repentance and amendment of life . nay further , when perhaps such men have committed some such great sin , as ( that were it not for this unhappy errour ) would startle their consciences , they are hereby ( instead of applying themselves to god by hearty repentance ) inclined only fondly to look back , and to remember that such a time i was converted , and enter'd into a state of grace , and therefore all is well enough already ; and from hence it comes to pass also , that nothing is more frequent than such mens falling from grace in this sense , that is , to apostatize from such hopeful beginnings ; for indeed they were at most but beginnings , but being foolishly rested in , as if they had amounted to the whole attainment of christianity , they flatter men into security first , and betray them to shame afterwards . and the falsity of this conceit is evident in this , that whereas it makes the great business of eternity to lie in an instantaneous act , the transaction perhaps of a day or an hour , or a sermon , the holy scripture quite contrary-wise represents it as the business of a mans whole life , and requires , that men not only set out well , but that they make a daily and gradual progression towards heaven ; forasmuch as it tells us , that otherwise he who hath begun in the spirit may end in the flesh , and that a man may return with the dog to his vomit , &c. and then the latter end of such a man is worse than the beginning . . another mistake not inferiour to any of the former , either in respect of errour or danger , is about the power and authority of conscience , viz. when men perswade themselves that all is right and true , which they are satisfied of in their consciences , and that it is lawful for them to do whatsoever that dictates to them , or allows them in , as if conscience were not a thing to be ruled but to rule , and were invested with a kind of soveraignty , so that it were a law to it self , and to others also . if you reprove some mans opinion ( instead of arguments for it ) he tells you it is his conscience , and that 's enough ; or if you blame some action of his life , he regards not your reprehensions , for , saith he , my conscience smites me not for it , and therefore i am safe ; or if you forewarn him of some counsels or undertakings as tending to sedition and publick disturbance , it is no matter , it is his conscience , and he must pursue it . the mischief of this is very intolerable , for by this means the most foolish and extravagant actions are justified , and the malefactor rendered incorrigible , being both hardened in his sin and in his sufferings , for ( if it come to that ) you cannot convince such men , for they have a testimony within them which is infallible , and in confidence of that , whensoever you bring an argument which they cannot answer , they reject and defy it as a temptation of the devil . if you rebuke them , you blaspheme the holy spirit ; if you go about to restrain them , you violate the most sacred prerogative of conscience , and are gulty of the only sacriledge which ( in their opinion ) can be committed , and which is worst of all , thus god is intitled to the very passions and follies of such men , and to all the extravagancies in the world : for if it be their conscience , god must patronize it , and bear the blame of all . now one would justly wonder what these men think this thing called conscience to be , surely no less than some god almighty within them , and so indeed several expressions of them seem to intimate . but certainly , if they thought conscience to be nothing else but a mans own mind , or opinion , or perswasion , or practical judgment ( which certainly it is , and no more ) they could not either in reason or modesty think fit that this should have such a paramount authority as to bear all down before it , at least they could not imagine that their peculiar phancy or humour , their particular education or idiopathy , their ignorance or stubbornness , should be lawless and uncontroulable . for if mens opinions or perswasions are infallible , what is instruction for ? if the light within be sufficient , what is the light of holy scripture for ? if conscience be a guide to it self , to what purpose are spiritual guides provided by divine wisdom for our conduct ? and if that may not be restrained in its extravagancy , wherefore were laws made , and magistrates appointed ? so that either this wild notion of the power of conscience must be false , or else instruction and education are useless , magistracy and ministry impertinent , and both laws and scripture of no effect . and if notwithstanding this notion be imbraced , it is plainly impossible , that such men should live either holily or comfortably . not holily , because conscience thus left alone to it self , without guide or rule , will in all likelihood follow mens temper and inclination , and then a mans most beloved lusts shall be the dictate of his conscience . not comfortably , because he that is destitute of a law , and a guide to resolve him in difficulties , must needs ( if he consider and be sensible of any thing at all ) be perplexed with perpetual disputes , and endless scrupulosity upon every undertaking . but it will be pretended that there is no help for it , but when all is done , men must and will follow their own consciences ; forasmuch as discourse , or laws , or scripture , signify nothing till they are applied by conscience ; they indeed may give aim , or may be of the nature of evidence in a cause ; but it is conscience which collects the result , and he that complies not with that , is guilty of sin , whether the evidence was well summed up or no. to this purpose some passages of scripture are usually misapplied : e. g. let a man be perswaded in his own mind , rom. . . that which is not of faith is sin , rom. . . and he that doubteth is damn'd , &c. i do confess here is something of truth in this plea , but blended with a great deal of errour , and here i verily believe lies the rise or occasion of the perswasion of the extravagant authority of conscience . but when we consider wisely , the truth is no more but this , that a mans conscience ought to go along with him in the acts of his obedience to the law , or that he ought to be perswaded the thing is lawful to be done before he does it , otherwise he doth violence to himself , and condemns his own act . but it doth not follow , that therefore it is lawful to do whatsoever he is perswaded of in his conscience , or that it is not his duty to do any thing but what he is so perswaded of ; for this abrogates all the laws both of god and man , and makes their legislations to depend upon private consent . if therefore any man through ignorance or prejudice , or any such cause , shall have his conscience alienated from the law , or dictating otherwise to him ; this as it cannot make a law , so neither can it discharge him from the obligation of one . all that this works , is , that it puts a man into so sad a case that he may sin both ways , that is , both in obeying and in disobeying ; but because he is brought into this strait by his own default , it is evident this cannot acquit his conscience ; for one sin is no discharge for another . that therefore which he hath now to do , is first to inform his conscience better , and then to comply with the rule . and that this is the true state of this case , will appear ( beyond all exception ) by the resolution of our saviour himself in two passages of the gospel ; the former matt. . . if the light that is in thee be darkness , how great is that darkness ! where first he supposes that the principles of a mans mind or conscience may be very false and erroneous , and then pronounces , that he that is in such a case is in a very deplorable condition ; forasmuch as the errour of his conscience will be sure to run him upon miscarriages of life , and the priviledge of its being his conscience will not exempt him from the consequences of so doing . the other passage is joh. . . where he foretels his disciples that they should fall into so unhappy times , and lie under such prejudices & misprisons with the world , that those that killed them , should think they did god good service . now those that think they do good service , and perform a meritorious action in such a thing , most certainly follow their consciences in so doing , and yet it is as certain , that this did not justify the fact ; for then the persecutors of christianity and murderers of the apostles , must have been a very conscientious and commendable sort of men : wherefore it is evident , that conscience is no rule nor sufficient warranty for our actions . . in the sixth place let him who hath thoughts of attaining the happiness of the world to come , take care of entertaining an opinion of the impossibility of religion according to the measures of the holy scripture . this is a common prejudice upon the minds of ignorant or cowardly people , for they phansy that a life according to the laws of the gospel , is rather a fine speculation , or a philosophical hypothesis , than a necessary and practicable truth . they confess it would be a very good and commendable thing , if we could comply with the rules of our saviour , but they look upon it as impossible , and so of no indispensable obligation . for they say , our natures are so corrupted by our fall , and thereby our faculties are so weak and impaired , that we are indeed nothing but infirmity on the one side ; and on the other , we are so beset with temptations , and the world , the flesh and the devil , are so much too strong for us , that we must sin , there is no avoiding of it , and god must pardon , and there 's an end of the business . now if such an opinion as this possess a man , it will prove impossible that ever he should live holily . for if natural corruption have not infeebled us sufficiently , this cowardly conceit will be sure to do it effectually . for no man ( in this case especially ) is ever better than his design , nor rises higher than his aim or projection ( no more than water rises above its fountain ) nay , it is a thousand to one , but he that sets his mark low , will fall yet lower in his prosecution ; and he that is cowed and dejected in his own mind , so as to think he shall never overcome the difficulties before him , most certainly never will or can do it . he only is like to prove a good christian , that resolves with the true-hearted israelites to despise difficulty and danger , and to conquer the good land , whatsoever it cost him ; for such a man unites his strength , collects his forces , and disheartens his enemies as well as defies their opposition ; but the despondent cowardly person , both infeebles himself and incourages his enemies ; so that he can neither attempt , nor much less effect , any brave thing . and the same conceit of impossibility will as certainly render our spirits uncomfortable as remiss ; because after all the pretence a man can make for his cowardice and remissness , he cannot but observe the strain of the whole scripture to be against him ; and surely that man cannot enjoy himself very well under those attainments , which god and his own conscience condemn as mean and unworthy . but after all , the ground of this opinion is as false as it is mischievous ; for in the first place , the holy scripture assures us of some persons , and particularly of zachary and elizabeth , luk. . . that they walked in all the commandments of the lord blameless , and were both righteous before god , and yet they were the children of the same adam , and exposed to all the temptations , ill examples , and difficulties with other men . besides , the aforesaid opinion , under a pretence of modesty , and an humble acknowledgment of humane weakness , reflects very dishonourably both upon the wisdom and goodness of god , when it imputes to the great law-giver of the world , such over-sight and severity , as to prescribe such laws as were not fitted to the capacities of those that were to be subject to them , and to be judged by them ; unto which adde , that it puts an intolerable slight upon the power of faith , and ( which is more ) upon the very grace of god also , as if neither of them could carry us through all the difficulties we should be exposed to . upon all which considerations ( and several such other which need not here be mentioned ) this opinion of the impossibility of religion appears to be very bad , and such as ought by all means to be avoided by him that would lead an holy and comfortable life . . and yet there is another opinion , which is both as common and as dangerous as any of the former ; against which therefore i will give caution in the seventh and last place , viz. when though perhaps religion shall not be universally pronounced to be impossible , yet it shall be thought to be only the peculiar business , or especially to belong to some certain sorts or conditions of men , but not to be the general calling , the necessary and indispensable duty of all men . under this pretence , serious and constant devotion is looked upon as appropriate to the cloyster , where men live retired from the world , and are thought to have nothing else to do ; or to be the imployment of churchmen , whose peculiar profession it is ; or for old and bed-ridden persons , who are fit for nothing else , but a prayer-book ; or at least for men fallen into adversity , who have no other thing to retire to , and to suppor themselves withal , but the contemplations of another world. but for men of callings and business , or for those that are in the flower of youth , and warmth of blood , in health and prosperity , these are thought to have allowances due to them , at least for the present , and the more solemn consideration of religion must be adjourned to another time . if in the mean while such as these go to church , and perhaps now and then say their prayers , it is as much as is to be expected ; for their business is pretended to be too great , or their temptations and avocations too many , or at least their spirits are too light and brisk to permit them to be strictly devotional , or to make religion their business . thus men make vain apologies , but doth god almighty allow of them , hath he made any such exceptions or distinctions ? no certainly , he hath made religion every mans duty , and hath charged us first to seek the kingdom of god and his righteousness ; he hath equally imposed this task upon prince and peasant , clergy and laity , rich and poor , master and servant , young and old , the afflicted and the prosperous , the man of business as well as those of leisure and retirement . he that hath an absolute soveraignty over the world , that hath right to our homage and attendance , that hath laid infinite obligations upon us to love and obey him ; he that hath considered and forecast all our circumstances , businesses , difficulties , temptations and excuses ; he that observes our carriage and behaviour towards himself , he that cannot be deceived , will not be mocked , and is no accepter of persons : he , i say , hath made no such exceptions or exemptions in this great concern of religion ; and therefore they cannot be mentioned without great unreasonableness , nor relied upon without horrible danger . if indeed eternity were the peculiar concern of a certain sort and condition of men only ; or if old men only died , and none else ; or if rich men can be contented that only poor men shall go to heaven , then the other sorts of men may excuse themselves from devotion : but otherwise it is the greatest absurdity that can be to hope for the end without the means . what though old men must dy , yet will not young men quickly come to be , old men too , at least if they do not die first ? and what if men of retired lives have more leisure for devotion , and more time to spend in it , yet is any man so hard put to it , but that he may ( if he will ) spare some time for his soul and eternity ? what if it be acknowledged that churchmen have peculiar obligations upon them to recommend religion to others , yet it is certain , that the necessity of practising it , is common to others with themselves ; forasmuch as there is no duty of it peculiar to them , unless it be to be exemplary in all . it is true , poor men , and men in adversity , are justly accusable of intolerable sottishness , if they who are frown'd upon by the world , do not seek to repair their unhappiness by the favour of god and the hopes of another world. but it is as true , that rich men and those in prosperity , are as justly to be upbraided with disingenuity , and base ingratitude , if they be not devout towards him that hath dealt so bountifully with them . besides all this , there is no calling or condition of men , but under it they may ( if they have a heart to it ) very affectionately attend upon religion , consistently enough with all other lawful business or occasions . almighty wisdom hath not so ill contrived the state of this world , that there should be any necessity that business should supplant religion , or religion intrench upon business ; nor if things be rightly considered , are these two kind of affairs so contrary , or doth devotion take up so much time , or so much exhaust mens spirits , but with a good zeal and a little forecast , both may be carried on together . or if it were otherwise , and that the care of our souls would indeed weary our bodies , or the securing of heaven would disorder , and a little incommode our secular interests ; yet neither is life so certain , nor the present world so considerable , nor heaven so mean and contemptible an interest , as that a man should not be willing to put himself to some trouble for the latter as well as for the former . and as there wants not reason for this course , so neither are examples wanting in this kind , where men that might have made such excuses , as aforesaid ( as justly as any persons whatsoever ) have notwithstanding quitted and disdained them all , and applied themselves remarkably to the service of god and devotion . for if riches , and the variety of worldly cares and business which usually attend them , were a just excuse from attendance upon religion , then job might have claimed exemption , who was the richest man in all the east , and yet the devoutest too . his thousands of sheep , and oxen , and camels , his abundance of servants , his numerous family , and the care of all these , did not tempt him to the intermission of one dayes devotion . if either the temptations and pleasures of youth , or the voluptuousness of a court , or the multitude of examples of prophaneness , or the cares of a prime minister of state , or the jealousies of a favourite , could all together have amounted to a just dispensation from the strictness of religion : then daniel who was in all those circumstances might have pleaded it , and upon that account might have retrencht his conscience , and intermitted his praying three times a day , especially when he knew his enemies , watcht advantage against him in this particular . if the general licence of souldiers , the temptations such men are exposed to , the necessities they often are prest with , or the sudden avocations they must be subject to , could make a tolerable apology for profaneness , or an excuse for irreligion , then cornelius , acts . had been excused from praying to god continually , and serving the lord with all his house . nay , lastly , if either the state and grandeur , or the prerogative of a soveraign prince , if the impunity of a king , or the glory and affluence of a kingdom ; nay , if either interest of state , or weight of affairs , the cares and policies of government , had been all together sufficient to make a dispensation from the strict obligations of religion , then david might have pretended to it , in abatement of his duty to god , and of his constant and ardent devotions . but all these holy men considered , that god was a great majesty , not to be trifled with , and an impartial judge , without respect of persons , that eternity was of more consequence than the present life , and heaven better than this world ; and they were so far from thinking an eternal interest to be inconsistent with the management of temporal affairs , that contrarywise they believed there was no such effectual way to succeed in the latter as by a diligent prosecution of the former . but as for those who being convinced of the absolute necessity of religion , and of the inexcusableness of a total and final omission of it , would notwithstanding make it to be only the business of old age , or a sickbed ; these ( although by the folly and sloth of men , they have too many followers in their opinion , yet certainly ) are the most absurd and inexcusable of all . forasmuch as in order to the making such an hypothesis passable with their own consciences , they must not only suppose several very uncertain things , which no wise man can have the confidence or rather madness to presume upon ; but the very supposition it self implies divers other things so base and disingenuous , as no good man can be guilty of . first , they make very bold and desperate suppositions , as for example , that they shall live to old age , and die by a leisurely and lingring sickness . that god will then accept of mens return and repentance ( who never stopt in their carriere of sin and the world , till death arrested them . ) that god will give them repentance what time they prefix to him , or that they can repent when they will. that they shall be fit for the most weighty affairs when they are at the last gasp , and the most important of all business can be transacted when their strength and spirits are exhausted . and to say no more , that it is fit and tolerable for a man to leave that to be last discharged , which if any accident prevent him in , he is everlastingly ruined . all these things must be taken for granted by him that shall venture to put off the business of his soul to the last act of his life , every one of which are at the best uncertain , and for the most part false , and therefore to build upon them is extream presumption . secondly , if the foundation of such a course were not rotten and unsafe , yet that which is built upon it is base and dis-ingenuous ; for the man who upon any considerations whatsoever can content himself to put off the things wherein gods honour and his souls welfare are concerned to the very last , proclaims he hath an unreasonable love and admiration of this world , for the sake of which he postpones religion , and that he hath no real kindness for , or good opinion of the ways of god , in that he puts the care of that business as far off , as possibly he can ; and indeed that he would not mind god or his soul at all , if it were not for mere necessity and fear of damnation . now whether this then can be a reasonable course , or he be a candidate of the kingdom of heaven that governs himself by these measures , it is too easy to judge . wherefore let the man who hath entertained any principles of religion , and hath any value for his soul , and care of eternity , utterly abominate and avoid this last named , as well as all the forementioned prejudices or opinions . and having so done , let him then attend to the more positive and direct advices in the following chapter . chap. viii . directions for an effectual prosecution of religion . he that is resolved to be a christian in earnest , will find it necessary ( in the prosecution of his design ) to attend to the six following directions . . let such a man be sure always to keep himself strictly sober , by which i mean , not only that he avoid the extremity of a debauch , but that he indulge not himself so liberal an use of wine and strong drink , as that he shall come too near the confines of intemperance , especially in the general habit of his life ; or that he take care that through facility or carelesness he comply not with the too common practice in this particular . forasmuch as it is evident , that the approving a mans self to god , and the taking care of eternity , are such weighty and important affairs , that they must needs require the greatest composure of thoughts , and the utmost intention of our minds ; and can neither be worthily taken in hand , nor much less pursued as they ought , in such a light and jolly humour as the custom of tipling doth ordinarily put men into ; for that relaxes a mans thoughts , and fills his spirit with froth and levity ; it renders the mind of a man so airy and trifling , that he becomes transported with a jest , and diverted by every impertinence ; it banishes sollicitude , and puts him besides his guard of caution and circumspection ; a mans head in such a case is impatient of weighty considerations , incapable of grave deliberations ; his thoughts are fluctuating and uncertain , he comes to no stable resolution , nor can he make any constant progress ; and surely such a temper cannot make a fit soil for religion to take root in , or to thrive upon . besides , intemperance doth not only disturb the reason of the mind , but also weakens and depresses it , and exalts phancy in the room of it ; which fills a man with wild , loose , and incoherent ideas : and which is still worse , it raises the brutal passions also , both irascible and concupiscible , and thereby makes work for repentance and mortification ; which must needs become a very hard task to perform , when the same causes which have made it necessary , have therewithal impaired those powers that should accomplish it ; and therefore this course is utterly inconsistent with a design of religion . moreover , besides the evil of intemperance it self , it exposes a man to a thousand temptations , and puts him at the very mercy of the devil , forasmuch as he that is under the power of drink , is not only out of gods keeping , but out of his own also ; he hath quenched gods spirit whilest he inflamed his own , he hath deprived himself of gods providence by going out of his way , and he is not perfectly in possession of his own mind , and therefore surely is in a dangerous condition . to which adde , that whereas sobriety and watchfulness use always to be accounted inseparable companions ; it is apparent , that he who neglects the former , can never be able to maintain the latter ; and consequently the intemperate man cannot be fit for prayer and meditation , and other great exercises of piety . upon all which accounts our saviour s. luke . . charges those that will be his disciples to take heed to themselves , lest at any time their hearts be over-charged with surfeiting and drunkenness , &c. . in the second place , let the man who designs to prosecute religion effectually , take care of intemperance of mind , as well as of that of the body ; and with equal heed , avoid intoxication by wild opinions , as he would do a surfeit of meats and drinks . the prophet isaiah complains of the people of the jews , isai . . . that they were drunken but not with wine , they staggered but not with strong drink ; and the apostle exhorts men to be sober minded : so that it seems there is a kind of spiritual drunkenness , which disguises mens minds as much as the other brutal custom disorders their outward person . of this there are a great many instances , but two most remarkable , viz. opiniatre and scrupulosity : i mean by the former , when men have no setled judgment in religion , but allow themselves an endless inquisitiveness in matters of opinion , and are always hunting after novelty : by the other i understand a captious or squeamish humour of conscience , under which men perpetually vex both themselves and others with unreasonable fears and jealousies . as for the former of these , it is notoriously the humour of some men to be always doubting , disputing , and gazing after new light , as if all mankind had been imposed upon till now , and the old way were not the good way , but every new invention , or upstart notion contained some admirable mystery in it ; therefore they think it necessary to try all things before they can hold fast that which is best , and indeed surfeit on the forbidden fruit of the tree of knowledge of good and evil , as if it were the same with the tree of life . and if perhaps they fall not into any of those dangerous opinions which i gave caution against in the former chapter , yet it is by chance if they do not ; for they having no judgment of discern the difference of things , no ballast to poise and settle them , are driven up and down with every wind of doctrine ; they are of the opinion of the last book they read , or the last man they discoursed with , for always the newest and freshest opinion is the best ; and so ( as they say of the chameleon ) they take their colour from the next object . this temper is a mighty disparagement to divine truth , for it looks as if there were no certain way of satisfaction to the minds of men , but that they must always seek and never find , and endlesly dispute but could never come to a resolution : and it is so intolerable an impediment of the life and practice of religion , that it is many times more harmless to be setled in some bad opinions , than to be thus unsetled , and to dispute every thing . for besides that this course draws off the spirits of men , and spends their best heat upon unprofitable notions , and so takes them off from studying their own hearts , examining their consciences , and diligent attendance to their ways and actions ; it raises passion , nourishes pride , foments divisions , and in a word , turns christianity into vain janglings . whereas a truly sober christian is readier to believe than to dispute in divine things , and more careful to practise old rules than to devise new models ; he studies the scripture sincerely , not for objections but for resolution ; he lives up to what he knows , and prays god to direct him where he is uncertain ; and so is led by the divine grace in a plain path towards heaven . the novellist or great disputer contrariwise , being unresolved of his way , makes no hast in his journey , and cannot very earnestly practise any thing to day , because he cannot tell what opinion he shall be of to morrow . and then for the other instance of intemperance of mind , namely scrupulosity . when men have such headstrong and ungovernable , or such shy and squeamish consciences , that they boggle at every thing which doth not just fit their peculiar phancy and humour , though they can give no reasonable account of their jealousy or aversation , but only they dislike and are offended with such and such ( indifferent ) things , they know not why , their conscience takes check at them , and there is no more to be said in the case . now such as these can by no means be reputed sober men , who ( like as we say of drunkards ) see double , and consequently fear where no fear is , or who are terrified by their own idle phancies , their brains being clouded and darkened by the crude steams of riot and excess . this temper however in some cases it may be pitiable , is notwithstanding very mischievous , not only as it disturbs the peace of the church and of mankind , by rendering those who are under the power of it , busy and pragmatical , censorious and uncharitable towards all that are not just of their own mode and size , but ( which is far worse ) it misrepresents the divine majesty , as if he were a captious deity , who watched mens haltings , to take advantage against them , as having more mind to damn than to save them . by which means it discourages men from religion , as if it were the most anxious and uncomfortable thing in the world ; and consequently of all this , it extreamly hinders proficiency in virtue ; for he that is always jealous of his way , will often make halts , or have a very uncomfortable progress . on the other side , he that is likely to make a good christian , satisfies himself of the divine goodness and candour in interpreting the actions of his creatures , and being conscious of his own sincerity , in following closely the rule of the scripture , where it is plain , thinks himself at liberty where that is silent , and takes the direction of his spiritual guides where it is obscure , and then goes chearfully and vigorously on his way towards heaven . . next to regard of sobriety both of body and mind , let the man who designs the other world , take heed that the present world grow not too much upon him , and distract or over-burden him in his journey towards heaven : and the diligence and circumspection in this point ought to be the greater , in regard this world is placed near us , and therefore is apt to seem great to our sight , and the other ( though incomparably greater ) being at a distance from us , is apt to seem little and contemptible . besides , it is the chief aim of the devil to make the present world seem much more beautiful and valuable than it is , that by its blandishments he may soften us , by its allurements debauch us , or at least by the care and concerns of it distract us and take off our edge to better things . it is certain also , that he whose affections are eagerly ingaged upon secular interests , can never be ingenuous and free enough to have a right understanding of the true and real difference of things , nor conscientious enough to stand by that truth which he understands ; for he can never be steady in any principles , but must turn with every tide , and sail with every wind , as it shall make for his purpose : besides , it is plain , that our souls are too narrow to hold much of this world , and yet to afford room for any great share of heaven together with it . therefore our saviour hath said , ye cannot serve god and mammon , and accordingly in his first sermon on the mount , matt. . , , . to the intent that his doctrine of the kingdom of heaven might take place in the hearts of his disciples and hearers , he very emphatically and largely cautions them against admiration of the world , and too eager pursuit of it . and in the aforementioned passage , luk. . v. . to his admonition against over-charging themselves with surfeiting and drunkenness , he subjoins the cares of this life , intimating , that those two kinds of vices ( as opposite as they may seem to each other ) agree in their malignant influence upon religion : neither indeed are they so contrary in their natures as they seem to be ; for as drunkenness is nothing but a liquid covetousness , so on the other side , covetousness is a kind of dry thirst or drunken insatiable humour ; and it is so much the more dangerous and incurable than the other , as it is the less infamous , merely because it doth not presently discover it self by such odd and ridiculous symptomes as the other doth . to avoid this therefore , let the man we speak of , consider constantly with himself the shortness and uncertainty of the present life , by which he will easily be apprehensive of how much more consequence it is to provide for eternity , than for that little abode we are to make in that state wherein the things of this world are of any use to us . let him also observe the success of things , and he will easily conclude , that much more of our prosperity is owing to the providence of god , than to our own forecast and indeavours ; and consequently , that it is a better provision for our children and posterity , to leave them under the blessing of god , than in great possessions . and in consequence of these perswasions , he will not be tempted to grasp too much business , so as to hinder him in devotion , but will rather consider his own strength , viz. how much care and labour he can undergo , without depression of his spirit , or debasing his mind ; and will weigh the dangers and temptations of the world against the pleasures and all urements of riches . this will also incline him prudently to methodize his affairs , and to put that business which seems necessary , into the best order , that so it may take its due place in subordination to his greater concerns , and not supplant or interfere with them . to which purpose also , if he have any considerable matters to dispose of , he will think it convenient to set his house in order as well as his business , and have always his will made , not only , that thereby he may be the more effectually admonished of his mortality , and be provided against the surprizal of death , but that in the mean time he may have the less sollicitude upon his spirit , and may the more singly and undistractedly apply himself to his main business . and then . in the fourth place let him attend to the counsel of jesus the son of syrach , ecclus. . . my son , if thou come to serve the lord , prepare thy soul for temptation , that is , as if he had said , whensoever thou undertakest a course of religion , be not so fond as to imagine thou shalt be able to accomplish it without sweat and difficulty , or so secure as to think of obtaining the crown without a conflict , but expect to meet with temptations of several kinds , and arm thy self accordingly ; especially in thy first entrance on such a course , thou must look for the sharpest encounters , for thy enemies are not so soon vanquisht as defied , nor are they either so fair and civil as to give thee scope to harden and fortify thy self in thy enterprize , or so imprudent as to slip the opportunity of thy weakness and security together . beginnings in all such cases are attended with the greatest hazards and difficulties . the devil rages most at first , out of indignation to suffer the prey to be taken out of his mouth , whereas when he is past hopes of recovering it , he hath more wit than to labour in vain , and will not so much trouble himself to tempt when he sees no likelihood of success , but he is more resolute than quickly to despair or give over his siege upon the first denial of his summons . no he will storm and batter thee night and day , and cast in all his bombs and fiery darts to affright and compel thee to a surrender . and for the flesh it is certain , that the first checks which are given to sensual inclinations , are harshest , and go most against the grain , because they have used to take their full scope and swinge ; indeed when a man hath accustomed them to denial in their importunities , they by degrees and in time grow tame , and submit to the yoke of reason , as fire is extinguish'd by being supprest , or as a violent torrent that is turned into a new chanel , and restrained its antient course , at first rages , and foams and swells against those new banks , though at length it ceases its tumult , and runs along quietly within its boundaries . it is not one overthrow will dishearten the old man , he must be baffled and vanquisht over and over before he will cease to rebel , nor must you think to find virtue easy till you have accustomed your self to it ; for nothing but custom can intirely subdue custom , wherefore ( till that is introduced ) you must never be secure but always upon your guard . and then as for the world , the first rejection of that out of a mans heart is performed with as great difficulty as any of the former ; when a man hath once cast over-board that luggage which otherwise was likely to have sunk him , it 's possible he may be glad of the exchange , and despise what before he admired ; but it is a great matter to be convinced of the necessity of unburdening the vessel , and a long dispute before men are willing to lose any thing for heaven . it requires a great sagacity to see the empty pageantry of the world , so as to slight fame , applause , riches , ease and pleasure ; a hard piece of self-denial to abridge himself of the liberty other men take ; a great mastery of a mans self to be deaf to all the charms , and insensible of all the caresses of the world , and in a word , to keep a mans eyes and thoughts steadily fixed upon another life . therefore there is great reason that a man should count upon difficulty in the undertaking of religion , lest when it comes upon him unforeseen , he turn recreant , and come off with shame and loss . besides all this there is something more which ( i apprehend ) the wise man intended in the aforesaid advice , namely , that he that resolves to be a virtuous man , must fortify his mind , as well against the perswasions , examples , and discouragements of his less considerate friends and acquaintance , as against the bitter scoffs and reproaches of his enemies , that neither the insensible insinuations of the one dissolve him into lukewarmness and remissness , nor the rough attacks of the other sink his spirits , and shake his resolution . opposition from each of these he must expect to meet with : from the former , out of folly , or else in their own defence , that such a man's zeal may not reproach their negligence ; from the other , out of malice and as assailants , that they may reak their spight upon god and his holy ways ; and therefore he ought to be provided for both . against the soft insinuations of injudicious persons , he must be provided , by being girt about with truth , and have on the breastplate of righteousness , as the apostle advises , eph. . . that is , he must establish his heart in an undoubted belief of the truth on his side , by considering the authority of god , the example of our saviour , and other holy men , and hence be able to render a reason of the hope that is in him with meekness and fear ; and if this do not ease him of their fond importunities , he must then put on some degree of morosity , and resolve with david , sam. . . that if this be to be vile , he will yet be more vile . against the rude treatments of lewd and malicious men , he must as the same apostle advises , eph. . , . take the shield of faith , whereby he shall repel all the fiery darts of the wicked , and for an helmet the hope of salvation ; and in contemplation of the objects of both those , he will be able generously to contemn all obloquy and reproach , as disdaining to be hectored out of salvation . in a word , for altogether he must always remember , that self-denial is the first lesson of christianity , and that he that hath not so learnt it , as to take up his cross and follow christ , cannot be his disciple . . in the fifth place , let the candidate of the kingdom of heaven take care that he do not precipitate himself into temptation ; for as on the one side we ought to behave our selves stoutly and bravely , when it pleases god to lay it upon us , so on the other side , ought we to be as cautious and timorous of drawing it upon our selves ; the first of which is seldom separate from the last ; for he that knows how to encounter a danger , will not ordinarily thrust himself into it ; and usually those who are so stupid and fool-hardy , as to run themselves into difficulties , shew as little courage and conduct in conflicting with them , as they did discretion in the adventure upon them ; and no wonder , seeing in such a case they put themselves out of gods protection , trusting to themselves , and then they cannot in reason expect other than to be deserted by his grace in such unwarrantalbe enterprizes . let the piously disposed man therefore not be so fond as to try experiments upon himself , lest he buy his knowledge of his own weakness at the cost of too great an hazard . let him not go too near sin , in confidence that he can divide by an hair , and come off clever enough . for instance , let him not nibble at an oath , nor mince the matter of profaneness , nor drink to the highest pitch of sobriety , nor go to the utmost extremity of justice in his dealings ; for he knows not the deceitfulness of his own heart , nor considers the slippery ground he stands upon , that will thus venture to the very brink of his liberty . nor let him provoke enemies to himself by intemperate zeal , as if a good man should not meet with opposition enough without his own procuring , nor the world had malice enough unless he inflamed and exasperated it ; especially , let him not thrust himself into lewd company , in confidence of his own integrity and stability : for he hath no sufficient apprehension of the power and malice of the devil , who by any of the aforesaid imprudences tempts him to tempt himself ; nay , nor doth he seem to hate and abominate sin so absolutely as he ought to do , that loves the vicinage and neighbourhood of it . what the wise man therefore advises , prov. . . concerning the whorish woman , is very applicable to this case , remove thy way far from her , and come not near the door of her house ; and so also he saith of flagitious men , chap. . , . enter not into the path of the wicked , and go not in the way of evil men , avoid it , pass not by it , turn from it , and pass away ; for he that goes ordinarily to the brink of a precipice , is in great danger sometime or other to fall in , and he that nibbles at the bait , will one time or other be taken with the hook . . sixthly and lastly , as a discreet man , and concerned for eternal life , ought not to be over-daring and confident in his approaches towards sin and danger , so neither ought he on the other hand to be timorous and strait-laced in things eminently and unquestionably good ; whether it be in instances of devotion towards god , or of self-denial and mortification of himself , or in acts of charity towards others ; for in all these , there is such a scope and latitude , as that a brave and noble spirit of christianity , may and will distinguish it self from a narrow and stingy temper in the discharge of them . for example , such a man as we speak of , neither will nor ought to confine his devotions to such strict and precise measures , as that he that falls short of them will be guilty of an omission of his duty ; but will contrarywise find in his heart to spend something more than ordinary of his time in prayers and meditation , and such other acts of immediate worship . he will not stick to apply somewhat more than the just tenth or tythe of his increase , to the incouragement of religion ; nor will he grudge to deny himself , upon weighty occasions , some of that pleasure which at other times he can allow himself without sin : or if occasion be , he will give alms , not only out of the superfluity of his estate , but to the utmost of his ability , perhaps beyond his convenience ; for these things though ( generally considered ) they are not matters of express duty , yet do they not cease to be good , merely because they are not commanded , so long as the species and kind of them is commanded ; and besides , such extraordinary expressions of obedience to a general command , are very fit to demonstrate our love to god , our gratitude for his unspeakable bounty towards us , and our value of the kingdom of heaven , seeing that by such instances especially , we shew , that we love the lord our god with all our heart , and soul , and strength ; and that we think nothing too dear for the assuring our selves of eternal life . and though it would not be expresly a sin to omit any one of the instances of the several kinds aforesaid , yet it must be a palpable argument of a narrow heart towards god , to yield no such instances at all , and cannot but proceed from very culpable superstition to be afraid of so doing ; nay more , for a man to be barren of such fruits , and careless of such performances , is a great point of folly and imprudence towards our selves , in respect of the comfort which our hearts might receive by such generosity ; for although by no after act of ours ( how excellent soever ) it be possible for us , to make any proper amends to the divine majesty , for our former offences and omissions , yet by such expressions as these ( we speak of ) we shew our selves sensible of those miscarriages , and that we are under remorse for them , and we give proof , that we truly love god , though we have offended him , and desire to obtain his favour by the most costly oblations . upon all which accounts it seems very adviseable , that he who sets his face towards heaven , should indeavour to open and inlarge his heart this way , and not suffer himself to be cramped and contracted by any odd opinions to the contrary . whereas therefore some men seem to fansie a frugal way of religion , and accordingly inquire for the minimum quod sic ( as we say ) or the lowest degree of saving grace , as if heaven and hell were divided by an hair , and they would be at the trouble of no more piety than would just carry them out of danger ; they are to be admonished that they seek after impossibilities and contradictions ; for it is in truth as if they should say , they would have fire without heat , religion without devotion , piety without affection , holiness without zeal , or that they desire to fear god , but have no inclination to love him . to speak plainly , the lowest degree of goodness is never sought after but in an ill temper of mind , and by a cowardly and hypocritical heart , nor can it be found with comfort ; for the essence of grace is no more discoverable without the fruits , than a body without its accidents ; and therefore there are but two ways of obtaining true comfort in our souls , viz. either by our daily proficiency , or by our extraordinary fervency . first , by daily proficiency we discover the life of grace in our hearts , as we discern a plant to be alive because we see it grows . secondly , by extraordinary fervency , as when perhaps a man hath not had time to give proof of himself by a long course of growing daily better and better , he may yet demonstrate a vital principle of good in his soul , by such generous efforts of zeal as we have been speaking of ; in consideration of which , it is therefore not only sordid and ingrateful towards god , but very uncomfortable to our selves to inquire for the mere essence of grace , and to stand upon strict and precise terms of duty . but perhaps these men think a pretence of modesty will countenance them against any imputation of cowardize or hypocrisy , for they will say they are contented with the lowest seat in heaven , and so they may arrive at that state , they are ambitious of no more . silly men ! as if it were a culpable ambition to indeavour to be very good ! as if supreme happiness could be modestly or remisly desired ! or that he either understood or truly desir'd heaven , who would modestly complement , others to enter before him ! no , no ; the chiefest good is desirable for it self , and the natural manner of desiring it , is to do it without measure and bounds , and it is impossible it should be otherwise ; he therefore that hath these modest desires of heaven , is either a stark hypocrite , or hath no true notion of that state at all . besides , if it were or could be possible for a man to be modest and good in this sense , i mean to love heaven but moderately , and yet to comethere , notwithstanding it could not be without great folly and danger , for a man to set himself too low a mark in so high a concern ; for ( as i observed before ) we see it is almost constant with men to shoot below their aim , and nothing more ordinary than for their practice to fall short of their speculations ; and therefore every man that would not miscarry in his design , takes care to direct himself high enough ; accordingly in this great affair of religion , he that yields to such a faint-hearted temper , under the notion of modesty , will not only never be very good , but scarcely ever be tolerable or good at all ; for if his projections be mean , his performances will be worse , in regard the deceitfulness of his own heart , the reluctancy of the flesh , and the temptations of the devil , will be sure to get some ground upon him ; and when abatements are made for all such disadvantages , what a pittiful dwarfish sanctity will this over modesty arrive to at last ? but yet after all this , some perhaps will be found so silly as to think , or so disingenuous as to pretend to a suspicion , at least , that such extraordinary works as we have been now recommending , may savour of merit or supererogation ; very likely , if any man could be so absurd as to attribute any such thing to them ; but surely he that takes his measures of things from the holy scripture , will be in little danger of such a gross mistake , especially whilest we are expresly told by our saviour , that when we have done all that we can , we are still but unprofitable servants ; for can a mortal man oblige his maker ? can infinite perfection become a debtor to dust and ashes ? but forasmuch as god requires and deserves that we should love him with all our soul , and heart , and strength ; it is impossible we should love him too much , but great danger we should love him too little : it cannot therefore choose but be the wisest and safest course to incline to the side of god almighty , and to favour his interest against the sensuality , deadness and deceitfulness of our own hearts . o but ( may some man say ) will it not at least be will-worship to affect uncommanded instances of love to god and zeal of his glory ? i answer , it is possible that such a thing may be , if these things be done with neglect of those expressions of love and zeal which god hath particularly appointed ; for this looks as if a man pretended to be wiser than god himself , and so would undertake to choose for him , what he should be pleased with . but now , if neither his appointments in special be superseded by these voluntary performances , nor these voluntary performances be unagreeable to those standing and general rules he hath given us , there can be no danger that divine goodness should ill interpret them , especially since there can be no imaginable reason why he that was pleased with a free-will-offering under the law , should be offended with the like under the gospel ; where above all things he requires a free , chearful , generous and reasonable service . wherefore let the man who really believes there will be rewards of well-doing in another world , and is resolved to obtain them , be always ready to every good work , and chearfully imbrace the opportunity wherein he may perform a costly or a difficult service ; and let him take care that no tradition of men , nor superstitious conceit of his own head , neither the example of other mens careless lives , nor the too natural remissness of his own heart , prevail upon him to neglect such instances , whereby the glory of god may be most advanced , and his own comfort assured . part ii. the practice of holy and comfortable living . jer. . . thus saith the lord , stand ye in the ways , and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls . the practice of holy and comfortable living . chap. i. of secret devotion , between god and a man 's own soul , and particularly of prayer . hitherto in the former part of this little book , we principally designed these four things , first , to discover the foundations of religion in general , and from thence to demonstrate the reality , importance and necessity of it . secondly , to settle mens judgments and determine them in the choice of their profession of religion in particular . thirdly , to give caution against certain common but dangerous mistakes , which might otherwise undermine and disappoint the ends and purposes of religion . fourthly and lastly , to lay down some general directions necessary to be premised in order to the effectual prosecution of a religious design , and all this we comprized under the title of an introduction . but now we come to build upon those foundations , and more particularly and plainly to draw out the lines of an holy and comfortable life . here therefore it may seem expedient that we should in the first place consider the extent and whole compass of religion , to the intent that it may not be taken for such a narrow and stingy thing as the generality of men represent it , namely to shew , that it is not a mere scuffle about opinion , nor a canting with peculiar phrases , neither a clubbing into a distinct party under the notion of a church or select society , nor yet the formal acting of a part with the observance of abundance of nice rites , ceremonies and punctilio's ; that it is not a thing which looks beautifully , and promises fairly in publick , but is forgotten or laid aside at home , nor is it immured in a closet , and never sufferd to take the air in conversation ; to say no more , that it is not mere morality , nor mere devotion , but both these in conjunction , together with all that is brave and noble , and wise and good ; all that can better the minds and tempers , and lives of men , and all that can improve the state of the world ; all this is within the verge of religion , especially the christian religion . for so the apostle intimates , phil. . . finally brethren , whatsoever things are true , whatsoever things are honest , ( or grave ) , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely ( or friendly ) , whatsoever things are of good report , if there be any virtue , and if there be any praise , think of these things , i. e. count them branches of christianity , for true religion is nothing less , nothing , i mean of no narrower extent than a wise and worthy conduct and manage of a mans self in all those relations we stand in , namely towards god , our neighbour , and our selves . this i take to be the true notion and the just province of religion , but i can neither think it possible to handle all the parts of so vast a subject in this short treatise , nor indeed do i apprehend the discoursing of them all to be equally necessary to those for whose use i principally intend these papers . therefore omitting ( but not excluding ) all other branches of religion , i will here only speak of these three things . first , of secret devotion , or those acts of piety which are transacted only between almighty god and a mans own soul. secondly , of private piety , or the exercises of religion in every particular family . thirdly , of the more publick acts of religion , and concerning a mans governing himself so as to consult the honour and service of god in the parish wherein he lives . i begin with the first , viz. of secret or closet devotion . that this is an essential branch of true religion , and a necessary and universal duty , appears by the command of our saviour , mat. . . when thou prayest , enter into thy closet , and when thou hast shut the door , pray to thy father who is in secret , &c. in which words it is not our saviours meaning to forbid or put a slight upon all but closet devotion ; for he himself frequently prayed publickly and taught his disciples so to do ; nor though he speak of a closet , doth he intend to confine this duty to the strict formalities of a closet , but that it may be done in the fields , or in any recess or place of secrecy whatsoever , as he himself practised ; nor lastly , though he use the word prayer only , doth he make that strictly taken to be the whole office of secret piety ; for it is usual in the scripture , and in common speech also , to express all the acts of immediate worship by the name of prayer , whether they be praises , or adorations , or confessions , or thanksgiving , or meditation or self-examination ; all therefore which our saviour here intended , was to represent the necessity of secret devotion as well as publick , and to press that upon his disciples which the hypocrisy and ostentation of the pharisees had laid aside , because in truth they sought not gods glory but their own . and this is further recommended to us by the universal practice of all good men in all ages and countries of the world , and of whatsoever opinion or perswasion otherwise . there have perhaps been those who under some pretence or other have neglected family worship , and those also who have been abased by some scruples into an omission of publick worship ; but i verily think that none but flat atheists , or gross hypocrites ( which are much the same thing ) could ever dispense with themselves in the common and habitual neglect of secret worship ; for a man cannot believe there is a god , or much less have any worthy apprehensions of him , but it naturally puts him upon some act or other of adoration towards him . acts of publick worship are to the soul as exercise is to the body , it may live and subsist , though not long and healthfully without it ; but secret devotion is like the motion of the heart and lungs , without which a man is presently choaked up and destroy'd ; if his heart do not move towards god , and as it were by circulation return in praises , all those benefits which it continually receives from him , it is stifled by repletion ; and if by prayer he do not breathe out his griefs , and as it were ventilate his spirits , he is strangled by his own melancholy : for the publick performance of religious offices cannot make a supply in these cases , because every man hath his secret sins to confess to god , which it is ordinarily unsafe to make other men privy to , and his peculiar infirmities and temptations , his griefs and burdens , which it is in vain to lay open to men , seeing only god can relieve them ; and every man hath received sundry personal mercies and savours from the hands of god , in answer of his prayers , which require a personal acknowledgment to the divine goodness . and the opening of a mans heart in any of these cases is commonly attended with such affections and passionate expressions , as would be indecent to the eyes of men , though they are very becoming towards god , in respect of which last thing , we find , sam. . . hannah was thought to be drunk , by the holy and wise man eli the priest , when yet , as the truth appear'd afterwards , he saw in her only the devout symptoms of a sorrowful spirit . besides , these acts of secret worship are very necessary in order to publick worship , both as they dispose and fit a mans heart for it before he enters upon it , by composing the thoughts and raising the affections ; and as they make application of it afterwards , pressing home upon the conscience , the instructions there received , and improving and confirming into a stable resolution , those good affections and inclinations which were stirred up by it ; insomuch , that that man will either have no mind to gods publick service , or no suitable temper in it , or be little the better after it , that hath not first fitted and prepared his heart for it by secret devotion . and herein lies the true reason , as well of the lamentable unprofitableness as of the common irreverence of publick performances ; because men rush into gods house without the due preface of secret preparation , and they turn their backs upon god when they depart from the church , never attending to , or improving those good motions which the spirit of god had kindled in them . moreover , these devout offices of religion , though they are by no means to supplant and supersede the publick ( as we have intimated already , and shall demonstrate at large by and by ) yet in some respects they are more acceptable to god than the other ; forasmuch as they are founded upon an acknowledgment of his omniscience , and demonstrate the great and intimate sense we have of the divine majesty , and consequently of this they give the greatest assurance to our own hearts , of our sincerity , and so are the most comfortable : for publick devotion may possibly have a great alloy of secular interest , and may owe it self in a great measure to the authority of laws , or to publick fame and reputation ; but he that worships god in secret , where and when no eye is privy but only that of god almighty , is secure to himself , that he can have no mean or sinister end in so doing , nothing can move him to this but the mere reverence of god , and therefore our saviour in the forementioned passage , mat. . . lays an emphasis upon those words , thy father which is in secret , and adds this incouragement of such addresses to god , thy father which seeth in secret will reward thee openly . upon all which considerations let the man who either values gods glory , or his own improvement , peace and comfort , or indeed who makes any pretence to religion , strictly make conscience of , and constantly practise secret devotion . the nature , extent , manner , instances and circumstances whereof , i am now further to explain in the following particulars . . and i begin with that which is so universally acknowledged , and so principal a part of divine worship , that ( as i noted before ) it is ordinarily put for the whole , i mean prayer to god , touching the secret exercise whereof , let the good christian take these following directions . first , let him not fail night and morning ( at least ) solemnly and devoutly to pray to god : divers holy men we read of , who according to the greatness of their zeal , or urgency of the occasion for it , have prescribed to themselves stricter measures than this ; particularly , david saith he would worship god seven times in a day , and daniels custom was to do it three times a day , dan. . . as seems also to have been that of the primitive christians ; but less than twice a day i cannot find to agree with the practice of any good men , unless either sickness disabled them , or some very extraordinary occasion diverted them : and it is wondrously fit and decorous , that we , who owe our whole time to god , should pay him the tribute of devoting those critical periods of it ( i mean evening and morning ) to him , especially in consideration of the peculiar circumstances these two points of time are attended with , namely in the evening , having finished the course of that day , and reflecting upon our infirmities in it , we cannot but observe by how many failings we have justly incurred gods displeasure , if he should severely animadvert upon us ; and therefore have great cause to deprecate his anger , and to make our peace with him : and we must needs also be sensible both how many dangers we have escaped , by his providence , and how many instances of blessing we have received from his goodness , and therefore have reason to praise and magnify his name ; nd especially being then also to betake our selves to sleep , when above all times we are out of our own keeping , and are exposed to a thousand dangers from thieves , from malicious men , from violent elements of wind , fire and water , from the enterprizes of evil spirits , and frightful dreams , and our own foolish imaginations , in which and sundry other respects , no man knows what a night may bring forth , and in consideration of which , he is a stupidly secure , and fool-hardy person , that doth not think it highly to be his interest , by peculiar addresses , to recommend himself and all his concerns to the watchful eye of providence , which neither slumbers nor sleeps . and in the morning , having not only by the guard of holy angels been preserved from all those dangers which might have surprized us in the dark , and when our senses were so lockt up that we could not help our selves , but refreshed and recruited in all our powers by that admirable divine opiate , sleep ; nothing less can become us than to consecrate anew all these restored powers to our creator and preserver , by hearty adorations . besides this , we are then sensible that we are now entring upon a new scene of business , where we shall be exposed to innumerable accidents , dangers , difficulties , and temptations , none of which we are match for without divine assistance , and have therefore need to implore his grace and good providence before we encounter them , so that it is not timidity or superstitious fear , but just wisdom not to dare either to go to bed , or to set our foot out of doors , till we have recommended our selves to almighty god by prayer . and by so doing ( as aforesaid ) we maintain the juge sacrificium , and ( in gods gracious interpretation are said to ) pray continually , and to consecrate our whole time to him ; and besides , we keep up a lively and constant sense of him upon our hearts . secondly , let him be sure that these duties be done fervently as well as constantly and frequently , not formally and customarily , without life and feeling of what a man is about , or with wandring thoughts and distracted affections , but with the greatest vigour and intention of mind that is possible ; for if a mans heart be flat and remiss in these special approaches to god , he will be sure to be much worse , and even loose and atheistical upon other occasions ; for these secret duties are the special instruments and exercises of raising our hearts towards heaven , and as it were the nicking up of our watch to that cue in which we would have it go . in the more publick offices of religion the credit and reputation of it is principally concerned , and therefore they ought to be performed with all gravity and solemnity , but the very life and soul of piety lies in these secret duties , and therefore they ought to be discharged with the quickest sense and most inflamed affections ; insomuch that a man must not think he hath acquitted himself when he hath repeated such , or so many prayers , until he find also his heart warmed , and his temper of mind raised and improved by them ; to this purpose therefore , let him in the entrance upon these retirements place himself under the eye of god , and be apprehensive of the immediate presence of the divine majesty , that this may give check to all levity of spirit and wandering of thoughts , and make him grave and reverential ; let him also all along be sensible of the great value and necessity of those things which he either begs of god , or returns thanks for ; that this may render him ardent in his desires , and affectionate in his praises , and whilest he perseveres in these duties , let him join with them , reading and meditation , not only to fix his mind , but to prevent barrenness , and to impreganate and inrich his souls with divine notions and affections . to this end , thirdly , let him take care that he tempt not himself to flatness by an affected length of these holy duties ; for though it be a sign of an indevout temper to be too compendious and concise in them , as if we grudged the time spent in gods service ; and although it be also irreverent towards god to be so short and abrupt , as if we briefly dictated to him what we would have done ; yet it is to be guilty of the same fault , to be impertinently tedious with him , as if he could not understand us without many words , or would be wrought upon by tedious importunity . besides all this , it is to be considered , that often , when the spirit is willing , the flesh is weak , and that our bodies cannot always correspond with our minds : now in such a case to affect the prolonging of our devotions , is to lose in the intention what we get in the extension of them ; for it will be sure either to make us go unwillingly to our duty , or to perform it very superficially ; in either of which circumstances it is not likely we should be pleasing to god , or be able to make any comfortable reflections afterwards upon such performance . the measures of devotion therefore are not expresly prescribed by god , but are to be determined by a prudent respect to the peculiar constitution of the person , the condition of his affairs , and the extraordinariness of the occasion ; and to go about to exceed these bounds , is an argument of intemperate zeal , which is never acceptable to god , and is so far injurious to a mans self , that it manifestly hinders what it pretends to promote . to these i add , fourthly , let not the devout man be very curious or sollicitious about the from or expressions of his secret duties ; i mean , whether his prayers be read out of a book , or be the present conceptions of his own mind , so long as they are offered up from an understanding soul , and an humble and affectionate heart , for these are all the things that god looks at , and wherein his honour is directly concerned ; and therefore as he hath no value for eloquence of speech on the one hand , so neither hath he for strength of memory , or for pregnancy and variety of phancy on the other ; but only ( as i said ) that we worship him with our understanding , and do not like parrots , utter words whereof we have no sense or notion ; that we bring an humble and contrite spirit , as sensible of the infinite distance between him and us , and an heart seriously affected with his presence and the nature and value of the things we are conversant about . it is true , that a composed form is most sutable to publick worship , where ( as i noted before ) the dignity and credit of religion is concern'd , and that perhaps in private duties , our present conceptions may most please and affect our selves ; but our acceptance with god ( especially in these secret duties ) depends neither upon the one nor the other , but upon those inward dispositions of the soul aforesaid . wherefore let no man cheat himself into an opinion that those heats of phancy or transports of affection which sometimes happen in conceived prayer , are instances of real and extraordinary devotion ; or that because the use of a form or book may perhaps be destitute of such flights , therefore those duties are dead and formal : forasmuch as those services may be most acceptable to god which are less pleasant to our selves ; since it is not those sudden flashes but a constant and even servour of piety which he hath regard to . and this leads me to another advice , namely , fifthly , let the pious man think himself obliged to pray without ceasing , and that he is never to lay aside or intermit the regular course of a daily devotion upon any pretence whatsoever , but especially not upon the absurd pretext of awaiting the motion of the spirit ; for although it be true , that the spirit of god ceases not to move men to their duty , the way of the spirit of god is not to move sensibly , and to make violent impressions upon us ; and therefore he that suspends the performance of his duty till he is so jogged and stirred up to it , will never pray at all : and indeed what reason can there be to expect such a thing , or what need of it in the case of a known duty ? if it were the will of god to put us upon some extraordinary service , then it were reasonable to expect some special mandate or impulse upon our spirits from him , which might both warrant the enterprize , and quicken us in the prosecution ; but in ordinary duties , the motion of the holy spirit in the scripture , is and ought to be sufficient , and he that will not be stirred up by that , doth but pretend to wait for a spirit in excuse of his own atheism , unbelief , or intolerable slothfulness ; and in so doing lays himself open to an evil spirit , whose design it is to check and withdraw men from religion , and this is matter of sad and common experience , that from waiting for the motion of the spirit , men very usually grow first to frequent omissions , then to carelessness of their duty , and at last to a total neglect of it . therefore let not any man slight a regular and methodical devotion , as a meer formal and customary thing , since this is the very attainment of piety , when that which is matter of duty becomes also in a good sense customary and habitual ; and he that out of such a temper performs the duties of religion constantly and reverently , gives far greater proof of sincere christianity , than he that seems to himself to do them with greater heat and transport , but needs from time to time to be jogged and provoked to the performance . sixthly , to all these i adde in the last place , that it is very advisable , though not absolutely necessary , that in these secret devotions , a man should ( where it may be done with privacy , and without oftentation or such other impediment ) pray vocally and audibly ; for although god knows our hearts , and observes all our thoughts , and the motions of our affections before we express them , and therefore needs not that we should interpret our minds to him by words , yet it is fit we should imploy all the powers and capacities we have in his service ; our bodies as well as our souls , and our lips as well as our hearts . besides , though we cannot affect god with the tone and accents of our speech , yet we often times affect our own hearts the more , and raise them a note higher in concord with the elevation of our voices : but that which i principally intend is this , viz. by the harmony of our tongue and voice , our hearts are as it were charmed into the greater composure and intention upon that we are about . and so whereas it is the usual complaint , especially of melancholy and thoughtful persons , that their hearts are apt to rove and wander in these secret duties of religion , by this means we have it very much in our power to keep them from extravagancy , and at once to make our devotions the less tedious to our selves , and the more acceptable to god. chap. ii. of several other instances of secret devotion . though prayer be the most general duty of religion , the common instrument of all piety , and the most immediate address to god ; yet it is a great mistake to make it the only instance of secret devotion , for there are several others of great moment , amongst which i reckon in the next place , . study and meditation ; not only to direct and assist our prayers ( of which i said something before ) but especially to cultivate and improve our own minds , that we may be wiser , and consequently both more capable of doing god better service in this world , and also fitter for the society of angels and the conversation of the spirits of just men made perfect in the other world. for we are to consider , that god almighty hath set a mighty value upon our souls , in redeeming them by no less a price than the blood of his only son ; and therefore we should be intolerably ingrateful towards him , if we bestow no cost upon them , but live as if we were mere matter and body , and take care only to please and gratify our senses , and in the mean time abandon our minds to folly and ignorance , to sloth and superstition . we are to consider also , that the same infinite goodness hath by the same purchace deliver'd us from the fear of eternal death , which otherwise would have kept us in perpetual bondage , and so have contracted our spirits , and rendered our very selves so inconsiderable to our selves , that no man could have had the heart to take any care of himself , but would be tempted to have lived like a beast because he expected to die like one , or worse ; but now that we are made to hope for immortality , and to live for ever and ever , there is great reason a man should spare no cost , no labour and pains about himself , since he may reap the fruit and enjoy the comfort of so doing in the better enjoyment of himself a thousand ages hence , and to all eternity . moreover the same divine goodness hath designed us to a glorious estate of happiness in his own kingdom of heaven , a state of intellectual pleasure , and the most sublimed ingredients of felicity , which a dull , sottish , and sensual soul can never be capable of perceiving , if he were placed in the midst of them , and therefore he is more than brutish that doth not dispose himself so , that he may be meet , to partake of that inheritance with the saints in light . to all this we are to consider , that the general apostafy of mankind hath weaken'd our natures , clouded our understanding , and disorder'd all our powers ; and together herewith the foolish opinions and traditions of the world have abused and deceived us yet more and more , so that we must be most silly and unhappy creatures , if we do not indeavour to deliver and disingage our selves from both these calamities . and the case is not totally irreparable in respect of either of these mischiefs , if we be not wanting to our selves ; for to the intent that we might in some measure recover our selves , it hath pleased god to give us time to consider in privacy and retirement from the noise of the world , that we may recollect our selves ; he hath set before us his works and providence to meditate upon , we have his holy scriptures to inlighten our minds , and guide us out of the perplexed state of things we enjoy , the publick ministry and abundance of good books to help us to understand those scriptures , and above all we are assured of the assistances of his holy spirit against the weakness and confusion of our own understandings . so that as there is great reason and great necessity that we should apply our selves to study and meditation ; so we have as great incouragement to hope for success in so doing : for by application of our selves to the means aforesaid , we may not only rid our selves of that wildness and ferity which is ordinarily upon our natures , but outgrow vulgar opinion and tradition , and come to be able to make a true estimate of things set before us ; we may greaten our spirits so as to despise those little things which silly men dote upon ; we may free our minds of childish fears and unaccountable superstitions ; we may understand the true reason of religion , the loveliness of virtue , and in a word , have worthier notions of god , and clearer apprehensions of the world to come . and although it be acknowledged that all men are not alike capable of these improvements , either by reason of the weakness of their minds , or the unhappy constitution of their bodies , or the perplexed condition of their outward affairs ; yet certainly god almighty hath by the means aforesaid put it into every mans power to be wiser than he is if he would but apply himself to the use of them , and therefore let the devout man be sure to make the experiment . to further him the more wherein , let him to all the considerations foregoing adde these two following . first , that forasmuch as he was made in gods image , it is no less than a contempt of the divine majesty to have no regard to the cultivating and adorning that part of himself wherein he especially resembles his maker ; and consequently it will appear to him to be a very fit and proper instance of worship towards god to improve his own soul ; and therefore it is here justly placed amongst the expressions of devotion . secondly , let him consider , that the great game of eternity is but once to be plaid , and that there is no retrieving of our neglects and carelessness afterwards ; therefore there is all the reason in the world that we should play it intently and warily : my meaning is , that therefore we ought to redeem time from folly and sensuality , and apply it to the advantage of our souls ; and he that doth so , and begs gods blessing upon it , will undoubtedly find his mind inlarged , his life more regular , and his spirit more comfortable , which are all the chief ends of devotion . . the next instance of secret devotion ( for i am not curious in what order i place them ) shall be the exercise of faith in god and dependance upon him , in pursuance of an acknowledgment that he alone governs the world , and the framing a mans heart to take notice of him , to have recourse to him , and stay it self upon him in all exigencies , and accidents and passages whatsoever , that he may impute nothing to chance , fate or the stars , but possess himself with a deep and setled apprehension of the great interest of god in all revolutions or occurrences . this is a point of great and real honour to the divine majesty , as it sets god always before us , and places him continually in our eye , as it brings us to an intire resignation of our selves to his dispose and puts us into a constant gravity and a reverence towards him , as it provokes us to address our selves to him upon all occasions , to pray to him , to trust in him , to walk humbly and thankfully before him . and it is of mighty advantage to our selves , as it strengthens and fortifies our weak spirits by the contemplation of that mighty providence we are under , and that we are protected by a wise , and good , and powerful being , whom nothing can be too hard for , and who is liable to no surprize or mistake , as it assures us , that nothing befals without him , and therefore every thing is ordained for wise ends , and shall be turned to good in the conclusion ; this also inables us to be contented in every condition , secure against all fears , and to arrive at such an evenness of spirit , that we shall not be tost with every accident , hurried by every emergency , but possess our selves in patience and tranquility . and consequently this must needs be a very worthy entertainment of our retirements , and such as deserves and requires the application of our minds to it , that we may be under the power of this perswasion , and be able to answer to our selves the atheistical objections against it , to give some account of the intricacy and obscure passages of providence , without ( some skill in ) which it will be very difficult , if not impossible , to walk either piously or comfortably ; but by this exercise we hold continual conversation with god , we live and walk with him , he is always at hand to us , to awe us , to support and comfort us , and our hearts become not only a temple where we solemnly offer up our services at set times to him , but an altar where the holy fire never goes out , but sends up constantly the sweet odours of prayers and praises to him . . another exercise of secret devotion is to premeditate our conversation , and so to forecast the occurrences of life , that we may conduct our selves both with safety to our souls , and to the best advantage of our spiritual interests ; forasmuch as he that lives ex tempore ( as we say ) and unpremeditately , will neither be able to avoid the dangers which will be sure to encounter him , nor to improve the opportunities which may offer themselves to him . in our converse in this world we must expect temptations from the devil , allurements from sensual objects , provocations from the folly or malice of evil men , vexations by unhappy accidents , and above all abundance of evil examples to debauch and corrupt us ; and that man will most certainly be surprized by some or all of these , that doth not forecast them : and arm himself against them , and therefore a wise man will not adventure to go abroad and take in the infectious air of the world , till he hath antidoted himself against the danger , by the advantages of retirement , and the secret exercises of devotion . to this purpose he will before he goes out of his closet , not only consider the common calamities of the world , the reigning sins of the age , but the especial difficulties of his calling and profession , and the peculiar infirmities of his own temper ; and withal will forethink and prepare himself against such efforts as by reason of any of these may be made upon him . if he can foresee that he shall unavoidably fall into evil company , he will first indeavour to warm and affect his heart with the quicker sense of religion , that he may not only take no hurt himself , but ( if it be possible ) imprint some sense of good upon those he converses with . if any thing be likely to happen that will strike him with melancholy , he will first go to god by prayer for strength and constancy of mind , and indeavour to fix his heart so intently upon another world , as that the occurrences of this may not discompose him . if he be likely to meet with that which may provoke him to anger , he will compose himself to as great a coolness as possibly he can , that no passage may inflame him . if any allurement to sensuality present it self , he will consider how he may retreat into grave company , or earnest business , that so he may decline that which is not easily to be withstood . and on the other side concerning opportunities of doing or receiving good ; forasmuch as every wise man is sensible that the seasons of things are no more in his power than the time of his life is , that no enterprize succeeds well which is not nicked with a fit season , and that it is impossible to recal it when it is slipped by ; therefore the pious man will forethink what may offer themselves probably in such circumstances as he stands in , lest he should overlook them when they present , and so he lose an advantage of doing glory to god , or good to men , and of promoting the interest of his own soul , and accordingly will dispose his heart in secret to apprehend them , and to improve them ; he examines his capacity , and stirs up his attention , and projects the means , either how he may reap some benefit by good and wise company , or how he may seasonably interpose a word on gods behalf in common conversation , or how he may do some good thing that will turn to account another day . . but if either by the neglect of such opportunities as aforesaid , the pious man omit the doing of some good he might have done , or by security of conversation he fall into any of those dangers he ought to have watcht against , then there is a fifth great work for private devotion , for in this case there lies a double care upon him ; first , that he slight not his danger , and secondly , that he despair not of remedy , but be both deeply sensible of his miscarriage , and also rise again with indignation and resolution . first , that he slight not his fault ( as generally men do by the plea of example , or the pretence of humane infirmity ) and so harden himself in his sin , but feel a deep remorse , and conceive a mighty displeasure against himself for it . secondly , that on the other side he aggravate not his guilt to such a degree as to preclude repentance by despairing of the divine mercy , but presently flee to the grace of the gospel , and implore gods pardon , with setled purposes never to offend in the like kind again . now neither of these are done as they ought to be , but in retirement , viz. when a man hath opportunity of dealing impartially between god and his own soul , and therefore ( especially because the occasions of them often happen ) are justly reckonable as a part of closet devotion , and accordingly they are represented by the holy psalmist , psal . . . stand in awe and sin not , commune with your own hearts in your chamber , and be still , &c. wherefore let every man that hath any sense of god upon him be throughly perswaded to set some time apart for this purpose , that he may romage his own heart , and find out all the evils of his life ; and when he hath discovered any particular guilt upon his soul , let him not forsake his closet , and depart out of gods presence till he have affected himself with deep sorrow and contrition for his sin , and prostrated himself at the throne of grace with strong and earnest cries for pardon , and until he have confirmed his heart in a resolution of watchfulness and more strict obedience for the time to come . and let him do this often , that he may not run up too big a score , and so either his heart become hardened through the deceitfulness of sin , or his conscience be so affrighted with the greatness of his guilt , that like a bankrupt he be tempted to decline looking into his accounts , because he can have no comfortable prospect of them , or run away from god in a fit of desperation , instead of running to him by repentance . let him , i say , do this often , not by chance or unwillingly , but frequently and periodically ( set times being appointed for it ) and though i would be loth to impose a burden upon the consciences of men , yet i think it ordinarily very adviseable , that this be done once a month , viz. whilest a man hath his past actions and carriage in remembrance , and can take a just account of himself ; but especially it is very fit to do it against the time of the administration of the holy sacrament , and then would be extraordinarily proper and seasonable : for these two things , self-examination and partaking of the lords supper , do marvellously suit and answer to each other ; the former preparing a mans heart for that sacred solemnity , and that holy solemnity sealing to him the pardon of those sins he hath discovered and repented of in secret . but whether this work of self-reflection and ransacking a mans own heart in secret be absolutely necessary to be done at certain times and periods , it is wonderfully useful , that it be seriously and conscientiously practised some time or other ; forasmuch as on the one side it is not conceivable how a man should be able to maintain an holy and comfortable life without it ; so on the other hand it seems equally impossible that he should continue to be an evil man who habitually and sincerely practises it : for as there is no way so effectual to preserve an estate from being squandred away extravagantly , as the keeping constant and strict accounts of receits and expences , so there is no method more powerful to restrain sin than this of self-examination ; the very searching into our hearts jogs and awakens conscience , and that being rowsed , will be a faithful monitor of all that was done amiss , the mere prospect of which will make a man very uneasy , by the fears and horrors that attend it ; the consideration of the silly motives upon which a man was induced to sin , will fill him with ingenuous shame and indignation , and the easiness ( which he cannot but find ) of withstanding such motions , by the grace of god will provoke him to a resolution of amendment ; in a word , the sight and knowledge of the disease is a great step to the cure , and an heart well searched is half healed . but this leads me to another instance of great affinity with what we have now been speaking of , and which shall be the last excercise of secret devotion which i will here make mention of , viz. . trial of our proficiency and growth in grace , this is of great importance ; forasmuch as ( we have seen before ) the truth of grace is scarcely any otherway discernible but by its progress , and in that it makes men daily better and better , for the essences of things are indiscernible , and a man may endlesly dispute with himself whether such or such a thing be a sign of grace , and of spiritual life in him , till he puts all out of controversy by the fruits and improvement of such a vital principle ; and therefore it is extreamly necessary , if we will arrive at spiritual comfort , that we make experiment of our selves in this particular , which can no otherwise be done than by retirement into the cabinet of our hearts , and the diligent comparing our selves both with our selves and with the rules of the gospel . the common estimation of the world is a very fallacious and improper measure of divine life , and as the apostle tells us , it is a small thing to be judged of men one way or other , but if our hearts condemn us not , then have we confidence towards god ; for they being privy to our ends and designs and to all our circumstances as well as to matter of fact , cannot nor will not deceive us , if they be secretly examined , and therefore must be impartially consulted , if we would indeed know our selves , and be able to prejudge our own condition . now the testimony which our hearts can give us of our spiritual improvement , is not to be grounded upon the increased length of our prayers , nor merely from the passion and earnestness of them ; for the former of these may be the effect of hypocrisy , and the latter may proceed from some peculiar temper of body or outward accident ; nor upon our affectionate hearing of sermons , for the stony ground received the seed with joy as well as the good ground ; nor yet upon a more than ordinary scrupulosity of conscience ( especially in smaller matters ) for this may proceed from ignorance , superstition or hypocrisy . but the safest decision of this great case , whether we grow in grace or no , is to be made by examining our hearts in such points as these following , viz. whether we be more constant in all the duties of religion than formerly ? whether we be more exact and regular in our lives daily ? whether our hearts be more in heaven than they were wont , and that we have arrived at a greater contempt of the world ? whether we are more dead to temptation , especially in the case of such sins as agree with our constitution and circumstances ? whether affliction be more easy than it used to be , and we can better submit to the yoke of christ ? whether we are more conscientious of secret sins , and such as no eye of man can take notice of and upbraid us for ? whether we are more sagacious in apprehending , and more careful of improving opportunities of doing good than heretofore ? in a word , whether we are grown more meek , more humble and obedient to our superiours , &c. if upon due inquiry , oru hearts can answer affirmatively for us in such points as these , then we may comfortably conclude , that we have not received the grace of god in vain , which being of unspeakable consequence to us to be substantially resolved of , self-examination in the aforesaid particulars ( as the only way to arrive at it ) ought to have its share in our closet devotions . chap. iii. of family-piety in general . though the consideration of gods almighty power , wisdom , goodness , and his other perfections , together with our dependance upon him , and obnoxiousness to him , be the first reason and ground of religion ( as we have already shewed ) and so the divine majesty is the immediate and principal object of it ; yet notwithstanding this is not so to be understood , as if the obligations of religion extended no further than to acts of worship or address to god : for it is as much our duty to manage our selves well towards others for gods sake , as towards him for his own sake . and therefore ( as hath been intimated heretofore ) true piety in its just dimensions comprizes no less than a worthy discharge of our selves in all those relations divine providence hath placed us in . now next to our obligations to our creator and preserver , and next to our concern for the better part of our selves , our own souls , a man stands related to his family so nearly , that he is wanting in both the former that is negligent of this . almighty wisdom and goodness pronounced it not fit for man to be alone , and therefore the first provision he made against the uncomfortable state of solitude , was to enter him into the society of a family ; partly , that in so near a station , they might mutually relieve and help one another in difficulties , entertain one another by discourse , and improve one anothers reason ; partly , that in this conjunction they might fortify one anothers spirits against all ill accidents , or the enterprizes of wicked and malicious spirits more powerful than themselves ; but principally , that they might mutually provoke and inflame one anothers hearts to admiration , love and reverence of their great creator . and this end is so great and the injunction of it so strict , that every man in this society stands charged with the soul of another , and is accountable for it , at least so far , that he cannot be excusable that doth not indeavour to bring those with whom he so intimately converses , and upon whom he hath so many opportunities , to a sense and regard of god and religion . and this especially concerns those that are heads of families ; forasmuch as by virtue of their place they have always been accounted , not only kings and governours , but also prophets and priests within their peculiar sphere and province . accordingly we find it to have been the constant care and practice of all good men in all ages , to train up those of their families in the knowledge of the true god , and the exercises of true religion : particularly god himself testifies of abraham , gen. — . that he knew he would command his children and his houshold after him that they keep the way of the lord , &c. and job . . we find it to have been the continual care of that holy man to sanctify his children and family , and daily to intercede with god for them by sacrifice . deut. . . it is an express injunction upon the children of israel , that they not only keep the laws of god in their own hearts , but that they should teach them diligently to their children , and talk of them when they sate in their houses , and when they walked by the way , &c. that is , that they should convey and imprint a sense of god and his religion upon the minds of those they familiarly conversed with . and so great is the authority and influence of governours of families , and so powerful is good example in this particular , that josh . . . joshua undertakes for his family , that they should serve the lord , whether other people would do so or no. david often declares his zeal for the maintenance of religion in his family , so far , that he resolves those persons should be excluded his house that made no conscience of god , and most remarkably , chr. . . he gives this solemn charge to his son solomon , thou solomon my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind ; for the lord searcheth all hearts , and understandeth all the imagination of the thoughts : if thou seek him he will be found of thee , but if thou forsake him he will cast thee off for ever . and for the times of the new testament there is abundant evidence , that it was the constant practice of all those who had a sense of religion in their hearts , to set it up in their families also , of which the testimonies are so many , and so ready at hand , that it is needless here to recite them ; and the success was commonly answerable to the indeavour : from whence it comes to pass that acts . . it is said of cornelius , that he was not only a devout man and prayed to god always , but that he feared the lord with all his house , i. e. his example , prayers and instruction prevailed upon all those that were under the influence of them , to bring them to ( at least ) a profession of piety also ; upon which account it is further observable , that generally when any governour of a family imbraced the christian faith , and was converted to that religion , it is said that such an one believed and all his house , or he and all his house were baptized , namely , because truly good men did not fail by their example and endeavours to bring those over to the same religion which themselves were heartily perswaded of , and accordingly we see it often come to pass in these times wherein we live , that several persons very heartily bless god that his providence disposed them into such or such pious families wherein the foundation of their eternal happiness hath been laid , by the means of the instructive and exemplary devotion which they have there been under the advantages of ; upon consideration of all which reasons , examples and incouragements , and several others which might with great ease have been added , let no good christian be of so monastick a spirit as to extend his care no farther than his own cell , and to think he hath acquitted himself well enough when he hath discharged the offices of his closet , and hath kept religion glowing in his own heart ; but think it his duty to take care that his light shine quite through his house , and that his zeal warm all his family . in order to which we will here consider these three things . first , of the several members which usually a family consists of , and which are concern'd in its discipline . secondly , the several duties of piety which especially become and concern a family . and thirdly , by what means the members of a family may be brought to comply with all those duties . . first , the ordinary relations of a family ( especially as it signifies those which dwell or converse together under the same roof ) are husband and wife , parent and children , master and servant , friend and friend ; and all these i take to be comprized in those several passages of the acts of the apostles , where it is said , that such a man and all his house were converted or baptized , for there are great interests of religion which intercede between every of these ; as for the relation of husband and wife , as it is the nearest and strictest that can be , so consequently it is of mighty importance to their mutual comfort , and a wonderful indearment of affections , when both the relatives are animated with the same spirit of religion , and promote the eternal interest of one another : as it is vastly mischievous and unhappy when those who are inseparably yoked together , draw divers ways , one towards heaven , and the other towards hell ; in respect of which danger the apostle advises those who are free not to be unequally yoked with unbelievers , cor. . . for saith he , what fellowship hath righteousness with unrighteousness ? what communion hath light with darkness ? what concord hath christ with belial ? and what part hath he that believeth , with an infidel ? yet because it is possible , that light may prevail against darkness , therefore when such an unequal society is contracted , he doth not think it a sufficient ground for separation ; for saith he , cor. . . what knowest thou , o wife , but thou maist save thy husband ? or what knowest thou , o man , whether thou shalt save thy wife ? especially since by the piety of one of the parents , the children are sanctified and placed under the advantages of the covenant of grace , as he there adds , v. . and seeing it is possible for one of these relatives to be so great a blessing to the other , there is mighty reason they both should endeavour it , out of self-love as well as charity and conjugal affection , since it is both very difficult to go to heaven alone , and also equally easy and comfortable , when those in this relation join hearts and hands in the way thither . as for the relation of parents and children , that is also very near and intimate , and consequently their interest and happiness is bound up together ; for as it is a mighty advantage to have holy parents , in regard the posterity of such persons ordinarily fare the better to many generations , as is assured in the second commandment , and therefore there is a double obligation upon parents to be good and virtuous , not only for the sake of their own souls , but also for the sake of their children ; so on the other hand , it is no less glory and comfort to parents to have good and pious children , and therefore they are strictly charged to bring them up in the nurture and admonition of the lord ; and indeed he is worse than an infidel , nay worse than a brute , that can be content to bring them up to hell and the devil ; for they are part of our selves , and a man that considers any thing , can as well be willing to be damned himself , as that they should be so if he can help it . now that there is much in their power this way , appears by that charge of the apostle last named , as also by the observation of solomon , prov. . . train up a child in the way he should go , and when he is old he will not depart from it ; for children in their young and tender years are like wax , yielding and pliable to whatsoever form we will put them into , but if we miss this opportunity it will be no easy matter to recover them to good afterwards , when they are debauched by evil principles , confident of their own opinions , headstrong by the uncontrouled use of liberty , and hardened by the custom of sinning . and therefore it is observable , that far the most part of good men and women are such as had the foundations of piety laid in their youth , and very few are to be found who were effectually reclaimed afterwards . but whilest children wholly depend upon their parents , and their natures are soft and pliant , when as yet they have not the hardiness to rebel , nor the confidence to dispute the commands of their fathers ; so long they may by the grace of god easily be wrought upon to good , and which is very remarkable , the influence of the mother is especially considerable in this case : for so we find not only that king lemuel , prov. . . remembred the lessons which his mother taught him , but as i have noted before , timothy was seasoned with grace , by the instructions of his mother eunice , and his grandmother lois , tim. . . and many other instances there are of the successfulness of the mothers pious indeavours . but where parents neglect their duty , usually the children perish , and their blood will be required at the hands of careless parents : and which is more , there is commonly this dreadful token of divine vengeance in this world , that those who are careless of their duty both towards god , and towards their children in this particular , feel the sad effects of it in the undutifulness , contumacy , and rebellion of those children against themselves afterwards , as if god permitted them to revenge his quarrel . in the next place , as for the relation of master and servants , it is a mighty mistake to think they are meerly our slaves to do our will , and that nothing is due from us to them but what is expresly bargain'd for , since they are or ought to be gods servants as well as ours , and must do him service as well as us , and they are put under our protection , and placed in our families , that they may be instructed in his pleasure , and have the liberty to serve him , of whom the whole family of heaven and earth is called . so that properly speaking , we and they are common servants to one great master , only in different ranks , as the one part ( after the manner of stewards ) is allowed to have servants under them , and the other must do the inferiour business , but still they are gods servants more properly than ours , and must therefore have not only ( as i said ) liberty and leisure to serve our common master , but also instructions from us and incouragement so to do : and he that denies them any of these , might as justly deny them their . bread or their wages ; nay more , he that forgets to pray for them too , remembers himself but by halves , forasmuch as his interest is concerned , not only in their health and prosperity , but in their virtue and piety ; for it is evident , that the better men they are , the better servants they will prove . so st. paul tells philemon in his epistle to him , that he would be a gainer by onesimus's conversion , for that he would be so much a more profitable servant henceforth as he was now become a better man , such persons being not only the most faithful and trusty , but by so much the more industrious as they are the more conscientious : besides , that it is well known that divine providence often blesses a family for the sake of a pious servant , as god blessed labans substance for the sake of jacob , and the house and all the affairs of potiphar for the piety of joseph . so that in short , he loves himself as little as he loves god , who doth not indeavour that his servants should be sincerely religious . and though it 's true , it is not altogether in his power to make them so , or to put grace into their hearts , yet by virtue of his place and authority , he hath mighty advantages of doing them good , and will be sure to be called to account how he hath improved his stewardship in this particular . lastly , in a family there are commonly some who under the general relation of friends or acquaintance , are either resident in it , or at least hospitably entertained by it ; now as this lays an obligation upon the persons treated , so it gives some authority to him who treats them : and consequently as such a master of a family is in some measure answerable towards men for the scandals and misdemeanours of his guests ; so is he much more responsible to god for any profaneness they shall be guilty of towards his divine majesty . for ( as i said before ) every man being king in his own family may give laws to it , and oblige those who are under his protection to pay him allegiance , and to serve and worship god with him , especially he ought to do this , because the fourth commandment requires at our hands that we use this authority , not only over our sons and daughters , our man-servants and maid-servants , but over all those that are within our gates . but so much in the general , let us now consider in the second place the particular duties of religion in a family ; of which in the next chapter . chap. iv. of family duties in special . in the first place i look upon it as the duty of every family , that ( besides closet-devotions , of which i have spoken before ; and besides publick worship , of which i shall speak anon ) once a day at the least they join together in prayers to god. i say once a day at the least , in favour of mens occasions , and the peculiar circumstances of some families , were it not for which , it would be very fit that there should be prayers morning and evening , as is the general practice of most pious families ; but certainly it is wonderfully decent , that all the members of every family should once in the day meet together , and with one heart and one mouth glorify god and pay their homage to the great master of the whole family of heaven and earth ; and it is very strange , if any excuse should be pleaded or admitted in this case . for as i said before , every several family is a peculiar body or society , which hath its distinct circumstances , effects and consideration ; it hath its respective needs to be supplied , and therefore hath occasion to make proper and peculiar requests to god , as that he will be pleased to continue it in health , to settle concord and unity amongst the several members of it , that the whole may enjoy prosperity and safety from thieves , from fire and other dangers . and every such society hath also proper and peculiar mercies to give thanks to god for , as namely for success in affairs , for quiet habitation , that they are not molested with ill neighbours , nor vexed with law-suits , for hopeful children , faithful servants , &c. for in several of these respects a man may be well and comfortable in his own person , and yet be unhappy in the society ; and contrarywise the society or family may be happy in the general , and yet a particular person may be in ill circumstances : and therefore there is just reason of addresses and acknowledgments to god in relation to the family , and by the whole family in conjunction , as well as by every single person apart , and in his closet . and though perhaps there may be some family wherein there is no person who can aptly and properly represent the peculiar concerns of it to the almighty , and it may be also there is no form of prayer at hand that will express all the respective circumstances of such a society ; yet they may lift up their hearts and voices together in a general form , and supply with their thoughts and affections whatsoever is wanting in the expressions . and as there is just ground and reason for such family worship , so there is good cause to expect it will be singularly successful , when the whole community joins together , and present themselves and their tribute of praise before the lord : no question but the very manner of doing it , as well as the matter , will be highly acceptable to him ; and when with prostrate bodies , devout hearts and hands , and eyes lift up to heaven , they combine together to importune , and as it were , besiege the almighty , they cannot fail of a blessing ; or however it is a mighty satisfaction to the minds of all such persons , and a great security to them that they have thus jointly and solemnly commended themselves to the divine protection . besides , that this course is an effectual means to conciliate peace and love and kindness , between all the members of this body , and to knit their hearts to one another , when they are thus accustomed to unite their hearts and join their hands in gods service , and conspire to pray with and for each other , which is the greatest indearment of affection . perhaps some man will now say , there is no express scripture which requires of men this daily office of family prayer : to which i answer , first , what if it were so , yet nevertheless it is a duty , seeing there is so apparent reason for it . for god who considered , that he gave laws to reasonable men , did not think himself bound to prescribe every thing in particular , especially in natural worship , where the reason of man might supply him with direction what was fit to be done in such a case . besides , secondly , ( as i discoursed in the former part of this treatise ) it is a stingy and narrow-soul'd trick , and an argument of no true love to god and goodness , to stand upon so strict terms in our piety , as to require an express command in particular , for that which is admirably good in the general , and hath also been the general practice of all good men , as this hath been . but after all , i would in the last place crave leave to ask those men a plain question , who insist upon more express proof of family prayers , and it is no more but this , whether they think there is any such thing as publick worship required of men ? if they do , then let them remember there was a time when there was no more publick society than that of families , namely at the first planting of the world , and then either publick worship must be this of families or none at all ; and to inlighten them in this case , let them consider that passage , gen. . . when seth had enos born to him , it is said , then began men to call upon the name of the lord , that is , so soon as there began to be a family in the pious line of seth , then presently they set up gods worship in it . now this was not the beginning of secret worship , for no doubt but seth was careful of that before enos was born ; nor was it properly publick or ecclesiastick worship , for in that minority of the world , there neither was nor as yet could be any church established in such a sense : therefore it must follow that family worship is as antient as the being of families themselves . or let pious and ingenious persons consider of that passage of the gospel , luke . . where in the first place we find our saviour was at prayers ; and that it was not secret prayer but with his disciples , is more than probable , since they were present at them : and accordingly , when he had concluded , one of them asks him to instruct them how to pray . now if this be acknowledged , then here is our saviours example for what we are discoursing of , forasmuch as the disciples with whom he was at prayer , were his family . but that which i observe further is , they ask him to teach them to pray , as john taught his disciples , that is , to prescribe them a form wherein they ( who were his family ) might join together , as the family or disciples of john did ; or not only to pray severally or secretly , but in conjunction and society : and this our saviour gratifies them in , by prescribing to them the well-known and admirable form : in which these two things are further remarkable to this purpose ; first , that the prayer is in the plural number , which renders it far more probable , that it was intended for a social office . for though some other account may be given of his using that number , yet nothing is so natural as this reason which i have intimated . secondly , the very petitions themselves ( if they be considered ) will incline a man to think , that though the prayer was contrived with infinite wisdom to fit other purposes , yet it was primarily intended for the use of a family or society , especially such an one as this of our saviours disciples was ; but so much for that . . the next instance of family duty is the sanctification of the lords day , and other days and times set apart for his service . as for the lords day , though it be undoubtedly true , that as the jewish sabbath ( which is our saturday ) is not obliging to christians at all ; so neither are we bound to observe any day with that sabbatical nicety and strictness , which ( for special reasons ) was required of that people : yet that the first day of the week , or the lords day , be observed piously and devoutly , is recommended to us by the constant practice of the christian church . and the sanctification of it principally consists in this , that we make it a day peculiar for the offices of piety and devotion , as other days are for common and secular affairs ; for though the business of religion must be carried on every day of our lives , and that be a profane day indeed in which god hath not some share allowed for his service , yet as god hath not required that it be the whole work of those days , but after a little of the time be consecrated to him , the residue be applied to the common affairs of life ; so on the lords day we are allowed to consult our infirmity , to provide for necessity , and to do works of humanity or mercy : but the proper business of the day is religion , and to that the main of it must be applied . and there is great reason for this , namely by this interruption of the course of worldly affairs , in some measure to take our hearts off from them ; for we should hardly avoid sinking absolutely into the cares and business of this life , if we went on in a continual course , and were not obliged at certain intervals of time to retreat from them , and betake our selves to things of another nature , by which means also , we begin to practise an heavenly sabbatism , and inure our selves by degrees to those spiritual imployments which we are to enter upon , and be everlastingly performing in another world. let therefore the pious man thus sanctify the lords day by applying it to holy uses , that is ( besides publick worship ) to reading , meditation , singing of psalms , and grave discourses of religion , and let him according as he hath warrant from the fourth commandment oblige all those within his gates to do so too , and not only restrain his family from common labours , but from lightness and folly , tipling and gossipping , idle visits and impertinent talking of news ; and use his indeavour to ingage them to be as much in earnest about the service of god and their souls on that day , as they are about their business or pleasure on other days . as for other holy days set apart by the appointment of the church , there is very good use to be made of them too : for besides , that the great festivals are the ignorant mans gospel , and bring to his mind all the great passages of our saviour and his apostles , it is certain also , that god hath not so strictly tasked us to the labour of six days , as that he will not be better pleased if we now and then apply some of them to his honour , and make a sally towards heaven ; but then the observation of these days is not to be made merely a relaxation from servile work , nor much less a dispensation for looseness and profaneness , but god must be served on them with greater diligence than can be ordinarily expected on other days . and this is another branch of the pious mans duty in his family . . there is another thing i would mention in the third place , amongst family exercises , which i do not call a necessary duty , but would offer it to consideration , whether it be not adviseable in some cases for the promotion of family piety , that in every family , where it can be done , some persons should be incouraged to take notes of the sermons which are preached in the church , and repeat them at home ; forasmuch as this course would not only afford a very seasonable and excellent entertainment for the family in the intervals of publick worship on the lords day , but would also be very advantagious , both to minister and people . for the minister , it would incourage him to study and to deliver weighty things , when he saw his words were not likely to perish in the hearing , and be lost in the air , but be reviewed and considered of ; by which means one sermon would be as good as two , and might serve accordingly . for the people , it would put the most ordinary sort of them upon considering and indeavouring to remember and make something of that which is delivered to them , when they observe , that some of the ablest of the congregation think it worth their pains to take so exact notice of it as to write it down ; at least they would be ashamed to snore and yawn , when others are so intent and serious . and as for the family in which the repetition is made , they would have further occasion to observe , with what clearness and evidence the doctrine was inferred from the text , opportunity to weigh the arguments used to inforce it , and be put upon making application of all to their own consciences . but i foresee several objections ( such as they are ) will be made against this ; it will be said , this course is unfashionable and puritanical , that experience hath discovered that writing after sermons hath taught men to be conceited and captious , and presently sets up men for lay-preachers ; and in a word , that repeating sermons raised the rebellion . but in answer to the first of these , i observe , that it is neither unusual nor under any ill character in courts of judicature , for men to take notes of the reasonings , determinations , and even the opinions of the judges ; and surely religion is of as much moment as the municipal laws ; and cases of conscience are of as great consequence as meum and tuum : but if the discourses of preachers be not so considerate , their reasonings not so close and weighty , nor their determinations so well grounded as to be worth noting , the more is the pity , to say no more . as for the second objection , i answer , that if the preacher handle only the indisputable doctrines of christianity , and press them home and close upon the consciences of men , these will afford little scope for conceitedness or captiousness ; but some men that are of such an humour will be pragmatical and profane , whether they write after sermons or no , and therefore let us lay this blame where it is due . to the third objection it is answered , that though writing after sermons might perhaps furnish men with materials for lay-preaching ; yet it was impudence which disposed men to it , and the dissolution of government which gave opportunity for it : and if the last of these three things be taken care of , the second will be curbed , and the first harmless and innocent . but lastly , whereas it is objected that writing and repeating of sermons was accessary to the late rebellion : i answer , that it is evident , it could be neither the writing nor the repeating , but the seditious matter of the sermons that was in the fault ; for it is certain , that good and pious sermons are the most effectual way to prevent all mischief of that kind , tending to make good subjects as well as good christians , and the writing and repeating of such sermons is a means to settle such doctrine the deeper in the hearts of men , and therefore i see not but that it would be good prudence to apply that to a good end which hath been abused to a bad one , unless we will countenance the humour of some late reformers , whose method was to abolish things for the abuse of them . upon the whole matter , i see no just discouragement from this instance of family-devotion ; however i will say no more of it , but proceed to such as are unexceptionable . . it is certainly a family duty to instruct all the young and ignorant persons in it , in the substantial doctrines of religion , and rules of good life . the obligation to , and the advantages of this office , have been sufficiently represented before in the foregoing chapter ; now therefore only to speak briefly and plainly of the manner of discharging it , it comprises these following particulars . first , that care be taken betimes to subdue the unruly wills and passions of children ; which is ordinarily not very hard to do if it be minded time enough , whilest they are tender and pliable , but the defect herein ( like an errour in the first concoction ) is hardly remediable afterwards : accordingly the wise man adviseth , prov. . . chasten thy son whilest there is hope , and let not thy soul spare for his crying : by breaking his stomach now , we prevent the breaking of our own hearts hereafter ; for by this means with the blessing of god upon it , we shall have comfort in a child , and the state and publick society , a governable subject ; whereas contrariwise stubborness and malapertness in youth grows to contemptuousness of parents , & to faction and sedition in the state , in age . in pursuance of this , secondly , let them learn and be accustomed humbly to beg the blessing of their parents and progenitors ; this ( as meanly as some inconsiderate people think of it ) is of mighty use : for it not only teaches children to reverence their parents , but wonderfully provokes and inflames the affections of parents towards them ; and besides this , it is the usual method of conveying the blessings of god upon them : for though it be only god that bestows the blessing , yet his way is to use the intervention and designation of parents , and generally those whom they bless ( in this case ) are blessed , and those whom they curse are cursed . thirdly , then let them learn to read , to pray , and especially to say their catechise ; for though these things are not throughly understood by them now , yet they will stick by them , and be remembred when they are more capable of improving them : insomuch that it will be uneasy to one that hath been well principled in his minority , to be impious and profane hereafter ; or if he should prove so , there will yet be some hopes of reclaiming him , because these things will some time or other revive and awaken his conscience . fourthly , after this , let them be brought to the bishop , that he may lay his hands upon them , pray over them , bless and confirm them . for if the fervent prayer of every righteous man avail much , as st. james tells us , undoubtedly the solemn prayer and benediction of christs immediate substitute , and the prime officer of his church is not inconsiderable . besides , when men have understandingly and solemnly addicted themselves to the christian religion , and made it their own act by a voluntary and publick choice , it will ordinarily have a great influence upon them in modesty , honour and reputation as well as conscience , that they shall not easily go back from it , and renounce it : and though it is too true , that many have miscarried afterwards in point of practice , yet it is very observable in experience , that few or none who have been confirmed as aforesaid , have apostatized from the profession of christianity . fifthly and lastly , after such foundations are laid , it is no time yet to be secure , but these beginnings must be followed with further instructions , that such persons may be brought to a savoury sense of piety , and to understand the reasons of the religion which they have imbraced , and so neither be debauched with examples , nor tossed to and fro by every wind of new doctrine ; nay further , these young persons ought to be put upon all the ingenuous learning they are capable of receiving , and we are able to afford them , for the improvement of their minds , that they be the more serviceable to god both in church and state , by the intent prosecution of which , they will not only be kept out of the dangers which rash and unimployed youth is ready to run upon , but become an ornament to themselves and to their relations ; and which is more , be able to imploy and enjoy themselves in elder years , without the usual diversions of drinking and gaming , which commonly are the silly resorts and refuges of those who wanted education in their youth . . there is a principal branch of family discipline yet remains to be taken notice of , and that is the curbing and restraining first of all profaneness and contempt of things sacred , whether it be by cursing , swearing , blaspheming , or any other impudent scurrility ; and then in the next place , of all intemperance , drunkenness and debauchery ; for such things as these do not only bring a stain and blemish , but a curse upon the family , and to be sure the allowance of them is utterly inconsistent with any pretence to piety . and the care and concern for the suppressing these vices , extends not only so far as to the restraining of it in all the constant and setled members of the family , but also to the discountenancing of it in those that are only occasionally as guests in it . for how can any man that loves god , indure to see him abused before his face , and not interpose for him , especially where he hath authority , namely , within his own gates ? shall a man pretend piety , and make his table become a snare to his own soul , and his house a sanctuary and priviledged place for prophaneness ? nor let any man think it becomes him in gentility and complaisance to take no notice of the one , or out of hospitality to indulge the other ; for he that loves god as he ought to do , and hath any measure of manly courage , will not be so sheepish , but that he will at least discountenance such indecencies within his jurisdiction . but as for those that are setled members of the family , as servants and relations ; if any of them be guilty of such lewdness , i do not say , that they must presently be banished the society : for it may be divine providence sent them thither on purpose for their cure , and that we might have the glory of performing so worthy a work , and those sinners the happiness of meeting with the means of reformation ; and therefore we must when it happens so , look upon it as our duty to apply our selves in good earnest to recover them : but if after all good means used , there appear no hopes of reformation , it is certainly a good mans duty to dismiss such persons , both to avoid the scandal and the infection of them . and he that is truly conscientious of gods honour and the spiritual interest of his family , will not stick to sacrifice the petty interests of an useful servant , or a beneficial relation , thereupon . chap. v. family discipline , or by what means the several members of a family may be brought to conform to the aforesaid duties . he that resolves to maintain piety in his family , must do it by such a method as this . first , let him be sure to keep up the authority which god hath given him , and not through carelessness , facility or sheepishness , level himself with those he is to govern , and suffer every body to do what is right in their own eyes ; for then no wonder if piety and all things else be out of order . he that abjects himself shall be a meer cypher , and signify nothing in his own house ; but it is very much in a mans own power whether he will be despised or no : for he that values himself upon the dignity of his place , and asserts his own just authority , shall find divine providence standing by him therein , and striking an awe upon the spirits of those that ought to be governed , and so he will be able to do good service , not only in his closet , but within the whole sphere of his family . to this end let him observe , that as in the fourth command god requires and expects , that every master of a family be responsible for all those that are within his gates ; so accordingly in the fifth commandment he hath invested him with honour under the title of father and mother , and both commanded and promised to reward obedience to him : and let not any one think that god will desert his own institution , so as to permit the authority he hath here invested parents with , to be either trampled upon by others , or prostituted by themselves , without severe animadversion . let him consider also the great interest that lies in the conserving of paternal authority , in which the foundation is laid , both of civil and ecclesiastical government ; forasmuch as accordingly as people are inured to order , and to be in subjection in private families , such will be their behaviour afterwards in church or state : for he that suffers his children and servants to be contumacious towards himself , trains them up for instruments of schism and rebellion ; and he that on the other side countenances faction and disobedience to publick authority , makes a leading case for rebellion and confusion in his own family ; but he that accustoms those which belong to him , to obedience at home , makes his house a seminary of good subjects , and of good christians , and will feel the comfort , and reap the blessing of both . above all let him consider the nearness and naturalness of the principles of religion to the minds of men ; insomuch that there are hardly any but are convinced of the necessity and obligation of it in their own consciences ; in other things inferiours may perhaps dispute the wisdom of their governours , and so be tempted to disobey their commands ; but plain matters of devotion admit of no dispute , they are imposed by divine authority , written upon the hearts of men , and inacted and proclaimed within their consciences , and therefore people may with the greater readiness be brought to the observance of them , if we do but stir up and awaken , or at most second conscience by our authority . but then secondly , this authority ought to be tempered with sweetness and benignity in the exercise of it ; for a man is not to be a tyrant but a father in his family , he must not superciliously command , and imperiously will and require , but incline and perswade by the use of all motives and incouragements , and by all the arts of indearment oblige men to their duty . a mans family is his own body , and may be called himself , considered at large and in all his capacities , therefore unnecessary harshness and severity is as indecent in this society , as cruelty to his own flesh is unnatural . and it is commonly as insuccessful as it is indecent ; for power without goodness is a weapon without edge , which will go no further than mere force carries it . when men only fear , they will hate too , and be sure to obey no more than needs must . therefore the apostle eph. . . advises , fathers provoke not your children to wrath , and v. . forbids masters to use threatnings towards servants , but especially col. . . all bitterness towards wives is prohibited ; for these courses ( in such near relations ) ordinarily make them worse instead of mending them , and stir up all the mud and dirt of their temper . besides , it is to be considered , that the interest of making men good is very great and valuable , and he doth a very acceptable service to god who obliges his family to serve and honour him ; for by so doing a man promotes the salvation of his own soul , and he will have great allowances made for his personal infirmities at the day of judgment , who in his more publick capacity hath advanced gods glory in the salvation of others . therefore it is exceedingly worth the while , that we should deny our selves , and condescend to any honest art and method of ingaging men in religion . especially this is to be considered , that the instances of piety and devotion are above all things to be voluntary , free and chearful , or they are nothing worth ; and therefore harshness and severity are the most improper instruments for such an effect ; consequently it must be wise discourses , obliging carriage , sweetness of temper , kindness and benignity , that are the most likely methods of prevailing in such a case ; and ordinarily to gain this point , no more is requisite , than that a man discriminate between the good and the bad , that he favour the one and discountenance the other ; and this alone will in time make a strange change in a family . especially thirdly , if in the third place the governour of a family be a great example of piety himself : rules without examples are neither understood nor considered by those to whom they are propounded ; and he that goes about to over-rule his family to piety without making conscience of it in his own practice , nay , who doth not make his own life a great pattern of what he perswades to , undermines his own indeavours , and shall not only fail of success , but be ridiculous for his pains ; for every body is aware of this , that if devotion be necessary to one , it is so to another ; if the servant ought to pray to god , so ought the master ; if one ought to be zealous , certainly the other ought not to be careless or profane ; or if one may be excused the trouble of religion , so may the other also . and indeed it is hardly possible for a man in these matters to have the confidence earnestly to press the observation of that upon those under him , which is not conspicuous in his own practice ; or at least , if he have the forehead to do it , and can so well act the part of the hypocritical pharisee , as to lay heavy burdens upon others , which he himself will not touch with one of his fingers ; yet as he cannot do it heartily , so he must be very vain if he thinks men will not be able to see through the disguise , and very sottish if he can expect that such commands of his should carry any authority with them . but there is a majesty in holy example , it not only commands but charms men into compliance ; there is life and spirit in it , insomuch , that it animates and inflames all about a man ; it makes piety to become visible , and not only shews it to be necessary , but represents it with all its advantages of goodness , beauty and ornament ; it confutes mens mistakes of it , answers their objections against it , removes their suspicions , shames their cowardice and lukewarmness : in a word , it doth ( after the manner of all great engines ) work powerfully , though almost insensibly . we find by common experience , that men are sooner made wise and fit for great actions by the reading of history than by studying of politicks ; because matter of fact strikes us more powerfully , and the circumstances of things as they are done , instruct us more effectually than all dry rules and speculations can do : to which purpose it is to be remarked , that the way of the holy scripture is rather to teach men by examples than by rules ; and accordingly the whole sacred writ consists principally of the history of the lives of holy men , almighty wisdom thinking that way the fittest , not only to express the laws of virtue , but to make impression of them upon the spirits of men ; and indeed ( which is further remarkable ) there are some of the more curious and excellent lines of piety , which can hardly be exprest by words , but are easily legible in the lives of holy men . therefore let him who would ingage his family to devotion , give them a fair copy of it in his own example , and then he shall not fail of the honour and comfort to see it transcribed and imitated by those about him . . but that he may with the more certainty and expedition attain this desireable effect , it is very necessary , that he neither make the lives of those he would gain upon , burdensome to them , and exhaust their spirits by too great and constant drudgery about the affairs of the world , nor that he make the business of religion irksome and unpleasant to them by unnecessary length and tediousness of family-devotion ▪ for the former of these will take off their edge , and leave them with no heart to religion ; and the latter will beget an utter aversation to it . as for the former , our saviour hath told us , we cannot serve god and mammon , and that no man can serve two masters ; i. e. either one of them must be neglected , or both served very remisly : for it 's certain , when men are harassed with secular business , they cannot have spirits enough to attend religion with any vigour . and for the other , if the duties of religion be drawn out phantastically to a tedious length , it will be impossible ( whilest men are men ) that they should either be inclined to go to them with such chearfulness , or persevere in them with such delight and fervour as is requisite . therefore let the world be so moderately pursued , as that time , and strength and room , may be left for devotion ; and let the duties of religion be so contrived , that they may be pleasant and easy , and then ( besides that devotions so performed are most acceptable to god ) it will be no hard matter to bring our families to comply with them . especially . if in the fifth place the governours of families take care to order and methodize affairs so , that these different things intrench not upon each other , neither the world incroach upon religion , nor religion shut out and exclude the common affairs of life ; but both may take their places in a just subordination . we commonly observe , that things in an heap , and which are not digested into any order , look vast and numerous , so as to amuse our minds in the contemplation of them , insomuch that we neither apprehend any of them distinctly , nor comprehend them all together ; and in a crowd of business , we are either so confounded with the multiplicity , or distracted with the variety of things before us , that we apply our selves to nothing at all effectually ; for one hinders and supplants the other . so it is here in the case between the affairs of the two worlds , if both lie in gross before men , and no distinct place be assigned to each of them ; the effect is , that both together being an intolerable burden , one of the two must necessarily be neglected , and that commonly falls to be the lot of religion : or if it happen that these offices are not totally omitted , they will be sure to be superficially performed ; the minds of men neither being sufficiently prepared for them , nor united enough to attend them without distraction and wanderings . therefore as the wise man tells us , there is a time for every thing ; so let every man , who would promote religion in his family , appoint set hours for prayer , and all the offices of devotion , and then it will neither be difficult to obtain the constant observance of them , nor so ordinary to perform them carelesly and formally . . sixthly and lastly , it will be the wisdom of every master of a family who would bring those which are under his care and tuition to an uniformity in religion and the worship of god , and to seriousness and heartiness therein , that he express all tender affection to them and regard of them , when any of them happen to be sick , or under any adversity , and by that means make to himself an opportunity of obliging them to take his counsel , and follow his direction in all other cases . we use to say , he that will gain an interest in any man , so that he may be useful to him , or compliant with him in his prosperity , must lay the foundation of his friendship in that mans adversity . for no man knows who are his friends till he hath occasion to make experiment of them , which cannot be done but in adversity ; for every man is a friend to him that hath no need to him , but he that like the good samaritan , deserts us not in our greatest difficulties , him we have just grounds to value and confide in . now above all kindnesses men are most sensible of those which are done to their bodies , and they commonly take the measures of all friendship and sincerity from thence , and therefore he that will win upon the minds of men , must first oblige them in their bodily interests . besides , as we observe , that all inferiour creatures are most tractable and docible at such times as wherein they are lowest and can least help themselves ; so mankind is most disposed to take advice , and most obedient to counsel when he is at a non-plus in his affairs , and especially when the vanities of this world , which dazled his eyes before , begin to vanish , and there seems to be but one way left with him ( that is , to prepare for another life ) he will then freely admit of discourse of the other world , and be glad to comply with all serious advice in order thereunto . these seasons of adversity therefore are by no means to be let slip by him who is tender of the souls of those who are under his charge . to which add , that forasmuch as it is the constant method of all the zealots and emissaries of false religions to insinuate themselves into sick and calamitous persons , to the end that by such an opportunity they may gain disciples to their party , and they too frequently find this subtilty successful : the consideration hereof ought to awaken the diligence , and incourage the hopes and indeavours of all those that sincerely desire to save their own souls , and those that are imbarqued with them , to apprehend and improve such opportunities to better purposes ; especially seeing that in such seasons men are as capable of good principles as of bad , if there be not as much shameful and supine carelessness on the one side , as there is commonly vigilance and application on the other . and so much for family-piety . chap. vi. of publick piety , and particularly of governing a mans self in relation to the church and publick assembly of christians . as it is certain we were not born for our selves , so neither is it a sufficient discharge of our duty , that we be useful in our private family , or amongst our kindred and relations only , but that we express a zeal of gods glory and the good of mankind , answerable to the full extent of our capacity , and let our light so shine out before men , that we may provoke , as many as are within our reach , to glorify our father which is in heaven . now every private man is in some measure concerned in the neighbourhood and parish wherein he dwells , and whereto he belongs ; and therefore should so far at least dispense the influence of his zeal for god and religion : for almighty god , who hath appointed the bounds of mens habitation , having thus setled every man in his station , expects that he should look upon this as his proper sphere , and adorn it as his peculiar province . no private man hath any just reason ordinarily to prompt him to go beyond this , forasmuch as if every good man would do his part within these bounds , the whole world would be amended , and he that is remiss and negligent in this , cannot easily satisfy himself that he hath demonstrated such love to god as becomes him , nor can he expect to reap all those comforts and benefits which otherwise by a conscientious discharge of himself in this particular might redound to him . now that which we mean by the relation to a neighbourhood or a parish hath a double consideration . first , as every parish is or ought to be a branch or member of the church . secondly , as it is a branch or member of the commonwealth . accordingly there is a double obligation lies upon every man that is within the bounds of it , and from thence arise duties of a different nature : for brevity and perspicuity , i will distinguish them by the names of ecclesiastical and civil piety , and then shew what each of them comprehends , beginning with that which i call ecclesiastical piety , or the discharge of such publick duties as especially concern the society of a church . and this consists in these few following particulars . . that a man join himself to , and carry himself as a member of the church , and not out of pride , phantastry or contempt separate himself from it , or schismatically set up factions and conventicles against it . it is evident , that our lord jesus christ established the society of a church ; that is , appointed that all those who would be his disciples , should not content themselves singly and particularly to believe on him , but should all be obliged to associate themselves , and make up a body or spiritual corporation wherein they were to hold communion with each other , as members , as well as with him their head . the ends and uses of this institution were very many and great ; for besides that by this means order and unity is promoted , which is very beautiful in the eyes of god himself , our lord hereby provided that the truth of christianity might be jointly held up in the world , and the several members of this society become mutually more helpful and comfortable to each other , and also that by a constant method of christian intercourse here , they may be fitted for eternal friendship and society in heaven . in subserviency to all these ends , publick officers were appointed in the church to govern and to instruct the several members of it , which it were plainly impossible for them to do ( unless their numbers were almost infinite and equal to that of the people ) if it had not been that the people were to join together , and become a common flock for those officers to govern and instruct . moreover it was also the intention of our saviour , that this church of his should be but one , and catholick , imbracing all the true believers all the world over , and therefore it is called his body and his spouse : from whence it follows that every man who will partake of the benefits which flow from him , must be a part of this body , and thereby hold communion with him by conjunction with that , which is otherwise impossible to be done , than by joining with that part of the catholick church where it hath pleased the divine providence to settle our abode and habitation , that is , in the parish and neighbourhood where we dwell ; for without this , though it 's possible we may retain the fame faith in our hearts with the catholick church , yet we cannot perform the offices of members , nor serve the ends of such a society . the result is therefore , that it is ordinarily every christians duty to communicate in all the offices of christianity , to submit to the officers , to be subject to the censures , ahd to comply with the orders of that part of the church amongst which the divine providence hath placed him . i say ordinarily , because it may happen that the society of christians amongst whom a man lives may be heretical in their doctrine , or idolatrous in their worship , and then it will not be his sin but his duty to separate from them ; but bating that case , and where the doctrine is sound , and the worship free from idolatry , i see not what else can acquit him of schism that separates , or what can be sufficient to dissolve the obligation of joining with the catholick church by conjunction with that particular society , or member of it , where he is placed . therefore let not the good christian without flat necessity , suffer himself to be alienated from the particular church , lest by so doing he lose the comforts and benefits of the catholick church ; but let it be his care and indeavour ( so far as it is in his power ) that there may be but one church in the world , as was the intention of our saviour : to this purpose let him not hearken to the fond pretences of purer ordinances and double refined worship , or to the vain boasts of greater edification in other assemblies ; for besides that a man may justly expect most of gods blessing upon those means which are most his duty to apply himself unto ; it is also evident , that if such suggestions be attended to , it will be flatly impossible that there should ever be such a thing as unity or order in the christian church ; nay these conceits will not only distract and confound the order of the church , but they serve to fill mens heads with endless disputes , and their hearts with perpetual scruples about purity of administrations , so that they shall rest no where , but under pretence of soaring higher and higher , shall ramble from one church to another , till at last they cast off all ordinances as the highest attainment of spirituality . nor let him give ear to any peevish insinuations against the church and publick worship , upon account that there are some rites or ceremonies made use of which are only of humane institution ; for it is not only reasonable to hope that god will be well pleased with humility , peaceableness and obedience to humane laws , but certain , that there is no church in the world , that is or can be without some observances , that have no higher original than humane institution . but against these , and all other such like principles of separation , let him indeavour to secure himself ; first , by dismissing the prejudices of education , and the unnecessary scrupulosities of a melancholy temper , and above all , acquit himself of pride and pragmaticalness , and then he will easily and comfortably comply with any sound part of the christian church . in pursuance whereof . he must diligently frequent all the publick offices of religion in that society , whether it be prayers , preaching or reading the word of god , or administration of the sacraments , &c. for it is a mighty shame that a man should pretend to be of the church , who cares not how little or how seldom he comes at it , and who slights the advantages of its communion . for such a man , however he may hector and swagger for the notion of a church , manifestly betrays that all is but humour or interest , and no true principle of christianity at the bottom ; and really , he doth more dishonour to that society , than the professed schismatick doth or can do . for besides that he incourages them in their contempt of it , and discourages good men in their zeal for it ; he foments the suspicion of atheistical men , that religion is but a politick trick to catch silly persons with , whilest those that are privy to the plot , keep out of the bondage of it : i need not adde , that he defeats the institution of our saviour , that he baulks his own conscience ( if he have any ) and aggravates his own damnation , which are all very sad things . on the other side , the blessings and comforts of frequenting the offices of the church are so many and great , that it is not imaginable how any man who is convinced of the duty of communion in general , should be able to neglect the particular instances of it . for besides that the church is gods house , where he is especially present , and where we meet him , and place our selves under his eye and observation , and from whence he usually dispenses his favours ; it is a great furtherance of our zeal and piety , to be in the presence of one another , where the example of holy fervour and devotion in one , powerfully strikes and affects others . there is also an extraordinary majesty in the word of god , when it is not only fitted to our peculiar condition , but authoritatively pronounced , and applied to our conscience by gods messenger . above all , in prayers , when our petitions and requests are not only put up to almighty god , by his own minister appointed for this purpose ; but our weakness is relieved , our spirits incouraged , and we are inabled ( notwithstanding our private meanness or guilt ) to hope for acceptance and success in our desires , by the concurrent devotions of so many holy men as there join with us in the same suit , and in the same words , and whose united importunity besieges heaven , and prevails with almighty goodness for a blessing . wherefore let no man permit the private exercises of piety it self , such as prayer , reading , or meditation , to supersede or hinder his attendance upon the publick offices of the church , seeing that as these yield more publick honour to the divine majesty , so they are more effectual for our own benefit ; much less let sloth or too great eagerness upon the affairs of the world , make us forget or neglect them ; but least of all let any lukewarm indifferency or atheistical carelessness seise upon any man in this particular ; but let the man who glories to be of the christian church , be sure to be found there in the assemblies of gods servants . . and more particularly , let him not neglect the opportunities of receiving the sacrament of the lords supper , as often as they are presented to him , unless some weighty occasion hinder or disable him . it is well known to have been the use of the primitive church to administer this holy sacrament as often as it held any solemn assembly for divine worship , and the christians then as duly received it as they came to church ; nor did the frequency of it abate their reverence to it , but highly increased it rather . and this office they therefore called the communion , because it was the symbol of a compleat member of the church , and the fullest instance of that society . to have been kept from it by any accident , was then looked upon as a great calamity ; but to be debarred from it by the censure of the church , was as dreadful to them as the sentence of death . they sought to be restored to it with tears , with prostrations in sackcloth and ashes , with all the intercession of their friends , and all the interests they could make . there was no need in those times to use arguments to convince men of the duty , or repeated exhortations to press them to the performance of it ; the ministers of the church had no trouble in answering objections against it , or removing impertinent scruples about it , much less was there any occasion to urge the observance of it by humane laws ; for they remembred it was instituted by their saviour on the same night in which he was betrayed , for the commemoration of his passion , and recommended to their observance by the most obliging circumstances ; they found the constant solemnity of it setled in all churches by the apostles , and they were well aware of the unspeakable comforts of it . now the reason of all these things holds as much in these times as then ( saving that men are not so conscientious and devout as they were ) : for in the first place , it hath been the custom of the church in all times since , to make this sacrament the badge and cognizance of her members , until of late those have pretended to be churches where there was neither order nor unity , neither sacraments administred nor indeed persons qualified to administer them ; and it 's great pity and shame that such an unhappy novelty should prescribe against all antiquity . and then secondly , as for the institution of this sacrament by our saviour , it is manifest , that he did not deliver himself by way of counsel and advice , so as to leave it to our discretion or courtesy to observe this sacrament or omit it , but by express and positive command , do this in remembrance of me ; and therefore there is no room for the cavil against mixt communion , as if we were excused from celebrating the lord's supper , because others do it unworthily ; which is as much as to say , because some do it as they should not , i may chuse whether i will do it at all . but ( as i said ) here is an express command that we do it , and therefore we have no liberty to omit it upon any such pretence . and upon the same account it will be in vain to pretend i am not prepared for it , and therefore must be excused ; for when our lord hath made it our duty to do it , it is our duty also to do it as we should do , and the neglect of one duty will not excuse another , i. e. our sin of unpreparedness will be no apology for our sin in total omission of the sacrament . the whole truth is , here are two things required of us , one expressed and the other implied ; the express duty is ; that we celebrate the memorial of our saviours passion ; the implied duty is , that this be done with such preparation as agrees with so sacred a mystery ; both these therefore are to be performed : for as my coming to the sacrament will not excuse my coming unpreparedly , so much less will my unpreparedness excuse my not coming at all . but of the two , it seems far the more pardonable to come , though somewhat unpreparedly , than not to come because of unpreparedness ; for that is neither to come nor prepare neither . i say , though neither ought to be done , yet it is plainly better to offend in the point of an implied duty , than of an express one ; but especially , it is more tolerable to commit one sin than both , as he that comes not to the lords supper at all , notoriously doth . but then thirdly , for the comforts of this holy sacrament , those are so vastly great , that the man is as well insensible of his own good as of the honour of christ jesus , who willfully neglects the lords supper . for in the first place , by commemorating the passion of our lord in that holy feast , we not only perform an office of obedience and gratitude to our saviour , but we strengthen our faith in the efficacy of his death and sacrifice for the expiation of sin , which affords the greatest relief to our guilty consciences that can be . and together herewith we melt our own hearts into contrition , fears and sorrow for those sins of ours which required such an atonement . for who can consider what his saviour suffered , and look upon him whom we have pierced , and not mourn heartily for his sin and his danger ? again , by eating and drinking at the lords table we are made sensible of the happy estate of friendship with god , which we are now restored to by the intercession of our lord jesus . moreover by commemorating his death , and the ends and effects of it , we fortify our own minds against the fear of death , and by feeding upon his body and blood we have the pledges of our own resurrection and immortality , and to say no more ( though in so copious and comfortable a subject ) by partaking of his body and blood we become united to him , and partake of the same spirit that was in him . and now after all this , who will make that an excuse for omitting the sacrament , that they do not find or observe , that either themselves or others profit by it ? what , is it no profit that we have done our duty and exprest our gratitude to so great a benefactor ? is it no profit to see christ crucified before our eyes , and to see him pour out his heart blood for sinners ? is it no profit to be made ingenuously to weep over our own sins ? is it no priviledge , no comfort to be admitted to the lords table , in token of friendship and reconciliation with him ? certainly there is no body but profits something more or less by these things ; and if there be any man who doth not profit greatly by them , he must needs have a very naughty heart indeed , and had need to prepare himself , and go often to the sacrament that it may be mended . but however let the good christian gladly imbrace all opportunities of this holy solemnity , and not doubt to find comfort by it . . as for the other offices of the church , such as prayers especially , let him remember to frequent them constantly and intirely . by constancy of attendance upon publick worship , i mean , that he should not only apply himself to it on the sundays or lords days , but every day of the week if there be opportunity : and by intireness of gods service , i understand it to be his duty both to go at the beginning , and to join in it both morning and evening , that by all together he may not only sure himself and his own conscience of his heartiness and sincerity , but demonstrate to all about him the great sense he hath of the moment of religion , and that he looks upon the serving of god as of greater consequence than all other interests whatsoever . as for the first of these , viz. the frequenting the publick prayers every day ( where they are to be had ) it is observable in the character of cornelius , acts . . that amongst other instances of devotion it is said of him that he prayed to god always , which cannot well be understood of any thing else but his daily frequenting the publick prayers , because his private prayers could not be so well known as to make his character . but most expresly it is said of all that believed , acts . . that they continued daily with one accord in the temple , which must needs principally have reference to this duty of publick prayer ; and it is very hard if any man be so put to it , that he cannot spare one hour in a day to do publick honour to the divine majesty , or rather it is a great sign of unbelief in his providence as well as want of love to him , if a man cannot trust god so far as to hope that such a time spent in his service shall be recompensed by his blessing upon the residue of the day ; or however , a good christian will be well contented , and gladly sacrifice so much of his secular interests ( as this comes to ) to the divine majesty . as for the second point , viz. going at the beginning of prayers , it is a shameful neglect which several persons are guilty of , who will not altogether be absent from the church , but yet will come commonly so late , that they not only lose part of the prayers , but enter very abruptly and irreverently upon that which they partake of . it is possible a man may sometimes be surprized by the time , or diverted from his intention by some emergency ; but to be frequently tardy is an argument that he loves something better than god and his worship . for doubtless a good christian would ordinarily choose rather to stay for the minister , than that the publick office should stay for him , and thinks it fitter to spend a little time in preparing and disposing his heart for the duties of religion , than either to enter into the divine presence rudely , or to serve him only by halves . and as for the third branch of this instance of devotion , viz. the resorting both to morning and evening service , it is observable acts . . that the apostles were at the temple at the hour of prayer , being the ninth hour , which is both a proof of their frequenting the evening service as well as that of the morning , and also an example of observing the just and stated times of publick worship ; and surely it will become every good christian to be lead by such a precedent , especially seeing the gospel worship which we resort to is so much more excellent and comfortable than the jewish was ( which those holy men thus carefully frequented ) as we shall see by and by . . in the next place it is to be minded , that in all these publick approaches to gods house , we are to express a great reverence towards the divine majesty : by which i do not only mean that we ought in our hearts to think worthily of him , and prostrate all the inward powers of our souls to him , but that in our outward man , in our carriage and bodily deportment we express an awful regard to him , by all such gestures and signs , as according to the common opinion of men , are taken to betoken the highest reverence and observance , such as standing , kneeling , bowing , and prostrations of our selves before him . for though the heart be that which god principally looks at , yet forasmuch as he made our bodies as well as our souls , and we hope he will save both , he therefore expects we should glorify him , both with our souls and with our bodies which are his , and which he hath bought with a price , cor. . . and indeed there is such a nearness and sympathy between our bodies and spirits , that they ordinarily move by consent , and draw one another into compliance . insomuch , that he who truly bows his soul to god , can scarcely forbear at the same time to bow his knees to him also ; and he on the other side that bows his knee to him , is by that very motion of his body in some measure put in mind to entertain reverential thoughts and affections towards him . and this care of bodily worship is the more important in publick service , and especially in gods house , because ( as i noted before ) then and there his honour and grandeur is concerned , and any indecent carriage in such a case , is an affront to him , and exposes him to contempt in the eyes of men , and therefore that carriage which in secret worship might admit of excuse , will in publick be intolerable profaneness . wherefore let not the pious man be affrighted by any one out of the expressions of bodily reverence , under the notion of superstition , which is become a bugbear , by which weak men are made afraid of every instance of a decorous or generous devotion . there can be no culpable superstition in our worship , so long as we have the true object for it , and whilest we use not such expressions of our devotion as he hath forbidden ; but this of bodily reverence is so far from being forbidden , that it is expresly required in the holy scripture , and hath been constantly practised by all holy men . nor let the phancy of a spiritual worship , required under the gospel , beguile any man into a contempt or neglect of bodily reverence ; for it is plain , that although the christian religion raises mens inward devotion higher , yet it abates nothing of outward adoration ; but rather when it requires the former should be more intense and affectionate , it supposes the other should be answerable , because it is natural so to be ; for this being the accessory cannot but follow the principal . it is true , there is a possibility that more stress may be laid upon the shadow than the substance , and some men may hope to complement god almighty out of his right to their hearts , by the addresses of their bodies : but the fault in this case is not , that there is too much of the latter , but too little of the former ; and the good christian therefore will be sure to join both together ; and as he will come to gods house with the most elevated affections , so he will express his apprehensions of the infinite distance between him and the divine majesty by the lowliest postures of his body . . next to this let the pious man think it his duty to pay some measure of reverence to gods minister as well as to the divine majesty , and for his sake . in the old testament , god took special care of the respect and dignity of his ministers as well as of their maintenance ; for indeed all contumely towards them redounds upon himself : and the new testament is very full and express in this particular , they are those that watch for our souls , and must give account for them , they are gods embassadors , and workers together with him , those by whose hands he pardons and blesses his people , and therefore he holds them as the stars in his right hand , and those who slight them that speak in his name on earth affront him that speaketh from heaven , but amongst the many passages in the new testament to this purpose , that of the apostle to the thessal . . ep. . . is very considerable , the words are these , we beseech you brethren to know those who labour amongst you , and are over you in the lord , and to esteem them very highly in love for their works sake . the last words are so emphatical they cannot be expressed in english , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give them greater esteem than otherwise is due to them for their work and office sake , i. e. to value them above their parts and merits and quality in other respects , for the sake of that relation they stand in to god , and for their office and usefulness towards our souls . and indeed touching that last particular , it is evident in experience , that all those who have any regard to their own souls , are such as indeavour to raise in their hearts an esteem for their minister ; not only that they may incourage his studies and sweeten his labours to him , but that they may render themselves the more capable of following his counsels and receiving benefit by his instructions : and on the other side , those that slight and vilify the persons of such , neither do nor possibly can ( ordinarily ) receive any benefit by their ministry , and therefore the prophet hosea . . speaking of a profligate and hopeless sort of people , useth this expression , this people are as those that strive with the priest , q. d. they are not only horribly vicious and profane , but they are incorrigible too . therefore the piously disposed man will be sure to reverence gods ministers , both for gods sake and his own too , and this leads me to another duty of kind to the former , viz. . that the good christian account it an office of publick piety as well as of common justice , to pay truly and faithfully his tithes and church dues to the minister : this the apostle intimates by the expression of double honour , tim. . . natural reason and the common sense of mankind requires that they which serve at the altar should live upon the altar . and in the old testament when god himself setled the provision for his ministers , he did it most amply and honourably ; and under the gospel pious antiquity took care that the christian church and ministry thereof should be liberally indowed , till the envy and rapacity of after-times deprived it of a great part of its rights ; but now after those depredations it would be an horrible sin and shame to rob the church of any part of that remainder , or fraudulently to diminish or impair it . for it is evident , that no man can pretend any right to it , as having neither purchased it nor hired it , nor had it descend upon him by inheritance ; the churches due being a reserved estate , or a rent-charge upon every private estate . and it is notorious that it is what pious ancestry consecrated to this use , and therefore no part of it can be invaded , intercepted or incroached upon without sacriledge and the curse of god. and for proof of this , we need no more than to observe the common success of such men as purloin from the church , and ( as their own phrase is ) are always pinching on the parsons side . they are generally a querulous , uneasy , lean , hungry and unthrifty sort of people , god almighty blowing upon and blasting their other labours for the sake of this accursed thing in their tents ; or if any of them thrive for the present , yet , one time or other , a coal from the altar will take hold of , and fire their nests . whereas on the other side , those that are just to god in this particular , ordinarily find the benefit of it in the success of their affairs , and they are commonly chearful in their spirits and prosperous in the world. but the good christian will not need these arguments , for he loves god and his service , and his ministers , and thinks it fit that he that reaps spiritual things ought liberally to sow temporal things , at least he will rather abridge himself than wrong the church , although it may be never so cleverly done , under the countenance of a corrupt custom or prescription . so far from it , that . in the eighth place he will be an example of pious munificence , and put himself to some voluntary cost for the ornaments of religion and the house of god , and that his publick service may be performed with gravity , decency and solemnity . for he thinks it very fit that the great majesty of heaven and earth should not only be worshipped with sincerity and devotion , but with grandeur and magnificence . he will not therefore humour the profaneness of degenerate times so much as to forswear building of churches , if it be in his power , nor much less will be backward or stingy in repairing of them when there is occasion ; for he cannot find in his heart to let gods house lie waste when he builds his own , nor frame his mind to think that is good enough for the uses of religion which he could not be contented with for his private accommodation , if better were in his power , and therefore will in all parish-meetings about these matters vote for god against his own purse , for he is of davids mind , who had no fancy for a cheap religion , nor would serve god with that which cost him nothing , chron. . . and as he psal . . verses , , . blesses those that took pains to repair the ways , and to make the passage easy towards god house at jerusalem ; so the pious christian will indeavour by his counsel and example , that the whole external face of religion may be lightsome , beautiful and decorous in the place where he dwells , to the end that not only his animal spirits may the more chearfully comply with the devotion of his mind , but that those also may be invited to frequent gods house and worship , who have not yet experimented the spiritual ravishments of it . in further pursuance whereof . the pious man ( we speak of ) will together with all the aforesaid allurements , use also his utmost indeavours by perswasions , incouragements , and all other fit means to prevail with the whole neighbourhood or parish to frequent the church . for as he would not go to heaven alone , nay knows assuredly he shall not come there , if he do not indeavour to carry others along with him ; so neither is he contented to feed upon the fatness of gods house alone , but would have others partake with him . he hath a holy indignation to observe theaters to be filled , exchanges and markets thronged , and gods house unfurnished with guests . he wonders at the inconsiderateness of men who incur such a guilt by the contempt of religion , and pitties their folly that deny themselves so many comforts and advantages as gods house affords above any other place of resort whatsoever . besides , he considers , that not only god is more honour'd by a general confluence to his service , but that his own heart is more inlarged and chearful , and his affections more raised ( as it were moving in consort ) when there is a brave concourse in divine offices . psal . . , . i rejoiced ( saith the holy man ) when they said , come , let us go up to the house of the lord , our feet shall stand within thy gates o jerusalem . well-disposed persons ( it seems ) then were wont to call upon and provoke one another , and to flock together in companies towards the temple , and it was a pleasant spectacle to the psalmist to behold it . and let good christians be ashamed to be outdone in any thing of this kind , since our church and worship is so incomparably more excellent than theirs . what was it that a zealous jew could provoke his neighbours to go up to the temple for ? to see a beast slain and a smoke made with the fat and entrails , or to muse upon the obscure hieroglyphicks in the fabrick , the utensils , the ornaments and service of that house ? but a christian goes to the church to hear the lively oracles of god , to see heaven opened in all its glories , and to be shewed the way thither . therefore he that is sensible of the great odds on the side of the christian worship , and who hath so much prudence and charity as to render him serviceable amongst his neighbours to such a purpose , will jog and awaken them out of their sloth and negligence of going to the church , by wise and manly discourses , and friendly and familiar exhortations , from the considerations of the scandal to religion , and discouragement to the minister by the peoples remissness , and of the duty and benefit of diligent attendance , and he will with the same zeal and care indeavour to answer their objections , and remove their scruples about it ; and especially considering , that this is commonly better taken , and sinks deeper into such men as need it , when it is done ( not only by the minister , who is presumed by these incogitant persons to do it for his interest or the reputation of his person or profession , but ) by those who are upon the same terms with themselves . to all this , the pious man aforesaid will wisely improve the interest of his charity to oblige the poorer sort to their duty , dispensing most liberally to them who are most inclinable to follow his counsel in this particular ; and for the middle sort of men , he will trade and buy and sell upon choice with those that are best affected to the church and religion . but if all this should not do , and that he cannot prevail upon all , yet . in the last place , he will not fail at least to over-rule his own family , that they shall universally and constantly frequent the church , and so be an example to the neighbourhood . this i have shewed before , every governour of a family hath authority from god to do , and the holy scripture affords us several instances of the efficacy and success of making use of it to this purpose ; amongst the rest , by virtue hereof , joshua undertook for his house , that they should serve the lord ; and cornelius prevailed upon those under him so , that he is said to fear the lord with all his house . and indeed a master of a family will be able to give a very sorry account of his family , if he cannot oblige them to go to church with him ; for we find by woful experience , that where under pretence of scruples about the publick worship , inferiours have claimed the priviledge of exemption , and been permitted to resort to conventicles , the effect hath been , that such persons have not only grown captious and insolent , and by degrees to despise their superiours , but having by this means gotten from under the eye of their governours have made no scruple to run into debauchery . therefore let the pious man strictly charge himself thus far , and look upon himself as very insignificant in his place , if he do not so much publick honour to god and religion , as to bring his family to the house of god. chap. vii . of civil piety , or , how a good man may carry himself so , as to promote gods honour , and the publick good , together with his own peace and comfort , in the parish , considered only as a civil society or neighbourhood . when our blessed saviour , mat. . . saith to his disciples , ye are the salt of the earth , he did not direct himself only to his apostles , or to them and their successors , the pastors of his church ( as some have imagined ) but to all his disciples in general . for besides that the beatitudes which he pronounces in the former part of the chapter , and his other discourse ( pursuant of them ) which immediately precedes these words , apparently concern all christians , so far as they are qualified for them ; it is evident also by s. luke , chap. . comparing the verse with the . that it was his intention to apply this title of being the salt of the earth , to the whole body of true christians . and then the importance of that expression will be this , that the true spirit of christianity is and ought to be a principle of activity ; and the professors of this religion are not to content themselves with passive innocency , and that they escape the contagion of evil example , nor be corrupted and debauched by the temptations or customs of the world : but that they must look upon it as their duty to better and improve the state of mankind , to influence upon it , to season and preserve others from corruption as well as themselves . nor is this activity of true christianity to be strictly confined within the limits of the church , or to display it self merely in the great duties of religion properly considered . for as our saviour designed not only to shew men a way to another world above , but also to amend the condition of this present world below , and to make it a more quiet and comfortable habitation : so doubtless when he calls his disciples the salt of the whole earth , he intended to require , that every good man should ( within his whole sphere ) indeavour to promote humanity , morality , and the civil and political happiness of mankind . the discharge of which is that which i call civil piety , and the measures whereof ( at least so far as concerns the purpose in hand ) are briefly described in the following particulars . . the first office of civil piety is to maintain government and order , to keep up the honour and dignity of the prince , to preserve the reverence of magistracy and the laws of a mans country . for the doing of this , we have as express and urgent commands of god as any are to be found in the whole scripture ; and therefore the conscientious discharge hereof is as acceptable to him as any act of immediate worship . for god almighty needs nothing at our hands for himself , or for his own use and advantage , but makes the publick good of his creatures the matter and reason of his laws : now publick peace and tranquillity ( which are only to be preserved by laws and magistracy ) are of mighty concernment to mankind , as well as beautiful in the eyes of him that calleth himself a god of order . for without government we could have no quiet in our habitations , no security of our persons , no propriety in our estates , no defence against foreign invasion , nor any refuge from the inraged multitude or combined force of evil men ; but the weak would be a prey to the strong , the slothful would eat the labours of the industrious , the world would be filled with murders , rapine and violence , and become an hell upon earth ; and therefore it is not only worthy of a wise mans care to uphold government , but must be his important duty to indeavour it . and the being instrumental herein , is not only very honourable to religion , and consequently procures the benign aspect of princes towards it , and provokes them to become nursing fathers of it , but is peculiarly commodious to all the offices and exercises thereof . therefore it is observable , that the apostles generally in all their writings , immediately after they have discoursed of the peculiar duties of christianity , subjoin earnest exhortations to obedience to humane laws and civil powers ; and the primitive christians were so infinitely tender herein , as if they thought that god could not have his honour , and glory , and service rightly performed to him , unless peace and order were preserved in the world. now forasmuch as the greatest kingdoms consist of so many several lesser bodies , as the integral parts thereof ; and those again of so many parishes : and forasmuch as it is impossible there should be peace and good order in the whole , if the particular parts or members be out of order : therefore it must not only be the duty , but be within the power of every private person to contribute something towards the great ends aforesaid ; first by disposing himself , secondly by principling his family , and thirdly , by perswading and inclining his neighbours to favour and assist the government towards the attainment of the design of humane society . and this the good christian ought at this time especially to set himself about with the greater zeal , because the looseness herein seems to be one of the peculiar evils of the present age we live in , and that which not only makes an ill reflection upon religion , but indangers the state of it . in order therefore to the upholding of government , let the good man indeavour in converse with his neighbours to possess them with an apprehension of the necessity of submitting private interests to common utility , and particular opinion to publick discretion , and so bring them into a good opinion of the reasonableness of the laws , and of the wisdom of their governours . let him labour to remove peoples discontents , to confute their jealousies , and to make them chearful and well-pleased with the state of the world , which god hath ordered . let him discountenance all seditious libels and news , not permit in his company any pragmatical censuring of the laws or publick counsels ; no traducing the persons or exposing the infirmities of governours ; nor no repining at , and envying the glory and splendour of those that are preferred above themselves . that he may be successful in all this , let him be careful to preserve and keep up the distinct ranks , orders and degrees of men , and that those differences which it hath pleased the divine providence to make in the fortunes and conditions of men be observed , i mean in respect of age and youth , riches and poverty , honour and obscruity ; the neglect of which is not only a malapert quakerly humour , but a principle of sedition and confusion in the world. for as it is evident , that there can be no peace and quiet in the world , if there be no government ; so it is as certain , there can be no government where there is no order , nor the different degrees amongst men observed : and therefore he that would either level the condition of all men , or ( which is the same things in effect ) would destroy that reverence which keeps up that distinction and diversity of condition , dissolves the very sinews of humane society . god almighty indeed could easily have levelled the condition of all men , and taken away or prevented the differences of rich and poor , honourable and ignoble ; and of old and young too , if he had so pleased . but then , it is not imaginable how there could have been any society amongst men , at least , unless he had also by his omnipotency made them all to be wise and good too : but forasmuch as he resolved to have order and government amongst men , and yet would not effect it by violence ; he therefore resolved by means of those different conditions aforesaid , to subordinate them one to another , and to unite them together in the bonds of mutual usefulness and dependance . so he ordered that some should be poor to ease the rich of labour and drudgery , and others rich to imploy and incourage their industry ; that the one might have superfluity to relieve the others want , and the other be obliged by their bounty : the same providence ordered that there should be some men in power and dignity , and others in privacy and obscurity ; that the man of honour standing by and countenancing the ignoble as his client , he on the other side should observe and acknowledge him as his patron , and so harmony arises out of this discord . again , he ordered the world so , that all should not be of a stature and capacity of body or mind , but that there should be old men able to counsel and advise others , but not of strength to execute ; and young men of spirit and vigour for execution , but destitute of counsel and wisdom : that the former by their experience and observation instructing the latter , and the latter by their strength and courage assisting the former ; they might be mutually indeared to each other as members of the same body . he therefore who incourages or suffers ( if he can help it ) the poor to be surly and insolent towards the rich , or the private person to be contumacious towards those in dignity , or the young to be rude and malapert towards the aged , opposes himself to divine providence , and is the author of dissolution of government and confusion in the world. but he that perswades the poor to be modest , as well as the rich to be charitable ; that puts private persons in mind of subjection , as well as great men of generosity and mildness ; that disposes young men to reverence the gray hairs of the aged , as well as them to do worthily of their respect and gravity , subserves the divine providence in his wise method of preserving peace and order , and lays the first foundation of good government . for the foundation of all laws and magistracy is to be laid in the hearts and principles of men ; and unless a modest reverence of superiority be first setled there , the exercise of mere power and authority will be very difficult and insuccessful . so that it is in the power of private persons to promote publick government , and the office of virtuous men to do so . . the second office of a christian in his parish is to promote justice and honesty amongst the neighbourhood in all their dealings and transactions one with another . it is commonly and truly said , that justice is the pillar of the world , and therefore it is observable , that the great creator and governour of the world usually interposes by a visible providence , more in behalf of this virtue than of any other ; insomuch , that oppression , and those secret instances of injustice , which cannot ordinarily be discerned and punished by the hand of the magistrate , seldom escape a curse and divine vengeance in this life . for besides the mischief that such sins do to humane society , they are arguments of great infidelity and atheism ; forasmuch as it plainly betrays that man to have no perswasion of a world to come , who can be tempted for the sake of the present world to do such base and ununworthy actions ; and therefore it is as well an act of piety towards god , and of charity to men , as of advantage to the state of civil society , to use all indeavours to prevent such kind of transgressions . but it is not only strict justice which i here intend , but my meaning is to take it in the full latitude , so as to comprise truth , and faithfulness , and equity also ; that men be true in their assertions , faithful and steady in their promises , and equitable and candid in all their dealings , and so far from doing violence to each other , that they do not enterprize to out-wit , surprize , or over reach one another , but that they use a humane temper , and express a publick spirit ; and in a word , that they govern themselves by that golden rule of doing to others as they would be content to be done unto , every man making the case of his neighbour to be his own . and this i the rather represent to the good christians care , because this kind of injustice is become another very common and epidemical sin of the age , and men seem to applaud themselves in being able to cheat beyond the cognizance of humane laws , and to play upon and abuse the simplicity , credulity , or inadvertency one of another . for prevention and remedy of which , the person we speak of , must in the first place render himself a great example of integrity and equity , especially because the measures of these virtues cannot be so well delivered by the prescription of any laws whatsoever , as they may be exprest in the life , and observed in the conversation of good men . and in the next place he ought to endeavour by discourse to make those he converses with , sensible of the baseness and villany of injustice , by representing the sordid love of the world from which it proceeds , the distrust in gods providence with which it is accompanied , or rather the utter unbelief of a god by which it is incouraged . how treacherous and cowardly a thing it is to work upon other mens necessity or facility : how selfish and un-neighbourly a thing to have no respect to any thing but our own private interest : how little is commonly gotten at last by such kind of courses : and to how little purpose , since a man cannot but expect the curse of god upon his honest endeavours ( otherwise ) for the sake of his unjust acquisitions . . the third office of good neighbourhood is to indeavour to bring into fashion again that almost antiquated virtue of simplicity and plain-heartedness in our discourses and communications ; that men , especially neighbours , should ordinarily be free and open and plain to one another without cunning and scrupulous reservation , than which nothing is more suitable to the relation of neighbours , nothing more friendly and obliging ; for it makes conversation safe and easy when men express a moderate confidence one in another : and although this like some of the lesser stars , make no great shew in the world ; yet is it of very great influence to sweeten the tempers of men , and improve the comforts of society . besides , it is an argument of sincerity of heart , of competent assurance of a mans own judgment , and a real instance of true greatness of mind ; whereas little artifices of concealment are justly looked upon as the disguises of weakness , or the prefaces to fraud , and consequently render a man either dangerous or contemptible to those he converses with . some men indeed please themselves much in closeness and caution , and count it not only a point of prudence , but a piece of state and greatness to live in the dark to all about them ; but it is easy to observe , that if any men admire such persons for their depth , they withal suspect them for their designs , and to be sure do not love them . i acknowledge there is such a thing as a prudent and virtuous secrecy and taciturnity , which is very commendable and necessary in some cases ; for no man values him that labours under a looseness of tongue , and an incontinency of mind , so that he cannot keep his own counsel : and who shall trust him with their secrets who is a blab of his own ? and it is well enough said , that nakedness of mind is as undecent as that of the body . but then on the other side , must a man be accounted naked unless he cloath himself in armour ? to be always upon the ward , and to stand continually upon our guard , as if we were in an enemies country , is at least un-neighbourly and disobliging . for besides that such an artificial conversation is very troublesome to both parties , in regard on the one hand it is very difficult to the reserved man always to stand bent , so as never to betray himself , and then he spoils all his design : and on the other hand , it puts other men upon their guard too ; for men are naturally shy of those whom they observe to be constantly and rigidly close , and so conversation is interrupted ; whereas nothing unlocks other mens hearts , like the opening of our own to them . again too great reservedness as it is always entertained with jealousy and suspicion for the present , so it commonly breeds disputes and contests in the conclusion ; whereas plain-heartedness hath no rubs nor difficulties in its way , nor no after-game to play : for every man believes and trusts such a man as plays upon the square , and such a conversation is pleasant and acceptable . moreover cunning is always lookt upon as an argument of a little mind and of a cowardly temper ; for what should tempt a man to dissemble and work under-ground , but mistrust of his own abilities or consciousness of evil designs ; and this is so far from affording a man any security , that it provokes other men , first to pry the more curiously into him , and then to countermine him , and at last to expose him . to all which add , that if this reservedness we speak of proceeds from insincerity and design , it betrays great unbelief of god and of providence ; for the clear apprehensions of those great points will incourage a man to be open , and plain and confident : but if it proceed from temper and constitution only , yet even then it doth far more harm than good , and particularly ( as i said before ) it makes life and conversation very uncomfortable , and good neighbourhood plainly impossible ; and therefore it is well worthy of the care and indeavours of a good man to reduce and recover the antient sincerity and simplicity , instead of that hollow complemental hypocrisy which hath of late supplanted and excluded it . . but yet care is to be taken withal , that this plainness and simplicity degenerate not into rudeness , or frothy and foolish conversation , and therefore it is the fourth office of a virtuous man amongst his neighbours , to indeavour to render conversation favoury , and manly and profitable as well as sincere ; that is , that it be neither trifled away with flat , inspid and gossiping impertinence , nor misimployed in light and idle drollery , nor turned into an occasion of tipling and sensuality , much less debauched by profaneness and malapert reflections on things sacred , but that it be applied to the furtherance of real business , to the bettering of mens understandings , to virtuous purposes , and especially to the advantage of religion . these last things are useful to the world , and worthy of men ; but the other are a mis-expence of time , a degrading of our selves , a reproach to our reason , and the bane of conversation . with a peculiar respect to such things as these it is that christians are called the salt of the earth ( as i observed before ) because they are not only to prevent the rottenness and putrefaction , but also the flatness and insipidity of conversation . and as for that which i intimated in the last place , namely , the consulting the advantage of religion , i must now say further , that although it be true that that is not the only subject of good discourse , forasmuch as god allows us both the refreshment of our spirits , and a moderate concern about the affairs of this life ; and therefore consequently the affair of another world ought not to be importunely thrust in upon all occasions to the exclusion of other entertainments : yet most certainly it ought to have its place and share in our friendly communications , as being the most weighty and important subject , and if it be dexterously managed , the most gentile and obliging . neither will it be so very difficult as is commonly imagined , to turn the stream of neighbourly discourse this way , if men would be perswaded to try , and apply themselves seriously to it : and surely he that hopes to attain the joys of heaven himself , cannot but wish his neighbours in the way thither also ; nor can he whose heart is throughly affected with the apprehensions of it , omit now and then to let fall something or other that way tending ; at least every good man owes so much to god and religion , as to interpose a good word sometimes in their behalf , which besides that it gives some countenance to piety for the present , may by the blessing of god make a greater impression than we are aware of , and redound to his own comfortable account another day . but . it is unquestionably the duty of every christian to labour to the utmost of his power to make and preserve peace amongst his neighbours . to this purpose it is very observable , that our saviour , mark . . joins these two things together , have salt in your selves , and have peace one with another ; as if he had said , though you are the salt of the earth , yet you must take care you be not too sharp and acrimonious . you must indeed preserve the world from corruption , but yet you must not exasperate it into passion and disorder ; for you must compose men to peace and quietness , and quench their combustions as well as inflame their zeal and devotion . and indeed the latter of these can never successfully be undertaken , unless at the same time , the former be provided for ; for religion never takes place in mens hearts , nor brings forth fruits in their lives , when the spirits of men are imbroiled with heats and animosities . men are not fit to consider of the counsels of the gospel , nor to estimate the reason and importance of them , when their minds are in a flame , and their thoughts in an hurry . nor if they were already perswaded of them , could they be in a temper to comply with them , or to make any fit expression of love and service towards god , whilst they are at variance with their brethren , and therefore the apostle tells us , the fruits of righteousness are sowen in peace , james . . and as peace is very advantagious to gods service , so the making and procuring it is very honourable and comfortable to them that are imployed about it . they are under one of our saviours beatitudes , and he intitles them the children of god in a peculiar manner , mat. . . viz. as being those who especially imitate and resemble him . and one instance of the blessedness of such men is this , that they which make peace , commonly reap the fruits of it , both in the benign and kindly chearfulness of their own spirits , and in the fair and courteous usage they generally meet with from other men , as well as in the repose and quiet they enjoy when all the world is peaceable and still round about them ; whereas makebates and incendiaries torment themselves first before they torture other men , and besides , bring the fire home to their own houses when they have inflamed other mens . the good christian therefore is not only peaceable himself , but a peacemaker in his parish , to which end he will in the first place discountenance all whisperers , eves-droppers and tale-bearers as the pest of society ; for these are the bellows that blow up a spark into a flame . he will indeavour to prevent and take up law-suits , which commonly begin in passion and end in malice : for the decision of them rather immortalizes the quarrel than finishes the dispute ; and he that overcomes , very often like the bee , destroys himself whilst he fastens his sting upon another . he sets a mark upon them that single themselves from the rest of their neighbours , and divide into parties as men of a great deal of pride , but of little wit ; for a great and generous mind would be easily able to animate such a society as a parish , and render himself considerable in the whole without tearing it in pieces that he may lead a faction . he detests and abhors all affected singularity , though the instance of it be in it self unblameable ( so long as it is not absolutely necessary ) because he considers such things first raise jealousy , then provoke emulation ; and at last end in alienation of affections . he indeavours that no new opinions in religion may be broached amongst the neighbourhood , as knowing well there can be no new gospel , or new way to heaven , and he hath learnt by experience , that whilst men stand gazing after new lights they make halt in the race of virtue , and lose the way of peace , without which they shall never come at heaven . he indeavours therefore to keep up the antient landmarks , both in spiritual and temporal affairs ; but if any disputes be raised , he will presently bring water to quench the fire in the beginning , and by discreet and temperate discourses incline both parties to coolness and moderation , by representing the littleness of the matter in controversy between them , the great benefit of unity and concord amongst neighbours , and especially by putting them in mind of the approaches of death , which will very shortly take away the subject of the question , and the disputants too . . sixthly , next to this and to the intent that his indeavours of making peace may be the more successful , he will contrive to render his person acceptable and fit to be interposed in quarrels , by making himself remarkable for all other offices of charity and beneficence , such as relieving of the poor to the very utmost of his ability , and by sympathizing with those he cannot help , by visiting the sick , counselling the weak and injudicious , comforting the disconsolate , vindicating the injured , rescuing the oppressed , and taking the part of the widow and fatherless ; by all which and several other good offices he will become a common father and friend to the whole neighbourhood . most of these things may be performed without much cost or trouble , or if they be chargeable either way , the expence will be abundantly recompensed by the delight that attends the discharge of them : for they are commonly as comfortable in the doing to those that undertake them , as they are beneficial to those for whose sake they are undertaken . thus at a cheap rate a man becomes a benefactor and a blessing to the times and places where he lives , and besides , doth a singular service to god , vindicating his providence in the inequal distribution of his temporal blessings , and he renders religion lovely in the eyes of all the world , and he very effectually consults the comfort of his own soul , giving proof to himself , that he loves god whom he hath not seen , because he loves his brother whom he hath seen . . seventhly and lastly , ( and to speak summarily ) it is the duty and the practice of a good christian by all the means he can devise , to promote the welfare and prosperity of his parish and neighbourhood , not only because it is far more comfortable living amongst those who are in a prosperous condition ( as to their outward affairs ) in regard that moderate prosperity sweetens mens spirits and betters their temper , as much as pinching want and necessity , soures and disorders them : but also because generally god is better loved and served by men whose hearts are chearful and easy , than by the querulous and unhappy . in order therefore to the wealth and prosperity of the place where he dwells , the good christian will in the first place take care to prevent the idleness of the inhabitants by bringing in some manufacture or other ( if it be possible ) that so all hands may be set on work in some honest way of living ; for idleness , besides that it makes a very ugly figure , clothing the slothful persons with rags , it commonly inclines people to be great eaters , having nothing else to do but to mind their bellies , and so they become a sort of caterpillars which devour other mens labours ; it also tempts them by their necessity to pilfer , cheat , lie and steal , and do any base action imaginable ; and moreover such people are generally envious , malicious , busy bodies , medlers in other mens matters , and in a word , being desperate in their fortunes , they are past fear and shame . whereas on the other side , honest industry , besides that it is attended with the blessing of god , renders people modest , quiet , governable , chearful , good natured , and publick spirited . in the next place , and in pursuance of the same ends , the pious parishioner will , as far as he is able , prevent tipling and drunkenness amongst his neighbours , which is well known to be the common cause of want amongst the inferiour sort of people ; for this beastly way they will swill down presently that which might go a great way in the maintenance of their families , besides , that the custom of it loses their time , softens and relaxes their nerves , and makes them impatient of labour ; it raises their passions , and abates their discretion , and so disposes them to be quarrelsome with their families when they come home ; and which is worst of all , renders them proud , insolent and ungovernable . furthermore , the good man will indeavour ( if it be wanting , and the place be capable of it ) to get a good school setled in the parish , which besides the great advantage of it , for the education of youth , doth generally inrich the place , and is more beneficial than a manufacture ; for this affords some imployment for those poor that are there already , and makes no more , nor draws other such to the place as manufacture usually doth . and lastly , to all this , a good neighbour will indeavour to bring all vicious and incorrigible people to shame and punishment , than which nothing conduces more to the honour of religion , to the peace of the inhabitants , or the felicity of the place . there are notwithstanding some fond and incogitant people who think this course quite contrary to good neighbourhood , and look upon those as the best townsmen that will connive at mens vices , and let every body do what they list : but with their leave , as it is the greatest kindness toward such vicious persons , to make use of the provision which the wisdom of laws hath made for their amendment , so he is the best christian that discriminates between good and bad men , as well as the best townsman who will not permit virtue and industry to be discouraged by the impudence and impunity of some lewd persons ; but so much for that . these things which i have now treated of in this chapter , are a certain kind of lesser morals , and the peculiar instances of that which i called civil piety ; but if the good christian will ( as he ought ) take care of them , he will do at least a collateral service to almighty god , by being a benefactor to the world ; he will render the attendance upon religion more easy , and make his own passage through the world towards heaven the more quiet and comfortable , which is the thing aimed at all along in these papers . the end . the shipwrack of all false churches: and the immutable safety and stability of the true church of christ. occasioned: by doctour chamberlen his mistake of her, and the holy scriptures also, by syllogising words, to find out spirituall meanings, when in such cases it is the definition, not the name, by which things are truly knowne. graunt, john, of bucklersbury. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the shipwrack of all false churches: and the immutable safety and stability of the true church of christ. occasioned: by doctour chamberlen his mistake of her, and the holy scriptures also, by syllogising words, to find out spirituall meanings, when in such cases it is the definition, not the name, by which things are truly knowne. graunt, john, of bucklersbury. [ ], p. printed, and are to be sold by g. calvert, at the west end of pauls, and j. hancock in popes-head-alley, london : . attributed to john graunt. a reply to an untraced tract by peter chamberlen. annotation on thomason copy: "august. .". reproduction of the original in the british library. eng chamberlen, peter, - . religion -- early works to . clergy -- england -- early works to . theology -- early works to . a r (thomason e _ ). civilwar no the shipwrack of all false churches: and the immutable safety and stability of the true church of christ.: occasioned: by doctour chamberle graunt, john, of bucklersbury. c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the shipwrack of all false churches : and the immutable safety and stability of the true church of christ . occasioned : by doctour chamberlen his mistake of her , and of the holy scriptures also , by syllogising words , to find out spirituall meanings , when in such cases it is the definition , not the name , by which things are truly knowne . jer. . trust not in lying words , saying the temple of the lord , the temple of the lord , &c. psal. . . the lord loveth the gates of sion more then all the dwellings of jacob . matth. . , . but i say unto you , that every idle word that men shall speake , they shall give account thereof in the day of judgement . for by thy words thou shalt be justified , and by thy words thou shalt be condemned . london : printed , and are to be sold by g. calvert , at the west end of pauls , and j. hancock in popes-head . alley . . to the church of christ at london , beloved of god , called by the spirit , to be saints in christ jesus . all grace be multiplyed . faithfull friends ; in love to you and the truth , i have undertaken in your cause , and in the right of you all , to discover a counterfeit friend , whom i lately met with , that did aver to my selfe , and to others of your society ▪ that , to be your state and condition , your devotion , fruit , and manifestation , which upon triall proved no better then carnall and sensuall . and having received perfect knowledge of you by the same spirit that doth make and constitute you , i could not keep silence , but instantly reproved him openly : yet notwithstanding that publick disclaim i made of what he said , he hath since printed that which he then verbally avouched , which is so unsavory , and to your holy and pure nature so contrary . from which aspersion to free you , i have made bold to declare and make knowne your holy and spirituall birth , life , constitution , fellowship , communion , hope , and worship , in the purity and spirituall part of gods ordinances : your divine communion with the father , and with the son , in the spirit , your righteous garments without you , and gods habitation , with his comfortable refreshments within you , your peculiar treasures and priviledges in knowing the truth , and the administration of it also , the heavenly power you have with christ , and what it is indeed to be gathered together in his name , and how clear and intire you stand distinct from all other churches that boldly call themselves by your titles and appellations , and lay claim to your own immunities , and priviledges also , with such particular letters that have passed interchangeably between us , touching the vindication of you in the premises , who am the lords and yours , in all humble service , in the truth . j. g. bucklersbury , the th of june , . sir ; i have twice borne your contemptuous slightings , although what i moved was seasonable , both for gods glory , and the present occasion . and had not earnest businesse caused my long absence from london , you should have heard of me before this time , to have required an account concerning your great seemings to no purpose . sir , as there was in times past an outward appearance , that was not righteous , so there is still in this present time , which was as much manifested by your selfe in those arguings , where i was with you at mr webbs , as ever heretofore by any of your generation . now since my returne to london , i have seen you have printed a monument of your owne weaknesse , which except you repent of , will unavoydably redound to your great prejudice , and if you will give me satisfaction in the two particulars i reproved you in , well ; if not , i shall publish not only my reproofe of those two arguments , but of every thing else you then spake of , and since have printed ; this is the mind of him that answered your uncivill questions , what he was that spake , and how in profession , where for habitation , and his distinction for nomination , who then told you he was alwayes ready to meet you at any time to discover the fallacy of your baptisme and church also . subscribing my name as it is , john graunt , dwelling as abovesaid , at the signe of the halfe moon . london , the th of july , . sir ; the last month i gave you to understand of your incivility towards me , intimating the time and place also ; and because your regardlesnesse is still continued , i thought good the second time to write , although you denyed me to speak , once and againe , and to let you to know that there is not a more certaine time of sinning against god , his truth , and children , then of suffering for wronging them . for he that affirms , that to be the church of christ that is not , wrongs the lord the husband , and his holy spouse also . and he that gives any other meaning of the scripture , then what the holy ghost intendeth , hurts and wounds the truth of gods testimonies , and his children also . now the truth is , thou art the man that hast blasphemed the tabernacle of god , and them that dwell therein , affirming her to be untempered morter , and fading ▪ that is true , dureable , & everlasting . and that to be the meaning of christ , mat ▪ . . and the apostle , rom. . ; . which was never meant nor intended by them . sir , you did not consider the scriptures when you read them , if you had , you might have discerned the meaning otherwise then that you have there declared : and if it be possible , look on the text with a single eye , and then you may perceive more then yet you have , for this is a spirituall scripture , and none but spirituall eyes can discern it . in the letter it runs thus , upon peters confession . thou art christ ; the son of the living god . jesus answered and said unto him , blessed art thou simon , &c. for flesh and bloud hath not revealed this unto thee , but my father which is in heaven . you see the lord pronounces him blessed , because he was one that the lord had inspired , taught , and instructed ; that it was not peters confession as he was a naturall , but as he was a spirituall man , and so uttered from the spirit of adoption , as in another place the same apostle speaking to the same purpose , we beleeve and are sure that thou art that christ , the son of the living god . and as in the foregoing words he calls him lord , saying , whether shall we goe , thou hast the words of eternall life . again , consider the terms he useth ▪ we beleeve and are sure ; this sure and stedfast faith is that faith which ●●y had that received him , that is , that loved , understood , and obeyed him , to whom he gave the priviledge of sonship , even them that beleeve on his name , and then he shewes what manner of men they are in these words , which were borne ( saith he ) not of blood , nor of the will of the flesh , nor of the will of man , but of god : so then this blessed confession is from a blessed man , a regenerated man , the confession of a child of the covenant , as the apostle paul in the other place saith , speaking in the meaning of the lord , the word is nigh thee ( saith he ) even in thy mouth , and in thy heart : that is ( or this is ) the word of faith which we preach , the word or covenant of promise : that is , whoever by vertue of the new covenant , the word or statute of life , the covenant of grace , shall be born again , and shall beleeve in his heart , and confesse with his mouth , the lord jesus , as before is shewed , he shall be saved , for such a one is the child of salvation . now doctour , see how you have wronged these scriptures by making the first a ground of a long discourse of philosophy , in declaring to the people how in the improvement of naturall faculties , first the judgement is informed , then the will consenteth , and accordingly the affections are exercised . i tell you the truth doctour , i was ashamed of your doctrine , and that made me speak , though you returned me a scoffe . and when your wisdom led you to shew us the meaning of the apostles tearms ( believing and confessing ) by a sillogisme without distinguishing the meanings that were of divers significations in the word of god , i was so bold as to tell you before all the people your argument was fallacious , and tended to deceive , because the tearms were dubious : and then you scorn'd and despis'd me again . and according to these corrupt expositions , are all the rest of your arguings , whereof , except you prevent me by your speedy repentance , i shall make a publick anatomy to the view of the world , and subscribe my name your friend , john graunt . sir , i received a thing subscribed with your name , full of basket-hilted words and quarrelsome phrases , to provoke me to a challenge ( as i suppose ) about mr cranfords dispute at mr webbs ; and in justification of your uncivill behaviour there , which not i , but your own party rebuked . the businesse concerns mr cranford , and how you should come to interest your selfe in it , i know not . if mr cranford be pleased to resigne it to you under his hand , i shall accept it . if any thing else lye upon your stomach , you may signifie what it is , and you need not doubt of a reasonable answer from june . . peter chamberlen . london , th●●● of july , . sir , yesterday i received a letter from you , dated june . . which antedated the last from me of the d instant , which had you seen before you had written this , i suppose your mind would not have been as here is expressed , for therein you might have understood no carnall quarrelling , nor provocation to fleshly challenges , nor vaine and uncivill expressions of basket hilted words , nor any private naturall mans suppositions , but a clear , plain , and earnest contention for the doctrine of faith once delivered to the saints , clearly discovered , and not dissembled , nor counterfeited ; minding more the spirit of faith , by which gods servants are inabled to speak then this or that mans busines . and a child of truth that hath his right or interest therein , they hear , they receive , they understand , they beleive the voyce of their shepheard , but a strangers voyce they will not , they cannot , they may not hear and receive : and of the same nature was yours , as i have signified twice before . at this time , i shall deal only with you , i speak not of others , and mind no such resignation as you speak of , but a vindication of the truth of god , from you withholding it in unrighteousnesse , and pray for your repentance , to become truths friend ; truly and plainly to distinguish between divinity and philosophy ; and of terms also , to preserve differing proprieties , and the contrary lyes on my stomach undigested . yours , john graunt . sir , the last night late , i met with a more civill letter of yours , and surely therein you shall not outdoe me . wherefore now , taking all your a reproaches of me , as done out of zeal and conscience , i can willingly passe them by , and endeavour to satisfie you in whatsoever you may make a scruple ▪ ( as far as the lord shall enable me . ) in your letter july d you say he that affirmeth that to bee the church of christ which is not , wrongs the lord , &c. and he that gives any other meaning of the scripture then what the holy ghost intendeth , hurts and wounds the truth of gods testimony , &c. to both these i b assent . let us therefore see whether i be the man that have blasphemed ( as ye say ) and i shall not dare to maintain it ; i shall also desire you in the like candour to lay these rules to heart , and examine your selfe . you say i affirm her that is true , durable , and everlasting , to be fading , and framed with untempered morter ; and that to be the meaning of christ ▪ matthew . . and of the apostle , rom. . , . which was never meant , nor intended by them , which if i were guilty of , i confesse your accusation just . let us therefore speak of them both apart . first of the first , wherein we must first endeavour to bring your words to your meaning , or your meaning to your words . for if it c relate unto the first rules set down , it is a kind of contradiction . the rule intimating the making of a false church to appear as a true : the other , the making of a true church to be as a false . but if you mean two severall things , then i suppose your rule would infer an imputation on me of having maintained our church to be the church of christ , which you say is not so , and your church not to be the church of christ , which neverthelesse is so . for ( surely ) you mean not that ever i affirmed the church of christ to be fading , and framed with untempered morter , but rather that such churches which were so fading , and framed with untempered morter , are not the churches of christ . now that whereby we aver our selves to be the true church of christ , is by keeping the d pure ordinances of christ , according to his word ; and if you think otherwise , you should instance in any perticular . on the other side , we say that yours is not the true church of christ , because you keep not the true ordinances of christ according to his word . and we instance in baptisme , and the lords supper , and could instance in more . now this we doe not for any spleen or malice , ( for i say the same things to my best friends ) but that i might provoke you and them to examine your selves exactly by the word of god , and forsake the traditions of men . as to the scriptures mentioned , mat. . . the word it seems saith it was the father that revealed it to peter , and not e flesh and blood , which thing i brought to prove that the knowledge of truth commeth not by flesh and bloud , but by revelation from god . and rom. . . & . was no whit clouded or disparaged by the philosophicall discourse of f experience ( as you suppose ) since david ( psal. . & . &c. ) and christ himselfe is full of excellent philosophy , both morall and naturall ( mat. . . . chap. . ) and all throughout the gospel . so paul ( acts . . ) &c. be not offended at philosophy ( which is the work and providence of god ) unlesse it be vaine philosophy , which is against god . if any of my syllogisms were fallacious , surely you were more quick then mr cranford , and all the schollars there to discerne it , and truly know it better then my selfe : for i know of none , nor meant none , shew it , and i shall amend it . your last letter from john . . i confesse in all senses true ; and whosoever is but taught of man is but mans sheep . whether any pretend to be mine or mr cranfords , they have nothing to boast of . but if i speak the words of christ , in the power of christ , it is no more i , but jesus christ that dwelleth in me . and g then they that hear not me , hear not him that sent me . thus you see how large a letter i have written to you , in love unto the truth , and compassion to your soule , that you may know me to be your true freind in the lord , peter chamberlen . now the reason why i doe not answer this last letter of the doctours in a private way as he sent it me , is , because he hath so boldly and publickly wronged the truth , that she hath no way to be righted and relieved , but by publick reparation . and if i should reprove all i know of the gentleman , both old and new , some other things would fall in with my pens reprehension also . but we will lay aside all these and many more , till another opportunity , and now proceed to the tryall of his syllogismes . the shipwrack of all false churches . and the immutable safety and stability of the true church of christ . the disputes and arguings of dr chamberlen , march . . which are since published , and as he saith , for the satisfaction of all that love the truth , but tendeth wholly contrary thereunto ; and it is so far from being justified , that it is condemned by all the children of wisdome , as i shall shew plainly , and that from his owne printed papers , gathering these three conclusions out from amongst abundance of unsound positions , vain repetitions , and absurd inferences ; and although he hath scattered them up and down , yet we will orderly reduce them , and quaerie . . what he saith of the church of christ . . of the ordinances . and , . of the ministry thereof . and this shall be my method with gods helpe . . i will shew how the doctour in all these particulars misseth the truth , and then i will manifest and confirm the truth it selfe , as the scriptures doe determine of all and each respectively . in the ●h page of his book of vaine syllogismes , he hath these words , dr chamberlen here took liberty to make a short discourse concerning the church , which indeed is very much and large , but to little purpose ; and therein declareth himselfe not to be acquainted with true divinity ; for what are all heathenish or carnall christian assemblies , to the congregation of christs members , which are his church , or the multitudes of carnall christians , in their devotion and worship , in the litterall , externall ordinances , and yet notwithstanding be a sinfull nation , a people laden with iniquity , a seed of evill doers , children that are corrupters , such as in heart have forsaken the lord , and have provoked the holy one of israel to anger , and are gone astray backward , that is , have estranged , alienated , or separated themselves from god , through their impenitency and hardnesse of heart , notwithstanding all their pretence of outward sanctity in externall ordinances and church discipline , where there is no such thing at all in truth and in sincerity , although drawne out from others into seperated congregations , according to the traditions of mens devices , filling themselves with the old wine of harisaicall righteousnesse . and although among other churches , the doctour is pleased to affirm , that the church of christ comprehendeth all the saints , but in that he sheweth not his ▪ meaning what a saint is , he thereby cleareth not himselfe from being ignorant thereof , forasmuch as antichrist himselfe gives the title of saints to his ungodly church also . but if the doctour would have edified the congregation , he should in the first place have distinguished between the true church , and all such as are false , by a right definition , and description of the saints and true church of christ , from all others that assume to take upon them her name , and yet are ignorant of her nature , which he wholly omitting , hath lost his labour , and rendered himselfe unwise to the children of wisdome . and for wanting better principles , in his premises , he makes his conclusion as equally corrupt in these words , page . the church of christ , saith he , is then , and so long the church of christ , as she saith and doth what christ gave her to say and doe , even as christ himselfe . by which saying he maketh the being and continuance of the church to depend on her own obedience ; and for proof thereof , quo●es john . . & . . & . . . & . , . and concludeth thus , and when she saith or doth otherwise , she speaketh , or playeth the harlot in that particular . which is not the doctrine of the spirit of christ , but of the spirit of antichrist : for the doctour makes the church to be her owne keeper , but the spirit of god saith , the lord is the shepheard and keeper of her . the spirit of christ saith , she is chast and undefiled , the doctour on the contrary affirmeth she may play the whore , and be a harlot . the spirit saith , she is led into all truth , that she is the ground ▪ pillar , and upholder of it , and so impregnable that the gates of hell shall not prevail against her , that every member is living , every stone precious . but on the contrary , the doctour saith , she is mutable , and so changeable , as that she may say and doe contrary to it , that leads her , that guides her , that speaks in her . oh miserable doctrine , and no lesse miserable are those that receive it ; for if the blind lead the blind , they will both fall into the ditch , yet the doctour would have the people beleive he is not blind , but seeth ; and therefore quotes many scriptures to prove it , as are before mentioned , which being the letter of the text , without any exposition , we will examine the meaning thereof . our lord being at jerusalem , at the feast of tabernacles , the jewes , saith the text , marvelled concerning him and his doctrine ; some said he was a good man , others , that he deceived the people ; but jesus answered . my doctrine is not mine , but his that sent me , and so adviseth them how they might have benefit by it . if any man will doe his will , he shall know of the doctrine whether it be of god , or whether i speak of my selfe , where there is not one word of the church of christ ; for they that doe not obey his will , are not his church , nor any other title to the doctours purpose . in the second place , he continues his speech to his persecuting enemies , which i hope upon second thoughts he doth not understand to be his church . in the third place , he graciously informs and confirms his faithfull servant phillip , in the mystery of his divinity , as of his humanity , and that his words are the works of god ; but not a word in the doctours meaning . and in the . verse , as he speaks of them that love him , so he speaks of them that hate him , whom to affirme to be his church , is to blaspheme her . and in the last place , john . , . the lord speaks of himselfe as distinguishable from the father , and also declareth the hypostaticall union of both natures , humane and divine . the true meaning of these scriptures being thus considered , shewes plainly that his doctrine and their intention , were at a vast distance ; for it is far from their meaning , that the church of christ may play the harlot , and of pure , become base and unclean , because they testifie that she is so long to last , and continue holy , even every member of her his body , as jesus christ her head is to be christ , who was yesterday , and to day , and for ever . and s●ving your learning , sir ▪ this doctrine sheweth that you are still tainted with the old leaven of corrupt popery , and arminianisme , which will be more manifested when i come to shew what the true church of christ is indeed , discovering thereby your fancie more particulerly and exactly . another conclusion that he would teach the people was , that his church was a baptized church , and had the true marks of a true church , which is the true preaching the word , and the true administration of the sacraments , as he calls them . here the gentleman is at a losse also , and beats the air as before , and that which he saith is to as little purpose , his terms not being cleared to what sense he means , from their various ac●eptations . but the truth is , his owne meaning by baptisme is but that which is outward , that any man may bear witnesse to , that is present , as he affirms in page . so then , his baptisme is of the same nature as his church is , both carnall , the inside foule , as simon magus his heart was , not right in the sight of god , his estate naturall and miserable , in the gall of bitternesse , and in the bond of iniquity , yet washt and cleansed without . where doe you read in the scriptures that the churches of god , true spirituall christians , did ever brag and boast of the fleshly and carnall parts of the ordinances of the gospel , as you have done ? no , they see those are shaddows , elementary representations , and say , that it is not baptism in the flesh , that saves not ; but the baptism of the heart , the heart sprinkled from an evil conscience , and the body washed with pure water , by this spirituall baptisme men are saved . so also they affirm , that 's not circumcision that is in the flesh , but that is circumcision that is of the heart in the spirit , and not in the letter , inward , spirituall , and heavenly baptisme . and this circumcision is that which gods church glories in , and not the outward , that divells may participate of as well as saints . but the doctour fears not to avouch , that the washing with the old ford , or thames water , and the like places is that baptisme , which the scripture in a speciall sense speaks of , by which men are regenerated , because he maketh it the true mark of the rue church . indeed this is the opinion of the stupid , obdurat , hard-hearted jews and papists , and of most carnall protestants , in which they are all alike . but as the true church of christ is spirituall , so is her baptisme , and so are her fruits and manifestations , her marks and seals , by which she is distinguished from all other churches that are false , as when i come to establish the truth shall be cleared . but the doctour further affirmeth , that their baptized churches have the true preaching of the word ; and he thinks himselfe to be none of the meanest amongst the rest : and therefore in the first place , and in the behalf of all the baptized churches , as he calls them , we will examine his owne true preaching of the word as he affirms in page . that his church , and all other baptized churches baptize such as shall be saved , according to mark . . because , as he saith , they are beleivers and repenters . again , saith he , they that baptize such as confesse with their mouth the lord jesus , and beleeve in their hearts that god hath raised him from the dead , rom. . baptizeth such as shall be saved . but baptized churches baptize such as confesse with their mouth the lord jesus , and beleeve with their hearts that god raised him from the dead ; therefore baptized churches baptize such as shall be saved . this professed workman for want of true understanding to divide the word aright , hath from his own mouth eternalized his own shame , for want of a clear and true distinction in the same terms that have divers meanings . and that his folly may the more be manifested , we will ingeniously consider the scriptures ; the first we read thus , he that beleeveth and is baptized , shall be saved . now to find out the true meaning hereof , two terms of necessity must be opened ; for one and the same term admitting of divers meanings in scripture , that sense must be distinguished from all others of like nature , that is properly and only intended in that place . now for the term [ faith ] it hath divers significations in the scripture ; somtimes it is referred unto god , somtimes unto men ; when unto god , then it implyeth or intendeth nothing else but the sure and certain unalterablenesse of his promise , and decree . if unto men , then it signifieth and intendeth either the doctrine of the gospel it selfe , or their faithfulnes that declare it , or else some speciall gifts which the spirit of god indueth his servants with ; now of such gifts there are but three sorts that bear the name of faith . somtimes the knowledge and certain understanding of the truth of gods word , is called faith , which for distinction sake may be called , and that truly , the faith of knowledge , or historicall faith ; which faith , although all the saints under the scriptures administration of the gospel have , yet it is not peculiar to them alone , but common to all perishing christians , such as the doctours church consisteth of , and may abundantly exceed in yea , even sathan himselfe . the second gift of the holy ghost , is that by which any one miraculously doth such things as causeth admiration in the beholders , exceeding naturall effects , and is often in holy writ called by the name of faith , and so may be denominated miraculous faith . but with this gift the unholy may more excell , then the holy men of god ; for john the baptist did no miracle , but iudas the traytour did many ; in which gift of faith the priests and juglers of rome were famous ; as the spirit of the lord foretold . and they shall doe great wonders , and works of great power , so that they would deceive if it were possible , the very elect . which kind of faith may properly be defined thus , that it is a certain undoubted confidence whereby a man beleeveth that god almighty will by him doe this or that miracle , as the scripture saith , through faith in his name . the third sort of the gifts of the spirit , which any man receiveth to eternall life , is called by the name of faith ; and that more often then those before named , which the scripture calleth the faith of god , the faith of the son of god , the faith of jesus christ , the faith of abraham , the faith that worketh by love , the faith of gods elect , which is often and properly called by godly men , justifying faith ; and of this sort and kind of faith , all the saints , and they onely have , which may be truely defined in this manner , that it is a full , sure , and firme confidence ingraven by the power of the spirit of god , in a penitent , broken heart , whereby he assuredly beleeveth that all his sins are remitted , and that he is reconciled and made one with god , in everlasting love and favour through the lord jesus christ . now the doctour ought to have considered which of all these three sorts of faith is meant by our saviour in the place he alledges ; the last sort of faith cannot be understood , for that is included in the next tearm [ baptized ] as i shall shew when i give you the meaning . nor the second sort , for that 's not peculiar to them that shall be saved . and therefore without all contradiction it must be the first sort of faith , which all the elect of god must have in some measure or other , wrought by gods spirit , before he works , either repentance , or remission of sins ; which kind of faith may well be expressed in saying that it is , and it is nothing else but a sure knowledge and settled assent ▪ of the mind and heart , by which a man most undoubtedly beleeveth such things as are revealed for the salvation of mankinde . now the second tearme in the text is [ baptized ] which word is likewise of divers significations in the scripture ; and he ought here to have dealt like a skilfull spirituall workman , as before is exprest ; that is , in the first place to have shewed the manifold acceptations the same word also hath in the holy ghosts expression , and then which of all the meanings by the same tearm is here to be understood , which the doctor having omitted , of necessity i must do this work for him , to find out the true meaning of this scripture also . wherefore i say of the tearm [ baptisme ] as of the tearm faith , that it hath divers , disfinct , and severall meanings in the scriptures ; sometimes is meant by it externall elementary baptisme , that which is from below , but more often that which is spirituall and heavenly , from above , as repentance is called baptisme , and so is remission of sinnes ; and these two heavenly operations together , being regeneration , and the making parts of the new man , are called baptisme , and so are the gifts of the holy ghost given to this new creature , called baptisme : as also , the enabling grace in the holy conversation of this child of god . his mortification and vivification are called baptisme ; as also are his blessed sufferings for righteousnesse sake . can you be baptized with the baptisme that i am baptized with ? &c. now mr. doctour ; may it please you to learne which of all these distinct meanings is that which is intended by our lord and saviour : the last it cannot be , for in that our lord speaks of the work and exercise of a new man , born , and not of the birth it selfe : the first it cannot be , for that is from below ; and it is impossible for the water of the great ocean springs , or fountains to unharden the heart , to convert a naturall man , to renew the sinner , to sanctifie the polluted ; then without all question it must be the baptisme of repentance , and remission of sinnes ▪ the washing of regeneration , and renewing of the holy ghost , for whosoever is so baptized , doth so repent , and beleeve , shall be saved . now these things considered , i pray see what a corrupt manner of preaching is this of yours , and how these scriptures prove what you have affirmed , let the people of the lord judge . for as you have by your false expositions killed and taken away the life and meaning of gods holy word , in these past instances of divine writ ; even so in like manner hath your dealing been with all other scriptures you have made use of ; for which in due time and place you shall receive just reproof . in the next place , i should have discovered your ignorance of the ordinance of the lords supper , which is your confirmation of your disciples , under the power of your ordinances , as you use to say , by which you doe not onely interest your selves into their estates , but have the disposing of their bodies also . but i will defer that till i shall determine it rightly by the scriptures of truth , and will now take in hand the point you have spent most of your syllogismes about , concerning the ministry of the church of christ ; and you ground your large disputes on a question , page . which you frame thus . whether privat men , i mean trades-men , say you may preach the word of god without ordination . by which it appears his meaning is , they may ; and so goes on in all fury , and in a conceit of an uncontrollable ability to make good his three fold cord of major , minor , and conclusion , with cunning , sophisticall words of juglers , as the apostle speaks of some in his time , pet. . . and the man is so confident , that he thinks neither word nor spirit may countermand him , but when the account of his question is audited , i think he will wish he had been better imployed , for the doctour is fallen into a mist , as he was before , and doth all his work in darknesse ; and he shall find them to prove no lesse then works of darknesse themselves , by not clearing three tearms in his question ; that is , private men , ordination , and preaching : and that i may the more fully discover the doctours weaknesse , his question 's examination shall be by the scriptures , and then it will appear how the scriptures meaning , and the doctours doth disagree . now we find the first tearm , private man , made use of by the apostle , pet. . , . knowing this first ( saith he ) that no prophesie of the scripture is of any private interpretation ( or motion ▪ as some translate ) for the prophesie came not at any time by the will of man , &c. the apostle teacheth us here that the private man he speaks of , is a naturall man ; and he explains his own meaning to be so , in these words , by the will of man : that is , by no naturall mans abilities whatsoever . and as he denies that the prophesie of truth and holy writ came by the power , parts , and gifts of any man in nature , so also he affirms , by whom god makes knowne his word , will , and prophesies , that is , by spirituall men , in these plain words , but holy men of god spake as they were moved by the holy ghost now doctour , see that which yet you never saw ; the church of christ , her preachers and prophets of the lord are not carnall , but spirituall men , and their motion and enablement thereunto , is not by any humane spirit , but through the movings and ability of the holy ghost . where is now therefore the multitude of your arguments , and syllogismes , of men and trades men , and gifted men , not taking into consideration , there are men and men , and gifts and gifts , which for want of scripture distinction , all the pains you have taken to spin so many curious threads to make a carnall webb of , no sooner is it toucht by the divine finger of the spirituall meaning of the word of god , but your glorious shew of humane , and of carnall , or private men falls all into filthy dust : for although carnall men may litterally preach , as judas and others have done , yet none but holy men can preach spiritually . and in this distinction the other tearms are to be understood also , of ordination and trades-men , both divine , the one in person , the other in approbation , and mission for holy men of god . the messengers and ministers of christ , are sent , appointed , and ordained by the lord himselfe , and justified and approved of by the saints and their preachings and declarations are not their own visions and though●s , as the doctours are , but the truth , word , and mind of the lord ; the same spirit in them enables them to open the scriptures now , which wrote them by the hands of his holy prophets and servants , which shall be more fully cleared when i come to the truths confirmation . now this brief discovery of the doctours large mistakes , shall suffice for this time ; some other things there are , which we shall have occasion to reprove , as we find them to hinder us in the way of truth and therefore , according to my promise in the first place i shall make a clear and plain description of the true church of christ , and so follow the doctour the same way he goes . but who is sufficient for these things , as the apostle speaks ; but wee are not as many which corrupt or deceitfully deal with the word of god , but as of sincerily , but as of god ; in the sight or in the powerfull presence of god , speak we in christ , although the doctour despise us . be it known unto him therefore , and all the world , that the true church of jesus christ is of a holy and pure nature , every part and member of her : for he that sanctifieth her , and they that are sanctified , are all of one ; that is , of the one holy spirit ; so then , as in her new nature she is holy and divine , so she is heavenly and spirituall ; spirituall children which make a spirituall family , or houshold ; spirituall trees which make a spirituall , fruitfull , fragrant garden ; spirituall stones built up a spirituall house , temple , tabernacle , a repose , an habitation for the heavenly god , the father of spirits , to abide , to delight , to dwell and reside in . yea more yet , she is a spirituall body , consisting of none but of spirituall members , knit and joyned together with spirituall sinews , supplyed with spirituall grace from the fountaine , the head , the spirituall head jesus christ , from which all the joynts and bands , having nourishment , ministred and knit together , groweth or increaseth with the increase of god ; from the head ▪ i say , conveyeth all over the body , to the least member , with spirituall veins , through which , an everlasting supplying grace is continued . for as she is the building and workmanship of god , the children and houshold of god , the plantation and garden of the lord , so she is kept by the power of god unto salvation . and he that keepeth this his israel , his chosen , called and sanctified ones , doth neither slumber nor sleep , but ever watcheth : and he their holy shepheard is mighty , and stronger then all , so that no opposite power and strength is able to take them out of his hand . now forasmuch as the faithfull servant and apostle of christ writing unto the holy and blessed church at ephesus , affirms them to be saints , and faithfull , and that they are in christ jesus . now all that are in christ jesus are holy and faithfull , for they are justified by faith , and sanctified by the holy ghost , and as the root is holy ▪ so are the branches also ; yet the apostle saith to these holy ones , you were the children of wrath as well as others . and to another church he saith , and such were some of you , speaking before of wicked and unholy men ; but yee ( saith he , meaning now ) are washed , but yee are sanctified , but yee are justified in the name of the lord jesus , and by the spirit of our god . that is , through the power of christ , by the operation of the spirit . therefore to know the way and method which god takes in the conversion of his servants that are his church , the discovery and opening thereof , will make not onely the description of the church of christ more clear , and manifest , but give us a definition also of her supernaturall making , parts : for as since the creation , propagation or birth gives being to all men naturally ; so heavenly and spirituall birth since the fall of man , is ordained and appointed of god to give spirituall being to all his saints , and children , which are the church of god , as it is written , that which is borne of the flesh is flesh , and that which is borne of the spirit , is spirit : so it is spirituall birth that gives being to spirituall men ▪ but forasmuch as this one scripture doth fully prove the assertion in both parts thereof , that is that birth taken in a two fold meaning , is the production both of naturall men , and spirituall men . and the due consideration of the wisdome of the holy ghost by declaring that which is heavenly , by that which is naturall , teacheth us that there is much resemblance of the births in the manner , although not in the nature . in the naturall birth there is a conception in the beginning , and a reception in the continuance , till bringing forth , or accomplishment . and all these distinctions with their concomitants may be comprehended in the tearm birth , now that which doth accompany conception , is compunction in nature , in sorrow , shalt thou conceive , and in the reception , all the while till the deliverance , and in the deliverance , pain , sorrow , labour , pangs , throwes intollerable dollorous till the child is born , and then comes ease , comfort , and rejoycing ; even so it is in the spirituall birth , in a likenesse and resemblance , for the manner of it , but in the nature , no similitude at all , for the the one is from below , the other from above , as it is written ; except a man be born again from above , of water and the spirit , he cannot see the kingdome of god : in which words there are four parts , and the tearms therein to be distinctly considered of . the first is , of whom our lord speaks by the name man , and by it he means a naturall man . and secondly , that this man is to be born again ; his meaning is not as nicodemus at that time understood him , to enter into that place of nature from whence he came forth , but to be born from above by a supernaturall force , power , vertue , and operation of the spirit of god . in the third place , he speaks of the matter of the birth , and that hath two parts : the first is heavenly and spirituall water , meaning thereby the grace and gift of god , which the holy ghost often in the scriptures , calls by the name of water , which is the baptisme of repentance , a true turning to god . the second part consisteth of another more excellent work of the spirit , which is here called the holy ghost , but in other places by metaphoricall tearms , blood , and fire , by which is meant the baptisme of the holy ghost , or remission of sins . the first part is full of spirituall grief , and disconsolation , the last full of heavenly comfort and consolation . and lastly , by seeing the kingdome of god , he means the knowing and being a member of his church in the state of regeneration , receiving the spirit of adoption , through which he is made the child of god , and if children , then heirs of the everlasting kingdome , the world to come , the inheritance of the saints : so then ; from this scripture thus opened we are taught , that gods method and way to convert men from nature to grace , to make them members of his church , is to turne them from darknesse to light , from the power of satan . to be reconciled unto god : to deliver us from the power of darknesse , and translate us into the kingdome of the son of his love . and by this way and means the lord made and constituted the true church of christ at collosse , as he doth all other churches of his , which were saints , and faithfull brethren in christ , and so did he likewise that famous church at ephesus , yee were somtimes darknesse ( saith the apostle ) but now are yee light in the lord , walk as children of light , mark i pray you , he calls this church , these saints , these faithfull in christ jesus , children of light , and how came they to be so , but by being borne of god , of his own will begat he them , being born again of incorruptible seed , the word of god , which is the word of his grace , the new covenant , the word of promise , the covenant of life , the making us partakers thereof , is the taking away the stony heart , and in the place thereof to give his elect a heart of flesh , that is , a soft , tender , and humble heart , and in it to write his everlasting love , mercy , and kindnesse , never to be obliterated , or revoked , as before is shewed . for those whom he thus loves once , he loves unto the end . and these children of god , are those little ones the scripture speaks of , those humble ones the lord teacheth , those contrite and penitent ones , that the lord comforteth , refresheth , and reviveth ; this is his sion , his little city , his desired habitation , his delightfull dwelling , his holy mountaine . and where two or three of these are gathered together in his name ; where by name we are to understand spirit , there is he in the midst of them ; that is it that is it that makes them his church , even his holy presence ; that is it that makes them his house , his tabernacle , to doe his great pleasure in earth , by his spirit , as the everlasting father , and the son doth in heaven , whose voyce not to regard , is as much as not to regard the voyce of god himselfe . oh doctour , for you , to compare your hay , wood , and stubble , with the purity and excellency of this churches mettle , which is gods building , it will even so eclipse your rush light , and split your hulk , and shipwrack your bark for ever , as never to recover , and your sandy foundation will shortly cause such a fall of your foolish church ▪ building , as never to be built again . and that you may repent of your ignorance of the true church of christ , i will give you another discovery of her excellency , by her pure estate , and glorious condition , which the propheticall apostle iohn saw in a vision , and writ it for posterity , in these words , and a great signe appeared in heaven , a woman cloathed with the sun , and the moon under her feet , and on her head a crown of twelve stars . and being great with child , shee cryed travelling and labouring to be delivered . in which scripture there are many things considerable . . a matter of wonderment and admiration , for the great excellency of it . . the place where it appeared , and that was in heaven . . what it was that appeared , and that was a woman ▪ . then her cloathing and apparell all over her body . . as also what she was crown'd with on her head . . what she trod under her feet ; and not only denominating all things without her , but . what was within her also . and being great with child , she cryed travelling , and labouring to be delivered . this precious virgin spouse , the lords bride , being in her condition spirituall , did shine forth in her primitive estate , not in any outward pomp and humane carnall glory ; as now in any externall forme , or soft rayment , after the fashion of the multitude of gathered churches in these dayes ; but in her heavenly gifts , and holy vertues , her chast and prudent conversation , the shining of her faith , love , patience , and moderation ; in all things she was such as she was the light of the world , to the wonderment and admiration of all the children that had eyes to behold her . and whereas it is said , she appeared in heaven , the meaning is , the places where the gospel was beleeved , the truth of god , and way to salvation professed , as in iudea , italy , macedonia , asia , and divers other places , cities , and countries ; in which sense the apostle speaks to the church of thessalonica , for from you sounded out the word of the lord not onely in macedonia , and achaia , but also in every place your faith to god-ward is spread abroad , &c. and that the church of christ is signified by the appellation and title of a woman ; that is usuall and often the expression of the holy ghost in the scriptures ; as the kings daughter , the daughter of sion , the spouse of christ , the lambs wife , the mother of all the saints , &c. and there is great reason for the female sex resembles the church of christ in many respects ; as for their fruitfulnesse , for their beauty , for their subjection and passivenesse , and tender bowels of compassion . and that she may want nothing that may tend to her full description in her whole attire , to make her all glorious without as the prophet saith , the kings daughter is all glorious within . the son of righteousnesse , even his own righteousnesse is her mantle , her cloathing , it is a metaphoricall speech , often used in the scripture , thereby declaring the righteousnesse of christ by being cloathed in sine linnen , by a wedding garment , and a white stone , and very apt is the resemblance , for as a stole or garment , covers and adornes the naturall body ; so the righteousnesse of christ covers and cloaths , adorns and beautifies the poverty and brokenness of the peninent souls of his elect. and this garment is of that nature , and quality , as that it warms and sustains the feeble and thirsty soule , with the assurance of the mercy and favour of god in christ jesus for ever . and the holy ghost giveth testimony also of the fruits of her lively justifying faith , in declaring her newnesse of life in her detestation of sin , and true love to her lord in this figurative expression , and the moon under her feet , declaring thereby her mortification and death too , and of her sinfull corruption , and worldly naturall affection ; and also her vivification and daily renewed mind , to a heavenly conversation , delighting and meditating day and night in the holy law and word of god , being no more carnally , but spiritually minded . the next externall , yet spirituall description is the ornament of her head , wherein shee took most pleasure , saying , shee wore on her head a crowne , not with gold and silver beset with precious stones , for the excellent matter thereof it exceeded all these , for it was made of the holy and pure doctrine of the twelve apostles , which testimonies and verities of theirs are the lords lights and torches to guide and direct sinners when they are benighted and darkned with their sins , and for this cause are called by the name of stars . and lastly , the holy ghost declares the effects , and operation of gods spirit and word in her , for by the heavenly truth which was by her ears received , her heart spiritually conceived , and shee was greatly filled with a deep sence of her owne vilenesse and unworthinesse ; with bemoaning and mournfully lamenting her sad forlorn condition , travelling and labouring under great oppression , by reason of sin , in restlesse desire of reconciliation to god ; which paines and anguish of her mourning heart and contrite spirit , the apostle most truly compareth to the throwes and paines of a woman in travell of child-birth , of which spirituall pains and labour shee could not possible by any means be eased or releived , untill her lord were formed in her , even untill her tender heart were sanctified by faith ; for nothing could cure the wound but the assurance of mercy , nor nothing satisfie her restlesse desire , but the love of god insured her in christ her lord , and written in the fleshy tables of her heart , according to his everlasting covenant . thus you see both the definition and description of the true church of christ , that she is holy and spirituall , within and without also , distinguished and disevered from all other churches , by regeneration ; as the outward court and the temple were parted by a vaile , and described by such perfect fruits of righteousnesse , as no pharisaicall congregations can bring forth . and herein i have made good my promise to you in this first particular : the second thing i promised , was to make known unto you the divine ordinances of this holy church , and they are many , but we will briefly and that truly discover such as are most materiall to our purpose . now as shee her selfe is spirituall , and their communions one with another , so also is every part of her worship spirituall likewise ; and yet we must ever remember , that most ordinances consist of two parts ; the one carnall and outward , the other spirituall and inward : now the common and carnall christians are most busied about the carnall part , as fleshly washings , corporall eatings , litterall expositions , and verball supplications , like the pharisees , that were strict to tyth mint , and the meanest externall things , but wholly omitted the weightiest and greatest , that which was internall , as true repentance , &c. diligently washed the outside , but minded not at all to cleanse inwardly the heart , in all which mr doctour , you spent most of your labour , and very few words or none , about the spirituall part . and one reason was , because all your disputes tended but to a carnall church , for a congregation of carnall christians make no better then a carnall church ; and carnall arguments and actions doe manifest the hearts of such to be carnall . but i desire your repentance of these things , and hasten to the discovery of the truth , that may make you a child thereof indeed ; and therefore we will returne to a further discovery of the true churches spirituall worship in the heavenly part of gods ordinances , in which shee and her children are most conversant , for they are alwayes mindfull of the holy covenant of their lord , in the heavenly parts of it ; they mourne , and weep , and suffer together , in their patience possesse their souls , and passe through the valley of tears , participating each with other , knowing they are thereunto called of god , not only to beleeve , but to suffer for his sake : the assured hope they have of the great portion , inheritance , and salvation they are born unto by the spirit , doth so support them , that they rejoyce in tribulation , the holy ghost bearing them witnesse , that if they suffer with him , they shall also reign with him . know you not ( saith the apostle , as if he had said in other words , you know assuredly ) that as many of us as are baptized into jesus christ , were baptized into his death ; therefore we are buried with him by baptisme into death . mark the tearms , baptized , or buried with him into death , which sheweth , if men be members of his body , then if our head suffer , the members must suffer also : and as sure as the head is raised from the dead by the glory of the father , even so we also his members are raised in our mind and affections , to newnesse of life . and in the same sence he saith again , for if we have been planted together in the likenesse and similitude of his death , we shall be also in the likenesse of his resurrection . and these broken melting hearted saints , that at first in their regeneration were thus humbled , and made low , and poor in spirit , yielding , inclining , and bowing to the will and pleasure of almighty god . this heavenly grace which the lord calls water in a spirituall meaning , abides in and with them alwayes throughout their whole life ; and by it they are enabled to be baptized with sufferings , as they were born or begotten of water , which is repentance : so likewise at the lords supper , they sometimes , and that with much comfort , eat and drink corporally the elements of bread and wine , and therein declare the lords death till his comming ; but they alwayes by faith communicate of his body and blood , the spirit of adoption that dwells in them , still bearing witnesse of the lords everlasting kindnesse , with the refreshings of the light of his countenance , affording them more comfort , then all the abundance of earthly things , or shaddows of that which is spirituall , the witnesse and evidence of the spirit of god , exceeds all testimonies and assurances , and fills the soul with satisfaction . now in this condition they know the truth of their lords words by blessed experience . my flesh is meat indeed , and my blood is drink indeed , living bread that came downe from heaven , and they that eat thereof , eat everlasting life . it is immortall food , this body and blood is the resurrection and the life , for they that eat this flesh , and drink this blood , dwell in christ , and christ in them . this food causeth union , co-habitation , one-nesse of mind , and likenesse of affection between christ and his members . this is the fatted calfe that fed the prodigall , this is the childrens bread provided of god himselfe for his servant iacob , those excellent dainties , sweet and fat things , full of marrow , the wine and milk , the honey-comb with the honey , with which the lord feeds his friends , his beloved and chosen ones , which food doth not only cheare , delight , and comfort , but it confirms , and seals with assurance , even that gold ring that sealed the fathers favour to his lost son , the best robe of all the wardrobe , for there is none like it in heaven nor in earth , for it is the righteousnesse of the saints , it covers all nakednesse , it defends from all dangers , and it ever finds acceptance with their heavenly father , in all services and sacrifices , for these worshippers have their hearts purged from an evill conscience , and their garments dipt in blood for the lamb is in them , and they in him . and thus spirituall are their prayers also , this sacrifice likewise is a broken heart , and as it is the spirits habitation and dwelling , so it is his place of acting and working ; and although the saints themselves cannot tell how to pray as they ought , yet the spirit their continuall comforter , guider , and directer helpeth them , and secretly prompteth them with sighs and groans that cannot be uttered , with the organ of the tongue , so inward , faithfull , and fervent , are the spirits requests to god that only knowes the meaning thereof : and for their matter they are faithfull supplications , they ask in faith , in the name of their lord , that is , in the powerfull assistance of christs spirit ; and this is the confidence we have in him ( say the saints ) if we ask any thing according to his will , he heareth us , and if we know that he hears us , that is , if the spirit do so witnesse to us , we know then , that we have the petitions that we desired of him ; for number they are but few ; for place , private ; for practice and performance , often and frequent ; pray continually , saith the apostle . and shall the elect cry day and night unto god their father , against their enemies oppressions , and shall not he avenge them ? yea he will avenge them , and that speedily . in all their spirituall warfare , this is the last and principall piece of armour , praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance . this servant of our lords had very well learned his masters lesson , watch and pray , least yee enter into temptation ; and this part of their worship is spirituall , as the worshippers themselves are spirituall . again , their understanding the scripture , is not only litterall , but spirituall ; and that it may the more clearly appear , we must remember to make use of this distinction , that the scriptures may be spoken of as of a body , and a spirit , in the letter and the meaning thereof . now all carnall gospellers , and false expositors , as they understand no further then the letter , or common gifts declared therein , by the sense which such give of the scriptures , they kill gods witnesses , the two holy testaments . priests whose visions are darknesse , doe violate , wrong , and injure all the holy writings of gods faithfull servants , and witnesses ; of which company a●e the learned clerks of rome , and all other fleshly preachers ; for that church co●sisting of the fat beasts of the field , did kill , havock , and slay them in such a barbarous manner , in that great city of rome , which in a spirituall wicked meaning , is called sodome and aegypt , for their uncleannesse and malice , against the true intent of the scriptures , that notwithstanding they had the letter and corps amongst them , yet they did deny the life and soule , the mind and will of god therein revealed , to be buried , or inter'd in their proper monuments , the hearts of men ; and as they then , so the same things doe all carnall churches now that are of her old nature , although of a new frame , by their like lying , and false expositions , and interpretations , even take the life from the body , and separate the soule from the corps , of these two witnesses , two prophets , two candlesticks , two testimonies , two olive trees , and two covenants ; which two in all and each appellation , are but one thing in the true meaning ; and so they shall continue to doe the remainder of the months , till years of the whole number to come , be expired . in the mean while the voyce of the church of christ is heard from out of the wildernesse , and wholly tends to the vindication , resurrection , and restoration of the true meaning of the word of god , as it is written . and after three dayes and a halfe ▪ the spirit of life from god , entred into them , and they stood upon their feet . and gods church fears not to speak , although she cares not to be known , she being indewed with the spirit of life from god ; and in her reading the scriptures you shall find her full of consideration , and understanding , as our lord directs her , let him that readeth consider : for they that read and hear the words of this prophecy , and keep those things that are written therein , and are blessed in so doing , must needs truly understand them ; and indeed it is sion , gods church only , that understandeth and declareth the gospel truly by the scriptures administration ; for by the church ( saith the apostle ) is made knowne the manifold wisdome of god ; which shall be more manifested in the next particular , in declaring what the ministers of the church of christ are . and it is an undenyable truth that they are regenerated , spirituall men , for if every member of their church be so , and all their ordinances and sacr●fices , their communions , and administrations , then of necessity their ministry must be so also , and therefore in scripture they are called , holy men of god , and holy apostles and prophets ; and are thereby distinguished from all others that are vaine and ungodly . . they are holy personally . . they are holy giftedly . and as god hath joyned them together , so i shall not seperate them in their description . a scribe instructed unto the kingdome of heaven , is like unto a good housholder that brings forth of his treasury things new and old . now in that our lord saith , he is taught unto the kingdome of heaven , it is all one as if he had said , he had been taught of god , and that shewes he is a child of god , a holy man , as i have instanced before in the apostle peters description to this purpose ; and by bringing forth of his treasure , he means the administration of his spirituall gifts , from the supernaturall store house within him . again , our lord saith , whosoever beleeveth in me , as the scripture hath said , out of his belly shall flow rivers of water of life . this he spake ( saith the text ) of the gifts they should receive that beleeved on him . this effectuall faith , which is twice repeated , and that to which the word of god witnesseth to be satisfying drink to the thirsty soule , sheweth such a one to be regenerate ; and the flowing fountain proceeding from him ▪ those heavenly gifts of the holy ghost . and agreeable to this is that which is spoke of stephen that holy martyr , when those choyce and learned students of the synagogues of the libertines men of four severall nations , cyrenians , allexandrians , cyreans , and as●ans ; these , even such were not able to resist the wisdome and the spirit by which he spake . so the prophet micha speaking to the shame of such prophets that speak without an answer from god , that have no vision but their own , to whom the day , the light of gods truth is darke over them , and the sun is gone downe from them , and yet will prophesie though they confound themselves ; but truly ( saith he ) i am full of power by the spirit of the lord , and of judgement , and of might , to declare unto jacob , &c. that is , to preach to jacob . and so the apostle paul ( speaking of the gospel of christ , whereof ( saith he ) i am made a minister , according to ( or by ) the gift of grace given to me , by , or through the effectuall working of his power . and so he testifies to another church , whereof i am made a minister , according to the dispensation of god , which is given to me for you fully : that is , perfectly , truly , and spiritually to preach the word of god . and so peter and john testified to the face of such at jerusalem as had crucified our lord with wicked hands , and proceeded also to forbid them to speak any more to anyman in his name , notwithstanding their threatnings we cannot ( said they ) but speake the things we have seene and heard . what gods messengers see , hear , and learne of the father , that they declare , that they preach . christ gives the gifts god hath set them in his church , his body , but every member hath not the same office , therefore the differing gifts give being to different offices and officers , and all spirituall , as the whole body is and are approved of , and allowed by the rest of the members , all the saints . now i should have spoken of the keyes , power , and rich treasures of this church , but doctour you are not able to bear it at this time , that is , neither to understand it , nor receive it . but you will say , i will answer all that he hath said in one word , for all that he hath spoken is to be understood of the invisible church , but all my disputes are of visible congregations , and sir , what you mean by them , your owne words declare , page . as is touch before , such as any man may know ( saith he ) and if that be so , then i am sure they consist of naturall and carnall men ; and of the same nature are their administrations , for the apostle saith , the naturall man receiveth not the things of the spirit of god , for they are foolishnesse unto him ; neither can he know them , because they are spiritually discerned . again , to say the true church of christ is invisible , is the old cunning cheat of the devil , to keep men from repentance , and from attaining that eye salve , through which they might discerne the things that belong unto their peace , and depart from babylon , and make haste to sion . but saith the doctour , the baptized churches have forsaken babylon , and admit of none but baptized members , nothing but pure ordinances ; we are knit together in church fellowship . but by your leave , if ye be carnall , and cannot discerne the church of god , and therefore deny her visibility , which her lord affirmeth of her , to be a city set upon a hill , a candle on a table , the light of the world , the salt of the earth . if you cannot discerne the true church , and yet you professe your selves churches , then you are no other then the carnall jewes church , jerusalem from below , which is in bondage with her children ; and the righteousnesse thereof , but the righteousnesse of the scribes and pharisees , who used to wash the out-side , and fl●sh , as you doe , but inwardly and in heart , very foule and adulterous , notwithstanding all their seeming holinesse of separation , stand further off , i am holier then thee ; their boasting of their prayers , and of their ordinances , and their compassing sea and land to make a proselyte , to convert men to their church , and yet in so doing make them more the child of the devil , then they were before , and thereby make them the rather a stink in the lords nostrills . i tell you plainly , doctour , there are but two churches in the whole world ; one carnall , the other spirituall ; two seeds , the seed of the woman , and the seed of the serpent ; two sorts of children , them of light , and them of darknesse ; two heards of cattell , the fat and the lean ; two kinds of people , the cursed and the blessed ; and i advise you therefore to trust no longer in lying words , saying , the temple of the lord , the temple of the lord ; for no outward conceivings , or humane traditions , or inventions , can be gods house , church and temple , but those before described ; and as the holy prophet saith , the temple of the lord are these , such as throughly repent of their sinnes , and amend their wayes and their doings , &c. and therefore doctour , i advise you againe now heedfully and speedily , to mind the apostles counsell , to day if you will hear his voyce , harden not your heart , least you enter not into his rest : where he teacheth you , and me , and all , that to enter into gods rest through faith , is by repentance . and because i will omit no means to take you off from minding so much your false church , i will shew you in what condition you and all men else stand in this c●mmon-wealth of england . consider this i pray you , that this common-wealth being a university of believers , the whole multitude consisteth of two sorts . the one sort regenerate believers , such as are borne of god , whose spirituall estate is before described ; and this sort onely are the church of christ , as before also is affirmed . the second sort of believers are outward christians , and are indewed with the common faith onely , from which faith and grace they may fall , and perish , and yet before their apostacy have equall right with spirituall christians , in outward externall ordinances , as the letter of the word and prayer , the washing away the filth of the body , and the corporall signes of the lords supper , and all which , for the more cleare condemnation in disobeying the gospel . now forasmuch as the congregation and common-wealth of england in these respects is like the congregation or common-wealth of israel , and that in gods great house , as the apostle saith , there are both honourable , and dishonourable vessels , servants evill , slow ▪ and negligent , as good and diligent virgins , foolish as well as wise , some spirituall , but most carnall , and all to be provided for by the stewards of this great house , such as are in supreame authority , not onely in matters between man and man , but also in duties between god and man ; not onely for meum and tuum , but also for the publick worship and service of god . and as moses , solomon , and jehosaphat provided not onely corporally , but spiritually for israel , so and in like manner the supream authority of england ought to provide for every one his portion , that no lack or want may befall any capacity , neither of carnall , or spirituall christians , and as wholesome and good lawes for men , so pious and decent rules for gods publick worship , so far as it concernes their power and direction . and consider also , the jewes before christs incarnation had a rule for most of their externall ordinances by the word ; as the expresse day for gods worship , and the tribe who to wait on the service also , the time when , the member what , and the parties themselves both active and passive for circumcision and for the passeover , what for the matter , the kinde , the age , the preparation , the parties who to provide it , and the manner for participation . now there is no such expresse provision , for the carnall ordinances of god , since christs incarnation and ascension ; 't is true , there 's example for baptisme , but no command who shall baptize , neither when for time , nor how for manner , whether all parts of the body in generall , or which member in particular . and so for the supper of the lord , bread and wine are the elements in the institution thereof , and in the future practice injoyned , but who shall provide it ? and what kinde of wine , or what sort of bread , or who in particular shall blesse or administer it , or how the communicants shall take it , is not in the word determined ; and without these and the like circumstances , the ordinances cannot be celebrated . now if the present authority should give rules for the whole common-wealth , or congregation , for all perticulars ; as formerly they have done in a parochiall way , for time , place , persons , and administrations , thereby the spirituall and heavenly christian is bound to yield obedience as the carnall and outward christian ; for as the saints are free as they relate to the person of a true christian , for so their communion is above the reach and rule of any outward direction , for their baptisms they are spirituall , as i have shewed before ; their teacher exceeds all teachers from men , for they havean vnction from the holy one , that teacheth them all things . and they stand not in need of any private or carnall mens teaching ; yet as they stand , or sustain the persons or members of a state or common-wealth , and under authority ; so gods law binds them to be obedient to every ordinance of man ; and their communion externally with carnall christians , doth no more prevent or preinic● their communion spiritually , then cain's externall communion corrupted abel's , ishmaels defiled isaacks or the proud pharisees polluted the penitent publicans . and although inwardly and spiritually , yet not externally nor corporally severed one from another , till the harvest , least with extirpating the bad , the good may suffer prejudice . and therefore it appears plainly , that in a common-wealth that professes the faith , the carnall with the spirituall may commuicate in the externall ordinances of gods worship , except the injunctions are evill and unlawfull , as were the abominations of antichrist , from which the saints are commanded to separate , least by pertaking with her sins they shall be punished with the participation of her plagues . and also that it is in the power of the magistrate to order all externalls for the publick worship of god , that are not already so done by the s●iptures : now if this be so , then what ground or warrant have you or any man whatsoever , to select form , and order congregations of your selves , when the whole common-wealth is congregated already by christian authority . and how can those that are under this authority cast off their obedience , to which in conscience they are bound ; and gather churches out of churches , without any warrant from god or man ; for they were in the profession and communion of gods ordinances before , and emboddyed and congregated ▪ before by acts of the nationall congregation , the high court of parliament . and what other things they doe ordaine and constitute , that was not done before by the said authority , the wisest and learnedst of them all cannot shew rightly , nor prove plainly , but it will appear to be their owne imagination , tradition , and phancy , by duely considering the scriptures , with what is abovesaid , in the distinction between the spirtuall and carnall christians ; as also , the distinction between the externall part of gods ordinances , and the divine and heavenly part . i am sure these rules are according to the practice of our lord and his apostles , they never neglected the publick , nor disobeyed the magistrate therein , nor contemned participation with them , yet let us alwayes bear in minde , that the faithfull and regenerate christians are the church of god ; and although the carnall christians are amongst them in externall participation , yet they are not of them , nor doe spiritually participate with them . the consequence of selected church-gatherings , admits of many absurdities , as i have shewed in former discoveries . thus much doctour for the publique good hath your private mistaken conference occasioned ; and we have more yet to make knowne upon the next opportunity . and my conclusion shall be a word or two to the state and authority of this nation , against an ancient , continued , superstitious distinction of the people of this whole common-wealth , even of all degrees , from the highest to the lowest , that distinguish the whole into two parts , church and common-wealth , clergie , and layetie . now in common reason , if in this nation the publike ministry , for those are they they mean by clergy , although no man can prove it by scripture , be the church , then the state magistracy , and the rest of the people are not the church or congregation of england , which seems to crosse the scriptures denomination , for the whole nation of the jewes , priests and people , are often called the congregation , or church , and the reason is beyond exception , because they were a people professing and communicating in the externall ordinances of god , and but a small remnant of the multitude faithfull to communicate spiritually ▪ now as spirituall and heavenly christians are gods peculiar , little house , vineyard , or church , so outward christians , may bear the name of his vineyard , church , or great house also , as an outward jew or christian bears the name , although not the nature of a jew or christian inwardly . and if the supream authority doe not annihillate this distinction aforesaid , and cause it to be forgotten , in time it will pull up and advance ecclesiasticall hierarchy again , as the oake the creeping ivy , and a generall provision made for the many , as before is expressed , would supply all men in all things , both divine and humane . beloved christian ; thou that hast read what is here declared for publique good ; see the doctour and his doings in the glasse of one scripture , pet. . , . the apostle peter speaking of his brother paul , and of his writings according to the wisedome of god given unto him , he speaks of some that notwithstanding had received the common faith , yet were unlearned and unstable , who did wrest not onely what they said , but also the other scriptures to their owne destruction . now the tearms in the text doe shew us plainly what these believers were , even such as should perish , first because they were unlearned , that is , not spiritually taught of god : secondly , they were such as were unstable , that is , were not built upon the foundation , neither were deep rooted , as the good ground , but such christians as were lyable to wither , as the stony ground , to be choaked as the thornes , and to loose what they had , as the high-way side . and such christians as these doe not understand onely , but they pervert or give false expositions of the scriptures , those heavenly things intended by the text , are not understood by their earthly minds ; therefore it is said , that there are some things hard to be understood , that is , the heavenly estate of the children of god , their spirituall sufferings here , and their glorious hope they have of the everlasting inheritance in the world to come , which supernaturall excellencies as they are in themselves are hard , that is , not to be understood by carnall christians , such as the doctour hath declared himselfe to be in all his arguments . now if any please to see the other poor endeavours of thy faithfull friend , thou mayest have them thus nominated . . a true reformation , and perfect restitution . . truths victorie against heresie . . christian liberty to the lords table . . a defence of christian liberty . . a cure of deadly doctrine . . a lamp of light . . a right vse made by a stander by , at j. g. and i. s. disputes at great allhallows . . a brief discovery of faigned presbyterie ; and capt : norwood's declaration proved an abnegation of christ . there were some other things , but they are out of print . finis . notes, typically marginal, from the original text notes for div a e- a gods servants in speaking the truth to the blame of such as mistake , doe not reproach them , for they are commanded to reprove them , and must not call bitter sweet , nor sweet bitter . they are commanded also to call that darknesse that is so , and that light that is light , and to justifie the just , and condemn the wicked . b and to assent to the truth is tollerable , with a right understanding , but that you are the man that have blasted god &c. is plainly proved in my second letter , and throughout the tryall following . c my words & meaning if you take a true view of them , doe not contradict , as you shall see in my discovering of your owne daubing , which you say is the church of christ , and gods perfect work in building his owne habitation . d do you dare to boast of pure ordinances , when all you doe in the outward , without the spirituall part , and meaning thereof , is abominable iniquity : and , for bodily exercises that rotten strumpet the church of rome will outdoe you , although you should add your owne vanity in your lacivious washing your damsels feet and legs also , for shame bring not in your former carnality unrepented of , under the vizzard of the churches innocency . but consider what is written , for in christ jesus neither circumcision , or baptisme , or vncircumcision availeth any thing , but a new creature . and again , faith that worketh by love . and againe , but keeping the commandements of god . are any of these heavenly effects brought forth by your plants ? nay , a bad tree cannot bring forth good fruits : for all that hath proceeded from you , are but sower grapes , and yet you will compare your bramble berries with the grapes of the vines of canaan . e t is true , you mentioned the words of peter , but your carnall discourse thereof , shewed plainly you understood not his meaning , neither can you til you repent and be a new man . f and if your spiritual experiences be of no higher nature then naturall philosophy is , then your experience is vaine ; for all things under the sun are vanity , since their deprivation through sin and the curse . and as you your selfe have made use of philosophy , our lords and pauls use and yours is at a broad distance . and that all your sill●gisms were fallacious , is sufficiently proved hereafter . g here take notice what frieght of pride the gentleman is laden with , in these words , them that hear not me , hear not him that sent me ; for every thing he hath said or written , proves him not to be sent of christ , although he affirm of himselfe , that he is , for if i had sent him , saith the lord , he should have spoken my words unto the people , which he hath not , as hereafter is more cleared . observations vpon religio medici occasionally written by sir kenelme digby, knight. digby, kenelm, sir, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing d ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing d estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) observations vpon religio medici occasionally written by sir kenelme digby, knight. digby, kenelm, sir, - . [ ], p. printed by r.c. for lawrence chapman and daniel frere, london : . reproduction of original in huntington library. eng browne, thomas, -- sir, - . -- religio medici. religion -- early works to . christian life -- early works to . christian ethics. a r (wing d ). civilwar no observations vpon religio medici. occasionally written by sir kenelme digby, knight. digby, kenelm, sir b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion observations vpon religio medici . occasionally written by sir kenelme digby , knight london , printed by r. c. for lawrence chapman , and daniel frere , . observations vpon religio medicī . to the right honourable edward earle of dorset , baron of buckhurst , &c. my lord , i received yesternight , your lordships of the current ; wherin you are pleased to obleige me , not onely by extreame gallant expressions of favour and kindnesse : but likewise by taking so farre into your care the expending of my time during the tediousnesse of my restraint , as to recommend to my reading a booke , that had received the honour and safeguard of your approbation , for both which i most humbly thanke your lordship . and since i cannot , in the way of gratefulnesse expresse unto your lordship as i would those hearty sentiments i have of your goodnesse to me ; i will at the least endeavour , in the way of duty and observance , to let you see how the little needle of my soule is throughly touched at the great loadstone of yours , and followeth sudainely and strongly which way soever you becken it . in this occasion , the magnetike motion , was impatience to have the booke in my hands that your lordship gave so advantageous a character of ; whereupon i sent presently ( as late as it was ) to pauls churchyard , for this favourite of yours , religio medici : which after a while found me in a condition fit to receive a blessing by a visit from any of such master-peeces as you looke upon with gracious eyes ; for i was newly gotten into my bed . this good natur'd creature i could easily perswade to bee my bedfellow , and to wake with mee as long as i had any edge to entertaine my selfe with the delights i sucked from so noble a conversation . and truely ( my lord ) i closed not my eyes till i had enricht my selfe with , ( or at least exactly surveyed ) all the treasures that are lapped up in the folds of those few sheets . to returne onely a generall commendations of this curious peece , or at large to admire the authors spirit and smartnes , were too perfunctory an accompt , and too slight a one , to so discerning and steddy an eye as yours , after so particular and encharged a summons to read heedfully this discourse . i will therefore presume to blot a sheete or two of paper with my reflections upon sundry passages through the whole context of it , as they shall occurre to my remembrance . which now your lordship knoweth this packet is not so happy as to carry with it any other expression of my obsequiousnesse to you ; it will bee but reasonable , you should even here , give over your further trouble of reading , what my respect ingageth mee to the writing of . whose first steppe is ingenuity and a well natur'd evennesse of iudgement , shall bee sure of applause and faire hopes in all men for the rest of his iourney : and indeed ( my lord ) me thinketh this gentleman setteth out excellently poised with that happy temper ; and sheweth a great deale of iudicious piety in making a right use of the blind zeale that bigots loose themselves in . yet i cannot satisfie my doubts throughly , how hee maketh good his professing to follow the great wheele of the church in matters of divinity : which surely is the solid basis of true religion : for to doe so , without jarring against the conduct of that first mover by eccentricall and irregular motions , obleigeth one to yeeld a very dutifull obedience to the determinations of it without arrogating to ones selfe a controling ability in liking or misliking the faith , doctrine and constitutions of that church which one looketh upon as their north starre : whereas if i mistake not , this author approveth the church of england not absolutely , but comparatively with other reformed churches . my next reflection is concerning what he hath sprinkled ( most wittily ) in severall places , concerning the nature and immortality of a humane soule , and the condition and state it is in , after the dissolution of the body . and here give me leave to observe what our countryman roger bacon did long agoe ; that those students who busie themselves much with such notions , as reside wholly to the fantasie , do hardly ever become idoneous for abstracted metaphysicall speculations ; the one having bulky foundatiō of matter , or of the accidents of it , to settle upon , ( at the least , with one foote : ) the other flying continually , even to a lessening pitch , in the subtile ayre ; and dingly it hath beene generally noted , that the exactest mathematicians , who converse altogether with lines , figures , and other differences of quantity ; have seldome proved eminent in metaphysicks or speculative divinity . nor againe the professors of these sciences , in the others arts . much lesse can it be expected that an excellent physitian whose fancy is always fraught with the materiall drugs that hee prescribeth his apothecary to compound his medicines of ; and whose hands are inured to the cutting up , & eies to the inspection of anatomised bodies ; should easily , and with successe , flye his thoughts at so to wring a game , as a pure intellect , a separated and unbodyed soule ; surely this acute authors sharpe wit , had hee orderly applyed his studies that way , would have beene able to satisfie himselfe with lesse labour , and others with more plenitude , then it hath beene the lot of so dull a braine as mine , concerning the immortality of the soule : and yet i assure you ( my lord ) the little philosophy that is allowed mee for my share , demonstrateth this proposition to mee , as well as faith delivereth it : which our physician will not admit in his . to make good this assertion here , were very unreasonable , since that to doe it exactly , ( and without exactnesse , it were no demonstration ) requireth a totall survey of the whole science of bodyes , and of all the operations that wee are conversant with , of a rationall creature ; which i having done , with all the succinctnes i have beene able to explicate so knotty a subject with , hath taken mee up in the first draught neere two hundred sheets of paper . i shall therefore take leave of this point with onely this note , that i take the immortality of the soule ( under his favour ) to bee of that nature , that to them onely that are not versed in the wayes of proving it by reason , it is an article of faith ; to others , it is an evident conclusion of demonstrative science . and with a like short note i shall observe how if hee had traced the nature of the soule from its first principles , hee could not have suspected it should sleepe in the grave till the resurrection of the body . nor would hee have permitted his compassionative nature to imagine it belonged to gods mercy ( as the chiliasts did ) to change its condition in those that are damned , from paine to happines . for where god should have done that , hee must have made that anguished soule another creature then what it was , ( as to make fire cease from being hot , requireth to have it become another thing then the element of fire ; ) since , that to be in such a condition as maketh us understand damned soules miserable , is a necessary effect of the temper it is in , when it goeth out of the body , and must necessarily ( out of its owne nature ) remaine in , unvariably for all eternity ; though , for the conceptions of the vulgar part of mankind , ( who are not capable of such abstruse notions ) it be stiled ( and truly too ) the sentence and punishment of a severe iudge . i am extreamely pleased with him , when he saith there are not impossibilities enough in religion for an active faith : and no whit lesse , when in philosophy hee will not bee satisfied with such naked termes as in schools use to be obtruded upon easie mindes , when the masters fingers are not strong enogh to untie the knots proposed unto them . i confesse , when i enquire what light ( to use our authors example ) is , i should bee as well contented with his silence , as with his telling mee it is actus perspicui ; unlesse hee explicate clearely to me what those words mean , which i finde very few goe about to do . such meate they swallow whole , and eject it as entire . but were such things , scientifically , and methodically declared , they would bee of extreame satisfaction , and delight . and that worke taketh up the greatest part of my formerly mentioned treatise . for i endeavour to shew by a continued progresse , and not by leapes , all the motions of nature ; & unto them to fit intelligibly the termes used by her best secretaries : whereby all wilde fantasticke qualities and moods ( introduced for refuges of ignorance ) are banished from my commerce . in the next place ( my lord ) i shall suspect that our author hath not penetrated into the bottome of those conceptions that deepe schollers have taught us of eternity . methinketh hee taketh it for an infinite extension of time , and a never ending revolution of continuall succession : which is no more like eternity , then a grosse body is like to a pure spirit . nay , such an infinity of revolutions , is demonstrable to bee a contradiction and impossible . in the state of eternity there is no succession , no change , no variety . soules or angells , in that condition , doe not so much as change a thought . all things , notions , and actions , that every were , are , or shal bee in any creature , are actually present to such an intellect . and this ( my lord ) laver , not as deriving it from th●ologie , and having recourse to beatifike vision to make good my tenet , ( for so , onely glorified creatures should enjoy such immense knowledge ) but out of the principles of nature and reason , and from thence shal demonstrate it to belong to the lowest soule of the ignorantest wretch whiles hee lived in this world , since damned in hell . a bold undertaking you will say ; but i confidently engage my selfe to it . vpon this occasion occurreth also a great deale to bee said of the nature of predestination ( which by the short touches our author giveth of it , i doubt hee quite mistakes ) and how it is an unalterable series and chaine of causes , producing infallible ( and in respect of them , necessary ) effects : but that is too large a theame to unfold here ; too vast an ocean to describe , in the scant map of a letter . and therefore i will refer that to a fitter opportunity , fearing i have already too much trespassed upon your lordships patience ; but that indeed i hope you have not had enough to read thus far . i am sure ( my lord ) that you ( who never forgot any thing , which deserved a roome in your memory ) doe remember how wee are told , that abyssus abyssum invocat : so here our author , from the abysse of predestination , falleth into that of the trinity of persons consistent with the indivisibility of the divine nature : and out of that ( if i be not exceedingly deceived ) into a third , of mistaking , when he goeth about to illustrate this admirable mysteryby a wild discourse of a trinity in our soules . the dint of wit is not forcible enough to dissect such tough matter ; wherein al the obscure glimmering wee gaine of that inaccessible light , commeth to us cloathed in the darke weeds of negations , and therefore little can wee hope to meete with any positive examples to parallel it withall . i doubt , hee also mistakenth , and imposeth upon the severer schooles , when he intimateth that they gainesay this visible worlds being but a picture or shadow of the invisible & intellectual : which manner of philosophising , hee attributeth to hermes trismegistus ; but is every where to be met with in plato ; and is raised since to a greater height in the christian schooles . but i am sure hee learned in no good schoole , nor sucked from any good philosophy to give an actuall subsistence and being to first matter without a forme . hee that will allow that a reall existence in nature is as superficially tincted in metaphysicks , as an other would bee in mathematicks that should allow the like to a point , a line , or a superficies in figures . these , in their strict notions , are but negations of further extension , or but exact terminations of that quantity which falleth under the consideration of the understanding ; in the present purpose ; no reall entities in themselves : so likewise , the notions of matter , forme , act , power , existence , and the like , that are with truth considered by the understanding , and have there each of them a distinet entity , are never the lesse , no where by themselves in nature . they are termes which wee must use in the negotiations of our thoughts , if wee will discourse consequently , and conclude knowingly . but then againe wee must bee very wary of attributing to things in their owne natures , such entities as wee create in our understandings , when wee make pictures of them there ; for there every different consideration arising out of the different impression , which the same thing maketh upon us , hath a distinct being by it self . whereas in thing , there is but one single vnity , that sheweth ( as it were in a glasse , at severall positions ) those various faces in our understanding . in a word ; all these words are but artificiall termes , not reall things : and the not right understanding them , is the dangerousest rocke that schollers suffer ship wracke against . i goe on with our phisitians contemplations . vpon every occasion , hee shewech strong parts and a vigorous brayne . his wishes and aymes , and what he pointeth at , speake him owner of a noble & a generous heart . he hath reason to wish that aristotle had been as accurate in examining the causes , nature and affections of the great vniverse hee busied himselfe about , as his patriarke galen hath beene in the like considerations upon his little world , mans body , in that admirable worke of his de usu partium . but no great humane thing , was ever borne and perfected at once . it may satisfie us , if one in our age , buildeth that magnifike structure upon the others foundations ; and especially , if where hee findeth any of them unsound , he eradicateth those , and fixeth new unquestionable ones in their roome : but so , as they still , in grosse , keep a proportion , and beare a harmony with the others great worke : this , hath now , ( even now ) our learned country-man done , the knowing master white , ( whose name , i believe your lordship hath met withall ) in his excellent booke , de mundo , newly printed at paris , where he now resideth , and is admired by the world of letterd men there , as the prodigie of these latter times . indeed his three dialogues upon that subject , ( if i am able to judge any thing ) are full of the profoundest learning i ever yet met withall . and i beleeve ; who hath well read and digested them , will perswade himselfe there is no truth so abstruse , nor hitherto conceived out of our reach , but mans wit may raise engines to scale and conquer . i assure my selfe , when our author hath studied him throughly , hee will not lament so loude for aristotles mutilated and defective philosophy ; as in boccalini , caesar caporali doth for the losse of livies shipwracked decads . that logicke which hee quarrelleth at for calling a toade , or a serpent ugly , will in the end agree with his ; for no body ever tooke them to be so , in respect of the vntverse ( in which regard , he defendeth their regularity , and symmetry ) but onely as they have relation to us . but i cannot so easily agree with him when he affirmeth that devills , or other spirits in the intellectuall world have no exact ephemerides wherein they may reade before-hand the stories of fortuite accidents : for i beleeve that all causes are so immediately chayned to their effects , as if a perfect knowing nature get hold but of one linke , it will drive the entire series or pedegree of the whole to each utmost end ; ( as i thinke i have proved in my forenamed treatisfe ) so that in truth , there is no fortuitnesse or contingency of things , in respect of themselves , but onely in respect of us , that are ignorant of their certaine , and necessary causes . now a like series or chaine , and complexe of all outward circumstances ( whose highest linke , poets say prettily , is fastned to iupiters chayre , and the lowest is riveted to every individuall on earth ) steered and levelled by god almighty , at the first setting out of the first mover ; i conceive , to bee that divine providence and mercy , which ( to use our authors owne example ) giveth a thriving genius to the hollanders ; and the like : and not any secret , invisible , mysticall blessing , that falleth not under the search or cognizance of a prudent indagation . i must needs approve our authors aequanimity , and i may as justly say his magnanimity , in being contented so cheerfully ( as he saith ) to shake hands with the fading goods of fortune ; and bee deprived of the joyes of her most precious blessings ; so that hee may in recompence , possesse in ample measure the true ones of the mind , like epictetus , that great master of morall wisedome and piety , who taxeth them of high injustice that repine at gods distribution of his blessings , when he putteth not into their share of goods , such things as they use no industry or meanes to purchase . for why should that man who above all things esteemeth his owne freedome ; and who to enjoy that sequestereth himself from commerce with the vulgar of mankinde ; take it ill of his starres , if such preferments , honors , & applauses meet not him , as are painefully gained after long & tedious services of princes , & brittle dependances of humorous favourites , & supple complyances with all sorts of natures ? as for what he faith of astrologie ; i do not conceive that wise men reject it so much for being repugnant to divinity ( which he reconcileth well enough ) as for having no solid rules , or ground in nature . to rely too far upon that vaine art , i judge to bee rather folly then impie●y . vnlesse in our censure , we looke to the first origine of it , which savoureth of the idolatry of those heathens that worshipping the stars and heavenly bodies for deities , did in a superstitious devotion , attribute unto them the causality of all effects beneath them . and for ought i know , the beliefe of solid orbes in the heavens , and their regularly-irregular motions , sprung from the same root . ) and a like inanity , i should suspect in chiromancy as well as astrologie , ( especially , in particular contingent effects ) however our author , and no lesse a man then aristotle , seeme to attribute somewhat more to that conjecturall art of lynes . i should much doubt ( though our author sheweth himselfe of another minde ) that bernardinus ochinus grew at the last to bee a meere atheist : when after having beene first the institutor and patriarch of the capucine order ( so violent was his zeale then , as no former religious institution , though never so rigorous , was strict enough for him ) hee from thence fell to bee first an hereticke , then a iew ; and after a while became a turke , and at the last wrote a furious invective against those whom hee called the three grand-impostors of the world ; among whom hee ranked our saviour christ , aswell as moses and mahomet . i doubt hee mistaketh in his chronologie , or the printer in the name , when hee maketh ptolomy condemne the alchoran . hee needeth not be so serupulous , as hee seemeth to bee in averring downe rightly , that god cannot doe contradictory things , ( though peradventure it is not amisle to sweeten the manner of the expression , and the sound of the words ) for who understandeth the nature of contradiction , will find non entity in one of the termes , which of god , were impiety not to deny peremptorily , for hee being in his proper nature selfe-entity , all being must immediately flow from him , and all not-being be totally excluded from that effluxe . now for the recalling of time past , which the angels posed esdras withall ; there is no contradiction in that ; as is evident to them that know the essence of time ( for it is but putting againe , all things , that had motion , into the same state they were in , at that moment unto which time was to be reduced backe and from thence , letting it travell on againe , by the same motions , and upon the same wheeles , it rolled upon before . ) and therefore god could doe this admirable worke , though neither esdras , nor all the power of creatures together could doe it : and consequently it cannot in this question bee said , that he posed mortality with what himselfe was not able to performe . i acknowledge ingenuously our physicians experience hath the advantage of my philosophy , in knowing there are witches . yet i am sure , i have no temptation to doubt of the deity ; nor have any unsatisfaction in believing there are spirits . i doe not see such a necessary conjunction betweene them , as that the supposition of the one , must needs inferre the other . neither do i deny there are witches . i onely reserve my assent , till i meete with stronger motives to carry it . and i confesse i doubt asmuch of the efficacy of those magicall rules he speaketh of , as also of the finding out of mysteries by the courteous revelation of spirits . i doubt , his discourse of an vniversall spirit , is but a wilde fansie : and that in the marshalling of it , hee mistaketh the hermeticall philosophers . and surely , it is a weake argument , from a common nature that subsisteth onely in our understanding , ( out of which it hath no being at all ) to inferre , by parity , an actuall subsistence of the like , in realty of nature , ( of which kind of miscarriage in mens discoursings , i have spoken before ) and upon this occasion , i doe not see how seasonably he falleth , of a suddaine , from naturall speculations to a morall contemplation of gods spirit working in us . in which also i would inquire ( especially upon his suddaine poeticall rapture ) whether the solidity of the iudgement bee not outweighed by the ayrienesse of the fancy . assuredly one cannot erre in taking this author for a very fine ingenious gentleman : but for how deepe a scholler , i leave unto them to judge , that are abler then i am . if he had applyed himselfe with earnest study , and upon right grounds , to search out the nature of pure intellects : i doubt not but his great parts would have argued more efficacionsly , then he doth against those that between men and angells put onely porphyries difference of mortality and immortality . and hee would have dived further into the tenor of their intellectuall operations ; in which there is no succession ; nor ratiocinative discourse ; for in the very first instant of their creation , they actually knew all that they were capable of knowing ; and they are acquainted even with all free thoughts , past , present , and to come ; for they see them in their causes , and they see them altogether at one instant : as i have in my forementioned treatise proved at large : and i thinke i have already touched thus much once before in this letter . i am tempted here to say a great deale concerning light , by his taking it to bee a bare quality . for in physicks no speculation is more usefull , or reacheth further . but to set downe such phaenomena's of it as i have observed , and from whence i evidently collect the nature of it ; were too large a theame for this place ; when your lordshippe pleaseth i shall shew you another more orderly discourse upon that subject ; wherein i have sufficiently proved it to be a solid substance and body . in his proceeding to collect an intellectuall world ; and in his discoursing upon the place , and habitation of angels : as also in his consideration of the activity of glorified eyes ; ( which shal bein a state of reft ; whereas motion , is required to seeing ) and in his subtil speculation upon two bodies placed in the vacuity beyond the utmost all-enclosing superficies of heaven ( which implyeth a contradiction in nature ) me thinkes i heare apelles crying out , ne sutor ultra crepidam : or rather it putteth me in minde of one of the titles in pantagruels library , ( which he expresseth himselfe conversant in ) namely , quaestio subtilissima , vtrum chimaera in vacuo bombinans possit comedere secundas intentiones . with which short note i will leave there considerations ; in which ( if time and other circumstances allowed it ) matter would spring up of excellent learning . when our author shall have read master whites dialogues of the world , hee will no longer bee of the opinion , that the unity of the world is a conclusion of faith : for it is there demonstrated by reason . here the thread of the discourse inviteth mee to say a great deale of the production , or creation of mans soule . but it is too tedious and too knotty a peece for a letter . now it shall suffice to note , that it is not ex traduce , and yet hath a strange kind of necre dependance of the body ; which is , as it were , gods instrument to create it by . this , thus said , or rather rumbled out , may seeme harth ; but had your lordship leisure to peruse what i have written at full upon this point , i doubt not but it would appeare plausible enough to you . i cannot agree with him when hee seemeth to impute inconvenience to long life ; & that length of time doth rather impaire , then improve us : for surely if wee will follow the course of nature , and of reason , it is a mighty great blessing ; were it but in this regard , that it giveth time leave to vent & boyle away the unquietnesses and turbulencies that follow our passions ; and to weane our selves gently from carnall affections , and at the last to drop with ease and willingnesse , like ripe fruit from the tree ; as i remember plotinus finely discourseth in one of his enneads . for when before the season , it is plucked off with violent hands , or shaken downe by rude and boysterous windes , it carrieth along with it an indigested raw tast of the wood , and hath an unpleasant aigrenesse in its juyce , that maketh it unfit for use , till long time have mellowed it : and peradventure it may be to backward , as instead of ripening , it may grow rotten in the very center . in like manner , soules that goe out of their bodies with affections to those objects they leave behinde them , ( which usually is as long as they can relish them ) doe retaine still even in their separation , a byas , and a languishing towards them : which is the reason why such terrene soules appeare oftenest in coemeteries and charnell houses ; ( and not , that morall one which our author giveth : ) for life which is union with the body , being that which carnal soules have straightesh affections to , and that they are loathest to be separated from ; their unquiet spirit , which can never ( naturally ) loose the impressions it had wrought in it at the time of its driving out , lingreth perpetually after that deare confort of his . the impossibility cannot cure them of their impotent desires ; they would faine be alive againe , — iterumque ad tarda reverti corpora . quae lucis miseris tam dira cupido ? and to this cause peradventure may bee reduced the strange effect which is frequently seen in england , when at the approach of the murderer , the slaine body suddainely bleedeth afreth : for certainely the soules of them that are treacherously murdered by surprise , use to leave their bodies with extreame unwillingnesse , and with vehement indignation against them that force them to so unprovided & abhorred a passage . that soule then to wreak its evill tallent against the hated murderer , and to draw a just and desired revenge upon his head ; would doe all it can to manifest the author of the fact . to speake , it cannot ; for in it selfe , it wanteth organs of voyce , and those it is parted from , are now growne too heavy , and are too benummed for it , to give motion unto . yet some change it desireth to make in the body which it hath to vehement inclinations to , & therfore is the aptest for it to worke upon . it must then endeavour to cause a motion in the subtilest & most fluid parts ( and consequently , the most moveable ones ) of it . this can be nothing but the blood ; which then being violently moved , must needs gush out at those places where it findeth issues . our author cannot beleeve that the world will perish upon the ruines of its own principles : but master white hath demonstrated the end of it upon naturall reason . and though the precise time for that generall destruction bee inscrutable ; yet he learnedly sheweth an ingenious rule whereby to measure in some fort the duration of it , without being branded ( as our author threatneth ) with convincible and statute madnesse , or with impiety . and whereas hee will have the worke of this last great day ( the summer up of all past dayes ) to imply annihilation and thereupon interesseth god onely in it : i must beg leave to contradict him namely in this point , and to affirme that the letting loose then of the activest element to destroy this face of the world , will but beget a change in it , and that no annihilation can proceed from god almighty : for his essence being ( as i said before ) selfe-existence , it is more impossible that not-being should flow from him , then that cold should flow immediately from fire , or darkenesse from the actuall presence of light . i must needs acknowledge that where he ballanceth life and death against one another and considereth that the latter is to bee a kind of nothing for a moment , to become a pure spirit within one instant , and what followeth of this strong thought ; is extreame handsomely said , and argueth very gallant and generous resolutions in him . to exemplifie the immortality of the soule , hee needeth not have recourse to the philosophers stone . his owne store furnisheth him with a most pregnant one of reviving a plant ( the same numericall plant ) out of his owne ashes . but under his favour , i beleeve his experiment will faile , if under the notion of the fame , hee comprehendeth all the accidents that first accompanied that plant ; for since in the ashes there remaineth onely the fixed salt , i am very confident that all the colour , and much of the odor and tast of it , is flowne away with the volatile salt . what should i say of his making so particular a narration of personall things , and private thoughts of his owne ; the knowledge whereof cannot much conduce to any mans betterment ? ( which i make account is the chiefe end of his writing this discourse ) as where he speaketh of the soundnesse of his body , of the course of his dyet , of the coolenesse of his blood at the summer solstice of his age , of his neglect of an epitaph : how long he hath lived or may live what popes , emperours , kings , grand-seigniors , he hath beene contemporary unto , and the like : would it not be thought that hee hath a speciall good opinion of himselfe , ( and indeed hee hath reason ) when he maketh such great princes the land-markes in the chronology of himselfe ? surely if hee were to write by retaile the particulars of his owne story and life , it would bee a notable romanze ; since he telleth us in one totall summe , it is a continued miracle of thirty yeares . though he creepeth gently upon us at the first , yet he groweth a gyant , an attlas ( to use his owne expression ) at the last . but i will not censure him as hee that made notes upon balsacs letters , and was angry with him for vexing his readers with stories of his cholikes , and voyding of gravell . i leave this kind of his expressions , without looking further into them . in the next place ( my lord ) i shall take occasion from our authors setting so maine a difference betweene morall honesty and vertue , or being vertuous , ( to use his owne phrase ) out of an inbred loyalty to vertue ; and on the other side , being vertuous for a rewards sake ; to discourse a little concerning vertue in this life , and the effects of it afterwards . truely ( my lord ) however he seemeth to prefer this latter , i cannot but value the other much before it , if we regard the noblenesse , and heroikenesse of the nature and mind from whence they both proceed : and if wee consider the iourneyes end , to which each of them carrieth us , i am confident the first yeeldeth nothing to the second , but indeed both meete in the period of beatitude . to cleare this point ( which is very well worth the wisest mans seriousest thoughts ) we must consider , what it is that bringeth us to this excellent state , to be happy in the other world of eternity and immutability . it is agreed on all hands to bee gods grace and favour to us : but all doe not agree by what steps his grace produceth this effect . herein i shall not trouble your lordshippe with a long discourse , how that grace worketh in us , ( which yet i will in a word touch anon , that you may conceive what i understand grace to bee ) but will suppose it to have wrought its effect in us in this life , and from thence examine what hinges they are that turn us over to beatitude and glory in the next . some consider god as a iudge , that rewardeth or punisheth men , according as they cooperated with or repugned to , the grace hee gave . that according as their actions please or displease him , he is well affected towards them or angry with them ; and accordingly maketh them , to the purpose , and very home , feele the effects of his kindenesse or indignation . others that flye a higher pitch , and are so happy , — vt rerum poterint cognoscere causas , doe conceive that beatitude , and misery in the other life , are effects that necessarily and orderly flow out of the nature of those causes that be got them in this life , without engaging god almighty to give a sentence , and act the part of a iudge , according to the state of our cause , as it shall appeare upon the accusations and pleadings at his great bar. much of which manner of expression , is metaphoricall , and rather adapted to containe vulgar mindes in their duties ( that are awed with the thought of a severe iudge , sifting every minute action of theirs ) then such as we must conceive every circumstance to passe so in reality as the literall sound of the words seemes to inferre in ordinary construction : ( and yet all that is true too , in its genuine sense ) but ( my lord ) these more penetrating men , and that i conceive are vertuous upon higher and stronger motives ( for they truely and solidly know why they are so ) doe consider that what impressions are once made in the spirituall substance of a soule , and what affections it hath once contracted , doe ever remaine in it till a contrary and diametrally contradicting judgement and affection , doe obliterate it , & expell it thence . this is the reason why contrition , sorrow and hatred for past sins , is encharged us . if then the soule doe goe out of the body with impressions and affections to the objects , and pleasures of this life ; it continually lingreth after them , and as virgill ( learnedly as well as wittily ) saith , — quae gratia currûm , armorumque fuit vivis , quae cura nitentes pascere equos , eadem sequitur tellure repostos . but that being a state wherin those objects neither are , nor can be enjoyed , it must needs follow that such a soule must bee in an exceeding anguish , sorrow , & affliction , for being deprived of them ; & for want of those it so much priseth , will neglect all other contentments it might have , as not having a relish or tast moulded and prepared to the savouring of them ; but like feaverish tongues , that when they are even scorched with heat , take no delight in the pleasingest liquors , but the sweetest drinks seeme bitter to them by reason of their overflowing gall ; soe they even hate whatsoever good is in their power , and thus pine away a long eternity . in which the sharpenesse and activity of their paine , anguish , and sad condition , is to bee measured by the sensiblenesse of their natures : which being then purely spirituall , is in a manner infinitely more then any torment that in this life can bee inflicted upon a dull grosse body . to this add , the vexation it must bee to them , to see how inestimable and infinite a good , they have lost ; and lost meerely by their own fault ; and for momentary trifles , and childrens play ; and that it was so easie for them to have gained it , had they remained but in their right senses , and governed themselves according to reason . and then judge in what a tortured condition they must bee , of remorse and execrating themselves for their most resupine and senselesse madnesse . but if on the other side , a soule be released out of this prison of clay and flesh , with affections setled upon intellectual goods as truth , knowledge , and the like ; and that it be growne to an irkesome dislike of the flat pleasures of this world ; and looke upon carnall and sensuall objects with a disdainfull eye , as discerning the contemptible inanity in them , that is set off onely by their painted outside ; and above all , that it have a longing desire to bee in the society of that supereminent cause of causes , in which they know are heaped up the treasures of all beauty , knowledge , truth , delight , and good whatsoever ; and therefore are impatient at the delay , and reckon all their absence from him as a tedious benithment ; and in that regard hate their life & body as cause of this divorce : such a soule i say must necessarily , by reason of the temper it is wrought into enjoy immediately at the instant of the bodies dissolution and its liberty , more contentment , more joy , more true happinesse , then it is possible for a heart of flesh to have scarce any scantling of , much lesse to comprehend . for immense knowledge is naturall to it ; as i have touched before . truth , which is the adaequated and satisfying object of the understanding , is there displayed in her owne colours ; or rather without any . and that which is the crown of all , and in respect of which all the rest is nothing ; that infinite entity which above all things this soule thirsteth to bee united unto , can not for his owne goodnesse sake deny his embraces to so affectionate a creature , and to such an enflamed love . if he should ; then , were that soule , for being the best , and for loving him most , condemned to be the unhappiest . for what joy could shee have in any thing , were she barred from what she so infinitely loveth ? but since the nature of superiour and excellent things is to shower downe their propitious influences wheresoever there is a capacity of receiving them , and no obstacle to keep them out ( like the sun that illuminateth the whole ayre , if no cloud or solid opacous body intervene ) it followeth clearely that this infinite sun of iustice , this immense ocean of goodnesse , cannot chuse but environ with his beames , and replenish even beyond satietie with his delightsome waters , a soule so prepared and tempered to receive them . now ( my lord ) to make use of this discourse and apply it to what begot it ; be pleased to determine which way will deliver us evenest and smoothest to this happie end of our iourney : to bee vertuous for hope of a reward , and through feare of punishment , or to be so , out of a naturall and inward affection to vertue , for vertues and reasons sake ? surely one in this latter condition , not onely doth those things which will bring him to beatitude ; but he is so secured in a manner under an armour of proofe , that hee is almost invulnerable ; hee can scarce miscarry , hee hath not so much as an inclination to worke contrarily , the alluring baites of this world , tempt him not ; hee disliketh , hee hateth , even his necessary commerce with them whiles hee liveth . on the other side , the hireling that steereth his course onely by his reward and punishment , doth we●l i confesse ; but he doth it with reluctance ; hee carrieth the arke , gods image , his soule , safely home , it is true , but hee loweth pitifully after his calves that hee leaveth behind him among the philistians . in a word he is vertuous , but if hee might safely , hee would doe vitious things . ( and hence he the ground in nature , if so i may say , of our purgatory ) meethinkes two such mindes may not unfitly be compared to two maides , whereof one hath a little sprinkling of the green sicknesse , and hath more mind to eate ashes , chalke , or leather , then meates of solid and good nourishment ; but for beareth them , knowing the languishing condition of health it will bring her to : but the other having a ruddy , vigorous and perfect constitution , and enjoying a compleate entire eucrasie , delights in no food but of good nourriture , & loathes the others delights . her health is discovered in her lookes , and shee is secure from any danger of that malady , whereas the other , for all her good dyet , beareth in her complexion some sickly testimony of her depraved appetite ; and if she bee not very wary , shee is in danger of a relapse . it falleth fit in this place to examine our authors apprehension of the end of such honest worthies and philosophers ( as he calleth them ) that dyed before christ his incarnation , whether any of them could be saved or no . truely ( my lord ) i make no doubt at all , but if any followed in the whole tenor of their lives , the dictamens of right reason , but that their iourney was secure to heaven . out of the former discourse appeareth what temper of minde is necessary to get thither . and , that reason would dictate such a temper to aperfectly judicious man ( though but in the state of nature ) the best and most rationall for him , i make no doubt at all . but it is most true ; they are exceeding few , ( if any ) in whom reason worketh clearly and is not overswayed by passion and terrene affections ; they are few that can discerne what is reasonable to be done in every circumstance . — pauci , quos aequus amavit iupiter , aut ardens evexit ad aethera virtus ; dis geniti , potuere ; — and fewer , that knowing what is best , can win of themselves to doe accordingly ; ( video meliora proboque , deteriora sequor ; being most mens cases ) so that after all that can be expected at the hands of nature and reason in their best habit , since the lapse of them , wee may conclude , it would have beene a most difficult thing for any man , and a most impossible one for mankinde , to attaine unto beatitude , if christ had not come to teach , and by his example to shew us the way . and this was the reason of his incarnatiod , teaching life & death : for being god , wee could not doubt his veracity , when he told us newes of the other world ; having all things in his power , and yet enjoying none of the delights of this life , no man should sticke at foregoing them , since his example sheweth all men that such a course is best ; whereas few are capable of the reason of it : and for his last act , dying in such an afflicted manner , hee taught us how the securest way to step immediately into perfect happinesse , is to be crucified to all the desires , delights , and contentments of this world . but to come backe to our physician : truely ( my lord ) i must needs pay him as a due the acknowledging his pious discourses to bee excellent and patheticall ones , containing worthy motives , to encite one to vertue and to deterre one from vice : thereby to gaine heaven , and to avoid hell . assuredly he is owner of a solid head and of a strong generous heart . where hee imployeth his thoughts upon such things as thoughts upon such things as resoit to no higher , or more abstruse principles then such as occurre in ordinary conversation with the world , or in the common tracke of study and learning , i know no man would say better . but when hee meeteth with such difficulties as his next concerning the resurrection of the body , ( wherein after deepe meditation , upon the most abstracted principles , and speculations of the metaphysikes , one hath much adoe to solve the appearing contradictions in nature ) there , i doe not at all wonder hee should tread a little awry , and goe astray in the darke ; for i conceive his course of life hath not permitted him to allow much time unto the unwinding of such entangled and abstracted subtilties . but if it had , i beleeve his naturall parts are such as he might have kept the chaire from most men i know : for even where hee roveth widest , it is with so much wit and sharpenesse , as putteth me in mind of a great mans censure upon ioseph scaligers cyclometrica ( a matter he was not well versed in ) that hee had rather erre so ingeniously as he did , then hit upon truth in that heavy manner as the iesuite , his antagonist stuffeth his bookes . most assuredly his wit and smartnesse in this discourse is of the finest standard ; and his insight into severer learning will appeare as piercing unto such as use not strictly the touchstone and the test to examine everypeece of the glittering coine hee payeth his reader with . but to come to the resurrection , methinkes it is but a grosse conception to thinke that every atome of the present individuall matter of a body ; every graine of ashes of a burned cadaver , scattered by the wind throughout the world , and after numerous variations changed peradventure into the body of another man ; should at the sounding of the last trumpet be raked together againe from all the corners of the earth , and be made up anew into the same body it was before of the first man . yet if we will be christians , and rely upon gods promises , wee must beleeve that we shall rise againe with the same body , that walked about , did eate , drinke , and live here on earth ; and that we shall see our saviour and redeemer with the same , the very same , eyes , wherewith we now look upon the fading glories of this contemptible world . how shall these seeming contrarieties bee reconciled ? if the latter be true why should not the former be admitted ? to explicate this riddle the better , give me leave to aske your lordship if you now see the cannons , the ensignes , the armes and other martiall preparations at oxford , with the same eyes , wherewith many yeares agone you looked upon porphyries and aristotles glearned leases there ? i doubt not but you will answer mee , assuredly with the very same . is that noble and gracefull person of yours , that begetteth both delight and reverence in every one that looketh upon it ? is that body of yours , that now is growne to such comely and full dimensions , as nature can give her none more advantagious , the same person , the same body , which your vertuous and excellent mother bore nine moneths in her chast and honoured wombe , and that your nurse gave sucke unto ? most certainely it is the same . and yet if you consider it well , it cannot bee doubted but that sublunary matter , being in a perpetuall flux , and in bodies which have internall principles of heate and motion , much continually transpiring out to make roome for the supply of new aliment ; at the length , in long processe of time , all is so changed , as that ship at athens may as well bee called the same ship that was there two hundred yeares before , and whereof ( by reason of the continuall reparations ) not one foote of the tymber is remaining in her that builded her at the first ; as this body now , can be called the same it was , forty yeares agone unlesse some higher consideration keepe up the identity of it . now what that is , let us examine , and whether or no , it will reach to our difficulty of the resurrection . let us consider then how that which giveth the numerical individuation to a body , is the substantiall forme . as long as that remaineth the same , though the matter be in a continuall fluxe and motion , yet the thing is still the same . there is not one droppe of the same water in the thames that ranne downe by whitehall yesternight , yet no man will deny , but that it is the same river that was in queene elizabeths time , as long as it is supplied from the same common stocke , the sea . though this example reacheth not hom , it illustrateth the thing . if then the forme remaine absolutely the same after separation from the matter , that it was in the matter , ( which can happen onely to formes , that subsist by themselves ; as humane soules ) it followeth then , that whensoever it is united to matter againe , ( all matter comming out of the same common magazine ) it maketh againe the same man , with the same eyes , and all the same limbes that were formerly nay , hee is composed of the same individuall matter : for it hath the same distinguisher and individuator ; to wit , the same forme , or soule . matter considered singly by it selfe , hath no distinction : all matter is in it selfe the same ; we must fansie it , as we doe the indigested chaos ; it is an uniformely wild ocean . particularize a few drops of the sea , by filling a glasse full of them ; then that glasse full is distinguished from all the rest of the watery bulke : but returne backe those few drops to from whence they were taken , and the glasse-full that even now had an individuation by it selfe , loseth that , and groweth one and the same with the other maine stocke : yet if you fill your glasse againe , whersoever you take it up , so it be of the same uniforme bulke of water you had before , it is the same glasse-full of water that you had . but as i said before , this example fitteth entirely , no more then the other did . in such abstracted speculations , where we must consider matter without forme ( which hath no actuall being ) wee must not expect adaequated examples in nature . but enough is said to make a speculative man see , that if god should joyne the soule of a lately dead man ( even whiles his dead corps should lie entire in his winding sheete here ) unto a body made of earth taken from fome mountaine in america ; it were most true and certaine that the body he should then live by , were the same . identicall body he lived with before his death and late resurrection . it is evident that samenesse , thisnesse , and thatnesse , belongeth not to matter by it selfe , ( for a generall indifference runneth through it all ) but onely as it is distinguished and individuated by the forme . which , in our case , whensoever the same soule doth , it must be understood alwayes to be the same matter and body . this point thus passed over ; i may piece to it what our author saith of a magazine of subsistent formes residing first in the chaos , & hereafter ( when the world shall have beene destroyed by fire ) in the generall heape of ashes ; out of which gods voyce did , & shall , draw them out & cloath them with matter . this language were handsome for a poet or a rhetorician to speake . but in a philosopher , that should ratiocinate strictly and rigorously , i can not admit it , for certainly there are no subsistent forms of corporeall things : ( excepting the soule of man , which besides being an informing forme , hath another particular consideration belonging to it ; too long to speake of here ) but whensoever that compound is destroyed , the forme perisheth with the whole . and for the naturall production of corporeall things i conceive it to be wrought out by the action and passion of the elements among themselves ; which introducing new tempers and dispositions , into the bodies where these conflicts passe ; new formes succeed old ones , when the dispositions are raised to such a height as can no longer consist with the preceding forme , and are in the immediate degree to fit the succeeding one , which they usher in . the mystery of all which i have at large unfolded in my above mentioned treatise , of the immortality of the soule . i shall say no more to the first part of our phisicians discourse , after i have observed how his consequence is no good one , where hee inferreth that if the devills foreknew , who would bee damned or saved , it would save them the labor , and end their worke of tempting mankinde to mischiefe and evill . for whatsoever their morall designe , and successe bee in it , their nature impelleth them to be alwaies doing it . for on the one side , it is active in the highest degree ( as being pure acts , that is spirits , ) so on the other side , they are maligne in as great an excesse : by the one they must be alwayes working wheresoever they may worke ; ( like water in a vessell full of holes , that will run out of every one of them which is not stopped ) by the other , their whole worke must be malicious and mischievous . ioyning then both these qualities together , it is evident they will alwayes bee tempting mankind , though they know they shall be frustrate of their morall end . but were it not time that i made an end ? yes , it is more then time . and therefore having once passed the limit that confined what was becoming , the next step carryed mee into the ocean of error ; which being infinite , and therefore more or lesse bearing no proportion in it ; i will proceed a little further , to take a short survey of his second part ; and hope for as easie pardon after this addition to my suddaine and indigested remarkes , as if i had closed them up now . methinkes , he beginneth with somewhat an affected discourse to prove his naturall inclination to charity which vertue is the intended theame of all the remainder of his discourse . and i doubt he mistaketh the lowest orbe or lembe of that high seraphicke vertue , for the top and perfection of it ; and maketh a kind of humane compassion to bee divine charity . hee will have it to bee a generall way of doing good : it is true , he addeth then , for gods sake ; but hee allayeth that againe , with saying hee will have that good done as by obedience , and to accomplish gods will ; and looketh at the effects it worketh upon our soules but in a narrow compasse ; like one in the vulgar throng , that considereth god as a iudge , & as a rewarder or a punisher . whereas perfect charity , is that vehement love of god for his own sake , for his goodnesse , for his beauty , for his excellency that carrieth all the motions of our soule directly and violently to him ; and maketh a man difdaine , or rather hate all obstacles that may retard his journey to him . and that face of it that looketh toward mankind with whō we live , & warmeth us to doe others good , is but like the overflowings of the maine streame , that swelling : above its bankes runneth over in a multitude of little channels . i am not satisfyed , that in the likenesse which he putteth betweene god and man , hee maketh the difference betweene them , to bee but such as betweene two creatures that resemble one another . for betweene these , there is some proportions ; but between the others , none at all . in the examining of which discourse , wherein the author observeth that no two faces are ever seen to be perfectly alike ; nay no two pictures of the same face , were ever exactly made so ; i could take occasion to insert a subtile & delightfull demonstration of mr. whites , wherin he sheweth how it is impossible that two bodyes ( for example , two boules ) should ever be made exactly like one another ; nay , not rigorously equall in any one accident , as namely in weight , but that still there will be some little difference , and inequality between them , ( the reason of which observation , our author medleth not with ) were it not that i have beene so long already , as digressions were now very unseasonable . shall i commend or censure our author for beleeving so well of his acquired knowledg as to be dejected at the thought of not being able to leave it a legacy among his friends ? or shall i examine whether it be not a high injury to wife and gallant princes , who out of the generousnesse and noblenesse of their nature doe patronize arts and learned men , to impute their so doing to vanity of desiring praise , or to feare of reproach ? but let these passe : i will not ingage any that may befriend him , in a quarrell against him . but i may safely produce epictetus to contradict him when he letteth his kindnesse engulfe him in deepe afflictions for a friend : for hee will not allow his wise man to have an inward relenting , a troubled feeling , or compassion of anothers misfortunes . that disordereth the one , without any good to the other . let him afford all the assistances and relievings in his power ; but without intermingling himselfe in the others woe . as angels that doe us good , but have no passion for us . but this gentlemans kindnesse goeth yet further : hee compareth his love of a friend to his love of god ; the union of friends soules by affection , to the union of three persons in the trinity ; and to the hypostaticall union of two natures in one christ , by the words incarnation . most certainely hee expresseth himselfe to bee a right good natur'd man : but if saint augustine retracted so severely his patheticall expressions for the death of his friend , saying they favoured more of the rhetoricall declamations of a young orator , then of the grave confession of a devout christian , ( or somewhat to that purpose ) what censure upon himselfe may wee expect of our physician , if ever hee make any retractation of this discourse concerning his religion ? it is no small misfortune to him , that after so much time spent , and so many places visited in curious search by travelling after the acquisition of so many languages ; after the wading so deepe in sciences , as appeareth by the ample inventory and particular hee maketh of himselfe : the result of all this , should bee to professe ingenuously he had studyed enough , onely to become a scepticke : and that having runne through all sorts of learning , hee could finde rest and satisfaction in none . this i confesse is the unlucky fate of those that light upon wrong principles . but master white teacheth us how the theorems and demonstrations of physickes , may be linked & chained together as strongly & as continuedly as they are in the mathematickes , if men would but apply themselves to a right method of study . and i doe not finde that salomon complained of ignorance in the height of knowledge ; ( as this gentleman saith ) but onely , that after he hath rather acknowledged himselfe ignorant of nothing , but that hee understood the natures of all plants from the cedar to the hyssop , and was acquainted with all the wayes , and pathes of wisedome and knowledg ; hee exclaimeth that all this is but toyle , and vexation of spirit : and therefore adviseth men to change humane studies into divine contemplations and affections . i cannot agree to his resolution of shutting his bookes , and giving over the search of knowledge , and resigning himselfe up to ignorance , upon the reason that moveth him ; as though it were extreame vanity to wait our dayes in the pursuite of that , which by attending but a little longer ( till death hath closed the eyes of our body , to open those of our soule ) wee shall gain with ease , wee shall enjoy by infusion , and is an accessary of our glorification . it is true , assoone as death hath played the midwife to our second birth , our soule shall then see all truths , more freely then our corporal eyes at our first birth see all bodies and colours , by the naturall power of it ( as i have touched already ) and not onely upon the grounds our author giveth . yet farre be it from us to thinke that time lost which in the meane season we shall laboriously imploy to warme our selves with blowing a few little sparkes of that glorious fire which we shall afterwards in one instant leape into the middle of , without danger of scorching . and that for two important reasons ; ( besides severall others , too long to mention here ) the one , for the great advantage wee have by learning in this life ; the other , for the huge contentment that the acquisition of it here ( which implyeth a strong affection to it ) will be unto us in the next life . the want of knowledge in our first mother ( which exposed her to bee easily deceived by the serpents cunning ) was the roote of all our ensuing misery and woe . it is as true ( which wee are taught by irrefragable authority ) that omnis peccans ignorat : and the well head of all the calamties and mischiefes in the world , eonsisteth of the trouble and bitter waters of ignorance , folly and rashnesse ; to cure which , the onely remedy and antidote , is the salt of true learning , the bitter wood of study , painefull meditation , and orderly confideration . i doe not meane such study , as armeth wrangling champions for clamorous schooles , where the ability of subtile disputing to and fro , is more prised then the retriving of truth ; but such as filleth the mind with solid and usefull notions , and doth not endanger the swelling it up with windy vanities . besides the sweetest companion and entertainement of a well tempered mind is to converse familiarly with the naked and bewitching beauties of those mistresses , those verities , and sciences , which by faire courting of them , they gaine and enjoy ; & every day bring new fresh ones to their seraglio ; where the ancientest never grow old or stale . is there any thing so pleasing or so profitable as this ? — nil dulcius est , bene quam inunita tenere edita doctrinae sapientum templa serena ; despicere unde queas alios , passimque videre errare atque viam palanteis quaerere vitae . but now if we consider the advantage we shall have in the other life by our affection to sciences , and conversation with them in this , it is wonderfull great . indeed that affection is so necessary , as without it we shall enjoy little contentment in all the knowledge we shall then bee replenished with : for every ones pleasure in the possession of a good , is to be measured by his precedent desire of that good ; and by the quality of the tast and relish of him that feedeth upon it . wee should therefore prepare and make our ●ast before-hand by assuefaction unto , and by often relishing , what we shall then be nourished with . that englishman that can drinke nothing but beere , or ale , would be ill bestead , were he to goe into spaine or italy where nothing but wine groweth : whereas a well experienced goinfre that can criticise upon the severall tasts of liquors , would thinke his palate in paradise among those delicious nectars , ( to use aretines phrase upon his eating of a lamprey . ) who was ever delighted with tobacco the first time he tooke it ? & who could willingly be without it , after hee was a while habituated to the use of it ? how many examples are there dayly of young men , that marrying upon their fathers command , not through precedent affections of their own , have little comfort in worthy and handsome wives , that others would passionately effect ? archímedes lost his life for being so ravished with the delight of a mathematicall demonstration , that he could not of a suddaine recall his extasied spirits to attend the rude souldiers summons : but instead of him , whose minde had beene alwayes sed with such subtile dyet , how many playne country gentlemen doth your lordship and i know , that rate the knowledge of their husbandry at a much higher pitch ; and are extreamely delighted by conversing with that ; whereas the other would be most tedious and importune to them ? we may then safely conclude , that if we will joy in the knowledge wee shall have after death , we must in our life time raise within our selves , earnest affections to it , and desires of it : which cannot be barren ones ; but will presse upon us to gaine some knowledge by way of advance here ; and the more we attaine unto the more we shall be in lovè with what remaineth behind . to this reason then adding the other , how knowledge is the surest proppe , and guide of our present life : and how it perfecteth a man in that which constituteth him a man ; his reason ; and how it enableth him to read boldly , steadily , constantly , and knowingly in all his wayes : and i am confident , all men that shall heare the case thus debated , will joyne with mee in making it a suit to our physitian , that hee will keepe his bookes open , and continue that progresse he hath so happily begun . but i believe your lordship will scarcely joyne with him in his with that wee might procreate and beget children without the helpe of women or without any conjunction or commerce with that sweete , and bewitching sex . plato taxed his fellow philosopher , ( though other wise a learned and brave man ) for not sacrificing to the graces ; those gentle female goddesses . what thinketh your lordship of our physitians bitter censure of that action which mahomet maketh the essence of his paradise ? indeed besides those his unkindnesses , or rather frowardnesses , at that tender-hearted sex ( which must needes take it ill at his hands ) me thinketh he setreth marryage at too low a rate , which is assuredly the highest and devinest linke of humane society . and where he speaketh of cupid , and of beauty , it is in such a phrase , as putteth mee in mind of the learned greeke reader in cambridge his courting of his mistris out of stephens his thesaurus . my next observation upon his discourse draweth me to a logicall consideration of the nature of an exact syllogisine : which kind of reflection , though it use to open the doore in the course of learning and study ; yet it will necre shut it in my discourse ; which my following the thred that my author spinneth , assigneth to this place . if he had well and throughly considered all that is required to that strict way of managing our reason , he would not have censured aristotle for condemning the fourth figure , out of no other motive , but because it was not consonant to his owne principles ; that it would not fit with the foundations himself had laid ; though it doe with reason , ( saith he ) and bee consonant to that ; which indeed it doth not , at all times and in all circumstances . in a perfect syllogisme the predicate must bee identified with the subject , and each extreame with the middle terme , and so consequently , all three with one another . but in galens fourth figure the case may so fall out , as these rules will not be current there . as for the good and excellency that he considereth in the worst things ; and how farre from solitude , any man is in a wildernesse ; these are ( in his discourse ) but aequivocall considerations of good , and of lonclinesse : nor are they any wayes pertinent to the morality of that part where he treateth of them . i have much adoe to believe what he speaketh confidently : that hee is more beholding to morpheus for learned and rationall , as well as pleasing dreames ; then to mercury for smart and facetious conceptions ; whom saturne ( it seemeth by his relation ) hath looked asquint upon in his geniture . in his concluding prayer , wherein he summeth up all he wisheth ; me thinketh his arrow is not winged with that fire which i should have expected from him upon this occasion ; for it is not the peace of conscience , nor the bridling up of ones affections , that expresseth the highest delightfulnes and happiest state of a perfect christian . it is love onely that can give us heaven upon earth , as well as in heaven ; and bringeth us thither too : so that the thuscan virgill had reason to say , — in alte dolcezze non si puo gioir , se non amando . and this love must be imployed upon the noblest and highest object ; not terminated in our friends . but of this transcendent and divine part of charity that looketh directly and immediately upon god himselfe ; and that is the intrinsecall forme , the utmost perfection , the scope and finall period of true religion , ( this gentlemans intended theame ; as i conceive ) i have no occasion to speak any thing , since my author doth but transiently mention it ; and that too , in such a phrase as ordinary catechismes speake of it to vulgar capacities . thus ( my lord ) having run through the booke ( god knowes how sleightly , upon so great a suddaine ) which your lordship commanded mee to give you an account of , there remaineth yet a weightier taske upon me to performe ; which is to excuse my selfe of presumption for daring to consider any moles in that face which you had marked for a beauty . but who shall well consider my manner of proceeding in these remarkes , will free me from that censure . i offer not at iudging the prudence and wisedome of this discourse : those are fit enquiries for your lordships court of highest appeale ; in my inferiour one , i meddle onely with little knotty peeces of particuler sciences ; ( matinae apis instar , operosa parvus carmina fingo ) in which it were peradventure a fault for your lordship to be too well versed ; your imployments are of a higher and nobler straine ; and that concerne the welfare of millions of men : tu regere imperio populos ( sackville ) memento ( hae tibi erunt artes ) pacique imponere morem . such little studies as these , belong onely to those persons that are low in the ranke they hold in the commonwealth , low in their conceptions , and low in a languishing and iusting leisure , such a one as virgill calleth ignobile otium , and such a one as i am now dulled withall . if alexander or caesar should have commended a tract of land , as fit to fight a battaile in for the empire of the world , or to build a city upon , to be the magazine and staple of all the adjacent countries ; no body could justly condemne that husbandman , who according to his owne narrow art and rules , should censure the plaines of arbela , or pharsalia for being in some places sterile ; or the meadowes about alexandria , for being sometimes subject to bee overflowen ; or could taxe ought he should say in that kinde for a contadiction unto the others commendations of those places ; which are built upon higher , and larger principles . so ( my lord ) i am confident i shall not be reproached of unmannerlinesse for putting in a demurrer unto a few little particularities in that noble discourse which your lordship gave a generall applause unto ; and by doing so , i have given your lordship the best account i can of my selfe , as well as of your commands . you hereby see what my entertainements are , and how i play away my time , — dorset dum magnus ad alrum fulminat oxonium bello , victorque volentes per populos dat jura ; viamque affectat olympo . may your counsels there bee happy , and successefull ones , to bring about that peace which if wee bee not quickly blessed withall , a generall ruine threatneth the whole kingdome . from winchester house the . ( i thinke i may lay the . for i am sure it is morning , and i thinke it is day ) of december . . your lordships most humble and obedient servant , kenelme digby . the postscript . my lord , looking over these loose papers to point them , i perceive i have forgotten what i promised in the eight shee to touch in a word concerning grace : doe not conceive it to be a quality , in fused by god almighty into a soule . such kind of discoursing , satisfiet mee no more in divinity , then in philosophy . i take it to be the whole complex of such reall motives ( as a soli● account may be given of them ) that incline a man to vertue , and piety ; an● are set on foote by gods particular grace and favour , to bring that worke to passe . as for example : to à man planged in sensuality , some great misfortune happeneth , that mouldeth his heart to a tendernesse , and inclineth him to much thoughtfulnesse : in this temper , hee meeseth with a booke , or a preacher , that representeth lively to him the danger of his owne condition ; and giveth him hopes of greater contentment in other objects , after hee shall have taken leave of his former beloved sinnes . this begetteth further conversation with prudent and pious men , and experienced physitians in curing the soules maladies ; whereby hee is at last perfectly converted and setled in a coure of solid vertue , and piety . now ithese accidents of his misfortune , the gentlenesse and softnesse of his nature , his falling upon a good booke , his encountring with a patheticke preacher , the impremeditated chance that brought him to heare his sermon , his meeting with other worthy men , and the whole concatenation of all the intervening accidents to worke this good effect in him ; and that were ranged and disposed from all eternity , by gods particular goodnesse and providence for his salvation ; and without which hee had inevitably beene damned ; this chaine of causes , ordered by god to produce this effect , i understand to bee grace . finis . notes, typically marginal, from the original text notes for div a e- this story i hav but upon relation ; yet of a very good hand proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, - . [ ], , [ ] p. printed for r. ibbitson dwelling in smith-field neer hosier lane, london, : [i.e. ] attributed to john owen. thomason received his copy december . annotations on thomason copy: "decemb. . "; the ' ' in the imprint has been crossed out. reproduction of the original in the british library. eng religion -- early works to . a r (thomason e _ ). civilwar no proposals for the furtherance and propagation of the gospel in this nation.: as the same were hubly presented to the honourable committee o owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion proposals for the furtherance and propagation of the gospell in this nation . as the same were humbly presented to the honourable committee of parliament by divers ministers of the gospell , and others . as also , some principles of christian religion , without the beliefe of which , the scriptures doe plainly and clearly affirme , salvation is not to be obtained . which were also presented in explanation of one of the said proposals . london , printed for r. ibbitson dwelling in smithfield neer hosier lane . ● . the humble proposals of the ministers who presented the petition to the parliament , feb. the eleventh , and other persons , for the furtherance and propagation of the gospell in this nation . wherein they having had equall regard to all persons fearing god ( though of differing judgements ) doe hope that they will also tend to union and peace . i. that persons of godlinesse , and gifts in the universities and elsewhere , though not ordained , may be admitted to preach the gospel , being approved , when they are called thereunto . ii. that no person shall be admitted to triall and approbation , unlesse he bring a testimoniall of his piety and soundnesse in the faith , under the hands of six godly ministers , and christians , gathered together for that end and purpose , unto whom he is personally knowne , of which number two at the least to be ministers . iii. that a certaine number of persons , ministers , and others of eminency and knowne ability and godlinesse , be appointed to sit in every county to examine , judge , and approve all such persons , as being called to preach the gospel have received testimonials as above ; and in case there shall not be found a competent number of such persons in the same county , that others , of one or more neighbouring counties , be joyned to them . iv. that care be taken for removing the residue of ministers who are ignorant , scandalous , non-residents , or disturbers of the publick peace ; and likewise of all schoole-masters , who shall be found popish , scandalous , or dis-affected to the government of this common-wealth . v. that to this end a number of persons , ministers , and others of eminent piety , zeale , faithfulnesse , ability and prudence , be appointed by authority of parliament to goe through the nation , to inquire after , examine , judge of , and eject all such persons as shall be found unfit for the ministry , or teaching schooles , being such as are above described . vi . that for the expediting of this worke , these persons may be assigned in severall companies or committees to the six circuits of the nation , to reside in each of the counties for such a convenient space of time as shall be requisite untill the worke be done , calling to their assistance in their respective circuits such godly and able persons , ministers , and others in each of the counties where they shall then reside , to assist them in this worke as they shall thinke fit ; that these persons so sent , and commissionated may bee impowred , before they shall depart out of each county , to returne and to represent to the parliament the names of fit and sufficient persons , ministers , and others , to be appointed approvers of such as shall bee called to preach the gospel in such counties ▪ and that in the meane time the persons so commissio●●…ed as aforesaid , shall have power , while they reside in each county , to examine , judge , and approve of such persons , as having a call to preach the gospel in such county , shall upon such testimoniall as aforesaid , offer themselves to such examination . vii . that it be proposed , that the parliament be pleased to take some speedy and effectuall course , either by impowring the persons in the severall counties to be appointed for triall , and approbation of such persons as shall be called to preach the gospell there , or in such other way as they shall thinke fit , for the uniting and dividing of parishes in the severall counties and cities within this common-wealth , in reference to the preaching the gospel there , saving the civill rights and priviledges of each parish . viii . that the ministers so sent forth and established be enjoyned , and required to attend the solemne worship of god in prayer , reading , and preaching the word , catechising , expounding the scriptures , and ( as occasion shall require ) visiting the sicke , and instructing from house to house , residing amongst the people to whom they are sent , and using all care and diligence by all wayes and meanes to win soules unto christ . ix . that as it is desired , that no persons be required to receive the sacraments further then their light shall lead them unto ; so no person sent forth to preach , and already placed , or which shall be placed in any parish within this nation , be compelled to administer the sacraments to any , but such as he shall approve of as fit for the same . x. that a law may be provided , that all persons what●●ever within this nation , be required to attend unto the publick preaching of the gospell every lords day , in places commonly allowed , and usually called churches , except such persons as through scruple of conscience doe abstaine from those assemblies . xi . that whereas divers persons are not satisfied to come to the publick places of hearing the word upon this account , that those places were dedicated and consecrated , that the parliament will be pleased to declare , that such places are made use of , and continued only for the better conveniency of persons meeting together for the publick worship of god , and upon no other consideration . xii . that all persons dissenting to the doctrine and way of worship owned by the state , or consenting thereunto , and yet not having the advantage or opportunity of some of the publicke meeting places , commonly called churches , be required to meet ( if they have any constant meetings ) in places publickly knowne , and to give notice to some magistrate of such their places of ordinary meetings . xiii . that this honourable committee be desired to propose to the parliament , that such who doe not receive , but oppose those principles of christian religion , without the acknowledgement whereof the scriptures doe clearly and plainly affirme , that salvation is not to be obtained ( as those formerly complained of by the ministers ) may not be suffered to preach , or promulgate any thing in opposition unto such principles . and further , that the parliament be desired to take some speedy and effectuall course for the utter suppressing of that abominable cheat of astrologie , whereby the mindes of multitudes are corrupte●●nd turned aside from dependancy upon the providence of god , to put their trust in the lyes of men , and delusions of satan . by the thirteenth article we intend , that no persons be suffered to preach , or print any thing in opposition to those principles of christian religion , which the scripture plainly and clearly affirmes , that without the beliefe of them salvation is not to be obtained . in the further explication of which proposall , we humbly offer these following principles of our religion , which we conceive to be generally received , and therefore have not brought all the scriptures ( or any of them singly ) to prove the truth of the principles themselves , but to shew , that without the beliefe of them salvation is not to be obtained . first , that the holy scripture is that rule of knowing god , and living unto him , which who so doth not believe , but betakes himselfe to any other way of discovering truth , and the minde of god instead thereof , cannot be saved . thess. . , , . because they received not the love of the truth , that they might be saved ; and for this cause god shall send them strong delusions , that they should beleeve a lye ; that they all might be damned , who beleeve not the truth , but had pleasure in unrighteousnesse , ver. . but we are bound to give th●●…●…s alway to god for you , brethren , beloved of the lord , because god hath from the beginning chosen you to salvation , through sanctification of the spirit , and beliefe of the truth , ver. . whereunto he called you by our gospel , to the obtaining of the glory of our lord jesus christ . . therefore brethren stand fast , and hold the traditions which yee have been taught , whether by word , or our epistle . cor. . , , . moreover , brethren , i declare unto you the gospel , which i preached unto you , which also you have received , and wherein yee stand . by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . for i delivered unto you first of all , that which i also received , how that christ dyed for our sins , according to the scriptures . cor. . . for we write none other things unto you then what you read , or acknowledge , and i trust you shall acknowledge even to the end , compared with acts . . &c. having therefore obtained help of god , i continue unto this day , witnessing both to small and great , saying none other things then those which the prophets , and moses did say should come . joh. . . search the scriptures , for in them you thinke to have eternall life ; compared with psalme . . & . verses . he shewed his word unto jacob , his statutes and judgements unto israel , he hath not dealt so with any nation ; and as for his judgements they have not known them . and with john . . yee worship yee know ●●…t what , we know what we worship ; for salvation is of the jews . pet. . . but there were false prophets also among the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction , compared with pet. . , . this second epistle ( beloved ) i now write unto you , in both which i stir up your pure minds by way of remembrance . that yee may be mindfull of the words which were spoken before by the holy prophets , and of the commandement of us the apostles of the lord and saviour . ii. that there is a god , who is the creator , governour , and judge of the world , which is to be received by faith , and every other way of the knowledge of him is insufficient . heb. . . through faith we understand that the worlds were framed by the word of god ; so that things which are seen were not made of things which doe appear . verse . but without faith it is impossible to please god ; for he that cometh to god , must beleeve that he is , and that he is a rewarder of them that diligently seek him . rom. . v. . because that which may be known of god , is manifested in them , for god hath shewed it to them . verse . for the invisible things of him from the creation of the world are cleerly seen , being understood by the things that are made , even his eternall power and g●●●ead ; so that they are without excuse . verse . because that when they knew god , they glorified him not as god , neither were thankfull , but became vaine in their imaginations , and their foolish heart was darkened . verse . professing themselves to be wise , they became fools , compared with — cor. . . for after that , in the wisdome of god , the world by wisdome knew not god , it pleased god by the foolishnesse of preaching to save them that beleeve . thes. . . to render vengeance on them that knew not god , and that obey not the gospel of our lord jesus christ . iii. that this god who is the creator , is eternally distinct from all the creatures in his being and blessednesse . rom. . v. . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , who hold the truth in unrighteousnesse . verse . who changed the truth of god into a lye , and worshipped and served the creature more then the creator , who is blessed for ever , amen . cor. . v. . for though there be that are called gods , whether in heaven , or in earth ( as there be gods many , and lords many . ) verse . but to us there is but one god , the father , of whom are all things , and we in him , and one lord jesus christ , by whom are all things , and we by him . iv. that this god is one in three persons , or subsistences . john . . who is this that overcometh the world , but he that beleeveth that jesus is the sonne of god . verse . this is he that came by water and blood , even jesus christ , not by water onely , but by water and blood , and it is the spirit that beareth witnesse , because the spirit is truth . vers . . for there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one . verse . and there are three that beare witnesse in earth , the spirit , the water , and the blood , and these three agree in one . verse . if we receive the witnesse of men , the witnesse of god is greater , for this is the witnesse of god which he hath testified of his sonne . compared with john . . it is also written in your law , that the testimony of two men is true . verse . i am one that beare witnesse of my self , and the father that sent me beareth witnesse of me . verse . then said they unto him , where is thy father ? jesus answered , ye neither know mee , nor my father , if ye had knowne me , you should have knowne my father also . ver. . then said jesus unto them , yee shall dye in your sins . ¶ matth. . . goe yee therefore , and teach all nations , baptizing them in the name of the father , and of the sonne , and of the holy ghost ; compared with ephes. . . there is one body , and one spirit , even as yee are called in one hope of your calling . ver. . one lord , one faith , one baptisme . 〈◊〉 . . one god and father of all , who is above all , and through all , and in you all . ¶ john . . who is a lyar , but he that denieth that jesus is the christ ? he is antichrist that denieth the father , and the sonne . verse . whosoever denieth the sonne , the same hath not the father ; but he that acknowledgeth the sonne , hath the father also . ¶ epist. john , v. . whosoever transgresseth , and abideth not in the doctrine of christ , hath not god , he that abideth in the doctrine of christ , he hath both the father , and the sonne . verse . if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god speed . v. that jesus christ is the onely mediator between god and man , without the knowledge of whom there is no salvation . tim. . . who will have all men to be saved , and to come to the knowledge of the truth . verse . for there is one god , and one mediator between god and men , the man christ jesus . verse . who gave himselfe a ransome for all , to be testified in due time . ¶ tim. . . and that from a childe thou hast knowne the holy scriptures , which are able to make thee wise unto salvation , through faith which is in christ iesus . ioh . . who is a lyar , but he that denieth that iesus is the christ ? he is antichrist that denieth the father , and the sonne . ¶ acts . . be it knowne unto you all , and to all the people of israel , that by the name of iesus christ of nazareth whom ye crucified , whom god raised from the dead , even by him doth this man stand here before you whole . vers . . neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . cor. . . according to the grace of god which is given unto me , as a wise master-builder , i have laid the foundation , and another buildeth thereupon . but let every one take heed how he buildeth thereupon . verse . for other foundation can no man lay , then that is laid , which is iesus christ . vi . that this jesus christ is the true god , iohn . . and we know that the sonne of god is come , and hath given us an understanding , that we may know him that is true . and we are in him that is true , even in his sonne iesus christ . this is the true god , and eternall life . ¶ esa. . . there is no god else besides me , a just god and saviour , there is none beside me . verse . look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . i have sworne by my selfe , the word is gone out of my mouth in righteousnesse , and shall not returne , that unto mee every knee shall bow , every tongue shall swear . surely shall one say , in the lord have i righteousnesse and strength , even to him shall men come , and all that are incensed against him shal be ashamed . . in the lord shall all the seed of israel be justified , and shall glory , which the apostle applies unto christ , rom. . , . & philip . . . to the . vii . that this iesus christ is also true man , joh. . . hereby know yee the spirit of god ; every spirit that confesseth , that jesus christ is come in the flesh , is of god . ver. . and every spirit that confesseth not that jesus christ is come in the flesh , is not of god . and this is that spirit of anti-christ . iohn . for many deceivers are entred into the world , who confesse not that jesus christ is come in the flesh . this is a deceiver , and an antichrist . viii . that this iesus christ is god and man in one person , tim. . . and * without controversie , great is the mystery of godlinesse . god was manifested in the flesh , justified in the spirit , seene of angels , preached unto the gentiles , beleeved on in the vvorld , received up into glory . mat. . . jesus asked his disciples , saying , whom doe men say that i the son of man am ? ver. . they said , some say thou art john the baptist , &c ver. . but whom say ye that i am ? ver. . simon peter answered , thou art christ , the son of the living god . ver. . iesus said unto him , blessed art thou , simon bar-jona , for flesh and bloud hath not revealed it unto thee , but my father which is in heaven . ver. . and i say unto thee , thou art peter , and upon this rock i will build my church , and the gates of hell shall not prevaile against it . ix . that this iesus christ is our redeemer , who by paying a ransom , and bearing our sins , hath made satisfaction for them . ¶ . isa. . . by his knowledge shall my righteous servant justifie many , for he shall beare their iniquities , compared with pet. . . who his owne selfe bare our sins in his own body on the tree , that we being dead to sin should live to righteousnesse , by whose stripes yee were healed . for yee were as sheep going astray , but are now returned unto the shepherd , and bishop of your soules . ¶ . cor. . . by which also you are saved , if you keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. . for i delivered unto you first of all , that also which i received , how that christ dyed for our sins , according to the scriptures . tim. . . who will have all men to be saved , and to come unto the knowledge of the truth . ver. . for there is one god , and one mediator between god and men , the man christ jesus . ver. . vvho gave himselfe a ransome for all , to be testified in due time , cor. . . ye are bought with a price . x. that this same lord iesus christ is he that was crucified at jerusalem , and rose againe , and ascended into heaven . ¶ . joh. . . i said therefore unto you , that yee shall dye in your sins ; for if yee beleeve not that i amhe , yee shall dye in your sins . ¶ . acts . ver. . be that known unto you all , and to all the people of israel , that by the name of jesus christ of nazareth , whom yee crucified , whom god raised from the dead , even by him doth this man stand here before you whole . ver. . this is the stone which was set at nought of you builders , which is become the head of the corner . ver. . neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . ¶ acts . . how god anointed jesus of nazareth with the holy ghost , and with power , who went about doing good , and healing all that were oppressed of the devill , for god was with him . ver. . and we are witnesses of all things which he did , both in the land of the jewes , and in jerusalem , whom they slew and hanged on a tree . ver. . him god raised up the third day , and shewed him openly . ver. . not to all the people , but unto witnesses chosen before of god , even to us who did eate and drinke with him , after he rose from the dead . ver. . and he commanded us to preach unto the people , and to testifie that it is he , who was ordained of god , to be the judge of quick and dead . ver. . to him give all the prophets witnesse , that through his name , whosoever beleeveth in him shall receive remission of sins . ¶ . cor. . . by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. . for i delivered unto you first of all that which i also received , how that christ dyed for our sins , according to the scriptures . ver. . and that he was buried , and that he rose againe the third day , according to the scriptures . ver. . and that he was seene of cephas , then of the twelve . ver. . after that he was seene of above five hundred brethren at once , of whom the greater part remaine unto this present , but some are faln asleep . ver. . after that he was seen of james , then of all the apostles . ver. . and last of all he was seene of me also , acts . . vvho art thou lord ? and he said , i am jesus of nazareth . act. . . therefore let all the house of israel know assuredly , that god hath made that same jesus , whom yee crucified , both lord and christ . ver. . now when they heard this , they were pricked in their hearts , and said unto peter , and to the rest of the apostles , men and brethren , what shall wee doe ? ver. . then peter said unto them , repent , and bee baptised every one of you in the name of jesus christ for the remission of sins , and yee shall receive the gift of the holy ghost . xi . that this same jesus christ , being the only god and man in one person , remaines for ever a distinct person from all saints and angels , notwithstanding their union and communion with him . coloss. . . beware least any man spoile you , through philosophy and vaine deceit , after the tradition of men , after the rudiments of the world , and not after christ . ver. . for in him dwelleth all the fulnesse of the god-head bodily . ver. . and yee are compleat in him , which is the head of all principality and power . ver. . and not holding the head , from which all the body by joynts and bands , having nourishment ministred and knit together , increaseth with the increase of god . tim. . . god manifested in the flesh , beleeved on in the world . xii . that all men by nature are dead in trespasses and sins , and no man can be saved unlesse he be borne againe , repent , and beleeve , joh. . ver. . jesus answered , and said unto him , verily , verily i say unto thee , except a man be borne againe , he cannot see the kingdome of god . ver. , , . iesus answered , verily , verily i say unto thee , except a man be borne of water , and of the spirit , he cannot enter into the kingdome of god ; that which is borne of the flesh is flesh , and that which is borne of the spirit , is spirit . marvell not that i said unto thee , yee must be borne againe . ver. . iesus answered , and said unto him , art thou a master in israel , and knowest not these things ? acts . . . and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he will judge the world in righteousnesse . acts . , , , . delivering thee from the people , and from the gentiles , unto whom i now send thee , to open their eyes , and to turne them from darknesse to light , and from the power of satan unto god , that they may receive forgivenesse of sins , and inheritance among them that are sanctified by faith in mee . vvhereupon i was not disobedient to the heavenly vision , but shewed first to them at damascus , and at jerusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent , and turne to god , and doe workes meet for repentance , luk. . that repentance and forgivenesse of sins should be preached in his name among all nations . acts . , . i have shewed you , and have taught you publickly , and from house to house , testifying both to jewes and greekes repentance towards god , and faith towards our lord jesus christ . joh. . , . verily , verily i say unto you , hee that heareth my word , and beleeveth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life ; verily , verily i say unto you , the houre is coming , and now is , when the dead shall heare the voyce of the sonne of god , and they that heare shall live . xiii . that we are justified and saved by grace , and faith in iesus christ , and not by workes . acts . . for as much as we have heard , that certaine which went out from us have troubled you with words , subverting your soules ; saying , yee must be circumcised , and keep the law , compared with gal. , , , , . i marvell that you are so soone removed from him that called you into the grace of christ unto another gospell , which is not another ; but there are some that trouble you , and would pervert the gospell of christ ; but though we , or an angel from heaven preach another gospell unto you , then that which we have preached unto you , let him be accursed . as we said before , so say i now againe , if any man preach any other gospell unto you , then that yee have received , let him be accursed , gal. . ver. . , . behold , i paul say unto you , that if yee be circumcised , christ shal profit you nothing ; christ is become of none effect unto you : whosoever of you are justified by the law , yee are falne from grace , for wee through the spirit waite for the hope of righteousnesse by faith . rom. . ver. , , . but israel , which followed after the law of righteousnesse , hath not attained to the law of righteousnesse ; wherefore ? because they sought it not by faith , but as it were by the workes of the law ; for they stumbled at that stumbling stone ; as it is written , behold i lay in sion a stumbling stone , and rocke of offence , and whosoever beleeveth on him shal not be ashamed ; compared with rom. . ver. . . for they being ignorant of gods righteousnesse , and going about to establish their owne righteousnesse , have not submitted themselves unto the righteousnesse of god ; for christ is the end of the law for righteousnesse to every one that beleeveth . rom. . , . i am not ashamed of the gospel of christ , for it is the power of god unto salvation to every one that beleeveth , to the jew first , and also to the greek ; for therein is the righteousnesse of god revealed from faith to faith , as it is written , the just shal live by faith , compared with gal. . . but that no man is justified by the law in the sight of god , it is evident ; for the just shall live by faith . eph. . , , . for by grace ye are saved through faith , and that not of your selves , it is the gift of god , not of works , lest any man should boast ; for we are his workmanship created in christ jesus unto good works , which god hath before ordained that wee should walk in them . xiv . that to continue in any knowne sinne , upon what pretence or principle soever , is damnable . rom. . . who knowing the judgement of god , that they which commit such things are worthy of death , not onely to doe the same , but have pleasure in them that do them . rom. . v. , . what shall we say then ? shall we continue in sinne that grace may abound ? god forbid ▪ how shall we , that are dead to sinne , live any longer therein ? compared with verse , and . what then ? shall we sinne , because we are not under the law , but under grace ? god forbid . know yee not , that to whom yee yeeld your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousnesse ? ¶ john . . . if we say that we have fellowship with him , and walke in darknesse , we lye , and doe not the truth . if we say we have no sinne , we deceive our selves , and the truth is not in us . ¶ chap. . verse . and every man that hath this hope in him , purifieth himselfe , even as he is pure . vers . . , , , . whosoever committeth sinne , transgresseth also the law , for sinne is the transgression of the law . and ye know that he was manifested to take away our sinnes , and in him is no sinne ; whosoever abideth in him , sinneth not . whosoever sinneth , hath not seen him , neither knowne him . little children , let no man deceive you ; he that doth righteousnesse , is righteous ; he that committeth sinne is of the devill , for the devill sinneth from the beginning ; for this purpose the son of god was manifested , that he might destroy the works of the devil . ¶ pet. . , . while they promise them liberty , they themselves are the servants of corruption ; for of whom a man is overcome , of the same is he brought in bondage . for if after they have escaped the pollutions of the world through the knowledge of the lord and saviour jesus christ , they are againe intangled therein , and overcome , the latter end is worse with them then the beginning . rom. . . for if ye live after the flesh , ye shal dye , but if ye mortifie the deeds of the flesh by the spirit , ye shal live . xv . that god is to be worshipped according to his own will , and whosoever shall forsake and despise all the duties of his worship , cannot bee saved . jerem. . . poure out thy fury upon the heathen that know thee not , and upon the families that call not upon thy name , for they have eaten up jacob , and devoured him , and consumed him , &c. psal. . . have all the workers of iniquity no knowledge ? who eat up my people as they eat bread , and call not upon the lord . jude v. , , , . how they told you there should be mockers in the last times , shall walke after their owne ungodly lusts , these be they who separate themselves , sensual , not having the spirit . but yee beloved , building up your selves in your most holy faith , praying in the holy ghost , keep your selves in the love of god , looking for the mercy of our lord jesus christ unto eternal life . rom. . . for whosoever shall call on the name of the lord , shal be saved . xvi . that the dead shall rise , and that there is a day of judgement wherein all shall appear , some to goe into everlasting life , and some into everlasting condemnation . tim. . , . holding faith and a good conscience , wch some having put away , concerning faith have made shipwrack ; of whom is hymenaeus and alexander , whom i have delivered to satan , that they may learn not to blaspheme ; compared with tim. . , . and their word will eat as doth a canker , of whom is hymenaeus and philetus , who concerning the faith have erred , saying , that the resurrection is past already , and overthrow the faith of some . acts . , . and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he wil judge the world in righteousnesse . john . , . all that are in the grave shal heare his voice , and shal come forth , they that have done good , unto the resurrection of life , and they that have done evil to the resurrection of damnation ; compared with cor. . . if in this life onely we have hope in christ , we are of all men most miserable . finis . notes, typically marginal, from the original text notes for div a e- rom. . . . thess. . , . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with one consent reason and religion in some useful reflections on the most eminent hypotheses concerning the first principles, and nature of things : with advice suitable to the subject, and seasonable for these times. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) reason and religion in some useful reflections on the most eminent hypotheses concerning the first principles, and nature of things : with advice suitable to the subject, and seasonable for these times. locke, john, - . [ ], , [ ] p. printed for w. rogers ..., london : . ascribed to john locke. cf. arber's term cat. ii, p. ; wing. "imprimatur mar. , / , ra. barker"--p. [ ] at beginning. advertisement: p. 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't is bad , when discourses to prove the fundamentals of religion are very seasonable , worse when they are necessary , but worst of all , when no demonstrations or endeavours can affect men with a sense of piety . which of these characters our age deserves , is left to the iudgment of the most experienced : in the mean time , our continuing essays to assign the reasons of our faith , ought to be thankfully acknowledg'd by all , as an argument of our hope and charity . the design of the following papers , is , after our regards to the preservation of truth , to set upon the irreligious in their own fortresses , and turn to a good vse those philosophical reasons or conjectures , which they have perverted : to what degrees of humility this method may reduce them , can only be foreseen by the searcher of hearts ; the good it hath done already , may be a propitious omen to our future expectations : and this we may reasonably suppose , that if it makes not every attentive reader , how prejudic'd soever , more distrustful of his wicked principles , it must make him more desperate and self-condemn'd . let no wicked men pretend any arguments hereafter used , are above their reach and capacity : the method is neither confused , nor the expression ambiguous ; and their taking no care to understand them , must be look'd upon as a token of great folly : for such it must be , to entertain prejudices against god , without knowing the utmost that can be said for our respects to him ; or referr'd to diabolical instinct , drawing them off from the true oracles of reason , to listen to impostures . such bruitish infidels deserve not the treatments of humanity : when the head infects the heart , the disease will bear argumentative prescriptions ; but when the corruptions of the heart infect the head , some sharper course must be taken with them . may god of his mercy so guide us all to , and in our endeavours after a true reformation , that undissembled holiness may adorn his church , and the blessings of his love be a lasting protection to it . reason and religion . all our discourses of god , and enquiries about his holy nature , ought to be attended with caution and respect , least we derogate from the excellencies of the best being , have our minds overcast with the most dangerous errors , and wander out of the way of our principal interest . we are placed , by the divine ordination , in a part of the world , wherein we have a moderate competency of light and knowledge : and our distance from the fountain of glory is not so great , but the irradiations we have from it may enliven our hopes , and guide our endeavours in aiming and aspiring to it . if we are faithful unto our own faculties , and employ our time and our judgment in gathering into the mind the scattered rays and principles of heavenly light , their united power will frame us into a divine temper , and sublimate our nature for nearer accesses unto god : but if we bend intirely unto the earth , and suck our notions and nourishment from the same place , our minds must labour under the dominion of corrupt and cloudy principles , which will carry us further from god , and make even this earth too happy an habitation for us . the first and principal of all sacred truths , to be considered , is , the existence of god : and tho' no principles or hypothesis lead altogether to the denial of god ; yet we have reason to fear , that the strange and irreligious practises of men do spring from some naughty and irreligious perswasions ; and that their thoughts of god ( if they have any ) have but little root . it may not be amiss therefore , to be helpful to any men who will give themselves the liberty of thinking , that they may make the best even of bad principles , and be able from any hypothesis to infer the necessity of the divine nature . there are three opinions which may occur to us in the contemplations of nature : either , first , that this world was framed and fashioned into this admirable state , by an eternal mind and wisdom . or , secondly , that it had a beginning from the fortuitous motions and combinations of blind and ungnided matter . or , thirdly , that it hath been from eternity , in the same state that we have at present . some reflections on the two last , which are the usual retirements of infidelity , may not improperly follow a general confirmation of the truth in the first hypothesis . in the building up , and forming of a religious life , t is fit we should lay a good foundation ; arguing first from the principles of truth , and then from the principles of men. . our first essay shall be therefore to prove the existence of an eternal mind and wisdom : by whose power the universe was produced , and on whose guidance its order doth depend . and this may be perform'd , by demonstrating the existance of some eternal being , and by discovering the properties thereof . . that something is eternal , is as certain , as that any thing exists at present : and none can doubt of it , but on the same ground that he shall doubt , whether in every triangle , if one angle be right , the other two shall be acute : i. e. for want of a little thinking , and rightly attending to the force and signification of terms : for , either every thing is eternal , or something , or nothing . if you modestly allow something to be eternal , you are certainly in the right . if you say every thing is eternal , you decline something from it : but if you say nothing is eternal , you get into the angle of error , at farthest distance from the right , and wound your reason with the most pungent absurdity . whatsoever is not eternal , must have a beginning : whatsoever hath a beginning , must have it either from itself , from something else , or nothing . that any thing should give beginning to itself , is very absurd : for that which gives beginning being a precedent cause , a thing must be , and not be , at the same time ; must be before it had a beginning , must be the cause and the effect , must give beginning to that which had a beginning before , &c. that a thing may have its beginning from something else , is true ; but then that which gives a beginning , must either have its own beginning from itself , ( if it have any ) and then the former absurdities will recur : or from something else , and that from another , and so in infinitum , that is , from eternity . and to say , that any thing can have its beginning from nothing , is either to reconcile contradictions , to make something and nothing , cause and no cause , positive and negative the same ; or to speak a great truth , for that which hath its beginning from nothing , hath no beginning , and must be eternal . now before we ascend to the properties of an eternal being , we may do well to stop a-while in the contemplation of eternity itself : for our intent being declared , of evincing the existence of an incomprehensible being , we must not lose our advantage of any truth in itself most certain , yet to us incomprehensible . those therefore who imagine they sufficiently disprove religion , by reducing its maintainers to a mystery , will see little reason for their triumph , when they find in any case , that nothing is more certain than that which is most mysterious . take the instance before us : we cannot be more ascertain'd of our own existance , than of something 's existing from eternity : but when we apply our finite thoughts , to an infinite duration , how do we lose our selves in this vast ocean ? how do our proud pretences unto comprehension fail . had methusalem , instead of , lived years , and spent his time in no other employment but the multiplication of numbers , which in the short running of a pen , , &c. amount to an unconceivable sum , and an astonishing duration , especially if you measure by the great year , he had been no nearer expressing the proper extent of eternity , than if he had said nothing . and what a strange , prodigious , wonderful , suprarational , mysterious , incredible , incomprehensible thing is this ! how does this baffle the vain essays of men , to measure eternity by mutable motion and succession ! how may this convince us , that the readiest way of fixing in the mind an undeceiving idea of eternity , is not by running over millions and millions of ages , but to abide at the first point , the most comprehensive power and point of unity ; and restraining the mind from irregular rambling , to keep it stable and permanent , as eternity itself is , in an indivisible duration . if you say this likewise is very mysterious , ( as the truth and certainty of it we reserve to be debated in another paragraph , so ) we reply , that either you must allow something mysterious , or deny the existance of all things , and truth of all propositions . the universal creed of mankind establishes and imposes truths incomprehensible . we have no need then ( as you see ) to be ashamed of laying the foundations of piety , in a doctrine mysterious and incomprehensible : something or other must be so , because eternal , and what that is will best be discover'd , when ii. the properties and necessary attributes of the eternal being come to be examin'd , and they will be evinced to be especially four , cogitation , immensity , immutability and perfection . . that cogitation with the fruits of it , knowledge , wisdom , justice , and goodness , must have existed somewhere or other from eternity , will appear from the difference between external and internal qualities . external qualities , as whiteness , smoothness , ponderosity , and the like may result from the agreeableness and actings of one sensible thing upon another : and a wise being knowing what will arise from the various modifications of matter , may produce some external qualities , appearances , or colours , which never were in the world before : now that which may be produced a new , and is not a derivation from another of the same kind , need not be eternal . but mental and internal qualities are of another kind ; when they are produced , they are produced by something like themselves : thought cannot be produced , as whiteness and the like are , by the mixtures , motions , and contemperings of meer matter ; but thro' the several gradations of time , and series of productions , you may trace the same quality both in the effect and cause , till at last you must acknowledge it eternal . to render this argumentation more perspicuous and firm , revolve in your mind how unlikely it is , that thought should not be eternal : how impossible it is , if not eternal , that it should ever be at all : and that there is not one instance assignable in nature , of the production of thought , but from a thinking principle . that thought , the most excellent quality in the universe , should be but of yesterday's starting up : that all the world should lie for eternal ages in confused horrour and darkness , under the dominion of hideous disorder , in an apprehension so unlikely and dismal , that nothing but the shades of the most wretched ignorance and prejudice against god can support its credibility . but if the natural traduction of the most glorious light from eternal obscurity , of the most exquisite knowledge from eternal stupidity and dulness , with the commensurateness of the vilest state , to the most excellent duration , be not absurdities sufficient to startle our pretenders unto sense : if they think it enough for them to ground their arguments , with the value and weal of their souls , on bare possibilities , and expect impossibilities , or arguments ab impossibili , that it should be otherwise from us , we will indulge their humour : and when they can once prove it possible for thought to be otherwise than self origenated , we will venture to be sceptical as well as they . in the mean time we observe in all emanations , issues , and effects a congruity in kind and temper to the spring , causality , and parentage from whence they come . the whole world is a circulation of like from like . the vegetable nature propagates itself by vegetative seeds and principles . the sensitive life is form'd , animated , and organized by homogeneous powers : the business of equivocal generations being now justly exploded . and must not those men deserve very meanly of humane nature , who would derive our original from any thing below ourselves , as tho' thought need not come from a thinking , nor rational faculties from a rational source , but might easily be attracted from the solar impregnation of a little slime and dung , which is not able to produce a worm or an insect ? we might resent the reproach they bring upon our nature , by making themselves worse than beasts : but because they knew themselves best , and may be bold in self-censures , they must not use the same freedom with all mankind . it remains then , that thought is a derivation either to man from man , or from a superiour mind , and is therefore eternal . there is no remedy then against the belief of an eternal mind . the difficulty which some mens hearts may suggest , is , where , to what object , or being , or rank of beings to apply and fix this unavoidable belief . we might proceed to the other properties of an eternal being , for the determination of this , were it not fit to pursue this property of cogitation , as far as it will lead us to the knowledge of god. . some may vainly seek for this eternal cogitation in the successions of humane nature ; and indeed , if all mankind were acted by the same soul , and all the various appearances and workings among us were no other than the various operations of this universal soul , according to the different capacities and aptitude of matter it co-operates with , it would be something to that purpose , tho' not to theirs . but to believe , as we must , that men have so many individual distinct souls , and yet to expect an eternity of thought among them , must be grounded on these two suppositions : that it is possible the successions of men should be eternal . and , that they actually are so . which in the sequel of this discourse will appear incredible . . if eternity of thought must necessarily be acknowledged in some being or beings , mankind , in the lowest supposition , cannot have the only title and claim unto it . to monopolize cogitation and reason to our selves is the greatest arrogance in nature . 't is certain , that not only the earth , but all included in the circumference of its motion about the sun , bear no sensible proportion to the rest of the world : and shall we vain wretches , who creep upon this point , called in our high conceits the terrestrial globe , fancy that all the treasures of wisdom and knowledge are lodged among us ? why might not the poor inhabitants of a mole-hill enter their pretensions to universal thoughtfulness , and defie all policy , all care or providence besides their own ? and yet hundreds of them are blown away by the breath of our mouths , put by all their plodding and politicks , and perish in the surprizing desolation of their country , if we turn but our foot against them . and does not a mole-hill bear as considerable a proportion to the earth , as the earth to the universe ? and must not we be esteemed as inconsiderable , when compared with the larger capacities and extent of thought in superiour beings , as inferiour beings are when compared to us ? the most irreligious hypothesis must admit and confirm this . and those persons certainly have little concern for their souls , who will venture their happiness on this presumption , that there are no cogitative intelligent beings in the universe besides mankind . . and if men cannot be so silly as to imagine , when they contemplate the glorious habitations above us , that there is not some being or beings endowed with more excellent degrees of thought and wisdom than themselves are ; the force of the same reason which extorts this confession from them will lead them unto god. for let a man seriously consider with himself in this manner ; there certainly is some more wise and excellent being than my senses can discover , or than sensual men are aware of ; and the ground of his so believing will be plainly this . he finds himself in a pitiful and mean condition , compared with the glorious appearances of the universe . he perceives he is not the cause of all the wonderful works , nor the contriver of all the regular motions , nor the continuer of all the harmonious and beautiful operations which the visible creation presents us with . and were a man supposed to have the wisdom of an angel , the same considerations will naturally recur to him . an angel hath neither thought nor wisdom proportionable to the magnitude and glories of the world , capable of framing the order of its parts , and fit for managing the affairs of the whole ; and must therefore in humility look out , as we do , for a being superiour and more skilful than himself : and whatsoever that being is , which could frame , manage , and order this vast fabrick of the world , in it our expectations of the most comprehensive thought and wisdom must terminate at last , and this is god. this proof of an eternal intelligence having a largeness of thought , and by consequence all other excellencies , infinitely surpassing ours , might suffice any reasonable enquirer into our belief of god : but because it may be expected from us to consider the above-mentioned attributes or properties of an eternal being , we shall from them bring some concurring evidence and strength unto our holy cause . ii. immensity is the next attribute of an eternal being . for , since 't is acknowledged on all sides , that there is something immense or without bounds , it is impossible that that should grow immense by time , which was not so from eternity . nay , the same reasons which prove an immense being now , are of an eternal validity . as , whatsoever is bounded is bounded by something else ; and whatsoever that is which bounds the extremities , or fixes the limits , of all things bounded , must of itself have no bounds at all . thus that which proves an immense being at present proves the same from eternity . and here we might digress in the contemplation of another mysterious truth , did not the usefulness of this truth call more immediately for our regards and improvement . our chief difficulty to be resolved here , is , what is this immense being : and there are no other conceivable opinions for it , than that it must be either such a gross substance as we call matter , or such a fine and pure substance as we call spirit , or an empty space : either matter , spirit , or space , or altogether must be immense . . that an empty space should be immense , can by no means be allowed : tho' the atomical hypothesis would suppose it . space and time are but modes of existence ; the one commensurate to the motion of substances , the other to their magnitude . our best divines and philosophers agree in this , that where there is no body , there is no space . at least this is evident , that an empty space is but another name for nothing . and when you say an emty space is immense , you say , nothing is immense : which is an absurd predicating something of nothing , or a contradiction to the precedent proof . . that matter , or this material world , should be immense , is extraordinary astonishing , if not impossible . an indefinite extension we can admit : for which of us shall nominate the bounds of the divine operations ? but an infinite extension , the divisibility of a material being will exclude : for whatsoever is divisible into parts , is bounded in all its parts ; and whatever is bounded in all its parts , must needs be bounded in the whole , or have ends without end : which looks very like a contradiction . besides , if a line be drawn from this point ☉ ascending , and may in the progress of material parts be continued in infinitum , and the same line drawn descending through the centre of the earth to our antipodes , or ( if you will ) in infinitum ; on the other side , from hence will follow : . that the ascending line shall have as many parts as the ascending and descending put together . . that of two lines , one shall have parts more than another , and yet they shall be both equal ; equal both as to the length and number of parts . . that if you add parts to your ascending line , it hath never the more ; and if you substract it hath never less . . that if you substract any conceivable number from the ascending line , it shall have as many parts , not only as it had , but as the substraction , and ascending , and descending put together , and even as the superficies and solid content . and what is this , but to make the part as big as the whole , the line equal to the superficies , to confound our clearest notions of distance and magnitude ; and an hundred such absurdities may be recounted , which if you are disposed to scepticism , may make you very doubtful how you attribute immensity unto matter . . and if we must attribute immensity to some substance , but not to such a gross one as is divisible into parts , then we must attribute it to some substance of a purer kind : that hath no parts , and is absolutely indivisible . having removed the two former opinions , we thereby establish the third . the substance to which we attribute immensity , we commonly call spirit : but because words are assum'd by the consent and approbation of men , we will have no quarrel about that : being willing to allow you , and every son of adam , the authority and privilege , of calling things by what names you please : but when we appropriate the word spirit to the signification of the divine nature , we mean no other than an immense substance , distinct from this visible , divisible , and material world. if you say , you can have no conception of this immense spirit , and can much easier conceive this world to be immense , 't is answer'd , . that with the same facility that you conceive the earth to be circumscribed , you may conceive the limits of the universe . the small globe on which we live , giving us the idea of one prodigiously greater . . that , whatever you may say or fancy , you cannot conceive material immensity at all : for you cannot conceive any material magnitude to which something may not be added ; and that magnitude to which thought can always add something , must necessarily be conceived with its bounds and limits . . if this world be immense , not only we , but the wisest and most excellent beings in the universe , ( except an immense spirit , which we are contending for ) cannot possibly conceive what it is , or tell what to make of it . for a finite spirit , tho' coeternal with the world , might spend millions and millions of ages , in travelling through the infinite apartments and habitations therein , and come never the nearer his journey's-end ; nor be able to inform himself what manner of thing the world , in all its parts , is . nay , two finite spirits might travel millions of ages with exceeding velocity each toward other , and that in the same right line , and never meet . why will you say then , 't is so easie to conceive this world immense , when on the supposal of its immensity , none , but an infinite spirit , either by his own peregrination , or experience , or information from others , can possibly know or conceive what it is . . the conception of an infinite or immense spirit , is not clogg'd with any of these difficulties : for , conceiving this world , as having its fences and bounds put to it , by an almighty power , and shaped into the most perfect , that is a sphaerical figure ; whatsoever we conceive beyond that , that is , beyond all bounds , must needs be immense . and there our minds must presently fix , without any rambling or indefinite excursions : the majesty of god swallowing up all our thoughts at once , and allowing us no material flees , no divisible progressions to go on further by . god give a blessing to these thoughts ; which proving an eternal and immense substance , and excluding this visible and material world from any claim thereto , leads us to the acknowledgment of his spiritually immense and undivided essence . iii. immutability is another attribute of an eternal being , which we shall endeavour in this paragraph to explain and prove . by immutability we mean , not only exemption from change in mind , manners , and conduct , as we have it in ordinary affairs , but such a stable , unaltering continuance as is not liable to the causes or symptoms of change ; that is , motion or succession . many are the disputes hereupon ; whether eternity be a thing fixt and immutable , or transient and successive . the prejudices of this irreligious age , affect the minds even of the religious , and make them shy of asserting that with any confidence , which others have the impudence to laugh at . who is there that is not almost willing to confess * boethius's definition of eternity , a pious whim , a well-meaning extravagance ; and yield eternity to be a duration of infinite successions . in opposition to which we need not be afraid to state these assertions . all successions are finite . nothing which hath any changes , motions , or successions , can be eternal . eternity must be something stable , simple , indivisible and immutable . and here we might be contented to shew you , that this immutability of the eternal being , and therefore of eternity itself , will follow from the former paragraph : for , a spiritually , immense , or indivisible being , must have an indivisible duration . where there is no succession of parts , for the measuring of magnitude , there can be no variations or motions to measure duration by ; but because it is best , when each particular paragraph hath strength of itself , without needing to have recourse to what went before , especially in arguments of this moment , therefore consider further . . that no numbers , successions , or periods of time can be an adequate measure of eternity , or bring us any thing nearer to a notion of it . which certainly those people do not rightly weigh , who wonder that we have not a larger date of time from the sacred writings than or years . they think surely the world is of a much older standing than so , though they will not be positive for its eternity . but when they revolve in their minds , that the further they go on in the numeration of years or ages , they come never the nearer to eternity ; that a minute bears as considerable a proportion to eternity as ten thousand millions of ages ; their wonder will be over , and they will perceive it is the same thing , whether they consider the world as many millions of years old , or in the very moment of its creation . that duration then , which cannot be made either longer or shorter , by any additions or substractions , which cannot be measured by any periodical revolutions , can have no parts . like is measured by like : our partible times and seasons are measured by partible and successive motions : and our thoughts applying the one to the other , can add or substract as we see good . add diurnal courses of the sun to a thousand years , and it makes the whole duration a year longer . but the eternal being is the same yesterday , and to day , and for ever : not older to day than a thousand years ago ; nor will be older a thousand years hence : for that which by descending grows older and older , by ascending will prove younger and younger . but no duration can be older or longer than eternity : nor younger , or of a fresher date , if it be eternal . which shews , that eternity is another kind of a duration from our times , and the eternal being different from every thing that is changeable and various ; and having no parts or periods applicable to it , give us leave to say , possesses the same never-ending life with equal perfection and stability , thro' all ages . . many are the absurdities which follow from the supposal of infinite successions ; for the right apprehending which take these two admonitions along with you . first , that of successions or numbers infinite , one is not greater or less than another : for wherein soever one number or succession is greater or exceeded by another , therein you suppose one of them to be finite . secondly , that what is positively true in one age , the circumstances continuing always alike , must be true to eternity . their use follows . have there then , say you , been infinite successions , and the generations of men and beasts , the viciffitudes of night and day , of summer and winter , times and seasons , from eternity ; then eying the first admonition , from hence will follow , that there have been as many heads as hands , as many hands as fingers , as many fingers as joynts , as many men as men and beasts put together , as many beasts as beasts and men put together , as many birds as feathers , as many birds as men , beasts , birds , hairs , feathers put together ; as many ages as years , as many years as months , weeks , days , hours , minutes , &c. if you are disposed to draw back , and care not to let down these monstrous consequences , you must likewise relinquish the principle , from whence they so evidently flow : for if there have not been as many heads as hairs , &c. then the generations of men must be finite ; and reckonink men by the poll , as much as the number of men is surpassed by hands , hairs , &c. so much at least they fall short of infinity : but if you have courage to defend these consequences , and will run all hazards on this supposition , that there have been as many heads as hands or hairs ; then we must direct the second admonition against you thus . if in this age , or the compass of a thousand years , there are more hairs than heads , more years than minutes , &c. then ascend or descend as far as you can , or as far as it is possible there should be these successions , and their number must be constantly unequal . and since your infinity equals all things , in these successive generations or seasons there can be no progression to it . we might produce you great store of like absurdities , if your stomach would bearthem . but those abovementioned will try the strength of your digestive faculty , and it may be hoped the operation they will have may prove rather medicinal than noxious , and carry off with themselves this fancy of infinite successions , with other gross humours , which while they lurk in the mind , distemper its constitution . . the force of the former arguments , for the immutability of the eternal being , will more clearly appear , by a good refutation of the chief objection to it . it must be expected , that irreligious men will have something to say , though it be little to the purpose . and that they may not complain of wanting a fair hearing , the utmost that the wit of man can invent , shall now be considered . they may say , there have been infinite successions past , as well as there will be in the times and duration to come : and as we believe the sun , and moon , and men may endure for ever , so whatever we may object against their existing from eternity , will be as strong against our belief of their existing to eternity . many answers , were we pinched with this objection , might be made to it ; but how formidable soever it may look , there are especially two , which may be freely given by us , and may be satisfactory to you . i. men , it is true , and other things may endure for ever , but not in the way of succession and generation . as we believe a first man , so we believe a last ; and , when the times appointed by the almighty shall be fulfilled , a stop shall be put unto the generations of men. there shall be no further progress in the propagation of their kind . we wait for the accomplishment of god's elect : and the promise of such a state , when it shall be no longer with men as it is here on earth : when there shall be no marrying nor giving in marriage , the destinctions of youth and old-age , of great and small , of generation and corruption , being done away . the like may be said of the sun and moon : for tho' they be faithful witnesses in heaven , and serve for the distinctions of times and seasons , days and years , yet we also wait for their dissolution ; the final conflagration will put a period to their motions , close up their successions , level all their changes , and the revolutions of their time will be swallowed up in eternity : and the same that we say of the periods allotted to the sun , may be applied to the rest of the stars , either alternately , or altogether , as it shall please god to order it . so far we labour under no great difficulties : what we have objected to your infinite successions doth not affect us . for , as we believe a beginning of the generations of men , of night and day , of summer and winter , so we believe an end of them . but we may answer , ii. there is a great difference between eternity and perpetuity : or between that duration which is comprehensive of all time , and that which is only comprehensive of the time to come . that duration which hath no beginning must be infinite : but that duration which hath a beginning must be finite , take what measure you will of it . there can be no infinite number , and therefore no successions , which we contend for , and which we measure by number , can be infinite , tho' they endure for ever . eternity à parte post ( as they call it ) hath for ever an end , because it hath a beginning : but absolute eternity having no beginning , hath no end. it will be very convenient to make this as plain as may be ; because it may seem strange , and is really , if true , of considerable importance . begin any succession with the number one , and go on adding ( as it may be ) as fast as the succession happens : and because numbers may be continually added , if the succession shall last for ever , it shall for ever be finite . your succession having a beginning , you can for ever measure it by a number : and coming back when you will , you can for ever come to an end. suppose this the first year of the sun 's enlightning the earth : and this annual course was to remain for ever : and the reader of this book appointed , by the king of heaven , as an everlasting register of times and seasons : he may easily be sensible that he hath no very difficult employment ; one day at most in ten thousand years would be sufficient for it . his marks and numbers may be as comprehensive as he pleases : he can always add his numbers as the ages go of , and for ever prove them finite , ( as every number in reason must be , and ) even visibly , by having recourse unto his first point . you therefore do greatly err , if you fancy as much may be said for clearing absurdities from successions eternally past , as from successions in the after-eternity . because tho' you think ascending and descending from a point given may be the same , yet it is not . ascending from a point given in successions which have no beginning , you come to no end in the ascent , and have only a supposed one to ascend from , ( eternity being still current ) and therefore have no end at all : but in descending in the after-eternity you have a real beginning to descend from , and come back to ; and therefore where-ever you stop , you have two ends , and your succession is for ever numerable and finite . more may be said for clearing this objection , but this doubtless is sufficient : for if successions of night and day , or even of thought , the utmost that can be made of it shall last for ever , they shall be for ever finite , as we say , because these successions shall for ever have a beginning , and may be numbred : they may be perpetual , but not properly eternal . or , we may justly question , whether any successions shall last for ever or no : and if there be occasion we can positively deny it . could any other objection to the immutability of the eternal being , be imagined worth answering , it should have its place here . but , the main fortress being broken , other little refuges of infidelity will fall of course . and if , as it hath been proved , the common successions and changes of the world cannot have been from eternity , then that which is eternal must be a being , as eternity itself is , without parts , division , or mutability . would you be help'd to some notion of this , shut your eyes to , and draw off your mind from all corporeal changes and successions , and think of an eternally-current unity , and you are not very far from it . iii. perfection is the last attribute of an eternal being , which we are to speak of . and , as on the one side he looks with very little judgment on this visible world , who passing thro' the several ranks and gradations of beings in it , is not enclin'd to the belief of one most perfect ; so on the other , the most perfect duration must have a compleatness of all excellencies ; and it is not to be imagined , that an eternal being should acquire perfections in time which it had not from eternity . better and better includes worse and worse , and these differences succeeding in an eternal being , suppose a liableness to all possible alterations : which is the linking of things incompatible , perfection and imperfection , eternity and alteration together . to fix this attribute of perfection in the general compages of the universe , is very absurd ; as if that could be truly perfect , taken altogether , which hath many imperfections in its several parts : as sin and wickedness , deviation from what is right and good , grievous corruptions and continual changes : and if these visible imperfections put together , can never be constitutive of perfection , then we must lodge perfection in some invisible being , supreamly excellent , having no corruptions , no changes ; that is , no imperfections in his nature . besides , perfection is properly a collection and summing-up of the other above-mention'd attributes ; and resulting from their several particular powers or branches , is best proved by them . if there be an eternally cogitative being , he must be eternally wise ; and wisdom being the spring and general root of other blessed qualities , he must be likewise just and good . if there be an immense being , he must be omnipotent : if a being immutable , he must possess perfect simplicity , purity and holiness ; that is , the eternal being must have a perfect union of all blessed qualities in his nature ; of wisdom , justice , goodness , power , and holiness , and this is god. our argumentation hath hitherto proceeded on the irrefragable principles of truth . some men may cavil at the whole , but can find no flaw in its connection , no weakness in the parts ; and it carries this advantage along with it , that if it be false , nothing can be proved true ; and if it be true , all contrary opinions or pretences must be necessarily false : whereby it may seem superfluous to consider any other hypothesis , being assur'd of the truth of this ; as it would indeed , were it not for the anticipations crept into mens minds , from which they are not so effectually driven by any sudden violence , unless supernatural , as gradually wean'd from . and what follows , is an indulgence of their humour ; not constrain'd by any necessity , but conceded for the present hardness of their hearts . it may please god to open their eyes for discerning his heavenly truth , when they are a little suffer'd to go on in their own ways : like the prodigal son , they may deem it most expedient to return to their father's house , when after various perplexities they find their own extravagant inventions conspiring to bring them to it . 't is a present unhappiness to be involved in error ; but 't is no great matter where we begin to get out of it , or what dangers and by-ways we travel thro' , if we recover the right at last , and come in season and safety unto our journeys-end . ii. having in the former part clear'd the first hypothesis , and set the principles of truth in a competent light , we shall now undertake to render the patrons of infidelity self-condemn'd , and destroy their presumption , even by their own principles . i. let us begin with that fancy unaccountably invented for freeing mankind from the fear of god , by supposing this world derived its original from the fortuitous motions of eternal and unguided matter . by what fortuitous rovings of the mind , the defenders of this opinion first hit upon it , is almost as unconceivable as the opinion itself ; and it s ever entring into the heart of man , is the best argument that can be made for it . nothing may seem advanced above the power of chance ; and one would imagine , innumerable thoughts might have an eternal rendezvous in the soul , and never combine or jump into such a principle . to instance in the absurdities following from it , would be labour in vain : and if any in this age are so void of reason as to be taken with that which hath not so much as the appearance of it , there is no direct way of arguing with such people : and it shews the deplorable depravation of some mens natures , who rather than believe in god , will believe any thing . should any have this fancy running in their head , that all the churches in the nation grew out of the earth , like mushromes in one night ; or that * all the ships in an harbour did arise from the froth and ebullitions of the sea , it would not be agreeable to the profession of a philosopher to undertake their cure. we may pity or smile at the foolishness of the fancy , but cannot help it . but as persons not endowed with the firmest judgment are best dealt with by complying with their humour , by supposing as they do , that a blind impotent wretch , for instance , is the most powerful prince living , thereby to draw them off from an extravagant and harmful pursuance of their fancies ; so if any ones reason have come by such an unhappy chance , that nothing can make him believe otherwise than that blind matter and motion are the only powerful forming principles of things , the only kindness he is capable of ; that he may not pursue this persuasion to his utter perdition , is , for a while to suppose as he does , and to try if by any other means he may be kept within some bounds of respect unto a superiour being . and , . when they think of this opinion , they may do well to think of the authors of it ; who , as far as we can learn , unanimously professed their belief of a divine nature . what moschus the tyrian , who is supposed to live before the trojan war , * and to maintain the atomical hypothesis , thought of god , we have no account of . strabo does but just mention him ; and that with great uncertainty . nor have we any probabilities to persuade us , either from the time or place in which he lived , that his head was repleat with such a scheme of opinions as the following dealers in atoms had ; at least , we cannot think him worse than † empedocles , * democritus , and † epicurur , who are all of them very free in their discourses of a divine nature . lucretius ‖ might speak for them all , did not epicurus himself give us this profession of his faith in god : that god is a blessed and immortal being ; * and that he is not impious who denies the gods of the multitude , but he who applies the notions of the multitude unto god. many indeed who have jump'd in with the hypothesis of epicurus , have led lives unworthy of his patern , † and spoke more slightingly of matters which we ought to revere , than he did . but , must it not be very incongruous to follow such leaders in their dance in the dark , through the eternal windings and revolutions of matter and motion , and yet leave them when they come out of this maze , and speak something like themselves of an immortal being . . nor do the words only , but the very principles of these men , who have spoke so much of atoms , matter , and motion , lead unto the belief of god. 't is true , it hath been objected to them , that they do , after some sort , deny * the existence of god , that is , by consequence ; or , that they owned and professed it only as they joyn'd in religious rites , † for fear of the multitude . but you will not think the objection sufficient to prove them such great hypocrites , when you consider their zeal to prove the existence of some ‖ certain principle , which is able to break the fetters and power of fate ; and that epicurus * himself says , 't is much better to believe all the fabulous relations of the heathen deities , than to suppose our selves under the servitude and dominion of natural fatality . 't is , indeed , a difficulty in that hypothesis not easily to be digested , that such rational creatures as we take our selves to be , should be under the tyranny of circumambient matter : that we who sometimes have proud thoughts of our selves , and look with disdain on things below us , should be little better than logs of wood floating on impelling waters , and hurried down the stream of eternity by causes which have neither sense nor reason in them . some may please themselves with talk at this rate : supposing god to be nothing , man little different from the brutes , and brutes little better than so many senseless machines , that is , so many tools made up of matter , put together by chance , and guided by necessary impulses , they know not how . and then , for so might even a generous epicurean say , before i would have such a cheat put upon me by universal nature , before i would be affronted with the seeming concessions of choice and reason , and dominion over my self , without the real possession , were i to chuse what flesh i would wear , i had rather be a monkey or a bear , or any thing but that proud animal which boasts it self in being rational . it would not vex one half so much to be an inanimate lump , kick'd up and down the streets by a being better than ones self , as to lye at the mercy of a pitiful and ignoble crowd , not only to be trampled upon and toss'd here and there , but be forced to speak , debate , think , and believe , as every upstart in nature , every turn of blind and tumultuous matter shall make its insults upon us . the soul of epicurus abhorred so mean a thought , and would admit of any absurdity , rather than not introduce a self-commanding principle , which might break the chain of fate , and maintain the freedom and dignity of an intelligent being , against the necessitation of outward causes . be it so then , most excellent epicurus , we will not take the advantage of this concession to justle thee and thy atoms against each other , by shewing how impossible it is that a voluntary rational agent should be produced by the motions of irrational unintelligent matter , or that the pretence of a declining atom will not † defend us from the danger of fatal necessity . let us follow the supposition as far as it will lead us . 't is necessary , it seems , that there should be a principle of free-will , which checks and over-rules the otherwise fatal progression of outward causes . is it so only here upon the earth , or also in those ‖ innumerable worlds and habitations which we will grant are not believed in vain . if so , as certainly there is as much reason for the one as the other , then here is a ground for believing innumerable intelligent beings , which all over the universe are the lords paramount , and endowed with a divine prerogative of controuling the blind efforts , and guiding the irregular tendency of irrational agents . what these intelligences should be , and why they may not have power and wisdom as far different from us as the glorious apartments of heaven differ from this earth of ours ; or why they may not concern themselves about us , by their perfections supplying what is defective in us , and helping entirely to redeem us from the dominion of necessity , or , why this principle may not carry us to an universal intelligence , whose supream will and power may break and over-rule the universal power of fate , is not so easily answered . which may induce us to believe , that what * epicurus spoke and writ of sanctity and piety to the gods , and of an excelling and transcendent nature , was not merely verbal , but an agreeable consequence of his other opinions : and that the saying of † cotta might be true enough , that he never saw any one more afraid than he was of what he said there was no reason to fear , that is , death and the gods. but to leave epicurus , who might now and then have his melancholick fits , and talk a little too highly and incoherently of god and man. . let us advance one step nearer unto his disciples ; who make as bold with his hypothesis , to take in or leave out according as the fit works with them , as ‖ he did with his master democritus . you shall not be tied to any one's opinion of god , nor be bound to maintain free will in man , nor to answer a great many troublesome questions , how senseless disorderly matter could possibly jump into thought and order . apply your mind to the motions and supposed results of matter , and follow the guidance of it , through its visible train and consequences , how fatal soever the event may prove . mind only what you say , and compare it with what you see , and with faithfulness expect the issue . i. something , which you cannot believe is any other than matter in motion , hath produced such intelligent thinking beings as we call men. let us come from whence you will , here we are ; governing , using , and recreating ourselves with inferiour creatures ; debating the nature of truth and falshood , good and evil , and managing our affairs with much wisdom and precaution . ii. we lift up our eyes to heaven , and there we observe the sun and the stars , bodies of a wonderful magnitude , moving in an indeterminable space , in an invariable order , and at a vast distance from us . hath our atoms provided so rarely for us , as to frame such a glorious canopy ‖ merely for our benefit , for such mortal machines , such tools of necessity to look upon ? is all nonsense , and nothing but vain glistering beyond this earth of ours ? or , if we might have a compleat view of the glories represented to us in so narrow a compass , * might we not expect to meet with our match , and find beings which have sense , and thought , and reason as well as we ? iii. and if it be a piece of folly and presumption in man to think himself the only wise , it is not much less , to think himself the wisest being in the universe . the barbarous americans , before their commerce and acquaintance with the european world , might with much greater reason suppose themselves the most polite and knowing , the most skilful in all arts and sciences of any people upon earth , because they had knowledge and skill bearing some proportion to an earthly state ; but the wisest of us all are much short of what may be expected and supposed in heaven . could you have so mean an opinion of nature as to stint the powers thereof to the production of beings no better than our selves ; could you be so weak as to fancy the intelligences in all , even infinitely distant apartments , are of the same kind and capacities , equally unhappy , equally perplexed about the origin , and ministration , and end of things , and as ignorant of us as we are of them ; that nature should not make one being that could give a more certain account of its operations than we can , and enquire why any one should believe otherwise , it may be answered , from the different contextures and varieties of matter . if , indeed , all the habitations in the universe were of the same kind , it makes the argument more probable , that all the inhabitants might be of the same kind too . but if there be great variety in the coalition and segregations of matter ; if the more fine , active , and tenuious , be separated from the more gross , heavy , and unactive ; if some parts of the universe have sensibly and certainly more heat and vigour than others ; why should we not believe as much variety in the ruling inhabitants that are placed therein ? it will not be needful at this time to give a scheme of the world , or to reflect on the foolishness of epicurus , who thought the sun not above two foot broad , or about the bigness of a pretty large wheel , which needs only being laugh'd at . the innumerable worlds supposed by him will serve our turn as well . we have here heat and cold , light and darkness , and a constitution tolerably suited for bearing these changes : but when we see one star differing from another star in glory , we must suppose a more glorious and beatifying concourse ( of atoms if you please ) in some parts than in others ; where , a light too splendid for mortal eye to approach , and a heat too vigorous for flesh and blood to endure , adorns and refines both the place and the products of it . the blackness and tawniness caused by too near approaches to the sun , is little other than the scum of a filthy and over-heated nature . but those beings whose inheritance is in superabounding light , must have natures pure and defecate , clarified from the dregs and corruptions of an earthly state , not so properly * corpus , as quasi corpus , a body , ( if † we must call it a body ) ‖ tenuious and spiritual , differing in proportion , as much from us , as heaven from earth . thus you are led at least unto the heathen deities , unto an innumerable company of heavenly intelligences , or ( if we may begin to speak in the language of christianity ) to the acknowledgment of angels and archangels . iv. nor is it reasonable for us to stop here , but on the same foundation we may raise our belief of a supream intelligence ; in whom the several powers and perfections in nature do most eminently concenter . those principles from whence we infer the existence of beings in all ranks of perfection higher and more excellent than our selves , may , without much begging of the question , be supposed to prove the existence of one most high. and if our materialists shall require for this , some evident symptoms and indications in nature ; and shall profess their belief of superiour intelligences , from the appearance of more blessed and glorious habitations , but not of a supream intelligence , because the existence of a most blessed place , which may be the throne , palace , or residence of the supream being is not so visible unto them ; it may be answered , . that they beg the question as much as we . they suppose there is no supream intelligence , we suppose there is ; and so far we are equal , nay considering the ranks of beings , have the advantage in their own hypothesis . . that the unity of the god-head , tho' a certain truth , is not absolutely necessary to the enforcement of religion ; for the most ignorant heathen , whose faith and reason could not carry them beyond a multitude of gods , were nevertheless very devout and religious in their way : so that whether there be one god or more , you cannot but be under a divine influence to a religious life . . that our belief of a supream being need not depend on the supereminency of any particular place . the glory of the highest may manifest itself all over the universe , in measures suitable to the dignity of place and persons : and tho one place may not in itself be really more glorious than all the rest , yet it may be rendred relatively so , by the glory of his presence . . they who deny the supereminency of any particular place , speak contrary to the common appearances of matter . of all things within the compass of our view and vortex , the sun makes the most astonishing and brightest show : and if any religious person will say , that the supream being hath set his tabernacle in the sun , the modern epicureans , even on their own principles , can only oppose a pretty confident assertion by a more confident denial . and if any shall bring the fix'd stars in as competitors in splendour , each as the center of a particular vortex , and say , any of them may put in for the center of the universe as well as the sun , they prove nothing for themselves ; for as of the planetary , so likewise of the fix'd , one star may differ from another star in glory : and if the sun be not the most glorious , we only introduce some other in the room ; for there is no imaginable reason to believe them exactly all alike . or if any shall think , that tho' the sun makes so fine a show , the inward glory thereof is not so considerable : which they would gather from the gross and fiery eruptions from the body of the sun , discover'd by our late famous glasses , that may arise from the deceivableness of the sight ; as the unsteadiness or halfshutting of the eye , or the interposing of any small bodies , makes us think we see streams of fire from a distant light , when there are none . or secondly , the collection of such strong and powerful rays as proceed from the body of the sun , may so affect the nerves with an extraordinary vigour , that we cannot rightly judge of it , but think we see nothing but fire . or , a refraction from the atmosphere of the sun , replenished with vivid and peircing rays , may cause such a confusion in our judgment , tho' within there may be a blessed habitation of serene and pure light. . let the sun and fix'd stars be what their cause hath made them . 't is more than sufficient for us , that some place in the universe may be more eminently glorious than all the rest , tho' we cannot point out what or where it is . 't is not probable , that we can see the thousandth part of the stars ; which may be concealed from us not only by their smallness , but their distance . the universe is another kind of a thing than we are capable of conceiving ; and its invisible glories may as far exceed every thing visible , as the sun and fix'd stars do exceed the grosser bodies which move about them . and as every sphere or vortex retains its most lively and illuminating particles at the center , while the more scummy , feculent , and heavy , boil off to the circumference ; so the whole universe may be consider'd as one vast vortex , having in or near its center a coacervation of all blessed ingredients , for making a light most pure , a hear most benign , and a life most happy . in a careful observation of the heavens , we may perceive the glimmerings and coruscation of an extraordinary glory , which hitherto none hath been able to give any tolerable account of . but what hath been said , agrees with the opinion of our divines concerning the coelum empyraeum , a seat and residence of divine glory , the most refulgent . and have not we now humour'd our materialists , in proving from their own principles , the existence of a superiour or supream intelligence . v. we may advance , now , one step farther , and break the very heart of the epicurean hypothesis . their last refuge for irreligion is , to suppose that no superiour being meddles or concerns himself in humane affairs . and if the divine beings ( think they ) do not concern themselves at all about us , why should we concern our selves at all about them . but before you make such an irregular inference , you can never be too careful to secure the premises . for , ‖ if you propagate and entertain so mean an opinion of god , and prove mistaken , you may forfeit his love , and find it too hard a task to oppose his displeasure , when too late to atone it . in the name of god then , let us seriously debate this point , and enquire into the reasons either of denying or asserting a divine providence : which will terminate in these three considerations ; of the power , of the authority , of the will of god. if there be no heavenly being which both may , can , and will intrest himself in earthly matters , then our discourses of providence are vain and superstitious : but if something divine hath a power , right , and mind to oversee and govern us , our obligations unto providence are in force still . . and what imaginable reasons can we have to suppose , that the divine power and cognizance extend not to us . can the wing'd inhabitants of this lower orb mount out of our sight , and approach the very confines of invisible regions , and not exalt our faith to the acknowledgment of an entercourse between earth and heaven ? can short-sighted mortals , with some small assistance unto their visive faculty , perceive the inequalities of hills and valleys , earth and water in the body of the moon , the spots in the sun , and in the body of iupiter , the different phases of mercury and venus , and even of saturn so distant from us , with the small satellities unto the greater planets ; and shall not an heavenly eye , with transcending clearness and accuracy , penetrate into the phoenomena of our imperfect state ? can the skill of a physiognomist give notable conjectures of the inward temper by the outward lineaments and features ; can the astronomer tell you the conjunctions and oppositions , the motions , magnitude , and distance of the heavenly bodies ; can an experienc'd physician see through the colour , qualities , and agitations of the body , into its latent distempers ; and the sagacity of a chinoese , measure out the life of man by the beating of his pulse ? and shall we not allow the divine wisdom a more profound and perfect intuition into the secret windings and intricacies , the various combination , tendency , influence , and events of sublunary transactions ? we cannot prescribe the bounds even of earthly improvements : every age crowns the diligence and meditations of men with new encreases of knowledge : and since we cannot determine the utmost exaltation of humane nature , or what sacred commerce with the spiritual world we may attain unto ; why should we rashly limit the faculties of better things , or fancy that any darkness or distance , which are but relative and comparative , should cover us from the view of a superintending deity . we may positively assure ourselves , that the lowest in the angelical rank is furnish'd with abilities to pry into our affairs , and to govern and manage , as he himself pleases , the persons of all mankind . . our next enquiry is , concerning the authority and rightful foundation of divine government . the holy and blessed beings above will not meddle with that which they have nothing to do with : but if we will take mr. hobbes for our spiritual guide , we shall soon remove all scrupulosity in this case . power confers right ; and he justly possesses a domination over others who is most strong . 't is true , if a power be irresistible , we have no reason to quarrel with it , whether we have a right or no : and the accumulation of abilities necessary to command , seems an indication in nature where obedience should be paid . this mr. hobbes makes the ground * even of divine government ; and the † followers of mr. calvin speak conformably to it : but because it may look something strange to fix no better ground for obeying god , than for obeying a tyrant or a thief that proves too hard for us , you shall not be urged with any ones authority in this point neither . others fix the basis of god's government in the act of creation , and limit the exercise of his power to the measure of his benefits . of which number are the first refiners ‖ of platonism , and the * armenians . and because it may be supposed you will catch at this opinion , we will try the force of it , and see how well it will serve for your purpose . and , if benificence be the basis of government , are you sure that god hath no right to interpose in our affairs ? is it likely ( upon your own principles , which need not always be particularly mention'd ) that the divine nature is not more ancient than the humane ? that its antecedent excellencies should have no hand in our formation ? or may not the superiour beings , if they are disposed to meddle in our affairs , by their watching over us for good , merit our obedience and subjection ? are not several inferiour creatures fed by our kindness , and preserved by our providence , tho we did not create and form them ? and do not the blessings descending from the administrations of earthly government render a legislative rightful and reasonable , tho' they have no creative power ? the aforesaid authors have pursued a good notion a little too far ; the † one of them saying , that if matter be coeternal with god , his endeavouring to make a change therein , by drawing it into form and order , must be injurious : the other , that ‖ could we suppose ourselves not to have received the benefit of creation from god , but come into the world without any obligation to his power and goodness in forming us , we might admire the transcendent excellencies of his nature , but could not justly be subjected unto his government and disposal . the weakness of which assertions will appear by the two following arguments . first , that it is very fit , in the order of nature , that the inferiour should be subservient unto the superiour : for what other reason can you assign for the dominion of man over inferiour creatures : they are coeval with us ; and 't is certain , we could have no hand in the formation of them . but as that natural dependance and relation between superiour and inferiour justifies ( not our tyranny and cruelty , there can never be any reason in nature for that , but ) our taming and subduing them to necessary uses , our bridling and governing them as is expedient ; much stronger is the argument when applied to the difference between god and man. secondly , all beings have a general right and charter to do good , and to be the ministers of eternal rectitude , in promoting order , and preventing disorder in the universe . it is lawful for us to cultivate the earth , and draw out of the heart and bowels of it , fruits and minerals , for ornament , nourishment , and preservation ; to extirpate noxious weeds , and promote the encrease of useful plants , beautiful flowers and objects of delight : may we without the imputation of injurious medling , cherish mild , quiet , and profitable tempers , and deliver the weak and inoffensive from the wild and untameable birds and beasts and men of prey which are too strong for them ? may we unblameably rescue the good from the jaws of the wicked , and celebrate the atchievments of those ancient or modern worthies who have made it their business to * redeem mankind from oppression and to quell monsters ? may earthly magistrates draw malefactors before the judgment-seat , and consign them to punishment , protect the innocent , and reward the well-deserving according to their discretion ? and can men have the impudence to question god's right to do good , to bring order out of disorder , to take care of and reward the meek and holy , to restrain and punish the subdolous or violent workers of iniquity ? what is this , but to exalt mankind to the dignity of gods , and to depress the divine prerogative below the privileges of men. . and if god both can and may , the consequence is very natural , that he will and does interpose in the management of humane affairs . right and power , in the hands of a good being will not lye dormant ; but exert their force to the beneficial employments for which they are adapted . epicurus indeed * introduces the gods so much taken up with their own felicity , that they will not trouble themselves ( for , in his opinion , there must be a great trouble ) in minding any thing else . and † his wise men were to have their lives form'd according to this pattern of their gods ; enjoying their ease and privacy , and having nothing at all to do in civil administrations ; in pursuance of his principles , no doubt , that chance might bear an universal sway , without the interposing of any wise mind to order it , either in heaven or earth . not to reflect on epicurus , by shewing the need his deities had to look to themselves , and the quiet governing of the world ; must not doing good be highly agreeable and pleasing unto a good god ? must not the delight and complacency in beholding the due procedure and harmony of things , preponderate the trouble ( if there should be some ) in effecting it ? does a vertuous prince confine himself to the pleasures of his palace , or regret at his hours of watchfulness , care , and pains-taking , which secures the prosperity of his people ? does not even curiosity sweeten our tedious inquisitions into truth and falshood , right and wrong , and sympathy with the vertuous in distress , constrain us to take their part ? and can we imagine the deity should indulge an everlasting slothfulness , when there is so much good to be done , so much evil to be redressed , so many deserving objects of his compassion and care , which call for his assistance ? either we must condemn as foolish the vigilance of good governours , laugh at the compassionate essays of the pious , and confound our notions of generosity , benignity , and things praise-worthy ; or we can never persuade our selves , that god is an idle spectator , and bears the sword of power and authority in vain . the last pretext , of trouble in the conduct of providence , hardly deserves an answer . can a single man of diligence and sagacity , with comfort supervise so many affairs , and an earthly potentate boast with how little trouble the world was govern'd , and cannot god , whose knowledge and power inconceivably surpasses ours , who hath millions of heavenly agents and nuncio's to attend his pleasure , and execute his commands , dispatch the affairs of his government without any confusion or perplexity ? or , if you fear that seeing and being conversant among the evils and miseries of mankind should really grieve and afflict a mind of so great benignity , allowing the divine nature the commendable wisdom of a stoick , that difficulty you will easily surmount and cure . . what remains then , but that the reasons of irreligion falling , the hypothesis invented for its support should fall too . mens naughty opinions proceed not from an hard'ned malignity against god , but either from doubtfulness , or consciousness of their own demerits ; and it is no wonder , if they strive by any artifice to exclude that providence from whence they expect no good : like the iniquiry of men to their brethren ; first to offend and injure them , then to weaken their authority and credit ; and if they do not , or cannot destroy them , yet to wish them dead . but since the existence of god and his providence maintains its credit , and lives in the belief of the wise and holy ; since all you can say to the prejudice of religion profits you nothing , but even your own principles must either endear or enslave you to it ; since , to repeat it once more , the epicurean hypothesis , whatever it pretends at the first interview , will unavoidably keep you to religion , you had as good leave it , and be religious upon the most excellent principles . and is it not much more becoming the dignity of man to pay his obedience to an eternal king , whose wisdom and power is infinite , than to harbour in his mind low thoughts of the deity which he must serve , and be govern'd by chance only at the second-hand ? does it not make religion , and the offices thereof , look more venerable , and the thoughts of the divine majesty more awful in the soul , when the bent of our devotion terminates in the prime cause , and contemplates perfections not to be transcended ? there the soul , with comfort and credit , can acquiesce , and fix its adorations when it can go no further . all that hath been spoken , was intended not to improve , but gradually to wean you from the epicurean hypothesis . it s heart and spirit may be , because the design of it is , well-nigh broken : and tho' it may not be convenient to rip open its bowels , and expose its loathsomness , for fear of defilement , yet one consideration more may be suggested ; namely , what the heavenly intelligences , according to this atomical and fortuitous origination of things , must think of themselves . 't is hard for brutes to be made mere machines , and plants the composition of chance . man looks a little higher , and will stoutly argue and dispute against it . and if the heavenly intelligences can be conscious of so mean an original , they must needs be ashamed to own it . to this shall be only added , that tho' it be impossible this absurd hypothesis should be true , yet even from it so clear an account may be deduced both of divine providence and dispensations , of angelical beings and their ministrations , of the fall of the devil , of his deceiving man , and of the extent of his power and principality , that those persons cannot but be * condemn'd out of their own mouth , who dare to be irreligious on this foundation . ii. let us proceed to the second retirement of infidelity ; that the world has always been as it is ; from eternity subsisting in the same frame and order which we have at present . and what principally offers it self to our consideration on this subject , shall be introduced with . an explication of the hypothesis it self : for if we take it in the gross , nothing is more evidently true , than it is evidently false . how can we say the world has been from eternity as it is at present ; when every age , every year , nay every day , presents to our view such wonderful mutations . what revolutions in humane affairs , what changes in government , religion , laws , and manners , what improvements in liberal and mechanical arts and sciences , do the histories of all nations exhibit to us ? or if you can see no argument in this , against the fixed consistence of this earthly frame , take notice of the conflicts and jarrs among the elements themselves , and their interchangeable replevying from each other ; the fire making its hostile eruptions upon the earth , as often as it can gather sufficient forces , and either finds or makes a vent ; the air cherishing noxious and pestilential vapours , which destroy all before them , blast the fruits of the earth , and turns the breath of life into the minister of death . the earth and the water have their ‖ quarrels about dominion , and enlarge their bounds by mutual depredations . sometimes the earth is too hard for the waters , lifts up its head above , and places a garrison in the midst of the swelling floods . * rhodes and † delos , with many lesser monuments mention'd by ‖ pliny , shew that the earth can be sometimes brisk , and throwing off her natural dulness , recover some ground from her neighbouring foe . and again , the waters have been too many for the earth , scorning to have their forces disjoyn'd by the weak fences of nature , making their way ( if not * between england and france , yet ) between † italy and sicily , cyprus and syria , &c. taking no less than three ‖ famous cities in peloponnesus , and over-running , in a night and a day , the great island atlantis , if you will believe ‖‖ plato . nor have their swallowing some certain cities or countries bounded their ambition , which in the times of noah , ogypes , and deucalion , almost obtain'd by prodigious inundations , and threatned to establish an universal empire . 't is true , we have now a tolerably quiet temperament of things ; but these wonderful effects of contending elements minister sufficient ground of suspecting , that it hath not been always upon the earth as it is at present ; which is supposed and confessed * by the principal patrons of this hypothesis : of which we shall make our advantage afterwards . but master aristotle perchance will obviate our design by one of his distinctions , telling us , that these formidable changes happen only in the † elementary or sublunary world , but ‖ the celestial bodies , made up of his fifth or finest element , are liable to no changes or corruptions , but conserve an immutable and even tenour through all the successions of eternity . had he himself been made up of this fine incorruptible element , his own experience and modesty might have convinced him by this time of his great mistake . the moon and other planetary bodies are found to be near of the same nature and constitution with the earth . * many fix'd stars innumerated by the ancients are now unknown ; and many appear a new which former ages give no account of ; and that notable star in cassiopeia , bigger and brighter than the rest of the fix'd stars , first observed november , and disappearing march , had a very fatal influence upon , and portended the overthrow of this hypothesis . nay , those blazing stars , which in all ages shake their ominous rods over admiring mortals , forewarn us by a right calculation of their altitude , not to depend on it . the philosopher indeed , agreeably to his principles , † could not allow the blazing stars a place so high as the orb of the moon ; the senselessness of which fancy , contrary to many other reasons , is evidently demonstrated from the insensibility of their paralax . how much they are higher than the moon , we cannot certainly tell ; but , in all probability , they must needs be advanced above the sphere of saturn . hence follows , that when any one says , the world has been from eternity as it is at present their words must be a little qualified , and mean no more , than that the substance or general compages of the world may have been eternal ; though the several parts of it , both in heaven and earth , or all alternately , have undergone very considerable changes and alterations . . let us next enquire into the reasons which might tempt men to this opinion of the world's eternity : and they seem to be two . first , because they could perceive no changes , no symptoms of the generation or corruption of the world : and secondly , because they could give no reasonable account of the world's origin and production . † the first we find in ocellus lucanus , and aristotle ; and all their winding and circular disputes for the impossibility of its generation from the impossibility of its corruption , & vice versa , terminate in this : like the argument against the dissolution of the world , mention'd by the scoffers in ‖ st. peter . for since the fathers fell asleep , all things continue as they were from the beginning of the creation . and to this we may return the same answer , that they who can see no indications of a changeable nature , must needs be willingly ignorant ; and for clearing their eye sight , may be referr'd unto the preceding paragraph . and if seeing or not seeing can be an argument on either side , it can be only against them . for we do see , and are positively assured , of very great changes in the world ; and if it had a beginning newly form'd , mankind might have sensible convictions of it : but if the world be eternal , it requires a very large faith to look back into its certainty , and no mortal could ever have a sensible or ocular demonstration of it . the second reason we take from the conceited humour of aristotle ; * who being too much given to contemn and deride others , † and servilely following his own reason to the assigning a cause for the smallest matters , * laugh'd at all accounts of the world 's original , and judged the defenders of it little better than mad . this hasty shooting of his bolt , proceeded from the excess of his pride , or the defectiveness of his own reason . he could have no satisfying notion , when , or by what means , or in what manner the world was made . and how should any thing be done without aristotle's knowing it . we will not enquire into his profound skill in the whole circle of physicks , his rare definitions of substance , form , time , motion , &c. his accurate discovery of meteors ( except comets , which you heard something of lately ) and the familiar acquaintance he had with the substantial forms and occult qualities of nature . we will only ask his disciples , what they can think of the generation of man ? can you tell how such rational beings as we are , attain our maturity and perfection ? what are the constituent principles of our nature ? how the body is form'd and organized ? at what time the soul is united to it ? or how an immaterial can operate on a material being , and receive impressions from it ? or ( for perchance you may be disposed to smile at the former questions ) how meer matter , and the rude elements of life , can expand themselves to the production and exercise of those noble functions , of sensation , cogitation , memory , &c. consider a while of it , and by that time you can return a satisfying answer to these questions , we may give you as satisfying an account of the formation of the world. but if this little world be a province too difficult for your undertaking , what humility do our contemplations of the universe require ? and how absurd must it be to assert the eternity of the world upon those principles , which either prove that there are no men in the world , or that they are all eternal . for instance , if it be impossible there should be any communion between a material and an immaterial being , or that mere matter should think reason , and remember , &c. as the difficulties are inexplicable on each side , then there are no men in the world ; and how big soever we may look , we are no better than those apparitions and shades of the night , which poor ignorant people are so commonly frighted with . or , if you are not pleased with that , since we could have our beginning neither from matter nor spirit , for chuse which you will 't is an easie matter to puzzle you , then we must have been and shall be for ever just as we are at present , and all the histories and evidences of life and death are to be rejected as fabulous fears , fancies , and traditions . this is exactly your way of dealing with us . you ask us two or three puzzling questions about the origin and formation of the world ; and because we do not explain it entirely to your satisfaction , therefore it must be eternal . . our third reflection shall fall on the novelty of this opinion , and its arrogant breaking in upon the prescriptions of antiquity . when time had worn off the reverence , with the uniform attestations of tradition , the world 's original began to be debated by the weak reason of man. and the wrangling philosophers raising up difficulties which they could not lay again , like so many evil spirits let loose upon the earth , they tempted men from the acknowledgment of their primitive cause ; and deceived them with the insinuations of becoming wise , nay , wiser than their forefathers . aristotle , all over his physical discourses , musters up the opinion of preceding philosophers ; gives no intimations of any that believed as he did ; but disputes against melissus , parmenides , heraclitus , empedocles , leucippus , democritus , anaxagoras , timaeus , plato , &c. pleasing himself , no doubt , in the singularity of his notion , and sufficiently confuting the world's genesis , by finding some flaw in the solutions of it , or shewing their repugnancy to each other . a little tract of ocellus , indeed , deprives aristotle of the glory which the † first inventer of so fine an hypothesis might expect : some copies of which tract ‖ came , probably , to his hands ; tho' as it happen'd , all did not . if this ocellus be the same whom diogenes laertius * mentions , ( as we will not suborn the appearing advantages both in ocellus and diogenes to witness against it ) the opinion of the world's eternity bears something a more ancient date than the time of aristotle . but , alas , what is this to the whole stream of unsuspected antiquity ? consult the archaeologies of all ages ; and if you find the most ancient monuments of reason and intelligence taking the tradition of the world 's original for granted , where can you expect to find more competent judges ? all those in caldaea , assyria , persia , phaenicia , egypt , greece , italy , palestine , &c. who lived nearest the beginning which moses speaks of , do likewise speak of it as a matter never controverted : but when those reverend worthies were gone off the stage , from whose repute for learning and laborious inquiries , and capacity for knowing most of the ages most doubted of , mankind might receive the best information ; when tradition , which in this case is a better rule than reason , grew weaker and weaker by passing through so many hands , then that became a controversie which before was none , and some , who envied the reputation , would not yield unto the authority of former ages . matter of fact is not to be known by reason , but by testimony : and since for much above years after the beginning which we contend for , we have a cloud of witnesses , in distinct ages and countries , which appear for us , and not one against us : this shews , that the nearer to that beginning , the clearer was the certainty , the stronger the belief of it : and this weight of universal consent ought much to over-ballance any arguments whatsoever , which some later pretenders to reason , in their private contemplations and retirements shall suggest . . our next essay shall be , to make the best of this hypothesis : and tho' the reasons for it be weak , and the tradition against it strong , yet you must know , its chief defenders were not such an ungodly generation as would now pervert and abuse it . you , therefore , whom the supposal of this world's eternity makes unmindful of god , look unto the rock from whence it was hewn , and hear what the first of your race profess concerning the divine nature . life keeps our earthly tabernacles from falling in pieces , and the cause of this is the soul : and harmony conserves the world , and the cause of this is god. the sphere of the moon is the isthmus or partition between a changeable life and immortality . the regions above being the possession of god and divine natures , and those below of [ mutable ] nature and contention . god gives to men generative faculties , organs , and appetites ; not for pleasure , but the preservation of their kind . and a little after , they who altogether abstain from the procreation of children , are injurious to the most honorable bonds of union : but from irregular and reproachful mixtures proceed a generation of wretches , vile and abominable both to god and man , to families and cities . god and nature do nothing in vain . all men have a notion or conception of god , and allot unto the divine nature the highest place , whether they be greeks or barbarians , or whoever think of god : for it is manifest , an everlasting being ought to be fitted with an everlasting habitation . we may very well think , that by one first [ mover ] these several [ heavenly bodies , or their motions ] do subsist : for you may observe in all other kinds of life or principles , the supereminence is in a first over all the rest . god gives compleatness to the whole , and makes every particular production perfect . we ought to think of god , as a being most powerful for strength , most perfect in beauty , in life immortal , in excellencies transcendent . and what the master is in a ship , the driver in a chariot , the leader in a dance , the law in a city , the general in an army , that is god in the world. except , in as much as they , in their respective places , direct with wearisomness , toil and care ; but he without pain , without labour , exempted from all bodily weaknesses whatsoever . for being fix'd on an immovable throne , he moves all things , and turns them about , according to his pleasure . it would be endless to transcribe religious expressions from the followers of aristotle . let is suffice to tell you , that the latter * platonists embraced this opinion of the world's eternity ; and made a great deal to do to reconcile † plato first to aristotle , then to himself . so that you will make this hypothesis fight against god , you must sight against the pillars and main upholders of it ; whose devout elevations of soul expressed in their several ages , a reverence for the deity , and would have abhorr'd , as a degenerous brood , the blasphemers of it . . all the religious principles , by natural light form'd in the mind , concerning god , are indifferently well consistent with the world's eternity : which you cannot but be satisfied in , considering , . many christian philosophers , believing the beginning spoken of by moses , think it not impossible ( if god had so pleased ) for the world to have been made before , even from eternity . they dare not limit the power of god , as not in efficacy , so not to time : and if any one will say , an eternal cause may have an eternal effect , they will not be positive in denying it . in which number you shall not be referred to some ancient hereticks , or to our late foolish pre-adamites , but to the debates among our ‖ most eminent school-men and metaphysicians . ii. the later platonists and aristotelians argued for the world's eternity , chiefly from the consideration of god's eternal goodness : which argument of theirs is most clearly expressed by sallustius , and in the fewest words . 't is * necessary ( says he ) the world existing through the goodness of god , that as god is always good , the world should always exist . they † recognize god as the cause , the fountain , the parent of the universe , and affirm it the effect , off-spring , and emanation from him . only they suppose a being eternally good must be eternally communicative : which reason , by the way , if it have any force in it , makes not so much for the eternal generation of the world , as of the word and son of god. iii. it does no way derogate from the spiritual nature or providence of god ; but supposes an eternal conservation and direction of all things under the government of an eternal spirit . ‖ aristotle , the most suspected person , acknowledges this . and if immaterial and incorporeal being or substance , be iargon , tobu and bobu , 't is none of our framing or invention . the fear indeed of some religious , and the hopes of some irreligious men , may deserve our notice : as if that which supposes god to act by a necessity of nature , must render instituted religion absurd , and to no purpose , and vacate the expectations of reward or dreads of punishment . this formidable difficulty will soon vanish , when it appears how preposterously it is made to work . for if god acts by a necessity of nature , that is , * his own nature , this ought to be matter of joy and comfort to the good , and terror to the wicked . for it can signifie no more , than that god is necessarily holy , wise , good , and just , and cannot act otherwise than according to the eternal rules and dictates of holiness , wisdom , goodness , and justice . what good may not the righteous expect from this ? what reason have not the wicked , instead of triumphing , to tremble at it ? and with respect to god , * it infringes not his liberty , it illustrates his perfection . iv. nor are the general arguments for god's existence endanger'd by this hypothesis ; as you may see by the enumeration of some particulars . . we argue for god's existence , from the necessity of acknowledging a first principle of motion . thus , every thing moving hath motion either essential to it , or by communication from another : that every thing moving hath not motion essential to it , is proved by the cessation of motion in some things , or their continuance in or tendency unto rest. and that a body once quiescent would continue so for ever , if it was not moved by something else , is agreeable both to † aristotle's principles , and ‖ cartes his first law of nature ; and indeed unto common sense . and if every thing moving is moved by something else , 't is necessary to stop somewhere , and , without * going on in infinitum , to terminate in a first mover . and since the first mover must be † immovable , and therefore ‖ indivisible , impassible and without parts , it must likewise be immaterial ; and having an infinite power of moving every thing else , 't is what we believe of god. nothing can pretend to answer this argument , but the invention of a perpetual lamp or motion ; but all our brains may be crack'd , and we may hope , by the grace of god , to have the truth of it confirm'd to our comfort , before that time comes . this , upon review , will be found a very weighty argument ; very rationally making all the motions in the universe proceed from , terminate in , and directed by one common principle ; which ( like the soul in the body , the spring and end of all humane motions ) is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the general superviser and governour of all things . . the existence of god is proved by the series and gradation of causes , in this manner . every thing which we see hath its beginning and production , must have its beginning and production from something else . nothing can give beginning to it self . which is true , not only of those things which we see produced , but of every thing else from whence they have their production , until we come unto some cause which is not produced . * an infinite series of causes is not to be admitted , unless you are resolved to be contradiction-proof ; for then , of two infinites , one rank may have infinitely more in number than the other : there may be every day an addition to what was infinite before , &c. 't is certain , that link which hath an end , must have a beginning ; that train or succession which hath a last must have a first : and by these steps we ascend to the supream independent cause from whence all subordinate causes do proceed , and that is god. . the existence of god is proved by the admirable order and beauty of the world ; its visible glories declaring his invisible power and godhead . eternal order can never be maintain'd upon the principles of chance , but supposes an eternal orderer ; by whose interposing power and wisdom , the jarrings and discords in nature are over-ruled , every part fixed in its proper place , and guided most conducively to the good and harmony of the whole . take off your eyes a little from this earth of ours , and direct your contemplations towards heaven ; look up to the sun , the moon , and the rest of the heavenly hosts ; conjecture at their magnitude , observe their motion , thankfully reflect on their benign influences ; consider how glorious objects they all seem , what blessed mansions some of them may prove to be . have these existed , say you , millions of ages longer than most of us imagine ? the more wonderful you make their frame and architecture , the greater convictions ( if possible ) you give of an incomprehensibly wise and powerful governour ; the stronger assurances against the fear of a blind and fortuitous causality . chance , possibly , may hit upon something excellent , but it doth not last long . co-ordinate and independent powers may associate for mutual benefit and defence , but it is much if they hold together to eternity . 't is only one predominant and supreamly excelling principle , which can preserve a just temperament , an eternal tenour and comeliness , a regular union and correspondence in all the parts of the universe , and this is god. shall we now proceed to the other arguments for god's existence , from the general notion of god in the mind , and the common consent of men to it , from the fabrick of the body , and the nature and operations of the soul , from the several ranks of beings , which may lead to one most excellent and perfect : rather peruse the learned discourses already extant on those several heads ; apply them to , and see their consistence with this hypothesis , and by them , with the intimations already given , you will soon perceive , that men of irreligious and ungodly principles only cheat themselves , when they think to hide themselves from god , under this subterfuge of the world's eternity . . one remark more , before the conclusion of this part , may be recommended to you : that even upon this hypothesis , the generations of men , in all probability , must have a beginning . and for this we will not repeat the impossibility of infinite successions , but re-mind you of matters of fact. there are two ways ( this hypothesis standing good ) whereby the inhabitants of the earth may be all destroyed : either by a general destruction of our vortex , whereof the sun is the center ; or , by some particular predominancy of fire or water . i. a general destruction of this vortex may happen either by an extinction of the sun , or by an unequal dispersion of its rays and heat . . if at any time there happen an extinction of the sun , all the inhabitants in this vortex ( not removed by a supernatural power ) must needs perish , as under the poles , for want of light and heat . the several instances of a gathering scum , over or near the sun's body , which , to us , have weaken'd or drowned the sun's light , and reduced it almost to a total obscuration , may be foreboding symptoms , and comminations of such a judgment . for a whole year together , after the assassination of iulius caesar , there was a * prodigious failure of the sun 's light ; at other times for several months ; and in the reign † of tiberius the most wonderful of all , tho' it was but for several hours ; as it were to blacken those moments in the records of time wherein the lord of glory suffer'd . if you think these frowns of offended nature signifie nothing ; that these threatnings of the great and only potentate , to hide the most sensible and necessary symbols of his presence , have no terror in them ; or , to speak in the language of our naturalists , that these scummy spots can never encrease into so great a quantity , as wholly to crust over the body of the sun , and extinguish the light and heat of it , let the disappearing of several fix'd stars , bodies which might rival the sun in glory and greatness , be a warning to you ; and fear lest by the encrease of sin and wickedness within our sphere , the whole mass to which we belong , be made one cursed and confused heap , tumbled out of its place , and become a word of reproach and a gazing-stock to the whole universe , as ‖ comets are . . if there be at any time a breaking and unequal dispersion of the suns heat , the irregular flying abroad of its fiery particles , will consume every thing within the compass of it , and * fulfil the prediction of the day of the lord , when the heavens bring on fire shall be dissolved , and the elements shall melt with fervent heat . the tradition of this world 's perishing by an universal conslagration , hath testimonies to confirm it on all sides . s. paul may be supposed to have had some skill in the wisdom of the heathens ; but , that s. iude , s. iohn , s. peter , or our saviour christ iesus , had the perusal of plato , cicero , ovid , berosus , hermes trismegistus , democritus , heraclitus , either of their works , fragments , or quotations from them , we have no reason to perswade us : and yet they all agree in this point , as if they spake by one common inspiration . to sum up evidences , will be doing what hath been sufficiently done already ; but , for the more compendious finding them , consult the commentators on pet. . . and particularly gr●tius , and on thes. . . and particularly zanchy : or , if you are prejudiced against any thing that may come near the sacred oracles , you may have recourse to † lipsius . you shall only have one passage of ‖ seneca , whereby to guess at the rest . fate with prodigious fires shall burn and consume all mortal things ; and when the time shall come wherein the world drawing near to its renovation shall expire , its several parts shall dash one against another , stars shall rush upon stars , and whatsoever now gives its light with order and beauty , shall with one general conflagration be set on fire . ii. there may be some particular predominancy of fire or water , destructive to all animals upon the earth , tho' the rest of our vortex receive no damage . and in reporting the general tradition of the worlds perishing , you may observe some diversity among the ancients : and besides the more universal dissolution which we learn from them , and which you may interpret of all within the compass of one or more spheres ; a particular destruction , wherein only the earth , with its parts and appurtenances , shall be concern'd , may be judged credible . of this we may interpret that passage of plato , in his book de regno , when all animals had fulfilled the task and generations appointed to them , god withdraws his conserving power , and retires from the helm of government . the consequent of which , for that vicissitude , is the ruin of all earthly creatures . and the particular manner of it is explain'd by the successive dominations of fire and water , as in the celebrated exprobration of the egyptian ‖ to solon ; o solon , solon , you grecians are always children , nor have you knowledge , of any ancient date , among you . which happens by many and various destructions of men , which have been , and will be , the greatest of which , by the force of fire and inundations of water , the lesser , by several other chances and calamities . as in the circle of the suns ordinary course we have our summer and winter , so in the great circle of time , which they call the * great year , an extraordinary summer and winter are supposed to take their turn ; the one causing a general conflagration , and the other a deluge . . the predominancy of heat may proceed either from the altering of our position with respect to the sun or some nearer approximation to it , as some † suppose , or by the ‖ eruption of the central fire , or by both together . the first may prepare the way for the latter , by drying the superficies of the earth , making great chinks and chasms in it , and opening a sufficient passage for the subterraneous fires , to break out with all their forces , to the calcination of the whole . all histories give us prodigious examples of excessively hot seasons , wherein such a judgment might even naturally have been feared . we know what bituminous , sulphureous , and combustible matter the bowels of the earth are replenish'd with , and what dangerous eruptions they have made from their several magazines , particularly in italy and sicily , and lately to the consumption of a hundred thousand persons ; concerning which , we may use the words of * pliny , that they threaten desolation to the whole earth : † which he had better have believ'd than have gone to see . from which eruptions of the central fire ‖ cartes is not asham'd to solve the appearing of some stars which never appear'd before . and if we can believe any reality in his supposition , by such a conspiracy of external and internal fires , the vicissitudes appointed by the eternal decrees of heaven may be compleated . to this particular exustion of the earth , and the powers thereof , many eminent divines , both ancient and modern , think fit to restrain the general expressions in scripture , concerning the last day . ‖ ‖ mr. m●de seems zealous for it , and in him you may find the best collection of authorities , to clear him from the perillous crime of novelty . but our business , at present , is not to shew what may be expected from revelation , but reason . what is possible or probable being declared , we must leave to the choice of the divine wisdom what methods are most expedient for correcting the vices of mankind . . the predominancy of water will require but a very brief discussion ; both the matter of fact and manner of an universal deluge , have of late been so learnedly managed , that you cannot need any references to authority in this case . you shall only be reminded of your master aristotle , ‖ who had not assurance enough to confront tradition in so plain a matter ; but allowed , that as we have our successive winters according to their seasons , so in some fatal times and periods we might have a great winter , and such excess of showers as might cause the inundations reported by antiquity . 't is time now to shew , unto what all this tends ; and to satisfie you , that all this pains is not taken without some prospect of advantage : which is no less than this ; that according to the principles of these very men who eternize the world , 't is highly probable , that mankind have had a beginning and a first of their race upon the earth . for , first , if in less than the compass of six thousand years , we have had one , two , or three prodigious deluges , how many such calamities must the earth have groaned under , if it have existed from eternity ? for referring former deluges to any thing but an eternal cause , you suppose the newness of the world , as though it wanted some accidental shakings to bring it unto a perfect settlement . and if in that great deluge we have the most pregnant proof of , only eight persons were saved alive , then in the innumerable deluges which the eternity of the earth with its inhabitants will suppose , sometimes might be saved , sometimes , sometimes , and sometimes none at all . for , tho' the eternal causes may be regular in the general production of a deluge , they may not in reason be thought so regular and uniform in every small circumstance . and when the condition of the earth is brought to that deplorable state , that only eightscore or eight can escape , the saving of these few cannot be referred to the regular operations of nature , but either to chance or miracle . miracle you will not chuse ; and if only by chance they escape once , in the eternal rollings and revolutions of second causes , 't is more than probable , that one time or other they may chance to be all destroyed . secondly , and because the predominancy of fire and water , according to your way of reckoning , seem to be successive , and that another universal deluge cannot naturally be expected till after a conflagration , that may come in for a share in our present meditations . if any such opake and heavy bodies as the earth is may be burnt up , we will not consider the means of their renovation , but only the possibility of such a judgment 's coming to our turn . and the eternity of the earth being supposed , there may have been as many conflagrations as deluges ; and fire being a much more tyrannous element than water , if ever the earth was burnt up by the prevalency of fire , ( which if we can believe it eternal , we may as well believe has happen'd millions of times ) we cannot imagine any possible way or means ( except miraculously ) for one living creature to escape . the short of what we may infer from these two particulars is , that either mankind have had only one beginning , which we christians do believe ; or , that they had an undeterminable number of beginnings , which you heathens must believe : and then the question between us will be only this , from whence ? by what forming power they had their beginning ? and sure you will be ashamed to go back to epicurus , and to the old ridiculous fables of mankind's creeping out of the mudd and slime of the earth , enliven'd with the suns heat ; having nothing to form and organize them , but blind matter and motion . this is an absurdity so great , that the opinion of infinite successions was invented on purpose to prevent it ; your patrons wisely resolving , that of two evils or absurdities , the least was to be chosen . thus you are driven out of your mudd and matter to your infinite successions , and from infinite successions into the mudd again ; not knowing where to fix , unless the next consideration will relieve you . thirdly , if there be such mutations in the heavenly bodies , as the appearof comets , the fresh appearing or disappearing of fix'd stars , are astonishing indications and signs of , why should not you think that the like mutations have happen'd in our sphere . in an eternal course of ages , every thing that is possible may be expected . suppose , according to your laws of nature , the dissolution of one sphere having a fix'd star for the centre , may happen in a thousand years , which is a very moderate supposal , in the infinite circle of eternity , the same fate might have taken its round innumerable times . all the hosts of heaven , in their several turns , might be broken and disbanded , and recall'd to their former posts and stations . and not to say how often it might happen to our vortex , we will take only once for granted : and the sun , the moon , and all the stars about us , having been in one confused heap , without life or order , you may as well believe the beginning which moses speaks of , as any other . and tho' honest * maimonides was very zealous against the world's eternity , and thought he could never muster up too many arguments against it , as an opinion which must inevitably over-turn the religion of moses , and expose his miracles as impostures ; yet there seems not to be one sentence or word in the first chapter of genesis , except the critical interpretation of the word bara , for production out of nothing , which a necessary explication of this hypothesis may not accord with . and all those eminent doctors in the church , * who have interpreted the six days of moses not strictly according to the letter , or believed the existence of ages , persons , or places , long before the precise account of time given us by moses ; as they leave the absolute beginning of things precarious and uncertain , so they render this hypothesis ( how contrary to reason soever it may be and is , yet ) not so positively damnable from scripture . and now , o vain men ! what refuge will you flee unto ? there are no other possible conceits for justifying your infidelity . and since these will stand you in no stead at present , think within your selves , how much less serviceable they will be unto you at the revelation of a more lightsome day . even in this mortal and obscure state , the approaches of death give the irreligious other eyes to see with . danger dispels their prejudices , and coming on the brink of eternity , they begin to think of god , of separate spirits , and other regions , when they cannot think of them with comfort . now they are apt to say , as the cardinals to the religious hermit , what if there be no god , no future state ? but diseases giving them notice of their dissolution , the answer of the good father will be running in their minds , what if there be ? and is it not much the wisest and best method , to live by those sacred perswasions which probably you will dye in , especially when the great patrons of infidelity can say nothing against them . nay , we have not so much as a maybe left on our side , against the verity of religion : for , it cannot be that the world should either be eternal or made by chance . or if one of those may-be's be granted , it cannot be that either hypothesis should be exclusive of a divine nature or providence . and if you are by these considerations rendred ( as you cannot but be ) uneasie in irreligion , and know not which way to turn , read over the former part again with a pious care and attention , and it may prepare you for the following advice ; which , as the precedent discourse , is intended , not for the reproaching , but reforming of your judgment ; not for the condemning of your persons , but the safety of your souls ; not to abridge you of any present felicity , but to excite you to the attainment of that which is eternal . iii. so excellent a subject ought not to be closed without some suitable advice : and tho' the knowledge of god , as it is the foundation of all religion , may have a general reference to every religious duty ; yet it will be fit to chuse out such particular instances of address , as the prevailing vices and inadvertency of this age seem most in need of . . the evident connexion of reason and religion may direct us to a right judgment of those men who despise and undervalue sacred things : for hereby it appears , they despise and undervalue that which they do not understand . the psalmist hath given us an excellent character of such men , the fool hath said in his heart there is no god. they are corrupt and have done abominable works , there is none that doeth good . the lord looked down from heaven upon the children of men , to see if there were any that did understand and seek after god : which is as much as to say , that it is the ignorance and want of understanding in men , which makes them entertain any scruples or doubtfulness of heart concerning god. the acknowledgment of god is also affirm'd in sacred scripture , to be the beginning of all wisdom , and the instructions of religion the best way to perfect it . and he who consents not to the doctrine which is according to godliness , is expresly said to be a fool and know nothing . 't is therefore a great error in some , who set up for men of extraordinary parts and wisdom , to speak evil of religious matters : that singularity in profaneness which they affect , and hope by its eminency will recommend them as persons of a deep reach , is of all others the most disgraceful . 't is an argument , that really they do not see so far into the intricacies of truth as they would seem to do . their pretensions are , in the apostle's stile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the oppositions of miscalled science ; and they only declare , that there are a great many things to be said for religion which they are not aware of . should any man go about to lessen the eloquence of cicero , the poetry of virgil , the morals of seneca or plutarch , he would only betray his own unskilfulness ; and his censures would only render himself contemptible . the same we may say of the censurers of religion . let them please themselves with a conceit of their own wit : 't is a piece not only of charity , but wisdom too , to impute their profaneness to want of judgment . whatsoever they may fancy , they are no better than vulgar mortals guided by some sensual or popular prejudices , and a superficial view of things , through which they cannot see into the excellencies of religion . ii. if reason and religion go hand in hand , then you may safely be advised not to condemn or ridicule religion , till you have carefully examined the grounds and reasons on which it is built . can any be a fairer , or more reasonable request than this ? religion is not a matter of so mean importance , as to justifie any trifling with it , or the author of it . if any think to throw off the fear of god with a scornful jest , and look no further , it may ( for ought they know ) return again upon them with a serious horror ; and then they will wish , that they had formerly thought more of it . but if they will resolve to consider before they condemn , and try before they defie it , they will then indeed act like men , and will presently find enough , if not absolutely to cure , yet at least to make them modest in their mistakes . 't is an insufferable piece of arrogance , for men to talk against religion , without enquiring into the grounds on which its reputation is supported . 't is a malicious ignorance which makes such scoffers : and 't is enough to raise the indignation of any serious christian , to see his dearest interest trampled under-foot by those who never had any of its notions in their head. and pray , observe the persons generally accustom'd to vilifie sacred things ; are they men to be depended on for their seriousness ? do they seem to be more fixed in their thoughts ? more given to contemplation than other men ? or seem they not rather , men of great levity , and little consideration ? who mind only a few sensual and silly satisfactions , and so entirely devoting their thoughts that way , as though reason was given them for no other end , but to make them beasts with some better grace and solemnity . the apostle takes notice of such men in his time , who cared not to retain god in their knowledge ; and he describes them to be such as professed themselves to be wise , but were really foolish , men of a vain imagination , and darkned in their foolish heart . and it cannot be expected otherwise in this our age. if men give themselves up to lightness and vanity , 't is no wonder if the substantial and serious matters of our belief do not relish well with them . if they are commonly engaged in the noise and jollities of a licentious life , this presently dislodges all fixedness of thought as a dull melancholick thing ; and for their ease from that grievance , instead of sober reasoning , they employ their mind in idle and empty talk ; instead of a soul , calm , sedate , and well-composed for looking into truth , they are hurried away with every ridiculous humour and frolick ; and instead of the effects of a solid judgment , nothing but froth and formality comes from them . and yet these are the men , who inspight of their own genius and good manners , must set up for the only men of sense and judgment . they think they can see further in the hurries and distractions of a vicious mind , than another in the most defecate and sober temper : they think they can enlarge their knowledge further in an instant , with the help of a little merry company and a bottle of wine , than others can in many years of thoughtfulness , and most careful meditation . and tho' the few brains and notions of truth they had , are scatter'd in an airy and frolicksome conversation , yet they fancy themselves as well stocked with solid arguments , as those who have made it their business to collect the evidences of truth all their lives . the extravagances of such kind of men , make them no very proper managers of humane affairs . and why they should not forfeit their reputation in the concerns of a divine wisdom , which above all things requires great sobriety of thought , can have a reason given for it only by those who are willing , since it cannot be disputed , that the cause of god should be laugh'd into contempt . be entreated therefore , whoever reads this book , to lay your hands upon your heart , and if any find themselves conscious of an inclination or humour to villifie sacred things , first to consider what you speak ill of , then upon what grounds you do it ; and by thus advising with your selves , or others whom you may think more exercised or fit to inform you in these matters , you will find that godliness is a matter of great weight , and supported by many considerable arguments which before you thought not of : and so , by the blessing of god , instead of despising and scoffing , you may be induced to give god that honour which is due unto him . iii. if religion and the cause of god be so evidently accountable for , to the severest reason , this may serve as a general justification of all zealous and well-meaning christians . god almighty doth variously distribute his talents among the sons of men. to some men god is pleased to give a still and contemplative temper ; and them he capacitates for to look into the hidden things of his law , and for returning a satisfactory account thereof to the rest of the world. to some god is pleased to give a more warm and stirring temper of mind , a more vigorous and nimble spirit ; and these may be zealous and active for god , tho' they do not always give the best reason and demonstration for it . but however , by these diversities of operation and temper in the creature , in carrying in the cause of god , the one supplies the defectiveness of the other . 't is therefore no sufficient occasion of insulting , in any irreligious person , if they find the zeal of some plain and honest-hearted christians to go beyond their knowledge . every one is not cut out for a disputer , especially in such matters which they could hardly ever have dream'd there should have been any dispute about : and tho' god gives them inward convictions of the truth of those heavenly doctrines they are zealous for , yet they may not be prepared to encounter the cavils and objections which an artist in profaneness may raise up . god provides other means and instruments for that purpose ; and they must not measure their conquest by the insufficiency of less contemplative christians , but by the advantage they can gain over those ( which will be but small ) who have made it their business to dive into the bottom of their unreasonable objections . 't is customary with some men , to furnish themselves with a few profane cavils : and if they can but puzzle the parson , or some honest-hearted christian , * illos exaequat victoria coele , they think the day is their own , and that religion will never be able to lift up its head more : nay , sometimes when a minister discourses very affectionately concerning the fear of god and our duty to him , concerning the providence of god , and our acknowledgment of it in many eminent occurrences of humane life ; concerning the promises of heaven , and the terrors of hell ; such men , who take themselves to be men of no ordinary parts and judgment , are ready to indulge themselves and their neighbour with a scornful smile . as if a minister of the gospel must be always laying the grounds of divinity , without making any further progress in opening to the people the whole counsel of god : as though none of his auditory were deserving of his regards but a company of desperadoes , who , like that horrible monster in the poet , are by vertue of no exhortations or arguments to be reduced from vice : as though he must be shy or stirring up to duty , of setting life and death , blessings and cursings before his charge , because a great many , who care neither for him nor his discourses , are not pleased with them . rather than religion shall be thus reason'd out of countenance , let them laugh on still . 't is better they should despise and wander , than the life of piety in humbly disposed christians should be check'd and perish . let private christians go on in their way , without being perplex'd at their cavils ; let godly preachers remind their flock of the judgments of god , without respecting their faces , or fearing their disdain ; and let all know , that as religion in general , so its particular doctrines are capable of very rational proof , though on this or that opportunity they have but little of it . it would be well , if any thing which is spoken on this subject , may as effectually over-awe the rudeness as it doth discover the ignorance of irreligious men ; and make them more modest and suspicious of their own judgment . 't is better for them to live under a sense of god and his judgments here , than feel the effects of their wicked folly and confidence hereafter ; and they have reason to be thankful for the kindness of those who will tell them plainly and affectionately , of the nature and purposes of god , of his promises and threatnings ; since there are such grounds for this religious zeal , as they , with all their knowledge , are not able to oppose . iv. the reasonableness of religion justifies the provision in all wise and well-order'd states , for the suppressing of profaneness and supporting piety . the honour of government can never be consistent with the dishonour of god : and how tolerable soever differences in religion may be , the defiance of all religion is not to be endured . the most rigorous inquisition , or enforcements to uniformity , are preferable to that indulgence , which permits the most impudent infidelity to thrive and spread under its shelter . the sword of authority is put into the hands of magistrates , for the restraint of ungodliness , and was employed by a prince after god's own heart , for rooting out all wicked doers from the city of the lord. severity against blasphemous wretches is no breach of moderation , but a piece of justice to the government , of charity to the governed , and the sufferers themselves can complain of no hard usage thereby . . if very severe laws were made and executed against the profaners of religion , what obligation , either of interest , conscience , generosity , or good manners , are any under , to bring themselves in danger of the penalty ? if they , like the fool in the psalmist , say in their heart , that there is no god , it is their interest to conceal their folly , and to wish none may be of that opinion besides themselves . for by this means they have a tye over all others , which others have not over them ; and whether they are masters or servants , parents or children , husbands or wives , or in whatsoever worldly commerce , relations , or business they are concern'd , the belief of a superintending deity will awe their relatives to be faithful and affectionate , and discharge a good conscience to them : a privilege ! which it is very much for their advantage to preserve . nor can conscience engage them to make proselites , by openly professing their infidelity . both the laws of god , and the laws of man , the proper rules of conscience , dispose them to be silent : and if conscience especially , as they say , be no other than the biass of education , we may hope none have so naughty an education , as to think it their duty , to disturb the religious impressions of education or conscience in other people . the most plausible pretext is , that of generosity , regard to truth , and the welfare of mankind . it grieves them to see the world so basely enslaved to religion , and man's life oppressed with superstitious fears or fancies , drawing them off from the comforts they might enjoy , or embittering their enjoyment . but , alas ! unless we are perswaded of a supream governour and a future state , the life of man hardly deserves our notice : we are here to day , and gone to morrow ; and it signifies little what different perswasions men are acted by , what different scenes they have passed through , when death in a very little time will bring them to be all alike . if men are now and then melancholick , 't is no great matter ; some critical turn of humours in the body , some favourable frown of nature , will give them their quietus , and they will sooner find a cure by the loss of life than religion . besides , most of the melancholly which religious men are infested with , is originally owing to the contagion of wicked company : from thence terrifying doubts and occasions of disorder are suggested ; from thence many unhappy turns of thought , which their holy souls abhor , but cannot so easily get clear of again : so that instead of promoting the ease and welfare of mankind , these wicked renegadoes , in tempting men from god , prove only the instruments of their torment . but , setting aside the infirmities of constitution , and some unfortunate accidents , generally speaking , religious men have much the better of it , much the more comfortable and happy part even here on earth : for which we may appeal to experience , and thereby acquaint these men of honour and generosity , that whether the votaries of religion are in the right or no ; their condition is very comfortable , and it would be much more generous and good natured to let them go on in their own way . and if any thing of good manners may be expected from these men , one would think they might make the ostentations of their particular improvements , give way to publick constitution and custom . if they are allowed to think themselves wiser then all the world , 't is not fit they should make a noise of it , and fly in the face of the most reverenc'd establishments , meerly for a vain-glorious humour . but if neither the palaces of princes , nor the laws of a state , nor the solemnities of a city , nor the consent of all grave and serious men , nor the awe of a people fearing god , the great supports to the reputation of religion , can move them to any modest regards unto it ; can they wonder if their impudence receives a check , and brings some trouble upon itself , by its presumptuous troubling of israel ? the rebating of their rudeness they must thank themselves for , and have no reason to complain , if their own perversness punish them . . the interposal of authority for the punishment of these evil doers , is a great piece of charity . the longer they are suffered to go on with impurity , the more will they be hardned in their wickedness , and the further will their venome spread . if the execution of good laws against them be for any time deferred , they will think that governours are like themselves : that they secretly believe as they do , tho' they do not so openly aver it . connivance at their practise will argue consent to their principle ; and gives them more then a liberty , even the allowance of the state , to be as irreligious as they please . in the mean while the souls of plain honest people are perplex'd , if not dangerously ensnared . the very confidence of infidels is enough to stagger their faith ; for it will be presumed , they durst not with so high a hand fight against god , unless they had well considered their strength , and on what grounds they engaged . every honest christian has not a stock of reason to answer their cavils : and where their insinuations against god , do not entirely bring over to the devils side , yet have we instances of many , in whose sides their deadly arrows have for a long time stuck , and even brought down their heads in sorrow to the grave . oh ye kings and princes ! let the sighing and sad estate of many poor souls engage your commiseration . ye would be esteem'd the fathers of your country , the defenders of the faith , and the refuge of the distressed : let all the world then see , you have some regard to the characters which you assume , and avenge the heritage of god of those adversaries to their internal and eternal peace , which go up and down in all companies seeking whom they may surprize , distract and devour . countenance not their reserved impieties with your favour , nor let your justice spare them when they are bold and bare-fac'd : 't is better that thousands such wretches should be cut off , than that their tongues should be suffer'd to go through the world , corrupting others , speaking wicked blasphemies , and talking at so abominable a rate against the most high. . as charity to others , so a just regard to your selves , and the stability of the government , may require this of you . many excellent arguments there are , shewing the necessity of maintaining religion for maintaining the state ; which the adversaries of god are very sensible of , inveighing against piety as the invention of politicians . this only at present all kings and princes ought to be put in mind of , that if they take no care of religion , in a little time , neither the religious nor irreligious will care much for them . . the irreligious are men for this present world , prepared indifferently for every new stamp and impression : put them in the way of their interest , and they are in their own element , let the government be what it will. every prospect of danger holds them in suspence ; every flood of affairs which changes their fortunes for the better , changes their affection . to exclaim against ingratitude and baseness , are words cast into the air : from the follies of impiety springs the wisdom of the world : their portion is in this life , and they must make the best of it . princes are exposed to dangers from abroad , and had need have some trusty friends and counsellors at home : and a greater advantage cannot a bordering enemy have against any prince , than when his people are poison'd with infidelity . they are liable then to all bribes and corruption ; and he that can give the best pension , shall have the best party . they become by degrees froward and high-gran'd ; and if they have not their revenge and ambition , their covetousness or lusts , gratified to the full ; if they are not humour'd in every thing , they begin to blow the trumpet of innovation , every man to his tents , leaving their prince to shift for himself , while they think of new measures . the character of princes is never sacred to them , but when it comes ready coin'd into their pockets : nor whatever they may pretend , would they prize the liberties or properties of any people , if it were not to preserve their own . so that nothing can secure their fidelity , when once they are fallen from their allegiance unto god : if you flatter your self , that some doctrines are so ridiculous and absurd , that nothing can dispose them to further their establishment , yea , in their opinion , as priests of all religions are alike , so is likewise the profession : and if they see things brought to a pinch , the little tyes of honour or friendship will no longer hold them . or , perchance , the fear of servitude , or the loss of their estates , may keep them steady to their duty and the service of their prince : and , questionless , this , if any thing , will make them hearty against a foreign power , and excite them to run very great adventures , rather than be ruin'd and tormented before their time . but when the calentures of a state come near unto a crisis , they begin to cast in their minds , which is the strongest side , and think it no small artifice to save themselves by the sacrifice of their country . all estates and polities are alike to the irreligious : humour and interest wind them variously about , and governours may portend how they shall be served , by the respect which is paid to god and his service among their people . . the religious deserve especial consideration in the state , as persons whose affection and fealty may be depended on : they esteem government as the ordinance , and governours as the ministers , of god : liberty is never more grateful to them , nor life on earth more expressive of the heavenly , than under the protection of pious kings . they look upon their authority with an obsequious love and reverence , and prosecute their commands with heartiness and integrity . they fear no diminution of their own happiness from the encreasing successes of their royal power ; but believe the best of their persons , hope the best from their conduct , and endure all things for their sake . if the number of such persons at present be very few , the religious care of governours , under the divine blessing , may add to them . but , when the reins of coercion are remitted unto blind chance , and the vermin of corruption swarm abroad , and make no small buz in the sun-shine of security , what a melancholick scene of thought does this open to all well-disposed and serious minds . scepticism , in former times , has been adjudged to merit the scrutiny and severities of the state ; and all those flourishing empires , the records of whose glory swell the cheeks of fame , have ever agrandiz'd themselves under the banners of piety : vertue inspir'd their soldiery with true courage and vigour , and religion gave reputation to their arms. the world affords never an instance of triumphant atheism : and if , through the iniquity of the times , and an extream abhorrence of having asses for subjects , irreligion be permitted to spread in the camp and council , in the city and country , how great soever the prince himself may be , the utmost such toleration will prefer him to , is , in too large and literal a sense , to be a king of devils . oh , the reproach that such a brood must bring upon a church and nation ! and the grief it must produce in all the fearers of god , to hear the hopes , the author , the means of their salvation , so frequently blasphem'd ! if it go on much further , being deliver'd over , for the correction of our sins , into the hands of those men whose mercies are cruel , is the milder judgment of the two . when a nation is once sunk into the dregs of impiety , whatever stirs or commotions may fall out , whatever changes in government may succeed , there is some hopes of its arising into a better state , no fear of its growing worse . calamity at least may reform their manners , whom prosperity had corrupted ; and they may be induced to acknowledge god in his judgments , who disdain his mercy . 't is highly behooveful therefore , for governours , in securing themselves to secure a reverence for religion : because , irreligion will break the bonds of love , honour , and fidelity , whereby subjects are tied to their authority ; and a general profaneness grieving the hearts of the religious , makes them indifferent unto the state that suffers it . v. since our belief of god is so rationally grounded , from thence we may learn , not only the folly , rashness and rudeness , but also the inexcusableness of those men , who live without the sense of god in the world. st. paul affirms of the darkest times of heathenism , that god did not leave himself without witness ; and that the eternal power and godhead was manifested to them by the things that were made ; and from thence concludes them to be without excuse . how much more inexcusable must such men be in this our age of light , wherein the advantages of the gospel doth not only appear by the new revelations made unto us , but by improving our rational faculties , and enabling us to look more judiciously into the frame and laws of nature , than they could before . if all the light , which now shines among us , will not awaken the drowsiness , remove the wilfulness , work on the infidelity of some men ; if they will still please themselves with fancy and vanity , with shadows and delusions , and prefer their own darkness before this light , their sin hath all the heightning aggravations it is capable of . and what can they answer unto god , for such their unreasonable opposition to his laws ? for perverting the excellencies of their own mind , and abusing his mercy , and turning the noblest accomplishments of humane nature against the author of them ? what can they say , when god sets these misdemeanours before their eyes ? when , to their own shame and confusion , they come to a sense of their former errors ? when their reason and consciences ( here drowned in sottishness and sensual joys ) shall be awaken'd , and the revelation of the great day , shall discover to them and to all the world , the falsity and incorrigible senselesness , the incoherence and weakness of those silly arguments and excuses wherein they prided themselves against god ? this time will come we need not doubt , but safely believe , o heavenly father , when the tongues of thy holy ones shall turn unto thy praise , and the mouth of all wickedness shall be stop'd . lastly , since our faith in god is not to be shaken by the strongest reason , this may be a matter of great joy and comfort unto all faithful christians , that god who made them and governs the world , will bear a continual respect unto them ; will reward all their pious cares and fears ; will supply all their weaknesses ; will help them through all temptations ; will be with them in all their conflicts and strivings against sin. they may boast themselves to be the only wise-men ; to build upon the wisest expectations and principles ; to use the best means for their everlasting comfort , and for securing the favour of their god , who is the best friend . they may live in a joyful perswasion of the goodness of their god , and of his intentions to make them happy ; and may think within themselves , how when the wicked shall not be able to stand in judgment , the lord will own them for his people , and glorifie their faith , and receive them to an eternal communion with himself and his son jesus christ , in whom they trusted . be exhorted therefore and encouraged in the apostle's words , heb. . . &c. cast not away your confidence in god , which hath great recompense of reward : for yet , a little while the lord will come , and will not tarry : and if like just men ye live by faith , and continue faithful unto death , the lord will raise you up in likeness to the glory of his son , and give you a crown of life . if you believe in god , and make towards heaven , the place of his abode , with heavenly hearts and affections , you will find that you are not deceived in your faith ; the god in whom you believe , being a rewarder of all those who diligently seek him . to whom be glory and obedience for ever and ever . amen . finis . books lately printed for william rogers . sermons and discourses , in volumes . octav. the rule of faith ; or , an answer to the treatise of mr. i. sergeant . octav. eleven sermons , in quart. sermons concerning the divinity of our blessed saviour , octav. a sermon preach'd before the queen at white-hall , april th . , concerning the sacrifice and satisfaction of christ , on heb. . . quart. a sermon concerning the unity of the divine nature and trinity , on tim. . . a discourse against transubstantiation . price d. a perswasive to frequent communion . stich'd price d. bound price d. six sermons : . stedfastness in religion . . family religion . , , , education of children . . the advantages of an early piety , octav. these all by his grace john lord archbishop of canterbury . a practical discourse concerning death . oct. a practical discourse concerning a future judgment . oct. a discourse concerning the divine providence . quart. these three by dr. sherlock dean of s. pauls . mr. tyrril's brief disquisition of the law of nature according to the principles and methods laid down in the reverend bishop cumberland's latin treatise on that subject . octav. notes, typically marginal, from the original text notes for div a -e * aeternitas est interminabilis vitae tota simul & perfecta possessio . de consolat . l. . * as several believed sir francis drake's ships in did arise from chips thrown into the water . * strabo geogr. l. . † plutarch de plac. phil. l. . c. . hier. in aur. car. p. . cic. de nat. deor. l. . the testimony of theophilus against empedocles , we cannot allow , which you have ad autolycum l. . for he says as bad of the stoicks l. . and may be balanced , in behalf of empedocles , by athenagoras , lactantius , and other christians . * diog. laert. in vitâ plut. de pla. phil. l. . c. . cic. de nat. deor. l. . † laert. in vitâ . ‖ omnis enim per se divum natura necesse est immortali aevo summa cum pace fruatur . l. . & alibi . * laert. in vitâ . † laert. in vitâ , & seneca osten . * cic. de nat. deor. l. . † plutarch against the pleasant life of epicurus . ‖ declinando faciunt primordia motus principium quoddam quod fati foedera rumpat . lucret. l. . cic. de fato . * diog. laert. in epicuro . rochester's satyr against man. † cicero de fato . ‖ diog. laert . in vitâ epicuri , & lucret. l. . & alibi . * diog. laert. in vitâ . cic. de nat. deor. l. . † cic. de nat. deor. l. . ‖ cic. de fn . l. . ‖ lucret. l. . cic. de nat. deor. l. . * fate are necesse est esse alios alibi congressus materi ai qualis hic est . lucr. l. . cic. de fin . l. . lucr. l. . plut. d plac. l. . c. . * cic. de nat. deor. l. . † origen . cont . celsum , ib. . ‖ tinuis enim natura deum longéque remotā sensibus ab nostris . lucret . lib. . ‖ nec bene promeritis capitur nec tangitur ira , lucret. l. . natura videtur libera continuo dominis privata superbis ipsa suâ per se sponte omnia diis agere expers . lucret. l. . * leviathan , c. . & alibi . † gomarus , maccovius , amyraldus , camero , &c. ‖ hierocles de provid . & fato . * arminii thes. privat . de praedest . . remonstrantes explic. cap. . ad roman . &c. especially curcellaeus de dominio dei in creaturas innocentes . † hierocles , ut supra . ‖ see curcellaeus . * causin of constantine . * lucretias . plutarch , &c. † plutarch . adversus colotem , & de repugnantiis stoicorum , & arrian , epictetus l. . c. . & alibi . * luke . . ‖ aristot. meteor . l. . c. . * diodor. sic. l. . c. . philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plin. nat. hist. l. . c. . † pliny . philo ibid. & aristot. apud plin. lib. . cap. . ‖ nat. hist. lib. . cap. , , . * verstegan l. . c. . cambden , &c. † plin. l. . c. . strabo l. . diod. sic. l. . c. . ‖ aristot. de mun. c. . philo , strabo , pliny , &c. ‖‖ in trinaeo , critiâ , &c. see also the later histories of peru and mexico . lipsius physiol . stoic . p. . * ocellus lucanus de universo cap. . aristot . de mundo passim . † aristot. de coelo lib. . cap. . de mundo , & de generat . & corrupt . passim . item , ocellus lucan c. . ‖ aristot. de coelo lib. . cap. . lib. . . passim . plut. de pla. lib. . cap. . * cartes . princip . philosophiae , part. . sect. . plin. nat. hist. lib. . c. . † aristot. de met. l. . c. . plut. de plac. phil. . c. , . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ocell . cap. & aristot. de coelo , l. c. . ‖ pet. . . ●t . philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * aelian . var. hist. l. . c. . † diog. laert . in vitâ , & aristot. phys. l. . c. . * cicer. in lucullo . philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot . de coelo . physic. audit . de generat . & corrup . passim . † philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ vide nagarolae annot . in ocellum . * in vita archytae . ocellus lucanus . in stobaeo . eclog . phys. l. . c. . ocellus de universo , cap. . idem , cap. aristotle de coelo , l. . c. . idem . l. . c. . de coelo , l. . c. . de generat . & corrup . l. . c. . de mundo passim . aut aristoteles , aut aristotelicus . * see marcilius ficinus , in platonis timaeum , c. . & iohannes grammaticus . † see hierocles de providencia , & aenaeas gazaeut . ‖ aquinas , suarez , vasquez , greg. valentia , baronias , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sallustius de diis & mundo , c. . † de mundo sub nomine aristotelle . metaphys . maj. cap. . metaphys . sub nomine theophrati , cap. . ‖ diog. laert . in aristotele . metaphys . maj . c. . * 〈…〉 * nec ob hoc minus liber & poten● est . sen. ibid. n. q. pr. . † phys. l. . c. . ‖ princip . philosoph . part . sect. . * aristot. phys. l. . c. . † cap. . ‖ ibid. c. . it. plato de leg. l. . & iohannes gram. in aristot. de animâ . prooem . * aristot. metaphys . min. l. . c. . * plin. nat. hist. lib. . cap. . † phlegon . in euseb. chron. sub tiberio . origen . tract . on matt. . tertul. apol. c. . ‖ see car●●s his account of comets . princip . philosoph . part . sect. , &c. * pet. . . . † physiol . stoic . l. . dissert . . ‖ consolat . ad martiam , ad finem . ‖ plato in timaeo . see also celsus apud originem centra celsum , l. . p. . sen. nat. quaest. l. . c. . * see alex. ab alexandro , and censorinus . † moor's mystery of godliness . ‖ cartes princip . phi. part . sect. . * nat. hist. l. . c. . † 〈…〉 l. . ep. ●● . ‖ princip . philosoph . part . sect. . ‖ ‖ 〈…〉 ‖ aristot. m●●eorol . l. . c. . diod. sic. l. . lucret l. . . * more nevah . p. . c. . * quum non tum primum , cum visibilem istum mundum fecit deus coeperit operari : s●d sicut , post corruptionem hujus , erit alius mundus , & ita antequam hic esset , fuisse alios credimus . origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . c. . sicut scriptum est in iob , quando factae sunt stellae , laudaverunt eum omnes angeli ejus : quasi antiquitores non solum homine post creato , sed & omni creaturâ propter eum creat● . origen . tract . . in matt. & alibi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. the earth created for man ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysos . orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. . to these may be added about a dozen of the ancient fathers , many of our school-men , and philo the iew. see also commentators on iob . . psal. . ps. . . ps. . . tim. . . tim. . . rom. . . . . * lucret. l. . iuven. sat. . humana ante oculos foede cum vita faceret . in ●●rris oppressa gravi sub religione , &c. lucret. acts . . rom. . , . heb. . . a perswasive to an ingenuous tryal of opinions in religion clagett, nicholas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) a perswasive to an ingenuous tryal of opinions in religion clagett, nicholas, - . [ ], , [ ] p. printed for tho. basset ..., london : . attributed to nicholas clagett; sometimes erroneously attributed to william clagett. cf. nuc pre- . advertisement: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- controversial literature. religion -- early works to . theology, doctrinal -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a perswasive to an ingenuous tryal of opinions in religion . london : printed for tho. basset , at the george near st. dunstan's church in fleetstreet . . a perswasive to an ingenuous tryal of opinions in religion . § . the great reason why they are few in comparison who come to a right understanding and a well-grounded perswasion in matters of religion , is because they are not many who make a due inquiry into them . were this done more generally , there would not be so much ignorance and errour in the world , nor so great a variety of opinions and sects , as there is , and for the most part hath been in the world . and there are three sorts of men who fail of knowing the truth , for want of due endeavours to find it out . some there are who want ability or opportunity to inquire ; others , who wanting neither , do utterly neglect it , and will not apply their minds to it at all ; a third sort make but a very imperfect search after truth . and so all ignorance or mistake in things of moment , that concern the salvation of ▪ men , or the peace of the church ▪ may be attributed either to want of power and means to inquire after truth , or to unwillingness and perfect negligence , where it may be sought and attained to ; or to laziness , inactivity , and partiality in seeking it . to the first sort , we are not onely to reckon ideots , who want a competent measure of reason and understanding wherewith to judge , but those also that having the same common natural gifts of the mind with others , are yet by reason of their outward circumstances , kept almost invincibly ignorant , having very little or no occasion given them to inquire into things , that they might know them better . and thousands who sit in pagan , or mahumetan , or popish darkness , are thus detained in gross errours and remediless ignorance , as the case at present stands with them . but blessed be god this is not our case , who live in such a time and place as put no man under circumstances of incurable ignorance . as for the second sort of men ▪ who have plentiful means and fair opportunities of being better informed , but utterly neglect to use them , they are either such who remain under the power of those false principles which were instilled into them in their education , or who blindly follow erring guides , whose persons they have in admiration , resolving never to trouble themselves with a free and impartial use of their own reason concerning those doctrines which they have in their own opinion wisely and safely taken upon trust . it happens likewise very often ▪ that men are led away by lofty conceits of their own judgment ; and the extravagant opinion they have of themselves , will not suffer them to attempt such an ingenuous examination of things , as implies a possibility of their being deceived . but i believe they are more who take up opinions and engage in parties for worldly ends and carnal interests ; and these , of all others , are farthest from inquiring & conviction , because it is a great uneasiness to a mans mind , to find himself mistaken in those opinions which are for his profit or pleasure in this world . and mostly the power of custom strengthens all these causes of obstinacy in neglecting to inquire . men are not willing to quit the perswasions they have for a long time entertained , but had rather keep where they are , without troubling themselves to begin all anew , and to inquire whether they have not been all along deceived . and where most of these obstructions meet together , as they often do , in the same person , if he be not succoured mightily by the grace of god , his mind is barred up for ever against the knowledge of the truth . a third sort miss of the truth , not that they make no inquiry , but because they do this very imperfectly and superficially , and that either through sloth and laziness , being not willing to take that pains and care which is requisite for the discovery of truth ; or through partiality ▪ whence it comes to pass that they examine and 〈◊〉 onely or chiesly what is offered in favour of their own side , and make it the great end of their search not to follow what shall appear to be true upon inquiry , but to be confirmed in their present perswasion . and because diligence and honesty are very necessary dispositions in order to the right understanding of a great many things in religion , no wonder that they who inquire without these advantages , are rather hardned in errour than convinced of the truth . now these being the common causes of ignorance and errour amongst us at this day , and since they all center in want of due inquiry , i shall set my self to excite all sorts of people , who are not made incapable by natural weakness of understanding , to prove and examine things which concern their own souls and the peace of christians , with that diligence and ingenuity which becomes reasonable creatures . and though i know 't is a hard task that i am undertaking , by reason of the prejudices and corrupt interests of men which i must encounter ; yet i am sure no advice can be more rational than this , that we would be perswaded to use our reason , which if we do not , we lay up the common talent of our natures in a napkin . for god hath endued us with faculties whereby we can discern between truth and errour ; and moreover , with a natural desire to know the truth : so that the use of these faculties is inexcusably neglected , and this desire is foully corrupted and debased , if we are easily imposed upon in things of great moment . god in our creation hath enabled and inclined us to seek the knowledge of truth , and to inquire into the grounds of our belief and practice . and therefore to neglect this , is to abuse the first gifts of god , and to sin against nature . and it should be every mans care to find out that truth which concerns religion and another life , 〈◊〉 this is every mans greatest interest ; we should 〈◊〉 most diligence there , where to be deceived is of most dangerous consequence . but because there are some plausible pretences against a due and impartial enquiry in matters of religion , i shall prepare my way by endeavouring to remove those prejudices that lie against it ; and in order hereunto , i shall consider these three questions . . whether it be dangerous to private men to leave them to use their own judgment , and to be led by it in matters of faith and religion ? . whether a general liberty of examining and judging in those things , doth mischief in the church , and be the cause of schisms and heresies ? . whether if every one have a just right to examine for himself , this be not a good reason for toleration , or the universal liberty of practising according to a mans conscience or perswasion , after examination . § . . whether it be dangerous to private men to allow them the use of their own judgment in matters of religion . now to leave men wholly to themselves in this business , without directing them to use the best helps they can to find out the truth , is very dangerous indeed ; and no wise man will contend for this liberty of judgment in behalf of christian people , or of any sort of men whatsoever : for this were not so much to advise them to judge for themselves , as to conclude for themselves before they had taken any pains to judge . for i do not see how men can be said to judge , who refuse the means without which they can make no tryal . now the assistance of men of greater knowledge and ability than themselves have , is one very necessary means by which private and unlearned persons are to examine and judge in matters of religion . and god hath not onely given us ability to find out some truths by our selves , but also to weigh and consider what others offer to us : and therefore he hath appointed governours and guides of souls , that are to feed the flock , and to instruct christian people in the way to heaven . and one part of their work is to enable them to give an answer to every one that asketh a reason of the hope that is in them , i pet. . . which i conceive they cannot do , without informing and helping them to judge for themselves . so that liberty of examining in order to private judgment , does by no means exclude advising with and hearkening to men of greater skill and ability than our selves , especially to the publick guides of souls , but rather makes it necessary so to do , this being one means of gods appointment by which we are to inform our selves . and i grant that without very good and clear reason , we are not to depart from their doctrine , but in all doubtful cases to presume in favour of it . but that it should be dangerous to private persons to weigh and consider , as well as they can , what their guides teach them to believe or to do , this is that which i can by no means understand , unless it were a dangerous thing to follow our guides like men that have reason , and not like beasts that have none . it is at any time as safe to follow a guide with our eyes open , as to suffer our selves to be blindfolded , and then to follow him by a string . god hath referred us to guides , heb. . . but yet he hath trusted us to our selves too , and we are to try the spirits whether they be of god : otherwise we may follow guides that want guides themselves . and if the blind lead the blind , both fall into the ditch . to say that inquiries after truth with the best endeavours and means that we have in our power , is the way to be mistaken , is to reproach our own reason , and god the author of it ; since as it seems , the more we exercise and improve our reason , the more likely we are to be in the wrong , and to deceive and abuse our selves . at the great day of accounts , seducers shall answer for those whom they have deceived . and therefore the guides of the church are strongly obliged that they do not through wilfulness or negligence mislead us . but if they mislead us in things that touch our eternal state , i do not sind that all the blame will lie upon them , but rather that we also shall answer for it our selves : otherwise why should our saviour say , why of your selves do ye not judge that which is right ? luke . . and st. john , believe not every spirit , but try the spirits , &c. joh. . . and st. paul , prove all things , hold fast that which is good , thess . . . and , let no man deceive you , thess . . . again , if it be dangerous to permit men to judge for themselves in that sense wherein i contend for it , then these are not wholsom but very dangerous exhortations . and yet if a church which pretends to be an infallible guide in religion , could make it out clearly and plainly that she is so , i should , without much examination of her particular doctrines , receive them as the oracles of god. but then i must have stronger arguments to assure me that she is infallible , than those which at present make me certain that she is actually deceived . for to submit to a pretended infallible authority , without knowing why i do so , is to put it into the power of others , for ought i know , to lead me into the most damnable errours , and to call virtue vice , and vice virtue . therefore they must be very convincing reasons upon which i am to believe that of my guide , which being once admitted , i must take his bare word afterward for all things else . i think none of the roman communion will deny this . and then it will follow , that for my own safety i am to use my own reason and judgment as severely as i can , before i admit this fundamental article of their faith. and this will amount to what i say , that it is so far from being dangerous for men to use their own judgment in matters of religion , that it is very dangerous for them not to do so ; since otherwise they are likely to follow men of the greatest confidence , as they for the most part are who have the least reason for it . besides , if i am led into errour by the authority of a church that does not pretend to infallibility , i may hope to recover the knowledge of the truth , especially if it be a matter of great consequence , more than if she pretended and i believed her infallible . for such a church will not so readily deny me the means of examining her doctrine , and so i may be able to discover the errour my self : if not , i have this comfort at least , that my guides being not engaged to contend that they are infallible , are themselves in the way of detecting their own mistake , and will more easily come off from it . but they that pretend to infallibility , are stak'd down to their opinions ; and though their cause be never so bad , they are engaged to serve it . and therefore this pretence is so far from discharging me of the pains of using my own judgment and reason in matters of religion , that i make the most foolish venture in the world , if i do not use my reason as strictly as i can in examining that very pretence before i admit it . and though a churches claim to infallibility were in it self never so just and well-grounded , it is to me but a pretence , till i understand the grounds of it . nor can any man blame me , if before i am convinced of the infallibility of that church , i take those particular doctrines into consideration which are to be believed upon this account , that i may this way also judge of the reasonableness of that pretence : for 't is not for nothing that men would be thought infallible . if i find the doctrine they would put off with such authority , to be indeed divine and heavenly , rational and scriptural , tending to the reformation and salvation of mankind , this will incline me to yield more easily to the antecedent arguments of the infallibility of that church . but if the doctrine for which she vouches this authority does , upon the most impartial tryal that i can make , appear to be worldly , unscriptural , or contrary to common sence ; then i am bound to examine the grounds of her pretence more severely than in the former case . and there is no question but such doctrines may be taught by men pretending to inspiration or infallibility , which will justifie a man in rejecting that pretence out of hand , and troubling himself no more about it . if a physician of never so great name should tell me that he would infallibly cure my disease , and then prescribe a dose of arsenick , i think reason would advise rather to question his infallibility , because he goes thus madly to work , than to take his poyson because he promises an infallible cure. now if i am not to do violence to my own understanding in things that concern my bodily health , much less should i do the same in things that regard my everlasting state . and they are a strange sort of men , who will allow people the liberty of using their reason as well as they can for the security of their worldly interests , but will have them be led in the great affairs of religion and eternity , as if they had no reason at all . for to judge aright , and to know the truth in matters of religion , which is our highest concernment , was the principal end for which we have reason , and are creatures of judgment and choice . and they may as well say that 't is dangerous for a man to walk abroad with his eyes open , as that 't is dangerous for him to take upon himself to judge as well as he can whether he be in the right way to heaven or not . § . if we consider what has been already said , it will not be difficult to answer the second question . . whether a liberty of examining and judging in matters of religion , doth mischief in the church , and be the cause of heresies and schisms ? to which i answer , that to affirm this , is in effect to say , that it had been much better , in order to the peace of the church , and the prevailing of truth , that men had been nearer to stocks and stones , than endued with natural abilities of judging , and natural propensions to use those abilities ; which i think would be to reflect upon the wisdom of our maker . for certainly it had been better for men to have wanted the faculties of judging and proving , if it be so dangerous a thing to the church to make use of them . nor is it much for the credit of the church , that it should be against her interest for men to examine her doctrine , and use their reason about it as well as they can . to speak to the thing : it is not the liberty of examination and judgment in order to the knowledge of the truth , that causeth heresies and schisms , but the not making a right use of this liberty , i. e. mens entring upon this work with pride , and the prevalency of lust and passion , and worldly interest , their want of care and diligence , and of proving things sufficiently ; their taking up opinions without reasonable examination , and then seeking for pretences to colour their obstinacy . the lusts and vices of men are against the peace of the church and the interest of truth , but not the use of that reason which is the divine part of our natures , and which god hath given us to restrain and govern our inferiour faculties . 't is true indeed , that if few or none troubled themselves at all to judge in matters of religion , there would be no heresies . but 't is true too , that if they had no reason to judge of these things at all , there would have been no heresies ; and 't is as true , that if there had been no religion at all , it were impossible that there should be heresies in religion . but will any men say , that reason or religion is therefore the cause of heresies ? and yet there is as much reason to say this , as to conclude that the use of our own understandings in the things of god , is the cause of heresies . these things are too gross to need a confutation . and yet this pretence against the liberty of proving what is propounded to us in religion , is intended chiefly against private and ordinary persons , but not against the publick guides and officers of the church ; whereas in truth , if there be any thing in it , it holds more strongly against these than against the other : and that because the most pernicious heresies that ever came into the church , were brought in by men of learning and authority in the church . and if this pretence be good , they of all men should be forbidden to inquire into matters of religion ; because if they fall into any dangerous mistake , their authority is likely to give reputation to it , and to make it go down more easily with the common people , than if it had been started by one of themselves . so that we must not lay the heresies that have been in the church , to the liberty we have been contending for , unless we will be content to exclude all from the duty of proving what they have been taught to 〈◊〉 . and no man can think this reasonable , unless he 〈◊〉 all religions to be equally true , that is , every one to be alike false . and he that believes this , needs not care what heresie he is of . § . . but if every man hath a just liberty and right to examine for himself , is not this a good reason for toleration , or for the universal liberty of practising according to a mans conscience or perswasion ? for to what purpose is liberty of enquiry , if after all , i must be concluded by the authority of my superiours , or else suffer under those laws by which they provide for uniformity in religion ? to this i answer , that every mans right and duty to judge for himself in matters of religion , is no good reason for toleration , unless it were also apparent that every man used that right as he ought to do , i. e. with industry , deliberation , and impartiality . if all men were sincere , and would examine without prejudice , without that byass to one side which is made by lust and passion , and worldly interest , if they all intended to know the truth , that they might do their duty , then doubtless it were very fit that all should enjoy an undisturbed liberty of practice according to their judgment ; for then no man would err in things plain and necessary to his own salvation and the peace of church and state. for our lord hath assured us , that if any man will do the will of god , he shall know of the doctrine whether it be of god. but so long as there is that hypocrisie in the world whereof men are conscious to themselves , so long as all those vices also reign , which insensibly corrupt the judgment , and make men disloyal to the truth , while they perceive it not ; it is by no means reasonable that the state under which we live , should leave us lawless , and free from all obligation of temporal penalties what religion we profess , and what communion we observe . for the most dangerous pretence for the ●●●rying on of seditious and rebellious designes against the government , is that of religion : and a few men that mean nothing but their own greatness and power , shall be able to manage the zeal of a superstitious multitude against the government for their own private ends , while they scorn the superstition of their followers , and perhaps all pretence to religion in their own hearts . and therefore it concerns the government to take care that the true religion be protected by the laws , and then to provide by the most prudent methods that no other be professed in the commonwealth . if it be said , that the end of all liberty to inquire and judge for our selves is destroyed , if at last we must conform to the laws , or be punished for our refusal : the contrary will be easily shewn to any one who believes that we are infinitly more concerned what will become of us in the life to come , than in our present fortunes . for suppose that they are errours which authority requires us to profess , and that they are unlawful things which it requires us to do in divine service , and that by a due and diligent examination of things i come to know this ; do i get nothing by my enquiry , but the severity of those humane laws that are against me ? do not i obtain the comforts of a good conscience , in having honestly endeavoured to know the truth , and in doing what i thereupon knew to be my duty ? if i do hereby obtain gods favour at present , and shall obtain gods rewards in a better life , is not this worth all my care and sincerity , though i should get nothing by it in this world but trouble and persecution ? so that it is worth the while to examine the doctrine imposed upon me by authority , though i know before-hand that be it right or wrong , i must be punished by man if i receive it not . true religion , and our observation to profess gods truth , and to do his will , stands indeed upon the authority of god , and the evidence of divine revelation ; but nevertheless , the profession thereof ought to be encouraged and protected by the powers of the world ▪ and by consequence all false religions should be discountenanced , and the profession of them made uneasie by their laws : scripture and reason teach us , that they no less than parents , should use that authority for god , which they have received from him . but if they , for want of sincere tryal and examination , do themselves establish iniquity or heresie by a law , and turn the edge of their power against the true religion , they must answer it to god at the day of judgment , who hath shewed them as well as others , what is good and what he required of them . in the mean while persecution distinguishes between the sincere and the hypocrite ; and as the insincere study how to perplex the truth , and to avoid the convictions that are upon their minds , and to reconcile their apostacy to their credit and consciences ; so the honest inquire into the grounds of their faith more diligently , and being desirous to strengthen themselves under sufferings by a full assurance that they suffer for righteousness sake , they search into all the grounds of their perswasion more narrowly than if they had never come under this temptation : and by this means the true doctrine comes to be propounded to the world , with the advantage of stronger arguments , and those better managed than if it had never met with opposition . but if the true faith and worship be establish'd by law , and the penalties of nonconformity be strictly required ; this is so far from hindring men from enquiring , that it lays an obligation upon a great many to consider things impartially , who otherwise would never have looked but upon one side of the question ; i mean all those whom either wantonness and self-conceit , or faction and worldly interest , or the undue admiration of mens persons , and the like , would have held under a constant prejudice against reason and truth . a carnal argument for a good cause , is very often a wholsom means to remove a carnal prejudice against it : and the authority of the magistrate can hardly be better used in matters of religion , than to make such a difference between the observers of the ecclesiastical laws , and the dissenters from them , that it shall be very hard for any man to lie under a worldly temptation , to dissent sufficient to recompence the damage he must undergo . this will make a great many impartial in weighing the objections against conformity , with the arguments and answers on the other side , and by degrees bring them to the knowledge of the truth , and at length to a sincere love of it . it is a false maxime , that force in matters of religion makes hypocrites , but not true converts . for sometimes it cures hypocrisie , very often ignorance and partiality ; and that is a good degree towards conversion : and yet this will not justifie the putting of men to death for mere difference in religion . the least degree of severity which will do the business , is great enough . the supreme powers should consider their subjects in these cases , as a wise and good father would consider his own children ; who if he had power of life and death over them , would not kill his misbelieving son , and yet would try to reduce him by worldly discipline , and drive him to consideration by the sensible effects of his displeasure . the moderation of the english laws for uniformity , is visible to all disinteressed persons ; and though the unevenness of their execution hath rendred them less effectual , yet there are several who have cause to bless god for being compelled to come to our churches , and to consider the terms of our communion with some impartiality ; whereas if there had been an absolute toleration , their ignorance and prejudices might have led them they know not whither . the church of england causeth the scriptures to be publickly read , and puts them into the peoples hands , and desires nothing more than that every one would diligently and impartially consider the cases between her and those that separate from her . and it is no absurd thing to say , that this liberty of judgment which she allows , is consistent with the english laws that require conformity of all ; since if it had not been for those laws , some men had never attained to liberty of judgment but had still been held in bondage to their prejudices and errours . 〈…〉 , that they make the greatest noise for liberty of practice , according to their judgment , who have made little or no use of their judgment in distinguishing between good and bad , true and false . they demand one liberty , while they make no use of another ; the liberty of being undisturbed and licentious in a wrong way , while they never use that liberty of examining the grounds of their perswasion , to which the church so vehemently perswades them by her ministers . if it be urged , that when a man sets himself with honesty and diligence to examine the case of communion with the chnrch , and doth all that he can to inform himself aright in this matter , but cannot be satisfied that he may lawfully conform , and this through mere weakness of understanding ; it is not reasonable that he should suffer any thing for that . it may be said on the other side , that there are many more who fail of understanding their duty in this kind , for want of examination and inquiry , and through the prevalency of prejudice and passion , than there are of those who continue erroneously perswaded through mere weakness of understanding . but as for those who in perfect weakness remain unconvinced , if i may suppose any such , i wish the laws could distinguish them from the rest , and that they could be known by some visible characters , that they might be exempted from undergoing any penalties . but since this cannot be , it must be endured that a few or none in comparison , come to have hard measure , by means of that which is necessary for the common and publick good . § . having premised thus much concerning this subject , i shall proceed in this method following . i. to consider in what cases we are to enquire most of all into the truth . ii. to shew how or by what rules or tests we are to try and examine opinions in religion . iii. how we ought to be disposed and qualified that our inquiries may be profitable and successful . iv. to lay down some motives whereby to perswade men to such inquiry and examination . v. to consider what becomes us and is our duty , after the discovery and knowledge of the truth . i. i shall consider in what cases we ought to be most careful in making inquiries after the truth , lest we be imposed upon ▪ or mistaken . all inquiries about religion are either concerning the truth of religion in the general ; or supposing the existence and providence of god , which is the true religion , whether the pagan , or the jewish , or the mahometan , or the christian ; or the truth of the christian religion being granted , what communion of men professing christianity , is to be chosen ; for instance , whether the church of rome , or the church of england , or the communion of the dissenters who separate from this church . but now all things are not alike needful to be proved , or are equally proper matters of inqniry . for , . every man is not bound to know all the false ways of religion that are in the world , and therefore not to try and examine every one of them . it is sufficient for most men , that they well consider the faith and profession to which they have been educated , that if it be the truth , they may be well-grounded in it ; if it be false , that they may upon good reason depart from it . . things that are self-evident , need not to be examined : for no argument can make them plainer to us than they are already . we may without any hesitation assent to such principles as these : that god cannot lie ; that men ought to observe fidelity and justice to one another , and the like . if there were not some principles that needed no proving , it were impossible to prove any thing ; and the more plain any thing is in it self , the less need there is to examine it . if i am told that white is black , i shall not go about to disprove it , because the thing is evidently false of it self , and i can use no argument that can make the matter plainer than it was at first . in like manner , if any man pretends that there is no difference between vice and virtue but in name , and that all things are equally lawful ; this shall not put me to the trouble of examining the thing , because 't is contrary to the common sense of mankind . and for this reason any man is to be excused that dismisses the doctrine of transubstantiation , without taking much pains about it ; because upon a very little consideration , there appears so many gross contradictions and inconsistencies in it , that i can have no greater reason to believe any thing is true , than i have to believe that is false . . some things are hardly worth the examining , and it signifies little or nothing to understand the right side of the question . if the doctrine of the immaculate conception of the virgin mary were true , yet it were not worth a quarter of the pains they have taken about it in the church of rome . it is by no means true , that an infallible living judge is necessary upon earth , and that for the deciding of all controversies in religion ; since all such controversies are not necessary to be decided , some of them being of so little concern to us , that it is no great matter if they remain controversies to the worlds end . but we ought to use our reason as well as we can to find out the truth in all those cases wherein it will be dangerous to be deceived ; and therefore in these four : first , when any man or company of men would gain us over to their way by lofty and extraordinary pretences . secondly , when doctrines are propounded to us with considerable authority , which seem to encourage licentiousness , and to render all care of living well needless . thirdly , when we are tempted to separate from the communion of the establish'd church where we live , or if we are in a state of separation from it . fourthly , when opinions in religion are propounded to us by those that would get us to yield up our judgments wholly unto them , and do what they can to keep us from examining them . a prudent man would examine in all these cases ; first , when men make extraordinary pretences . the reasonableness of which i have already shewn , with reference to that pretence of the church of rome to infallibility . and the like is to be said of those that pretend to work miracles , or that talk of immediate revelations , of knowing the truth by inspiration , and of more than ordinary illuminations . for it is not onely a childish thing to be frighted with big words from looking what is under them , but a very dangerous sort of cowardize , to be afraid of calling those things into question which are set off with such highflown pretences . for from hence it has come to pass , that superstition and idolatry , enthusiasms and impostures , have prevailed so much in the world. it is somewhat strange that we should believe men the more , for that very reason upon which we should believe them less , that is , for magnifying themselves . and yet if this had not been common , mahomet had not imposed upon so great a part of the world , nor the church of rome upon so great a part of christendom , nor our enthusiasts upon so many people in england as they have . i would not be backward to give that man a hearing , that pretends to great things in teaching religion ; but then i should be something forward to give him a tryal too : for otherwise i might encourage a very impudent hypocrite to be more impudent still , and to play upon my easiness till i had swallowed all the foolish and damnable opinions which he would have me believe for his own advantage . secondly , when we meet with doctrines that seem to strike at the foundations of morality and good living , we are to examine them too , before we yield our assent ▪ though they be recommended by men of name and authority . for the end of divine truth is a good and holy life ; and therefore i should suspect that to be false doctrine , which in my judgment either takes away the necessity of piety and virtue , or discourages men from endeavouring to attain them . for instance , i find this doctrine maintained by some men of great note , that god hath from all eternity absolutely chosen some men to salvation , and reprobated the rest , without respect to any personal qualifications . now if this be true , i cannot see for my life how the obtaining of eternal happiness , and the avoiding of damnation , depends upon any care of mine , or upon any thing that i can do , since every mans state is absolutely over-ruled by predestination and an irreversible decree ; so that let me do what i please , all that i can do for another world will be but lost labour , and might as well be spared . but if i am sensible of this , it is but reasonable that i should not rely upon the credit of the author or of the preacher for so perilous a doctrine ; but because it is pretended to be grounded upon the ninth chapter to the romans , i should go to the apostle my self , and carefully inquire into his meaning in that place , by the best rules of interpretation that i can learn. and whoever goes thus impartially to work , will find that the apostle in that place was discoursing of another question , and indeed upon a subject that has nothing to do with this question of absolute election or reprobation of the persons of men ; and that though the words sound that way to a man that is already prepossess'd , yet the meaning of them is nothing to the purpose . suspicion of doctrines when it is grounded upon so good a reason as we are now speaking of , should cause inquiry , and then that inquiry will discover on which side the truth lies . he that would be a libertine , and live as he lists , may be pleased when he meets with any pretended doctrine of religion that will excuse a wicked life , or discourage virtue and holiness ; and therefore it is likely that he will rest satisfied , and examine no farther . but an honest mind will not let a man deceive himself in this manner ; but if it does not cause him to reject such opinions as soon as ever he has well satisfied himself of their consequences , it will at least keep him from admitting them , till he has tried them every way that he can . thirdly , we ought also to be very well satisfied , and that upon much consideration of the matter , before we separate from the communion of the church where we live . for whatever some men may think of it , this is a business of so weighty a nature and consequence , that it is not to be resolved upon or continued in , till we are sure we are in the right , and that upon most plain and evident reasons . and if there be any case in which a christian ought not to go rashly to work , this is one . and therefore it is greatly to be lamented , that so many amongst us pretending to the power of godliness , should make so light a matter as they plainly do of running into separate congregations ; it being very notorious , when one discourses the point with them , that they never enquired why the church-assemblies were to be forsaken , and what it is in the establish'd forms of worship , or in the terms of our communion , that makes it needful for an honest and wise christian to depart from it . and this is an argument that they take it to be a matter of very little consequence ; for otherwise they would have applied themselves with more diligence to weigh it in all the particulars that belong to it . and therefore i shall offer some reasons in behalf of such inconsiderate people , to convince them how bold and dangerous a thing it is to separate from this church of england , unless they were fully satisfied upon mature examination that there are just and necessary causes for separation , such namely as will make them sinners against god , if they do not separate . . if without just cause i separate from this church , i do wilfully reject the great blessings and advantages of communion with it , and must be answerable to god for slighting that merciful providence of his through which i happened to be born and bred in a place where i might enjoy the benefits of church-communion , without venturing at any disorderly and sinful practice for them . surely it is no small blessing , if my lot has been cast where so great a blessing did , as it were , lie in wait for me , where the true christian doctrine and way of worship was recommended to me by publick authority , and establish'd by law and custom , and defended to my hand by clear and strong arguments . if this be our case in the church of england , then my separation from her ( i say it again ) makes me guilty of a stupid and ungrateful contempt of gods exceeding mercies in disposing my condition in this world so to my advantage , that i was born , baptized , and bred in a place where the truth invited me , and was ready to receive me , before i made one step towards a search after her . indeed to be baptized within the communion of a particular church , and to have been born and to live under that authority which requires me to keep close to it , is of it self no sufficient reason why we should continue to be of it ; but it is a mighty reason why we should examine things carefully before we leave it , or take up a resolution never to return to it , if we have left it already ; because if there be no just reason for separation , we shall have the more to answer to god : for it is a great fault to neglect searching after the truth in matters of this concern , even when it lies a great way off from a man ; but it is much more inexcusable to reject it when it lies at our doors . . i had need be very careful and impartial in this case , since if the reasons upon which i separate be not really weighty and substantial , i am at once guilty of throwing off that subordination and subjection to the pastors and guides of the church , which the christian profession requires , and of contemning the lawful commands of my superiours in the state , contrary to the rule of the gospel which obliges me to submit to their ordinances . i should not easily be led to a practice where there is danger of such a complicated sin . . i am to consider , that differences in religion and worship , do dangerously affect the peace of kingdoms and all other societies , especially where the interests of church and state are so mixed and interwoven together as they are in england . they that agree in religion , are the most likely to be at peace , and to agree together in other things . but it seldom happens that they maintain hearty correspondence in any thing , who are of opposite communions in the service of god. when the unity of the church is broken , there is a foundation laid of those uncharitable censures and animosities which for the most part end in violence and bloudshed , very often to the dissolation of kingdoms and nations . it were easie to put this out of question by several instances of the sad experience which christendom hath had of it . but the late and sad example hereof at home , is enough to make all others needless for our conviction . the rebellion here was supported by nothing more than by difference about religion . this was the principal cause that brought together so many people against the king , and that inslamed them with anger and resolution to venture all , till they had secured the king and enslaved the kingdom . i need not say ( for sure every body must be sensible of that ) how diversity of religions weaken the government , and render a people unable to do well for themselves , to oppose foreign enemies , and to use the most likely opportunities for the common safety and prosperity . therefore in love to our country , and for the sake of peace at home , and of success in all just enterprizes abroad , we should be very backward to violate the present constitution of the church , and to unsettle the state of religion , and never separate from the establish'd communion , till we find our selves forced to it by reasons so plain and weighty , that there is no avoiding of it , if we would keep our selves honest men and good christians . . the setting of a bad example to others should in this case be most considered . for if where a necessary reformation in things of religion is made by just authority , or a lawful separation made by private persons from a communion polluted with unlawful conditions ; it is yet very hard to keep the example from being abused by others in reforming or separating without any such cause , and will still be of worse consequence to set an example of wanton and unjustifiable separation : for this is so plain a contempt of authority , order , and unity , that others will be afraid to subdivide into more parties , as self-conceit , ambition , or revenge , or the like evil dispositions shall prompt them . . if separation should not be made but with very great caution , for fear of incurring the guilt of schism by a causeless and unlawful departure from the assemblies of the church , and setting up other assemblies in opposition to them . this in the judgment of the ancient christians was no less than for a man to cut himself off from the catholick church of christ ; and if the body of christ be but one , as the scripture plainly tells us , he that divides himself from any particular church that is a member of this body , divides himself from the whole body . and therefore schismaticks were not accounted by the ancients to be within the church , although they retained the profession of the common faith. and surely a man would well advise with himself about an action whereby he may be in danger of putting himself into that condition . the vnity of christians in one body and communion , was instituted by our lord for very great and weighty reasons , and particularly for the securing of brotherly kindness amongst his disciples , who being members of the body of christ , should therefore love and care for one another more than other men are wont to do ; and for the retaining of professors within the rules of a true christian life , from which if they should break away by any scandalous practice , they were to be punished for it by the shame of being turned out of the communion of the church , and by the loss of the great advantages thereof . but it is evident , that they who are guilty of dividing the communion of christians , and setting up one communion in opposition to another , without necessary cause , do what in them lies to render this provision for the maintenance of charity and purity of manners amongst believers , altogether ineffectual . and we see by experience that hatred and ill will , and looseness of life , gains ground more by the schisms that are amongst christians , than by any thing else ; and no wonder , since men that are of different and opposite communions do not use to love one another ; and vicious persons do not value the communion of a true church , nor care if for their ill manners they be turned out of it , when they can take sanctuary in a pretended church of another communion , that makes as loud a claim to all the priviledges of a chruch-society as that church can do from which they have divided themselves . which things being considered , we are not to wonder that in st. cyprian's time schism was accounted no less , but rather a greater fault than to sacrifice to idols for the avoiding of persecution . for though idolatry simply considered be in it self worse , yet schism in its consequences is more pernicious . he that is the head of a schism , does more mischief to the church than if he turned a pagan or a mahometan . the conclusion from hence is this : that it concerns every man that separates himself from an established church , it concerns him , i say , as much as his soul is worth , to look to it that the cause of his separation be just and necessary , and such as will throw the guilt of schism upon that church from which he separates . but alas , how few are they that examine the reasons upon which they have broken away from the church of england ? how many , that when they are pressed in good earnest , can say no more for themselves than that they have better preaching , and more spiritual praying elsewhere , than in our parish-churches ? how will they abuse our prayers and call them porridge , and such other vile names , who never in all their lives so much as read them , and are not ashamed to own that they have not ? they call the bishops antichristian , and the rites and ceremonies of the church idolatrous or superstitious , who yet never well considered what antichrist means , what is idolatry or superstition ; who have little or nothing to say , if they be asked what evil is in bishops , in liturgies , and in the rites of our worship . how many others are there who read the books written to defend the separation , but will not vouchsafe so much as to look upon any one that is published in behalf of the communion of our church ? god of his mercy give a better spirit to such people , and repentance to those that have misled them . fourthly , we should not easily believe those men in matters of religion , who would keep us from examining their doctrines by fair ways of tryal , and would affright us into an implicit faith , by pronouncing damnation against all that are not of their own way . if men use violence or subtlety to hinder us from judging for ourselves , there is great reason to suspect that they are conscious to themselves of a bad cause which will not bear the tryal . i need not say how this reaches the roman church , which forbids the laity to read the scriptures , unless some one lay-man has that special favour granted him of leave so to do from his ordinary , who commonly is wise enough not to give this license , but where he is sure the party is fast enough to the cause of that church . those of the separate congregations best know what arts are used to keep the people that go that way , from informing themselves by reading our books , or discoursing with our ministers about the matters in controversie between them and us . but we are not ignorant of all of them , some of their leaders teach them to pity our ignorance , and want of illumination ; alas , poor wretches that we are , we know not the things of the spirit of god! we are strangers to the life and power of godliness ! thus they use to represent us . they take all the good names and promises of the scripture to themselves , and leave the threatnings of god , and the punishments inflicted upon his enemies , to us . now this is but a cunning and indirect way to keep the people from hearkning to any thing we can say to 'em , and to teach them how to conclude against us , without thinking it to any purpose to examine what is offered on both sides . they that have a good cause , need not use those disingenuous arts ; they will not fright men from considering what their adversaries say , by denouncing damnation against them , nor forbid them to read their books , but rather encourage them to do so , that they may see the difference between truth and errour , between reason and sophistry , with their own eyes . this is the effect of a well-grounded confidence in the truth ; and there is this signe of a good cause apparently discernable in the application of the clergy of this church both to their friends and enemies . they desire both the one and the other to consider impartially what is said for us and against us . and whatever guides of a party do otherwise , they give just cause to those that follow them , to examine their doctrines so much the more , by how much they are unwilling to have them examined . it is a bad signe when men are loath to have their opinions seen in the day , but love darkness rather than light . thus i have shewn in what cases we are most concerned to examine the doctrines of those that undertake to inftruct and guide us . § . ii. because the duty of proving all things supposes certain rules and tests , by which doctrines are to be examined and tryed , i proceed to shew what they are . now it is very certain that the rules by which we are to try doctrines for our own satisfaction about them , are no other than those want of argument by which a wise man would prove the truth of his perswasion to others for their satisfaction . and therefore it is plain that those rules must be common to me and to other men whom i would also guide so into the knowledge of that truth to which i have attained . and they are these three . . reason , which is a common rule to all men . . scripture , which is a common rule to all christians . . antiquity , or the uniform judgment and practice of the church in the first ages of christianity ; which is a common rule to those who are verst in the histories of the primitive church , and in the writings of the fathers . the two former rules are the principal and most necessary , and we are safe if our perswasions in religion will bear the test of reason and scripture , and withal those rules are near at hand for every mans use amongst us . but the last rule is also of good use to those that can use it , for their own confirmation in the truth , and stopping the mouths of gain-sayers . but more particularly , . by reason , i do not understand that faculty by which we are men , and can compare one thing with another , and argue and conclude , &c. for this is that natural power by which we use any kind of rule whereby to judge of the truth or falshood of opinions in religion ; but i understand by it , those common truths which are natural to the minds of men , and to which we give a ready assent , without any need of having them proved by any thing else . for by these fundamental truths we are to prove all things else ; and if there were none such , we could prove nothing . and they are such as these , that nothing can make it self ; that the same thing cannot be and not be at the same time ; that common sence is to be trusted ; that god is a being absolutely perfect ; that the good is to be chosen , and the evil to be refused ; and that contradictions cannot be true , and the like . now whatever is by true consequence deduced from such principles , is thereby proved to be true ; and whatsoever is repugnant to them , or can be disproved by them , is false . they are the forementioned propositions , with others as self-evident as they ; which make up that which we call the light of nature or of reason . and i mention this rule in the first place , because it must be presupposed to all other ways and means of enquiring after truth , and without which nothing could be done in it ; insomuch that the belief of that truth which is not to be deduced from mere natural reason , but depends upon a divine testimony , is at last resolved into a rational act , and relies upon this natural principle , that god cannot lye . wherefore they that cry down reason , as if it were at no hand to be trusted in matters of religion , and call it carnal , blind , and foolish reason , and such-like vile names , if they are in good earnest , they are incapable of searching after truth themselves , and of receiving any satisfaction from others . while they are in this humour , i may as well take a beast to dispute with , as go about to convince them . and if all men were thus senseless , it were impossible that men should be serviceable to instruct one another in the things of god. but to abandon the use of reason in matters of religion , and to scorn a man when he speaks consistently , and argues clearly from common principles of truth , is such a wretched sort of unmanliness , that i cannot but think it is for the most part taken up in designe , by those men that have brought nonsence , and contradictions , and absurd opinions into religion ; which no man can admit , without doing violence to his own understanding . for when hypocrites have for their worldly interest debauched religion in this manner , they know that the meanest people will never swallow their gross absurdities , unless they can first prevail with them to believe that 't is a dangerous thing to trust their own eyes , or to hearken to any discourse from principles of reason , though it be never so clear and strong ; and that it is a kind of merit to believe things incredible , and to stick to a conclusion the faster , the more impossible it seems to be true . but by the way , if reason be one , and that the first means by which we are to judge for our selves in matters of religion , as i shall make bold to say it is , i should vehemently suspect , without farther examination , that they know their opinions to be very foolish , who at first dash renounce the most general and necessary rule by which they are to be tried . i shall onely adde , that because the fundamental principles of reason are the same all the world over ; reason is therefore the most publick rule and test , whereby to judge between truth and errour . and therefore if a council defines things in that manner , that i must forsake right reason to follow its definitions ; when i make this plain , this is not opposing a private spirit to a publick judgment , but appealing from a less publick judgment , to the most publick sence and judgment of mankind . § . . as reason is a rule to all men , so is scripture a rule to all christians , at least it ought to be so ; and all pretend to make it a rule for their judgment , by appealing to it . the church of rome indeed allows it to be but part of the rule of faith ; we say it is an intire and perfect rule thereof . however , so long as she acknowledges the scriptures to be a rule , though she pretends there is another rule besides that , she is to be concluded by the authority of the scriptures ; and so we are to be acquitted by her , in not believing her against the scriptures . now every body must grant that we do not judge rightly by the scriptures , where we mistake the meaning of the text. and we ought to be sure that the sence wherein we take any place , is the true sence , before we make our interpretation of it a rule whereby to examine other things . where the sence is very plain , it requires nothing more than common sence and common honesty to understand it ; and it is very reasonable to suppose that god hath revealed all points necessary to salvation so clearly and plainly , that it is not difficult for an honest man to understand what they are . but because there are many obscure places in the scriptures , we must be very careful not to ground any doctrine upon them , till we have well weighed and examined the meaning of those places ; and the way to be secure from any dangerous mistake in concluding from places of scripture that are more or less hard to be understood , is to observe such cautions as these are , which i think all christians must allow to be reasonable . . that we take no text in a sence which is repugnant to common sense and natural reason . . that we put no sence upon a place of scripture that is repugnant to the general scope and designe of the whole word of god. . that we understand no ▪ difficult places in a sence that is contrary to to those places whose meaning is plain and manifest to all men . . that we mistake not those places for plain , which are not so . . that we put no other sence upon a text than what agrees with the scope and designe of that particular discourse wherein we find it . . before we conclude upon the sence of a text , so as to prove any thing by it , we must be sure that sence is not repugnant to natural reason . for if it be , it cannot be the true meaning of the scripture . for god is the original of natural truth , as well as of that which comes by particular revelation ; and , as hierocles saith , to believe and obey right reason , and to follow god , are the same thing . and therefore no proposition that is repugnant to the fundamental principles of reason , can be the sence of any part of gods book ; and that which is false and contrary to reason , can no more be true and agreeable to the revelations of scripture , than god , who is the author of one as well as the other , can contradict himself . from hence it is evident , that these words , this is my body , are not to be understood in that sence which makes for the doctrine of transubstantiation , because it is impossible that contradictions should be true ; and we cannot be more certain that any thing is true , than we are that that doctrine is false . there are some other doctrines maintained by men of name in the world , that they have no better grounds for , than obscure texts interpreted contrary to the principles of natural reason and religion . this caution therefore is to be minded in the first place . . we must put no sence upon a difficult place , which contradicts the great end and drift of the whole bible . now that is , to work faith in men , and thereby to bring them to repentance , and to a holy life . and therefore whatsoever doctrine does naturally tend to take men off from the care of holy living , by nourishing them in foolish presumption , or driving them to miserable despair , cannot be the doctrine of the scriptures ; and therefore such a doctrine cannot be proved from any obscure text of the bible , and by consequence that sence of an obsure text from which it may be proved , is not the true sence , unless we can believe that some part of the holy books teaches something that undermines the great end of the whole . there are too many opinions amongst some christians that have no other colour for them , than scripture interpreted without this necessary caution , which must therefore be added to the former . . we must not understand a difficult place in a sence that is contrary to those places whose meaning is plain and manifest to all men . for the scripture cannot teach one thing plainly in one place , and the quite contrary obscurely in another . it is but reasonable therefore in trying to understand a difficult place , or in going about to prove any thing from it , that we should compare scripture with scripture , and the obscure places with those that are plain ; not to interpret the plain by the obscure , which is contrary to all rules of discourse , but the obscure by the plain ; especially because the plain places contain things that are most necessary to be understood and believed by us : and therefore we cannot without great danger forsake the doctrine which they teach ; as every man in effect does , who takes a difficult place in a sence contrary to that doctrine . in a word , the scripture is our rule principally where it is easiest to be understood , and the meaning is most plain and evident . but this caution will be of greater use , if we take the next along with us ; and that is this : . in trying opinions by scripture , we must be something careful lest we mistake those places for plain , which indeed are not so , but more or less obscure . and here i think it needful to shew what i mean by the plainness or by the difficulty of a text. a text is then plain , when that is the true and intended meaning of it which the first reading or hearing of the words doth suggest to a mans mind . and the scripture is thus plain in necessary points , especially in the precepts and exhortations thereof , which though in some places they are couched under more obscure terms , yet in others they are delivered with this plainness . a text may be said to be difficult , when we do not hit of the true and intended sence upon the first reading , or gather it from the bare surface of the words , but must search and enquire farther to know it . and there are two sorts of difficult texts in scripture . some places are so hard to be understood , that upon the first reading of the words or phrases , no tolerable or intelligible sence can be put on them at all , without a great deal of farther study and enquiry ; the difficult places of which sort are more seldom perverted to maintain any ill opinion : for no body goes about to make a text a scriptural proof of any thing , without he first determines with himself in what sence to take it ; and as for the hard places of this kind , it being not obvious at the first reading what sence they can bear , a man cannot well offer to prove any thing by them . the other sort of difficult texts are those which being taken by themselves , do upon the first sight or sound of the words , seem to have a plain sence and meaning , which yet are not to be understood in that sence the words will be upon the first reading of them ; and these are the hard places in gods word which are most perverted , and taken in such sence as the holy ghost never intended : for then is an hard place like to be wrested , when it seems plain to him who doth not understand it ; and a difficult text may seem plain to him who for want of studying and considering , thinks he understands it , but doth not . i shall instance in some difficult texts of the latter sort , which have been mistaken for plain ( that is ) erroneously taken to have such a meaning as they appear to have upon the first reading . in the ninth chapter of the epistle to the romans we have these words , that it might not be of works , but of him that calleth : some take this for a plain place , and therefore think it a clear scriptural truth , that our salvation is not at all of our works , but onely proceeds from an absolute decree of heaven . so again we have it affirmed by the apostle in the same chapter , it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . hence some think it is plain in scripture , that what we do signifies little , all is from an arbitrary favour of god. again , in the cor. . . we find these words , who maketh thee to differ from another ? from the sound of which words some gather that we are not free agents in our own conversion ; but that if we be better than our neighbours , it is an almighty power hath made us so , and not any free choice or care of our own . now certain it is , that we mistake the meaning of a text of scripture , if we look upon it as plain when it is not so ; and consequently , in this case we cannot be able to judge what is orthodox or erroneous , by having recourse to any scriptures so misapprehended . but how can i know when a place is but seemingly plain , and not really so , ( i. e. ) when i am not to take that to be the meaning of the place , which i may apprehend upon the first running of the words and sound of the phrases ? this is to be known by comparing places together , and going by this rule . a place seems onely to be plain , but is not , when it 's uppermost sence , and what it offers to us , does not agree with the sence of a place undoubtedly plain . for instance , the texts now mentioned may seem plain to those who would prove their erroneous perswasions to be scriptural truths by them ; yet if we suppose them plain , ( i. e. ) if we think they are to be taken in that sence which they will bear at the first reading , then they are texts undeniably repugnant to such places of st. paul , as all must believe and acknowledge to be plain . for whereas he says — that it might not be of works , &c. in another place he gives us this plain precept , work out your salvation . is not salvation of works , and yet must we work it out ? either therefore it is not true in the sence some take the words , that salvation is not of works , or it is not proper to bid us work it out ; wherefore by this plain place [ work out your salvation ] we must conclude that the other place [ that it might not be of works ] whatsoever the sence of it may be , it cannot have this meaning , that our salvation doth not depend upon our works or doings . in like manner , whereas the apostle says [ it is not of him that willeth , nor of him that runneth , &c. ] doth he not in a plain practical discourse , wherein he compares the christian life to a race , exhort us so to run that we may obtain ? now is it not of running that we obtain ? and yet doth he bid us so run that we may obtain ? wherefore the plain precept to run , &c. evidently shews that it cannot be the meaning of the other place , that it is not by running or by diligence in a christian life ▪ that we obtain salvation . again , whereas he asketh in one place , who maketh thee to differ from another ? he also exhorteth in another , be not conformed to the world . and therefore the meaning of the former clause cannot be , that the righteous man who is more excellent than his neighbour , doth nothing towards the making of that difference : for then it would be very improper to exhort a man to make that difference , by not conforming to the world . finally , it is evident that these places of st. paul which i have now compared , cannot be all of them plain , for then they are irreconcilably repugnant to one another ; and if they are not all plain , then some of them must not be thought to have such a meaning , as the first reading of the words might make us think they have . and therefore in judging things by scripture , we must be careful that we do not prove or disprove them by scriptures mistaken for plain when they are not so . . we must also see that the sence wherein we take a passage of scripture that belongeth to a discourse , be agreeable to the designe and scope of that discourse to which it belongeth . this rule , as it is necessary for all to observe , so it is especially to be urged upon men that are apt to interpret places that are not of themselves plain , by those opinions that they are already possessed with a belief of , but for which they have little ground , besides the mere sound of some texts , which at first hearing seem to be of their side , but which , if they were compared with the designe of the holy writer in that chapter or book , would be found to mean quite another thing . all that i shall say besides of this rule is , that the difficulty of many places that are not of themselves plain , will be removed by observing it . for instance , by this way we shall easily be satisfied , that that forementioned place of st. paul , who maketh thee to differ from another ? was chiefly meant of those extraordinary gifts which were distributed amongst believers in the first ages of the church ; and therefore ( though in a qualified sence this is true of all saving graces ) it is very consistent with all those scriptures that suppose the difference between the righteous and the wicked , to depend upon something which is in the power of the righteous . if we mangle coherent discourses , and take a shred or a phrase of scripture by it self , without regard to the main scope of the place , and this to prove what what we would have ; we do not try our opinions by scripture , but we interpret scripture by our own opinions . thus i have shewn what cautions are to be observed in judging by scripture . i doubt not but all will acknowledge them to be very reasonable and equal ; and if all men had observed them , who have a just veneration for the scriptures , the word of god had been better understood and less wrested ; unsound divinity had not easily passed for scriptural truth , and all occasion of those unjust reproaches had been taken away which the church of rome throws upon us for allowing to all christians the free use of gods holy book . and thus much for the rules of reason and scripture . . the third i mentioned was antiquity and catholick tradition . now if this rule , as i said at first , be of excellent use , then they are in the best way to find out what is the true christian religion by it , who stick to the holy scriptures , though they are not capable of using it otherwise . for if that be true which was most anciently taught and believed in the church , and which was received all along in the best ages of the church ; then he that can prove his faith by scripture , has the argument of antiquity and catholick tradition unquestionably on his side , because the scriptures are the most ancient records of our religion , and they have been delivered down to us as such from the beginning through all ages to our present times . but we acknowledge also the testimony of antiquity of something of a later date , that is , of the antient fathers of the church , to be of very good use for the clearing of some places in scripture ; for shewing what order and discipline was left in the church by the apostles ; for confirming us in points of faith grounded upon the scriptures , but which have been disputed and opposed by hereticks ; and likewise for confuting those gross errours in belief or practice , which of later days have been brought in amongst christians , especially those of the church of rome . but how things are to be examined by this rule , i shall not here direct , because this is the subject of an excellent discourse already published . and thus much concerning rules whereby to try opinions in religion . § . iii. the dispositions wherewith we are to search for the truth by these means , are also of necessary consideration : for whatever other advantages we have , if we be greatly defective in these , we shall very often lose our labour , and fall into mistakes of dangerous consequence . to qualifie a man for receiving truth when propounded with sufficient evidence , or to find it out by his own search , there must be these three things . . a prepared mind . . competent diligence . . prayer to god for his blessing upon that diligence . . a prepared mind , which our saviour calls a good and honest heart . now this consists in humility , ingenuity , and sincerity . humility is necessary , because overweening and self-concit makes a man apt to despise what those of a different perswasion can say for themselves , before their arguments are considered ; and in general , to neglect that help which may be had by the advice and reasoning of others . so likewise vain-glory fixeth a man in an errour he hath once defended ; and while he is unwilling to acknowledge a mistake , he strains all his wit to delude himself into a stronger belief of it , and of his ability to defend it . in controversies he is desirous of victory , and would fain be thought some-body ; and therefore he studies more to expose an adversary , than to inform himself . and if he be yet to chuse his side of a question , he takes the wrong one , if it be more fashionable than the right . therefore says our saviour , whosoever doth not receive the kingdom of god as a little child , i. e. with a meek and pliable spirit , shall not enter therein . again , says he , my sheep hear my voice ; intimating that they would be easily convinced who were of tractable and humble minds . and therefore he adds concerning the pharisees , that they rejected him , because they were not of his sheep , i. e. because of their haughty and inflexible dispositions . prejudice is apt to bar the mind against conviction as well as pride , and therefore to humility we must adde ingenuity and sincerity , by which a man is qualified to distinguish between the suggestions of prejudice on the one side , and the force of good reasons on the other . ingenuity is opposed to those prejudices that are either unavoidably contracted , or taken up through weakness of understanding . of the former sort are the prejudices of education , or conversing altogether with our own party . men are generally prepossess'd with great favour to those opinions in which they have been all along trained up , and which have been instilled into them by all that they have conversed with . and therefore we cannot be meet inquirers after truth , if we want the ingenuity of suspecting our selves on this side , and trying those perswasions in which we have been bred up , with the greater impartiality and severity . some men are prejudiced by an unaccountable inclination toward an opinion , or an antipathy against it ; and these ought the more carefully to distinguish between the warmth of their imaginations on the one side , and the force of arguments on the other ; and not to take a passionate fondness for a conclusion , or an aversion from it , to be a reason one way or other . it is very incident to weak minds , to prejudg in favour of their opinions whose persons they admire , and mostly to that degree , as not to hear with any patience an argument against them . such a precious man said this or that , and therefore no body must say otherwise . but it is at once disingenuous and silly , to entertain such an opinion of any man , as to take all that he says for gospel ; for the best men are fallible , and 't is easie for an hypocrite to make himself pass for a saint in the opinion of ordinary people : and therefore men may be led into great errours , whose judgments are captivated in this manner . to this we may adde that prejudice which arises from conceiving hard things of mens persons ; which an ingenuous man will by no means yield to , but will consider what another says , though he does not fancy the man. it is reason enough with some people to reject all that their minister says to convince them of their mistakes , if he be called a high church-man , or goes for an arminian ; and all this while they stand in their own light , and will not suffer themselves to be instructed in many profitable truths which they might learn. thus the jews , though they were astonished at our saviour's doctrine and works , yet believed not ; and this because they were offended at him for the meanness of his parentage . some are so weak as to be prejudiced against opinions and practices , meerly because they have heard them often abused , nicknamed , and inveighed against in a rude and reproachful manner . and this goes a great way with some dissenters to make them deaf to all our reasons , that when they are got together , they hear the rites and prayers of our church scoffed at and called by vile names . but it stands not with the least ingenuity , to run away with prejudice against things that are abused and laugh'd at , without examining whether there be reason for it . sincerity is opposed to those prejudices that arise from vicious affections and worldly interests ; and it consists in a firm resolution to do the will of god , and a vehement desire to know it for that end . and this is a most necessary preparation to know the truth , because nothing is more common than the perverting of mens judgments by the inordinacy of their lusts , and the serving of a corrupt interest . the love of any vice makes a man partial and insincere in examining the truth of that doctrine by which he stands condemned . the belief of it is uneasie to him ; it is not for his interest that it should be true ▪ this is the reason why the fool saith in his heart , there is no god. the worldly interests of men do strangely byass and fashion their judgments . it were a thing never enough to be admired , that so many men of parts and learning should not be ashamed of those pitiful grounds upon which they maintain the supremacy of the pope , the doctrine of purgatory , the half communion , the sacrifice of the mass , the invocation of saints , and the like ; but that those things do notoriously serve the wealth and grandeur of the roman church . if it be needful to go to a conventicle for the getting of a rich fortune , or the bettering of a mans trade , a little enquiry will for the most part serve his turn , and satisfie him that the separation is lawful , and the causes of it are just . a man ought to set aside all consideration of his worldly interest , and to propound eternal life to himself as the end of his inquiry , when he labours to know the truth . the affectation of popularity , and the love of praise and flattery , cannot consist with a sincere love of the truth , and does very often hinder the attainment of it . it is hard to convince men of those things that check their vainglorious ends and purposes . and therefore says our saviour , how can ye believe in me , that receive honour one of another , and seek not that honour which cometh of god onely ? the wise man exhorts us to buy the truth , intimating thereby that we must quit all our sinful lusts and affections , and our carnal interests in prosecuting of it . in a word , we must be in mind prepared to believe all truth , by being resolved to do whatsoever appears to be the will of god , let what will come of it in this world , having our hearts evermore fixed upon the great concernment of eternal life . and this is more necessary for the best knowledge , than vastness of parts and learning . where the mind is thus prepared , there will be little need to press the two remaining dispositions ; whereof the former is , . competent diligence . errour is sometimes made to look so like the truth , that a superficial examination will not serve to distinguish one from the other . sometimes the truth must be had by laying a great many things together , and the proof does not lie in one , but in many arguments pointing the same way . sometimes also a conclusion is offered with the shew of many motives of credibility , which neither singly nor joyntly prove what is intended . and here patience and industry commonly helpeth more than quickness of judgement . our saviour bad the jews search the scriptures ; those very men who in all probability had read them , but as it seemeth , not with diligence enough . it were very well , if those that begin to study divinity would not presume upon the diligence and honesty of others , whose books they see full of citations of scripture ; but take some pains to judge whether that be the true sence in which they are quoted . for want of this , several have miscarried in their first entrance upon this work ; and the errours of men of name and authority , have been propagated . it would also be very happy for this church , and for themselves too , if the dissenting people would not presently conclude that what they read in the books of their own way is all agreeable to gods word , because they see abundance of scripture in them , but would use some diligence to judge whether that be the true meaning in which the scripture is there understood . it was doubtless with designe to catch such slothful people , that the catechism of h. t. was published in our language , wherein he pretends to prove all the lewd doctrines of the romish religion , by texts of scripture . but if any man will take the pains to examine his pr̄oofs , he shall find such miserable wresting and perverting of the scripture , that he will never trust a book more merely for store of scripture-phrases and citations ; but go to the fountain of truth it self , the pure word of god , to see whether the interpretations of men are indeed the unpolluted streams of that spring , from whence they are said to come . we must be willing to sift things to the bottom , if we would not be imposed upon . a very little pains will serve to make a man confident ; but 't is not a little that will make him confident upon safe grounds . . to diligence we must adde prayer for the divine illumination . in searching for truth we must implore his help who is the god of truth , whose word is the word of truth , and whose spirit is the guide into truth , that he would free our minds from all prejudices and corrupt affections , and from every thing which obstructs a right understanding . if we lack wisdom , we must ask it of god , who giveth his holy spirit to them that ask him . and now i dare appeal to all that read these papers , if it had not been to the unspeakable advantage of gods church , and the souls of men , if all that profess christianity had inquired into the controversies of religion ( so far as they are concerned in them ) with these dispositions that i have recommended . and therefore i do the more earnestly desire them to lay their hands upon their breasts , and in good earnest to ask themselves if they have in this manner sought the knowledge of the truth ; with a mind thus prepared , with impartiality and diligence , and constant prayer for gods blessing and direction . § . iv. my next business is to offer some considerations to perswade our people to an honest and impartial tryal of opinions in religion . this indeed cannot be done by all with equal advantage , because of the difference of mens abilities ; but something is to be done by all , and every one is to do what he can , and god expects no more . if we chuse a way of religion at random , or without honest care to know the truth , we are in great danger of falling into delusion , because there are false religions and damnable errours in the world. saith st. john , try the spirits whether they be of god , because many false prophets are gone out into the world . there was danger of running into grievous errour in the best and purest age of the church , if christians were not careful to examine things . and surely the danger is greater in this corrupt age , and this extremely-divided state of christendom . it often happens also , i doubt for the most part , that seducers are more diligent and wise to propagate errour , than good men are to gain proselytes to the truth . the former are evermore too hard for the latter in confidence , peremptoriness , threatning of damnation , magnificent and lofty pretences , and where the case calls for it , in artificial addresses and insinuations . and this makes our danger the greater , if we are not resolved to try before we trust . nay , if we were secure from impostors , yet because no man is infallible , we should not surrender up our belief wholly to the authority of any man , but judge of his doctrine as well as we can . because there cannot be a stronger ground for our assent to any thing , than that god has said it , we are to be very careful how we receive an opinion , for which texts of scripture are multiplied one upon another , i. e. we must see whether they do indeed prove the thing in question : for otherwise we may by the pretence of so great authority , be the more fastned in some dangerous errour . we are exposed to manifest hazard , if we are apt to admire a man for bringing much scripture to serve his purpose , but not to think it needful to see whether those passages of holy writ be pertinently applied or not . to this i must adde , that the errours we may fall into for want of enquiry and examination , may for ought we know , be of dangerous consequence to our own souls . some there are that wrest the scriptures to their own destruction ; and if we are in their way , they may wrest them to ours too . we may inconsiderately take up principles that will by degrees debauch our consciences , and reconcile us to wicked practices , and in many instances eat out the sense of good and evil , sin and duty . on the other hand , by considering things as impartially and judiciously as we can , we shall not onely be secure from running into great errours , but the doctrines of true religion will become more plain to us , and we shall have a more clear and distinct apprehension of them ; which will reward our endeavours with great pleasure and satisfaction . for next to the delight of a good conscience gained by doing what we know to be our duty , there is no pleasure more pure and agreeable to the best part of our nature , than that which arises from an improved knowledge in the things of god. and having well weighed and considered the grounds of our perswasion , we shall adhere more stedfastly to that truth which we have learn'd , and not be easily unsetled by the sophistry or the confidence of ill men , being prepared to shew that there is no sound reason in the former , and no just cause for the latter . and when seducers perceive that we have inquired too far into things , to be born down with peremptoriness , or to be deluded with colours ; they will be discouraged from attempting to draw us into their net. moreover , it will be no little satisfaction to us , when we are going out of the world , that we have all along taken due pains to inform our selves in things of the greatest concernment to us , viz. those which regard our everlasting salvation ; and that the errours into which we may have fallen , were not to be imputed to want of honest diligence in inquiring after the truth , but onely to humane infirmity . in the mean time , we cannot have the conscience of sincerity upon good grounds , if we do not with diligence apply our selves to know all our duty , and consequently all that divine truth which is the rule of it , or which leads to the performance of it . one character of that good and honest heart which our saviour compares to the good ground , is to understand the word . and the reason why the pharisees did not understand , was because they were not of god , but of their father the devil whose lusts they did . one reason why god in his wisdom permits impostures and errours to go up and down in the world , is because this serves to make a more evident difference between those that are sincere and honest , and those that are not so . for in these circumstances good men will take the more pains to distinguish between truth and errour , while the insincere either take up that profession which serves best for their worldly ends , or take occasion by the differences that are in the world about religion , to throw off all pretence to religion it self . there must be herefies among you , saith st. paul , that they which are approved may be made manifest . to which we may adde , that by honest endeavours to be rightly informed in matters of religion , we do in some measure qualifie our selves for the happiness of another life , and shew that we are disposed heavenwards , and desirous of that infinitely-better state of things , where darkness and errour shall be done away . for one great part of the reward promised in a better life , is that we shall know divine things more perfectly there , than we can do in this world. but this can be no happiness to any but to those that are lovers of truth and goodness here . i shall conclude this point with one consideration more , that at this time we have very confiderable advantages and opportunities towards the discovery of truth in the present controversies among us . we of this church are perswaded that papists and other sectaries do causelesly divide from our communion , and grievously sin against god , and endanger their own souls , as well as disturb the quiet of the church , by their separation from it , and their combinations against it . and therefore some pains has been taken , more than ordinary , to shew them the errour of their way , by going through the several points upon which they pretend to justifie their doings . and it is plain , as i have shewn already , that in things of this nature they are mightily concerned to know the truth . and therefore if they neglect so fair an opportunity of examining things as is now offered them , they will have the more to answer for another day . the several controversies between this ▪ church on the one side , and the dissenters and the recusants on the other , are stated and argued in a plain and familiar way , and brought down for the most part to the capacity of ordinary readers . and therefore let both the one and the other look to it , that they do not either in obstinacy or in laziness , or for worldly interest , put away the truth from themselves . we should be very sorry if our endeavours should have no other effect than to make them more inexcusable at last . it will be our grief , but it will be their condemnation . § . v. when after due examination , we have setled our selves upon true grounds , whether in keeping our first perswasions , or in changing them ( if we found they were wrong ) for better : we must remember that there are duties incumbent upon us growing from the knowledge we have gained . . we are to be thankful to god for the truth we have learn'd . when we see how miserably some men are mistaken and deluded in things that are both plain enough , and of great moment , we should not insult over them and grow into self-conceit , but into humility and gratitude to god , acknowledging it to be of his grace and goodness , that we are not led away into the same delusions . we are indeed to thank him for all things that contributed towards our escape or recovery . if we have a better natural apprehension and judgment than some others , who was it that made the difference ? if we had a good education , and were put into a right way at first , it was god that chose those happy circumstances for us . if we have recovered from any way of dangerous errour in which we were bred up , the conversation , the friends , the books , and all other means by which we came to be better informed , were ministred unto us by the good providence of god. and that degree of a good mind which either prompted us to inquire , or prepared us to do it with success , was likewise from his grace . finally , it was his blessing that crowned all . for every good and perfect gift cometh from above , from the father of lights . so that in effect god is to have all the praise . and if we make it our business humbly and thankfully to acknowledge all his goodness in that knowledge of the truth to which we have attained , we shall reap this great advantage and comfort thereby , that by his grace and providence he will communicate to us more and more knowledge , if it be needful for us ; or at least that he will not suffer us to fall into any dangerous errour . for we are not safe from damnable errours merely because we believe the truth at present ; our perseverance in it depends upon the grace of god , which is forfeited by nothing sooner than by pride and ingratitude . for god resisteth the proud , but giveth grace to the humble . and if by the impiety of neglecting to acknowledge god in those blessings we have received from him , we should provoke him to leave us to our selves ; our judgments though they be set right at present , will easily be depraved and corrupted by vicious affections , and by degrees we may fall from one delusion to another , till we come to believe the same things with those men whom we were once apt to scorn or to pity for their stupidity and blindness . now the ways are very plain by which we are to express our thankfulness to god for the knowledge we have gain'd . we must do this in our dayly prayers , if we would shew our selves grateful in any proportion to the greatness of the benefit we have received . we are to thank god for the least of his mercies , because we are less than the least ; and therefore for all the blessings of this life , and of the outward man ; that we are not blind or lame , that we have not distorted limbs , or a deformed shape . but is it not a more valuable blessing still to have a mind clear from all foul and monstrous errour , endued with soundness of judgment , and replenisht with the knowledge of divine truth ? does not this therefore call for particular acknowledgments and thanks ? we must be sure to express our thankfulness by better obedience , and by improving in all virtue and piety , as we have improved in knowledge . otherwise we receive this grace of god in vain . knowledge conduceth to a mans true happiness by leading him to do well ; but if he holds the truth in unrighteousness , by increasing knowledge he does but increase sorrow , and that because he increaseth his guilt . but that which i chiefly intend here , is this : that god by inlightning our minds with a more full discovery of the truth , has laid upon us a great obligation in general to love him more perfectly , and to perform his will in all things more readily and cheerfully than we have done . and this is true thankfulness , if because god hath led us to the understanding of some things which we were ignorant of heretofore , we do more heartily perform those plain duties , and obey those divine rules of which we were not ignorant before . finally , it is a principal expression of our gratitude to god , for being enlightned and undeceived our selves , to be charitably helpful for the undeceiving of others , and leading them into the knowledge of that truth into which god by his providence and grace hath led us . for god is never more pleased with us than when we do good one unto another : and therefore our charity to our mistaken brethren , is the most acceptable sacrifice of praise that we can offer to him . but this is so considerable a thing , that it ought to go by it self for one remarkable use we are to make of having gained the knowledge of the truth . wherefore , . let us consider how we are after this to behave our selves to others . i have already told you , that in gratitude to god we are to do what we can to recover those to whom we have opportunities to do this good office ; and that because god would have all men to be ▪ saved , and to come to the knowledge of the truth . this was that which our lord said to peter , when thou art converted , strengthen thy brethren ; and if those who are not thoroughly confirmed in the truth are to be farther instructed , there is the same reason for endeavouring to recover those that are quite out of the way . therefore if any of our friends and acquaintance , or others , whom at any time we have a good opportunity of instructing , remain under those errours that we have forsaken , and have discerned good cause to forsake ; we must remember that though it was chiefly by the grace and disposal of god that we came to a right understanding , yet it was also by humane means , by conversing with others , or by reading their books . and therefore we should take our selves to be fit instruments under god for the reducing of them , by desiring them earnestly either to hear what we have learned from others , or to read those books by which we have been convinced . and we should be the more earnestly engaged in this charity , because those whom we may prevail withal , will thereby be engaged to help others also ; and by this means our diligence and charity will be blessed with the good success of propagating the knowledge of truth so far , that we shall not be able to see to the end of it . if therefore thou art convinced that thy former perswasions were erroneous , and thy practices grounded upon them unjustifiable , be not ashamed to confess thy mistake , but shew thy self glad that thou art now better informed ; and go to thy friend and tell him that thou art fully perswaded thy was has been wrong all this while , and shew him these arguments that have set thee right , that he , as well as thy self , may rejoyce in the discovery of the truth , and have the same reason to bless god that thou hast . now when we are thus resolved , let us by no means forget in what manner we are to apply our selves to our mistaken brother for his information , i. e. in meekness of wisdom , in the spirit of meekness , without railing and bitterness , though we should meet with unhandsome opposition , remembring that we our selves not long since were under the same mistakes , and had the like fondness for those erroneous opinions which we would now rescue our brother from . if he does not take information and receive instruction as fast as we did , we must not presently grow into passion ; for some mens prejudices are greater and stronger than others , and all men have not the same capacity of understanding , and quickness of apprehension ; and therefore more time is to be allowed , and more patience is to be used for the recovery of one man , than may be needful in the case of another . and because nothing puts a slow or a prejudiced man more backward than rough and bitter discourse , therefore more meekness , and gentleness , and patience is requisite in dealing with him , than if we had to do with one of better wit or less prejudice . when we would bring a man to the truth , we must avoid all things that will be sure to drive him at a farther distance from it , as clamour , fierceness , and railing will certainly do . for this carriage does but harden the obstinate , and confound the simple . . when we are convinced of the truth , as we must not be ashamed , so neither must we be afraid to own it , but constantly adhere to it by professing it , and practising according to it , whatever we lose or suffer for so doing . for otherwise we are convinced to no other purpose than the increasing of our guilt , for he that knows his masters will and doth it not , shall be beaten with many stripes . if therefore thou hast hitherto been a papist , but art now convinced of the impious doctrines and practices of the church of rome ; or a dissenter , but art now satisfied that there is no just ground for separation from the church of england ; be not afraid of the reproaches and accusations of those whose errours thou hast left , no , not though your dependance be in a great measure upon them , or your expectations of worldly advantage from them be never so great . consider that thy salvation lies at stake , and that the question is , whether gods love is not to be preferred before their favour , and that you are now to shew that you do not love the praise of men more than the praise of god. tell them that you will be still glad of their friendship , but that you cannot purchase it at so dear a rate , as to sin against god for it , either by renouncing that which you are throughly convinced is gods truth , or by going contrary to a conscience well informed of your duty . let them know that you have been at a great deal of pains to discover the truth in these matters , and more than they have been at ; that you value that knowledge of your duty to which the grace and providence of god hath led you , at a more just rate than to sacrifice it to every worldly interest ; and that the industry you have used to inform your self aright , would turn to a very evil account , if after all , you should play the hypocrite . when we have the truth , our loins must be girt about with it ; we must love it heartily , profess it sincerely , and contend for it earnestly , and practise it honestly . when we have bought the truth by diligent and impartial enquiry , we we must not sell it for the gain of worldly wealth or honour , or any other secular advantage , no not for the safety of our lives . the sum of all , is this : prove all things , hold fast that which is good . finis . a catalogue of several tracts written by some divines in and about the city of london , for the satisfaction of the protestant dissenters . . a perswasive to communion with the church of england . . a resolution of some cases of conscience which respect church-communion . . a letter to anonymus , in answer to his three letters to dr. sherlock about church-communion . . the case of lay-communion . . the case of mixt communion : whether it be lawful to separate from a church upon the account of promiscuous congregations and mixt communions ? . the case of indifferent things used in the worship of god , proposed and stated . . a vindication of it . . a discourse of conscience . . a discourse about a scrupulous conscience . . some considerations about the case of scandal , or giving offence to weak brethren . . certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . in two parts . . an answer to the dissenters objections against the common prayers , and some other parts of divine service prescribed in the liturgy of the church of england . . the resolution of this case of conscience , whether the church of englands symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? . a defence of it . . the case of infant-baptism , in five questions . . the case of the cross in baptism . . a perswasive to frequent communion in the holy sacrament of the lords supper . . the case of kneeling at the holy sacrament stated and resolved , in two parts . . a discourse about edification . . a discourse of profiting by sermons , and of going to hear where men think they can profit most . . an argument to union ; taken from the true interest of those dissenters in england who profess and call themselves protestants . . a serious exhortation , with some important advices , relating to the late cases about conformity , recommended to the present dissenters from the church of england . against popery , these : . a discourse about the charge of novelty upon the reformed church of england , made by the papists asking of us the question , where was our religion before luther ? . discourse about tradition , shewing what is meant by it , and what tradition is to be received , and what tradition is to be rejected . . the difference of the case between the separation of protestants from the church of rome , and the separation of dissenters from the church of england . . the protestant resolution of faith. . a discourse concerning a guide in matters of faith. . a discourse concerning invocation of saints . . a discourse concerning the unity of the catholick church , maintained in the church of england . . a discourse of auricular confession . . a discourse against transubstantiation . a catalogue of some books printed for t. basset . speed's maps and geography of great britain and ireland , and of foreign parts . hooker's ecclesiastical politie . guillim's heraldry . bishop sanderson's sermons . mezaray's history of france . dr. howell's history of the world. in vol. dr. littleton's dictionary . compleat clerk. dr. sherlock's sermon on the discovery of the plot. medicina curiosa . miege's french dictionary . willis's london tract of physick . bishop wilkin's sermons . — principle and duty of natural religion . bishop land's devotions . ☞ all the works , newly printed , of doctor john lightfoot , in two volumes in folio . illustrated with maps and several tables to the whole , with some things never before printed . notes, typically marginal, from the original text notes for div a -e phil. . . cor. . . cor . . rom. . . discourse about tradition , shewing , &c. notes for div a -e abridgment of christian doctrine printed at doway . an inquiry concerning virtue in two discourses, viz., i. of virtue and the belief of a deity, ii. of the obligations to virtue. shaftesbury, anthony ashley cooper, earl of, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an inquiry concerning virtue in two discourses, viz., i. of virtue and the belief of a deity, ii. of the obligations to virtue. shaftesbury, anthony ashley cooper, earl of, - . p. printed for a. bell ... e. castle ... and s. buckley ..., london : . attributed to anthony ashley cooper shaftesbury. cf. halkett & laing ( nd ed.). an unauthorized ed., published by john toland. shaftesbury bought and destroyed most of the copies. errata on t.p. verso. advertisement on p. [ ] at end. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng virtue -- early works to . religion -- early works to . vice -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion an inquiry concerning virtue , in two discourses ; viz. i. of virtue , and the belief of a deity . ii. of the obligations to virtue . honestum igitur id intelligimus , quod tale est , ut , detractâ omni utilitate , sine ullis praemiis fructibusve , per seipsum possit jure laudari . quod quale sit , non tam definitione , quâ sum usus , intelligi potest ( quamquam aliquantum potest ) quam communi omnium judicio , & optimi cujusque studiis , atque factis : qui permulta ob eam unam causam faciunt , quia decet , quia rectum , quia honestum est ; etsi nullum consecuturum emolumentum vident . — cic. de fin. b. & m. lib. . london , printed for a. bell in cornhil , e. castle near whitehal , and s. buckley in fleetstreet . m. dc . xc . ix . errata . page . line . read , as when there are other minds , besides one chief one ; but. lin . . r. as when there are , besides one chief good principle , several principles . p. . l. . r. in himself . p. . l. . r. to their . p. . l. . r. are those . p. . l. . r. ill occurrence . p. . l. . r. is , and. p. . l. . r. degrees . p. . l. . r. from hence . p. . l. . r. order , set . p. . l. . r. content . p. . l. . r. perpetual satiety . p. . l. . r. and are . p. . l. . r. losing . p. . l. . r. highly reigning . p. . l. . r. the natural . book the first . of virtue , and the belief of a deity . sect . i. religion and virtue , as they have near relation one to another , and are ever presum'd to reside together ; so they are very rarely consider'd apart , or distinguish'd from one another . however , since there have bin instances of some , who having great zeal in religion , have yet wanted even the common affections of humanity , and have bin extremely vitious and corrupt ; and since others , even amongst those who have scarcely own'd a deity , have bin seen to practise the rules of morality , and have seem'd to act with good meaning and affection towards mankind : it has given occasion to several to enquire how far virtue alone could go ; and how far religion was either necessary to support it , or able to raise and advance it . and since by the example of others we have bin engag'd in an enquiry of this kind , and are now about to enter upon a subject where there is need of a very particular explanation of things , and of a more than ordinary clearness in terms ; we may do well first of all to consider what it is that we call atheism , and what virtue : and afterwards we may examin the consistency of these two together . first , then , as to atheism . and here it cannot justly be wonder'd at , if the method of explaining this appears unusual and strange , since the subject it self , and the question here treated of , has , perhaps , so little enter'd into consideration , and is a matter of so nice and dangerous speculation . but to begin , therefore , according to the best of our reason ; the judgment of which is submitted to others . in the whole of things ( or in the universe ) either every thing is according to a good order , and the most agreeable to a general interest that is possible : or every thing is not according to a good order ; but there is that which might possibly have bin better , more wisely contriv'd , and with more advantage to the general interest of beings , or of the whole . if every thing that exists be according to a good order , and for the best , by being in the wisest and justest manner ; then is there of necessity no such thing as real ill in the universe , nothing ill with respect to the whole . whatsoever , then , has such an existence or being as that it could not have bin better , or better ordered , is perfectly good. whatsoever in the order of the world is call'd ill , supposes a possibility in the nature of the thing to have bin otherwise contriv'd or order'd by some wisdom or other : for if it could not have bin better made , or any otherwise have bin better , by any suppos'd order or regulation ; it is perfect , and in no wise defective or ill . whatsoever is ill therefore , must be caus'd or produc'd , either by design ( that is to say , with knowledg and judgment ) or through want of design , from chance . if the order of all things be such , that nothing can be thought of , or imagined , more wise , perfect and just ; then it is impossible but that there must be wisdom , understanding and design in the whole ; and that in the perfectest , and highest manner and degree . whatsoever is from design implies a mind , discernment , and intelligence . if there be any thing ill in the universe from design ( and it must be , if at all , either from design , or from chance ) then that which is the cause of , or which disposes all things , is no one good designing principle . for either there is but one designing principle or mind , and that corrupt ; or if there be one that is good , there is another in being which operates contrarily , and is ill . if there be any thing of ill in the universe from chance , or which was not design'd , but accidental ; then a designing principle or mind , whether good or bad , cannot be the cause or guidance of all things . and if there be a designing principle which is the cause of good , and is good , but cannot prevent the ill which happens from chance , or from a contrary ill design ; then is there no such thing as a supreme good design or mind but what is impotent and defective : for not to correct , or totally exclude that ill of chance , or of a contrary ill design , must proceed either from impotency , or ill will. whatsoever has intelligence , and is a mind , having a superior power over us , or having any eminent place , direction , or controul in nature , is that we call god , or deity . for , tho a people believe and worship that which they think neither perfectly good , nor perfectly powerful , nor yet eternal ; it is a deity or god still , tho an imperfect one , which they worship : or whether they think fit to worship or no , still they believe a god of some sort . whatsoever therefore is superior in any degree over the world , or that rules in nature with discernment and a mind , is that which we call god. if there are several such superior minds , they are so many gods. but if that single superior , or those several superiors are not in their nature necessarily good , they rather take the name of daemon . for remove all good from either of those beings , and we shall immediately pronounce it a devil . to believe therefore that every thing is govern'd , order'd , or regulated according to the best , by a designing principle or mind , such as is good and eternal , is to be a perfect theist . to believe nothing of a designing principle or mind , nor any cause or measure or rule of things , but chance ; so that in nature neither the interest of the whole , nor of any particulars , can be said to be pursu'd , design'd , or aim'd at ; is to be a perfect atheist . to believe no one supreme good designing principle or mind , but several , is to be a polytheist . to believe this one single mind , or these many minds , are not absolutely and necessarily good in their nature , but are vitious and unjust , is to be a daemonist . for , to believe any thing of beings , or of a being which dos universally superintend , which governs all things by his power and will , but not with that obligation and necessary confinement to good , and to what is best , is to believe an infinit devil , and not an infinit god. to believe this supreme mind , or these supreme minds good , and not the cause of ill ( if real ill be allow'd ) is to allow some other cause , which is either design or not design . if it be design , and of consequence a malicious and ill design ( that is to say , if it proceed from the prevalency of an ill mind or minds ) then is this in reality being a daemonist in some degree . if it be from no design , but from chance ; so that a mind prevails but in some things , and chance in others ; then is this to be an atheist in some degree , or in as far as chance is thought prevalent and unsurmounted by the power and wisdom of any supreme mind or minds . there are few men who think always consistently , or according to one certain hypothesis upon any subject so abstruse and intricate , as this concerning the cause of all things , and the oeconomy or government of the vniverse . for it is plain in the case of the most devout people , and by their own confession , that they have times when their faith only supports them , and that they are ready to judg ( that is to say , that their reason inclines them to judg ) to the disadvantage of a providence and a just rule . that alone therefore is to be called a man's opinion , which is of any other the most habitual to him , and occurs upon the most occasions . so that it is hard to pronounce of any one , that he is an atheist ; because , unless his whole thoughts do at all times carry him against all design , or government of a mind , he is no perfect atheist : for , to believe any thing of design , or government of a mind , tho limited , and not infinitly powerful , is to believe something of a god. and that this is a proper way of speaking , and a necessary one , appears from this ; that otherwise if no one were to be stiled a theist in any degree , who permitted any thing to chance ; then likewise would no one be to be stiled a theist who permitted any thing to a contrary ill principle , as those do , who believe a devil or daemon , opposit to god ; or that there is any such thing in the universe , as real ill , which is neither from chance nor from god. but if any one believes more of chance and confusion than of design ; then is he more an atheist than a theist , from that which most reigns with him , and has the ascendent . as on the other side , if he believes more of the prevalency of an ill designing principle than of a good one , he is then more a daemonist than he is a theist , and may be called a daemonist from the side to which the balance most inclines . all these sorts both of daemonism , polytheism , atheism , and theism , may be mixed : as thus . . theism with daemonism : . daemonism with polytheism : . theism with atheism ; . and so daemonism with atheism ; . and so polytheism with atheism . . theism ( as it stands in opposition to daemonism , and denotes a goodness in god ) with polytheism : . and that part of theism and daemonism , together with polytheism ; . or with polytheism and atheism . . as when the one chief mind or soveraign being is divided betwixt a good and ill nature , by being the cause of ill as well as good . . as when there is not one , but several corrupt minds that govern ; which may be call'd polydaemonism . . as when chance is not excluded ; but that god and chance divide : for instance , jupiter govern'd both the gods and men , but could not prevent the ill fate of his son sarpedon , nor the growth of the titans , who sprung not from him , but from chance , and fought against him to gain the sovereignty . . as when an evil daemon and chance divide . . as when many minds and chance divide . . as when there are more minds than one , but agreeing in good , and with one and the same will and reason . . as when there is 〈…〉 good principle , and an ill principle ; or several such principles or minds , both good and bad . . as when the last is together with chance . religion excludes none of these except perfect atheism . undoubtedly perfect daemonists there are in religion ; because we know whole nations that worship a devil or fiend , to whom they sacrifice and pray , only to prevent the mischief he would do them . and we know that there are those of some religions , who give no other idea of their god , but of a being arbitrary , violent , causing ill , and ordaining to misery ; which is a devil in the place of god. now as there are all these opinions concerning a god ; and that there are some who have no opinion at all , either through scepticism , and a doubt which to assent to , or by having never thought at all , so as to be influenced by any belief in religion , or any opinion in philosophy as to this matter ; the consideration is , how any of these opinions , or this of having no constant opinion , or no opinion at all , dos consist , or is inconsistent with virtue . sect . ii. but to examin now concerning virtue . there is in every creature a certain interest or good , which is as an end in that creature ; and to which end if any thing either of his appetites , passions or affections be not conducing , but the contrary , this is ill to him : and in this manner he is ill with respect to himself ; as he is said to be ill also with respect to others , when any such appetites or passions make him injurious to them . and if , by the natural constitution of any rational creature , the same irregularities of appetite which make him to be ill towards others , make him to be ill also as to himself ; and that the same regularity of affections which makes him to be good in one sense , makes him to be good also in the other ; then is that goodness by which he is thus useful to others ( if this perhaps be what we call virtue ) a real good to himself . whether this be so or not , is reserv'd to be consider'd afterwards . our present design is , to examin separatly the good of virtue to society . if any one will maintain that a creature well constituted as to himself , may yet be contrariwise towards others ; then , notwithstanding a creature be thus good for himself , this is not enough to make it be said of him that he is a good creature ; unless he could be understood to be absolute and complete in himself , and without any real relation to any thing in the universe besides . for if there be any where in nature a system of which this living creature must be consider'd as a part ; then , if the creature be to carry the name of good , he must be such a part as makes to the good of that system or whole . now if there be any thing in the structure of a particular animal more than what has relation to himself , or his own privat system or nature , and by which he has an absolute relation to some other thing , or other system or nature without him ; then is this animal but a part of some other system : for instance , if an animal have the parts of a male , it is with a relation to the female ; and the parts both of the male and female have a relation to another thing besides the system of themselves . so that they are parts of another system : which system is that of a particular species of living creatures that have some one common nature , or are provided for by some one order or constitution of things subsisting together , and uniting to that end , of their support . in the same manner , if a whole species of animals be such as contribute to some other thing ; and that their existence has a necessary relation to something else , or to the existence of some other species of animals ; then is that whole species but a part of a system . for instance , to the existence of a spider , the existence of such animals as flies is made to be necessary : so that the fly has a relation to the spider , as the web of the spider , and the spider it self have relation to such animals as flies . and thus , in the structure of one of these animals , there is absolutely as apparent and perfect a regard and relation to the other , as in the system of our selves and in our own body there is a relation of parts one to another ; as of the stomach to the limbs : or , as in the branches or leaves of a tree , we see a relation to a root and trunk . in the same manner are flies necessary to the existence of other creatures , both fowls and fishes . and thus are other species or kinds subservient to one another ; which is being parts of a certain system , according to which the nature of animals is disposed . so that there is a system therefore of all animals together ; an animal system , and an animal nature , or a nature common to all animals . in the same manner if the whole system of animals , together with that of vegetables , and all other things in this world of ours ; that is to say , if this whole system of the earth has a relation to , or a dependence on any thing else whatsoever ( as it has , for instance , with respect to the sun , and planets round that sun ) then is the earth but a part of some other system . and since there must be a system of all things , a universal nature , or nature common to the whole ; there is no particular being or system which must not be either good or ill in that general system of the vniverse : for if it be insignificant and of no use , it is a fault or imperfection , and consequently ill in the general system . therefore if any being be wholly and really ill , it must be ill with respect to the universal system ; and then the system of the universe is ill or imperfect . but if the ill of one privat system be the good of other systems , and be still the good of the general system ( as when one creature lives by the destruction of another ; one thing is generated from the corruption of another ; or one planetary system or vortex may swallow up another ) then is the ill of that privat system no ill in it sell ; more than the pain of breeding teeth is ill in a system or body , where without that occasion of pain , the body would suffer worse by being defective . so that we cannot say of any being , that it is wholly and absolutely ill , unless we can positively shew and ascertain it , that that which we call ill is not good in some other system , nor in the whole . but if any intire species of animals be destructive to all the other species , then is that to be call'd an ill species , as being of ill in the animal nature or system . and if in any species of animals ( as in men , for example ) one man is such as to be of a nature pernicious to the rest , then is he an ill man. but we do not say a man is an ill man , because he has the plague-spots upon him , or because he has convulsive fits which make him strike and wound those that come near him . nor do we say a man is a good man , when his hands are ty'd , which hinders him from doing the harm that he has a mind to do , or ( which is near the same ) when he abstains from executing his ill purpose , through a fear of some impending punishment , or through an allurement of some privat pleasure or advantage , which draws him from his ill intention . so that in a sensible creature , that which is not done through any affection ( and consequently with no knowledg , consciousness or perception at all ) makes neither good nor ill in the nature of that creature , according to the sense we speak in , when we say a creature is a good or an ill creature . and whatever is done either of good or ill , otherwise than as through good or ill affections in that creature , it is in the nature of that creature neither good nor ill , according to the common understood sense of a good or ill creature , a good or ill man. a creature in this sense is only good therefore when good or ill ( that is to say , a good or an ill to his system , or to that which he has a relation to ) is the immediat object of some affection moving him : it being then only to be truly said that he has good affections , good inclinations or passions , a good nature , or a good soul. for if a creature that is mov'd by a passion of hatred to his own kind , be by a violent fear of something hurtful to himself , mov'd so as to do that good which he is not inclined to , by any affection to the good it self ; it is not good ( that is to say , good as above ) which is the object of the affection moving him : for that which moves him is no affection relating to any good of his species , or of that which he is joined to , or is a part of : and therefore there is no goodness there ; that is , there is nothing which takes from , or abates any thing of the ill nature or ill disposition ( which is the true illness of the creature ) altho the effects of that ill nature or ill disposition be accidentally prevented , or that some good come accidentally to be wrought by that creature , without good nature , good disposition , or good intention . if there be any affection towards privat good , which is for the good of the species in general that every individual should have , this cannot be other than a good affection ; 〈…〉 it be not for such affection as this , that a creature is commonly called good . if there be any affection towards privat good which is not really consistent with such privat good or happiness ; this , as being hurtful to the creature , and being superfluous , and such as must detract from , anticipate , or prevent the other good affections , is vitious and ill . if there be any affection towards privat or self-good which is consistent altogether with real privat good or happiness , but is inconsistent with that of the other kind , the public good or good of the species ( which whether a thing possible to be suppos'd or no , will be afterwards consider'd ) this must be ill and vitious in the common sense of illness and vice ; for altho profitable to the particular creature , it is injurious to the society or whole . if the affection , by being only in a moderate degree , be agreeable to the other general good ; but by being immoderate , is the contrary ; then is the immoderate degree of this affection vitious , but not the moderate . and thus , if there be any thing which is the occasion of a more than ordinary self-concernment or regard to separat and privat good , or of an over-great extension of the appetite 〈…〉 attention of the mind towards what is merely of self-good , or reputed self-good ; this , as being detracting from the affections towards other good , and inconsistent with just and equal concern for the species , or towards public good , must necessarily be ill and vitious : and this is what is called selfishness . now , if there be any affection towards self-good , or towards pleasure , which is in it self contributing to the other good , that of the species or system ; then is that affection so far good , as that it is absolutely necessary in order to constitute a creature good . for if the want of such an affection ( as for instance , of that towards self-preservation , or towards generation ) be of injury to the species or system ; then is it vitious in some degree to want those affections , or to have such as are contrary : as no body would doubt to pronounce , if they saw a man who minded not any precipices that lay in his way , or who had a disposition that rendred him averse to any commerce with woman-kind , and of consequence unfitted him through illness of temper ( and not merely through a defect of constitution ) for the propagation of his species or kind . so that the affection to self-good or privat good , may be a good affection or an ill affection . for if the affection towards self-good be too strong ( as for instance , the love of life , which by being over-great , unfits a creature for any generous act , and hinders him in the doing his part ) then is it vitious ; and if vitious , the creature that is mov'd and acted by that , is vitiously mov'd , and can never be otherwise than vitious in some degree , whilst mov'd by that vitious affection . therefore , if through such an over-great love of life and being , a creature be accidentally induc'd or engag'd to do a good thing , or several good things ( as he might be upon the same terms induc'd to do ill ) he is not any more a good or a virtuous creature for this good he dos , than a man is so much more a good man for pleading a just cause which he is hired to , or for fighting in a good cause against a tyrant whom he happens to have a privat quarrel with , and whom he fears or hates on that account only . whatsoever therefore is done that happens to be of good to the species , or to the system as above , through this affection towards self-good , or separat privat good , dos not imply any more goodness in the creature than as the affection is good . and if that affection in it self be not to be stiled a good or virtuous affection ; whatsoever happens through it , is not goodness nor virtue , nor the creature any more a virtuous or good creature : but let him do whatsoever good , if it be only that vitious affection of exorbitant selfishness , or an excessively extended appetite towards self-good , which moves him ; and that there be wanting therefore to move him any good affection , such as ought of right to do it ; the creature is in it self still vitious , and will always be so in some degree , whilst the passion towards self-good , tho ever so moderate and reasonable , is in any degree his motive in the doing that which a natural affection to his kind should have mov'd him to ; but , which natural affection is wanting in him , or so weakly implanted as to be insufficient to move him without help from the other . nor indeed can there be any goodness till it comes to be a part of the natural temper of a creature , such a one as is mov'd by affections , to be carri'd by some immediate affection , directly and not consequentially or by accident , to good or against ill : that is to say , till some good or ill ( which is a good or an ill as above ) come to be the object of his affection , either as towards it , or against it ; and that such affection become part of his natural temper : for in the instance of fear beforemention'd , where through fear a creature hating his own kind , is kept from hurting them , or is even induced to do them good ; in this case the fear of self-ill or privat ill , or love of self-good or privat good , is part of the natural temper : but the fear or abhorrence of other ill , or love of other good ( which is requisit in a good creature ) is no part of the natural temper , but far the contrary . so , let the creature act how it will , or whatever way it is casually mov'd by those affections which regard merely privat or separat good or ill ; it will not have any thing more of true goodness on that account , but will be still vitious and depraved , unless the natural temper come about , and the nature of its affections change . for instance , if a creature naturally fierce and cruel , lose that fierceness , and is made tame , gentle and treatable ; then is his natural temper chang'd . suppose now that the creature has indeed a tame , gentle and mild carriage , but that it proceeds only from the fear of his keeper ; which if set aside , his other passion instantly breaks out ; then is that mildness not his natural temper : but his natural temper is what it was , and the creature still as ill a creature in its own nature . suppose on the other side , that a creature be naturally inclin'd towards the preservation of its young ; but that the terror of the hunters , or of an enemy in some extraordinary case , cause it to abandon them : in this case the temper of the creature remains still what it was , and is not prejudic'd or impair'd , tho hindred from operating by a strong passion suspending it for the time . but if by any operation of outward things , or by any thing from within , that passion or affection towards the young comes to grow weaker , so that other passions may more easily prevail over it ; then is the natural temper chang'd in some degree , and the creature not so good a creature . nothing therefore being properly either goodness or illness in a creature , but what is from his natural temper ( or from those passions or affections which constitute natural temper ) as it respects that good or ill of his kind or species ; a good creature or a good man in such a one as by his affections or natural temper , is carried primarily and immediately , and not secondarily and accidentally , to good and against ill ; and an ill man the contrary : who is wanting in right affections of force enough to carry him towards good , and bear him out against ill , or who is carried by his natural affections just contrarywise ; to ill , and against good. if the natural temper be vitious , the man is vitious in the same degree : and so if the natural temper be good , he is in the same degree good . if a man be by his natural temper just , equitable , kind ; but that his natural temper towards ambition fights against his other temper , but not so as to conquer it ; in this case he is good still by natural temper ; the better natural temper being that which is prevalent in him , and has the mastery . when in the general , all the affections or passions are suted to the good that we have spoke of ( the good of the system to which man relates ) then is the natural temper , and consequently the man , chiefly good . if any such passion or affection be wanting , or any passion or affection be redundant and over and above , or too little and weak , or repugnant , or any way such as to be unconsonant to that good , and disserviceable and contrary to that end ; then is it vitious . i need not instance in rage , revengefulness , and other such ( where it is so obvious ) to shew how they are ill , and constitute an ill creature : but even in kindness and love , tho rightly plac'd , and towards a proper object ( as when it is that sort of love of a creature to its young ) if it be immoderate and beyond a certain degree , it is vitious . on the other side , not to have it at all , or not to have it to a certain degree , is a vice in the temper : and not to have it at all towards this object , but to some other which is improper ( as when a fantastical woman is fonder of a toy , or of some tame animal , than of her child ) this is a double vice. but where the good passion is too intense and eager , as where love to the young , or pity is in that degree ; it is both hurtful to the creature , and disserviceable to that end it carries to : for so over-fondness is destructive to the young , and excessive pity uncapable of giving succor . thus the excess of motherly love is a vitious fondness ; over great pity , effeminacy and weakness ; over great concern for self-preservation , meanness and cowardwise ; too little , rashness ; and none at all , or that which is contrary ( viz. a passion or passions inclining to self-destruction ) a very great depravity . in a creature capable of forming general notions of things , not only the sensible things that offer themselves to the sense , are the objects of the affection ; but the very actions themselves , and the affections of pity , charity , kindness , justice , and so their contraries , being brought into the mind by reflection , become objects ; as even that very thing it self of a good and virtuous life , or the part of a good and virtuous creature , having a thorow good affection , or intire good affections : so that , by means of this reflected sense , there arises another kind of affection , which is towards the very affections themselves that were first felt , and are now the subject of a new feeling , when either they cause a liking or aversion . and thus the several motions , inclinations , passions , dispositions , and consequent carriage and behavior of creatures in the various parts of life , being in several scenes represented to the mind , which readily discerns the good and the ill towards the species or public ; it proves afterwards a new work for the affection , either virtuously and soundly to incline to , and affect what is just and right , and disaffect what is contrary ; or , vitiously and corruptly to affect what is ill , and disregard or hate what is worthy and good . and in this case alone it is that we call any creature virtuous , when it can have a notion of good , and can make goodness and illness an object , or have the speculation or science of what is morally good and ill , of what is admirable or blameable , right or wrong : for tho we may call a horse a vitious horse ; and so in the case of other animals and things ( as a vitious medicin , a vitious stomach ) yet we never say of a good horse , or even of an idiot or changeling , tho ever so well natur'd and good , that he is virtuous . so that if a creature be generous , kind , constant , compassionate ; yet if he cannot reflect on what he dos , nor approve of what he dos or sees others do , by observing what that thing is that is generous , just , or honest ; and making that idea or conception of goodness , or a good action done through good affection , to be an object of his affection , he has not the name of being virtuous : for thus , and no otherwise , he is capable of having a sense , in any kind , of what is right or wrong ; that is to say , of what is done through just , equal , and good affection , or what is not so . if any thing be done through an affection which is not just , equal , and universally conducing to the good of the species or system to which man belongs ; this is certainly of the nature of wrong . if the affection be equal , sound , and good , and the subject of the affection such as may with advantage to society be ever in the same manner prosecuted or affected ; this cannot but be right . for , wrong is not barely such action as is the cause of harm ( for thus a son striking to kill an enemy , but killing with that blow his father , would do wrong , which is not so ) but that which is done through insufficient or unequal affection ( as when a son has no concern for the safety of a father , or prefers the safety of an indifferent person to the safety of his father ) this is of the nature of wrong . by unequal affection is meant affection unproportionably or unequally applied , not towards the object as it always actually exists or is ( for then the running to save a father in distress , but taking a wrong man for him , would be unequal affection , and consequently wrong ) but towards the objects or object , as it appears to be , as it is the object of the mind , and as represented by the senses . for in this instance last mentioned , the affection was , according to this meaning , rightly applied to the object ; so that the affection was not unjust , but equal and right , tho the sight perhaps were ill ; and that it were a purblind man who thus mistook a stranger for his father . neither can any weakness or imperfection of this sort create wrong , as occasioning the unequal application , abuse or prostitution of the affection , so long as the object , in the manner that it is taken or apprehended , is neither absurd nor improper , but sutable to , and worthy of the affection or degree of affection applied to it : for if it be possible to suppose a rational creature who has an intire and forcible affection towards right and good , and who never fails in a just and right degree of affection towards every object presenting it self , but that his memory or parts fail him ; and that the objects are through the senses , as through ill glasses , falsly conveyed and represented to him , not as they are actually , but after a different manner ; the person thus failing , since his failure is not in the affection , but elsewhere , is only vitious where his defect is ; that is to say , in his senses ( as in his hearing , seeing , &c. ) or in his memory : but it being not for ill memory , or ill organs of sense that a man is called vitious , this is not vitiousness or wrongfulness in one thus defective . but as the extravagance of opinion and belief is such , that in some countries we have known that even monkeys , cats , crocodiles , and such like animals , have bin held for deities ; should it appear to any one of the religion and faith of that country , that to save such a creature as a cat , before a parent , was right ; and that the cat deserved the greater affection of the two ; this would be wrong , notwithstanding the appearance of the thing , or any appearance or belief in the world. so that whatsoever is the cause of the misconception or misapprehension of the worth or value of any object , so as to raise an affection or degree of affection towards it , such as ought not to be ; this must be the occasion of wrong , as it is the occasion of an inequality or disproportion in the affection towards the object represented or appearing . for thus he who affects or loves a man for the sake of something which is reputed honorable , but which is in reality vitious , is himself vitious and ill : as when an ambitious man , by the fame of his high attempts ; a robber or a pyrat by his boasted enterprizes , raises in any others an esteem and admiration of himself , and of that immoral and inhuman character which deserves abhorrence . but on the other side , he who loves and esteems another , as believing him to have that virtue which he has not , but only counterfeits , is not on this account wrongful , vitious , or corrupt . so that a mistake in fact ( where there is due advertency ) being no cause of , nor any ways implying ill affection , can be no cause of wrong . but whatsoever is a mistake of right ( that is to say , of the worth of the object represented ) this being the cause of unequal or unproportioned affection , is the cause of wrong . but as there are many occasions where the matter of right ( that is to say , the worth of the object represented ) may even to the most discerning part of mankind appear difficult and of doubtful decision ( as when a man amongst several relations or friends about to perish , doubts whom he shall first succor ) it is certain that the very least mistake in this way , the least wrong preference , tho in a matter the most intricate , is in strictness of speaking an injustice or wrong : yet however , as to that name or appellation of a worthy or good man , or man of integrity , it is not the very least error of this sort , or the slightest inequality or disproportion of the affection , through a mistake of judgment , which takes away that denomination , and makes a man to be esteemed a vitious or ill man , whilst the aim and intention is still good , and the affection strong and of full force towards public good , justice and equity . tho on the other side , where this good aim is ever so much ; and where the affection towards right is ever so strong ; yet if through superstition or strange custom and vogue , or through any wildness or extravagancy of opinion , there come to be very gross mistakes in the assignment or application of the affection ( as when human sacrifices or bestiality are practised as worthy and right ) this cannot but be wrong and vitious ; and must denominate a man ill : and the same when the mistakes are less gross ; but so complicated and frequent , that a creature cannot well live in a natural state ; nor with due affections , so as to perform his part even but tolerably well towards his society or system . and thus we find how far virtue ( which is goodness or soundness of affection in a rational creature ) depends on a right knowlege of what is right and wrong , and on such a right use of reason as may give ground to a right application and exercise of the affections ; that nothing horrid or unnatural , nothing unexemplary , nothing contrary to , or destructive of that natural affection by which the species or society is upheld , may on any account or principle whatsoever , through any notion of honor , or on any pretence of good to mankind , or of obedience to supreme powers , be at any time affected or prosecuted as a good and proper object of inclinable affection , love , and esteem . for such an affection as this must be wholly vitious : and whatsoever is acted upon it , can be no other than vice and immorality . and thus if there be any thing which teaches men either treachery , ingratitude , or cruelty , tho under the color and pretence of religion , or of any present or future good to mankind or society ; if there be any thing which teaches men ( as amongst some indians ) that to torment captives of war in sport , and to eat their flesh , is a thing very plausible ; or that to eat the flesh of enemies ; or that to cut and slash themselves in a religious fury before their god ; or to commit all sort of bestiality , is excellent or lovely in it self , or conducing to his particular nation or society , or to society in general , or to the interest or honor of the deities , and as such , praiseworthy and honorable ; be it what it will that teaches this ; be it custom that gives applause , or religion that gives a sanction ; this is not virtue , nor ever will be of any kind , or in any sense ; but is still horrid depravity in these men , notwithstanding any custom or religion of their country , which may be ill and vitious it self , but can never alter the eternal measures and true nature of virtue . to conclude therefore , upon this matter , from what has bin said before . as to those creatures who are only capable of being moved by sensible objects ; they can only be either good or vitious ( for we cannot say they are virtuous or vitious ) as those sort of affections stand . a creature on the other hand , capable of framing in his mind those other rational objects of moral good , of justice and right , of what is generous , worthy , and becoming ; altho his other affections towards the sensible objects may , any of them , remain ill ; yet if they do not prevail over him , because of his good affections to the other sort ( that is to say , to goodness and virtue , as they are objects of his reason ) then is his natural temper good in the main ; and the person esteem'd-virtuous by all people , according to that natural temper which is the test still , and by which every thing of goodness or virtue is measur'd . now , if by natural temper any one is passionate , angry , fearful , amorous , or the like ; but that he resists these passions , and keeps to virtue , notwithstanding all their impression and force , we say commonly in this case , that the virtue is so much the greater : and we say well . tho if that which keeps the person virtuous , in opposition to these dispositions , be no good affection elsewhere in the temper towards goodness or virtue ; but that it be only some affection towards privat good or self-good ( as hope of reward , or dread of punishment ) then is this not so much as any virtue at all , as has bin shewn before . but this still is evident , that if an angry temper bears , or an amorous one refrains , so as that nothing of severity , nor any action immodest or irregular can be drawn or forc'd from such a one , thus strongly tempted ; we applaud the virtue of the person , above what we should do , if he were free of this temptation and these propensities : tho , at the same time , there is no body will say that a propensity to vice can be any way understood to be an addition to virtue , or helping to complete a virtuous character . but thus it is . if there be any part of the natural temper in which ill passions or affections are stir'd , and which is consequently vitious ; but that in another part of the natural temper the affections are so vastly forcible towards good ; and that the sentiments of right and wrong , of a virtuous life , and of integrity , are so strongly fixed , as to master these other attempts , of a contrary vitious temper ; then is this the greatest proof imaginable , how strong the principle of virtue is in such a person , and how much a thorow good affection toward good and right ( which is the true principle of virtue ) is strongly fixed in and possessed of the natural temper . whereas if there be no such ill passions stirring in the natural temper , a person may be much more cheaply virtuous ; and may live virtuously without ▪ having so much of a virtuous principle as this other . but if this other , who has the principle of virtue so highly and so strongly implanted , be without , or do lose these natural impediments ; he certainly loses nothing in virtue , or is wanting in any manner to virtue ; but losing that other part which is vitious in his natural temper , is more entire to virtue , and has it in a clearer and higher degree . however ill the natural temper be with respect to the sensible objects ; as for instance , however passionate , furious , lustful or cruel any creature naturally be ; yet if there be any attractiveness or prevalency in those rational objects of justice , generosity , gratitude , or any other image or representation of virtue , so as that it draws an affection towards it ; there is however some virtue here . and on the other side , however vitious the mind be ; or whatever ill rules or principles it goes by ; yet if there be any flexibleness in the temper towards the sensible objects of moral good or ill ( as when there is any such thing as mercy , compassion , bounty ) still there is some good left in that creature ; and he is not wholly unnatural and depraved . thus a ruffian who refuses to discover his associates out of a sense of fidelity and honor of any kind whatever ; and who rather than betray them is contented to endure torments in a dungeon , and there expire , has something of the principle of virtue , and may be call'd virtuous in some degree : and so in the same manner that malefactor who rather than do the office of executioner to his relations , chose to be executed with them . in short , therefore , it is hard to pronounce of any man , that he has no virtue , or that he is entirely vitious ; there being few even of the horridest villains who have not something of virtue , or some goodness . nothing being more just than what is a known saying , that it is as hard to find a man wholly ill , as wholly good : because wherever there is any good affection left , there is some goodness or some virtue still remaining . and , having consider'd thus as to virtue , what it is , we may now consider how it stands with respect to the opinions concerning a deity , as above-mention'd . sect . iii. the nature of virtue consisting ( as has bin explain'd ) in just and equal affection , which we may hereafter call a due sense of right and wrong , as comprehending in one the soundness both of judgment and affection ; nothing can in a creature capable of such a sense , exclude a principle of virtue , or can obstruct or make it ineffectual , but what . either wholly , or in some degree , excludes or takes away the sense of right and wrong . . or causes a wrong and disturb'd sense of what is right and wrong . . or , tho there be a sense of right and wrong , is the means however of guiding the affection to what is contrary . as when a man knowing any action or . behavior to be morally ill and deform'd , yet through some violent passion , as of lust or anger , or through love of some imagined good , he notwithstanding commits ▪ the ill or unsociable action . and so , on the other side , nothing can be assistant to , or promote virtue , but what either in some manner nourishes and supports that sense of right and wrong , or preserves it from being false and imaginary , or causes it , when sound and genuin , to be obey'd and submitted to , by subduing and subjecting the other affections to it . upon this account therefore , we are to consider , how it is that any of these opinions about the subject of a deity do affect in these cases , or cause any of these three things . i. as to the first case , the taking away the notion or sense of right and wrong . it will not be imagin'd , that by this is meant the taking away the notion or sense of what is good or ill for the species , or in society , since this is what no rational creature can be unsensible of : but , it is then that we say it of a creature , that he has lost the sense of right and wrong , when being able to discern the good and ill of his species , he has at the same time no concern for either , nor any sense of excellency or baseness in what relates to one or the other . so that except merely with relation to privat or separat good , there is nothing which gains any estimation or any good affection towards it ; nothing which is thought right , or worthy in it self of admiration , love or good affection ; nor any thing on the other side which is accordingly dislik'd or hated , as morally ill , be it ever so horrid or deform'd . there is in effect no rational creature whatsoever , but knows that when he offends or dos harm to any one , he cannot fail to create an expectation or fear of like ill , and consequently a resentment and animosity in any creature looking on ; and therefore must be conscious to himself of being liable and exposed in some manner to such a treatment from every one , as if he had in some degree offended all . thus offence and injury is always known as punishable , and claiming punishment from every one ; and equal behavior , which is therefore called merit , as rewardable and well deserving from every one . this is no more than what the wickedest creature imaginable has , and cannot but have a sense of . so that if we have any farther meaning in this , of a sense of right and wrong ; if there be any sense of right and wrong which an absolute wicked creature has not , it can be only the hatred and dislike of what is accounted morally ill ; hatred of offence and injury , as such merely , and the love of , or approbation of what is accounted morally good ; love of equal behavior ; equal and kind affection as such merely , and not because of consequent punishment or reward , which implies only love of privat good , hatred of privat ill , and not of any thing farther , as in it self amiable or detestable . so that sense of right and wrong , as here treated of , is nothing but the very affection it self of kindness or dislike to such objects of moral good or ill , as above explain'd . it is scarcely to be conceiv'd , that any creature should be at the very first so ill , and of so curst a nature , as that if it be merely a sensible , not a rational creature , it should as soon as it comes to be try'd by objects , have no one passion of goodness towards its kind , no foundation in its temper of either pity , love , succorableness , or the like : or if the creature be more than sensible , and be a rational creature , that it should as soon as it comes to be try'd by rational objects , as of justice , generosity , and other virtue , have no inclining affection , no kind of liking towards these , or dislike towards what is on the contrary side cruel , horrid , base , villanous , or the like , but so as to be of absolute indifference towards any thing of this kind ; this is in a manner impossible to suppose . sense of right and wrong therefore being as natural to us as natural affection it self , and being a first principle in our constitution and make ; there is no speculative opinion , perswasion , or belief , which is capable immediatly , and of it self to exclude or destroy it : and it being it self an affection of first rise and production in the affectionate part , the soul or temper ; nothing but contrary affection , by frequent check and controul , can operate upon it so as to make it cease to be ; since that which is of original and pure nature , nothing but contrary habit or custom ( a second nature ) is able to displace : for , where the mind is the most earnestly bent , merely against any bodily gesture or meen , either natural or by habit acquir'd , and would endeavor to break it , so as to remove it wholly out of the carriage ; it is not by such an immediate and sudden disapprobation , or contrary bent of the mind that this can be remov'd ; neither can that affection in the soul , of hatred to inhumanity , love of mercy , or whatsoever else in a rational creature implies a sense in some degree of right and wrong , be instantly , nor yet without much force and violence effac'd or struck out of the natural temper , even by the means of the most pernicious opinion and belief in the world . but this mischief being not to be effected directly through any opinion , but in consequence and by effect of untoward and opposit affection ( which may often be owing to , and occasion'd by opinion ) we may then speak of it more particularly when we speak of the ill operation of other affections , set in opposition to that of a sense of right and wrong . ii. as to the second case . if there be a sense of right and wrong , but that it be more or less mistaken and confounded , as in the case of those barbarous nations , as above ; it often happens that it is no opinion at all about the subject of a deity which influences in this place : for it is frequently nothing else but the custom of some countries , and the force of education against nature , where such and such things are repeatedly view'd with applause and honor accompanying them . so that it is possible that a man forcing himself , may eat the flesh of his enemies , not only against his stomach , but against his nature ( if i may so speak ) and yet think it very right and honorable , as being of considerable service to his community , and capable of advancing the name , and spreading the terror of his nation . but to speak of the opinions relating to a deity , and what effect they have in this place , which is our business . as to atheism , it dos not seem that it can directly have any effect at all here towards the setting up , or making of a false species or shew of right or wrong . for tho a man by ill practice , which may be occasion'd by atheism , may come to lose , in a manner , all sense of right and wrong ( that is to say , all sense of good or ill , amiableness or deformity in any moral action , as above ) tho atheism , thus , may be the occasion of an almost thorow selfishness , as when a creature has scarcely any thing that attracts him but what is of a selfish kind , and what relates to a deliberat self-end , the satisfaction of some lust , or the security of the animal state ; yet it dos not seem that atheism should of it self be the cause of any such estimation , or valuing of any thing as noble of performance , generous , self-worthy and deserving , which was just the contrary : so as that it should be thought that the being able to eat man's flesh , to commit bestiality , or any such like actions as have bin mention'd , were after the same manner , good and excellent in themselves . but this is certain , that by means of ill religion , or superstition , many things the most horridly unnatural and inhuman , come to be receiv'd as most excellent , good and laudable in themselves : for , where the commiting bestiality is taught as a religious practice , there it is generally in high esteem , and thought to be in it self a thing excellent : for if any thing that is abominable and horrid be injoin'd by religion , as the suppos'd command of some deity ; if the thing be not taken for good and excellent , but for horrid and abominable , then must the deity be taken for such , and be thought of as a being odious and malignant ; which every religion forbids to believe . therefore whatever teaches the love and admiration of a deity , that has any character of ill , teaches at the same time a love and admiration of that ill , and causes that to be taken for good and amiable which is horrid and detestable . so that if the praise and love of a deity be that which is proper to every religion , there is no religion where god is not represented intirely good , and free of malignity , injustice and cruelty , but what must make that sort whatsoever it be , of malignity , injustice , or cruelty , to be applauded and taken for good and right ; and must be the cause therefore of mens acting against natural affection , and of their growing malignant , unjust , cruel , and the like . for instance ; if jupiter be he that is ador'd and reverenc'd ; and that the history of jupiter makes him to be lustful , and to satiate his lust in the most loose and exorbitant manner ; then is it impossible but his worshipper believing this history and character , must be taught a greater love of lustful actions . if there be a religion that teaches the adoration and love of a god , whose character it is to be full of jealousy , captious , and of high resentment , subject to wrath and anger , furious , revengeful , and revenging injuries on others than those who did injury ; and if there be added in the character of this god , a fraudulent inclination , incouraging deceit and treachery , favorable to a few , and that for slight causes or no cause , and cruel to the rest ; it is evident in the case of such a religion as this , that it must of necessity raise even an approbation and respect towards the vices and imperfections of this kind , and breed accordingly that parallel disposition , that unsociable and jealous temper , partiality , selfishness , moroseness , bitterness and revengefulness , as well as treachery and inhumanity : for whatever is of this nature must in many cases appear noble to him who views these things in that being to which he gives the highest honor and veneration . but , if it be suppos'd , that in the worship of such a god , there is nothing besides what proceeds merely from fear and aw , without the least esteem or love towards him , as to one suppos'd amiable or excellent ; then is not any one indeed by this opinion , misled as to his notion of right and wrong , of what is amiable or detestable in actions . for if in following the precepts of his god , or doing what is necessary towards the satisfying of such his deity , he be compell'd only by fear , and act against his inclination the thing which he dislikes as barbarous , unnatural , or any other way ill and odious ; then has he a sense of what is ill , and of what right and wrong is , and is sensible of ill in the character of his god : however nice he be in pronouncing any thing concerning it , or in not daring so much as to think formally about it out of a superstitious fear or shyness . for whoever pretends to believe that there is a god , and that god is just and good , must mean that there is such a thing as justice and injustice , right and wrong , according to which he pronounces that god is just : for if the will of god , or law of god alone , be said to be that which makes right and wrong , then must this be a name only for what is or is not his will : for thus if by his will one person were to be punish'd for anothers fault , this would be just and right ; and so the same , if arbitrarily and without reason , some beings were made to suffer nothing but ill , and others only to enjoy good ; which to say is just , is to say nothing , or to speak without a meaning . and thus it ever is , and must be an ill consequence in false and ill religion , that where there is a real reverence , esteem and worship of a supreme being , represented not as absolutely just and perfect , it must occasion the loss of rectitude in the creature so worshipping and adoring , and who is thus immorally religious . to this i need only add , that as the character of a vitious god ( or rather daemon or idol of the mind ) dos injury to the affections of men , disturbs and impairs the sense of right and wrong ; so on the other hand , it must highly contribute to the fixing of right apprehensions , and a sound sense of right and wrong in men , to contemplate , respect , and adore a god who is ever , and on all accounts represented to them so as to be actually a true model and example of the most exact justice , and highest goodness and worth ; and who by a constant good affection express'd towards the whole , must of necessity engage us to act within our compass , or in our sphere or system , according to a like principle and affection : and having once the good of the species or mankind in view , and as our end or aim , it must be with difficulty that we can be misguided to a wrong sense of what is right or wrong . nor can any thing more prevail on men , or more naturally form their minds to a union with virtue and excellence , than an establish'd opinion , such as this , concerning a supreme deity . but of this afterwards . as to this second case therefore ; religion ( according to the kind it may be of ) is capable of doing great good or great harm , and atheism not any positive good or harm . for , however it may be indirectly an occasion of mens losing a good and sufficient sense of right and wrong ; yet it will not , as atheism merely , be the occasion of setting up false right and wrong , which only fantastical reasoning , ill custom , or ill religion can do . iii. as to the last case , the opposition of other affections to those virtuous ones , which create a real sense of right and wrong ; it is to be consider'd that a creature having this sort of sense or good affection in any considerable degree , must necessarily act according to it ; if this affection be not oppos'd either by some interesting affection towards a contrary imagin'd self-good and privat advantage , or by some strong and forcible passion , as of lust or anger , which may not only overbear the sense of right and wrong , but even the sense of privat advantage too , and overrule even the most settled opinion of what is conducing to self-good . nothing therefore can overcome or suppress this sense we speak of , or injure the integrity of such a creature , but what either raises or affords growth to those strong and obstinat passions ; or otherwise causes an imagination of some interest or self-advantage in opposition to this affection of virtue ; so as to cause this good disposition to be resisted and gone against deliberatly , and in cool judgment . whatsoever is of this kind , besides that it turns a creature towards vice in spite of this other good disposition● it must in time also even wear out that good disposition it self , and so leave the creature in a manner totally resign'd to vice. now , in this former part of our inquiry , our business is not to examin ( as we afterwards shall ) all the several ways by which this corruption is introduc'd or increas'd : but we are to consider how the opinions concerning a deity do influence one way or another in this place , or cause this corruption whereby we act in contradiction of good and right affection , and which is follow'd by the loss of that right affection , or sense of right and wrong . and this being after this manner complicated , we shall treat it more openly and at large . that it is possible for a creature capable of using reflection , to have a liking or dislike of moral actions , and consequently a sense of right and wrong , before such time as he may have any notion or sense of god at all ; this is what will hardly be question'd : it being a thing not expected , or any way possible , that a creature such as man , arising from his childhood slowly and gradually , to several degrees of reason and reflection , should at the very first be taken up with those speculations or more refin'd sort of reflections , about the subject of god's existence . but to make this more plain ; let us suppose a creature wanting reason , or unable to reflect at all , who notwithstanding has many good qualities and affections ; as considering only that one of pity or compassionatness : it is certain that if you give to this creature a reflecting faculty , it will at the same instant approve of charity and pity , be taken with any shew or representation of pity , and think pity amiable and good , and cruelty the contrary : and so the same in case of any other passion or affection . and this is to be capable of virtue , and to have a sense of right and wrong . before therefore that a creature may be suppos'd to have any notion or opinion one way or other , concerning the subject of a god , he may be suppos'd to have a sense of right and wrong , and to have virtue and vice in different degrees ; as we know by experience of those who have liv'd in such places , or in such a manner as never to have enter'd into any thoughts or opinion at all in that matter ; who yet are very different amongst themselves , as to their honesty , good nature and virtue . but whether we suppose in a creature but the least part of this good disposition or virtuous principle ; let us consider what it is ( as to any of these opinions concerning a deity ) that can , or is likely to raise any affection in opposition ; or on the other side , may be able to prevent and hinder any such opposit affection , subdue it , or make it less . now , as to the belief of a deity , and how men are influenc'd to yield obedience , and act in conformity to such a supreme being ; it must be either in the way of his power , as expecting advantage or harm from him , or in the way of his excellency and adorable perfections , as thinking it the perfection of nature , and highest glory and honor to follow and imitate him , or to be approv'd by him . if ( as in the first case ) there be a belief or conception of a deity , who is fear'd as one that will punish such or such a behavior ; and if upon this account , through the fear of such a certain punishment , the creature be restrain'd from doing that particular ill , which he is not otherwise in any manner averse from ; this is not , nor ever can be , as has bin prov'd , any virtue or goodness , any more than as it may be said perhaps , that there is meekness and gentleness in a tyger chain'd up , or innocence and sobriety in a monky under the disciplin of the whip . for however orderly and well those animals , or man himself upon like terms , may be brought to act , while the mind or reason is not gain'd , nor the inclinations carri'd that way ; but that aw alone is that which prevails and forces obedience ; the obedience is but servil , and all that is done through it merely servil ; and the greater degree of such a submission or compliance is but the greater servility towards whatsoever subject it chance to be . for , whether such a creature have a good master , or an ill one , he is not less servil in his own nature : and tho the master or superior so fear'd be ever so perfect , and of so excellent a nature , yet the greater and more prostitute submission that is caus'd in this case , and through this principle or motive only , is but the lower and more abject servitude , and implies the greater wretchedness and meanness in the creature , as having those passions of self-love , or towards self-good so much more strong and excessive , that is to say , more faultily and vitiously ; as has bin explain'd . so that this belief of a god dispensing rewards and punishments according to such and such actions , is not of it self directly the cause of virtue ; tho it may be perhaps of a virtuous-like behavior . but if it be the character of a religion , to injoin not only the good action , but the affection , such as charity and love ; and that in reality it be the effect of such a religion , to make men endeavor all they can to create in themselves such free dispositions to goodness : then is a person by this means made to have virtue in any particular , when he begins to act through such sincere and sound affection . and thus the fear of punishment and hope of reward may be understood to be the occasion of virtue , when it gives rise to another principle than it self , and is at length the occasion of doing good out of some other affection than either that towards reward , or that of apprehension and dread of punishment ; there being no such thing possible as either actual love , charity , or goodness , till such time . if ( as in the second case ) there be a belief or conception of a deity , who is admir'd and ador'd , as being understood to have the most high and glorious qualities ; such as of infinit power and wisdom , which make him conspicuous and cause him of necessity to be reverenc'd and held in veneration ; and if in the manner that this soveraign and mighty being is apprehended , or as he is related and describ'd , there appear in him a high and eminent regard to what is good and excellent , a concern for the good of all , or an affection of kindness and love towards the whole ; such an example as this ( of the good of which we have already spoken ) must certainly help to raise and increase the affection towards virtue , and help to submit and subdue all other affections to that . and if join'd to this , there be an opinion or apprehension of the superintendency and all-seeingness of such a supreme being ; as one who is a witness and spectator of human actions , and conscious of whatsoever is felt or acted in the universe ; so that in the perfectest recess or deepest solitude there is not wanting one closely join'd to us , whose presence singly is of more moment than that of the most august assembly on earth , or of all mankind overlooking , before whom as the shame of guilty actions must be the greatest shame , so the honor of well-doing , even under the unjust censure of a whole world , must be the greatest honor and applause ; in this case , it is to the commonest view apparent how far conducing a perfect theism must be to virtue , and how much want there is in atheism . therefore , if there be a being conceiv'd , all-intelligent , and all-seeing , of infinit power , wisdom and goodness ; the belief of such a being ( which is barely the theistical belief and no more ) must of necessity , thus , be highly effectual to the creating or furthering of good affections , and to the removing of contrary ones ; by rendring every thing that is of virtue more lovely , splendid , and attractive , and every thing that is of vice more ignominious and deform'd . what the fear of future punishments , and hopes of certain future rewards , may farther do towards the promotion of virtue ; and of what benefit this accession of belief may be to virtue , we shall further consider as we proceed . but this in the mean while is certain , that neither can this fear or hope be of the kind of those affections which we call good affections , as being the springs and sources of all actions truly good . nor yet can it , as has bin prov'd , so much as admit of a thorow good affection , where it stands as essential to any moral performance , or where it has to do , as but in part a motive to that which some other affection ought alone to have bin a motive full and sufficient : so that it is therefore not only not the cause , but is exclusive in some degree , of any virtuous action , and must withal , as it increases , strengthen the vitious principle , that of excessive selfishness , or habitual earnest attention of the mind , and application of the passions towards self-good ; which principle as it is improv'd and made stronger every day , by the strong exercise of the passions in this subject of more extended self-interest , must spread it self through the whole life ; and by causing a greater attention to self-good in every thing else , must of necessity take off from , and diminish the affections towards other good , that is to say , public and extensive good , or good of the system , as above ; in short , must destroy more and more true generosity and virtue , and introduce meanness and narrowness of soul. thus if true piety be esteem'd a love of god for his own excellency , it will follow , that as this solicitous regard to privat good expected from him , is greater or lesser ; so it will prove either more or less a diminution to the love of god for his own excellence , and consequently prove a diminution of piety : because whilst god is belov'd only as the cause of privat good to any one , he is belov'd but as any other instrument or means of pleasure by any vitious creature : and when there is more of this sort of passion or affection towards privat good , there is less room , as has bin shewn , for the other towards more general good , or towards any deserving object worthy of love and admiration for its own sake ; such as is god. in the same manner , if the love and desire of life , or prolongation of being , be remarkably strong in any creature ; the stronger it is , the less he is able to have true submission or resignation to providence , or the rule and order of god , and consequently the less is his piety . and if his resignation depends wholly on that expectation of infinit reward , the meaning of his resignation , whatever the appearance be , is only this , that he resigns all other things upon a condition of that which he himself confesses to be much beyond an equivalent , viz. eternal living , and in a state of highest pleasure and enjoyment . but , notwithstanding this , it is certain that altho the principle of virtue cannot in its own nature but suffer diminution by whatsoever is of that other kind ; as by eagerness of reward ( which by it self , and in the room of better affection is mercenariness ) and dread of punishment ( which is in the same sense servility : ) and altho as any such ardent pursuit of pleasure , or over-great attention of the mind to self-concernment increases , the principle of generosity , magnanimity and virtue , must suffer and decrease ; yet it is certain that this principle of fear of future punishment and hope of future reward may indirectly , and in particular circumstances , be the occasion of great good and advantage to virtue ; and what this may be , we shall to the full endeavor to shew . it has bin already consider'd how , that notwithstanding any implanted sense of right and wrong , or any good affection towards society , yet by violent passion , as by rage or lust , this other good affection may be frequently control'd and overcome . where therefore there is nothing in the mind capable to make such passions as these the objects of its aversion , and to cause them earnestly to be oppos'd and struggled against ; in this case , if there be any thing in religion which creates a belief that passions of this kind as well as their consequent actions , are the object of a deitys animadversion , it is certain that such a belief must be allow'd beneficial to virtue , as it will be allow'd to tend to the calming of the mind , and to the disposing or fitting the person to a better recollection and observance of that other good and virtuous principle , which by being unobstructed must the more increase . this also may be said as to the support which this belief of a future reward and punishment may prove to virtue ; that as it is capable of raising men to virtue who were at first in a manner strangers to it ; so where men are already in a virtuous course , it may prove that which alone can save them from falling off from the virtue they possess , into a licentious and vitious practise . to prove how this may be , we may consider the thing thus . a person who has much of goodness and natural rectitude in his temper , being sensible of poverty , crosses and adversity ; and being perhaps of a nature too sensible towards some certain pleasures , as of fame or reputation , ease , indolency or repose ; it is certain that the meeting with any of these first , or the being disappointed in any of these latter , must give a sourness and distaste to the temper , and make it averse to that which is the occasion of such ill . now if the person be so affected as to think his honesty or strict integrity to be at any time the occasion of this ill ; it is likely he may be made dissatisfi'd with his good disposition and principles . and if his own thoughts , or the corrupt insinuations of other men still present this to his mind , that his honesty is the occasion of this ill to him , and that if freed from this restraint of virtue and honesty , he might be much happier ; 't is very obvious that his love and relish towards virtue and honesty , must every day diminish , as the temper grows uneasy and quarrels with it . but if he opposes to this the consideration , that honesty carries with it , if not a present , at least a future recompence , so as to make up that loss to privat or self-good which he repines at ; then may this injury to his good temper and honest principle be prevented , and his love or affection towards honesty and virtue remain the same . in the same manner where there is not a love , but a sort of aversion towards what is good and virtuous , as towards lenity and forgivingness , and that there is a love of its contrary , revenge ; it is possible and very natural , that by the consideration that lenity is , by its rewards , made the cause of a greater self-good ; that very affection of lenity and mildness may be industriously nourish'd , and the contrary depress'd ; so that the good affection may come at last to be seated in the temper , and the good and proper object to be belov'd , as by a creature well affected , when no punishment or reward is thought of . thus we see that in a state or public , a virtuous and good administration , and an equal and just distribution of rewards and punishments is of service , not only to restrain vitious men , and to make them act usefully to the public ; but , by making virtue to be apparently the interest of every one , it removes all prejudices against it , creates a fair reception for it , and leads men into that path which afterwards they cannot easily quit . for , thus a people made virtuous by the long course of a wise and just administration , when ever this happens to be interrupted by some sudden tyranny or usurpation , they will on this account rather be raised to exert a stronger virtue . and even , where by long and continued arts of a prevailing tyranny , they are at last totally oppress'd , the seeds of that virtue will still remain , and for some ages afterwards shew themselves not wholly extinct . but this withal we must here observe , that it is example which chiefly works these effects ; for a virtuous administration is seldom but accompanied with virtue in the magistrate . nor is it so much the reward it self , or the punishment which dos this , as the natural estimation of virtue , and shame of villany which is excited and mov'd by these expressions of the hatred of mankind towards injustice , and their approbation of goodness and virtue . for even in the suffering of the greatest villains themselves , we see generally that the infamy of their act , the odiousness of their crime , and their shame towards mankind , contribute more to their misery than all besides ; and that it is not so much death it self which creates their horror , as that kind of death they undergo . it is the same in privat families : and here tho the slaves and mercenary servants , restrain'd and made orderly by punishment , and by the severity of their master , are not on that account made good or honest ; yet the same master of the family using proper rewards and punishments towards his children , teaches them goodness , and by this help instructs them in a virtue which afterwards they practise upon other grounds , and without thoughts of reward . if by the thoughts of future reward , or what regards another state , be understood the love and desire of virtuous enjoyment , or of the very practice and exercise of virtue in another life ; the expectation or hope of this , must not only be a great encouragement to virtue ; but it appears plainly , that the very following of virtue in hope to obtain that supreme happiness which consists in the perfection of it , is of it self a degree of virtue , a proof of the sincere love we have for it , as for its own sake ; and cannot be call'd a motive of self-interest or selfishness : for if the love of virtue be any thing distinct from that which we mean by common and narrow self-interest , then the love and desire of life ( when lov'd and desir'd for the sake of virtue alone ) must also be distinct . but if the desire of continu'd or prolong'd life , be only through the violence of that aversion which is towards death ; if it be through the love and desire of something else in life , than virtuous affection and practice , and through the unwillingness of parting with something else than what is purely of this kind ; then is this no longer any virtue , or sign of virtue . whoever therefore ( from what has bin said before ) is after any manner , or in any way at all perswaded or induc'd to think that honesty and virtue have their rewards ; such a one is capable of being led to a virtue which he already is not arriv'd at ; tho yet his doing any thing on the consideration or foresight merely of such reward separate from virtue and of another nature , is no virtue ; nor even that thing of setting about to make himself virtuous on that score , can be any virtue . for tho he may intend to be virtuous , he is not become so , for having only intended , or for only intending to be so , because of the rewards of virtue : but as soon as he is come to have one single good affection , any affection towards what is good and worthy , sociable , human , or any way morally good , as liking and affecting this for its own sake , and as good and amiable in it self ; then is he in some degree good and virtuous , and not till then . upon the whole therefore , one who has not any reason or belief to hinder him from thinking that virtue is the cause of misery , and is of self-ill , such a one must be subject to lose much of his virtue and good disposition . and one who has a contrary reason and belief , which makes him think virtue to be his good , or a cause of good to him , has an inducement to virtue , and an assistance in it which the other has not . whoever thinks always consistently , or according to one fix'd or settled judgment , that virtue causes happiness , and vice misery ; or whoever there is , who , as they say commonly , feels by himself , that he can never be happy , if he quits his integrity and innocency ; either of these persons carry with them that requisit security , and that assistance to virtue abovemention'd . or if there are such who have not such thoughts , nor can believe that virtue is their interest in life , except they are otherwise rewarded ; yet if they believe a god dispensing rewards and punishments in this present , or in a future state , to virtue and vice , they carry also this security and assistance to virtue along with them ; whilst their belief continues thus , and is not in the least either wavering or doubtful . for it must be observ'd here , that whensoever the dependence upon this is exceeding great , it very much takes off from any other dependence or encouragement ; for , where high rewards are inforc'd , and the imagination strongly turn'd towards them , the other natural motives to goodness are apt to lose much of their force , whilst the mind is thus transported and taken up in the contemplation and pursuit of a highly elevated self-interest , and in a concernment of such infinit importance to our selves in particular , that on this account , all other affections towards friends , relations , or mankind ( mere worldly objects ) are slightly look'd upon ; the interest of our soul being so far superior . and we know this by experience , that the persons who are the most highly devout , are , from the contemplation of the high enjoyments of another state , accustom'd to undervalue all other earthly advantages of goodness ; and in the same religious zeal are often carri'd to decry all other natural benefits of virtue : so as to declare , that except only for the sake of that supreme reward , they would devest themselves of all goodness at once , and should think it their greatest advantage to be vitious . so that there may be nothing more fatal to virtue , than the weak and uncertain belief of a future reward and punishment ; for , having laid the stress wholly here , if this come to fail , or loosly to waver , it must prove a betraying of virtue , and must prove , if not the ruin , at least of mighty prejudice to mens morals . but to return to our argument ; the belief of a god therefore may supply that defect in the thought or opinion concerning the want of happiness in virtue , which atheism has no remedy for . altho it be not otherwise imply'd , but that without an absolute and clear assent to that hypothesis of full and compleat theism ; the other opinion , or the other thoughts as to the happiness of a man with good affections , and the misery of a man with contrary ones , may possibly be establish'd in the mind ; and so virtue be esteem'd good , or the means of good ; and vice always the contrary . tho yet the natural tendency of atheism be very different ; since besides the unaptness and disproportion of such a belief as that of atheism , to the apprehension or imagination of any thing in such just order , and according to so admirable a disposition as that would be , were virtue always the good , and vice the ill of every creature : it must be besides confess'd too , that there is a great deal wanting in this belief towards the promotion of that particular good affection of love to virtue ; which love however when at its height , and when forcibly felt , is the chiefest thing that can make the happiness of virtue to be well credited : for it is almost impossible constantly and firmly to retain this opinion of the great happiness arising from virtue it self , without conceiving high thoughts and estimation of the pleasure and delight resulting from the very love of virtue ; from the contemplation of what is worthy in it self , as well as from the mere conveniences of a virtuous life : which sort of pleasure and delight is likely to gain but little opinion or credit where it is not highly experienc'd . the chief ground and support , therefore , of this opinion , of the constant happiness of virtue , must be from the powerful feeling of this affection , and the knowledg of its power and strength . but this is certain , that there must be but little encouragement or support of any such affection as this , or of liking and affecting any thing as in it self good and beautiful , where there is neither goodness nor beauty allowed in the whole it self ; nor any perfect or wise direction for the good of any thing , nor any good affection of a supreme mind or will towards the good of all in general , nor any consciousness in such an all-knowing and perfect mind , of the virtue and good affection of particulars . this must tend rather to the cutting off of all love , veneration or esteem of any thing decent , just or orderly in the universe , to the weaning of the affections from any thing amiable or self-worthy , and to the suppressing even of that very habit and custom of contemplating with satisfaction and delight the beauties that are in nature , and whatever in the order of things is according to a harmony and proportion the most resulting to sense . for how little dispos'd must such a person be , either to love or admire any thing as orderly and comly in the universe , who thinks that the universe it self is nothing but disorder ? how unapt to reverence or respect any particular or subordinat beauty ( such as is part of the structure ) when the whole it self is thought to want perfection , and to be only a vast and infinit deformity ? and when we consider further concerning such an opinion of the whole as this is , and the thoughts of living in such a distracted universe , from which so many ills may be suspected , and in which there is nothing good , nothing lovely to be contemplated , or that can raise any affection towards it other than that of hatred and aversion ; it will seem hardly possible for us to think otherwise of such an opinion as this , than that it must by degrees imbitter the temper , and not only make the love of virtue to be less felt , but help to impair and ruin natural affection and kindness . so that as there is nothing so exalting to virtue , or so hightning to the pleasure deriv'd from it , as a pure and perfect theism ; so on the other side a perfect atheism is that which must tend exceedingly to destroy all ground of delight in virtue , and even that very principle it self of all virtue , viz. natural and good affection . but now on the other side ; neither is it impli'd that every one whosoever that believes a god , believes to this effect , and with this advantage to virtue ; or that whoever believes both a god , and rewards and punishments dispens'd either in this present , or in some future state , believes to this effect . for if he believes that these rewards and punishments are tied to , or follow something else than good or ill affections ( as they do , who believe rewards for simple actions or performances irrational , and without account ; or who believe such rewards and punishments as are tied to things casual and accidental , as the being born in such a place , or of such parents ) then may the affections grow ill and vitious without hindrance , or rather with help , as has bin shewn ; because of the suppos'd want of rectitude in the ador'd sovereign being . whoever therefore has a firm belief of a god whom he dos not merely call good , but of whom in reality he believes nothing but what is good , and is really sutable to the exactest character of justice ; such a person believing rewards and punishments in another life , must believe them rewards and punishments of virtue and vice merely , and not of any other qualities or accidents , which make them either rewards for ill , or for nothing ; and therefore not properly rewards , but capricious distributions of happiness or vnhappiness to creatures . and such a person as this has the advantage spoken of , and can grow to be , or can keep himself virtuous where an atheist cannot ; in case there be a failure , as abovemention'd , in the thoughts or opinion as to the happiness of virtue in it self , and that it come to be believ'd the contrary way , that virtue is an enemy to happiness , with respect to this life merely : which that it is so in the main , is an opinion that only an atheist or imperfect theist can have . for whatever be decided as to that of any life after the present one , and of rewards and punishments to come , he who is a perfect theist , and who believes an eternal universal mind , reigning sovereignly and through all things , and with the highest perfection of goodness , as well as wisdom and power , cannot but believe that virtue is made the good or advantage of every creature capable of having virtue . for what could be more an unjust ordinance and rule , or be imagin'd more a defective universe and ill constitution of things , than if virtue were naturally made the ill , and vice the good of every creature ? thus therefore there is an advantage to virtue necessarily suppos'd in perfect theism , which is not in the atheistical belief : on the contrary it is , tho not wholly impossible , yet very rare and difficult , that through all the ill chances to which a virtuous man may be expos'd , the certain remembrance and belief that virtue is the best or only means of happiness , or the consciousness of his not being able to recede from it , without falling into greater misery , and a more deplorable state , should be able to keep it self a firm principle in his mind , if he be one who has no opinion at all of any wisdom or order in the government of the universe ; no example above himself of any goodness or good affection , and whose natural reflections on this subject cannot well be other than melancholy and disgustful . now , if there be wanting in a mind that which can more kindly dispose the temper , and is able to raise the affection to a greater admiration and love of virtue ; then is there much wanting of what should make the happiness of virtue credited ; since nothing is more assistant to this belief than the full experience of those better and kinder affections , and of that satisfaction enjoy'd in the love of virtue it self . and now in the last place , there is yet greater advantage to virtue , in that opinion of perfect and compleat theism , which we will endeavor to explain ; tho the matter it self be of that kind which is nicely philosophical , and may be thought , perhaps , to be so overmuch . there is no creature , according to what has bin prov'd above , but must be ill in some degree , by having any affection towards , or against any thing in a stronger degree than such as is sutable to his own privat good , and that of the system he is join'd to : for , in this case the affection is an ill affection . now if a rational creature has that degree of aversion which is requisit against any particular ill ( as suppose that ill of being overcome , banish'd , or ruin'd in fortune ) this is regular and well . but if after the ill happen'd , his passion of aversion proves such , that he still rages at the accident , and is in continual abhorrence towards his fortune or lot ; then will this be acknowledg'd vitious in it self , and further prejudicial to temper , and to all virtue : as on the other side , the patient endurance of the calamity , and the support of the mind under it , must be acknowledg'd virtuous and preservative of virtue . now altho that which atoms and chance produce ( supposing no other principle besides ) need not give occasion to that excess of abhorrency , violent rage and anger , which is what a tolerably rational man may allay by considering , that what is done is neither meant nor design'd , but is from atoms and chance only ; yet if there be nothing at the bottom , nor any rule or reason besides chance and atoms , there can be no satisfaction at all in thinking upon what they alone produce : for if the thing seems ill , and be ill felt , it cannot be admitted in that hypothesis , ( or in the atheistical one whatever it be ) that this ill is a real good elsewhere , and with respect to the whole of things , as being according to the wisest and best design that is conceivable . now that which is thought ill , and altogether unaccountable and without reason , cannot but raise some degree of aversion towards it . but in another hypothesis ( that of perfect theism ) the affirmative of this , that whatever happens is good , must necessarily ( as has bin prov'd ) be the belief . therefore in the course of things in this world , whatsoever ill occurring would seem to force from a rational creature a censure and dislike , or whatsoever may happen to be his privat lot ; he may not only acquiesce in it , and have patience , which is but an abatement of the natural anger and dissatisfaction , but he may make the lot or part assign'd to him , an object of his good affection in some sort , as having a good and kind affection in general towards all that is produc'd in the universe , as coming from the most perfect wisdom , and being perfectly good : which affection , since it must in a much greater degree cause a good support of whatever is endured for virtue , or in any state of sufferance ; and since it must cause a greater acquiescence and complacency with respect to ill accidents , ill men and injuries ( and consequently a greater equality , meekness and benignity in the temper ) ; so it must of necessity be a good affection , and the creature that has it , so much the more a virtuous and good creature : for whatsoever is the occasion or means of more affectionatly joining or uniting a rational creature to his part in society , and causes him to prosecute the public good or good of the system he is join'd to , beyond what he would otherwise do , is undoubtedly the occasion or cause of greater virtue in him . now if the subject of such an affection be not just or deserving , if no such hypothesis is to be admitted as that of perfect theism ( so that there is real ill continually produc'd in the course of things in the universe , and no good intelligent and powerful principle able to exclude such ill ) yet notwithstanding this , the affection towards this false subject ( if it be to be suppos'd false ) must be so far good , as that the having of it will be the occasion of greater strengthning and forwarding of virtue , as has bin shewn . but if the subject be just ; that is to say , if every thing which the universe produces be according to all reason the wisest and best of what could be imagin'd , and be therefore the most worthy of admiration , applause , and all good affection of rational creatures , as coming from a most perfect , wise and good principle ; then dos such an affection become due and requisit in every rational creature , so as that it must be vitious to want it . on which it may be grounded , that the relation which virtue has to piety is such , as that the first is not compleat but in the latter : and that where this latter is wanting , there cannot be the same benignity , perseverance , the same good composure of the affections , nor so good a mind . to conclude then : having consider'd how any opinion about the existence of a god can have influence on the manners of men , and cause either virtue or vice ; if the reasons we have offered be found to be of any weight , it will appear in resolution of the question which has bin treated of : that one who has not the opinion or belief of an intelligent principle or god , may , tho very difficultly , and at a great hazard , be capable of virtue , so as to have an honesty , a faith , a justice perhaps of great note and worth ; may have many generous and good passions , and possibly that of love to virtue for its own sake , as well as for being believ'd advantageous : but that in the other belief , there are not only greater securities and advantages to virtue , but there is besides a degree of virtue which the opinion contrary to it cannot admit . so that the chiefest security , the perfection and the highest degree of virtue , must be owing to the belief of a god. book the second . of the obligations to virtue . sect . i. we have already consider'd what virtue is , who may be allow'd in any degree virtuous . it remains now to shew , what obligation there is to virtue , and how any one may have reason to imbrace virtue , and shun vice. we have seen that to be virtuous and good , is for a rational creature in the use of good understanding and judgment , to have all his natural affections ▪ or better passions , his dispositions of mind and temper sutable and agreeing with the good of his kind , or of that system ( as explain'd before ) where he is included , and of which he is a part . so that to have all these affections right and intire , by which we are kindly and naturally join'd to our part in society ; this is nam'd rectitude , integrity : and to want any of these , or to have their contraries , such as alienate from hence , is depravity , corruption , nature vitiated . that in the passions and affections of particular creatures there is a relation to the interest of a species or common nature ( as that there is an affection towards the propagation of the kind , towards the nurture of the young , towards mutual support and succor ) this is not deniable , neither will it be denied ; therefore , that such an affection as this of a creature towards the good of that common nature , is as proper an affection , and as natural to him , as to any member of a body to work in its own way , as to a stomach to digest , as to other intrails to perform their other offices , or as to any other part in an animal body to be so affected , and to operate so as is appointed to it in its system . it is certain also , that a creature having such affections as these towards the common nature , or system of the kind , at the same time that he has those other affections toward the privat nature or self-system , ( as in the case of self-preservation , self-support and maintenance ) it must happen that in following the first of these affections , the creature must often contradict and go against these latter ; as in the instance so often before us'd , where the love to the young makes every other affection towards privat good give way , and causes a total neglect of self-interest or concernment ▪ it may seem therefore in this place , that there is a perfect opposition between these two ; as if the pursuing or being carried towards the common interest or good , by such affections as are suted to that common interest , were a hinderance to the attainment of privat good , as being a hinderance and check to those passions which aim thither . and it being found that hazards and hardships make but ill for the animal state , in the privat system ; these other affections towards another good ( that of the kind , or public system ) being such as do often expose to hardships and hazards , by overruling their opposites , the self-preservative passions , and by necessitating the creature thus to self-denial , and , as it were , self-desertion ; it may be concluded , perhaps , from hence , that it is best for the animal to be without any such affections at all . so that that love which joins us to others of the same kind ; that reconciling affection towards a species or fellowship of creatures with whom we are bred , and live ; that social kindness , or whatever else , be it what affection soever that goes against that other principle , takes the place of the self-interesting passions , and draws us as it were out of our selves , so as to make us disregardful of our own convenience and safety ; whatever is of this kind should be abolish'd ; love to the young , tenderness and pity abolished ; in short , all natural affections should thus be extinguish'd and rooted out , as dangerous , tormenting and destructive . according to this it would seem to follow , that in the constitution of that order or system of a kind or species , the part is ill affected , and in an ill state as to it self , which is naturally and well affected towards the whole : and the only natural and good state of the privat nature or single part , as to it self , is to be in an unnatural and ill state towards the common nature or whole . a strange constitution indeed ! in which it must be confess'd that there is much disorder and untowardness ; but which in nature is no where observ'd besides : that in a system , as in a tree or animal body , any part or member should be in a good and prosperous state as to it self , which was under a contrary affection , and in an unnatural operation as to its whole . that this is otherwise , i shall endeavor to demonstrate , so as to make it appear , that what seems thus to be an ill order and constitution in the universe , ( and which , if true , would necessarily make natural rectitude the ill , and depravity the good of every creature ) is in reality according to a wise and excellent order in the universe ; insomuch that for every particular in its system , to work to the good of that system or public , and to its own good , is all one , and not to be divided . by which means natural rectitude or virtue must be the advantage , and vice the injury and disadvantage of every creature . it has bin shewn before , that no animal can , as an animal , be said to act in any manner but through affections or passions , such as are proper to an animal : for in convulsive fits ▪ where a creature strikes either himself or others , it is a simple mechanism , an engine , or piece of clock-work that acts , and not the animal . whatsoever therefore is done or acted by any animal as such , is done and can be done only through some affection or passion , as of fear , love or hatred , moving him . and as it is impossible that the weakest affections should overcome the strongest ( as that a lesser love should overcome a greater love , a lesser fear a greater fear ) so it is impossible but that where the affections or passions are strongest , or where they make the strongest side , either by their number or force , thither the animal must incline , and by that be govern'd and led to action . the affections or passions which must influence and govern the animal are either , . the natural ones towards the kind , or which carry to the good of something beyond the privat system . . or the self-ones , which carry to the good of the privat system , as towards self-preservation , self-nourishment or support , self-defence , or repelling of injury . . or such as are neither of these , and neither tend to any good of the public or privat system . and it is through these several affections or motions that a creature must be good or ill , virtuous or vitious . but , before we come to speak of these separatly , it may be convenient to premise some few things in general , in order to clear some matters which may create a doubt and disturbance . when in a rational creature , any thing is done with real and full intention towards public good , and with that just and excellent natural affection which leads towards the good of society ; if there be any failure in the judgment , which notwithstanding guides and directs amiss ; how far this may be vitious , has bin before mention'd , so as not to need any thing farther in this place , nor is this worth insisting on : it having little to do with the essential part of vice , and that which is with most reason complain'd of in the world , as creating those disorders we see . for where there is in a rational creature an inclination and strong affection towards virtue , superior to all other affections , prevalent over all obstructions , and freed from the ill influence of any unnatural passions , such as those raised from superstition , and horrid custom before spoken of ; there is little fear of failure through wrong choice or preference in moral actions , or through want of a right knowledg of duty when rightly and sincerely sought : but if notwithstanding such a search , it be however miss'd in any small degree , the misfortune or self-injury is , as the vice it self , very slight and of little moment . the natural affections separatly consider'd , as either pity or compassion , love to the young , and such like , however excellent they are , they may notwithstanding be in a too great , and therefore vitious degree : as when pity is so overcoming as to destroy its own end , and prevent the succor and relief requir'd ; or as when love to the young is such a fondness as disables from rightly taking care of the young , or such as destroys the parent , and consequently the young too . and tho it seems harsh to call that vitious which is but an extreme of some natural and kind affection ; yet the thing being rightly consider'd , it is apparent , that wherever any single affection of that kind is over great , it must be worst for the rest , and take off from their operation : for a creature possest with such an immoderat and excessive passion , must of necessity allow too much to that passion , and too little to others of the same note or character , and equally natural and excellent as to their end ; so as that this must be the occasion of partiality and injustice , whilst only one duty or natural part is earnestly follow'd , and other duties neglected , which should accompany , or perhaps take place and be prefer'd . now as natural affection of this sort may be too high , so may the affection towards the privat system , or self , be too weak . for if a creature were self-negligent ▪ insensible to danger , or wanted such a degree of passion in any kind , as was necessary to preserve , sustain , or defend it self , this would be a vice or imperfection in the natural temper , with respect to the privat system , and the design of nature in the animal constitution ; in the same manner as it would be a vice or imperfection in that single part an eye not to shut of its own accord and unknowingly to us , by a natural caution and timidity ; which , were it , wanting , however we might design the preservation of our eye , we should not preserve it by any observation or steady intention of our own ever so good towards the preserving it . and thus tho the passions of this kind do not immediatly regard , nor have for their object the good of the kind , but a self-good ; and altho no creature be ( according to the common way of speaking ) called good and virtuous for having any of these : yet since it is impossible that the public good , or good of the system , can be preserved without these ; or that it should be well with the particulars , if these were wanting , which are for the good of the parts , and of the whole together ; it follows that a creature wanting any of these , and being wanting to it self and to the whole , is in reality wanting in some degree to goodness and natural rectitude ; and may thus be said to be defective or vicious , tho this be not what is commonly call'd so . 't is thus that we say of a creature that he is too good ; when he either has his affection of any sort towards the kind so violent , as to carry him even beyond his part ; or that it happens that he is really carried beyond his part , not by a too highly kindled passion of that sort , but through want of some self-passion to restrain him in some bounds . it may be objected here , that this of having the natural affections too strong , ( where the self ones are overmuch so ) or of having the self ones thus defective or weak ( where the natural ones are weak ) may often prove upon occasion the only reason of a creature 's acting honestly and well . for , thus possibly , a creature insensible to some self-interesting passion ( as suppose he were altogether indifferent to life ) may even with the smallest degree of some one natural affection , do what the highest affection of that kind should or can perform : and thus a creature excessively timorous may by as exceeding a degree of some one natural affection , do that which requires the perfectest courage to perform . to this i answer ; that when we say of any passion that it is too strong , or that it is too weak , we must speak with respect to a certain constitution or oeconomy of a particular creature , or species of creatures . for if a passion carrying to any right end , be only so much the more serviceable and effectual , for being strong ; if the violence of it be no way the cause of any disturbance or distraction within , or of any disproportionableness between it self and other affections ; then consequently the passion , however strong and forcible , cannot be blam'd as vitious . but if to have all the passions in equal proportion with it , be what the constitution of the creature cannot bear or support ; so that one or more passions are perhaps rais'd to this height , but that the others are not , nor can be in the same proportion ; then is it to be said of those more than ordinary forcible passions , that they are excessive : for , notwithstanding that they may be such as the creature can well bear , that they agree with his frame and constitution , and that they are no ways an obstruction to their own end ; yet these passions being in unequal proportion to the others , and causing an ill balance in the affection , must be the occasion of inequality in the conduct , and must incline to a wrong moral practice . but to explain a little further this of the oeconomy of the passions , by what we may observe in other species or kinds . as to those creatures that have no manner of power or means given them by nature for their defence against violence , nor any thing by which they can make themselves terrible to such as injure or offend them ; it is necessary that they should have very great and extraordinary fear , but little or no animosity or passion , such as should cause them to make resistance , or should delay their flight , which is their only sasety , and to which the passion of fear is useful and of help . it is thus that timorousness , and an habitual and strong passion of fear may be according to the oeconomy of a particular creature , both with respect to himself and his species : and that on the other side , courage may be vitious . even in one and the same species this is by nature differently order'd , with respect to different sexes , ages , growths . at a time when the whole herd flies , the bull alone makes head against the lion , or whatever other invading beast , and shews himself conscious of his part ; for so nature has made him to be : and should he lose this generous passion and animosity , he would be degenerate . even the female of this kind is , we see , arm'd by nature in some degree to resist violence , so as not to fly a common danger . as for a hind , a doe , or any other inoffending and defenceless creature ; it is no way unnatural or vitious in such a one to desert the young and fly for safety : for to do otherwise would be contrary to the oeconomy of the creature and species . but for those creatures that are able to make resistance , and are by nature arm'd ( as those savages of the wood ) with that which can mortally offend ; it is natural in one of these to be rouz'd with fury , and to oppose it self to death against its enemy or invader ; by which known passion in the creature its species is secur'd : since such a one can hardly on this account be assaulted , or injur'd with impunity , and that a creature , such as this , sells his own and offspring's life at so dear a rate . to do less therefore than this , is in such a one unnatural and degenerate , and is a betraying of his species . and of all other creatures man is in this sense the most terrible : since if he thinks it just and exemplary , he may in his own , or in his countrys cause , revenge an injury on any one living ; and by throwing away his own life ( if resolute to that degree ) is almost certain master of another's , tho ever so strongly guarded : of which several examples given , have served to deter those in power , and restrain them from using the utmost outrages , and urging men to extremity . but to come to what was said : no passion therefore , which carries to a right end , and which is such as a creature in his constitution can bear , without the desorder or sufferance of his body or mind , and which is no other than proportionable with respect to other passions , such as are suted likewise to the oeconomy of the creature , and of the species in which he is included ; no passion such as this can be too strong or too forcible a passion . but whatever passion ( tho of the sort of those we call the natural affections , or affections towards the kind ) is overstrong in proportion to any other affection , this is immoderate passion , and in too high a degree . and in answer therefore to the objection made : tho it be true that this of having a self-passion too weak , or a natural affection too strong , may occasion virtue in one place , and cause one virtuous action ; yet , with respect to the whole of life , it is what must create confusion and disorder , and must occasion too ( as has bin shewn before ) partiality and injustice . but , to express this all at once , under an easy and very familiar comparison . it is the same with the passions in an animal constitution , as with the cords or strings of a musical instrument . if these , tho in ever so just proportion one to another , are strained however beyond a certain degree , it is more than the instrument will bear ; and by this the instrument is abused , and its effect lost : on the other side , if while some of the cords are duly strained , others are not wound up to their due proportion ; then is the instrument still in disorder , and its part ill performed . the several species of creatures are as different sorts of instruments : and even in the same species of creatures ( as in the same sort of instrument ) one is not intirely like the other ; nor will the same cords fit each : the same degree of strength which winds up the cords of one , and fits them to a harmony and consort , may in another burst both the cords and instrument it self . thus men who have the liveliest and exquisitest sense , and who are in the highest degree affected with pleasure or pain , have need of the strongest ground and foundation of other passion , as that of natural affection , sensibleness to friendship , love , pity , and the like , in order to keep a right balance within , and to preserve them in their duty , and the performance of their part ; whilst others , who are more flegmatic , heavier , and of a lower key , need not , nor are made for the feeling those other passions in altogether so high a degree . it would be agreeable enough to inquire thus into the different tunings ( if one may speak so ) the different structures and proportions of different men , with respect to their passions , and the various mixtures , temperatures and allays , which make that which we call temper , according to which the goodness and worth of any creature is esteemed . but here we should have too large a field : tho however we may , in passing by , observe , that whilst we see in all other creatures around us so great a proportionableness , constancy and regularity in all their passions and affections ; so great a harmony , and such an adherence to nature ; no failure in the care of the offspring , or of the society ( if living in society ) ; no prostitution of themselves , nor no excess in any kind ; whilst we see those creatures who live as it were in cities ( as bees and ants ) never to go out of that constant train and harmony , nor contradict those affections which carry them on to operate to the public good , the good of their whole ; and that even those beasts that live the farthest out of society of that sort , maintain however a conduct one towards another , such as is exactly well fitted for the good of their own species ; man in the mean time , vicious and unconsonant man , lives out of all rule and proportion , contradicts his principles , breaks the order and oeconomy of all his passions , and lives at odds with his whole species , and with nature : so that it is next to a prodigy to see a man in the world who lives naturally , and as a man. thus having clear'd this part , and having explain'd what is meant by having any passion in too high or too low a degree ; and how that to have any natural affection too high , or any self affection too low , is ( tho not so called ) a vice and moral imperfection , and is prejudicial both to the privat and public system ; we come now to that which is the chiefest and most considerable part of vice , that which alone is call'd vice and illness . the several senses in which a creature may be said to be ill or vitious , are , first , when the affections are all orderly and right ; but that through want of judgment , any error is committed in the choice of moral objects . of this there is no need to speak more than we have done . all other vice or illness besides , must be through the immediat disorder of the affections themselves ; as when the natural affections are too strong , or the self affections too weak : tho nothing of this hitherto be what we ordinarily call illness or vice. that which remains of any way or sense , in which a creature may be ill , or can possibly act ill , is either through the want of natural and good affections , and the having no such thing at all to move him , or that is sufficient to move him ; or , through contrary passions or affections moving him to what is wrong , and overcoming those others , whensoever there are any of those to make opposition . that is to say , either by having the natural affections weak or deficient : or by having the self passions too strong : or by having such as are neither natural affections , nor self ones ; and of which the smallest and moderatest degree is not tending to the support or welfare of either the species or privat system . other wise than thus it is impossible any creature can be ill or vitious . and if it may be proved that it is the interest of the creature to have his passions or affections never thus , but contrariwise ; it will then be proved , that it is the interest of a creature to be , and keep in that state in which he cannot but be good or virtuous : so that virtue , then , can never be but his good , and the contrary his ill. our business therefore will be to prove , . that to have those excellent affections ( the kind and natural ones , such as have bin mentioned ) is to have the chief enjoyment of life ; and that to want them , is , and must be , besides the loss of that good , the occasion of farther and greater ill. . that to have the self passions excessive or beyond such a degree in which they cannot but of necessity yield , as is fitting , to the natural ones , whenever they meet or are opposed to each other , is also injurious to the creature , and is of self-ill . . and that to have the other sort of passions , those which are neither natural affections towards the kind , nor self ones , of which the least degree is essential or requisit in the constitution or oeconomy of the creature , is prejudicial to the creature . sect . ii. there are few , who when they think of such a creature as is void of all natural affection , all social inclination , friendliness , complacency or love , but think of it as in a condition miserable enough as to it self , without regard to the ill terms upon which such a creature must live with those that are his fellow creatures : 't is generally thought , i believe , that such a creature as this feels but a little part of the satisfaction of life , and relishes but little those few enjoyments which are left with him , those of eating , drinking , and the like ; when those others of sociableness , kindness and love , are substracted . it is well known , that to such a creature as this , it is not only incident , to be morose , rancorous and malignant ; but that of necessity a mind or temper thus destitue of all mildness and benignity , of all kind and indulgent inclination , sense or feeling , must turn to that which is contrary , must be agitated and wrought by passions of a different kind , and be a continual seat and lodgment of those bitter , hateful and perverse ones , made from a constant ill humor , frowardness , and disquiet , in an uncalm , unaffable , and unloving temper ; and that the consciousness of such a mind or nature , thus dissociable , obnoxious , and averse to all humanity , hating and hated of mankind , must overcloud the mind with dark suspicion and continual jealousy , alarm it with fears and horror , and raise in it a continual disturbance and disease , in the most appearing fair and secure state of fortune , and in the highest outward prosperity . this , as to the perfect immoral or inhuman state , is generally notic'd : and where there is this absolute degeneracy , and a total deprivation of all humanity , love , or natural affection , there are few who do not see and acknowledge the misery of such a state , when at worst as here suppos'd . the misfortune is , that this escapes us , and is not perceiv'd in less degrees : as if to be fully and perfectly horrid , unsociable and inhuman , were indeed the greatest misfortune and misery that could be ; but that to be it in a little degree should be no misery nor harm at all : which is as reasonable as it would be , to allow that it is the greatest ill of a body to be in the utmost manner distorted , maim'd , and in an absolute disuse or perversion of all its organs ; but that to lose the use of one limb , or to be impair'd in some one single member , is no inconvenience or ill at all . the parts and proportions of the mind , their relation to , and dependency on one another , the connexion and frame of those passions which constitute the soul or temper ; in short , the whole order or symmetry of this inward part being no less real and exact than that of the body , yet by not being obvious to sense as that other is , it comes not into consideration . so that tho the greatest misery and ill is allow'd to be from the mind or temper , which it is own'd may suffer by abuse and injury , as the body dos ; yet it is not known by what means this former suffers , how it receives abuse or injury , or at what rate and in what degrees it comes to be impair'd ; it is not known nor though of , what it is that should maim or offend any particular part ; or how it should happen to a temper or mind , that ▪ being wounded or hurt in any one particular part , the whole should be the worse for it . on the contrary , we think that a man may violate his faith , commit any wickedness unfamiliar to him before , engage in any vice or villany by which a breach is made on good affection , to the furtherance and promotion of what is contrariwise malignant , horrid and enormous , and all this without the least prejudice to himself , or any misery following from the ill action merely . 't is thus that it is often said , such a one has done ill ; but what is he the worse for it ? and yet we say of any nature savage , curst , and throughly inveterate , that such a one is a plague and torment to himself . and we allow that by certain passions , and merely by temper alone , a man may be fully miserable , let his circumstances , as to other respects , be what they will. now did it appear that this fabric of the mind were such , that it was impossible to remove from thence , or out of the natural temper , any one good or orderly affection , or introduce any ill or disorderly one , without danger of ruin and fatal destruction , without drawing on in some degree that horrid and detestable state , and making in part that havock and confusion , which at its height , or but in some particular occasion , is observ'd and justly confess'd to be so miserable ; were this made appear from the oeconomy of the mind , or of those passions which constitute the natural temper or soul , it would then be confess'd , that since no ill , immoral , impious , or unjust action could be committed , without a violence committed here , without either a new inroad and breach on the temper and passions , or a farther advancing of that execution already begun ; whoever did ill , or acted in prejudice of his virtue , integrity , good nature , or worth , acted in the same manner towards himself , but with less mercy , than he who with his own hands should wound or any way destroy or ruin his own body . i. but to begin now in the first place with this proof , that to have the natural affections ( such as are founded in love , complacency , goodwill , and in a sympathy with the kind or species ) is to have the chief enjoyment of life ; and that to want the same affections is to be on the other hand as miserable . we may consider , first , what those are which we call pleasures or satisfactions , from whence happiness is reckon'd and esteem'd . they are satisfactions or pleasures ( according to the common distinction ) either of the body , or of the mind . that the pleasures of the mind are greater than those of the body , is allow'd by most people , and may be prov'd by this ; that whensoever the mind having a high opinion or feeling of some excellence ( be it in what subject it will , either where worth or excellence is , or is not ) has receiv'd the strongest impression , and is wrought up to the highest pitch or degree of passion towards the subject ; at such time it sets it self above all bodily pain , contemns torture and racks : for thus we see indians , barbarians , malefactors , and the very horridst and most execrable villains in the world , oftimes , for the sake of a particular gang or society , or out of some cherish'd notion or principle of honor , of revenge , of gratitude , or something of that kind with which they are taken , embrace any manner of hardship , and defy torments and death . whereas on the other hand , a man being plac'd in all circumstances of outward enjoyments , surrounded with every thing that can allure or charm the sense , and being then actually in the very moment of such an indulgence ; yet no sooner is there any thing amiss within , no sooner has he conceiv'd any internal ail or disorder , any thing inwardly vexatious or distemper'd , but instantly his enjoyment ceases , the pleasure of sense is at an end ; and every thing that is a means of that sort becomes ineffectual , and is plainly rejected as uneasy , and giving distast when offer'd . the pleasures of the mind being allow'd , therefore , superior to those of the body , it follows , that whatever can create to any intelligent being a constant flowing , a series or train of mental enjoyments , is more considerable to his happiness , than that which can create to him the same constant course or train of sensual ones of the body . the mental enjoyments in a great measure are actually the very natural affections themselves , in their immediat operation . or , they proceed from , and are caused by natural and good affections . how much the natural affections themselves are really pleasures and enjoyments , cannot but be own'd by any one who knows the condition and feeling of the mind under a lively and forcible affection of kindness , love , gratitude , bounty , succor , or whatever else is of a generous , sociable , or friendly kind ; and who is sensible of what pleasure the mind perceives when it is imploy'd in acts of that nature , and is touch'd and mov'd in that sort . the difference we find between a solitude and company ; between a common company , and the company or merely the sight of those we love ; the reference of almost all our pleasures to society , and the dependence which they have either on society it self immediatly , or on the imagination and supposal of it , as present ; all these are sufficient proofs , or rather experiences and inward convictions of the truth of this . that the pleasures of this sort are thus forcibly felt , and are even superior to those of any bodily kind , may be known too from effects ; not only from this ( tho this withal may be remark'd ) that the very outward features , the marks and signs which attend this sort of joy , are expressive of a more intense , clear , and undisturb'd pleasure , than those which attend the satisfaction of thirst , hunger , lust , and the like ; but it may be known with certainty from the prevalence and ascendency of this sort of joy over any other ; from the silencing and appeasing of every other motion of pleasure where this presents it self ; and from the preference which is apparently given by every nature almost , at some time or other , to this feeling or affection , which has the power of drawing from every other ( as in the case of love to the young , and a thousand other instances ) or of so engrossing the whole temper , as to render it , in the midst of all other pleasures , sensible in a manner only to this alone , which remains as master of , and superior to the rest . there is not any one who , by the least progress in science or learning , has come to know barely the principles of mathematics , but has found that in the exercise of his mind , or the discoveries he there makes , tho merely of speculative truths , he receives a pleasure and delight superior to that of sense . but this again , how great soever the pleasure may be , must of necessity be infinitly surpass'd by virtuous motion or exercise , where , together with the strongest delightful affection of the soul , there is an approbation given by the mind to what is acted in consequence of that motion or affection ; and where there is the fairest matter of speculation , the goodliest view and contemplation on earth , which is that of a beautiful , proportionable , and becoming action , self applicable , and of which the memory and consciousness is of any other thing the most solidly and lastingly pleasing . in the passion of love ( we mean of that sort which is between the sexes ) in which there is a mixture of the strongest sensual affection together with natural affection , or affection of kindness ( such as is in that case towards the object belov'd ) it so far appears that the sense or feeling of the former , and the pleasure enjoy'd in it , is outdone in this latter , that it is commonly known how that often , through that affection of kindness , and for the sake of the person belov'd , when in any danger , or any ways expos'd , the greatest things in the world have bin done , and are so every day ; the greatest hardships submitted to , and even death it self voluntarily embrac'd , without any desired or expected compensation ; not here in this world surely , for death puts an end to all ; nor hardly , i suppose , hereafter , for there are few who have ever thought yet of providing a heaven or future recompence for the suffering virtue of lovers . but what is more yet , as to the excellence of these natural affections , and their agreeableness to our natures ; not only the natural affections of this kind , when joy , sprightliness and gaity are mixt with them , have real enjoyment and happiness above sensuality , or the gratification merely of sense ; but even that natural affection which is clouded and under the worst appearance , the very sorrow and grief ( if one may say so ) which belongs to natural affection , to a generous , humane and kind concern ; tho it may be thought contrary to pleasure , is yet for contentment and satisfaction far above those other pleasures of indulg'd sense . and where a series or continu'd succession of these motions or affections can be carried on , even through fears , apprehensions , alarms , doubts ( the object virtue being still kept in sight , and its beauty appearing still in the midst of the surrounding calamities ) there is inseparably join'd to this a contentment and satisfaction of the highest sort ; insomuch that when by mere illusion , as in a tragedy , the passions of this mournful kind are artfully excited in us , we prefer the enjoyment and pleasure to any other entertainment of equal duration , and find by our selves that the moving our passions in this sort , the engaging them in the behalf of merit and worth , and the exerting of that goodness that is in us , tho there be nothing more remote from sensual or bodily pleasure , is yet of exquisit sensation , and to such as are refin'd enough to feel it , more moving , and of greater enjoyment than any thing of the other kind abstracted intirely from this . and after this manner it may appear how much the mental enjoyments are actually the very natural affections themselves . how much they proceed from , and are caused by natural affection , we have now to consider . that the affection of love , kindness , and bounty , is it self of the highest degree of mental pleasure , has bin shewn . the effects of love or kind affection in a way of mental pleasure are , a delight in , and enjoyment of the good of others ; a receiving it , as it were , by reflection , so as to participate in the joy , pleasure , or prosperity of whom we love or kindly affect ; and a pleasing consciousness of love or approbation from others , or of our meriting it from others . there is nothing plainer than that both these satisfactions and delights , viz. joy in , and participation of the good of others ; and pleasing consciousness or sense of merited love from others , can possibly be nothing else but the effects of love in us ; and that they increase and decrease , as their cause diminishes or grows . so that where no love or natural affection is , or where it is but weak or unsound , there the consequent pleasures cannot be at all , or at least must be but weak and unsound . now the pleasures of sharing good with others ; of receiving it in fellowship and company ; of gathering it from the pleased and happy states of those around us , from accounts and relations of such happinesses , joys , deliverances ; from the very countenances and pleased looks even of creatures foreign to our nature and kind , whose signs of joy and contentment we can discern or understand ; the pleasures or delights of this sort are so infinitly spreading and diffusive through our whole lives , that there is hardly such a thing as pleasure or contentment , of which this is not a part , and which , if this were taken away , would not totally sink and be corrupted , or at least lose its chiefest vigor , that which made its refinement , and without which it would be dross . and thus in the same manner , as to the other pleasure , that of sensibleness to the love of others , and consciousness of merited esteem and love ; which in as far as it is a pleasure , must be wholly the effect of love , and cannot be felt where natural affection is not felt . how familiar and natural it is to us , continually to be drawing some sort of satisfaction from hence ! how frequent and habitual it is with us , and how great a part of our enjoyment of life , to be in joy and delight , as either well satisfied in the consciousness of merited esteem and kindness from others ; or as flattered by the imagination of it ! what wretch is there , what open violator of the laws of society , destroyer or ravager so great , who has not a companion , or some particular set , either of his own kindred , or of such as he calls friends , with whom he shares his good , in whose welfare he delights , and whose joy he makes his joy ? who are there amongst these that are not flattered by the kindness of some that are near them , and sensibly moved by the affection which they apprehend is bore to them , even by such as are no way capable of assisting them , or serving their interest ? it is to this that almost all their actions have reference ; and without this there are few even of these ununiform and inconsistent livers , who would not find themselves in an unsupportable solitude and desertion , and think life it self a torment to them . it is this that goes through our whole lives , and mixes it self even with most of our vices . of this , vanity , ambition , luxury , have a share , and many other disorders of our life partake . so that were pleasure to be computed in the way that other things commonly are , it might be said , that out of these two branches would arise more than nine tenths of all that is enjoyed in life . now there is not , nor can be any thing of this kind which dos not immediatly depend on the having natural and kind affection . and as natural affection is narrow , broken , or imperfect , so must be the content and joy arising hence . for , first , partial affection , or natural affection in part , and only to some particulars , is an inconsistency and contradiction : and as it has no foundation or establishment in reason , so it must be easily removable and subject to alteration without reason . now the variableness of such sort of passion , which depends solely on capriciousness and humor , and must undergo the changeable successions of alternate hatred and love , aversion and inclination towards the same object , must not only in the end diminish natural affection , and together with it the pleasures enjoyed from reflected good , or good of participation , as above ; but must create continual disturbance within , unquietness , disgust , and give an allay to whatsoever is actually enjoy'd in the way of natural and social affection . whereas on the other hand intire affection ( which is throughout , and equal towards the society , or whole , wheresoever any relation lies ) as it is answerable to it self , duly proportion'd , rational , and accountable ; so it is irrefragable , solid , and lasting . and as in the other , every deficiency elsewhere , and every exorbitancy in the affection , dos in some manner resist and disturb the present and immediat feeling of social and friendly affection ; so in this , every other good affection , and the consciousness of integrity and soundness , casts a good reflection , and an addition of contentment on every particular affection felt , and makes it of more inward pleasant feeling in the soul , and more satisfactory and rejoicing in the mind . thus he who is least selfish , and can , according as there is merit , love another with most sincerity and strongest affection , dos not only enjoy most by division or sharing of good , and by communicating and imparting of it ; but through the consciousness of the justice , beauty and excellence of that love , of its proportionableness to all his other affections , and of the sutableness of those affections to nature , and to the whole , he enjoys a satisfaction vastly above what is receiv'd from that limited , entangled , and much corrupted pleasure of imperfect , partial , and unintire affection . and in the last place , as partial affection is fitted but to a small enjoyment of those pleasures of communicative and reflected good above-mention'd ; so neither is it capable of extracting any thing considerable from that other principal branch of human happiness and delight , the being sensible to the love and esteem of others , and the being conscious of that which merits it . for in the same manner as the affection it self is narrowly limited , infirm and changable ; so accordingly is the merit arising hence very imperfect , and of little account . and , as the merit is but low and inferior , whilst only towards some mean and inconsiderable part of mankind , and not towards society and the whole ; so , accordingly , the consequent pleasure of the mind must below and defective . and as it is not possible that any who esteem not , nor love according to virtue , should in the number of their so beloved and esteemed friends find either those in whom they can so constantly and throughly rejoice , and have satisfaction in meriting from , or whose reciprocal love , esteem , or merited approbation , they can equally and constantly prize and enjoy ; so , they of necessity must fall short in this other part of mental enjoyment . nor can the pleasures gather'd from self-flattery in that unsound esteem and love of those who are neither rightly nor constantly esteemed or loved , be any other than unsound , disorderly and disturbed . whereas on the other hand , intire affection has all the opposit advantages ; it has applause and love from the best ; and , in disinterested cases , from the very worst of men : and of this we may say , that it has a consciousness of merited love and approbation from all society , from all intelligent creatures , and from that which is the highest and supreme of all intelligences . and the satisfaction which attends this intire affection , is full and noble in proportion to its ultimate and final object , which carries all in it self , and contains all perfection , according to that sense of theism above establish'd . this is the result of virtue : and to have this intire affection , or integrity , is to live according to nature , and the dictates and rules of supreme wisdom ; this is morality , justice , piety , and natural religion . thus therefore it is evident that by reason of the effects of natural affection in reflected good from the joy and good of others , and in that of sensibleness to kindness and love from others , the chiefest of mental pleasures ( which are the chiefest of all pleasures ) are deriv'd from , and owing to natural affection . and to shew by farther instance yet , how much the mental pleasures proceed from , and are caus'd by natural affection ; let any one consider , that all those pleasures which a man can have in any other besides a merely sensual way , all those pleasures receiv'd from converse , familiarity , society , in privat contemplation , thought and retirement , in mirth and entertainment , or whatsoever they be of that species and kind of mental pleasures ; they are wholly in a manner founded in the having as well dispos'd and easy temper or spirit , free of harshness , distast , sowerness , turbulence ; and in having a mind or reason in good order , reconcilable to it self , such as creates it self no unpleasant views , nor is of ill reflection . now such a mind and such a temper as this , which must fit and qualify for the enjoying of the pleasures mention'd , is , and must be owing to the natural and good affections . as to what relates to temper ( which we will consider first ) and how a temper of that happy sort comes to be really owing to natural affection ; it may be consider'd thus . there is no state of health or prosperity so great , where inclination and will are always answer'd , fancy and humor pleas'd ; where there are not hourly almost some stops , impediments or crosses to the intention , appetite or liking ; some accidents or other from without to check the licentious course of the desire ; or something from within , from the disposition of the body , the humors , or what else is common in the ordinary course of a constitution , which must occasion distast and vexation , and cause a habit of that kind , where there is nothing to oppose it , so as to stop the progress of it , and hinder its gaining upon a temper . now the only thing that can be oppos'd to this , is some natural and kind affection : for if the mind by reflection resolves to suppress this ill at any time when risen in the temper , and that it thinks fit to do it in good earnest on any account , it can no otherwise effectually and really do it but by introducing into the soul , or passionat part , some affection of love , some motion of kindness , affectionatness or candor , to allay and convert that motion of impatience and discontent . for , if it be not done this way , the countenance may indeed be counterfeited , but the heart not chang'd : and if it be done only by the power of immediat fear or apprehension , or by the power of any other affection than such as is by nature opposit and contrary ; the ill passion is suspended only during the time which that fear lasts , but is not subdu'd or in the least debilitated against the next occasion , nor hindred therefore as to its progress or gaining over the temper . so that where an affable , benign , and kind disposition reigns not ; where there is not a mildness and serenity spread through the whole temper , so as to render it of easy acceptation , and fair construction , compliant , easily conceding , charitable and good ; there can be but little of an easy and free spirit long remaining , and consequently but few and slender enjoyments of a mental kind : for in a temper where the slightest thing diseases and provokes , where displeasure and offence are always ready to arise , and nothing kind and reconciling to allay and turn those motions ; but where bitterness and choler in a manner swim at the top and over all , and where something of a froward and malignant kind is ever stirring and active ; in such a temper as this there can be but little reception for any of those mental pleasures , which in this case can be but very rarely experienc'd , must be very faint , and of small continuance . but , to press this further yet : it is most certain that by what proportion the natural and good affections are lost or wanting in any creature , by that proportion the ill and unnatural ones must prevail . it is the nature of every passion by use and exercise to grow stronger and more confirm'd . there are in every life , even in the most prosperous ( as has bin said already ) continual sources of displeasure and uneasiness , either from inward bodily constitution , variety of disposition , or the unconformity of things without to fancy , humor and will : and if those who are in the highest circumstances of fortune seem to come off the easiest , it is to be consider'd that the most humor'd and indulg'd state is what receives the most disturbance from every disappointment or smallest ail . now since besides what is of the kind of natural affection , there is nothing of any kind else which can hinder the course and growing habit of impatience , discontent and vexation ; much less can any thing else besides natural and kind affection , resist the more violent motions of anger , rage , revengefulness ; and , where provocations , offences and enmities arise , ( as there are subjects infinit ) be able to correct the virulence and malignity of those passions once kindled , and to expel that which is infective in them , and poisonous to the temper : so that the forward , prone and sudden passions of resentment , pique , vexation and frowardness , which are sure to be mov'd on a thousand occasions , and which arise in a manner of themselves , without any apparent subject , having no check or controul ; but , being left masters and possessors of the soul ( when there is nothing there either of human or good affection to resist or make a stand ) and growing thus by use and exercise into greater strength and prevalence , they cannot but cause a settled inveteracy and rancor , and make this the ground and bottom of the whole temper . but , of the misery of this we shall speak when we come to consider of the unnatural state. in the mean time it seems to have bin prov'd , that all those mental pleasures of converse , mirth , familiarity , and the rest , depend upon a mind and temper properly dispos'd ; and that the temper which produces these is and must be owing to the natural and good affections . now as to the other part , a mind or reason thus dispos'd and in good order , reconcilable to it self , and of good reflection ; and upon what account this is , and must be owing to natural affection , we may consider it after this manner . whatever creature has intelligence and reason in the manner that we have it , and who from several degrees of reflection has risen to that capacity which we call sense and understanding ; such a creature as this , in the very use of his contemplative or reasoning faculty , is forc'd to receive reflections back into his mind of that which passes in it self , of the actions of his will , and of his foregoing behavior in the common course of his natural temper towards his fellow creatures , as well as in all occasions besides . and tho we say of some giddy and heedless people , that they live without reflection , it is not that they are exempt from this sort of feeling , or have not this consciousness with them as others have ( for their memory is as good , and the necessary occasions are as many of remembring and calling to mind what they did or felt before ) but they are said to have no reflection , because they do not designedly , or with any service or help to themselves in their conduct , call to mind any number of circumstances to draw inference from thence to what is present or future . now to such a reasoning or reflecting creature as this , who is forc'd of necessity to endure the review of his own mind and actions , and to have representations of himself and his own affairs constantly before him , obvious to him , and passing in his mind ; to such a creature as this there are two things which must be horridly offensive and agrieving ; to have the reflection in his mind of any past action or behavior which he likes not should be imputed to him , which he knows odious , and feels to be of ill merit : or , to have the reflection in his mind of any thing foolishly done ( either as supinely and negligently , or as rashly and extravagantly ) in the prejudice of his own interest and good. conscience is one or other , or both of these . for the fear of future evils or of eternal ill inflicted at the will of some superior and supernatural power , is to have aw and terror of the deity , but dos not imply conscience , any more than the fear of those evils which are apprehended from spirits , enchantments , and such like , dos imply conscience : for to fear the devil and to fear god would ( as to conscience ) be then all one ; and to fear god in any other manner than as in consequence of some justly blameable and imputable act , is to fear a devilish nature , or devil in the stead of god : so that conscience may even be where sense of future divine punishment is not . nor dos the terror of hell , or a thousand other terrors of the deity imply conscience except in this case , viz. where there is ill reflection in the mind of what is wrong , odious , morally deform'd , and ill deserving ; or of what was committed contrary to wisdom , and unaccountably : and wheresoever this is ( whether join'd or not join'd with any positive fear of future divine punishment to be inflicted ) there conscience is , there conscience accuses . and thus there is besides a religious conscience that which we may call moral or natural conscience : altho that also may be call'd religious conscience which regards the odiousness of any act with respect to the all ▪ seeingness of the deity ; who being so highly thought of as to all excellence and greatness , it cannot otherwise be , but that in the conceiv'd presence of such a being , the shame of villany or vice must with great forcibleness be felt , even independently of that apprehension or sense of any future punishment of positive infliction . as for a rational creature therefore , such as man , who whilst he continues to be rational and to have a mind , must of necessity through the course of his life be conscious of , and have before him still , the results of that mind , the determinations and actions of his will , and the effects of his natural temper and affections in his foregoing life : if there be any action which , having proceeded hence , is odious of imputation , and of ill reflection , it must be discomposing and afflicting to him , as being acted against natural conscience . there is no sensible creature who maliciously and intentionally dos ill , who is not sensible likewise that he deserves ill : and in this sense every creature has conscience . for , with all mankind , and all intelligent creatures this must ever hold , that what they know they deserve from every one , that they necessarily must fear and expect from every one : and thus suspicions and ill apprehensions must grow , and terrors arise both of men and of the deity . but besides this , and over and above the very return and punishment which is fear'd , there must , in almost every rational creature , be yet farther conscience , from sense of deformity in what is thus ill-deserving and unnatural , and from the consequent regret and hatefulness of incurring what is odious , and moves aversion . there scarcely is , or can be any creature whom consciousness of villany as such merely dos not at all offend ; nor any thing opprobrious or hainously imputable , move or affect : or if there be such a one , it follows then , that with such a creature as this all things that are of a moral kind , or relate to either the good or ill of the species , must be equal and indifferent in the affection ( for if it were not so , but that any thing of that kind were odious , it must be most of all odious of imputation or self ▪ application . ) if this be so , then neither can there be any natural affection : if not that , then neither any pleasure of society , or mental enjoyment , as above ; but instead of that , all manner of horrid , unnatural and ill affection ; of the misery of which we are to speak distinctly under our last head . so that not to be sensible to the odiousness or mere deformity of crime and injustice ( which is to have no sense of the goodness or illness of any act , nor any natural affection at all ) and to be so far without conscience , is to be most of all miserable in life : but where conscience or sense of this sort remains , there it follows , that whatever carriage , action or deed , is contrary to the sense of goodness and deservingness , and is therefore odious of imputation , unbecoming , and of ill consciousness , this must of necessity , by means of reflection , be continually grievous and offensive . a man who in the height of anger and fury happens to kill another , dos , as we often see , relent immediatly at the very sight of what he has done , and only by beholding the miserable state of a dying creature , in that spectacle of death which he himself has caus'd : for this he suffers agony ; the subject of this continually occurs to him in his mind ; and of this he must have ill memory and consciousness . if on the other side , he dos not relent nor suffer any concern at all , then , either he is such a one as has no sense of deformity , of crime and injustice , no natural affection , and consequently no happiness or peace within : or if he have sense of moral goodness or illness , but that in this or any particular , he affects that as noble , gallant or worthy , which is the contrary ; it must follow , that as there is no proportion , aptness or fitness but in virtue alone to esteem , approbation , or good consciousness ; he must either through the inconsistency , contradictoriness and absurdity of such an unlasting and unaccountable esteem and approbation , and through the ill influence it must have in time upon his temper , come to lose at last even this remaining imperfect conscience ; or , if he still retains it in any degree , it must follow that through the same unsutableness of approbation or esteem to any thing of a contrary nature to virtue , there must be great confusion and disagreement in life , and continual disturbance and dissatisfaction in the service of such a principle . for it is impossible that a murderer , or one of the banditi , a pirat , or any confederate cheat or ruffian , or in short , any one who is false to the society of mankind in general , and contradicts natural affection , should have any principle that holds throughout , any fix'd standard or measure upon which he can regulate his approbation or esteem , any reason or rule for his approbation of any one action moral ; if any thing morally good or ill , amiable or detestable has place with him : so that the more he engages in the love or admiration of any thing as morally worthy , which is morally ill and detestable ; the more self-contradiction he must meet with , the more dissatisfaction and self-disapprobation in the main , through the perpetual variableness and instability of that rule by which he approves and disapproves , and through the irreconcilableness of his mind and reason to it self . and there being nothing more certain than this , that no natural affection can be contradicted , nor no ill one advanced ( as by false applause it is ) without a prejudice in some degree to all the other natural affections ; it must follow that natural deformity growing greater by the incouragement of unnatural affection in any particular , if at the same time there remains a sense of moral good or ill ; there must be of necessity more work created for ill conscience , more subject of ill consciousness ; and the matter or ground of self-disapprobation or self-dissatisfaction in life , must be more increas'd , as irregular and ill affection increases . in short , there is no transgression , loss or violation of natural affection in any degree , without ill conscience of the first sort , viz. of ill merit or ill deservingness , such as loses us that supreme happiness of rest , and security of mind in a freedom from ill apprehensions and suspicions ; and such as must draw on , necessarily , that contrary habit of mind which causes us to live in terrors of mankind , and of all credited , or but suspected superior powers : from which fears we are by innocence and good consciousness so much deliver'd , and by that means plac'd in such security and ease . if there be no farther conscience than this , if there be no conscience at all from sense of deformity in moral ill , and consequently no natural affection ; then is the mind farthest of all from being at ease , by being ( as it must necessarily be , when natural affection is lost ) in the horridest state of savageness , immanity and unnatural passion . if there be indeed farther conscience , as from a sense of moral deformity and excellence , then there being certainly no durable or consistent self-approbation from any thing besides what is of virtue ; there is ground of constant self-accusation or dislike from whatsoever is contrary to , or is a defect in natural affection : as on the other side , there is ground of thorow self-approbation , joy and contentment , wheresoever there is integrity of life , and adherence to natural and sound affection . this also is to be consider'd , that when any one by an immorality or injustice offends his conscience , and goes against natural affection , or sense of right and wrong ; he cannot possibly see a reason in himself , why he should not be carried further into all manner of villany , or why he should not esteem himself as a person liable and open to all crime and wickedness , even that which is as yet unknown to him . and this is a reproach which a mind must of necessity make to it self upon the least offence of conscience , and where any thing is committed in contradiction to a sense of right and wrong , that is , of an amiableness or deformity in moral actions . as for that other part of conscience , viz. the ill remembrance or ill reflection of what is unreasonably done , and in prejudice of interest or happiness : this must follow still and have effect , wheresoever any action has given occasion to sense of deformity contracted by crime and injustice : or where there is not the ground of any such sense ; yet there must follow still an ill conscience from sense of ill merit with respect to men , and to the deity . or tho there be a possibility ( which is hard to suppose ) of excluding for ever all thoughts or suspicions of any superior powers , yet it is impossible but that an almost total defect in natural affection , which no dissimulation can long conceal , must occasion a sensible loss to us in the confidence and trust of men , and consequently in interest and happiness . and the sense of this great disadvantage is what can never fail to occur to us , when we see ( as we must be forc'd to do with envy ) the better and more grateful terms of friendship , trust , love and esteem , on which those who have not renounc'd their good and natural affection , live with the rest of mankind . where natural affection therefore is not ; yet by immorality , happening through want of such affection , there must be disturbance from conscience of this sort , viz. from sense of what is committed unwisely , and contrary to interest and safety : and this too , notwithstanding any security in which men may live against the apprehensions of a superior and animadverting power . from all this we may conclude , that a mind and reason , well at ease , orderly , reconcilable with it self , and of good retrospect or reflection ( on which , and on a temper such as we have spoken of , all those mental pleasures before enumerated do in a great degree depend , and are founded ) is owing to natural and good affection . so that if the chiefest happiness be from the mental pleasures , and from the constantest succession or series of such in life ; and that the chiefest mental pleasures are such as we have treated of , and are founded in natural affection ; it follows , that to have the natural affections , is to have the chiefest enjoyment , possession , and happiness of life . now as to the pleasures of the body , and the satisfactions belonging to sense ; it is evident , that they cannot possibly have their effect , or be of any valuable or delightful enjoyment , but by the means of natural and social affection . if from the highest voluptuousness in eating or in drinking , the circumstances of a table and companions were withdrawn ; so that all possible means of enjoying these delights in fellowship , all occasion for social feeling or affection were deny'd ; there would be hardly any pleasure remaining that were worth acceptance , even in the opinion of the most debauch'd themselves : and if there are any of those sensualists who can be sensual by themselves , who can be contented to take these satisfactions when perfectly alone , and can indulge themselves in the same manner , and eat and drink with the same relish then as at another season ; there is no body who thinks the pleasure of these persons to be very refin'd , or that they are so much as capable of enjoying it , so as to be reckon'd upon as men of pleasure . the very notion of a debauch ( which is a sally into all that can be imagin'd of pleasure and voluptuousness ) carries with it an apprehension of reference to society , or to a gang , or something of fellowship : it may be call'd a surfeit or excess of eating and drinking , but hardly a debauch of that kind , when the excess was taken separately , out of society or reach of people : and one that uses himself in this way , is often call'd a sot , but never a debauchee . the courtezans , and even the commonest of women , who live by prostitution , know very well how necessary it is , that every one whom they entertain with their beauty , should believe that there are satisfactions reciprocal , and that pleasures are as well given as receiv'd : and were the imagination of this to be wholly taken away , there are hardly any of the grosser sort of mankind who would not think the remaining pleasure to be gross and sordid , and of very imperfect injoyment . who is there that can well , or long enjoy any thing when alone , and abstracted perfectly even in his very mind and thought , from any thing of society ? who is there that on those terms is not soon cloy'd by any sensual indulgence , and that is not uneasy with his pleasure , however exquisit it be , of sensation , till such time as he has found a way to impart it , and make it truly pleasant to him , by communicating his joy , and sharing it at least with some one single person ? let men imagin what they please ; let them suppose or believe themselves ever so selfish ; or desire ever so much to follow the dictates of such a principle , and to bring nature under restraint ; nature will break out , and in agonies , disquiets , and a distemper'd state , demonstrate evidently the ill consequence of such violence , the absurdity of such a device , and the punishment which belongs to such a monstrous and horrid endeavor . thus , therefore , not only the pleasures of the mind depend on natural affection ; but even the pleasures too of the body do in so far depend , that where natural affection is not , they not only lose their force , but are in a manner converted into disturbance , uneasiness and disgust : so as that the matter which should feed joy , contentment and delight , feeds rather discontent and sowerness , and breeds a nauseating , wearisom and restless disposition , by reason of the absolute incapacity in any thing sensual to please , or give any lasting or thorow contentment , where it is not mixt with any thing of affable , kind , or social affection . and thus both with respect to mental enjoyment , and to the enjoyments of sense also ; to have the natural affections , is to have the chiefest satisfaction and happiness of life . now on the other side , that to want the same natural affections is to be chiefly miserable , appears first from the loss it implies both of the mental and bodily pleasures ; and also from its carrying with it the horridest of pains , those of the mind : of which sort if ( by what shall further be prov'd ) those deriv'd from unnatural and horrid affections appear to be the very worst ; it will follow that since ( according to what has bin prov'd already ) unnatural and horrid affection is and must ever be consequent to the loss of natural and good ; that therefore to want natural and good affection , is certainly to incar the greatest of torments and diseases . but , before we conclude as to this of natural affection , we may add something in general , of the balance of the affection ( of which we gave some hint before ) and by this endeavor to demonstrate how that for want of a due proportion or balance in natural affection , a creature is at a loss and uneasy , disturb'd , and ill affected in his other passions . there is no body who has consider'd ever so little the nature of the sensible part , the soul or mind , but knows that in the same manner as without action , motion and employment , the body languishes and is oppress'd , its nourishment grows the matter and food of disease , the spirits unconsum'd help to consume the body , and nature as it were preys upon it self ; so also that sensible and living part , the soul or mind , wanting its proper and natural exercise , is burden'd , and diseas'd ; and its thoughts and passions being unnaturally witheld from their due objects , turn against it self , and create the highest impatience . for the mind or soul , which more than the body requires agitation and exercise , cannot be but in a state of feeling or passion , of some kind , and under some certain affection or other : if not under such affection as may fitly employ it in proportionable and fit subject ; yet however under such as will make it a burden , disease and torment to it self . in brutes , and such as have not the use of reason or reflection ( at least not after the manner which mankind has ) it is so order'd in nature , that between their daily search after food , their application and intention towards the business of their own immediate support , or towards the affairs of their kind , almost their whole time is taken up , and they fail not to find full imployment for their passion , according to that degree of agitation and vigor to which they are fitted , and which their nature requires . if it happens that any one of these be taken out of a natural and laborious state , to be plac'd in the midst of ease , and of a plenty furnishing abundantly to all his appetites and wants ; it proves , that as his circumstances are luxuriant , his temper and passions grow so too ; and that coming to have these accommodations at a cheaper rate , with respect to labor and imployment , than was intended him by nature , he is made to pay dearer for it in another sense , by losing the good disposition of his temper and passions , and the orderliness of his kind or species . it happens with mankind , that some by necessity are ty'd to labor , whilst others are provided for in an abundance of all things at the expence of the labors of the rest . now , if amongst those of this easy sort , there be not something of fit and proper imployment rais'd in the room of what is wanting by such a vacancy from common labor and toil ; if there be not an application to some sort of work , such as has a good and honest end in society , as letters , sciences , arts , husbandry , public or privat oeconomy , or the like ; but that there be a settled idleness , supiness , and a relax'd and dissolute state ; it must needs produce ( as is always seen ) a total disorder of the passions , and must break out in the strangest irregularities imaginable . it is not thus with those who are taken up in honest and due imployment , and have bin well inur'd to it , as amongst the industrious sort of common people ; where it is rare to meet with any instances of those irregularities of affection that are known in courts and where idleness reigns . neither may it be improper here , to remark what many have done in advantage of imployment and application ; that where a person necessitated from his youth to a life of the most laborious sort , has on a sudden chang'd his circumstances and become rich , he has found in himself the uneasiness and ill operation of that ease and rest he so much wish'd for , and having no other proper imployment to turn himself to , he has again betaken himself to that life out of choice , to which before be was only driven and necessitated . there is no need of going about by farther instances , and argument , to prove , that as motion and exercise is of absolute necessity to the good state and welfare of the body ; so it is to that of the mind and affectionate part . now nature having ( as we see evidently in creatures ) made it so great a part of the natural imployment and exercise of the mind and passion , to be applied and bent towards the species : and having suted and fram'd the rest of the passions , the whole constitution and oeconomy of the creature to this ; it cannot but follow of consequence , that where this social bent and affection is wanting , the mind and passionat part must suffer much by the want of it ; being sure to create to themselves unusual and unnatural exercise , where they are cut off from such as is natural and good . and thus in the room of social and natural affection , new and unnatural ones must be rais'd , and all order and oeconomy be thus destroy'd . it is to have a very imperfect idea of the order of nature in the formation and structure of animals , to think that so great a principle , so fundamental a part as that of natural affection in the soul , should be possibly lost or impair'd without mighty disorder , calamity and injury to the creature . in the structure of the body , where all is so aptly adjusted , there is not any of all those which are call'd the noble or principal parts , that can be wounded or hurt without the immediat disorder and sufferance of the whole body . nor is this otherwise in the structure of the passions and affections , which are with equal art and exactness suted and fram'd to one another , to every different creature and different sex ; since we see the whole so nicely built , that the barely extending of one passion but a little too far , or the continuance of it too long , is able to overturn all , and bring irrecoverable ruin and misery , by distraction . how is it possible , therefore , that in a system such as this , a principle of life and motion so great as that of natural affection , so interwove with all the other faculties , and suted to the other motions within , should possibly be injur'd or lost , without the sufferance and ruin of the inward part , and a total intanglement , torture , and perplexity of inward disposition ? we see in the example of castration , how a small bodily alteration has an effect upon the passions , so as to take away those appetites and affections that are the proper ones of the sex , and how great a disorder this breeds ; how man himself no less than other creatures , is render'd by it unsound , imperfect , deform'd , and miserably disposed in his passions and affections as well as in outward figure ; how impotent of mind , and how weak , untoward and wretched in his whole state . it is the same thing when without any change in the bodily organs , and only by the force of unnatural education , practice , or use , any natural passions are remov'd which are of the oeconomy and order of the creature . a man effeminatly bred and us'd , tho not an eunuch , nor by any metamorphosis chang'd into woman , yet becomes a kind of woman in part , and is the same disfigur'd creature as to his passions and inward composure , as that other sort of monster and creature of neither sex. who is there that can think of any creature that becomes degenerate , and loses any principal feeling or passion which is of the character of his species ( as of a lion that should lose his courage , a bee his industry , a turtle his tender , and as it were conjugal affection ) without having the idea of an untoward imperfect being , and of a creature that for his own sake had better not be ? can any one think either of a male that passes into any of the passions or affections proper only to the female ; or of a female that loses the proper and peculiar softness belonging to the sex , and becomes masculine , without being offended , and without judging very readily , that as there is a different order of life , a different oeconomy , different capacities of pleasure , and enjoyments of life ; so there is a different order set , and oeconomy of passions assign'd in the same manner to the one , different from the other ? for , where the faculties , the habitudes or affections belonging to the male , are join'd to other affections which are proper only to the female ; this being disagreeable , preposterous , and of disturbance to the smooth and regular course of the passions , must be of necessity a torment and disease . now if for any animal , even of the brutish kind , to lose any one of those affections proper to his species and to the character of his kind , or of his sex only , be of so great an injury to him ; what must it be for man to lose that sense and feeling which is proper to him as a man ; which is his proper character , his make and genius ? what must it be for man ( whose dependence on , and relation to society is yet greater than in any of those other creatures ) to lose any thing of that natural affection by which he is carried on to the good of his species and society , and of which passion he has naturally so much more than other creatures , that he , of any other , can least bear solitude or an intermission of social enjoyment which he is still seeking after , and if long depriv'd of , is hardly able to endure his being ? nor is any thing more apparent than that there is naturally in every one such a degree of social affection as necessitates and drives him to seek the familiarity and friendship of others , amongst whom he may let loose a passion which wants to be employ'd , and which when it is suppress'd , creates a sadness , dejection and melancholy in the mind , as great as is on the contrary that healing and enlivening joy it brings when acting at its liberty and with full scope ; as at that time we may see particularly when the heart is open'd , and the secrets of the breast unfolded to a bosom-friend . this we see confirm'd in persons of the most elevated stations , in princes , monarchs , and those who seem by their condition to be above ordinary human commerce , and to affect a strangeness and distance with mankind . for altho the wiser and better sort are perhaps out of a jealousy rejected by them , as not fitted for their intimacy or secret converse ; yet there are those substituted in the room , who tho they may have the least merit of any , and are perhaps the most vile and contemptible of men ; yet serve however to that end of friendship , and are so much the subjects of a kindness and social affection in these great ones , that for these we can see them often in pain and in concern ; in these they easily confide ; to these they can with pleasure be open , free , kind , succorable and bountiful , as rejoycing and taking delight in it , having no intention or aim beyond it , and their interest ( in respect of policy ) often standing contrary to it . in persons of but an ordinary good disposition , no better than what is common to the generality of mankind , it is discernable how much they are press'd with this necessity of entertaining friendship and familiar commerce , and how much these social affections want ( if i may say so ) their daily exercise and discharge . how heavy dos life grow when without it ? and how plain is it , that after a long absence , and a sort of abstinence in this way , after a banishment from the company of near friends , and a disuse of society but for a small time , the mind is in distress , the temper discompos'd ; and that no sooner is the man restor'd to the means of his former enjoyment , but he takes new pleasure , receives additional delight , and enjoys more than before the freedom , intimacy , and all those circumstances of friendly commerce , and of an inward society from which he was separated ? and thus it may appear how much natural affection is predominant in us ; how it is inwardly joined to us , and implanted in our natures ; how interwove with our other passions , and how essential to the regular motion and course of all our affections , on which our happiness and self-enjoyment so immediatly depends . thus much as to the system and constitution of the inward part , and as to that natural balance of the affections ; which may not be thought ( we hope ) so odd or unjustifiable a way of speaking , after what has bin said . as to both those ills which follow the ill balance and defect of natural affection , viz. the enlargement and extention of the selfish passions ; and the growth of the unnatural and horrid ones ; how and in what degree these consequences are miserable , we come to speak in what follows upon each of those heads , which make the second and third part of this examination . and thus it appears , that as to have the natural and good affections is of the chiefest enjoyment of life ; so to want them is of the highest disorder and misery . ii. we are now to prove , that by having the self-passions too intense or strong , a creature is miserable . we have already consider'd in some measure of the passions and affections of this kind , as they are good and useful for the creature , with respect to his privat interest and self-oeconomy . now these , if they are moderate and in a natural degree , are no ways inconsistent with the effects or right operation of natural affection ; which will prevail still where it ought , and in every fit occasion take place of any of those other affections whilst thus moderate , and make them to be no obstructions : for thus in a creature who has a natural affection towards its young , the affections towards privat good or safety , tho abiding still in the creature , are yet no hindrance to his operation towards public good , or good of his kind , even where sufferings and violences are to be undergon , and life it self comes in question : and this is according to a right balance and proportion . but if the passions of this kind toward privat good , or the regards to privat good are excessive and beyond a certain degree ; then is this operation hindred , and the effects of natural affection towards public good prevented : and thus is the balance broken , and oeconomy destroy'd . therefore if it be suppos'd conducing to the interest of any creature , to have these self-passions thus violently strong , and the balance to be after this manner ; then it must be according to his interest resolutely to go against those natural affections . but if ( as we think it will appear ) it can never be for the interest of a creature to have his self-passions thus strong or violent , so as to make this ill balance ; then it must be always at his own disadvantage , and not according to his interest , to go contrary to natural affection , through that which we call self-love . if there were any of these self-passions , which for the good and happiness of the creature might be set in opposition to natural affection , and deserv'd a degree of strength able to over-balance it ; the desire and love of life would be the most likely . but it may be found perhaps that there is no passion which ( by having so much allow'd to it ) is the occasion of more disorder and misery . there is nothing more certain , or that is more universally consented to and confess'd by every one , than this ; that life may sometimes be even a misfortune and misery ; and that nothing can be more desirable than to lay it down and withdraw from under the heavy burden . to cause , or any way inforce the continuance of life in creatures reduc'd to a certain extremity , is esteem'd the greatest cruelty : and even there where any religious faith forbids , as a thing heinous and sinful , that any one should be his own reliever ; still , if by any fortunat accident death offers of it self , it is embrac'd as highly welcom , and as a blessing . and on this account the nearest friends and relations often rejoice at the release of one entirely belov'd . even tho he himself may have bin of so weak a mind as to have declin'd death , and endeavor'd earnestly the prolongment of his own uneligible and wretched state. since life therefore may frequently prove a misfortune and misery , and that even naturally it becomes so by being only prolong'd till it reaches the infirmities of old age ; and since there is nothing more commonly known than the instances of life overvalu'd , where , out of an eager desire of life , men purchase it at an overrate , and at such a cost as hardly any life can be thought worth ; it follows evidently , that that passion or affection of love of life , and abhorrence or dread of death , if it be over great and exceedingly prevalent , and over balancing in the temper of any creature , must be the means of carrying him directly against his own interest and good , and must make him in occasions , such as are of the last importance , to become the greatest enemy to himself that can be , and necessitate him to act as such . but in the next place : tho it were always the interest and good of a creature , by all courses and means whatsoever , at any price or at any rate , to preserve life ; yet according to this , it is not for the interest of a creature to have this passion over great : for thus it will be ineffectual , and not conducing to its end . various instances need not be given : for what is there better known , than that at all times an excessive fear betrays to danger , instead of saving from it ; and that it is impossible for any one to do the least thing serviceably or well for his own preservation , or in his own defence , when strongly press'd with such a passion : insomuch , that on all extraordinary emergences , courage is that which chiefly saves , whilst cowardice robs us of the means of safety , and not only deprives us of our defensive faculties , and hinders us from acting as we should do to that end of our defence ; but even runs us into the mouth of ruin , and makes us meet that evil which we scarce needed to have shun'd ? and now tho in neither of these senses it could be call'd an ill , to have the affection of this sort thus strong and prevalent ; yet the affection it self , when in this degree predominant in any one , must be the cause of misery , if it be misery to have a thorow cowardice , and to feel those horrors that are proper to the character of one who lives under a constant dread of death . for , in a rational and reflecting creature ( to whom the thoughts and imagination of death are continually in some manner or another presented ) an inherent passion of this sort must be the occasion of the greatest agonies and torments , such as must enter at all times into the pleasantest parts of life , so as to corrupt and poison all enjoyment and consent . and thus by reason of this passion alone , such a life as this , if inwardly and closely view'd , would be found to be one of the most miserable , tho attended with all other circumstances that should in all appearance make it happy . but when we add to this the meannesses and base condescensions occasion'd by such a fear of death , and which necessarily follow from such an eager desire of retaining life ; when we consider how we are debas'd and sham'd by it , when driven to actions which we cannot view but with dislike ; when the life we thus cherish , is by this means grown to be of so unpleasing reflection , sulli'd , deform'd , and forc'd by degrees into still greater crookedness and perplexity ; in this case i think there is no body ever so little ingenuous but feels that life sits heavily upon us , and is worn uneasily : whilst all that is kind and social , the chief pleasure and good of life , is for the sake of life abandon'd and given up , and things submitted to , for which nothing in life besides can make amends . in short , is there any thing more miserable than the condition of a thorow timorous nature , where the terror of dying is always a close and pressing passion ? and what fortune , what outward state ever so secure , can deliver from this ? to what is not such a one necessitated and driven , who lives under a more than ordinary fear of this sort ? what torturing and endless work is still growing upon his hands , who out of an earnestness to retain life at any rate , renders it so much the more expos'd , as he is forc'd more and more into those indirect courses upon which such a passion runs him ? on the other 〈…〉 , is there any one who will not esteem the life of a person more easy towards this subject , to be a life capable infinitly of greater happiness and enjoyment ? is not the very consciousness and feeling it self of such an ease and indifference as this , an infinit satisfaction in a world of occasions ? and is not the effect of it an augmenting and heightning to our pleasures , and to the enjoyments we take in life ; as the contrary passion is by its effect destructive to the pleasures of life , and an allay and bitterness amidst all that is injoy'd of that sort ? and thus therefore , upon the whole , it seems evident , that to have that affection of desire and love of life , or abhorrence of death , too intense and beyond a certain degree , is against the interest , good and safety of a creature , and is opposit to the happiness he injoys in life . in the same manner as this passion of fear ( under a certain degree ) is necessary to self-preservation , and to the avoiding of what is destructive ; so is there another passion as preservative to us , and as useful to our safety , by assisting us not to fly , but to repel injury , and resist violence when offer'd . it is by this that a creature offering an injury , is deter'd from it , as knowing by the very signs which accompany this passion whilst it is rising and gathering strength , that the injury will not go with impunity . and it is this passion which , when violence is actually us'd , assists us more effectually to struggle against it , and adds a force to us , both in supporting it , and in returning it on the inflicter . for thus , as rage and despair increase , a creature grows still more and more terrible ; and being urg'd to the greatest extremity , finds a degree of strength and boldness unknown till then , and which had not risen but through the height of provocation . as to this passion therefore of anger ( for i know no other word for it ) tho its immediat aim be indeed the ill or punishment only of another , and not the good of self ; yet it is plainly one of those passions ( of which we are now discoursing ) that tend to the advantage and interest of the self-system , the animal himself : since a certain degree of that passion ( whether that degree be properly call'd anger or no , it matters not ) is most certainly requisit in the creature for his performance even of the better sort of moral actions , whether tending to the good of society , or to his own preservation and defence . for , who can resolutely enough divide from , or resist ill and detestable men ; or who can fight either singly against a privat enemy , or for the public against a public one , without feeling in some measure , and being arm'd as it were with a certain degree of this passion ? but , on the other side , there is hardly any need that we should explain how mischievous and destructive anger is , if it be what we commonly mean by that word ; if it be such as denominates an angry temper , and be either hasty , rash , and violent in the instant of provocation only ; or if it be of that kind which imprints it self deeply , and for a long season , and causes revenge , and a vindicative bent and resolution . what can be a sorer or deeper wound , a closer grief , or more sensible misery , than to be agitated by this fierce passion , and carry this sting within ? and what wonder is it that so much is done out of revenge , and in the fury of anger , when the relief and satisfaction found in that indulgence is really the asswaging of the most torturous grief and pressing sensation of misery ; which being remov'd , or for a while alleviated or abated , by the accomplishment of the desire in the ill of another , leaves behind it ( as a rack newly quitted ) the perception of the greatest comfort , and an overflowing of soft and pleasing sensation ? from hence are those untoward delights of perversness , and of an habitual froward , envenom'd and malignant disposition acting at its liberty : for this is a perpetual asswaging of anger perpetually kindled , and always renewing ; which is the same as to be perpetually stung , and still curing of the sore . thus a thorow home revenge being rais'd once to a high pitch , rests not till it attains its end ; and that attain'd , is easy and reposes : making the succeeding ease and relief to be by so much more enjoy'd as the preceding anguish and incumbent pain was of long duration , and of bitterest impatience . and certainly if amongst lovers , and in the language of gallantry , the success of ardent love is call'd the asswaging of a pain ; this must be by far yet , more justly term'd so . and surely , however pleasing that other pain may be said to be , this can be no pleasing one , nor can be any other than sound and thorow wretchedness , a grating and disgustful feeling , without the least mixture of any thing soft or flattering . to speak any further of this passion of anger ; to shew the ill effects of it as to our selves , our minds and bodies , our condition , and circumstances of life with those around us ; or to shew on the other side , the good effects as well as happy feeling of a mild condescending temper , easy of contentment , such as not easily takes offence , and easily forgives ; to shew how much this is sutable to interest , to health and contentment , to easy and pleasant living ; and how much the contrary is embroiling , dangerous , exposing , and of perpetual disturbance , inconvenience and misfortune , would be i imagin needless . what has bin said , may be enough to make this be understood , that to be subject to such affection of anger of any kind , as we have bin mentioning , is to suffer under a worse sort of disease , and to be subject to no small misery . we are now to speak concerning other self-passions that are of the oeconomy of the creature , as love or appetite to nourishment ; love of , and concern for those conveniences by which we are well provided for and maintain'd ; love and desire of reputation , authority , and power of some kind , which advance our welfare , good establishment and condition of living . now these affections of desire or appetite towards what is self-advantageous , and of self-good , if they are moderate and in certain bounds , are such as are not blamable , by being any ways injurious to social life , or a hinderance to virtue : but being in an extreme degree , they become luxury , avarice , ambition , and are known vitious and ill with respect to society . how it is that they are ill also with respect to the privat person , and are his loss and injury as well as the society's , we may thus consider . as first in that of luxury . were it true ( as has bin prov'd the contrary ) that the most considerable pleasures were such as came in by the sense ; and were it true also that these pleasures of the sense lay in such certain outward things capable and sure to yield always a due and certain portion of pleasure according to their degree and quality ; it would then follow , that the certain way to procure happiness would be barely to procure largely of these subjects to which happiness and pleasure were thus annexed ; and by using or consuming the most of these , make sure of most enjoyment . but in what sense soever it be that this is call'd to live , and to live fast , as if this were to make the most of life ; it will hardly be found that the inward faculties ( such as are the cause that any thing of pleasure is conceiv'd ) are able to keep pace with these outward supplies . and if the natural disposition and aptness from within be not concurring , it will be in vain that these subjects are thus heap'd on , and multiply'd with eager intention and desire . now if those inward dispositions ( such as of a stomach towards nourishment ) be disorder'd , overturn'd , and ruin'd by excess , then is there no longer the same enjoyment to be receiv'd from any thing ; but all is in a manner ruin'd , and the capacity of real pleasure lost , whilst that which remains is rather a sore and a disease : as may be observ'd in those who have gain'd a constant nauseating , tho with a cravingness of stomach ; or who have contracted a continual , eager , and insatiable thirst . but how much better dos nature , that has so well and easily provided for our pleasure , dictate also and prescribe to us for the enjoyment of it ? and who by quitting nature e'er made advancement or improv'd in pleasure ? was it ever known of any one , long us'd and accustom'd to an active life , and to exercise begetting health , and a kindly vigorous appetite , that having then experienc'd the gratefulness of food , even of the plainest kind ; it ever came into his thought , upon a following change of life and diet , to compare or bring in competition the pleasures receiv'd from all those delicacies of luxury , and of a continual solicited and forc'd appetite , with those former remember'd satisfactions of a homely and common diet , prepar'd by chearful and wholsom labor , and preceded by due abstinence , and a sutable kind and natural appetite ? on the other side , has any thing bin more known , than the instances of people bred to a life and diet just the contrary , us'd never to wait , but to prevent appetite , and accustom'd to contend with an almost perpetual society ; who when by accident or choice they came to fall into that other more natural course of life , or but for a while ( as on a journey , or a day of hunting ) came to experience once the satisfaction had from the plainest food , have afterwards with freedom own'd , that it was then that they receiv'd the greatest contentment and delight of that sort , and such as was infinitly above what arose from all those studi'd pleasures of variety and excess ? it is plain , that by pressing on and urging nature thus , and by forcing continually the appetite and sense , the keeness and edg of those natural sensations are by degrees lost : and tho by vice and habit the same things may be sought after with equal violence as before ; tho the impatience of being without them may be greater and greater ; yet the joy in having them is lessen'd and brought almost to nothing . the accompanying palls and nauseautings which continually intervene , are of the worst and most hateful sensation that can be ; and hardly is there at last any thing tasted wholly free from something of this ill relish and untoward feeling : so that instead of a constant and flowing delight to be reckon'd upon as belonging to this state ; the state it self is a perpetual sickness or infirmity , a corruption of pleasure , and cannot so much as admit of any thorow kind , natural , and agreeable sensation , even of the very sort of those it so earnestly seeks and aspires to with such eagerness . as to the consequences of such a pernicious greediness , and excessive desire towards indulgence of this sort ; how fatal to the body , and to the health and vigor of the manly frame ; how ruinous by diseases , such as are the most tormenting , and of the acutest pain and longest duration ; all this needs scarce to be repeated : nor how on the other side , the reverse of this , a temperate life , and desires moderated , afford every thing so happily contrary , by making life so much more lasting , vigorous , and so infinitly more delightful , and of more pleasing inward sensation and lively feeling , proper always to that full healthiness of a temperate state ; as a contrary torpor and heavy wearydness is proper to a debauch'd state , and is spread still through the senses of one used to continual excess . as to the consequences with respect to the mind , the difference here between temperance and intemperance ; which of the two is the most thriving state for the mind , and which injurious and destructive , is superfluous to mention . nor needs it be told , that as there is a vigor and alacrity gain'd to the mind by temperance , so in the very practice of what is thus beneficial both to the body and mind , and advantageous so many other ways besides , there is a peculiar joy and satisfaction . the consequences as to interest are plain enough . the misery of such a state of impotence and unforbearance , whilst it subjects us to the lowest and meanest carriage and dependence , as well as to all profusion , to all irregularity and extravagance of conduct ; the injuries too , which even knowingly they do themselves , who out of an impotence of this sort , and an impossibility of restraint , forbear not what even they themselves declare they know to be destructive to them ; all this , and more of this nature is obvious enough . and from less than what has bin said , it would be easy to conclude , that to have this violent love , this luxurious and high desire towards the sort of pleasure mention'd , is to be highly inconvenienc'd and prejudic'd as to interest , happiness of life , and enjoyment of real pleasure . now as to those other excesses of the self-passions , such as mention'd , as of regard towards the outward conveniences of life ( which in an extreme degree is covetousness or avarice ) and that of inclination and good liking towards what is of reputation and authority ( of which the extreme is ambition and vanity ) how far the first of these a coveting or avaritious temper is miserable , needs not that one should go about to explain . who is there that knows not how little a portion that is , which is agreed by all to be sufficient for a man's single use and convenience ? and how much may even this be reduc'd still , and brought into a narrower compass , if all superfluity being cut off , temperance and a natural life were follow'd with near that application and earnestness that sumptuousness and luxury is practis'd by some , and studi'd as an art or science ? now where temperance is found thus advantageous , and the practice as well as the consequences of it so pleasing and happy , there is little need to mention any thing of the miseries attending those covetous and eager desires after things that have no bounds or rule , as being out of nature , beyond which there can be no limits or moderation set to desire . for where shall we once stop when we are over this , when we are no longer contain'd within the bounds of nature ? how shall we any way fix or ascertain a thing wholly unnatural and unreasonable ? or what method or regulation shall we set to excess or exorbitant fancy , in adding expence to expence , or possession to possession ? hence that natural restlesness of coveting and eager minds , in whatever state or degree of fortune they are plac'd ; there being no thorow or real satisfaction , but a kind of natural insatiableness belonging to this condition , whence it comes that injoyment is hinder'd : since it is impossible that there should be any real enjoyment but of what is in consequence of natural and just appetite . nor do we readily call that an enjoyment of wealth or of honor , when through covetousness or ambition , the desire is still forwards , and rests not as satisfi'd with its gains . but of this vice of covetousness , and the misery of it ( especially of that sort which is mere avarice ) there is enough said in the world ; and in our common way of speaking , a covetous and a miserable temper has often but one and the same meaning . neither is there less known or said as to the ills of that other aspiring temper , and the self-torments of a swoln pride and ambition ; which would be indeed but little felt in the world , if those passions were as much fought against and controul'd within , as they are condemn'd abroad , and own'd by every body to be unfortunat and tormenting . but when one considers the ease , happiness , and the thousand advantages and securities which attend a satisfied temper , a free and easy spirit , such as can be accommodated on easy terms , is fitted to society and fellowship , and can sute it self with any reasonable circumstances ; it will not be necessary any further to suggest the excellence and good of moderation , and the mischief and self-injury of immoderat desires , and of a mind that covets eagerly fame , honor , superiority , or power . this too is obvious in this place , that as the desires of this kind are rais'd and become impatient , so the aversions and fears of the contrary side grow in proportion strong and violent , and the temper more subject to apprehensions from all events , and more uncapable of bearing the least repulse or ordinary loss or disappointment . and thus all quiet , rest and security as to what is future , and all peace , contentedness and ease as to what is present , is forfeited by having desires of this kind , and by having appetites thus swelling and immoderat . there is a temper which is oft-times consider'd as in opposition to these eager and aspiring aims of which we have been speaking ; not that it excludes the passions either of covetousness or ambition , but that it is the hindrance of their effects ; and that by soothing of the mind , and softning it into an excessive love of rest and indolence , it makes the attempts of those passions to be impracticable , and renders the difficulties of their painful and laborious course towards wealth and honors to be insuperable . now tho an inclination towards ease , a love of moderate repose and rest from action , be as natural and useful to us as that inclination we have towards sleep ; and that to want such an inclination would be in the same manner an ill , as if we had not at proper times a strong and pressing inclination to sleep ; yet notwithstanding this , an excessive love of rest , and a contracted hatred and aversion towards action or employment , must be greatly injurious , and be a disease in the mind equal to that of a lethargy in the body , and no less destructive of it by keeping it in a perpetual dulness and in-action , than the other , by keeping it in a perpetual slumber . how much this of action or exercise is necessary for the body , let it be judg'd by the difference we find in the constitutions that are accustom'd , and those that are wholly strangers to it ; and by the different health and complexion which labor and due exercise create , in comparison with that habit of body which we see consequent to an indulg'd state of indolence and rest . it is pleasing to observe what eager and impatient appetite towards exercise nature has given to youth of all kinds , in that desire of play , which is no other than the instigation or incitement of nature to such an extraordinary motion of the body as is at that time chiefly requisit . afterwards , when grown up , and no longer in their parents but their own care ; when the subjects of labor increase , and self-defence , self-maintenance , search of food , and venery , the consequent charge of the young , and other affairs begin to give them imployment in abundance ; then is ease and quiet more injoy'd , and love of rest increas'd , as toil and business increase , and the vigor and eagerness of youth abates . but where through a corruption of nature , sloth and laziness is ingendred : where it is contracted as a habit that slackens and enervates the mind , and infeebles , and as it were dissolves the body ; it is not only ruinous of the body's health , and destructive in the end , or by its consequences ; but the immediate feeling of it , and the sensation it self becomes no other than a lingring , drooping pain and heavy oppression : it being impossible this way ever to feel ( as those who live naturally ) either the sprightly joy of vigorous and manly exercise , or the succeding refreshment , and the pleasures of a natural and wholsom rest after due labor and imployment . so that in the room of the pleasures of a double kind that are thus parted with , there is nothing gain'd but a dull and heavy feeling more weighty and tiresom than any labor whatsoever ; a sort of languishing disease prejudicial to all other enjoyments of a vigorous and healthy sense , and injurious both to the body and to the mind : in which latter it is the occasion of worse disturbance , and of a more immediate spreading corruption ; for however the body may hold out , it is impossible that the mind in which the distemper is seated , can escape without an immediate affliction and disorder . the habit begets a tediousness and anxiety which infects the whole temper , and is the occasion of converting this unnatural rest into an unhappy sort of activity , such as that of vexatiousness , ill humor , and a preying active spleen . and in the same manner as in the body , where no labor or natural exercise being us'd , the spirits that want their due imployment prey upon the body , and find work for themselves in a destructive way ; so in a mind unexercis'd , and which languishes and faints for want of due action , the passions which should have an equal and apt imployment , and be taken up in a settled application to some sit work and business in life , being thus cut off from their course of action , find work themselves , and turning inwards , raise disquiet in the mind , and an eagerness and irritation in the temper , which becomes loosen'd towards passion , is render'd more impotent , more incapable of moderation , and like prepar'd fuel , is made apt to take fire by the least spark . thus therefore by reason of the injuries that this habit brings both to the body and to the mind , and to the pleasure and real ease of both ; it is plain , that to have this overgreat inclination towards rest , this slothful , soft or effeminate temper , averse to labor and imployment , is to have an unavoidable mischief and attendent plague . as to interest , how far it is here concern'd , how wretched that state is , which by this habit a man is placed in towards all the circumstances and affairs of life , when at any time he is call'd to action ; how subjected he must be to all inconveniences wanting to himself , and depriv'd of the assistance of others ; whilst being unfit for all offices and duties of society , he yet of any other person most needs the help of society , as being least able to assist or support himself ; all this is obvious , and need not to be explained . there remains still one passion more to speak of , which yet we can scarcely call a self-passion , since the sole end of it is the good and advantage of the kind . but whereas all other social or natural affections are join'd only with a mental pleasure , and sounded in a kindness and love only ; this has more added to it , and is join'd with a pleasure of sense , and a necessity in some degree of indulging the appetite which is towards it , for the ease and welfare of the creature . and tho the necessity be not absolute here , as in the cases of eating , drinking , rest and sleep ; yet to abstain wholly from the use of venery ( which is that we are speaking of ) can hardly be without the sufferance of the body in some degree : nor can the prejudice to the constitution be absolutely avoided , without the assistance of art , and a method and rule of living , as is observable even in the female sex ; where notwithstanding the toil and sufferance of breeding and bearing the young , the natural consequences are rather worse to the constitution from being totally witheld , and never serving to that use and design of nature , tho through so much labor and fatigue . such concern , therefore , and care has nature shewn for the support and maintenance of the several species , that by an indigence and a kind of necessity which we are thus cast in , it is made an immediate self-interest to us , with respect to our bodily state , to work towards the propagation of our kind . the passion therefore which carries us to this service and good to our species , is made as it were a self-passion , and is accompanied not only with an affection of kindness and love towards the female , but with a desire of self-ease , and towards what is of use to the privat animal nature , and a satisfaction and indulgence of sense . now whether or no it be the interest and good of the animal to have this indigence and need beyond a natural and ordinary degree , and to have this appetite towards venery more eager , impatient , and more extended than of course it usually is in nature , where no additional incitement or provocation is used ; this is what we may consider . having said already so much concerning natural and unnatural appetite above , there needs less to be said in this place . if it be allow'd that to all other pleasures there is a measure of appetite belonging , which cannot be exceeded but with prejudice to the creature , even in his very capacity of enjoying pleasure : and if to have either a ravenous appetite , such as is a disease , and has a peculiar name ; or to have that other sort of exorbitant appetite ( no less properly call'd a disease ) which we see in the luxurious , be both of them unfortunate , and of prejudice even to the very right enjoyment of the pleasures deriv'd from those senses , it will hardly be thought that there is no limit , bound , or certain measure of this other appetite towards venery : as if this were independent of nature , and might extend to infinite , and still be the occasion of greater and greater pleasure ; which is too great an absurdity to go about to confute . there are other sorts of ardent sensations and eager incitements of flesh , which we accidentally sometimes experience in our selves , and which are acceptable perhaps whilst in a certain degree ; but which as they increase , grow intolerable . even laughter provok'd by titillation , grows an excessive pain , tho it retains still in a great degree the same features of delight and pleasure . and altho in the case of that particular kind of itch which belongs to a distemper that has its name from that effect , there are some found so sensually inclin'd , that they esteem the continual allaying of that ardor , however eager and fierce , to be acceptable and delightful , yet it would hardly be reputed so amongst the more refin'd sort , even of those who make sensual pleasure a study . now if there be a certain height , a certain pitch or degree of the other ardor , which by being further advanc'd , is so much less consistent with the pleasure of that sensation , and is rather a sort of rage and sury ( like that which is rais'd by certain poisonous medicaments and incentives to lust ; ) and since there is a necessity of stopping somewhere , and fixing some boundary , where can that possibly be done but where regard is had to nature , beyond which there is no measure or rule of things ? now nature may be known from that which we see of the natural state of creatures , and of man , when unprejudiced by unnatural provocation and youthful incitements of a vicious education . where it happens that we see any one bred to a natural life , inured to honest industry and sobriety , and unaccustom'd to any thing immoderate or intemperate ; it appears always that such a one as this , when at full age , has his desires and inclinations of this sort at command , and no ways enflam'd , till by force upon himself , and by giving into debauch and excess , he strains and widens his appetite to a new and unnatural degree . but if such excesses are never us'd , the desires contain themselves in their just limits . but when we reflect upon what is customary to almost all the youth of human kind , especially of those who are above the laboring sort , and at what early years they are familiariz'd to the licentiousness of this passion ; when we consider to what obscenities the ears of our youth are accustom'd ; how their inclinations are vitiated , and every day fed ; and what practices are us'd to urge and precipitate nature ; we need not find it strange that men are so corrupted , and their appetites so exasperated and enflam'd to such a degree beyond all natural temperature . all other creatures in the world are for their orderliness in this , a reproach to man ; since they , of what kind soever they are , have regular and proportion'd appetites , and have the use of venery according to fit and proper seasons and subjects ; whilst man alone knows neither season , nor bound , nor fitness of subject , but breaks into all horridness of unnatural and monstrous lusts , regarding neither sex nor species ( tho of this latter the instances are less common : ) and all this through that inflammation of the desire and appetite , which , being swell'd beyond a natural size , cannot be answer'd by plain and natural means . so that neither ought it to be thought strange , if what has bin said in relation to that of meats and drinks , be said to hold good , and be the same in this : and that altho such an abandon'd indulgence as this is sure to bring a greater indigence and need on the body , and fix a greater lust and cravingness in the mind ; yet this is so far from resembling natural appetite ( which by being greater , is the occasion still of greater pleasure ) that the more these excessive desires are thus encreas'd , and the unnatural appetite fomented , the less is there of a real pleasant sensation , and the more mixture there is of allay . for thus , as we have shewn already , a sensation which seems to hold all of pleasure , often by a small and almost imperceptible extension runs into pain , and grows insufferable . so nearly bordering and related are these two things , even so as to be almost confounded with one another , which yet are really so distinct , and in appearance so very contrary . but on the other side therefore , by due abstinence , and more moderate use , the pleasure spoken of is much clearer , and more enjoy'd . so that were both these sensations to be compar'd , that of a virtuous course which belong'd to one who liv'd a natural and regular life , and that of a vicious course which belong'd to one who was relax'd and dissolute ; there is no question but it would be pronounc'd in favor of the former , without regard to consequences , and with respect only to the very pleasure of sense perceiv'd from hence : for it would be found , that a man thus superior to his appetites of this kind , had yet no less a share of satisfaction from them in that more sparing use , nor less pleasurable enjoyment in the whole , than he who liv'd in a manner only in the service of these appetites , and who indulging the most that could be to this sense , and seeking a perpetual support in it , had nothing else to do but to force and solicit nature to the highest degree , and struggle against a perpetual satiety , and against the heavy and dull intervals of a surfeited sense , and of a mind and body unnaturally held , and as it were benum'd , and drooping in this imprisonment and restraint from other natural action . as for the other sex ; altho there be less of this satiated feeling experienc'd perhaps in them , yet they having once abandon'd themselves , are capable of the same inconstancy and desire of change , as being weari'd of the present . but it is enough to say of this sex , that having once forsaken modesty , and given scope to their desire and appetite , beyond a duly restrain'd temperat and honest way , they grow insatiable and monstrous , and fall into a state which even they themselves , till grown into it , detest and think horrid . as to the consequences of this vice with respect to the body ( the health and constitution of which is so much impair'd , and so often wholly destroy'd by it ) there is no need to mention any thing . the injuries it dos to the mind , tho less notic'd , are yet in proportion much greater than those which the body suffers . the prejudice to the parts and intellect , the wretched wast of time , the effeminacy , sloth , supiness engender'd ; the disorder , loosness , and impotence of a thousand passions , through such a relaxation and enervating of the mind ; all these are the effects of this vice , and are apparent when but reflected on . nor is it less apparent how much is suffer'd as to interest , and to what multipli'd inconveniences he is subject , who is under the power of such a passion as this . what irregularity of life , and disturbance of affairs ; what animosity , war , and contention must he undergo , who is thus addicted , and who has this temper to such excess , as to be a rage possessing him , and ruling his conduct ? what trust or dependence is there on one of such a character and fame ? and how must such a person stand with respect to friends , relations , the public and general society of mankind , in an ordinary way of living and conversing ? on the other side ; how fair and recommending is the contrary character and habit of virtue and continence ? how advantageous to all oeconomy , and management of privat and public affairs , in all the duties and offices of friendship , and of a civil life ? how promotive of society , and conducing to all ease , prosperity , commodious and happy living ? thus have we consider'd of those which we may call self-passions ; and what the effect is of having them beyond a moderat degree ; which when they once exceed , when once grown imperious and high , are the occasion that a creature is mean and low , are the ground of that which we call selfishness , so much detested in creatures . tho yet it be the misfortune of some men , in their way of reasoning upon these subjects , not to reckon upon such selfishness as a real ill , or a misfortune , except only so far as it happens to be known and mark'd , as a just object of peoples aversion , and of the contemt and hatred of mankind ; not as if in it self it did imply any misery or disease : whereas there can be nothing so miserable in it self , and so wretched in its consequence , as to be thus impotent in temper , thus master'd by passion , and to serve such a slavery to things of such mean and wretched dependence , and from the contemt of which the greatest satisfaction and self-enjoyment arises , and all generosity and magnanimity depends . it is by such a slavery as this that we lose at last all true esteem both with our selves and others ; that we lose all character , authority and respect ; that we disagree and are at perpetual variance with our selves as we alternatly serve and submit to these opposit affections , so inconsistent with one another , and so utterly irreconcilable : and it is by this that we lose even the faculties of our minds , which can never be so inlarg'd , and in such a way of improvement towards knowledg , as in conjunction with temperance , where there is a constant attention and obedience to reason practised and establish'd ; and where , in the same manner as the body by good use is fitted to its proper exercise , so the mind is render'd apt and dispos'd by right disciplin and rule to its proper exercises and imployment . but besides what we have mention'd of the privat ill and self-injury of every such self-passion in particular ; all these irregular and vitious affections have this necessary effect in general , that they are ruinous also of the natural affections , and by making them give place , by long suppressing and controling them , must at length sink and destroy them . as indeed who is there that knows not , and is not ready to own , that a creature who is in a way of growing every day more selfish , and of having those passions still in a higher degree , is in a certain and unfailing way of growing more and more unnatural , unkind , unaffectionate , and more out of all friendly and social feeling ? who knows not that by the increase of selfishness , and of that subtilty and feignedness of carriage which it brings along with it , the candor and ingenuity of our natures , the ease and freedom of our minds must be forfeited ; all trust and confidence in others , familiarity , inwardness , and heartiness with others must be in a manner lost ; and suspicions , jealousies , hatred and enmity succeed , and be in the room ? besides , a creature us'd to reflection , who by an ill use of reason confirms himself in selfishness , and who in a settled manner is come to think it to be his good not to allay or correct , but to indulge and satisfy such appetites as these , must by certain consequence industriously strive to silence and check his natural and good affections , those that would carry him to the good of his kind , and of society , against the interest which he conceives he has elsewhere and in a contrary way . and this must work to the subversion of all good affection in him , and to the forming of a profligate , inhuman and savage nature . now if these passions , besides what other ill they are the occasion of , are withal the occasion and means of destroying and loosening the natural affections ; then , by what has bin prov'd before , they must be the certain means of losing us the chief and best enjoyment of life , and consequently too ( as has bin prov'd ) of making us to incur those horrid and unnatural passions , and that savageness of temper which makes the greatest of miseries and the most wretched state , as we are going in this next place to make appear . so that we have seen thus , how that by a wrong balance in the affections of this sort , and by having these self-affections too intense or strong , a creature is miserable . iii. the passions that are now left to speak of , are those that carry neither to a public nor a privat good , and are founded neither in any advantage to the species nor to the self-system : for were there no such passions as these , what then could be the meaning of that unnatural and barbarous delight in beholding torments , and in viewing those spectacles of horror with that satisfaction and joy which is sometimes known , and which has bin the reigning passion of many tyrants , and barbarous nations ? to see the sufferance of an enemy with cruel delight , may be from the height of anger , revenge , fear , and other extended self-passions : but to delight in the torture and pain of other creatures indifferently , of slaves , of such as are unknown ; to feed upon death and dying agonies ; this has nothing in it accountable in the way we have bin speaking , but is wholly unnatural , as being of a kind of which not the least degree can be said to aim at , or tend to the good or interest of the particular creature , and much less of the species , or of society . there is another affection nearly related to this , which is a gay and frolicsom delight in what is injurious to others ; a sort of wanton mischievousness and pleasure in what is destructive ; a passion which instead of being restrain'd , is usually incourag'd in children : so that it is no wonder if the effects of it are very unfortunatly felt in the world. for i think it will be hard for any one to give a reason why the same temper that was wont to delight in disorder and ravage when in a nursery , should not afterwards find delight in other disturbances and imbroils , and be the author of as much mischief in privat families , amongst friends , and in the public . but of this passion there is no foundation in nature according to that sense above explain'd . malice or ill-will , such as is grounded on no self-consideration , and where there is no subject of anger or jealousy , nor nothing to provoke or cause such a desire of doing ill to another ; this also is of that kind of passion . envy too , when it is such as arises from the prosperity or happiness of another creature no ways interfering with ours , is also of this kind of passion . there is also amongst these , a sort of hatred of mankind and society ; a passion which has bin known perfectly reigning in some men , and has had a peculiar * name given it . we may add likewise to the number of these , all those passions which are rais'd from superstition ( as mention'd before ) and from the custom and usage of barbarous countries ; all which are too horrid and odious in themselves to need any proof of their being miserable . there might be other passions nam'd , as that of bestiality , and of another sort of perversion of the venereal appetite within our own species ; which are both of them in the same manner unnatural : of the misfortune of which depravity of appetite we need not speak , after what has bin already said on that subject . such as these are the only passions we can strictly call unnatural , tho there are others which are indeed so much beyond the common bent of any self-passion , that tho they may have their foundation thence , and be deriv'd from several of those combin'd ; yet they so exceed all ordinary appetite of that kind , and are so directly opposit to all natural affection , that they are called and may be reckon'd unnatural and monstrous : for instance , such an enormous pride or ambition , as that which would willingly leave nothing eminent , nothing free , nothing prosperous in the world besides ; such an anger as would sacrifice every thing to it self ; such a revenge as is never to be extinguish'd , nor ever satisfied but with the greatest cruelties ; such an inveteracy and rancor as seeks , as it were , occasion to exert it self , and lays hold of the least subject , so as often to make the weight of that malevolent passion fall even upon those who are mere objects of pity and compassion . these are in that other sense unnatural : and of these therefore we may speak in conjunction with those others , since they are such as join with those to make up that horrid and monstrous state above describ'd . it may be said here , that these passions , unnatural as they are , carry still a sort of pleasure with them ; and that however barbarous a pleasure it be , yet still it is a pleasure and satisfaction which is found in that of pride , of tyranny , of revenge , of malice , or of cruelty exerted . now if it be possible in nature , that any one can feel a barbarous or malitious joy of this sort but as in consequence of the perfectest of tortures ( that of a rancorous and malignant disposition ) then may this perhaps be call'd pleasure and enjoyment , like those pleasures of the body which depend still upon some preceding uneasiness . but if to love , and to be kind , to have natural affection , complacency , good-will , be in its own nature happiness ; and be as it were original joy and delight , as depending on no preceding pain or uneasiness perceptible , and as operating to pleasure and joy only ; and that on the other side , hatred , animosity and bitterness , be always original misery and anguish , always operating to ill , and never producing any satisfaction , but as that torture and inflammation is as it were cool'd and respited by something that looks like success in the fulfilling of the horrid desire and monstrous appetite attending this affection ; then is the barbarous delight improperly call'd satisfaction or pleasure ; or if it must be call'd so , it is of the same nature in the mind , as that pleasure in the body which ( as we had occasion to say before ) is owing to racks , wheels , and other engins of torture , or to the acutest diseases which admit of sudden intervals . however strong therefore these pleasures may be said to be , they do but the more imply the misery of that state which produces them . for as the cruellest bodily pains do by intervals of asswagement , produce the highest of that sort of bodily pleasure thence rais'd ; so the fiercest and most raging torments of this sort in a mind , are those which by certain moments of relief , afford the greatest of those seeming mental injoyments . if those who know but little of this untoward disposition , and who are most easy in their temper , find themselves however but too sensible of what happens to them in a way of disgrace or injury ; if even these better tempers are acquainted with the heavy disturbances which small occasions are apt to give ; if they know the weighty pressure of an ill humor ( tho such as comes but seldom ) and the ill moments that are passed when the temper is thus unquiet , fretted , or ever so little gall'd or diseas'd ; if this be in reality so great a sore , and so great a part of thorow misery ; after what rate then must they be miserable who hardly know any better hours in life , and who for the most part are agitated by a more active spleen , a closer , bitterer malignancy and passion of hatred ? how lively must be the sense of every thwarting and controling accident ? how great must be the shocks of disappointment , the stings of affront , the gripes and gnawings of a working antipathy and strong hatred , at either the real or fancied presence of the objects that give offence ? nor can it therefore be wondred at , if to such persons as these who are thus oppressed , thus agitated and wrought , it seems a high and exquisit delight to appease and allay for the while these furious and rough motions , by an indulgence of their passion in mischief and revenge . but now are we come to that which is easiest of proof , that which indeed scarce needs an explanation ; for who is there but knows that to hate , to be envious , to be enrag'd , to carry bitterness and malice , is to suffer ? this it is which we properly call displeasure ; and to conceive hatred or displeasure , is all one as to conceive pain , anxiety , misery . whosoever has ill meaning , and an inclination or appetite to do hurt , it is through hatred thus conceiv'd , and through brooding passions of this rancorous kind . now whoever hates , whoever is angry , or feels rancor , is wounded , distress'd , aggriev'd ; this cannot be otherwise in its own nature . so that whoever has ill will , and is carried to the injury , harm or sufferance of others , suffers within himself , and carries a wound within : and where the passions of this horrid kind are deeply infixt , there the heart is ulcerated , the wound kept open and not cured ; and the horridest of tortures are thus made perpetual . now as to one who has in this manner lost all what we call nature , and who has these horrid affections ; how such a one as this must stand towards the society of mankind , and how he feels himself in it , as conscious of his affections towards others , and of what the affections of others must be towards him , this is easily conceiv'd . what enjoyment , or what rest is there for him who is not conscious of the merited affection or love of any human soul ; but on the contrary is conscious of merited hatred , not only from every fellow-creature , but from every thing in the universal nature ? what ground of horror and despair ? what foundation of fear and continual apprehension from mankind , and from superior powers , when ever any such are credited , or but suspected ? how thorow and deep must that melancholy be , where there is nothing softning or pleasing from the side of friendship to allay or divert it when once risen ; no flattering view or prospect of that chearful and reviving sort , not so much as from the fancy or imagination of kindness or affection from any part ; but where every thing around is gastly and horrid , every thing in appearance hostile , and , as it were , bent against a privat and single being , who is divided from , and at war with the rest of nature , in a disagreement and irreconciliation with every thing , and with the order and government of the universe ? 't is thus at last that a mind becomes a wilderness where all is laid waste , every thing fair and goodly remov'd , and nothing extant but what is dismal and horrid . now if any thing that but looks like desert , or that feels like banishment or expulsion from human commerce , be so heavy to bear ; what must it be to be thus estranged from mankind , and to be after this manner in a desert , and in the horridest of solitudes , even when in the midst of society ; and to live with mankind as with a foren species , and as with those creatures that are most remote from man , and such as he has the most cause to fear ? were we to form a hell in our imaginations , we could by nothing so well represent it , as by those terrors , despondences , and horrors which attend this dark state of a mind revolted from nature , in no concord or unity with any thing , but every way desperate ; viewing its own deformity and disagreement ; and as conscious of universal ill merit , so conscious of universally merited hatred , and punishment accordingly due , and ever to be expected from every hand . and thus therefore it appears that the greatest of miseries is that state which is consequent to the loss of natural affection ; and that to have those horrid , monstrous , and unnatural affections , is to be miserable in the highest degree . conclvsion . thus have we endeavour'd to prove what was propos'd in the beginning . and since in the common understood sense of vice and illness , no one can be vicious or ill , but either , . by the deficiency or weakness of natural affections ; . or by the violence of selfish ones ; . or by having those unnatural ones that carry to no end either in the privat or public system : it must follow that if each of these are pernicious and destructive to the creature , insomuch that his completest state of misery is made from hence ; to be ill or vitious , is , and must be ever , to be miserable and unhappy . and since every vitious action must more or less in proportion help towards this mischief and self-ill , it must follow , that every vitious action must be of self-ill , and never but be to the injury and sufferance of the creature . for , whatsoever is committed or done , that either goes immediatly to the impairing of the unnatural affections ; or to the promoting of the unnatural ones ; or to the widening and extending of the self-passions , by an encouragement of those lusts which overturn all order of life , and are as much enemies to the ease and pleasure of the body , as to that of the mind ; this must ever be esteemed injurious , and against the greatest interest which a creature can possibly have . for how can there be an indulgence of those irregular appetites , without a greater inflammation of them ? and how can such an inflammation work , but to the disorder of the soul , and to the corrupting of sound and natural enjoyment , even in a way of sense , as well as to the corruption of the affections , the dissolution of the temper , and the distortion , rack and misery of the mind ? which way therefore can it be said , that any one thorow self-interest can act either vitiously or unsociably ; since to do any thing through an imagination of self-interest or pleasure , that is contrary to natural or social affection , or out of the just limits of natural appetite and self-inclination , is and must be of self-injury , to that degree as has bin shewn ? thus have we computed , in the best manner we were able , the good and interest of mankind , by enumerating and casting up all those particulars from whence , as by way of addition or subtraction , that sum or general account of man's interest or happiness in life , is either swell'd or diminish'd : so that the method here taken may perhaps for this reason be call'd a sort of moral arithmetic , and be said to have an evidence as great as may be found in numbers , and equal to mathematical demonstration . for it seems to us , that there has not bin any degree of certainty wanting in what has bin said concerning the preferableness of the mental pleasures to sensual ; and even of the sensual ones accompani'd with good affection , and under a temperate and right use , to those sensual ones that are no ways restrain'd , and are supported by nothing social or affectionat . nor is that ( as we conceive ) less just and real , which has bin said of the united structure and fabric of the mind , and of those passions which constitute the temper or soul , and on which its happiness or misery so immediatly depends . it has bin shewn , that in this constitution the impairing of any one part must go to the disorder and ruin of other parts , and of the whole , through the necessary connexion and balance of the affections ; that those very passions through which men are vitious , are of themselves a torment and disease ; and that whatsoever is done that is knowingly ill , must be of ill consciousness , and must in proportion , as the act is ill , impair and corrupt social affection and enjoyment , and destroy both the capacity of kind affection , and the consciousness of meriting any such : so that neither can we in a manner participate thus in joy or happiness with others , or receive satisfaction from the expressed kindness and love of others ; on which however the greatest of all our pleasures are founded . if this be so , and that the state which is consequent to this defection , and which immediatly succeeds to the loss or ruin of natural affection and integrity , be a state of all others the most horrid , oppressive , and miserable ; then it will appear , that to yield or consent to any thing ill or immoral , is a breach of interest , and leads to the greatest ills : and that on the other side , every thing that is an improvement of virtue , and that is establishing to right affection and integrity , is an advancement of interest , and leads to the greatest and most solid happiness and enjoyment of life . thus the wisdom of what rules , and is first and chief in nature , has made it to be according to the privat interest and good of every creature , to work towards the general good ; which if that creature ceases to promote , and to be useful to , he in so far ceases to be kind and useful to himself , and is his own enemy , as being no longer good to himself than whilst he is such as to be good also to society , and to that whole of which he is a part . so that virtue , which of all excellences and beauties is the chiefest and most amiable ; that which is the prop and ornament of human affairs , which upholds societies , maintains union , friendship and correspondence amongst men ; that by which countries , as well as privat families , flourish and are happy ; and for want of which every thing comly , conspicuous , great , and worthy amongst mankind , must perish and go to ruin ; that single quality , thus glorious in its effects , and of this good to all society , and to mankind in general , is , after this manner , equally a happiness and a blessing to each creature in particular possessing it , and is that by which alone man can be happy , and without which he can never but be miserable . and thus virtue is the good , and vice the ill of every one . the end . books lately published . an account of the first voyages and discoveries made by the spaniards in america ▪ containing the most exact relation hitherto publish'd , of their unparallel'd cruelties on the indians , in the destruction of above forty millions of people . with the propositions offer'd to the king of spain to prevent the further ruin of the west-indies . by don barthol ▪ de las casas , bishop of chiapa , who was an eywitness of their cruelties . illustrated with cuts . to which is added , the art of travelling , shewing how a man may dispose his travels to the best advantage . price in calf s. the grounds and occasions of the controversy touching the unity of god , &c. the methods by which it has bin manag'd , and the means to compose it . with some account of the late mr. thomas firmin and other unitarians . by a divine of the church of england . price d. johannis clerici ars critica , in qua ad studia linguarum i atinae , graecae & hebraicae via munitur ; veterumque emendandorum , & spuriorum scriptorum a genuinis dignoscendorum ratio traditur . in vol. price s. the art of memory . a treatise useful for all , especially those that are to speak in publick . by marius d' assigny b. d. price d. an account of the taking of carthagena by the french , in the year . containing all the particulars of that expedition , from their first setting out , to their return into brest . by monsieur de pointis , commander in chief . illustrated with a large copper plate , describing the situation of carthagena and parts adjacent . done out of french. will very shortly be publish'd by sam , buckley , at the dolphin over against st. dunstan's church in fleet-street . . notes, typically marginal, from the original text notes for div a -e * misanthropia . enquiries touching the diuersity of languages, and religions through the cheife parts of the world. written by edw. brerewood lately professor of astronomy in gresham colledge in london brerewood, edward, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) enquiries touching the diuersity of languages, and religions through the cheife parts of the world. written by edw. brerewood lately professor of astronomy in gresham colledge in london brerewood, edward, ?- . brerewood, robert, sir, - . [ ], , [ ] p. printed [at eliot's court press] for iohn bill, london : . editor's dedication signed: rob. brerevvood. printer's name from stc. leaf r is a cancel. the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng language and languages -- early works to . religion -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion enqviries tovching the diversity of langvages , and religions through the cheife parts of the world . written by edw. brerewood lately professor of astronomy in gresham colledge in london . london printed for iohn bill . . the contentes of the chapters in this booke . chap. page . of the ancient largenesse of the greeke tongue . . of the decaying of the antient greeke tongue , & of the present vulgar greeke . . of the ancient largenesse of the roman tongue in the time of the roman empire . . that the roman tongue abolished not the vulgar languages , in the foraine prouinces of the romaine empire . . of the beginning of the italian , french and spanish languages . . obiections touching the extent of the latine tongue and the beginning of the mentioned languages with their solutions , . of the antient languages of italie , spaine , fraunce and afrique . . of the largenesse of the slauonish , turkish , and arabique languages . . of the syriaque and hebrew tongues . . of the sundry parts of the world inhabited by christians . . of the parts of the world possessed by mahumetans . . of the sundry regions of the world inhabited by idolaters . . of the iewes dispersed in seuerall parts of the world. . of the quantitie and proportion of the parts of the earth , possessed by the seuerall sorts of the aboue mentioned religions . . of the diuerse sorts or sects of christians in the world , and of their seuerall regions . and first of the grecians . . of the syrians , or melchites . . of the georgians , circassians and mengrellians . . of the muscouites and russians . . of the nestorians . . of the indians or christians of s t. tho. . of the iacobites . . of the copthi or christians of aegypt . . of the habassines . . of the armenians . . of the maronites . . of the seuerall languages wherin the liturgies of christians in seuerall parts of the world are celebrated . . to the most reverend father in god , the lord archbishop of canterbury his grace , primate of all england , and metropolitane , and one of his maiesties most honourable priuie covncell . most reuerend , the argument of this discourse being religion , to whom could it be more fitlie presented then to your grace , hauing ( vnder his most excellent maiestie ) worthily the chiefe care hereof . besides , the author of this worke , whilest he liued , so much honoured your sincere and religious courses in managing the publique affaires of your eminent place , that had he thought of the publishing thereof , no doubt but he would haue presumed to gaine some luster vnto it from your gracious patronage . succeeding him in his temporall blessings , i doe endeuour to succeede him in his virtues , dutifull affection towards your grace , and prayers to the almightie , for the good of his church , to increase daily your honours , and happinesse . your graces in all humble obseruance to be commanded rob. brerevvood . a preface to the reader shewing the occasions the author had to write the ensuing discourse , and breifly describing the generall state of protestantes in europe for a supply to the same worke . svch as are delighted with profound speculations , and the diligent search●ng out of hidden verities , they haue not all the same proiectes , but their various cogitations are vsually fixed vpon diuers ends . some ( saith a deuout father ) know that they may be knowne , and this is vanity : some know , onely that they may know , and this is curiosity : others know to edifie , and this is charity . how distastfull the vanity of the first sort was vnto the learned , and iudicious author of this ensuing discourse , his priuate and retyred course of life , his setled , and constant vnwillingnesse , whilest he enioyed his earthly tabernacle , to expose any of his accurate labours to the publicke viewe of the world , may sufficiently testifie : and yet to auoyde the fruitelesse curiosity of the second ranke , he was euer most ready in priuate either by conference , or writing to instruct others repayring vnto him , if they were desirous of his resolution in any doubtfull pointes of learning within the ample circuit of his deepe apprehension . from this his modest , and humble charity ( vertues which rarely cohabite with the swelling windenesse of much knowledge ) issued this spisse and dense , yet polished ; this copious , yet concise ; this concise yet cleare and perspicuous treatise of the variety of languages and religions through the chiefe regions of the world . a a praefac . in paraph. in epist. ad rom. erasmus giuing the reason why s. paul writeth to the romans in the greeke , saith , it was the large extent then of this language , that his instructions might more generally be vnderstood ; to make the truth of erasmus assertion more euident , he was intreated to point out particularly the amplenesse , and multitude of such regions , wherein this learned tounge was aunciently most vulgar . b b in mithrid . gesner , and viues affirming that the spanish , c c commen● in● . . & ciuit . cap. . italian , and french tongues are but the latine depraued , and corrupted by the inundation of the gothes , d d euor●a in psal . & tractat. . in ioan. and vandals ouer the southerne partes of europe , and saint augustine intimating that the latine was commonly spoken in some partes of the skirts of affricke which border vpon the mediterrane sea ; it was demanded of him , whether in the forenamed countries about the more auncient times of the primitiue church , the latine was the common language , and whether the decay of it , was the originall of the vulgar tongues vsed by their inhabitants in after ages . and forasmuch as guido fabritius doth clearely demonstrate the vulgar tongue of iury in the daies of our blessed sauiours pilgrimage here vppon earth to be the syriacke , which ( saith e e prae. ad sy●iacum test. matius ) grew out of the mixture of the auncient chaldee , and hebrew , and was so different from the later , f f prae●● , ad g●●m . ●yria that the one could not be vnderstood by the other : he was questioned in which of these languages the hebrew or syriacke the publicke reading of the sacred scriptures in those times were prformed . lastly , whereas there are many christians in greece , asia , muscouia , aegypt , and aethiopia , it was desired of him that he would more distinctly set downe the countries wherein they liued , their superiours to whom they are subiect , and their differences from the romane church , that it might more manifestly appeare , how idle are the common vaunts amongst the ignorant of her amplitude , as though all the christian world saue a few protestantes shut vp in some obscure corner of europe , professed the same faith she embraceth and were within the territories of her iurisdiction . the falsehood of which glorious boastings are in part most liuely discouered in this learned tractate , describing the diuers conditions of christians in the east , north and southerne regions of the earth which haue no subordination vnto the papall hierarchie , but not in the west , where protestantes haue cheifely their aboade ; and therefore to make it a more compleate worke , it will not be amisse compendiously to declare their multitudes , amplenesse , and seuerall habitations in this europaean world . to begin with the remotest partes hereof eastward ; in the kingdome of polonia , as it is this present , confining on the west at the riuers of warta , and odera with the marchesates of silesia and brandeburge , on the east at the riuers of nieper and bresnia with moscouia , on the south at the riuer of niester with moldauia , at the g g ne commemorem dit●onis amplitudinem ( inquit erasmus de regno poloniae loquens ) complectentis russos etiam a●bos , & l●tuanos quibus omnibus latissimè imperat a vistula flumine ad tauricam cheron●sum , a mari balthico ad caparthum montem sigismundus rex . eras epist ad polo . se●r tar . praefix expo in orat . do . caparthian mountaines , with hungarie , on the north with the baltique sea , hauing vnder its dominion polonia , lituania , liuonia , podolia , russia the lesse , volhimia , masouia , prussia , which vnited as it were within one roundish inclosure , are in circuit about . miles , and of no lesse space then spaine , and france layd together , in this so large and ample kingdome the protestants in great numbers are diffused through all quarters thereof ; hauing in euery prouince their publicke churches , and congregations orderly seuered and bounded with diocesses , whence are sent some of the cheefest amd most principall men of worth vnto their generall synods , which within these few yeares they haue frequently held with great celebritie , and with no lesse christian prudence and piety . for whereas there are diuers sorts of these polonicke protestants , some embracing the waldensian , or the bohemick , others the augustane , and some the heluetian confession , and so doe differ in some outward circumstances of discipline , and ceremony : yet knowing well that a kingdome diuided cannot stand , and that the one god whom all of them worship in spirit is the god of peace and concord , they iointly meet at one generall synode , and their first act alway is , a religious and solemne profession of their vnfained consent in the substantiall points of christian faith , necessary to saluation . thus in generall synodes at a a anno. . sendomire , b b . cracouia , c c . petricoue , d d ●● . wlodislaue , e e ● . see the acts of the synods themselues torune , ( vnto which resorted in great troops christians of all orders , states , and degrees , out of all prouinces of this most potent kingdome ) they declared the bohemicke , helueticke and augustane confessions seuerally receiued amongst them to agree in the principall heads of faith , touching the holy scripture , the sacred trinitie , the person of the sonne of god , god and man , the prouidence of god , sinne , freewil , the law , the gospel , iustification by christ , faith in his name , regeneration , the catholike church , and supreame head thereof christ , the sacraments , their number and vse , the state of soules after death , the resurrection & life eternal , they decreed , that wheras in the forenamed confessions there is some difference in phrases , and formes of speech concerning christs presence in his holy supper , which might breed dissention , all disputations touching the manner of christs presence should bee cut off ; seeing all of them doe beleeue the presence it selfe , and that the eucharisticall elements are not naked and empty signes , but doe truely performe to the faithfull receiuer that which they signifie , and represent , and to preuent future occasions of violating this sacred consent , they ordained that no man should be called to the sacred ministery without subscription thereunto , and when any person shal be excluded by excommunication from the congregation of one con●ession , that he may not be receiued by the congregation of another ; lastly , forasmuch as they accord in the substantiall verity of christian doctrine , they professe themselues content to tolerate diuersitie of ceremonies , according to the diuerse practise of their particular churches , and to remoue the least suspition of rebelling , and sedition , wherewith their malitious , and calumniating aduersaries might blemish the gospell , although they are subiect vnto many greeuous pressures , from the adherents of antichrist , yet they carnestly export one another to follow that worthy and christian admonition of lactantius : defendenda religio est , non occidendo , sed moriendo , non saeuitia sed patientia , non scelere , sed fide , illa enim bonorum sunt , haec malorum . this is the state of the professors of the gospell in the electiue monarchy of polonia , who in the adioyning countries on the south transiluania and hungarie , are also exceedingly multiplied . in the former by the fauor gabriel bartorius now prince of that region , who not many yeares , since hath expulsed thence all such as are of the papall faction , in a manner the whole body of the inhabitants ( except some few rotten and putred limmes of arrians , antitrinnitarians , ebionites , socinians , anabaptists , who heere as also in polonia , lituania borussia haue some publicke assemblies ) are professed protestants : in the later , a greater part , specially beeing compared onely with such as are there addicted to the romish superstition . but hence eastward in the kingdom of bohemia consisting of . thousand parishes , ( now become in a manner hereditary to the house of austria , as likewise the kingdome of hungary ) and its appurtenances , the marchesates of lusatia , morauia , the dukedome of silesia , all which iointly in circuit containe . miles , the protestants are esteemed two third parts ; & in austria it selfe , and the countries of goritia , tirolis , cilia , the principalities of sueuia , alsatia , brisgoia , constans , now annexed thereunto , the most part of the people , and especially of the a a nobiles fere omnes ( qui in subditos su●s , et clientes iudicia exercēt , eorumque nonnulli vitae , et necis ●●●ent pot●sta●e ●●●mouarum opininum veneno inflecti sunt . thesau . polit . apot. . nobility are the same way affected , and are in regard of their number so potent , that they are fearefull vnto their malignant opposites . and almost they are of the same number , and strength in the neighbour countries of the arch-duke of gratzden ( a branch of the house of austria , namely in stiria , carinthia , carniola , saue since the yeare . they haue not had in these countries the publicke exercise of their religion by the importunate and clandestine solicitations of the iesuites : who notwithstanding in respect of the number , and ▪ potencie of the a a illustres domini ordinarij , necnon prouinciahum pars maxima nihil non agit , vt manere nobis ( ministris euangel●● ) liceret sed iesuitam instigationes quam totius prouinciae supplicationes plus poterant . histo. persecut grae. car●●s . nobility on the protestant partie euen in gratts the prime city of styria , could not effect their desires , vntill in the yeare forementioned vnder pretence of conducting the arch-dukes sister into spaine to bee wife vnto the now philip the third sundry embassadors from the princes of italy , the pope , & the king of spaine attended with many souldiers had full possession of the city , and presently fourteene ministers of the gospell in one day were by force and violence thence eiected . but the condition of the protestants residing amongst the cantons of heluetia , and their confederates the city of geneua , the towne of s. gall , the grisons , valesians , or seuen communities , vnder the bishop of sedune , is a great deale more happie , and setled ; in so much that they are two third parts , hauing the publique and free practise of religion : for howsoeuer of the . cantons , onely these fiue , b b thesaur . pol. apot. . zuricke , schaf●use , glarona , basile , abatistella are entirely protestant ; yet these in strength , and amplenesse of territory much exceede the other seuen , and hence zuricke the chiefe of the fiue , in all publicke meetings , and embassages hath the first place . already then we find the state of orthodox professors of the gospell to be such , that we neede not complaine of their paucitie , and if wee further proceede to view the many regions of the empire , we shall haue cause to magnifie the goodnesse of god for their multitudes . the whole empire , excluding bohemia , and austria ( because the king of the one is rather an arbiter in the election of the emperour , then an elector , in this sole case giuing his voice when the other six electors are equally diuided , and the archduke of the other hath onely a kind of extraordinary place in the dyet amongst the ecclesiasticall princes , as sometimes the duke of loraine had ) consisteth of three orders , or states , the princes ecclesiasticall , the princes temporall , and the free cities . the last of these before some of them come to be possessed by the french , polonian , heluetians , and others were in number about a a liberae ciuitates quae non alium principē praeter imperatorē agnoscunt , & suis vtuntur quaeque legibus , olim erant . lam vero pauc●o res sunt , alijs a galliarū , & poloniae regibus , & alijs occupatis . thes. polit . apot . . . and although in regard of this multitude , at this present they are much diminished ; yet the remainders of them are so potent , that a few of them , termed the hanse-citties seated in the notherne part of germany inclusiuely betweene dantisck eastward , hamburg westward , and ioyned in an offensiue , and defensiue league , haue been able to make good their opposition against some mightie neighbour princes infringing immunities . these with the rest of the b b protestantiū partes sequuntur liberae ciuitates , seculares principes ferē omnes ; catholico●um à secularibus principes pauci , v● 〈◊〉 cl●●●nsis . thesaur . pol. apot . free citties ( which are of some number , and strength ) doe all in a manner either in whole , or part ( for in some of them as in ratisbone , argentine , augusta , spire , wormes , francfort vpon moen both papists and protestants make publique profession ) embrace the sincere doctrine of the gospell . and if wee passe ouer the ecclesiasticall princes , who ( excepting the three electour ar●hbishops , of colen mentz , and triuers , the archbishops of wer●zburg , and saltsburg , and some elect bishops or administrators of bishopricks being laymen , and of the reformed religion ) are of small power ; all the princes temporall of the empire ( none of note excepted besides the duke of bauaria ) are firmely protestantes . now what the multitudes of subiects are professing the same faith with these princes , we may guesse by the amplenes of the dominions vnder the gouernmēt of such only as for their cōmands are chiefe , and most eminent amongst them ; as of the prince elector palatine , the duke of saxonie , the marquesse of brandeburge , the duke of wirtenburg , landgraue of hesse , marquesse of baden , prince of anhalt , dukes of brunswicke , holst , luenburg , meckleburge , pomerane , sweyburge , nauburge ▪ amongst whom the marquesse of brandeburge hath for his dominion , not only the marchasate it selfe contayning in circuit about . miles , & furnished with fiftie cities , and about threescore other walled townes ; but likewise part of prussia , for which he is feudatarie vnto the king of poland , the region of prignitz , the dukedome of crossen , the signories of sternberg , and cotbus , the countie of rapin , and lately the three dukedomes of cleue , gulick , and berg , of which the two former haue either of them in circuit . miles . neare adioyning vnto these three last dukedomes , are those prouinces of the low countries gouerned by the states , namely zutphen , vtrech , oberyssel , groningham , holland , zeland , west-frizland , in which onely protestants haue the publicke ( for otherwise arrians , anabaptists , socinians are here priuately tolerated ) and free exercise of their religion , as also in the neighbour dominion of the earle of east - freezland . but to passe from these vnited prouinces vnder the states vnto france ; in this mighty kingdome , those ( as they usually stile them ) of the religion , besides the castels , and fortes that doe belong in propertie vnto the duke of bullen , the duke of rohan , count of laual , the duke of trimouile , mounsieur chastillion , the mareshall of digners , the duke of sully , and others , are seased of above . townes hauing garrisons of souldiers gouerned by nobles and gentlemen of the religion ; they haue . ministers receiuing pensions out of the publicke finance , and are so dispersed through the chiefe prouinces of the kingdome , that in the principalitie of orange , poincton almost all the inhabitants , in gasconynie halfe ; in languedoc , normandie , and other westerne prouinces , a strong partie professe the euangelicall trueth . which multitudes , although they are but small , and as it were an handfull in comparison of all bearing the names of papists throughout the spacious continent of france ; yet in regard of such as are entirely popish , they haue some proportion . for to omitte a great part of french papists , who in heart beleeue the sincerity of the gospell , but dare not make profession thereof for worldly respects , as to obtaine great offices , to auoide penalties , and iniustice in their litigious suites ; almost all the lawyers , a a vide instruct & missin's des roys tres ch●s●●ns & ●eleurs ambassadeu●s , concernant le councile de trent . bor●ellum l. de decret ecclesiae gallicae . ● ti . . dua reuam li. de benefi cap. . ● cap. . and learned sort who no doubt haue many adherents of lesse knowledge , hold , that the bishop of rome was aunciently the first and chiefest bishop according to the dignity of precedencie , and order , not by any diuine institution , but because rome was the chiefe citty of the empire ; that he obtained his primacy ouer the westerne church by the guift and clemency of pipine , charles the great , and other kings of france , and hath no power to dispose of temporall things ; that it belongeth to christian kings and princes to call ecclesiasticall synods , and to establish their decrees , to make ecclesiasticall lawes for the good of the church , reforme the abuses therein , and to haue the same power and authority ouer sacred persons in causes ecclesiasticall , as was exercised by iosias , and constantine the great , who said he was a bishop ouer the outward things of the church ; that the lawes whereby their church is to bee gouerned are onely the canons of the more ancient councels , and their owne nationall decrees , and not the decretals of the bishops of rome ; that the councell of constance assembled by sigismund the emperour , & with a concurrent consent of other christian princes , decreeing a generall synode to be superiours vnto the pope , and correcting many enormious abuses in the roman church which yet remaine in practise , was a true oecumenicall councell , and so likewise the councell of basill ; that the assembly of trent was no lawfull councell , and the canons thereof are rather to be esteemed the decrees of the popes who called and continued it , then the decrees of the councell it selfe , because in this assembly bishops onely ( contrary to the practise of the councell of basill ) had decisiue voyces , and the greatest parts of bishops were italian the popes vassals ; and besides , nothing was then determined that was not at rome fore-determined by the pope ; that the sacrament of the lords supper ought to be administred vnder both kinds , and at the least a great part of diuine seruice is to be performed in their vulgar tongues ; thus are the greater number of lawyers and learned men in france affected , and those who are throughly popish are for the most part men of the basest sort wholy leauened with the bitter slanders and calumniations of malicious friers . now if to all the forenamed kingdomes , principalities , dukedomes , states , citties abounding with professors of the trueth , we adde the monarchies of greate britannie , denmarke , sweden , wholy in a manner protestant , wee shall finde them not much inferiour in number and amplitude to the romish partie ; especially if we consider that the very bulke and body hereof , italy , and spaine , are by a kinde of violence , and necessity , rather then out of any free choice and iudgement deteined in their superstition ; namely by the iealousie , crueltie , and tyrannous vigilancy of the inquisition , and their owne ignorance , being a a vide indicē libro . prohi . ed●t . iussu clem. . et azou . lin . . morel . ins●t . cap. . by clement the . vtterly debarred from all reading of the sacred scriptures , whereby they might come to the knowledge of the truth . and if any shall except that the protestants in diuerse countries before mentioned cannot bee reputed as one body , and of one church , by reason of many differences , and hot contentions amongest them , let such remember , that howsoeuer some priuate men in this holy society rather then of it , preferring their nouell and passionate fancies , before the peace of the church , purchased with christs precious bloud , and the publicke weale of christian monarchies , vnnaturall toward their owne deere mother , rending that wombe wherein they were new borne by the lauer of regeneration , forgetfull of their heauenly embassage , which is not onely to reconcile men vnto god , but men with men , so farre neglecting their owne eternall saluation , as to be vnmindfull of that most vndoubted truth , he that is not in charity , is in death , trampling vnder foote that glorious legacie of their lord and maister , my peace i giue vnto you , my peace i leaue with you , haue in heat of contention , and bitternesse of their soules strained and racked their weake vnderstandings , to make differences betweene themselues , euen in the maine articles of faith , and branded one another with blasphemy , and heresie , yet these vnchristian and vncharitable dissensions are not to be imputed to the whole sacred community of orthodox churches , whose harmony and agreement in necessary points of faith , are onely to be esteemed by their confessions which by publicke authority they haue diuulged vnto the world . how many are the differences both in doctrine and discipline betweene the proctors for the papall faction , touching discipline ? some teach their cheefetaine the pope may erre , others that he cannot : some that he is subiect vnto a generall councell , others that hee is aboue it : some that all ecclesiasticall authority is immediately in the prelates of the church , others that it is onely in the pope , and from him deriued vnto inferiour bishops : some that he hath temporall authorities ouer princes , others not ; concerning doctrine , some at firme that predestination both by grace , and glory is meerely from gods free pleasure , others from foreseene desert and merit , some that all the bookes or part of them belonging vnto the old testament which were not in the canon of the iewish church are apocriphall , others canonicall euen in the matters of faith : some that there is no originall sinne inherent in vs , but only imputed , others that it is both inherent and imputed : some that wee are most freely iustified , by the meanes of faith , hope , &c. others by the value , and merit of these vertues : some that faith is onely a generall assent vnto diuine truths , others that it is a speciall perswasion touching the remission of our sinnes through christ , some that wee appeare righteous in gods sight , partly through imputed , partly through inherent righteousnesse , others onely by inherent : some that eternall life is due vnto our works onely by vertue of gods free and gratious promise , others through the merit of the worke done : some that all the morall good works of infidels , and ethnicks are sinnes , others that they are without sinne ; some that the b. virgin was conceiued without originall sinne , others the contrary , and that with such eagernesse , that the one condemne the other of heresie : yet because these contentions are betweene priuate men , and they all ( in spaine and italie , but not in france , as hath beene ( hewed ) accord in the cheefe points of doctrine publiquely established in the councell of trent , they boast much of their vnity . although then some priuate men vnworthy to take the word of peace and reconciliation into their virulent and contentious mouthes , led more by passion , and their owne selfe-pleasing conceipt , then by the sacred rules of truth , and piety , haue laboured to sow the tares of dissention in the vineyard of the lord , and heereby haue made crooked some few branches cleauing vnto them : yet the generall societies of orthodox churches in the publicke confessions of their faith , doe so agree , that there is a most sacred harmony betweene them in the more substantiall points of christian religion necessary to saluation . this is manifest out of the confessions themselues , which are these , the anglicane , the scotiane , french , heluctian former , and later , the belgie , polonie , argentine , augustane , saxonicke , wirtenbergicke , palatine , bohemicke or weldensian confession : for there is none of the churches formerly pointed out in diuers places of europe which doth not embrace one of these confessions , and all of them harmoniously conspire in the principall articles of faith , and which neerest concerne our eternall saluation ; as in the infallible verity and full sufficiency of the scriptures , diuine essence and vnitie of the euerlasting godhead , the sacred trinitie of the three glorious persons , the blessed incarnation of christ , the omnipotent prouidence of god , the absolute supreame head of the church , christ , iustification by faith through christ , and the nature of a liuely faith , repentance , regeneration and sanctification , the difference betweene the law , and the gospell , touching freewill , sinne , and good works , the sacraments their number and vse , the notes of the church , the diuine authority of magistrates , the resurrection , and state of soules after death . and for the cheefe point of difference which is conceiued to be betweene the professors of the gospell about the presence of christ in the sacred eucharist ; such as are parties in this contention ingenuously confesse , that de reipsa , touching the thing it selfe there is no oppositiō but only we varie in some ordinances , and circumstances of the thing . we agree reipsa , in the matter it selfe , although we differ according to the diuersity of gods gifts in expressing aptly and cleerely what we conceiue concerning this matter . we all acknowledge that the holy symboles , or signes , are not inanes significationes , barely significatiue , but what by diuine institution they represent and testifie vnto our soules , is as truly and certainly deliuered vnto vs from god as the symboles themselues . but the question is , whether as the signe with the thing signified is presēt in respect of our body , and not rather in regard of our well receiuing it by faith . moreouer , whether as both the signe , and thing signified are exhibited to all , so all receiue both , some to life , others to their perdition . so that wee all beleeue the true communication of the true body and bloud of our lord iesus christ , onely concerning the manner of communication is the controuersie . but who can rightlie iudge that for this the sacred vnion and fellowship of churches , is to be dissolued . there being so excellent a foundation and firm ground-worke of vnity betweene the protestants , how worthy a worke would it be for christian princes to imitate the professors of the gospell in the kingdome of polonia , and by a generall assembly of moderate , and vnpartiall iudges and sensible of the bleeding wounds religion receiueth by sects , and discords , make vp the ruines and breaches of churches , caused hitherto through priuate contention , & to sement them together ( if it shall please god out of the riches of his mercy to prosper their heroicall and religious endeauours ) with an euerlasting bond of concord . there were neuer greater hopes of the successe of so noble and ●ncomparable a worke , then in this age which hath affoorided vs the blessing of our most gratious soueraigne , so religiously studious of publicke peace , and so exquisitelie enabled with many rare endowments to promote so pious and renowned an action . in the meane time , if any in these priuate distractions concerning matters of religion excited by the malice of sathan , and his wretched instruments , shall doubt which way to take , let him folow the graue & diuine instructions of that excellent light of the church s. augustine ; who first exhorteth vs not to busie our selues ouermuch in enquiring after those things quae nihil certi habent in scriptura , which haue no firme footing in the scriptures , but in receiuing , or reiecting them to follow the custome , & practise of particular churches wherein we liue ; otherwise ( saith a a epist. . he ) if we will dispute of these things , & contend one with another : orietur interminata luctatio , there will hence arise an endlesse strife . and his second admonition is , that for the establishing of our consciences in points of faith necessary to obtaine eternall life , we would follow our blessed sauiours commandement : search the scriptures , why ( b b in psal. . saith this deuout and learned father speaking to contentious christians ) doe we striue ? we are brethren . our father hath not dyed intestate : he hath made his last wil : he is dead , & risen againe . there is contention still about an inheritance as long as the testament is not made knowne , but when it is published in judgement all are silent to heare it . the iudge attentiuely listneth vnto it , the aduocats hold their peace : the cryers command silence , & the whole multitude present , stand in a suspence , that the words of a dead man lying in his graue without sense and life may be rehearsed . are the words of a dead man & interred , so powerfull & aualeable , and shall the testament of christ sitting in heauen be impugned ? open it , let vs read , we are brethren , why do we striue ? our father hath not left vs destitute of his last wil : he that made it liueth for euer ; he heareth our voice & acknowledgeth his owne voice . let vs reade , why contend we ? hauing found the inheritance let vs lay hold of it aperi , lege : open and read . of the ancient largenes of the greeke tongue . chap. . greece , as it was ancientlie knowen by the name of hellas , was inclosed betwixt the bay of ambracia , with the riuer arachthus , that falleth into it on the west , and the riuer peneneus on the north , strabo . l. . nō longè a principio . & the sea on other parts . so that acarnania and thessalie , were toward the continēt , the vtmost regions of greece . but yet , not the countreys onely contained within those limits , but also the kingdomes of macedon , and epirus ; being the next adioyning prouinces ( macedon toward the north , epirus toward the west ) had aunciently the greeke tongue for their vulgare language : for although it belonged originally to hellas alone , yet in time it became vulgare to these also . secondly , it was the language of all the isles in the aegaean sea ; of all those ilands i say , that are betwixt greece and asia , both , of the many small ones , that lie between candie and negropont , named cyclades ( there are of them . ) and of all aboue negropont also , as farre as the strait of constantinople . thirdly , of the isles of candie , scarpanto , rhodes , and a part of cyprus , and of all the small islands along the coast of asia , from candie to syria . fourthly , not only of al the west part of asia the lesse , ( now called anatolia , and corruptly natolia ) lying toward the aegaean sea , as being verie thicke planted with greeke colonies : sen●e . cōsol . ad helu . c. . pl●n . l. . c. . isocrat . in panegiric . long . post . med . lucian . in dialog . de amorib . nō longè . ab init. of which , some one , miletus by name , is registred by seneca , to haue bene the mother of . by plinie , of . cittyes ; but on the north side also toward the euxine sea , as farre ( saith isocrates ) as sinope , and on the south side respecting afrique , as farre ( saith lucian ) as the chelidonian isles , which are ouer against the cōfines of lycia with pamphylia . and yet although within these limits onely , greeke was generally spoken , on the maritime coast of asia , yet beyond them , on both the shoares eastward , were many greeke cities ( though not without barbarous cities among them . ) and specially i find the north coast of asia , euen as farre as trebizond , to haue bin exceedingly well stored with them . but , it may be further obserued likewise out of histories , that not onely al the maritime part of anatolia could vnderstand and speake the greeke tongue , but most of the inland people also , both by reason of the great traffique , which those rich countries had for the most part with grecians , and for that on all sides , the east onely excepted , they were inuironed with them . yet neuerthelesse , it is worthy obseruing , that albeit the greeke tongue preuailed so farre in the regions of anatolia , as to be in a manner generall , yet for all that , it neuer became vulgar , nor extinguished the vulgar languages of those coūtries . for it is not onely particularly obserued of the galatians , by hierome , hierō . in p●oem l. ● . com . epist. ad galat. strab. l. . that beside the greeke tongue , they had also their peculiar language , like that of trier : and of the carians by strabo , that in their language were found many greeke words , which doth manifestly import it to haue beene a seuerall tongue : but it is directly recorded by * * lib. citato lōg . post . med . et plin. l. . c. . strabo , ( out of ephorus ) that of sixteene seuerall nations , inhabiting that tract , onely three were grecians , and all the rest , ( whose names are there registred ) barbarous ; and yet are omitted the cappadocians , galatians , lydians , maeonians , cataonians , no smal prouinces of that region . euen as it is also obserued by plinie , and others , that the . languages , wherof mithridates king of pontus , plin. l. . c. . val. max. l. ● . c gell. l. . c. . is remembred to haue bene so skilfull , as to speake them without an interpreter , were the languages of so many nations subiect to himselfe , whose dominion yet we know , to haue bene contained , for the greatest part , within anatolia . and , although all these bee euident testimonies , that the greeke tongue was not the vulgar or natiue language of those parts , yet , among all none is more effectuall , then that remembrance in the second chapter of the acts , act. . . & ● . where diuers of those regions , as cappadocia , pontus , asia , phrygia , and pamphylia , are brought in for instances of differing languages . fiftly , of the greatest part of the maritime coast of thrace , not onely from hellespont to byzantium , ( which was * * dousa . i●in . constantinopolit . pag. . that part of constantinople , in the east corner of the citie , where the serraile of the great turke now standeth ) but aboue it , all along to the out-lets of danubius . and yet beyond them also ; i finde many greeke citties to haue beene planted along that coast , scylax carimand . in periple . iornand de reb. getic . c. ( scylax of carianda is my author with some others ) as far as the strait of caffa , and specially in taurica . yea , and beyond that strait also eastward , along all the sea coast of circassia , and mengrelia , to the riuer of phasis , & thence compassing to trebizond , i finde mention of many scattered greeke cities : that is , ( to speake briefly ) in all the circumference of the euxine sea. sixtly , ( from the east and north to turne toward the west ) it was the language of al the west , and south ilands , that lie along the coast of greece , from candie to corfu , which also was one of them , and withall , of that fertile sicilie , in which one iland , i haue obserued in good histories , aboue . greeke colonies ; to haue beene planted , and some of them goodly cities , scrab l. . in medi● . specially agrigentum and syracusa , which later strabo hath recorded to haue beene . furlongs , that is , of our miles . and ½ in circuit . seuenthly , not onely of all the maritime coast of italy , that lyeth on the tyrrhene sea , from the riuer garigliano , ( liris it was formerly called ) to leucopetra , the most southerly point of italie , for all that shoare being neere about . miles , was inhabited with greeke colonies : and thence forward , of all that end of italie , that lieth towards the ionian sea , about the great baies of squilacci and taranto ( which was so thicke set with great and goodly citties of grecians , that it gained the name of magna graecia ) but , beyond that also , of a great part of apulia , lying towards the adriatique sea . neither did these maritime parts onely , but , as it seemeth the inland people also towards that end of italie , speake the greeke tongue . for i haue seene a few olde coines of the brutians , and more may be seene in goltzius hauing greeke inscriptions , wherein i obserue they are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , goltz . in num●smat . magnae greciae tab. . with an ae , and two tt . and not as the romane writers terme them , brutij . and i haue seene one peece also of pandosia , an inlād citie of those parts , with the like . neither was the vulgare vse of the greeke tongue , vtterly extinct in some of those parts of italie , galat in descriptione callipolis . till of late : for galateus a learned man of that country , hath left written , that when he was a boy , ( and he liued about . . yeares agoe ) they spake greeke in callipollis a cittie on the east shore of the bay of taranto . but yet it continued in ecclesiasticall vse in some other parts of that region of italie much later : bar. lib. . de antiquit. calabriae . for gabriel barrius that liued but about . yeares since , hath left recorded , that the church of rossano ( an archiepiscopall cittie in the vpper calabria ) retained the greeke tongue and ceremony till his time , and then became latine . rocca tract . de dialectis in italica li●gua . nay , to descend yet a little neerer the present time , angelus rocca that writ but about . yeares agoe , hath obserued , that he found in some parts of calabria , and apulia , some remainders of the greeke speech to be still retained . eightly , and lastly , that shoare of fraunce , that lieth towards the mediterraine sea , from rodanus to italie , was possessed with grecians , for * * strab. l. . non long . a princip . thuscid . l . massilia was a colonie of the phoceans , and from it many other colonies were deriued , and * * strab. loco citato . plin. l. . c. . placed along that shore , as farre as nicaea , in the beginning of italie , which also was one of them . and yet beside all these forenamed , i could recken vp verie manie other dispersed colonies of the greekes both in europe , and asia , and some in afrique , for although i remember not , that i haue read in any history , any colonies of the grecians to haue beene planted in afrique , any where from the greater syrtis westward , except one in cirta , a cittie of numidia , placed there by micipsa the son of masinissa , as is mentioned in strabo : yet thence eastward it is certaine some were : strab. l. . for the great citties of cyrene , and alexandria , were both greeke . and it is euident , not onely in * * loco iam citato . ptolō . tab. . africae . mela. l. . c. . strabo and ptolemie , but in mela , and other latine writers , that most of the citties of that part carried greeke names . and lastly , hierome hath directly recorded , that libia , which is properly that part of afrique adioyning to aegypt , was full of greeke citties . these were the places , where the greeke tongue was natiuely and vulgarly spoken , hieroni● . loco supra citato . either originally , or by reason of colonies . but yet for other causes , it became much more large and generall . one was the loue of philosophie , and the liberall arts , written in a manner onely in greeke . another , the exceeding great trade and traffique of grecians , in which , aboue all nations , except perhaps the old phenicians ( to whom yet they seeme not to haue beene inferior ) they imployed themselues . a third , beyond all these , because those great princes , among whom al that alexander the great had conquered , was diuided , were grecians , which for manie reasons , could not but exceedingly spreade the greeke tongue , in all those parts where they were gouernors : among whom , euen one alone , seleucus by name , is registred by appian , to haue founded in the east parts vnder his gouernement , appian . l. de bel●s syriac . at least citties , al of them carrying greeke names , or else named after his father , his wiues , or himselfe . and yet was there a fourth cause , that in the after time greatly furthered this inlargement of the greeke tongue , namely the imployment of grecians in the gouerment of the prouinces , after the translation of the imperiall seate to constantinople . for these causes i say , together with the mixture of greeke colonies , dispersed in many places ( in which fruitfulnesse of colonies , the grecians far passed the romanes ) the greeke tongue spred very farre , especially towards the east . in so much , that all the orient ( which yet must be vnderstoode with limitation , namely the orientall part of the romane empire , or to speake in the phrase of those times , the dioces of the orient , which contained syria , palestine , cilicia , and part of mesopotaneia and of arabia ) is said by hierome , hieror . bisuper . to haue spoken greeke : which also isidore , specially obserueth , in aegypt , and syria , to haue beene the dorique dialect . i●●dor . origin . l. c. . and this great glory , the greeke tongue held in the apostles time , and long after , in the easterne parts , till by the inundation of the saracens of arabia , it came to ruine in those prouinces , about . yeares after the birth of our sauiour , namely , in the time of the emperour heraclius ( the arabians bringing in their language together with their victories , into all the regions they subdued ) euen as the latine tongue is supposed to haue perished by the inundation and mixture of the gothes , and other barbarous nations in the west . of the decaying of the ancient greeke tongue , and of the present vulgar greeke . chap. . bvt at this day , the greeke tongue is very much decayed , not onely as touching the largenesse , and vulgarnesse of it , but also in the purenesse and elegancy of the language . for as touching the former , first , in italie , fraunce , and other places to the west , the naturall languages of the countries haue vsurped vpon it . secondly , in the skirts of greece it selfe , namely in epirus , and that part of macedon , that lieth towards the adriatique sea , the sclauonique tongue hath extinguished it . thirdly , in anatolia , the turkish tongue hath for a great part suppressed it . and lastly , in the more eastward , and south parts , as in that part of cilicia , that is beyond the riuer piramus , in siria , palestine , aegypt and libia , the arabian tongue hath abolished it : abolished it i say , namely , as touching any vulgar vse , for , as touching ecclesiasticall vse , many christians of those parts still retaine it in their leiturgies . so that , the parts in which the greeke tongue is spoken at this day , are ( in few words ) but these . first greece it selfe ( excepting epirus , and the west part of macedon . ) secondly , the isles of the aegaean sea . thirdly , candie , & the isles eastward of candie , along the coast of asia to cyprus ( although in cyprus , diuers other languages are spoken , beside the greeke ) and likewise the isles westward of candia , along the coastes of greece , and epirus , to corfu . and lastly , a good part of anatolia . but as i said , the greeke tongue , is not onely thus restrained , in comparison of the ancient extention that it had , but it is also much degenerated and impaired , as touching the purenesse of speech , being ouergrowne with barbarousnesse : but yet not without some rellish of the ancient elegancie . neither is it altogether so much declined from the antient greeke , bellon . obseruat . l. . c. turcogroec . l. . & . as the italian is departed from the latine , as bellonius hath also obserued , and by conferring of diuers epistles of the present language , which you may finde in crusius his turcograecia , with the ancient tongue , may be put out of question , which corruption yet , certainely hath not befallen that language , through any inundation of barbarous people , as is supposed to haue altered the latine tongue , for although i know greece to haue beene ouerrunne , & wasted , by the gothes , yet i finde not in histories , any remembrance of their habitation , or long continuance in greece , & of their coalition into one people with the grecians , without which , i conceaue not , how the tongue could be greatly altered by them . and yet certaine it is , that long before the turkes came among them , their language was growne to the corruption wherein now it is , for that , in the writings of cedrenus , nicetas , and some other late greekes , ( although long before the turkes inuasion ) there is found , notwithstanding they were learned men , a strong rellish of this barbarousnesse : insomuch that the learned grecians themselues , ge●●ach . in epist . ad crusi●m . turcograe● . l. . pag. . acknowledge it to bee very ancient , and are vtterly ignorant , when it began in their language : which is to me a certaine argument , that it had no violent nor sodaine beginning , by the mixture of other forrain nations among thē , but hath gotten into their language , by the ordinarie change , which time and many common occasions that attend on time , are wont to bring to all languages in the world , for which reason , the corruption of speech growing vpon them , by little and little , the change hath beene vnsensible . yet it cannot be denied ( and * * ● zygomalos in epist. ad cius . turcog . pag. some of the grecians themselues confesse so much ) that beside many romane words , which from the translation of the imperiall seate to constantinople , began to creepe into their language , as we may obserue in diuers greeke writers of good antiquitie , some italian words also , and slauonian , and arabique , and turkish , and of other nations , are gotten into their language , by reason of the great traffique and commerce , which those people exercise with the grecians . for which cause , as bellonius hath obserued , bello● . obseruat . l. . c . it is more altered in the maritime parts , and such other places of foraigne concourse , then in the inner region . but yet , the greatest part of the corruption of that language , hath beene bred at home , and proceeded from no other cause , then their owne negligence , or affectation . as first , ( for example ) by mutilation of some words , pronouncing and writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. vide crus . turcograec . pag. . . . . . &c. secondly , by compaction of seuerall words into one , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. thirdly , by confusion of sounde , as making no difference in the pronouncing of three vowels , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and two dipthongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all which fiue they pronounce by one letter i , a s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they pronounce icos , icon , stithi , lipi. fourthly , by translation of accents , from the syllables to which in ancient pronoūcing they belonged , to others . and all those foure kindes of corruption , are very common in their language : for which reasons , and for some others , which may bee obserued in crusius , burrana , burran . in coron . pretiosa . &c. the greeke tongue , is become much altered ( euen in the proper and natiue words of the language ) from what anciently it was . yet neuerthelesse it is recorded by some , that haue taken diligent obseruation of that tongue , gerlach . apud c●us . l. . turcograec . pag. . in the seuerall parts of greece , that there be yet in morea , ( peloponnesus ) betwixt napoli and monembasia ( nauplia and epidaurus they were called ) some townes , the inhabitants where are called zacones ( for lacones ) that speake yet the ancient greeke tongue , but farre out of grammer rule : yet , they vnderstand those that speake grammaticallie , but vnderstand not the vulgar greeke . bellon . obseru . l. . c. . as bellonius likewise remembreth another place , neere heraclea in anatolia , that yet retaineth the pure greeke for their vulgar language . but the few places being excepted , it is certaine , that the difference is become so great , betwixt the present and the ancient greeke that their liturgie , * * burdouitz . in epist. ad chitrae . apud illū in lib de statu ecclesia● . pag. . which is yet read in the ancient greeke tongue , namely that of basil , on the sabbaths and solemne daies , and that of chrysostome on common daies , is not vnderstood ( or but little of it ) by the vulgar people , as learned men that haue beene in those parts , haue related to * * vid. chitrae . loc . citato , & turcograec . crusij . pag. . & . &c. others , and to my selfe : which may be also more euidently prooued to bee true by this , because the skilfull in the learned greeke , cannot vnderstand the vulgar . of the ancient largenesse of the roman tongue in the time of the roman empire . chap. iii. the ordinary bounds of the romane empire were , on the east part euphrates , and sometimes tigris : on the north the riuers of rhene & of danubius , and the euxine sea : on the west the ocean : on the south the cataracts of nilus , in the vtmost border of aegypt , and in afrique the mountaine atlas . which , beginning in the west , on the shoare of the ocean , ouer against the canarie ilands , runneth eastward almost to aegypt , being in few places distant from the mediterrane sea , more then miles . these i say , were the ordinary bounds of that empire in the continent : for , although the romanes passed these bounds sometimes , specially toward the east and north , yet they kept little of what they wan , but within those bounds mentioned , the empire was firmely established . but heere , in our great isle of britaine , the pictes wall was the limit of it , passing by newcastle , and carleil , from tinmouth on the east sea , to solway frith on the west , being * * spartian . in hadriano & in seuero . first begunne by the emperour adrian , and after finished or rather repaired , by septimius seuerus . to this greatnesse of dominion , rome at last arriued from her small beginnings . and small her beginnings were indeed , considering the huge dominion to which she attained . for first , the circuit of the cittie wall , at the first building of it , by romulus in mount palatine , could not be fully one mile : for the hill it selfe , as is obserued by andrea fuluio , and ▪ fulu . l. . antiq. rom. ca. . a citizen and antiquarie of rome , hath no more in circuite : and , that romulus bounded the pomerium of the citie ( which extended somewhat beyond the wall ) with the foot of that hill in compasse gellius hath left registred . gell. l. . c. . strab. l. . secondly the territorie and liberties of rome , as strabo hath remembred , extended at the first , where it stretched farthest scarse six miles from the citie . and thirdly , the first inhabitants of rome , as i finde recorded in dionysius of halicarnassus , dionys hal. l. . antiq. romanar . were not in number aboue , at the most . yet , with time , and fortunate successe , vopisc . in aureliano , rome so increased , that in aurelianus his time , the circuit of the citie wall , was . miles , as vopiscus hath recorded : and the dominion , grew to the largenesse aboue mentioned , containing about miles in length , and about in breadth : and lastly the number of free cittizens , euen in the time of marius , that is long before forraine citties and countries , beganne to be receiued into participation of that freedome , was found to be . as eusebius hath remembred : euseb. in chronico . ad olymp. . of free cittizens i say , ( for they onely came into cense ) but if i should adde , their wiues , and children , and seruants , that is , generally all the inhabitants , * * lipsius de magni● . romana . l. . c. . a learned man hath esteemed them , and not without great likelihood of truth , to haue beene no lesse , then . or . millions . beyond these bounds therefore of the romane empire , ( to speake to the point in hand ) the roman tongue could not be in any common vse , as neither , to speake of our kings dominions , in ireland , scotland , nor northumberland , as being no subiects of the romane empire . and that within these bounds , it stretched farre and wide , ( in such maner as i will afterward declare ) two principall causes there were . one was , the multitude of colonies , which partly to represse rebellion in the subdued prouinces , partly to resist forrain inuasions , partly to reward the ancient soldiers , partly to abate the redundance of the city , & relieue the poorer sort , were sent foorth to inhabite in all the prouinces of the empire : another , was the donation of roman freedome , or communication of the right and benefit of romane citizens , to very many of the prouinciall , both cities , and regions . for first , all italie obtained that freedome in the time of sylla and marius , appian . l. . ciuil longe ante med . at the compounding of the italian war , as appian hath recorded : all italie i say , as then it was called , and bounded , with the riuers of rubicon and arnus , that is , the narrower part of italie , lying betwixt the adriatique and the tyrrhene seas . secondly iulius caesar in like sort infranchized the rest of italie , that is the broder part , named then gallia cisalpina , as is remembred by dion . dion . l. . but not long after , the forraine prouinces also , began to be infranchized , fraunce being indued with the libertie of roman citizens by galba , as i find in tacitus ; ta cit . l. . historia● . plin. l. . ca. . spaigne by vespasian , as it is in plinie . and at last , by antonius pius , all without exception , that were subiect to the empire of rome , as appeareth by the testimonie of vlpian in the digests . digest . l. . tit de statu hominum leg. in orbe romano . the benefite of which romane freedome , they that would vse , could not with honestie doe it , remaining ignorant of the romane tongue . these two as i haue said , were the principall causes of inlarging that language : yet other there were also , of great importance , to further it . for first , concerning ambassages , suites , appeals , or whatsoeuer other businesse of the prouincials , or forraines , nothing was allowed to be handled , or spoken in the senate at rome , but in the latine tongue . secondly , the lawes whereby the prouinces were gouerned , were all written in that language , as being in all of them , excepting onely municipall cities , the ordinarie roman law . thirdly , the * * digest . l. tit. de re iudicata . leg. decret . praetors of the prouinces , were not allowed to deliuer their iudgements saue in that language : and we read in dion cassius , of a principall man of greece , that by claudius was put from the order of iudges , dion . l. . val. maxim. l. c. . for being ignorant of the latine tongue : and to the same effect in valerius maximus , that the romane magistrates would not giue audience to the grecians , ( lesse therefore i take it to the barbarous nations ) saue in the latine tongue . fourthly the generall schooles , erected in sundry cities of the prouinces , wherof we finde mention in tacitus , tacit. l. . annal. heron. in ●p st . ad rusticum . tom. . hierome , and others ( in which the roman tongue was the ordinary and allowed speech , as is vsuall in vniuersities till this day ) was no small furtherance to that language . and , to conclude that the romans had generally ( at least in the after times , when rome was become a monarchy , and in the flourish of the empire ) great care to inlarge their tongue , together with their dominion , is by augustine in his bookes de ciuitate dei , august . de ciuit. de● . lib. . c. . specially remembred . i said it was so in the after times , for certainly , that the romanes were not very anciently , possessed with that humour of spreading their language , appeareth by liuie , in whom we finde recorded , that it was granted the cumanes , liu. histor. rom. l. ● for a fauour , and at their suite , that they might publiquely vse the romane tongue , not fully yeares before the beginning of the emperours : and yet was cuma but about miles distant from rome , and at that time the romanes had conquered all italie , sicilie , sardinia , and a great part of spaine . but yet in all the prouinces of the empire , the romane tongue found not alike acceptance , and successe , but most inlarged and spread it selfe toward the north , and west , and south bounds , for first , that in al the regions of pannonia it was known velleius is mine author : vellei . lib. . strab. lib. . & . secondly , that it was spoken in fraunce and spaine , strabo : thirdly , that in afrique , apulei in floridis . apuleius ▪ and it seemeth the sermons of cyprian , and augustine , yet extant , ( of augustine it is manifest ) that they preached to the people in latin . but in the east parts of the empire , as in greece , and asia , and so likewise in afrique , from the greater syrtis eastward , i cannot in my reading finde that the roman tongue euer grew into any common vse . and the reason of it seemes to be , for that in those parts of the empire it became most frequent , where the most , and greatest roman colonies , were planted . and therefore ouer all italy , it became in a maner vulgar , wherin i haue obserued in histories , and in registers of ancient inscriptions , to haue beene planted by the romanes at seuerall times aboue colonies : as in afrique also nere , ( namely ) in spaine . in fraunce , as it stretched to rhene , and so in illyricum , and other north parts of the empire , betweene the adriatique sea , and danubius verie manie . and yet i doubt not , but in all these parts , more there were , then any historie or ancient inscription that now remaines hath remembred . and contrariewise in those countries , where fewest colonies were planted , the latine tongue grew nothing so common : as for example heere in britaine , there were but foure : those were eboracum yorke , debuna . chester , is●a . ca●rusk in monmouth-shire , and camalodunum . maldon in essex ( for london , although recorded for one by onuphrius , onuphr . in imper. rom. was none , as is manifest by his owne * * tacit. l. . annal. author , in the place that himselfe alleageth ) and therefore we finde in the british tongue which yet remaineth in wales , but little rellish ( to account of ) or reliques of the latine . and , for this cause also partly , the east prouinces of the empire , sauoured little or nothing of the roman tongue . for first in afrique beyond the greater syrtis , i find neuer a roman colonie : for onuphrius , onuphr . lib. iam citato . that hath recorded * * vide digest . l. . tit. de censibus leg. s●●endum . indicia cyrenensium for one , alleaging vlpian for author , was deceiued by some faultie copie of the digests . for the corrected copies haue zernensium , and for indicia , is to be read in dacia , as is rightly obserued ( for in it the citie of zerne was ) by pancirellus . secondly in aegypt , there were but two : pancirell . id comment . notit . imper orien●alis cap. ▪ and to be briefe , syria , onely excepted , which had about romane colonies , but most of them late planted , especially by septimius seuerus , and his sonne bassianus , to strengthen that side of the empire against the parthians ( and yet i find not that in syria , the romane tongue , euer obtained any vulgar vse ) the rest , had but verie few , in proportion to the largenesse of those regions . of which little estimation , and vse of the roman tongue , in the east parts , beside the want of colonies forementioned , and to omit their loue to their owne languages , which they held to be more ciuill then the roman , another great cause was the greek , which they had in farre greater account , both , for learning sake ( insomuch that cicero confesseth , graeca ( saith he ) leguntur in omnibus fere gentibus , cicer. in 〈◊〉 pro archi● poeta . latina suis finibus , exiguis sane , continentur ) and for traffique , to both which , the graecians , aboue all nations of the world were anciently giuen : to omit , both the excellēcy of the tongue it self , for soūd & copiousnes , & that it had forestalled the roman in those parts . and certainly , in how little regard , the romā tong was had in respect of the greeke , in the easterne countries , may appeare by this , that all the learned men of those parts , whereof most liued in the flourish of the romane empire , haue written in greeke , and not in latine : as philo , iosephus , ignatius , iustine martyr , clemens alexandrinus , origen , eusebius , athanasius , basil , gregorie nyssene , and nazianzene , cirill of alexandria , and of ierusalem , epiphanius , synetius , ptolemie strabo , porphyrie , & verie many others , so that of all the writers that liued in asia , or in afrique , beyond the greater syrtis , i thinke wee haue not one author in the latine tongue : and yet more euidently , may it appeare by another instance , that i finde in the third generall counsell held at ephesus , consil. ephesi● . tom. cap . edit . bin. where the letters of the bishop of rome , hauing beene read by his legates , in the latine tongue , it was requested by all the bishops , that they might bee translated into greeke , to the end they might be vnderstood . it is manifest therefore , that the romane tongue was neither vulgar , nor familiar in the east , when the learned men gathered out of all parts of the east vnderstood it not . that the romane tongue abolished not the vulgar languages , in the foraine prouinces of the romane empire . chap. iiii. of the weake impression therefore of the romane language in the east , and large intertainement of it in the west , and other parts of the empire , and of the causes of both , i haue said enough . but in what sort , galat. de situ 〈◊〉 . and how farre it preuailed , namely , whether so farre , as to extinguish the ancient vulgar languages of those parts , and it selfe , in stead of them , to become the natiue and vulgar tongue , as galateus hath pronounced touching the punique , v●r l. de trad●n● discipl●n & ad august de cauit . deid . . ● . ● . and viues with many others of the gallique , and spanish , i am next to consider . first therefore , it is certainely obserued , that there are at this day , foureteene mother tongues in europe ( beside the latine ) which remaine , not onely not abolished , but little or nothing altered , or impaired by the romanes . and those are the irish , spoken in ireland , and a good part of scotland : the brittish , in wales , cornewaile , and brittaine of fraunce : the cantabrian neere the ocean , scaligan diatrib de ling europ●● . about the pyrene , hils , both in fraunce & spaine : the arabique , merul. cosm part . . l , . c. . in the steepie mountaines of granata , named alpuxarras : the finnique , scalig. loco . citato . in finland , and lapland : the dutch , in germanie , belgia , denmarke , norwey , and suedia : the old cauchian , ( i take it to be that , for in that part the cauchi inhabited ) in east frisland , for * * ortel . in tab. fris. oriental . although to straungers they speake dutch , yet among themselues they vse a peculiar language of their owne : the slauonish , in polonia , bohemia , moscouia , russia , and many other regions , ( wherof i will after intreate in due place ) although with notable difference of dialect , as also the brittish , and dutch , in the countries mentioned haue : the old illyrian , in the isle of veggia , on the east side of istria in the day of liburnia : the greeke , in greece , and the islands about it , and part of macedon , and of thrace : the old epirotique * * scalig. loco citato . in the mountaine of epirus : the hungarian in the greatest part of that kingdome : the iazygian , bert. in descript . hungar . in the north side of hungaria betwixt danubius & tibiscus , vtterly differing from the hungarian language : and lastly , the tarturian , of the precopenses , betweene the riuers of tanais and borysthenes , neere maeotis and the euxine sea , for , of the english , italian , spanish , and french , as being deriuations , or rather degenerations , the first of the dutch , and the other three of the latine , seeing i now speake onely of originall or mother languages , i must bee silent : and of all these foureteene it is certaine , except the arabique , which is known to haue entred since , and perhaps the hungarian , about which there is difference among antiquaries , that they were in europe in time of the romane empire , and sixe or seuen of them , within the limites of the empire . and indeede , how hard a matter it is , vtterly to abolish a vulgar language , in a populous country , where the conquerers are in number farre inferiour to the natiue inhabitants , whatsoeuer art bee practized to bring it about , may well appeare by the vaine attempt of our norman conquerour : who although he compelled the english , to teach their young children in the schooles nothing but french , and set downe all the lawes of the land in french , and inforced all pleadings at the law to be performed in that language ( which custome continued till king edward the third his daies , who disanulled it ) purposing thereby to haue conquered the language together with the land , and to haue made all french : yet , the number of english farre exceeding the normans , all was but labour lost , and obtained no further effect , then the mingling of a few french words with the english. and euen such also was the successe of the franks among the gaules , of the gothes among the italians and spanyards , and may be obserued , to be short in all such conquests , where the conquerors ( being yet in number farre inferiour ) mingle themselues with the natiue inhabitants . so that , in those coūtries onely the mutation of languages hath ensued vpon conquests , where either the ancient inhabitants haue beene destroyed or driuen forth , as wee see in our country to haue followed of the saxons victories , against the brittains , or else at least in such sort diminished , that in number they remained inferior , or but little superior to the conquerors , whose reputation and authority might preuaile more then a small excesse of multitude . but ( that i digresse no further ) because certaine countries are specially alleaged , in which the romaine tongue is supposed most to haue preuailed , i will restraine my discourse to them alone . and first , that both the punique and gallique tongues , remained in the time of alexander seuerus the emperour ( about yeares after our sauiours birth ) appeareth by vlpian , who liued at that time , and was with the emperour of principall reputation , teaching , that * * digest . l. . lege . fidei commissa . fidei commissa might be left , not onely in latine , or greeke , but in the punique or gallique , or any other vulgar language . till that time therefore , it seemeth euident , that the romane tongue had not swallowed vp these vulgar languages , and it selfe become vulgar in stead of them . but to insist a little in either seuerally . first , touching the punique , aurelius , victor hath recorded of septimius seuerus , aur. victor in epitom . sep ●m . seuer . that he was , latinis literis sufficienter instructus , but punica eloquentia promptior , quippe genitus apud leptim prouintiae africae . of which emperors sister also , dwelling at leptis ( it is the cittie we now call tripolie in barbarie ) and comming to see him , spartian ▪ in seuero . post m●d . spartianus hath left written , that she so badly spake the latine tongue , ( yet was * * antonin in itinerario . hieron . in proem . l. . com. epist. ad galat●n fine . leptis a roman colonie ) that the emperour blushed at it . secondly long after that , hierome hath recorded of his time , that the africans had somewhat altered their lanuage , from the phaenicians : the language therefore then remained , for else how could he pronounce of the present difference ? thirdly , augustine ( somewhat yonger then hierom , though liuing at the same time ) writeth , not onely , that * * august . de c●u . dei. l. . c. . hee knew diuerse nations in afrique , that spake the punique tongue , but also more particularly in * * id. serm. . de verb. apost another place , mentioning a knowne punique prouerb , he would speake it ( he said ) in the latine , because all his auditors ( for hippo where he preached was a roman colonie ) vnderstood not the punique tongue : and some * * id. expos. in chrat . epist ad roman . other passages could i alleage out of augustine , for the direct confirmation of this point , if these were not euident and effectuall enough . lastly , leo africanus , leo . africa , lt. descript . africae . cap. de ling. africanis . a man of late time , and good reputation , affirmeth that there remaine yet in barbarie , very many , descended of the old inhabitants , that speake the african tongue , whereby it is apparent , that it was neuer extinguished by the romanes . secondly , touching the ancient gallique tongue , that it also remained , and was not abolished by the romane in the time of strabo , who flourished vnder tiberius caesars gouernment , it appeareth in the fourth booke of his geographie , s●rab . l . ●● princip . writing that the aquitani differed altogether in language from the other gaules , and they somewhat among themselues . nor after that in tacitus his time , tacit. in 〈◊〉 agricola . noting that the language of fraunce , differed little from that of brittaine . no , nor long after that , in alexander seuerus his time , for beside the authority of vlpian before alleaged out of the digestes , it is manifest by lampridius also , lamprid. in alexand. seuero , longe post med . who in the life of the said alexander , remembreth of a druide woman , that when hee was passing along , in his expedition against the germaines , through fraunce , cried out after him in the gallique tong ( what needed that obseruation of the gallique tongue , if it were the romane ? ) goe thy way ( quoth she ) and looke not for the victory , strab. l. . l●●●ante med . & trust not thy souldiers . and though strabo he alleadged by some , to prooue the vulgarnesse of the latine tongue in fraunce , yet is it manifest , that he speaketh nof of all the gaules , but of certaine onely , in the prouince of narbona , about rhodanus , for which part of fraunce , there was speciall reason , both for the more auncient and ordinarie conuersing of the romanes , in that region aboue all the rest : for of all the seuenteene prouinces of fraunce , that of narbona was first reduced into the forme of a prouince : and the cittie of narbona it selfe , being a mart town of exceeding traffique in those daies , was the * * vel. pa●●●cul l. ● . first foraine colonie , that the romanes planted out of italie , carthage onely excepted : and yet furthermore , as plinie hath recorded , many townes there were in that prouince , plin. l. . c. . infranchized , and indued with the libertie and right of the latins . and yet for all this , strabo saith not , that the romane tongue was the n●●iue or vulgar language in that part , but that for the more part they spake it . thirdly , concerning the spanish tongue : howsoeuer viues writ , that the languages of fraunce and spaine were vtterly extinguished by the romanes , and that the latine was become * * vid. annot. ad august . de . ●●● de● . l. . c. . vernacula hispani● , as also galliae & italiae ; and * * ●d l. . de tradend . dis●●p . some others , of the same nation vaunt , that had not the barbarous nations corrupted it , the latine tongue would haue beene at this day , as pure in spaine , as it was in rome it selfe in tullies time : yet neuerthelesse , manifest it is , that the spanish tongue was neuer vtterly suppressed by the latine . for to omit that of strabo , * * marm. s●●●l . de reb. hispaniaed . . c. . that there were diuerse languages in the parts of spaine , as also in * * strab. l. . paul . a principio . id l. . in princip . another place , that the speech of aquitaine was liker the language of the spaniards , then of the other gaules : it is a common consent of the best historians , and antiquaries of spaine , * * marian de reb. hispan . l. . c. . marm●punc ; s●cul . de reb . hispan l c●l●m . & al●b . that the cantabrian tongue , which yet remaineth in the north part of spaine ( and hath no rellish in a manner at all of the roman ) was either the ancient , or at least one of the ancient languages , of spaine . and although * * strab. l. . c. strabo hath recorded , that the romane tongue was spoken in spaine , yet he speaketh not indefinitely , but addeth a limitation , namely , about baetis . and that in that part of spaine , the romane tongue so preuailed , the reason is easie to be assigned , by that we finde in plinie . plin. . c. ● . ve●● 〈◊〉 l. . namely , that in baetica , were eight roman colonies , eight municipall citties , and others indued with the right and libertie of the latines . lastly , to speake of the pannonian tongue , ( pannonia contained hungarie , austria , stiria , and carinthia ) it is certaine , that the romane did not extinguish it : for first , patercu●us ( who is the onely author that i know alleadged for that purpose ) saith not , that it was become the language of the country , for how could it , being but euen then newly conquered by tiberius caesar ? but onely , that in the time of augustus , by tiberius his meanes the knowledge of the roman tongue was spred in all pannonia . and secondly , tacitus after tiberius his time , ta●● d●●●o●i● , germ. prope fin . hath recorded , that the osi in germanie , might be knowne to be no germanes , by the pannonian tongue , which * * lib. cod . ●●ruma med . a little before in the same booke , he plainely acknowledged to be spoken euen then in pannonia . and as for these reasons it may well seeme that the roman tongue became not the vulgar language in any of these parts of the empire , which yet are specially instanced , for the large vulgarity of it so haue i other reasons to perswade mee , that it was not in those parts , nor in any other forraine countries subiect to the empire , either generally or perfectly spoken . not generally ( i say ) because it is hard to conceaue , that any whole countries , specially because so large as the mentioned are , should generally speake two languages , their owne natiue and the romane . secondly , there was not anie law at all of the romanes , to inforce the subdued nations , either to vse vulgarly the roman tongue , or not to vse their owne natiue languages ( and very extreame and vnreasonable , had such lords bene , as should compell men by lawes , both to do , and to speak , only what pleased them . ) neither doe i see any other necessitie , or any prouocation , to bring them to it , except for some speciall sorts of men , as merchants , and cittizens , for their better traffique and trade , lawyers for the knowledge and practise of the roman lawes , which carried force throughout the empire ( except priuiledged places ) scholers for learning , souldiers , for their better conuersing with the romane legions , and with the latines , trauailers , gentlemen , officers , or such other , as might haue occasion of affaires and dealing with the romans . but it soundeth altogether vnlike a truth , that the poore scattered people , abroade in the country , dwelling either in solitarie places , or in the small townes , and villages , either generally spake it , or could possibly attaine vnto it . an example wherof , for the better euidence , may at this day be noted ; in those parts of greece , which are subiect to the dominions of the turks and venetians : for as bellonius hath obserued , the people that dwell in the principall townes , bellon . obs●runt . l. . c. . and cities , subiect to the turke , by reason of their trade , speake both the greeke and turkish tongues , as they also that are vnder the venetians , both the greeke and italian , but the country people vnder both gouernments , speake onely greeke . so likewise in sardinia , as is recorded by * * g●sner . in mithrid●ts . in lingua sardi● & rocca de dialect in l●ng . sard●● . others , the good townes by reason of the spanish gouernment and trade , speake also the spanish tongue , but the country people the naturall sardinian language onely : and , the like by our owne experience , we know to be true , in the prouinces subiect to our king , namelie both in wales and ireland . it seemeth therefore that the roman tongue was neuer generally spoken in any of the roman prouinces forth of italie . and certainely much lesse can i perswade my selfe , porcac●● . l. dello isole●●●d described sardigna . that it was spoken abroad in the prouinces perfectly . first , because it seemes vnpossible for forraine nations , speciallie for the rude & common people , to attaine the right pronouncing of it , who as we know doe ordinarily much mistake the true pronouncing of their natiue language : for which very cause , we see the chaldee tongue , to haue degenerated into the syriaque among the iewes , although they had conuersed yeares together among the chaldeans . and moreouer , by daily experience we see in many , with what labour and difficultie , euen in the very schooles , and in the most docible part of their age , vide august . in enarrat . psalm . . & . & l. ● . de doctrin . chris. c. . & tract . . in ioan. the right speaking of the latine tongue is attained . and to conclude , it appeareth by augustine in sundry places , that the roman tongue was vnperfect among the africans , ( euen in the colonies ) as pronouncing ossum for os , floriet for florebit , dolus for dolor , and such like , insomuch that he confesseth , he was faine sometimes to vse words that were no latine , to the end they might vnderstand him . of the beginnig of the italian , french and spanish languages . chap. v. the common opinion , which supposeth that these nations in the flourish of the romane empire , spake vulgarly and rightly the latine tongue , is , that the mixture of the northerne barbarous nations among the ancient inhabitants , was the cause of changing the latine tongue , into the languages which now they speak , the languages becomming mingled , as the nations themselues were . who , while they were inforced to attemper and frame their speech , one to the vnderstanding of another , for else they could not mutually expresse their mindes ( which is the end for which nature hath giuen speech to men ) they degenerated both , and so came to this medly wherein now we finde them . which opinion if it were true , the italian tongue must of necessitie haue it beginning about the yeare of our sauiour : because , at that time , the barbarous nations began first to inhabite italie , vnder odoacer , for although they had entred and wasted italie long before , as first , the gothes vnder alaricus , about the yeare : then the hunnes together with the gothes , and the herula , and the gepidi , and other northerne people vnder attila , about an. , then , the wandales vnder gensericus , crossing the sea out of afrique about an. . ( to omit some other inuations of those barbarous nations , because they prospered not ) yet none of these , setled themselues to stay and inhabite italie , till the heruli as i sayd vnder odoacer , about an. on a little before , entred and possessed it neere hand yeares , he being ( proclaymed by the romans themselues ) king of italie , about yeares , and his people becomming inhabiters of the country . but , they also , within yeares after their entrance , were in a maner rooted out of italie , by theodoricus king of gothes , who allotted them onely a part of piemont aboue turin to inhabite : for theodoricus being by zeno then emperour , inuested with the title of king of italie , and hauing ouercome odoacer , somewhat afore the yeare , ruled peaceably a long time , as king of italie , and certaine others of the gothes nation succeeded after him in the same gouernement , the gothes in the meane space , growing into one with the italians , for the space neere hand of . yeares togither . and although after that , the dominion of italie , was by narses againe recouered to the empire , in the time of iustinian , and many of the gothes expelled italie , yet farre more of them remained , italie in that long time , being growen well with their seed and posteritie . the heruli therefore , with their associats were the first , and the gothes the second , of the barbarous nations , that inhabited italie . the third and the last , were the langbards , who comming into italie about the yeare , and long time obtaining the dominion , and possession , in a maner of all italie , namely about yeares , and during the succession of kings or more , were neuer expelled forth of italie , although at last their dominion was sore broken by pipin king of fraunce , and after , more defaced , by his sonne charles the great , who first restrained and confined it , to that part , which to this day , of them retayneth the name of lombardie , and shortly after vtterly extinguished it , carrying away their last king captiue into fraunce . now although diuers * * blond in ital. illustrata in marchia triuisana . antiquaries of italie there be , which referre the beginning of the italian tongue , and the change of the latine into it , to these third inhabitants of italie the langbards , tinto della nobilta . diuerona . l. . ca. . & alij . by reason of their long and perfect coalition into one with the italian people : yet certainly , the italian tongue was more ancient then so , for besides that there remains yet to be seen ( as mē * * lips. de pronuntiat ling. lat . cap. . & merul. par . . cosmogr . l. . c. . worthie of credit report ) in the k. of fraunce his librarie at paris , an instrument written in the italian tongue , in the time of iustinian the first , which was before the comming of the langbards into italie : another euidence more vulgar , to this effect , is to be found in paulus diaconus his miscellane history : paul diacon . hist. miscel. l. . longe ante med . where we read , that in the emperour mauritius his time , about the yeare , when the langbards had indeed entred , and wasted gallia cisalpina , but had not inuaded the roman dition in italie , that by the acclamation of the word torna , torna , ( plaine italian ) which a roman souldier spake to one of his fellowes afore , whose beast had ouerturned his burthen ) the whole armie ( marching in the darke ) began to crie out , torna , torna , and so fell to flying away . but the french tongue , if that afore mentioned were the cause of it , began a little before , in the time of valentinian the , when in a maner , all the west part of the empire fell away , ( and among the rest , our country of england , being first forsaken of the romans themselues , by reason of grieuous warres at their owne doores , and not long after , conquered and possessed by the saxons , whose posteritie for the most part we are ) namely , about the yeare : fraunce being then subdued , and peaceably possessed , by the franks and burgundions nations of germanie : the burgundions occupying the eastward and outward parts of it , toward the riuer of rhene , and the franks all the inner region . for although fraunce before that had beene inuaded by the wandali , sueui , and alani , and after by the gothes , who hauing obtained aquitayn for their seate and habitation , by the grant of the emperor honorius , expelled the former into spaine about an. : yet notwithstanding , till the conquest made by the franks and burgundions , it was not generally , nor for any long time mingled with strangers , which after that conquest beganne to spread ouer fraunce , and to become natiue inhabitants of the country . but of all , the spanish tongue for this cause , must necessarilie be most ancient : for the wandali & alani , being expelled fraunce , about the yeare , began then to inuade and to inhabite spaine which they held & possessed many yeares , till the gothes being expelled by the franks and burgundians , out of france into spaine , expelled them out of spaine into afrique ( the barbarous nations thus like nailes driuing out one another ) and not onely them , but with them all the remnants of the roman garrisons , and gouernment , and so becomming the entier lords and quiet possessours of all the country , from whom also the kings of spaine that now are , be descended . notwithstanding , euen they also , within lesse then yeares after , were driuen by the saracens of afrique into the northerne and mountainous parts of spaine , namely asturia , biscay , and guipuscoa , till after a long course of time , by little and little they recouered it , out of their hands againe , which was at last fully accomplished by ferdinand not past yeares ago , there hauing passed in the meane time , from the mores first entrance of spaine at gibraltar , till their laft possession in granada , about yeares . whereby you may see also , when the romane tongue began to degenerate in afrique , ( if that also , as is supposed spake vulgarly the latine tongue and if the mixture of barbarous people were cause of the decay , & corruption of it ) namely , about the yeare , for about that time , the wandali and alani , partly wearied with the gottish warre in spaine , and partly inuited by the gouernour bonifacius , entred afrique , vnder the leading of gensericus , a part whereof for a time , they held quietly , for the emperour valentinianus guift : but shortly after , in the same emperours time , when all the west prouinces in a maner fell vtterly away from the empire , they also tooke carthage ; and all the pronince about it , from the romanes . and although the dominion of afrique was regained by bellisarius to the empire almost yeares after , in iustinians time , yet in the time of the emperour leontius , ( almost yeares after our sauiours birth ) it was lost againe , being anew conquered , and possessed by the sarracens of arabia ( and to this day remaineth in their hands ) bringing together with their victories , the language also , and religion , ( mahumetanisme ) into all that coast of afrique , euen from aegypt to the strait of gibraltar , aboue miles in length . about which time also , namely during the gouernment of valentinian the . bulgaria , seruia , boscina , hungarie , austria , stiria , carinthia , bauaria and sueuia ( that is , all the north-border of the empire , along the riuer danubius ) and some part of thrace , was spoiled and possessed by the hunnes , who yet principally planted themselues in the lower pannonia , whence it obtained the name of hungarie . out of which discourse you may obserue these two points . first , what the countries were , in which those wandring and warring nations after many transmigrations from place to place , fixed at last their finall residence and habitation . namely the hunnes in pannonia , the wandales in afrique , the east gothes and langbards in italie the west gothes in aquitaine and spaine , which being both originally but one nation , gained these names of east and west gothes , from the position of these countries which they conquered and inhabited , the other barbarous nations of obscurer names , being partly consumed with the warre , and partly passing into the more famous appellations . and secondly , you may obserue , that the maine dissolution of the empire , especially in europe and afrique , fell in the time of valentinian the third about the yeare . being caused by the barbarous nations of the north ( as after did the like dissolution of the same empire in asia , by the arabians in the time of heraclius about the yeare ) and together with the ruine of the empire in the west by the inundation of the foresaid barbarous natitions , the latine tongue in all the countries where it was vulgarly spoken ( if it were rightly spoken any where in the west ) became corrupted . wherefore if the spanish , french and italian tongues , proceeded from this cause , as a great number of learned men , suppose they did , you see what the antiquity of them is ; but to deliuer plainly my opinion , hauing searched as farre as i could , into the originals of those languages , and hauing pondered what in my reading , and in my reason i found touching them , i am of another minde ( as some learned men also are ) namely , that all those tongues are more auncient , and haue not sprung from the corruption of the latine tongue , by the inundation and mixture of barbarous people in these prouinces , but from the first vnperfect impression and receauing of it , in those forraine countries . which vnperfectnesse notwithstāding of the roman tongue in those parts , although it had , as i take it beginning from this euill framing of forraine tongues , to the right pronouncing of the latine , yet i withall easily beleeue , and acknowledge , that it was greatly increased , by the mixture and coalition of the barbarous nations . so that me thinkes , i haue obserued three degrees of corruption in the roman tongue , by the degenerating whereof , these languages are supposed to haue receaued their beginning . the first of them , was in rome it selfe , where , towards the latter end of the common wealth , and after , in the time of the empire , the infinite multitude of seruants ( which exceedingly exceeded the number of free borne citizens ) together with the vnspeakeable confluence of straungers , from all prouinces , did much impaire the purenesse of their language , and as isidore hath obserued brought manie barbarismes and solaecismes into it . insomuch , that tertullian in his time , isidor . origin . l. . c. . tertul. in apologet . adu . gentes cap. . when as yet none of the barbarous nations had by inuasion touched italie ( for he liued vnder septimius seuerus gouernment ) chargeth the romanes to haue renounced the language of their fathers . the second steppe , was the vnperfect impression ( that i touched before ) made of the romane tongue abroad in the forraine prouinces among straungers , whose tongues could not perfectly frame to speake it aright . and certainely , if the italians themselues , as is remembred by cicero failed of the right and perfect romane pronounciation , cicer. l. de oratore . i see not how the tongues of strange nations , such as the gaules and spanyards were , should exactly vtter it . and the third , was that mixture of manie barbarous people ( to which others attribute the beginning of the languages in question ) which made the latine , that was before vnperfect , yet more corrupt then they found it , both for words and for pronouncing : so that , i rather thinke the barbarous people to haue beene a cause of increasing the corruption , and of further alteration and departure of those languages from the romane , then of beginning them . and me thinkes i haue very good reasons so to bee perswaded beeside all the arguments abou● mentioned , which i produced , both for the remaining of the vulgar languages and for the vnperfect speaking of the romane tongue in the prouinces . first , because the gothes wandales , langbards , as also the franks and bargundions language was , by the consent of * * irenic . exeg . german . l. . ca. . lacing . l. . de migration . gent. gorop . origin . antwerp . l. . gesner . in mithridate . rhenan . l. . rer. german . leunclau . in pandect . tur●e . §. . et al● multi . learned men , the germane tongue , which hath but small affinitie or agreement , with either the italian , french or spanish tongues . secondly , because among all the auncient writers ( and they are many ) which haue written of the miserable changes , made in these west parts of the world , by those infinite swarmes of barbarous people , i finde not one , that mentioneth the change of any of these languages to haue beene caused by them : which me thinkes some auncient writers among so many learned , as those times , and those very countries , abounded withall , and whose writings yet remaine , would certainely haue recorded . but though wee finde mention in soundrie auncient writers , of changing these languages into the romane ( whom yet i vnderstand of that vnperfect change before touched ) yet nothing is found of any rechanging of those languages from the romane , into the state wherein now they are . but it is become a question onely of some late searchers of antiquitie , but of such , as determine in this point , without either sound reason or good countenance of antiquitie . obiections touching the extent of the latine tongue and the beginning of the mentioned languages with their solutions . chap. vi. these reasons perhaps ( ioyned with the other aboue alleaged whereby i endeauoured to prooue that the latine tongue perfectly spoken , was neuer the vulgar language of the romane prouinces ) may perswade you as they haue done mee , that the barbarous nations of the north , were not the first corrupters of the latine tongue , in the prouinces subiect to rome , nor the beginners of the italian , french and spanish tongues : yet some difficulties i finde ( i confesse ) in writers touching these points , which when i haue resolued my opinion will appeare the more credible . one is out of plutarch in his platonique questions , plutarch . in quest . platonic . quaest . . affirming that in his time all men in a manner spake the latin tongue . another before touched that strabo recordeth the romane tongue to haue bene spoken in spaine and france , strab. l. . & . apul in floridis . and apuleius in africke , which also may appeare by sundry places in augustine , whose sermons seeme ( as cyprians also ) to haue bin made to the people in that language . a third , how it falleth if these vulgar tongues of adulterate latin be so ancient , that nothing is found written in any of them of any great antiquity ? a fourth , how in rome and latium , where the latine tongue was out of question , natiue , the latin could so degenerate , as at this day is found in the italian tongue , except by some forraine corruption ? to the first of these i answere , either that as diuines are wont to interpret many generall propositions , plutarch is to be vnderstood de generibus singulorum , not de singulis generum : so that the latine tongue was spoken almost in euery nation , but not of euery one in any forraine nation : or else , that they spake the latine indeed , but yet vnperfectly and corruptly , as their tongues would frame to vtter it . to the second i answere : first , that strabo speaketh not generally of france or spaine , but with limitation to certaine parts of both , the prouince of narbon in france , and the tract about boetis in spaine . secondly , that although they speake it , yet it followeth not , that they speake it perfectly and aright , ( except perhaps in the colonies ) so that i wil not deny but it might be spoken abroad in the prouinces , yet i say it was spoken corruptly , according as the peoples tongues would fashion to it , namely in such sort , that although the matter and body of the words , were for the most part latine , yet the forme and sound of them varied from the right pronouncing : which speech notwithstanding was named latin , partly for the reason now touched , and partly , because they learned it from the romanes or latines , as the spaniards call their language romance till this day , which yet we know to differ much from the right romane tongue : nithard . d● dissens filio● ludon . p● l. and as nithardus ( nephew to charles the great ) in his history of the dissension of the sonnes of ludouicus pius , calleth the french then vsuall ( whereof he setteth downe examples , ) the roman tongue , which yet hath no more agreement with the latin then the french hath that is now in vse . thirdly , to the obiection of cyprians and augustines preaching in latine , antonin . in itinerario , plin. iun. in epist. l. . ad ca●●●● i answere that both * * plin. sec. histor . nat . l. . c. . hippo , wherof augustine was bishop , and velleius . l. . appian . l. de bel. punicis is fine . carthage , wherof cyprian was archbishop , were romane colonies , consisting for the most part of the progenie of romanes , for which sort of citties , there was speciall reason . although neither in the colonies themselues ( as it seemeth ) the romane tong was altogether vncorrupt , both for that which i alleadged before out of spartianus of seuerus his sister dwelling at leptis , and for that which i remembred out of augustine for hippo , where they spake * * enar● . psal. . ossum & * * ● . . de doc . christ c. . floriet , and * * tract . . ●● ioannem . dolus , for os and florehit and dolor , ( & yet were both leptis & hippo romane colonies ) : and yet it appeareth further by augustine , that in their translations of the scriptures , and in the psalms sung in their churches , they had these corruptions , where yet ( as it is like ) their most corrupt and vulgar latine had not place . to the third i answere , that two reasons of it may be assigned : one , that learned men would rather write , in the learned and grammaticall , then in the vulgar and prouinciall latine . another , that the workes of vnlearned men would hardly continue till our times , seeing euen of the learned anciēt writings , but few of infinite , haue remained . furthermore it is obserued of the germane tongue , by tschudas and of the french by genebrard , tschud . des. ●●pt alpinae cap. . genebr . l. . chron. secul . . that it is very little aboue . yeares , since bookes began to be written in both those languages , and yet it is out of all doubt , that the tongues are much ancienter . to the fourth i say , that there is no language , which of ordinary course is not subiect to change , although there were no forraine occasion at all : which the very fancies of men , weary of old words ( as of old things ) is able enough to worke , which may be wel proued by obseruations and instances of former changes , in this very tongue ( the latine ) whereof i now dispute . quint●● . iust orator . l. . ca. . for quintilian recordeth , that the verses of the salij which were saide to bee composed by numa could hardly bee vnderstood of their priests , in the latter time of the common wealth , fest. in dictiō . latine loqui . for the absolutenesse of the speech and festus in his booke de verborum significatione , who liued in augustus caesars time , hath left in obseruation , that the latine speech , which ( saith he ) is so named of latium , was then in such manner changed , that scarslie any part of it remained in knowledge . the lawes also of the romane kings and of the decemuiri , fulu . visin not . ad anton. august . de l●g●h . et sen●tusconsult ( called the lawes of the twelue tables ) collected and published in their owne wordes by fuluius vrsinus are no lesse euident testimonies , if they be compared with the later latin , of the great alteration of that language . furthermore , polyb. l. . polybius hath also recorded , that the articles of league , betwixt the people of rome & of carthage , made presently after the expulsion of the kings from rome , could very hardly in his time be vnderstood , by reason of the old forsaken words , by any of the best skilled antiquaries in rome . in which time notwithstanding , they receiued very few strangers into their cittie , which mixture might cause such alteration , and the difference of time was but about . yeares . and yet to adde one instance more , of a shorter reuolution of time , and a cleerer euidence of the change , that the roman tongue was subiect to , and that , when no forraine cause thereof can bee alleadged : there remaineth at this day ( as it is certainly * * vid. paul. merul. cosin . par . . l. ● . c. et . celsu . c●●tad . in tract● de orig. ling. vulgaris . ital cap. . &c. recorded ) in the capitoll at rome , though much defaced by the iniury of time , a piller ( they call it columnam rostratam , that is , decked with beakes of ships ) dedicated to the memory of duillius a roman consull , vpon a nauale victory obtained againg the carthaginians , in the first punicke war , not past . yeares before ciceroes time , when the roman tongue ascended to the highest flourish of elegancie , that euer it obtained : and thus the words of the pillar are , ( those that may be read ) as i find thē obserued , with the later latine vnder thē . exemet . leciones . macistratos . castreis . exfociont . exemit . legiones . magistratus . castris . effugiunt . pucnandod . cepet . enque . nauebos . marid . consol. pugnando . cepit . inque . nauibus . mari. consul . primos . ornauet . nauebous . claseis . paenicas . sumas . primus . ornauit . nauibus . classes . punicas . summas . cartaciniensis . dictatored . altod. socieis . triresmos . carthaginiensis . dictatore . alto. socijs . triremes . naueis . captom . numei . naualed . praedad . poplo , &c. naues . captum . nummi . nauali . praeda. populo , &c. where you see in many words , e for i , c. for g , o for u , and somtime for e , and d , superfluously added to the end of many words . but ( to let forrain toungs passe ) of the great alteration that time is wont to worke in languages , our owne tongue may afford vs examples euident enough : wherein since the times neere after , and about the conquest , the change hath beene so great , as i my selfe haue seen some euidences made in the time of king henrie the first , whereof i was able to vnderstand but few words . to which purpose also , a certaine remembrance is to bee found in holinsheds chronicle , in the end of the conquerours raigne , in a charter giuen by him to the citie of london . of the ancient languages of italie , spaine fraunce and afrique . chap. vii . bvt if the discourse of these points of antiquitie , in handling whereof i haue declared , that while the roman empire flourished , it neuer abolished the vulgar languages , in fraunce , or spaine or afrique , howsoeuer in italie . if that discourse i say , mooue in you perhaps a desire , to know what the ancient vulgar languages of these parts were : i will also in that point , out of my reading and search into antiquitie , giue you the best satisfaction that i can . and first for italie : certaine it is , that many were the ancient tongues in the seuerall prouinces of it , tongues i say , not dialects , for they were many more . in apulia , the mesapian tongue : in tuscanie and vmbria , the hetruscan , both of them vtterly perished : inscript . ver . pag. . . . . yet in the booke of ancient inscriptions , set forth by gruter , and scaliger , there be some few monuments registred of these languages , but not vnderstood now of any man. in calabria both the higher and lower , and farre along the maritime coast of the tyrrhene sea , the greeke . in latium ( now campagna di roma ) the latine . in lombardie , and liguria , the old tongue of fraunce whatsoeuer it was . of which last three , the two former are vtterly ceased to be vulgar : and the third , no where to be found in italie , but to be sought for in some other countrey , and although , beside these fiue , we find mention , in ancient writings of the sabine , the oscan , the tusculan , and some other tongues in italie , yet were they no other then differing dialects of some of the former languages , as by good obseruations , out of varro , festus , seruius , paul. diaconus , and others , might be easily prooued . secondly , of france what the ancient tong was , hath bin much disputed , and yet remaineth somewhat vncertain ; some thinking it to haue been the germane others the greeke , and some the walsh tong . but , ●●lard . . de bello gallic . in principio . strab. l. . in princip . if the meaning of these resoluers bee , that one language , whatsoeuer it were , was vulgar in all fraunce , they are very farre wide , caesar and strabo hauing both recorded , that there were diuerse languages spoken in the diuers parts . but , to omit the speech of aquitaine , which strabo writeth to haue had much affinitie with the spanish : and , of that part , ( in caesar called belgia ) that at the riuer of rhene confined with germanie , which for that neighbourhood , might partake much of the german tongue : to omit those i say , the maine question is , about the language of the celtae , which as inhabiting the middle part of fraunce , were least of all infected with any forraine mixture . and certainly , that it was not the greeke , appeareth out of caesar , caes. l. . de bello gallic . long post . med . writing to q. cicero , then besieged by the gaules ) in greeke , lest the gaules should intercept his letters : and secondly , no lesse euidently by varro , varro ap . hieron . in praefat . l. . cōment . epist. ad galat . & apud isidorum l. ● orig. cap. . writing of the massilians that they spake three languages , the roman , the greeke , and the gallique tongue : and thirdly , the remnants of that tongue , may serue for instance , whereof many old words , are found dispersed in ancient writers , that haue no affinitie at all with the greeke . the greeke therfore , was not the ancient natiue language of the gaules ; neither was it the germane : for else it had beene but an odde relation and reason of caesars , caes. l de bello gallico . tacit l de mor. germanor . prope finem . sueton. in caligula c. . that ariouistus a german prince , had liued so long in gallia , that hee spake the gallique tongue : and that of tacitus , that the gallique tongue proued the gothines to be no germanes : and that of suetonius , that caligula compelled many of the gaules to learn the germane tongue . hottom . in fran. cogall . c. . but hottoman ( of all that i haue read ) speaking most distinctly , touching the originall and composition of the french tongue , diuideth it as now it is spoken , equally into two parts , of which he supposeth the one ( and i thinke it is rather the greater part ) to haue originall from the latine tongue : and the other halfe , to be made vp , perion . l de cognat . ling. gal. & graecae postell . l. de . ling. by the german and greeke , and brittish or walsh words , each almost in equall measure . of the deduction of the french words from the greeke , you may read perionius , postell , and others : of those from the germane , tschudus , goropius , isacius &c. of the walsh lhuid , tschud . in descr. rhet. alp. c . gorop . in francicis . camden &c. which last indeed for good reason , seemeth to haue beene the natiue language of the ancient celtae , rather then either the greeke or dutch tongues : for of the greeke words found in that language , the neighbourhood of the massilians , isac . in glossa●rio , prisco-gal lhuid in descript . britan. camden in britannia . strab. l. . and their colonies , inhabiting the maritime coast of prouince , together with the ready acceptance of that language in fraunce , ( mentioned by strabo ) may bee the cause : as likewise of the germane words , the franks and burgundions conquest , and possession of fraunce , may bee assigned for a good reason : but of the brittish words none at all can be iustly giuen , saue , that they are the remnants of the ancient language . secondly , it seemeth to be so by tacitus , tacit. in iulio agricola . writing , that the speech of the gaules , little differed from that of the brittaines . and thirdly , by caesar , caes l . de bel. gallico . recording , that it was the custome of the gaules that were studious of the druides discipline , often to passe ouer into brittaine to bee there instructed : wherefore seeing there was no vse of bookes among them , as is in the same place affirmed by caesar , it is apparent that they spake the same language . thirdly , the spanish tongue as now it is , consisteth of the old spanish , latine , gottish , and arabique ( as there is goood reason it should , spaine hauing beene so long , in the possessions of the romanes , gothes , and mores ) of which , the latine is the greatest part , ( next it the arabique ) and therefore they themselues call their language romance . and certainely i haue seene an epistle written by a spaniard , whereof euery word was both good latine & good spanish , & an example of the like is to be seene in merula . merul. cosmogr . part . . l. . c. . but the language of valentia and catalonia , and part of portugall , is much tempered with the french also . now the ancient and most generall language of spaine , spoken ouer the country before the romanes conquest , seemeth to mee out of question , to haue beene , the cantabrian tong , that namely which yet they speak in biscay , guipuscoa , nauarre , and asturia , that is to say , in the northerne and mountainous parts of spaine , neare the ocean , with which the vasconian tongue also in aquitaine , neere the pyrene hilles , hath as there is good reason ( for out of those parts of spaine the inhabitants of gascoigne came ) much affinitie and agreement . and my reason for this opinion is , that in that part of spaine , the people haue euer continued without mixture of any forraine nation as being neuer subdued by the carthaginians , nor by the mores , no , nor by the romans , ( for all their long warring in spaine ) before augustus caesars time , and for the hillinesse , and barenesse , and vnpleasantnesse of the countrey , hauing nothing in it , to inuite strangers to dwell among them . for which cause , the most ancient nations and languages are for the most part preserued in such countryes : as by thucydides is specially obserued , thucyd. l. . paul . a princip . of the attiques , and arcadians , in greece , dwelling in barren soiles : of which nations the first , for their antiquitie , vaunted of themselues that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if they had beene bred immediately of the earth , or borne before the moone . another example whereof wee may see in spaine it selfe , for in the steepy mountaines of granata , named alpuxarras , the progeny of the mores yet retaine the arabique tongue ( for the spaniards call it arauiga ) which all the other remnants of the mores in the plainer region had vtterly forgotten , and receiued the castilian ( till their late expulsion out of spaine ) for their vulgar language . the like whereof , is also to be seene in the old epirotique speech and nation , which yet continueth in the mountainous part of epirus , being ( for the tongue ) vtterly extinguished in all the country beside . and ( to let forraine instances goe ) in the brittaines or welsh-men in the hillie part of our owne country . what the reason thereof may be , i will not stand now curiously to enquire : whether that being inured to labour , to watching , to sundry distemperatures of the aire , and much other hardnesse ( for otherwise their liuing will not be gotten of such barren ground ) they prooue vpon occcasion good and able souldiers ? or , that the craggie rockes and hilles ( like fortresses of natures owne erecting ) are easily defended from forraine inuaders ? or that their vnpleasant and fruitlesse ? soile , hath nothing to inuite strangers to desire it ? or , that wanting richesse , they want also the ordinary companions of richesse , that is proud and audacious hearts , to prouoke with their iniuries other nations to be reuenged on them , either by the conquest or desolation of their countries ? but whatsoeuer the cause may be , certainely in effect so it is , that the most ancient nations and languages , are for the most part to be found in such vnpleasant and fruitlesse regions : insomuch that the biscaynes who gaue me occasion of this digression , vaunt of themselues among the spanyards , that they are the right hidalgos , ( that is gentlemen ) as some also report of the welsh-men heere in brittaine to say of themselues , which yet i that am their neighbour , ( to confesse a truth ) neuer heard them say . now lastly touching the punique tongue , as i am not of galateus his opinion , galat. de 〈…〉 that it was vtterly extinguished by the romanes : so neither can i bee of the phantasie ( for it is no better ) that * * g●sner in mithridate i● ling. afric . & arab. roccha de dialect . in ling. arabica postell . de ling. in ling. arab. mas. in gram syriaca . prop. init. bibliand . de ration . linguar . schidler . in lex . pontaglotto in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mart. galeott . de doctr . promiscua . cap. . & alij multi . manie other learned men are : namely , that it was the arabique , that is to say the same language , that is vulgar in afrique at this day . for it is well knowen to the skilfull in histories , that the puniques were of another off-spring ( not of arabian race ) and that it is not yet a thousand yeares , since that tongue was by the arabians together with their victories brought into afrique . and as certaine also it is , that the remnants of the africans progenie , as * * leo afric . l. . descrip. afr. cap. de ling. africae . flo. in epitom liu l. . strab. l. . leo africanus hath recorded , haue a different language from the arabique . but the punique tongue seemeth to me out of question , to haue beene the chananitish or old hebrew language , though i doubt not somwhat altered from the original pronuntiation , as is wont in tract of time , to befall colonies , planted among strangers farre from home . for first , carthage it selfe , the queene of the cities of afrique ( and well might she be termed so , that contained in circuit miles , as florus in his abridgement of liuie hath recorded , and by the vtter wall furlongs ( that is miles ) as it is in strabo : and held out in emulation with rome as is noted by plinie , yeare , and to conclude ( before the second punique warre ) had in subiection all the coast of the mediterrane sea , plin. l. . c. . from the bottome of the greater syrtis in afrique , to the riuer ebro ( iberus ) in spain , which is about . miles of length ) that the same carthage i say , and diuers other cities of afrique ( of which plinie nameth vtica and leptis , as being the printipall ) were colonies of the phoenicians , and namely of the tyrians , is not onely by strabo , strab. lib. citato . mela. l. . c. ● liu. lib. . plin. l. . c. . appian . l. de bel. pun●cis in principio curtius . l. . et a●● plures . mela , liuie , plinie , appian , and many other certaine authors , acknowledged , and by none denied , but also the very names of poeni and punici , beeing but variations or mutilations of the name phoenicij import so much , and lastly their language assureth it . for hierome writing , that their language was growne somewhat different from the phoenician tongue , doth manifestly in those words imply , it had bene the same . and what were the phoenicians but chanaanites ? the phoenicians i say , of whose exceeding merchādizing we reade so much in ancient histories , what were they but chanaanites , whose very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name signifieth merchants ? for , the very same nation , that the graecians called phoenicians ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and the romanes in imitation of that name poenos & punicos , for the exceeding store of good palmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the greeke , signifieth the palme , for as touching the deduction of the name phoenicia , either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by montanus , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by postellus , signifying the delicacy of the inhabitants by the first , and their obseruation or adoration of the fire , by the second , they are but late sprung fantasies , and haue not any groūd of reason at all : for as much , as in al the hebrew writings of the bible , that country is neuer termed by any name sounding toward phoenicia , but in the greeke onely . but in many olde coynes that i haue seen , i haue noted the palme tree as the speciall cognisance of phoenicia , ( as i haue also the oliue branch and conies to be of spain : the horse of mauritania : the elephant , or the spoile of the elephāt of afrique : the camell , of arabia : the crocodile , or the bird ibis , of aegypt : and diuers other specialties for other countries : ) and namely i haue seene , sundrie olde coynes of the emperour vespatian , of seuerall deuises and imagerie , stamped for a memoriall of his conquest of iudaea , and taking of ierusalem ( for the inscription is in euery of them , iudaea capta ) and in each of them i specially obserued a woman sitting in a sad and mournefull fashion , with her back to a palme tree : wherein , i make no doubt , but the desolate woman signifieth iudaea , and the palme phoenicia , euen as phoenicia is immediately toward the north , at the backe of iudaea . wherwith that country aboūded : arias mont. lib. chanaan . ●a . . postel . in deserio . syriae . c. de syriae no●inib . insomuch that in monuments of antiquitie , the palme tree is obserued for the ensigne of phoenicia : the same nation i say , called thēselues , & by the israelites , their next neighbours , were called , chanaanites . and that they were indeed no other , i am able easily to prooue . for first , the same woman that in mathew is named a canaanite , math. . . is in marke called a syrophoenician . marc. . . . where mētion is made in iosua , ios. . . of the kings of canaan , they are in the septuagints translation named , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . to put it out of questiō . all that coast , from sidon to azzah , ( that was gaza ) neere to gerar , is registred by * * gen. . . moses , to haue beene possessed by the posterity of chanaan : of which coast the more northren part aboue the promontory of carmell , or rather from the riuer chorseus , ( kison the iewes called it ) that nere the promontory of carmel , strab. l. . nō long . ante med . plin. l. . c. . pt●lem . tab. . a●ae . dionys alex. in periegesi . entreth the sea , to the city of orthosia , aboue sidon northward , is by strabo , plinie , ptolomy and others , referred to phoenicia , ( although strabo extend that name , along all the maritime coast of palestina also , to the confines of aegypt , as dionysius periegetes also doth , placing ioppa and gaza , and elath in phoenicia ) which very tract , to haue bin the seuerall possessions of zidon , and cheth , & girgashi , and harki , and aruadi , and chamathi , sixe of the eleuen sonnes of canaan , ( the other fiue inhabiting more to the south in palestina ) they that are skilful in the ancient chorography of the holy land , cannot be ignorant . seeing therefore out of this part of the land of canaan ( for in this part tyrus was ) the carthaginians , and other colonies of the phaenicians in afrique came , it is out of all doubt , that they were of the chananites progenie : august expos : ●●●hoat . epist. ad roman . in med . and for such in very deede , and no other , they reputed and professed themselues to be : for as austine hath left recorded , who was borne & liued among them , the country people of the puniques , when they were asked touching themselues what they were , they would make answere that they were channai , meaning , as austine himselfe doth interprete them , canaanites . certaine therefore it is that the natiue punique langauge was not the chanaanitish tongue : but that i added for explication this clause , ( or the olde hebrew , meaning by the olde hebrew that which was vulgarly spoken among the iewes before the captiuity ) you will perhaps suspect my credite , and bee offended , for i am not ignorant , how superstitiously diuines for the most part are affected toward the hebrew tongue : yet when i had set downe the africans language to haue beene the canaanitish tongue , i thought good to adde for plainesse sake ( or the old hebrew ) because j take them indeede to be the very same language , and that abraham and his posterity , brought it not out of chaldaea , but learned it in the land of chanaan . neither is this opinion of mine , a meere paradox and fantasie , but i haue * * postel . lib. de phoenic . lit . c. . §. . arias monta. l. chanaan . ca. . g●●ebrard . l. . chron. an . d●lunij scal●● . ●d se● . in di●t . ●●rte . & in ep ●d v. ●ert●e ad tomson . three or foure of the best skilled in the language and antiquities of that nation , that the later times could afford , of the same minde : and certainly , by * * isa. . . isaiah it is called in direct termes , the language of chanaan : and it is moreouer manifest , that the names of the places , and cities of chanaan , ( the olde names i meane by which they were called before the israelites dwelt in them , as is to be seene in the whole course of the books of moses and of ioshuah ) were hebrew names : touching which point , although i could produce other forceable reasons , such as might , ( except my fantasie delude me ) vex the best wit in the world to giue them iust solution , yet i will adde no more , both to auoide prolixity , and because i shall haue in another place fitter occasion . but to speake particularly of the punique tongue which hath brought vs into this discourse , and which i proued before to be the canaanitish language : it is not only * * augu. in ser. . de verb. dom. in euāgel . sec. lucā . in one place pronounced by augustine ( who knew it well , no man better ) to haue neer affinitie with the hebrew tong , which also the * * as in the punique tongue salus three , augustin . in expos . inchoat . epist. ad roman . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . edom , bloud . enar. psalm . . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mamon , lucre , de sermon . dom. in mont. l. . c. . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bal. the lord. quaest. in iudie . cap. . hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . samen , heauen . ibid. heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . messe , to annoint . tract . . in ioan. heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alma , a virgine . hieron . in c. . isai. heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gadir . a fence or wall . plinie . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and some other that diligence might obserue . punick words dispearsed in the writings of augustine , and of others , ( as many as come to my remembrance ) proue to be true . but more effectually in * * aug l. ▪ cōt . litter petiliani ●ap . . an other place , to agree with it in very many , yea almost in euerie worde . which speech seeing they could in no sort haue from the israelites , being not of abrahams posterity ( both because no such transmigration of them is remembred in the holy histories , and for that the punique colonies , are specially mentioned to haue beene deduced from tyre , which neuer came into the possession of the israelites ) but from the canaanites whose of-spring they were : it followeth therupon that the language of the canaanites , was either the very same or exceeding neere the hebrew . and certainely touching the difference that was betweene the hebrew and the punique , i make no doubt , but the great distance from their primitiue habitation , and their conuersation with strangers among whom they were planted , and together with both , the length of time , which is wont to bring alteration to all the languages in the world , were the causes of it . and although that punique speech in plautus , which is the onely continued speech of that language , plau● . i● p●e nulo . act. . that to my knowledge remaineth extant in any author , haue no such great conuenience with the hebrew tongue , yet i assure my selfe the faults , & corruptions that haue crept into it by many transcriptions , to haue beene the cause of so great difference , by reason whereof , it is much changed , from what at the first it was , when plautus writ it , about . yeares agoe : and specially because in transcribing thereof there would be so much the lesse care taken , as the language was lesse vnderstood , by the writers , and by the readers , and so the escapes lesse subiect to obseruation and controlement . of the largenesse of the slauonish , turkish , and arabique languages . chap. viii . many are the nations that haue for their vulgar language the slauonish tongue in europe , & some in asia . among which the principall in europe , are the slauonians themselues , inhabiting dalmatia & liburnia , the west macedonians , the epirotes , the bosinates , seruians , russians , bulgarians , moldauians , podolians , russians , muscouites , bohemians , polonians , silesians . and in asia the circassians , mangrellians , and gazarites . gesner . in mithrid . in ling. illyrica . boccha in append . de dia●●ct in illyrica . these i say are the principall but they are not all : for gesner and roccha reckken vp the names of . nations , that haue the slauonian tongue for their vulgar language . so , that it is knowne to bee vulgarly spoken ouer all the east parts of europe ( in more then a third part of the whole ) euen to the vtmost bonds of it the riuers of droyna and tanais ; greece and hungary , and wala●hia onely excepted . indeed the regions of seruia , bosina , bulgaria , rascia , moldauia , russia and moscouia , namely all the nations of the easterne parts , which celebrate their diuine seruice after the greek ceremony , and professe ecclesiasticall obedience to the patriarch of constantinople write in a diuerse ●o●● of character , from that of the dalmatians , croatians , istrians , polonians , bohemians , silesians & other nations toward the west ( both which sorts of characters are to bee seene in postels booke of the orientall languages ) of which , this last is called the dalmatian or illyrian character , & was of * * posteli . ●● ling. dalma● rocch . in ●iblioth . vatican pagin . & alij . hieromes deuising , that other bering for the most part much resemblance with the greek , is termed the seruian character , and was of * * roccha . lib. citato pag. . cyrils inuention : for which cause , as roccha hath remembred , they terme the language written in that character * * id. pag. ● . chiurilizza . but yet notwithstanding the difference of characters in the writing of these nations , they speake all of them ( the difference of dialect excepted ) the same language . but yet is not the slauonique tongue ( to answere your question ) for all this large extent , the vulgar language of the turkish empire . for of the turks dominion onely epirus , the west part of macedon , bosina , seruia , bulgaria , rascia , and part of thrace , & that hee hath in dalmatia and croacia , ( beside the mengrelli in asia ) speake vulgarly the slauonian tongue . but no where for the more precise limitation , neither in asia nor in europe , is that language spoken more southward , then the north parallel of . degrees : some part of epirus onely excepted : i meane it is not spoken as the vulgar language of any nation more southward . for else , being acceptable and vsuall , as it is , in the great turkes serrail at constantinople , and familiar with most of the turkish souldiers , by reason of their garrisons and other great imployment in those parts toward the confines of christian princes , all which parts as before i said ( hungarie and walachia excepted ) speake that language : for these reasons i say , it is spoken by diuerse particular men , in many places of the turkish dominion , and the ianizares and officers for the most part can speake it , and many others also of the better sort , but yet the generall and vulgar language of his dominion ( excepting those places afore mentioned ) it is not . but in anatolia , although the old languages still remaine , being for the most part corrupt greeke , as also in armenia , they haue their peculiar language , yet is the turkish tongue very frequent and preuaileth in them hoth : which being originally none other then the tartarian tongue , as michouius , michou . l. . de sarmatia . cap. . rocch de dialect . in ling. tur●ica . and others haue obserued , yet partaketh much , both of the armenian and persian , by reason of the turkes long continuance in both those regions , before they setled the seate of their dominion , and themselues among the grecians , for which cause it is not without mixture of greeke also , but chiefely and aboue all other of the arabique , both by reason of their religion written in that language , and their training vp in schooles vnto it , as their learned tongue . and yet although the turkish be well vnderstood both in natolia and armenia , yet hath it neither extinguished the vulgar languages of those parts neither obtained to it selfe ( for ought i can by my reading finde ) any peculiar prouince at all , wherein it is become the sole natiue and vulgar language , but is only a common scattered tongue , which appeareth to be so much the more euidently true , because the very citties that haue beene successiuely the seates of the ottaman sultans ; namely iconium ( now cogna ) in lycaonia , then prusa in bithynia ; thirdly , adrianople in thrace ; and lastly , constantinople , are yet knowne to retaine their old natiue language , the greeke tongue : although the turkish tongue also bee common in them all , as it is likewise in all other greeke citties both of greece and asia . but in the east part of cilicia beyond the riuer pyramus , as in all syria also , and mesopotamia and palestina , and arabia and aegypt , and thence westward in all that long tract of afrique , that extendeth from aegypt to the strait of gibralter , i say , in all that lieth betwixt the mountaine atlas , and the mediterrane sea ( now termed barbarie ) excepting marocco , and here and there some scattered remnants of the old africans in the inland parts , the aribique tongue is become the vulgar language , although somewhat corrupted and varied in dialect , as among so many seuerall nations it is vnpossible but it should bee . and although i bee farre from * * postell . in praefat . grammat . arabic . ludouic . reg. l. . de vicissitud . rer. ad finem . their opinion , which write ( too ouerlashingly ) that the arabian tongue is in vse in two third partes of the inhabited world , or in more , yet i finde that it extendeth verie farre , and specially where the religion of mahumed is professed . for which cause ( ouer and besides the partes aboue mentioned , in which it is ( as i said ) become the natiue language ) in all the northerne part of the turkish empire also , i meane that part that lieth on the north side of the mediterrane sea , as likewise among the mahumetane tartars , it is thought not the vulgar tongue , yet familiar with verie many , both because all their religion is written in that language , and for that * * bellon . obseruard . . c. euery boy that goeth to schoole , is taught it , as in our schooles they are taught latin and greeke : insomuch , that all the turkes write their owne language in arabique characters . so that you see the cōmon languages of the turkish empire , to be the slauonish , the greeke , the turkish and arabique tongues , seruing seuerally for the parts that i mentioned before . of the syriaque and hebrew tongues . chap. ix . the syriaque tongue is certainly * * masius in prae●at . grammat . syric . sixt senen . biblioth . sanctae . l. in voce . thargum . canin . in praef●t . institat . syr●c . ar. montan. de ratione mazzoreth in apparat. ad bibl. reg. fabrit . in praefat ad lexic . syrochalda●cum . genebrard . l. chronog . ad an. . bellarmin . l. . de verbo dei ca. & . &c. posseum . apporat sacr . in dictione . bi 〈◊〉 thought to haue had beginning , in the time of the captiuitie of the iewes in babilon , while they were mingled among the chaldeans . in which long reuolution of seuenty yeares , the vulgar sort of the iewes , forgot their owne language , and began to speake the caldee : but yet , pronouncing it a misse , and framing it somewhat to their owne country fashion , in notation of poincts , affixes , coniugarions , and some other properties of their antient speech , it became a mixt language of hebrew and chaldee : a great part chaldee for the substance of the words , but more hebrew for the fashion , and so degenerating much from both : the old and right hebrew , remaining after that time , onely among the learned men , and being taught in schooles , as among vs the learned tongues are accustomed to be . and yet , after the time of our sauiour , this language began much more to alter , and to depart further , both from the chaldee and hebrew , as receauing much mixture of greeke , some also of romane and arabique words , as in the talmud ( named of ierusalem ) gathered by r. iochanan , about yeares after christ , is apparent being farre fuller of them , then those parts of the chaldee paraphrase on the holy scriptures , which were made by r. ionathan , a little before christ , and by r. aquila , whom they call onkelos , not long after . but yet certaine it is , both for the great difference of the words themselues , which are in the syriaque tongue for the most part chaldee , and for the diuersitie of those adherents of words , which they call praefixa , and suffixa , as also , for the differing sound of some vowels , and sundrie other considerations : certaine it is i say , that the vnlearned iewes , whose vulgar speech the syriaque then was , could not vnderstād their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that their lectures of moses and the prophets , vsed in their synagogues in the hebrew tongue . and that seemeth to haue beene the originall reason , both of the publique speeches and declarations of learned men to the people , vsual in their synagogues on the sabboaths , after the readings of the law and of the prophets , whereof in the * * act. . . new testament we finde some mention , and also , of the translations of ionathan , and onkelos , and others , made into their vulgar language , for that the difference betwixt the hebrew and the chaldee was so great , that the tongue of the one nation could not be vnderstood by the other . first , the tongues themselues , which yet remaine with vs , may bee euident demonstrations , of which wee see that one may bee skilfull in the hebrew , and yet not vnderstand the chaldee , and therefore neither could they , whose speech the chaldee then was ( although much degenerated ) vnderstand the hebrew . secondly , wee finde , that whē * * nehem. ca v. . . . ezra at the returne from the captiuitie , read the booke of the law before the people , others were faine to interprete that which was read vnto them . and thirdly , the answer made to rabshakeh , by the officers of k. hezekiah , may put it out of question , willing him * * reg. l. . ca. . v. . to speake vnto them in the chaldee tongue , that the common people of ierusalem ( in whose hearing it was ) might not vnderstand what was spoken . but yet it might be , that as at this day the iewes vse to doe , so also in christs time of conuersing on the earth , they might also reade the chaldee targ●min ( and certainely some * * iunius in bellarm. cont. . l. . c. . §. learned men affirme they did so ) together with the hebrew lectures of moses and the prophets , for certaine it is , that ionathan ben vziel , had before the birth of our sauiour translated , not the prophets onely into chaldee , for it is his paraphrase that wee haue at this day on the prophets ( and the language which wee now call the syriaque , was but the iewish chaldee , although in the after times , by the mixture of greeke , and manie other forraine words it beecame somewhat changed , from what in the times afore and about our sauiours incarnation it had beene ) but the pentateuch also : at least , if that bee true , which sixtus senensis hath recorded , sixt. senens . biblioth . sanct. l. . indiction . syr● editio . galatin . de arcan . catholicae ve●● l. . c. . namely , that such is the tradition among the iewes , and which galatine writeth , that himselfe hath seene that translation of ionathans , beside that of onkelos , for of that part of the chaldee paraphrase , which wee haue in the complutense , and k. philips bibles , on the bookes of moses , onkelos is the author : of that on iosuah , the iudges , the booke of the kings and of the prophets , ionathan . of that on ruth , hester , iob , the psalmes and the bookes of salomon , r. ioseph caecus . the beginning of both which hee setteth downe , differing one from another , in the first wordes . which ( namely touching the publique reading of the chaldee targamin , either together with the hebrew text or instead of it ) i may as well conceiue to bee true , as that the forraine * * vid. salmeron . de canonica . scriptura . prolegom . . in tomo . . & de interpretat . septuagint . prol. . iewes , tertull. in apologetico . ca. . dwelling in alexandria , and other parts of aegypt , in asia also , and other greeke prouinces abroad , vsed publiquely in stead of the hebrew , which now they vnderstood not , the septuagints greek translation , as is euident in tertullian : and of some others of them in the constitutions of * * nouell . iustinian . which iewes for that very cause : are sundry times in the * * act. . . & . . & . . scalig. in chron. euseb. ad an●um . mdccxxxiv . & iu● . contra . bellarm controu . . l. . c. . §. ● . & drus. praetoritor . l. . annot. ad . act. ap. . . acts of the apostles , termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for by that name , in the iudgement of learned men the naturall grecians are not meant , which are alwaies named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , the iewes dispersed among the gentiles , that vsed to read the greeke scriptures in their synagogues . and heere shall bee the period of my first enquiry , touching languages , and beginning of the second , concerning the sorts of religions , abroad in the world. in discoursing whereof you must be content , to accept of moderne authors , because i am to intreate of moderne matters : and , if i happe to steppe awry , where i see no path , and can discerne but few steppes afore mee , you must pardon it . and yet this one thing i will promise you , that if either they that should direct mee , mislead me not , or ( where my reason suspects , that my guides wander , and i am mislead ) if my circumspect obseruing , or diligent inquiring , may preserue me from errour , i will not depart a haire from the way of truth . of the sundry parts of the world inhabited by christians . chap. x. all europe is possessed by christians , except the vtmost corners of it , toward the east , and the north , for the small companie of mahumetanes , inhabiting their michou . de sarmatia . l . c . peculiar villages about wilna in litunia , or the scattered boem de morib . gent l . c. . boter relat. par. . l. . ziegl tr . in schondia ▪ c de lapponia . damian . a goas tract . de lappijs . michou . l. . de sarmatia . c. . munster . cosmog . l. c. . boter . relation pa . l. c. de bothnia . remnants of idolaters , in the same prouince , and in samogitia , are not woorthy mentioning . but toward the north , lappia , scricfinia , biarmia , corelia , and the north part of finmarke ( all which together passe commonly vnder the name of lapland , and make a region about miles in circuit ) are inhabited by idolaters : and toward the east , all the region betwixt tanais and borysthenes , along maeotis and the euxine sea ( the true natiue country of the ancient gothes ) being more then twise as large as the former , and withall much better peopled , is inhabited by the tartars called crimaei or precopitae , who are all mahumetans , excepting onely a small remainder of christians , in some parts of taurica . but , in all the turks dominion that he hath in europe , inclosed after a peninsular figure , betweene danubius and the sea , and containing in circuit about miles ( for moldauia , walachia and transiluania , i rekon not for parts of his dominiō ) namely , from aboue buda , on danubius side , and from ragusa , on the sea side eastward , to the vtmost bounds of europe , as also in the iles of the aegaean sea , christians are mingled with mahumetans . all which dominion yet of the turks in europe , though so much in circuit as i said , is neuerthelesse ( measured by squares ) no greater then spaine , the continent of it , being no way answearable to the circumference : both , because it runneth far out in sharpe angles , toward the west and south , namely in hungarie and moraea , and is beside , in greece in many places , extraordinarily indented with the sea . and in this dominion of the turks in europe , such is notwithstanding the mixture of mahumetans with christians , that the christians * * boter . relat. pa. . l. . nel relation . del gran . turco . georgeuitz . de affliction . christian. sub turca l. . ca. de tributis . make two third parts at least , of the inhabitants : for the turke , so that christians pay him his yearely tribute ( which is one fourth part of their increase , and a sultanie for euery poll ) and speake nothing against the religion and sect of mahumet , permitteth them the libertie of their religion , and euen in greece it selfe , although more dissolute then any region of europe subiect to the turke , ( as hauing beene anciently more wasted with intestine discord , and longest groaned vnder the turks oppression ) there remain yet neuerthelesse in ⸫ ⸫ chitrae de ●tatu ecclesi●r non longé ab initio . constantinople , the very seate of the turkish empire , aboue churches of christians , and in the citie of salonichi ( thessalonica ) aboue , ( wheras in this later the mahumetans haue but ) beside very many churches abroad in the prouince vnder suffragan bishops , gerlach in epist. ad crus . turcograeciae . l. pag. of whom the metropolitan of salonichi , hath no lesse then , belōging to his iurisdiction , as there are also recorded yet to remaine vnder the metropolitans of philippi , churches : of athens , as many : of corinth , , together with sundry suffragan bishops vnder each of them . but in afrique , all the regions in a maner , that christian religion had gained from idolatry , mahumetanisme hath regained from christianitie : insomuch , that not onely the north part of afrique , lying along the mediterrane sea , concil carthag . . & cōcil . african . seu carthag . . namely , betwixt it and the mountaine atlas , euen from spaine to aegypt , where christianitie sometime exceedingly flourished , as the we reade synodes of aboue bishops to haue beene gathered , and * * martin . polon . supput . an. . catholique bishops to haue beene there expelled , by gensericus k. of the wandales : and in some one prouince alone , * * victor . l . de persecut . vandalec . zengitana by name , ( it is that wherein carthage stood ) to haue beene bishops vnder one metropolitan : ) not onely that north part of afrique i say , is at this present vtterly voide of christians , excepting a few townes belonging to the king of spaine , ( of which onely septa and tanger are episcopall cities : ) but euen in all the vast continent of aphrique , being about thrice as large as europe , there is not any region entierly possessed by christians , but the kingdome of habassia , no , nor yet , ( which is more lamentable ) any other , where christians are mingled , either with mahumetans , but onely aegypt : or where with idolaters , but the kingdomes of * * pigafet . hist. regni congens . l. . c. . congo and angola : which two about yeares agoe ( an. ) beganne first to receiue christianity : all the rest of afrique , being entirly gouerned , and possessed by pagans , or mahumetans . to which , if i should adde , those few places in afrique , afore mentioned , near the strait of gibraltar , which the kk . of portugall and castile , haue conquered from the mores , with the other few dispersed fortresses , which the portugalles hold in other places on the coast of afrique ( altogether euen betwixt spaine and india are but or ) i know not where to finde , euen among all the natiue inhabitants of aphrique , any christians more . for , as for the large region of nubia , which had from the apostles time , ( as is thought ) professed the christian faith , it hath againe aboue yeares since , forsaken it , and embraced in steade of it , partly mahumetanisme , and partly idolatrie , and that by the most miserable occasion that might befall , namely famine of the word of god through lacke of ministers : for as albarez hath recorded , aluarez . hist. aethiopic . ca. . at his being in the k. of habassia his court , there were embassadours out of nubia , to intreat him for a supply of ministers , to instruct their nation , and repaire christianity gone to ruine among them : but were reiected . and yet are the christians of aegypt , namely those of the natiue inhabitants , but very few in respect of that infinitenesse of people , wherwith aegypt doth , and euer did abound , as being esteemed , not to passe * * boter . relat. pa. . l. . cap. de popoli del egitto . thom. a ies. de conuers . gent. l. . par . . c. . . and , as touching the kingdome of habassia , neither is it all christians , but a great part of gentiles , namely toward the west , and south bounds of it , and some part mahumetans , toward the east border : neither so large and spatio●s , as many mens relations haue made it thought to be . for although i cannot assent to them , who assigne to that great kingdome , but about boter . relat. pa. . l. . c. de abassia . leagues of compasse , by which reckoning ( suppose they were spanish leagues ) it should be little larger then germany , ( for i know full well , by infallible obseruations , that sparing limitation of theirs , to be vntrue ) yet , neither can i yeeld to them , who esteem it * * horat. malaguz . nel discor so de ● . cinque massimi signo●i . greater , then the vast dominions of the emperours of turkie or of tartarie &c : or , to them , that extend it from the one tropique , to the other , and from the red sea , almost to the west ocean . for first , certaine it is ( that i may speake a little of the limits of this kingdome ) that it attaineth not to the redde sea ( eastward ) neither within the straits of babel mandel , nor without : for within those straits , boter . 〈◊〉 pro●im . cita●o . along the bay of arabia , there is a continuall ledge of mountaines , knowne to bee inhabited with moores , betwixt that bay , and the dominion of habassia : so that , only one port there is , along all that coast , somman . dei regni oriental . apud ramos vol . pag , ▪ ( ercoco by name ) where those mountaines open to the sea , that at this present belongeth to it . neither without those straits doth it any where approach to the ocean . all that coast , as farre as mozambique , being well knowne to be inhabited with arabians . and as touching the west limits of habassia , i can not finde by any certaine history or relation ( vnskilfull men may rumour what they will , and i know also that the common charts represent it otherwise ) i cannot find i say , that it stretcheth beyond the riuer nilus , so far commeth it short of the west ocean . for it is knowne , that all the west bank of nilus , from the riuer of zaire to the confines of nubia , boter . rel●● . p lib. . ca. loango . a●●zichi . is possessed by the anzichi , being an idolatrous and man-eating nation , & subiect to a great prince of their own , thus then it is with the bredth of the empire of habassia , betwixt east and west : and now to speake of the length of it , lying north and south , neither doth it approach northward on nilus side , further then the south end of the isle of meroe , ( meroe it selfe is inhabited by mahumetans , and the deadly enemies of the king of habassia ) nor on the sea side farther then about the port of suachem . and toward the south , although the bounds of that kingdom , be not perfectly known , yet that it approacheth nothing neere the circle of capricorne , as hath bin supposed , is most manifest , because the great kingdomes of moenhemage , and benomotapa , and some others , are situate betwixt habassia and that circle . but , as neere as i am able to coniecture , hauing made the best search that i can , in the itineraries and relations , that are extant of those parts , the south limit of that empire , passeth not the south parallel of six or seuen degrees at the most , where it confineth with moenhemage . so that to make a respectiue estimate of the largenesse of that dominion , by comparing it with our knowne regions of europe , it seemeth equall to germany and france , and spaine , and italie laid together : equall i say in dimension of ground , but nothing neere equall in habitation or multitude of people , which the distemperature of that climate , and the drye barrennes of the ground , in many regions of it , wil not allow . for which cause the torride parts of afrique , are by piso in strabo resembled to a libbards skinne , strab. l. . the distance of whose spots , represent the dispersednesse of habitations or townes in afrique . but if i should absolutely set downe the circuit of that whole dominion , i esteeme the limitation of pigafetta , pigafett . de regn. cong . l. . c. . nere about the truth , namely , that it hath in circūference . miles ( about . in length , and about . in breadth : ) beeing inclosed with mahumetans on the north , and east , and with idolaters , on the west and south . such then as i haue declared , is the condition of christians in the continent of afrique : but the inhabitants of the isles along the west coast of africk , as namely madera ; the canaries , the isles of cabo verde , and of s. thomas , and some other of lesse importance , are by the portugals and castilians instruction , become christian : but on the east side of afrique , excepting only * * paul. venet. l. . c. . zocotora , there is no christian isle . euen such is the state of christians in the firme land , and the adiacent isles of afrique . and it is not much better in asia , for excepting first the empire of russia , ( and yet of it , a great part is idolatrous , namely the region betweene the riuers of pechora and ob , and some part of permia ) secondly , the regions of circassia , and mengrelia , lying along moe●tis and the euxine sea , from tanais eastward as farre as the riuer phasis . thirdly , the prouince of georgia , and fourthly the mountaine libanus in syria , ( and yet the last of these is of the turkes dominion ) excepting these few i say , there is not any region in all asia , where christians liue seueral , without mixture , either of mahumetans , or of pagās , for although vitriacus a man well experienced in some parts of the orient , iacob . a vitriaco . histor. orient . c. . ( as being bishop of acon and the popes legate in the east , at what time palestina and syria were in the hands of christians ) hath left registred , that the christians of the easterlie parts of asia , exceeded in multitude the christians of the greek and latine churches : yet in his time ( for he writ almost . yeares agoe ) christianity began to decline , and since his time , it hath proceeded infinitely to decay , in all those parts of asia : first , by the inundation of the idolatrous tartars , who subdued all those regions , and after by the intertaining of mahumetanisme in many of them . the time was indeed , ( and but about . yeares agoe ) when the king of tenduc , whom the histories of those times name presbyter iohannes , a christian , but a nestorian prince , ruled farre and wide , in the northeast part of asia : as hauing vnder his dominion , beside tenduc , ( which was his owne natiue and peculiar kingdome ) all the neighbouring prouinces , which were at that time for a great part , christian : but after that his empire was brought to ruine , and he subdued by chingis a rebell of his owne dominion ( and the first founder of the tartarian empire ) which happened about the yeare . the state of christian religion became in short time strangely altered in those parts , paul venet. l. ● . cap. . for i find in marcus paulus , who liued within . yeares after vitriacus , and was a man of more experience in those parts then hee , as hauing spent seuenteene yeares together in tartarie , partly in the emperours court , and partly in trauailing ouer those regions , about the emperours affaires , that except the prouince of tenduc , which as i saide was the kingdome of presbyter iohns residence ( for it was the prince of that kingdōe , scaliger . de en●●●ndat . tempor . l . annot . in comput aethiop . which is rightly & vsually , for scaligers imagination , that it was the king of the habassines , that inlarged his dominion so far in the northe east of asia , till hee was driuen into afrique by the tartars , hath neither any foundation at all in historie , nor probability in reason . namely that a king in afrique should subdue the most distant parts of all asia from him , and there hould residence , al the regions betwixt belonging to other princes . moreouer it is certainly known of presbyter iohn of asia , that hee was a nestorian , whereas hee of habassia was , and still is , a iacobite . besides , it hath bene recorded from time to time , of the christians of habassia , that they were circumcised , which of those of the east , was neuer reported by any , &c. by the anciēter historians named presbyter iohn , howsoeuer the mistaking fantasies of many , haue trāsported it out of asia into africk and by errour bestowed it on the k. of habassia , ) except that prouince of tēduc i say , whereof * * paul , ven●t . l. . ca. . marcus paulus cōfesseth the greater part , to haue professed the christiā religion at his being in tartary , the rest of the inhabitāts , being partly mahumetans , * * vtriae . histor . orient c. . otho phrisingen s. l. . c. . & alij . and partly idolaters : in all the other prouinces of those parts beside , that , hee obserueth the christians to bee but few , as namely in the kingdomes of * * l. . c. . tanguth , of * * l. . c. . chinchintales , of * * l. . c. . succhuir , of * * l. . c. . caraiam , of * * l. . c. . cassar , of * * l. . c. . carcham , of * * l. . c. . ergimuli , of * * l. . c. . cerguth , of egrigaia , and in the other regions of tartary mentioning no christians at al. two cities onely i finde in him excepted , the one was * * l. . c. . cingiangifu in mangi , ( that is china ) where he noteth , that many christians dwelt , and the other * * l. . c. . quinsay , in which later yet , ( although the greatest city in the world ) he hath recorded to be found but one church of christians . but , these places excepted before mentioned . i can finde no certaine relation , neither in paul venetus , nor anie other , of any christians of the natiue inhabitants , in all the east of asia , but idolatrie keepeth still her ould possession , and ouerspreadethall . but yet indeede , in the more southerly partes of asia ( especially in those where christianity was first planted , and had taken deepest roote ) as natolia , syria , palestine , chaldaea , assyria , mesopotamia , armenia , media , persia , the north part of arabia , and the south of india , christians are not onely to be found , but in certaine of those regions , as in natolia , armenia , syria , mesopotamia , somewhat thicke mingled with mahum●tans : as they are also in the south of india not farre from the promontorie of comorijn , in some reasonable number , in the kingdome of contan , of cranganor , and of choromandeb , but mingled with idolaters . but yet , is not this mixture of christians with them of other religions , in any part of asia , after the proportiō of their mixture in europe ( where i obserued the christians to make the preuailing number ) but they are farre inferiour , to the multitude of the mahumetans , and of the idolaters , among whom they are mingled , and yet touching their number , decrease euerie day , in all the parts aforesaid , india onely excepted . where since the portugales held goa ( which they haue erected into an archbishopricke ) and intertained malabar , and some other parts of india , what with commerce , and what with amitie , the number of christians is greatly multiplied , in sundrie places of that region , but yet not so , as to compare in any sort , with the mahumetans , and much lesse with the idolaters among whom they liue . thus it is with christians in the firme land of asia : but in the islands about asia , christianitie is as yet but a tender plant : for although it hath made some entrance into the isles called philippinas , namely into of them , for so manie onely of termed by that name , are subiect to the king of spaine . th. ies. de conu . gent. l. . c. . by the industrie of the castilians , as also by the preaching of the portugales , into ormuz in the bay of persia , and into c●ilan in the sea of india , and some few other of the infinite multitude of islands , dispersed in that easterne sea , yet hath it hetherto found in all those places , rather some faire beginning , then any great proceeding . onely in iaponia christianity hath obtained ( notwithstanding many hinderances and oppositions ) more prosperous successe . insomuch that many yeares since , there were recorded to haue beene by estimation , about * * plat. de bono stat religiosi . l. . c. . christians in iaponia . lastly , in america , there be foure large regions , and those of the most fruitefull and populous part of it , possessed and gouerned by the spaniards , that is , nu●ua espana , castilla del oro ( otherwise termed nu●bo reino ) peru , and part of brasile , the first three , by the castilians , and the fourth , by the portugales , all which together , may by estimation , make a region as large as europe . in which , as also in the islands , specially in the greater islands of hispaniola , cuba , iamaica , and puerto rico , the christian religion is so largely spred , that * * amand. ziriean chron. circ . an. . one hath presumed , to equall in a manner , the christians of america , to those of the latine church in europe : and * * surius . in chron. ad . an christ. . another , hath left recorded , that within a few yeares after the entrance of the gospell among them , there were no lesse then seuen millions , or as others reported fourteene millions , that in the sacrament of baptisme had giuen their names to christ. but especially in the kingdome of mexico ( or nueua espanna ) christian religion obtained that plentifull and prosperous successe , that we finde recorded of sundrie of the preachers , employed about the conuersion of that people , that they baptised ech one of them , vid. epist. petri gaudens . in comment . sedulij ad vitam . s. francisci . pa. . et epist. martin . valentia . ibid . pag. . et epist. episcopi mexicani . pag. . aboue . and that in few yeares ▪ insomuch that ( as is storied by surius ) it is to be found among the records of charles the fift , that some old priest hath baptised . another , , and certaine others verie great multitudes . but yet , what maner of christians manie of those proselytes were , i am loth to remember , or report ( and it may be by this time , they are better affected and instructed then they were ) for certainely , ouiedo , and benzo , men that had long liued , and were well experienced in those parts , haue left recorded , the first of * * ouied hiftor . ind. occidental . l. . c. . cuba , that there was scare any one , or but very few , that willingly became christians , benzo . histor . nou. orbis . l. . c. . and both ouiedo of them , and benzo of the christians of nueua espanna , that they had nothing almost belonging to christianitie , but onely the bare name of christians , being so vtterly mindelesse , and carelesse of christian religion , that they remembred not any thing of the couenant and profession , they made in their baptisme : onely , they kept in minde , the name they receaued then , which very name also , they forgot soone after . but all the rest of america except the regions afore mentioned , which compared to the parts possessed by the castilians and portugales ( to make estimation by the mappes that wee haue of those regions , for the north and west coasts of america , are not yet perfectly discouered ) may be as sixe to one , is possessed by idolaters . of the parts of the world possessed by mahumetans . chap. xi . hauing declared the amplitude of christianitie , i will proceede to shew the state of other religions in the world , & with all , what parts of it , the professours of those religions doe seuerally inhabite ; and lastly , what proportion they may haue each to other , and all of them to christians . to indeuour therefore your satisfaction in this behalfe . there are foure sorts or sects of religion , obserued in the sundrie regions of the world. namely , idolatrie , mahumetanisme , iudaisme , and christianity . of christians i haue alreadie spoken : now therefore will i relate for your better contentment , of the other three ; and first of mahumetans . mahumetans then possesse in europe , as i said before ( hauing in that part but small mixture of christians ) all the region betwixt tanais and boristhenes ( don and nieper they are now called ) being about a twentith part of europe : beside mathi●a michou . de sarmat . l. . c. . some villages in lituania about wilna , where the vse of their religion is by the king of poland permitted them , for in greece , macedon , thrace , bulgaria , rascia , seruia , bosina , epirus , the greatest part of hungaria , and some part of dalmatia ( which may bee together about one foureteenth part of europe ) although the gouernment be wholy the turkes , yet mahumetans scarcely passe one third part of the inhabitants . but in afrique mahumetanisme is spred exceeding farre , for , first to consider the maritime coast : it possesseth all the shoare of the atlantique ocean , from cape blanco to the strait of gibralter , being about miles . secondly , on the shoare of the mediterrane , all from that strait to aegypt , about miles , excepting onely on the one coast , and on the other , some seuen townes , in the possession of the spaniards . thirdly , on the east side of afrique all the coast of the bay of arabia , euen from suez to c. gardafu . , about miles , excepting onely one port ( ercoco ) being of the dominion of the king of habassia . and thence ( doubling that cape ) southward , all the shore of the aethiopique sea , as farre as mozambique ( that is ouer against the middest of madagascar ) about miles . and in all the coasts of afrique hitherto mentioned , being altogether about miles ( that is , by some excesse more then halfe the circumference of afrique ) the professors of mahumeds religion , haue both possession and dominion , together with the * * paul. venet. l. . c. . linschot . l. ● . c. . maritime parts , of the great isle of madagascar , and many other islands along the coast of afrique . and yet , euen beyond mozambique also , as farre as to the cape das corrientes ( it is vnder the circle of capricorne ) although they haue there no rule , yet they are found mingled with idolaters . but yet neuerthelesse , obserued it is , that along the east shoare of afrique , namely from suachem to mozambique ( being towards miles of the mentioned coast ) mahumetans possesse onely the margent of the land , or the sea shoare , and haue gotten but little footing in the inland parts , except in the kingdomes of dangali and adel , confining together , the first within and the second without the straite of babel mandel , which yet are but small prouinces . and this also ( to extenuate their number ) is also true , that from the kingdome of adel , and cape guardafu , to mozambique , there is found among the mahumetans , some mixture of idolaters , although the dominion bee onely in the mahumetans hands . but yet on the north and west parts of afrique , it is farre otherwise , and farre worse : mahumetanisme hauing ouerspread all the maine land of afrique , betweene the mediterraine sea and the great riuer neger : and along the course of nilus , as farre as the isle of meroe , which lieth also about the same parallel with the riuer niger , and is possessed by mahumetans . and yet , * * leo. afri● . l. cap. de religion . afror . beyond niger also , it hath inuaded and obtained , all the kingdomes of the nigrites that border on that riuer . so that all barbarie and biled elgerid , and libya deserta , and the region of negroes , are become of that religion . excepting first some maritime parts toward the atlantique sea , namely from c. blanco southward , which are inhabited by gentils . secondly , the kingdome of borno , and some part of nubia : and thirdly , certaine scattered multitudes of the old african progenie , that still retaine their ancient gentilisme , and are found in diuers places heere and there in the mountaines & wilder parts of barbary , of biled-elgerid , and of libya . these i say , beeing excepted , all afrique beside , frō the mediterrane sea , som what more southward then the riuer niger , is ouerspread with mahumetans : which ( adding these before mentioned , along the east coast of aethiopia ) may by estimation , take vp foure nine parts of afrique . and yet in asia , mahumetanism is farther spred , beeing imbraced and maintained chiefly , by foure mighty nations , namely , the arabians , persians , turkes , and tartars . arabia was indeed the nest , that bred and fostered that vncleane bird , and had it bene the cage also , for euer to enclose it , it had bin but too much space and liberty , for arabia is in circuit aboue . miles , and except a small mixture of christians in eltor , a port towne toward the inmost angle of the bay of arabia , and petra , ( krac now it is called ) a midland towne , and two monasteries about the hill of sinai , all is possessed with mahumetans . but from arabia that poison hath in such sort dispersed it selfe through the veynes of asia , that neere the one halfe , is at this day corrupted by it . for although it hath not hetherto attained to the north coast of asia , which is partly inhabited by christians , namely , from the riuer of dwyna to pechora , and partly by idolaters from pechora to the east ocean : nor yet to the east coast , which from the most northerly part of tartary , to the most southerly part of india , * * boter . rel. pa. . l. . cap. de mahometan● . ( except some few places in the kingdome of siam ) idolaters in l●ke sort generally obtaine : yet neuerthelesse , it is as i saide , namely , that a very great part of asia , is infected with that pestilence . for first , all the southerly coast of asia , from the bay of arabia to the riuer indus , is possessed by mahumetans : and if wee proceed further along that shore , euen beyond the riuer of indus also , the great kingdomes of cambaia , and bengala , for a great part of them , and about one fourth part of the inhabitants of malabar , are obserued to be mahumetans . and secondly , to consider the inland parts : all from the westerly bounds of asia , namely the riuer tanais , with the euxine , aegaean , and mediterane seas , as farre eastward , as the mountaine imaus , ( which is more then halfe the length of asia ) is possessed by them : except , first the * * guaguin . descr. tartar. in kyrges●orum horda . kirgessi neere imaus , who are idolaters : and secondly , the mixture of christians among them , who yet haue very small proportion ( for their multitude ) to mahumetans , in any prouince , of all the mentioned vast circuit , for howsoeuer burchardus about . yeares agoe , hath left recorded of those parts of asia , that there were to be found in them . christians for one mahumetan . descr. ter . sanct . pa. . c. . § . . yet certainely , that in these present times the excesse of multitude is growne great on the mahumetans side in respect of christians , the experience of many putteth out of question . and , if wee shall proceed yet farther eastward , in the inland parts of asia , and passe in our speculation , beyond the mountaine imaus , euen there also sundry prouinces are obserued , as * * paul. venet. l. . c. . . . peim , cotam , lop , where mahumetans are the maine and sole inhabitants , and many more , as * * id. l. . ca. . . . . . . &c. cassar , carcham , chinchintilus , tanguth , ergimul , cerguth , tenduc , &c. where they are mingled among idolaters , which may for a great part , counteruaile those regions of asia , which christians and idolaters take vp on this side that mountaine . so that , in my estimation , hauing about these points cōferred history with geography in the most circumspect & considerate manner that i was able , about nine parts of . of asia , are possessed by mahumetans . thus then is mahumetanisme spread ouer the one halfe almost of the firme land of asia . and yet moreouer in the ilands also that are about asia , that religion hath found large intertainment . for not onely a good part of the small * * nicol. de cō●i . viag nelle indie . ba●bos . ●p . ramus . vol. . de viaggi . p : ▪ . . boter . relat p. . l. de mahometani , isles of maldiuia , namely those of them that are inhabited , ( for they are aboue . in all , and most without habitation ) are possessed with mahumetans , but moreouer , all the ports of the isle of ceilan , ( except colombo which the portugalls haue ) the sea coasts of sumatra , the ports of iaua , with the isle of sunda , the ports of banda , of bornéo and of gilolo , with some of the ilands malucos , are in the hands of mahumetans . of the great spreading & inlargement of which religion , if the causes were demanded of mee , i should make answere , that beside the iustice of almighty god , punishing by that violent and wicked sect , the sinnes of christians ( for we see that by the conquests of the arabians , and turks , it hath cheefly seased on those regions , where christianity in ancient time most flourished , both in afrique and asia , and partly in europe ) one cause j say , of the large spreading of their religion , is the large spreading of their victories . for it hath euer beene the condition of the conquered , to follow for the most part the religion of the conquerors . a secōd , their peremptory restraint , ( euen on the paine of death ) of all disputation touching their religion , and calling any point of it into question . a third , their suppression of the studie of philosophy , by the light whereof , the grosnesse and vanity of many parts of their religion might bee discouered , which is inhibited to bee taught in their vniuersities , and so hath beene , about these . yeares , whereas till then , it greatly flourished among thē , in cordoua , in fess , in maroccho , in bagded , and other cities . and yet , as bellonius and * * bellon . obser . l. . c. . georgeuitz . l. . de ritib . turcar. cap. de scholis . others write , the turkes fall now againe , to those studies afresh . a fourth cause may well bee assigned , the sensuall liberty allowed by it , namely , to haue many wiues , and the like promise of sensual pleasures , to succeed after this life ( to the religious obseruers of it , ) in paradise , wherewith men for the greatest part , as being of things wherewith their sense is affected , & whereof they haue had certaine experience , are more allured and perswaded , then with promises of spiritual delights , presented only to their hopes , and for which present and sensible pleasures must in the meane time be forsaken . of the sundrie regions of the world inhabited by idolaters . chap. xii . now touching idolaters , they possesse in europe , a region as i before obserued , about . miles in circuit , ( although the ordinary geographical charts represent it , ( but falslie ) more then twise so large ) containing lappia , corelia , biarmia , scricfinia , and the north part of finmarch . all which together , may by estimation make about one sixtieth part of europe , or a little more , more i meane in magnitude rather then in multitude , for it is indeed a little greater then so . beside which prouinces , there are also to bee found in diuers places of * * beem . de morib . gent. l. . c. . boter . relat. p. ● l. . c. litunia lituania , and samagotia , some scattered remnants of idolaters . but in afrique their multitude is very great , for from c. blanco on the coast of libya , the most westerly point of all afrique ( being about the north latitude of twenty degrees ) euen al the coast of afrique southward , to the cape of buena esperanza : and thence turning by the backe of afrique as farre as the cape of mozambique , beeing ( ouer against the middest of madagascar ) in the south latitude of fifteene degrees : all this coast i say , beeing not much lesse , then halfe the circumference of afrique , is inhabited by idolaters . onely , on the east side , from mozambique to cape de corrientes ( which is the south latitude of degrees ) they are mingled with mahumetans : and on the west side , in the kingdome of congo , and the north part of angola , with christians : but yet in both these places of their mixture , idolaters are the greater multitude . but now , if wee consider the inland region of afrique , all betweene the riuer nilus , and the west sea of aethiopia , from about the north parallel of tenne degrees , to the south parallel of . or . degrees , but from that parallel of . or . degrees , euen all aethiopia southward , on both the sides of nilus , from the east sea of aethiopia , to the west , euen to the most southerly point of all afrique , the cape of buona speranza , is possessed by idolaters : excepting onely some part of congo and angola afore mentioned , toward the west sea , inhabited by christians , and the vtmost shore of the east sea , frō mozambique northward , which is replenished with mahumetans : and yet , beside all the regions before mentioned , euen all the kingdome of * * leo african . l. . ca. de borno regno . borno , and a great part * * aluarez . hist. aethiop . c. . of nubia is possessed by them ; to speake nothing of the infinite multitudes of the * * leo afric . l. . c. de vitij● afror . ancient africans , dispersed in sundry tracts of barbary , of biled-elgerid , and of libya deserta , which still continue in their ancient paganisme . so that ( ouer and beside these last ) very neere abouth halfe afrique , is possessed by idolaters . and yet in asia idolaters abound more then in afrique , euen as asia is larger then afrique for the continent , and for the people , beter inhabited , for of asia also , very neere about the one halfe , or rather a little more is possessed by idolaters . for first if wee consider the maritime parts , all from the riuer of pechora , eastward to the ocean , and then turning downeward , to the most southerly point of india , ( and of all asia ) the cape of cincapura , and from that point returning westward , by the south coast , to the outlets of the riuer indus , al that maritime tract i say , is entirely possessed by idolaters . sauing onely , that in the neerer part of india , betweene indus and ganges , there is among them some mixture both of mahumetans and christians : and in the further part , the city and territory of malacca , is held by portugalls , and some part of the sea coast of the kingdome of siam , by moores . so that by this account , a good deale more then halfe the circumference of asia , is possessed by idolaters . and , although in the inland parts their proportion bee somewhat lesse , then in the maritime , yet if we consider well , the whole dimension of asia , we shall find by good estimation , as before i said , that the one halfe , or rather a little more , is replenished with idolaters : for the better declaring of which point , you may vnderstand , that as strabo and ptolomie , haue obserued , of the mountaine taurus , strab. l. . ptolē in tab. orb. general . that beginning in the west parts of asia ( in the confines of lycia and pamphilia ouer against the chelidonian isles ) it runneth eastward e●en to the ocean , keeping between the parallels of . and . degrees , and so deuiding the north part of asia from the south . euen so must we obserue of the mountaine * * vid. ptolem. in tab. o●bis . ●niuer . et mercator in tab. general● asiae . imaus that beginning on the shoare of the north ocean , it runneth along through the middest of asia to the south , keeping still about the same meridian , namely about the longitude of . degrees , and crossing ( at right angles in a manner ) the mountaine taurus deuideth the east part of asia from the west . imaus therfore in this sort diuiding asia into two parts , not much vnequall , diuideth also in a manner , between the idolaters & mahumetans of asia , for although the hether part of asia , west of imaus , and possessed of mahumetans , take vp more in the longitude of the earth , namely east and west : yet the further part east of imaus , spreadeth more in latitude , north and south , which may make some recompence toward that excesse . but , if withall we subtract those parts of the hether asia , that are couered with the persian , and caspian seas , beside large parts of the euxine & mediterrane , the further asia ( i thinke ) will fully equall it . now , although many mahumetans bee also found on the other side of imaus toward the northeast of asia , both seuerall in sundry prouinces , and otherwise mingled with idolaters or christians , or with both , as before was partly obserued : yet many more whole regions of idolaters , ( to counteruaile those mahumetans ) are found on this side imaus , both , toward the south , in the kingdomes of the nearer india , and toward the north , betwixt imaus and the riuer pechora , all which coast of asia is inhabited by idolaters , and lastly , in the middest betwixt both , the kirgessi , and some other of their neighbour nations . and not onely in the firme land of asia , is idolatry thus spred : but in those many thousand ilands that lie dispersed in the vast ocean , on the east and southeast parts of asia : * * paul. ven. l. . c . id , l. . cap. . which ouer against china , are recorded vpon the report of mariners , long practised in those seas , to be , and , about * * paul. ven. l. . c . id , l. . cap. . india , to be : and which might for their largenesse , if they were all layed together , make a continent as large as three foure parts of europe . in those islands i say , idolatrie ouerspreaddeth all , excepting onely those few , which i before obserued , to be possessed by the spanyards , and by the arabians . finally , of all other parts of the earth yet discouered , idolatry spreadeth farthest in america , which being but little lesse , then the easterne continent , ( that we terme the old world ) is at least six parts of seuen , inhabited with heathenish and idolatrous people . for , except the regions aboue mentioned , possessed namely by the portugalles and castilians , ( and yet the inner , and wilder tracts euen of those , remaine still for a great part , in their ancient paganisme ) and many notwithstanding their baptisme , th●a ies de con. ge●t . l. ● . c. . withal worship idols together with some later conuerts made in the region about & aboue the bay of california , of whō as yet , histories make so little report , that of their number i can make no estimate : and lastly , or fortresses , held by the spanyards , on the coast of florida , with the english colonies in virginia , and the french in canada , these i say being excepted , all the rest of america , being as i sayd about six seuenth parts remaineth in their olde idolatry . and thus haue i declared the three principall sects as touching religion , that are at this present found in the seuerall parts of the world , with their particular regions . but beside these , obserued there are , two or three irregular nations , being , for their religion mingled as it were , of some of the former sects . as first , in asia , the cardi , inhabiting in the mountainous country aboue mozal , betweene armenia , and mesopotamia . secondly the drusi , dwelling in syria , about the skirts of libanus , the religion of both which nations , ( such as it is ) partaketh somewhat , both of mahumetanisme and christianitie . and thirdly , the morduites in europe , possessing the middle confines betwixt the precopite tartars , and the muscouites , that are in a manner as touching their religion , mingled of all three sects : for they are both baptised like christians , and circumcised like mahumetans , and withall worship idols . of the iewes dispersed in seuerall parts of the world. chap. xiii . now , will i intreat a little , of the professours of the fourth sort and sect of religion , that is founde in the world , namely of iudaisme , for , although the iewes haue not for their mansion , any peculiar country , but are dispersed abroad among forrayne nations , for their ancient idolatries , and their later vnthankfulnesse , in reiecting their sauiour the sonne of god : so that euen in ierusalem , there be not to bee found at this time , an hundred housholds of iewes : boter . relat ▪ pa. ● . l. . c. de gindei . ( onely of all the townes of palestina , tiberias ( which amurath the great turke gaue to aluarez mendez a iew ) and staff●letto , are somewhat peopled with them ) neither haue they at this present , for any thing that is certainly knowen , any other region in the world , seuerall to themselues : yet , because there be some prouinces , wherein they are obserued specially to abound , as others also , whence they are excluded and banished , i will consider a little of their present condition . the first country of christendome , whence the iewes were expelled , with out hope of returne , was our country of england , whence they were banished , anno by king edward the first . not long after they were likewise banished france an. . by philippus pulcher : onely of all the countryes of france , in the iurisdiction of auignon ( the popes state ) some are remaining . out of spaine , an. , by ferdinand , and shortly after out of portugall , an , by emanuel . out of the kingdome of naples and sicilie , an. . by charles the . in other regions of europe they are found , and in some of them in great numbers , as in germanie , bohem , polonia , lituania , russia , and part of italie , specially venice and rome . in greece also a great multitude , wherein two citties ( beside all them of other places ) constantinople and thessalonica are esteemed to be about iewes . as also they are to be found by plentifull numbers , in many parts of the turks dominion , both in asia , and afrique . and for asia , specially in aleppo , in tripoli , in damascus , in rhodes , and almost in euery city of great trade and traffique in the turk●sh empire : as likewise in diuers parts of the persian gouernment , in arabia also , & lastly in india , ( namely about cranganor ) and in some other more remote regions . and , to come to afrique , they are not only foundin the cities of alexandria , and cair in aegypt , but , as in many other regions & places of afrique , so principally , in the cities of fess , and tremisen : and specially , in the hilles of sensaua , and demen in the kingdome of maroccho many of which last , are by leo africanus , specially noted to be of that sect , leo african . l. . c. . &c. which the iewes name * * for of the iewes , as touching their religion , there bee in these times three fects . the first which is the greatest of them , is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who beside the holy scriptures , imbrace the talmud also for authenticall , and for that cause , they are also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the second are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which receiue onely the scriptures . and the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the samaritans ( at this day but very few ) which , of all the holy scriptures , admit onely the pentateuch or bookes of moses . karraim , and by the other iewes of afrique , are reputed no better then heretiques . but yet , beside these , and such like dispersions of the iewish nation , that may be elsewhere in the world , there is a phantasie of many learned men , not vnwoorthy some diligent consideration , that the tartars of scythia , who about the yeare , or a little before , became first knowen abroad in the world by that name , and hold at this day a great part of asia , in subiection ; that those tartars i say , are of the * * postell . descript . syriae . cap. . genebrad . chron. l. . bote● relat. pa. . l. . c. vl●ima parte della tartaria & pa. . l. . c. de gindei . israelites progeny : namely of the ten tribes , which by salmanazar , and some of his predecessours , were carried captiue into assyria . which although it be as i said no other then a vain and cappriccious phantasie , yet , hath it , not onely found acceptance and entertainement , with sundrie learned and vnderstanding men : but reason and authority are produced , or pretended to establish it for a truth . for first , it is alleaged that the word tatari , or totari , ( for so indeed they are rightly called , as * * leunclau . in pandect . hist. turcic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. learned men obserue , and not tartari ) signifieth in the syriaque and hebrew tongues , a residue or remainder such as these tartars are supposed to bee of the ten tribes . secondly , because , ( as the patrons of this phantasie say ) they haue alwaies embraced ( the ancient character of iudaisme ) circumcision . and thirdly , esdras . v. . . . . . the authority of supposed esdras , ( the very spring i take it , whence hath flowed this streame of opinion ) is alleaged . namely , that the tenne tribes tooke this course to themselues , that they would leaue the multitude of the heathen , and goe foorth into a farther country , where neuer mankinde dwelt . that they might there keepe their statutes , which they neuer kept in their owne land . and that they entred in at the narrow passages of the riuer euphrates . the most high shewing them signes , and staying the springs of the floud , till they were passed ouer . and , that their iourney was great , euen of a yeare and a halfe , and the region is called arsareth . but , to the first of these arguments , i may answere , that the tartars obtained that name , neither from hebrew nor syriaque originall , and appellation , but , from the riuer tartar , saith leunclauius , leunclau . in pand. histor . turcic . §. . and * * boem . de morib gent. l. . c. . haitti . lib. de tartaris . cap. . others . or else from the region , as sayth haitho , where the principall of them anciently dwelled . secondly , that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , or syriaque signification , importing a residue or remainder , can but full ill ( as it seemes ) be applied to the tartars in relation of the israelites , whom they exceedingly surpasse in multitude , as ouerspreading halfe the vast continent of asia , or thereabout . for all the nations of asia , from the great riuers of wolgha and oby , eastward , and from the caspian sea , the riuer oxus , the countryes of india and china , northward , are contained vnder the appellation of tartars : and yet without these bounds many tartars there are , both toward the west , and south . and what if the innumerable people of so many nations , as are knowen to inhabite and ouerspread the huge continent of america , be also of the same of-spring ? certainely , if i bee not greatly deceiued , they are no other . for first that their originall must bee deriued from asia is apparent , because , ( as he that readeth the relations and histories of those countryes of america may easily obserue ) they haue no rellish nor resemblance at all , of the arts , or learning , or ciuility of europe : and their colour restifieth , they are not of the africans progenie ( there being not found in all that large continent , any blacke men , except a few about the riuer of s. martha , in a small countrey called quarequa , which by force and violence of some tempest , are supposed to haue beene transported thether , from the parts of guinie or aethiopia . ) therfore it seemeth , that they had their originall from asia . which yet , will appeare more credible , if it be obserued , which by the spanyards discoueries is well knowen to be true , namely , that the west side of america respecting asia , is exceeding much better peopled then the opposite or east side , that respecteth toward europe . and , as for these reasons it is very likely , that america receiued her first inhabitants , from the east border of asia : so is it altogether vnlike , that is receiued them from any other part of all that border , saue from tartarie . because , in america there is not to be discerned , any token or indication at all , of the arts or industry of china , or india , or cataia , or any other ciuill region , along all that border of asia : but in their grosse ignorance of letters , and of arts , in their idolatrie , and the specialties of it , in their inciuilitie , and many barbarous properties , they resemble the olde and rude tartars , aboue all the nations of the earth . which opinion of mine , touching the americans descending from the tartars , rather then from any other nation in that border of asia , after the neere vicinitie of asia to america , this reason aboue all other , may best establish and perswade : because it is certaine , that that northeast part of asia possessed by the tartars , is if not continent with the west side of america , which yet remaineth somewhat doubtfull : yet certainely , and without all doubt , it is the least disioyned by sea , of all that coast of asia , for that those parts of asia and america , are continent one with the other , or at most , disioyned but by some narrow channell of the ocean , the rauenous and harmefull beasts , wherewith america is stored , as beares , lions , tigers , wolues , foxes , &c. ( which men as is likely , would neuer to their owne harme transporte out of the one continent to the other ) may import . for from noahs arke , which rested after the deluge , in asia , all those beasts must of necessitie fetch their beginning , seeing they could not proceede by the course of nature , as the vnperfect sort of liuing creatures doe , of putrefaction : or if they might haue putrefaction for their parentage , or receaue their originall ( by any other new sort of generation ) of the earth without special procreation of their owne kinde , then i see no nececessitie , why they should by gods speciall appointment , be so carefully preserued in noahs arke ( as they were ) in time of the deluge . wherefore , seeing it is certaine , that those rauenous beasts of america , are the progenie of those of the same kinde in asia , and that men , as is likely , conueighed them not ( to their owne preiudice ) from the one continent to the other , it carrieth a great likelihood and appearance of truth , that if they ioine not together , yet are they neer neighbours , & but little disioyned each from other , for euen to this day , in the isles of cuba , iamaica , hispaniola , burichena , and all the rest , which are so farre remoued from the firme land , that these beasts cannot swimme from it to them , the spanyards record , ioseph acosta de n●tur . nou orb. l. . c. . that none of these are found . wherefore it seemeth ( to digresse no farther ) that the natiō of the tartarians , spreading so exceeding farre , as it doth , cannot certainely be the posteritie of those captiue israelites . neither ( to answer the second obiection ) doth their circumcision in any sort inforce it : for , neither was circumcision , among the tartars ancienter then mahumetanisme , but was receaued among them together with it , as michouius hath remembred , michou . de sa●matia . l. . ● . ● . so that to this day , it is not intertained ( for ought i can finde in historie ) among those tartarians , which haue not receaued mahumetanisme , but remaine in their auncient idolatrie , as for the most part , both the tartars of cataia , beyond the mountaine imaus towards the east ocean , and the tartars of sarmatia , towards the north , on both sides the riuer of oby , do . neither if it should be graunted , that circumcision had beene auncienter among them then mahumetanisme , were that an argument of anie importance , to prooue them to bee of the israelites progenie . because it is certainely knowen , tha● the ceremony & custome of circumcision hath beene & stil is vsual among many nations , of whom there was neuer any suspition , that they descended from the israelites , diodor. sic●●● part c. philo. iudae ▪ l. de c●●umcisione . strab. l. . herodot . l. . parum . a med. strab. l. . long . post med . for diodorus hath recorded of the colchians , philo iudaeus , and strabo , of the aegyptians , herodotus of both those nations , and of the aethiopians besides , that they vsed circumcision , and that that custome among the aegyptians and aethiopians , did seeme very auncient , euen as it is also by both those nations retained till this day . and yet , beside these countries already mentioned , the like is also recorded of the troglodites by strabo , and by * * diodor. sic. l . c. . agatharchid . l de mar. rubr. c. . ap . phot. in bibliotheca cyprian . l. de circumcision . in principio . niceph. callist . l. . ca. . ierem . . hieron in comment locitam citati . others : of the phaenicians , and arabians , by cyprian and nicephorus . and ( to leaue this accumulating of humane testimonies ) it is not obscurely acknowledged by the prophet ieremie , to haue beene vsuall ( beside the israelites ) with the aegyptians , edomites , ammonites , moabites , & the inhabitants of the desert , that is the * * for , that the ismaelites and sarracens are the same nation , is manifest by hierome , and sozomen , and others , which being anciently termed scenitae ( as ammianus hath obserued ) namely of the graecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they dwelled in tents ( for such to bee the manner of their habitation , is not onely affirmed by * * loco iam citato . hierome , but signified ( and not obscurely ) by * * psalm . . . vid. etiam ierem. . . . dauid lamenting his dwelling in the tents of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name arabia deserta is termed in the hebre● ) were of their dwelling in the desert , by the arabians themselues named sarracens ( for sarrasignifieth , a desert , and sakan to inhabite , in the arabique tongue ) or else , if not of their place , yet at least ( as * * scaliger in animadu . euseb . pa. . an. . fuller . miscel●an . theolog. l. . ca. ● . learned men certainly thinke ) of their property , they might obtaine that name of sarracens , namely , because they liued much by rapine ( for that the word saracke in arabique doth import ) to which aboue all nations they euer were , and still are addicted . for the deduction of the name sarracens , from * * by sozomen ● . . ca. . sara , as if they claimed descēt from hir , being indeede hagarens , ( the progenie of hagar ) is a meere fancie and fable . they claime it not . ismaelites , or sarracens of arabia : of which nations , hierome also ( to whom those regions were well knowen , ( as epiphanius also of the most of them ) hath left testified , that they retained circumcision , hieron . comment . in sa● . ca. . sozomen . histor . l. . c. . ammian . l. . post med . euen in his time . touching some of which , although it may be probablie coniectured , that they receaued it ( in som sort ) from the israelites : if not as their progenie ( which yet in some sense may be said of the inhabitants of the desert , being the posteritie of ismael the son of abraham : and likewise of the edomites , being the seed of esau the sonne of isaac ) yet at least , by imitation of abrahams familie , to whom also in blood they were allied , as the ammonites & moabites , the posteritie of lot , abrahams brothers son , and who had liued long in his familiarity and family . although i say of these nations it may bee coniectured , that their ceremonie of circumcision was taken vp , by imitation of the israelites : yet that the same rite , or custome was also deriued originally , from them to the whole nation of the arabians ( which was exceeding great ) or to the aegyptians , or other neighbouring prouinces , i know not why anie should conceaue , or if they doe , yet appeareth it to bee otherwise , because they circumcised not in the eight day , which is the inuiolable custome of the israelites : ambros. l. . de abraham . patriarcha . c. . but the aegyptians in the foureteenth yeare , as is recorded by ambrose , & the arabians in the thirteenth ( and some of them both sexes , as * * sard. de riti . gent. l. . c. . learned men haue recorded . euen as the * * bellon . obser . l. . c. . georgenitr . l. . de ritib . turcar. c. de circūcisione . turkes also at this day , who receaued the rite of circumcision from the arabians , are knowne to circumcise in the eight or twelfth , or fifteenth yeare or sooner , or later , as opportunitie may serue . of these nations i say , how circumcision should proceede from the israelites to them , i cannot conceaue : no more then i can of the great nation of the * * pigafet . de regn. cong . l. c. . boter rebat . pa. . ● . c. loange . anzichi , on the west side of nilus beyond nubia , or of the inhabitants of * * ma●●y● ocean . ●ecad . . c . iucatana in america , whereof the first yet are , and the second ( till they came vnder the gouernment of the spaniards ) were meere idolaters , for of these also , the second had , & the first still haue circumcision in vse . and although these instances , vtterly dissolue the force of this reason , touching the tartarians circumcision ( though it were admitted to haue beene anciently in vse among them , as being vsuall with many other nations , of whom no suspition at all can be conceaued , to be of the israelites progenie ) yet this may furthermore declare them , not to be of that race , because namely , nothing else was to be found among them , that might sauour of israel . for first , they were meere idolaters , and without knowledge of the true god , as is recorded by marcus paulus , paul. venet. l. . c . haith . l. de . tartar. c. . by haitho , and others . secondly , they had no remembrance of the law at all . thirdly , they neither obserued the sabboath , nor other rites and ceremonies of the israelites , but touching their matrimonies , married without impeachment the verie * * vicent . spec. historialis . l. c. . paul. venet. l. . c. . guiliel de rubric . itin. tartar . c. . wiues , and sisters of their fathers : and touching their feeding , abstained not at all , from vncleane beasts , but fed on the flesh of * * sigism . com . rer. moscou . gu. l. de rubricis itinerar tartar. l. . boem . de motib . gentium . l. . c. . horses , dogges , cattes , and dead carion , and dranke their blood , all vtterly forborne and forbidden among the israelites . fourthly , they haue no records , nor regard of their auncestors and linage , from whom , or by whom , they are descended , whereof israelites were euer curious . fifthly , they haue no affinitie of language at all , with either the hebrew or chaldee tongues , neither had any vse of those letters , nor of any other , till together with mahumetan religion , the arabique characters came in vse among some of them . neither ( in a word ) doe i finde any thing at all , wherein the tartarians sauored of israelites , for touching their abstinence from swines flesh , which we finde recorded of them , neither is it generall among them , but peculiar to those that are mahumetans : nor if it were so , were that any good argument , because wee know that the auncient * * herodot . l. . scythians , and * * aelian . de animalib . l. . c. . aegyptians , and arabians did , and almost all mahumetans at this day doe the same , which yet are well knowne to be in no sort descended of the israelites . now touching the authority of forged * * esdr. . . esdras , which hath stirred vp as it seemeth this vapourous fantasie , in the braines of new fangled antiquaries : neither doth that which hee writeth of the ten tribes , agree at all with the tartars : nor , if it did , could yet the circumstances of that history agree with the truth . it agreeth not with the tartars i say , for whereas they are noted in that reuelation , to bee * * vers. . a peaceable people , and that they * * vers. . left the multitude of the heathen , that they might keepe their statutes , which they neuer kept in their owne land : neither of both those properties , hath any conuenience or agreement at all with the tartarians . for how are they a peaceable people , that with their wars haue troubled and ouerturned almost all asia , and sundry countries of europe , and hold a great part of the former in subiection to this day ? or how kept they the statutes of the israelites , that were meere idolaters , and vtterly ignorant of all iewish lawes and ceremonies ? and touching the history it selfe of the israelites departure out of assyria , as it is set downe in that apocryphall esdras ( howsoeuer it might otherwise agree with the tartars ) there is no wise or considerate man , i think , that can bring his vnderstanding to giue credit to it . for first it contradicteth the vndoubted canonicall histories of the chronicles , . chro. . . . kin. . . and of the kings , in both which it is recorded of them , that they were carried away into ashur , & disposed in seuerall parts of the empire , namely * * if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be cholchi , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iberia , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armenia , so called for the mountainousnes of it ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gauzania in media , then all confined together , and bounded the north side of the assyrian empire , which stretched northward , but to that isthme betweene the euxine & the caspian seas : so that , the israelites were by that meanes , seated farthest off from their owne countrey , and placed in the parts of the empire most wast and desolate of inhabitāts , as the confines of warring nations vsually are . but if calach be calacine , and chabor the hil chaboras , ( being part of taurus , and seuering assyria , from armenia , and media ) and hara the other hilly parts in the north side of assyria , as seemeth more agreeable to the obseruations of beniamin tudelensis , for about those parts , he found in his trauail , the greatest multitudes of the israelites , then in the places aleaged , i would vnderstand by ashur , not the empire or dominion , but the peculiar kingdome of assyria . calach , and chabor , and hara , and gozan , vnto this day , which limitation of time ( vnto this day ) must at least of necessitie import , the time wherein that history ( of their remaining in ashur ) recorded in the books of the kings , & of the chronicles was writtē . of which later , either esdras himselfe was the author , as in the iudgmēt * * r. dau. kimchi & r. shelomo ex sententia seniorū apud sixt. senens . biblioth . sanctae lib. . of learned men he is reputed , & therfore could not ( as it seemeth ) be the author of that apocryphall history : abulens . in praef . paralipō . in quaestiō . . or , at least , if esdras were not the author , yet , that the author ( whosoeuer he was ) liued and writ that history of the chronicles , after the return of the iewes from the captiuity , or in the end of it , ( that is in esdras time , ) is euident by the end of the booke : where cyrus his benignity , for restoring of the iewes , & his proclamation for their returne to ierusalem is recorded , and that in the very same words , wherein esdras in the beginning of his own booke hath registred them . at that time therfore , it is euident , that the israelites were not departed out of the dominions of ashur . no nor long after that in iosephus his time : ioseph . antiq. l. . c. who hath recorded that euen then the tenne tribes remained beyond euphrates , and were there growne into innumerable multitudes : neither yet many hundred yeares after iosephus was dead : for r. beniamin a iew , that liued but about . yeares agoe , and trauailed diligently those parts of the world , and many other to visite his dispersed countrimen , hath in his itinerary left obserued , not only , that he found exceeding far greater multitudes of the israelites , beniamin in itiner . pag. . . . . . . . . . . . . to be then remaining in those prouinces of the ancient dominion of ashur , then he found in other places , possessing * * pag. . & large regions , and * * pag. . &c. many cities , so that in the cities of some one region * * pag cad . . iewes were by him numbred , obseruing specially , that in the parts of media , many thousand israelites of the progeny of them that salmanaser ledde into captiuity , were then remaining , but withall , he setteth downe particularly and precisely , the very places of those regions , where certaine of the tribes were seated , & there grown into great multitudes : as namely , in * * pag. . one place , the tribes of ruben , gad , and manasse : and in * * pag. . an other , the . tribes of dan , asher , zebulon , and naphtali . but yet if there were neither authority of holy scripture , nor experience to refell this fable , & the fancies that haue sprung of it : yet ordinary reason , at least of men that are not ignorant of geography and are meanly skilled in the affaires of the world , may easily discerne the futility of it . for first , what neede was there of such a miracle , . esdr. . as to * * and the most high thē shewed them signes , & stayed the springs of the floud ( euphrates ) till they were pas●ed ouer . ●ecs . . stay the course of euphrates , for the israelites passage from assyria , or media toward tartary , the riuer lying far to the west , both of the one region and of the other , & no way crossing or impeaching their iourney , which lay northward betweene that riuer and the caspian sea ? or , how might those poore captiue israelites , disarmed as they were , and dispersed in sundry prouinces of the assyrian empire , and being vnder the ouersight and gouernment of assyrian presidents , be able to leaue the places , where by the kings commandement they were to inhabite ? or , they tooke this counsel to themselues that they would leaue the multitude of the heathen . v. . if the israelites were able by force to depart , and free themselues from the dominion of the king of ashur , yet were they so wise also , as to forsake the places where they were peaceably setled , and venture their small remainders vpon perils and vncertainties , namely , to finde out a place where neuer mankind dwelt ? or , if their stomacke serued them so well , and their wit so ill , as in such manner to forsake assyria , and goe forth into a country where neuer mankind dwelt . v. . yet were they also able to make themselues way ( euen a way as hee saith , of . moneths passage ) through the fierce and mighty nations of scythia , whom neither the conquerours of the israelites , the assyrians i meane , nor the persians ( and i might adde also the grecians and the romans ) were neuer able to subdue , but were in the after times subdued by them ? for that the parts of scythia should bee without inhabitants ( & in scythia it must bee where they would find that country where neuer mankind dwelt , or else it is not in tartary ) is scarse credible , as wherof we read in histories , * * iustin. hist. l. . in princip . to haue cōtended with aegypt for antiquity of habitation , & to haue preuailed , and for the aboundance of people , to bee termed hominum officina . insomuch that the greatest occasion of swarming abroad of those nations of scythia , and of their ouerwhelming of asia & europe , with their infinite multitudes and colonies , is in histories recorded , to be lacke of room for habitation in their owne countries . and lastly , to make an end of this tedious discourse , with the ende of their imagined tedious iourney : what ancient geographer or historian is there , ( set our esdras aside ) that euer remembred of such a region as arsareth , where they are saide to haue seated themselues . true it is indeed that i find the city of arsaratha , beros . lib. . ptolem. geog. l. . c. . et in tab. . asiae . mentioned both in berosus fragments , and in ptolomie placed neer the issue of the riuer araxes into the caspian sea : and , it was perhaps one of the israelitish colonies , planted in the confines of the empire of assyria : for it may well bee that arsaratha , is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the city , or the hill of the remainder : or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the last letter of the first word cut of in the greeke pronunciation for sounds sake ) the land of the remainder : but the tale of eighteene months iourney , wil no more agree with this citie , then the region of arsareth doth , with geography or historie . so that me thinks this forged story of the israelites voyage and habitation , in such remote regions where neuer mankind dwelt , sauoureth of the same phantastical and talmudical spirit , that * * esd. . . an other tale of the same author doth , touching the collection of all the waters , into a seuenth part of the earth , the other sixe beeing left vncouered : or * * cap. eod . vers . . a third , of ( the elephant and the whale ) behemoth and leuiathan : namely , that god appointed the sea to one of them , and the land to the other , because they were so great that the sea could not hold them both : for else belike , if the sea had bene large enough , we might haue gone a fishing for elephants . for how is the sea gathered into a seauenth part of the earth , whose expansion is not only by the most skilfull philosophers esteemed , but found by experiēce of nauigations hitherto made , to ouerspred as neerly as may be discerned , about halfe the compasse of the earth ? or , being of that bredth , and withall of the depth , that it is knowne to be how should it not bee spatious enough , to receiue elephants and whales together ? the dimensions of the elephant , euen of the greatest sort of indian elephants , ( and the earth breedeth none so large as those of india ) are , aelian de animalib . l. . c. . saith aelianus , nine cubits of heigth ( the length in that beast is equall to the height ) and fiue of bredth , the greatest that haue bene seene in europe , being * * vid. gilliū in descript : , elephant , c. . et gorop l. . origin . antuerptan . obserued to be far lesse . the dimension of the whale indeed is far greater ( fiue times saith * * aelian . l. . ca. . rondelet . de piscib . l. . c. . arriā . de reb. indicis longe ante finem . aelianus then the largest sort of elephants ) but yet his ordinary dimensiō is , but . cubits long , and . cubits high , as rondeletius hath obserued . but admit notwithstanding some of them to bee . cubits , of which length , nearchus in arrianus is saide to haue measured one in the east ocean : nay , to be . foot long , and . foote thicke , as * * ap. plin. l. . c. . iuba in plinie related to bee found in the bay of arabia , ( where yet , as it is well knowne by the foundings of nauigators , that sea is not by a good deale . foote deepe ) or , let them be more yet , plin. l . c. . euen foure acres long , ( that is . foote ) as plinie hath related of some in the sea of india . for , although the two last reports bee in truth no better then fancies and fables , basil. in hexaemer . homil. which the impudence of some , hath made the ignorance of others , to beleeue , yet i will exclude none , but onely basil , as intolerably hyperbolical , affirming namely that whales are equal to the greatest mountaines , & their backs whē they shew aboue the water , like to islands . but admitting all the rest i say , what proportion haue those dimensions of the whale & the elephant , to the huge bredth & depth of the oceā ? for if i may without offence intersert a short philosophicall speculaton : the depth of the sea ( to speake nothing of the bredth , which euery common mappe doth represent ) is determined by fabianus in plinie , fabian . apud plin. l. . c. cleomed . meteot . l. . c. . and by cleomedes , to be furlongs , that is , one mile and seuen eight parts : or else , equall to the height of the greatest mountaines , to whose height , and the deepenesse of the sea , the geometricians ( as plutarch hath recorded ) anciently assigned equall dimensions . plutarch in vita aemilij pauli . or yet rather ( if you will any thing respect my opinion ) it is a great deale more . scalig. de subtilitate . exercit. . for , as for the shallow speculation of scaliger , and * * and. baccius de thermis . l. . c. . & alij . others , of the shallownesse of the sea , determining the height of hilles , farre to surpasse the deepenesse of the sea : and that in very few places , it attaineth passes of depth , is indeed true in the narrow channels and straits of the sea : but in the free and large ocean , it is by the experience of nauigators knowen to bee as false as the gospell is true . indeed touching the height of mountaines , i finde it pronounced by the great mathematician eratosthenes in theon , theon . in comment . magnae construction . ptolom . l. . that the highest sort of them , passe not in perpendicular erectnesse furlongs ( that is one mile and one fourth part ) of which height also , it is obserued in plinie , plin. l. . c. . plutarch . loc . supra citato . that dicaearchus by dioptricall instruments , found the hill pelius in thessalie to bee , and in plutarch , that xenagoras ( another mathematician ) obserued the height of olympus , in the same region , sauing , that in this later , there is an addition of passes , for the whole number of passes , is . neither do i find any greater perpendicular height attributed to mountaines , by any ancient writer , cleomedes excepted : cleomed . l. . meteor . c. . who assigneth to the height of hils , as he doth also to the depth of the sea , furlongs . ( for alhazen i omit , because he onely restraineth the height of hilles , alhazen . de crepuscul . propos . . as namely , not to exceed miles , without determining what their height should be ) but yet , all these , are to bee vnderstood , i take it , with relation to the mountaines in and about greece , with which themselues were acquainted , which may in no sort compare with the huge mountaines of vast continents , such as are the alpes in europe , atlas in afrique , caucasus in india , the andes in peru , and such other . but , whatsoeuer the height of hilles may bee aboue the common superficies of the earth , it seemeth to me after good consideration , that the depth of the sea , is a great deale more . for declaration of which point , i require to be supposed , first , that the earth at the first forming of it , was in the superficies , regular , and sphericall : which the holy scripture directs vs to beleeue , because the water couered and compassed all the face of the earth : and secondly , that the face of the land is in largenesse and expansion , at least equall to that of the sea : and thirdly , that the vneuennesse and irregularity , which is now seene in the superficies of the earth was caused ( as is noted in damascen ) either , damascen . l. . de fide orthodoxa c. . by taking of some parts out of the vpper face of the earth in sundry places , to make it more hollow , and laying them in other places , to make it more conue●e ▪ or else ( which in effect is equiualent to that ) by raysing vp some , and depressing others to make roome and receite for the sea : that mutation being wrought by the power of that word , genes . . . let the waters be gathered into one place , that the dry land may appeare . for , as for the fancy of aquinas , dionysius , aquin. in sum pa. . q. . a. . dionys. carth catharin . & alij in comment . cap. . genes . catharinus and some other diuines namely , that that gathering of waters and discouerie of the earth , was made , not by any mutation in the earth , but by a violent accumulation of the waters , or heaping them vp on high , it is too vnreasonable . because it is vtterly against the nature of water , being a flexible and ponderous body , so to consist , and stay it selfe , and not fall to the lower parts about it , where in nature there is nothing at all to hinder it . or , if it be hindered and restrayned supernaturally , by the hand and bridle of the almighty , lest it should ouerwhelme and drowne the land , it must follow thereof , that god in the very institution of nature , imposed a perpetuall violence vpon nature : and this withall , that at the deluge , there had beene no necessitie at all , to break vp the springs of the deepe , and to open the cataracts of heauen , and powre downe water continually , so many dayes and nights together vpon the earth , seeing , the only withdrawing of that hand , or letting goe of that bridle , which restrayned the water , would presently haue ouerwhelmed all . but , to come to the point . it seemeth vpon the former suppositions ( of which , the holy scripture establisheth the first , experience of trauailers , and nauigators the second , and reason the third ) that in making estimation of the depth of the sea , wee are not to reckon and consider onely , the height of the hilles , aboue the common superficies of the earth , vnto which the extraordinary depthes or whirlpooles , that are found in the sea , doe properly answere ( descending beneath the ordinary bottome of the sea , as the hilles ascend aboue the ordinary face of the land ) but , the aduantage or height of all the dry land aboue the superficies of the sea. because the whole masse of the earth , that now appeareth aboue the waters , being taken as it were out of the place , which the waters now possesse , must bee equall to the place out of which it was taken , and consequently it seemeth , that the height or eleuation of the one , should answere the depth or descending of the other . and therefore as i sayd , in estimating the deepenesse of the sea , wee are not to consider onely the erection of the hilles , aboue the ordinary land , but the aduantage of all the dry land aboue the sea . which later , i meane the height of the ordinary maine land , ( euen excluding the hilles ) is in my opinion more in large continents aboue the sea , then that of the hilles , is aboue the land. for first , that the plaine and common face of the drie land , is not leuell , or equally distant from the center , but hath great decliuity and descent toward the sea , and accliuitie or rising toward the midland parts , although it appeare not so to the common view of the eye , is to reason notwithstanding manifest . because as it is found in that part of the earth , which the sea couereth that it descendeth lower , and lower toward the middest of the sea , ( for the sea which touching the vpper face of it , is knowen to beleuell by nature , and euenly distant from the center , is withall obserued to waxe deeper and deeper , the farther one sayleth from the shore toward the maine ) euen so , in that part which is vncouered , the coursings and streamings of riuers on all sides from the midland parts toward the sea , * * by which rule of the proceeding of riuers by the decliuity of the earth and euer sliding from the higher ground to the lower , till they come to the sea , is euident to bee discerned , that in continents , those regions are the higher land frō which riuers streame , & those the lower ground , to which they proceed , and consequently , that of all , those are the highest which receiuing no forrain riuers , to which they giue passage through them , do send forth the longest riuers on all sides to the regions round about thē . by which obseruation is to be discerned , that heluetia and rhetia , sending forth the longest riuers of europe , which on all sides descend from them and their confines , danubius toward the east , rhene north , rhodanus west , beside ticinus , addua , and others , that fall into padus south , are the highest land of europe : as the region of pamer , and kirgessi , with some other neere the crossing of the great mountaines taurus and imaus aboue india , whēce are directed , the greatest and longest riuers of asia , indus and ganges toward the south , oxus and iaxartus toward the west , oechardes north , cantan east , is proued by the same reason , to be the heighest part of afrique & asia , and in my opinion of all the earth . and as the region also about the springs of nilus , from which beside nilus , that runneth towards the north , are sent forth , the riuer of magnice , towards the south , of zaire west , of coauo & zuama east , being ( niger excepted ) the greatest riuers of afrique , is by the same reason , proued to be , the heighest part of that continent . whose propertie wee know is to slide from the higher to the lower , euidently declare so much . and although i am not able precisely to determine , what the ordinary decliuity of the earth may be , yet , if that be conuenient in the workes of nature , which is required in the workes of art , that imitateth nature , it will bee found true that before i sayd : namely , that in great continents , through which riuers haue long courses , some of , or miles , the height of the ordinary midland , aboue the face of the sea , is more , then of the hilles aboue the common face of the earth , for plinie in the deriuation of water , 〈◊〉 . ● . requireth one cubit of declining , in foot of proceeding ( for he saith vnum cubitum in binos actus & actus as may col●mell . de re rustica . l. . c● bee obserued in columella and others is a dimension of foote long ) vitruuius and palladius in their conduction of waters , vitrum archirectur . l. 〈◊〉 pallad . 〈◊〉 ru●●●ca l. . tic. ii. require indeede somewhat lesse , namely , that in proceeding of foote forward , there should bee allowed one foote of descending downeward , which yet in the course of miles ( as danubius or wolgha , or indus &c. haue so much or more ) will make fiue miles of descent in perpendicular account : and in the course of , or more , ( as nilus , and niger , and the riuer of amazons haue ) mile or more of like descent . and , although i know well enough , that water being ( as it is ) heauy and flexible , will slide away at any inequalitie , and therefore am altogether perswaded , that this rule of vitruuius touching conueiance of waters , is not to be taken as a rule of necessitie , to be obserued in the deriuing of them , as if water could not runne without that aduantage , ( for in that respect the conueiers of waters of these times , contēt themselues euen with one inch in foote , as philander also on vitruuius , philand in vitruu . l. . c. . hath obserued ) but is rather to bee vnderstood as a rule of commodity , namely with relation to the expedition and holesomenesse of the water so conueied , lest resting too long in the pipes it should contract from them some vnholesome qualitie , or else through the slacknesse of motion , or long closenesse , or banishment from the aire , it might gather some aptnesse and disposition to putrefie . although i say , such excesse of aduantage as in the artificiall conueance of waters the forenamed authors require , be not of necessitie exacted , in the naturall deriuation of thē : yet neuerthelesse certaine it is , that the descent of riuers , being as it is continuall , and the course of some of them verie long , and in many places swift , and here , and there headlong & furious , the difference of height or aduantage , can not but be great , betwixt the springs of riuers and their outlets , betwixt their first rising out of the earth , and their falling into the sea . vnto which decliuitie of the land , seeing the deepenesse of the sea doth in proportion answer ( as i before declared ) & not onely to the height of hils . it remaineth that we esteeme and determine that deepenesse to be a great deale more , then it hath beene hetherto by philosophers commonly reputed . and although the deepenesse of the sardinian sea ( which indeede aristotle acknowledgeth for the deepest part of the mediterrane ) bee specially recorded by posidonius in strabo , arist. meteor l. . c. . strabo . l. . longe post medium . to haue beene found but fadomes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is but a mile and one fift part : yet what may the depth in that narrow sea bee , compared to the hollow deepenesse of the vast ocean ? or rather ( to turne this instance to our aduantage ) if in so narrow a sea as the mediterraine is ( whose bredth attayneth not where it is largest , miles ) the depth bee so great , what may wee esteeme the deepenesse of the huge ocean to be , that is in many places aboue fiue times as broade ? especially , seeing that the broader that seas are , if they be withall entire , and free from islands , they are answerablie obserued to be the deeper . but whether haue i beene carried by these elephants and whales ? to what heights and depths , of mountaines , and seas ? i pray you pardon mee , for i see i haue digressed , that is , transgressed , now i returne into the way againe . of the quantitie and proportion of the parts of the earth , possessed by the seueral sorts of the abou mentioned religions . chap. xiiii . now , if out of the former long discourse , i should collect a short somme , and estimate the proportion with respect to the whole earth , that each one of the forementioned religions , haue to the other . it being first supposed , which vpon exact consideration and calcalation , will bee found to swarue very little from the truth , that the proportions of europe , afrique , asia , and america , are as . . & . and that the professors of the forementioned religions , possesse the seuerall portions and proportions , of each of them , which is before set downe : it will be found i say vpon these suppositions ( which the best gographie , and histories doe perswade mee to bee true ) that christians possesse , neere about a fixt part of the knowne inhabited earth : mahumetans , a fift part ( not as * * pos●el in p●aefat . grammat . arabic . ludouic . reg●us de vicissitud . rerum . l 〈◊〉 ●ue . some haue exceedingly ouerlashed , halfe the world or more ) and idolaters , two thirds , or but little lesse . so that , if we diuide the knowne regions of the world , into equall parts . the christians part is as fiue , the mahumetans as sixe , and the idolaters as nineteene , for the poore dispersed and distressed christians , which are found in asia and afrique , mingled among mahumetans , and idolaters , i receaue not into this account , both because they are but thinne dispersed , in respect of the multitudes of mahumetans and idolaters in those regions among whom they liue ( being withall vnder their dominion ) and because also , many mahumetans , are found mingled among christians in europe , to recompence and counteruaile a great part of that number . such therefore may be the generall proportion of christians to mahumetans and idolaters , in the continents of the earth hetherto discouered , namely , in this our neighbour continent of the east comprehending europe , afrique , and asia , and in that other continent of the west , called america , and in the islands belonging to them both . but if the south or antarctique continent , be so large , as i am verily perswaded it is ( euen no lesse , then that of the east before mentioned , which containeth europe , afrique and asia together ) then will the idolaters be found to surpasse all the other religions , in exceeding great proportion , for that the inhabitants of that south continent , are idolaters , there is no question at all ( as i take it ) to bee made , both because in the parts hitherto known , as namely in the region of * * varro . l. . de ling. latina . beach , ouer against iaua , they were found to be so : and also , because they are knowne to be no other then idolaters , that inhabite all those parts of the other continents , that neighbour most towards them , from whom it is likely , they should haue receaued the change of their religion , if any were : for first , in asia , both india , and the islands of the indian sea , whereof some lie close on the south continent . secondly , in afrique , the regions about the cape of buona speranza . and thirdly , in america , the countries that border on magaglians straite , which are the neerest neighbours to the foresaid continent of the south , are knowne to bee all ouerspred with idolaters . now that the south continent is no lesse then i before esteemed it , namely , then that of asia , afrique and europe altogether , although i might be probablie induced to beleeue so , because it is well knowne , both ( touching latitude ) to approach in some parts neere the equator , and ( touching longitude ) to runne along in a continuall circuite about the earth , fronting both the other continents : yet haue i also another reason of more certaine importance , to perswade me : namely , because it is well knowne , that the land to the north side of the line , in the other continents ( the old and new world ) yet altogether is at least foure times as large as that part of them which lieth to the south . now , forasmuch as it is certaine , for touching the first of these suppositions . it is the propertie of water , euer to fall that way , where it findeth decliuitie . wherefore , if the water , in the vpper face of it , were higher in one place then in another , it would necessarily fall , from the heigher position to the lower , because it is heauie and flexible , & hath nothing in the open and free sea , to let or hinder it . and consequently , would neuer rest setled and stable , till the face of it were leuelled , in an euen distance from the cēter . first by archimedes his rule , archimed . de insidentib . aquae l. . propos . . that the face of the sea , is in all parts naturally leuell , or equally distant from the center of the water , for which equalitie , it hath obtained the name of aequer & aqua , * * varro . l. ● . de ling. latina . isidor . origi● . l. . c. & alij . as grammarians say : and touching the second if the earth were vnequallie poysed on opposite sides of the center , then must it follow , that the least and lighter masse of the earth should presse downe as forciblie , as the greater and weightier , because it attaineth the center as well as it . but if it be graunted , which reason doth inforce , that the weightier part of the earth , should presse downeward , with greater force , and with more right challenge the center , then the lighter part : it must follow , that the lighter masse or side of the earth , must yeelde and giue place to the weightier , so farre , till the center of that whole masse of the earth take possession of the center of the world ( for till then , one side will be still heauier then the other ) and so the opposite halfes of the earth , in respect of heauinesse , be brought on all sides , about the center , vnto a perfect equilibration . and secondly , by the philosophers knowne rule , that the earth is equally poised on both sides of her owne center . and the third may be established , by manifest demonstration . because , a clod of earth , suffered to fall from any point of the aire , wheresoeuer , on the face of the sea ( the same doth water , falling on euen & plaine land ) when all is calme , and the aire not troubled with windes , nor the sea with waues , will descend by a perpendicular line , on the face of the water . in such sort i say , that the line by which it falleth maketh exactly equall and right angles on all sides , with the face of the water whereon it falleth . therefore it is manifest , that the earth so falling , tēdeth directly to the center of the water because no straight line insisteth perpendicularly , on the face or circumference of any special body ( as the water is ) except only those that proceede directly to the center of the sphaire : but certaine it is , that the earth is withal directly carried toward it own center , therefore there is but one common center of the water and of the earth . and thirdly , that the center of the earth & of the water are all one ( both of thē being indeede no other thē the center of the world ) which though some phantastical heads haue called into question yet no sound philosopher euer doubted of : it followeth thereupon , that the earth should in answerable measure and proportion , lift it selfe and appeare aboue the face of the sea , on the south side of the line , as it doth on the north . and consequently , that what is wanting in the south parts of the two foresaid continents towards the counteruailing of the north parts ( which is about three fiue parts of both the other continents laied together ) must of necessitie be supplied in the continents of the south . and yet i omit all the land , that may be about the arctique pole , beyond the scythian or sarmatian sea , which must be also counterpoysed in that antarchtique continent , for nothing comes within the compasse of my vnderstanding , to bee hereto replied , except any would perhaps imagine , that either the sea on the south side of the equator , is verie shallow , or that the land of that cōtinēt , may be much higher aboue the face of the sea , thē the land of the other two ( & so equal in masse , though lesse in circuit ) or that the earth on the south side of the equator , should be of a more ponderous disposition , thē on the north , in which cases , some cōpensation of weightines , may be made for the want of extention . but of these three , the experience of sailers euidently refelleth the first , who in equall distance from the land , obserue an equall deepenesse of the sea , in both south and north latitude . and neither is there any experience , nor good reason that can be alleadged to establish either of the later : which , but that i haue alreadie too much offended by digressions , i could prooue i doubt not against all exception . but this for a conclusion to this discourse , i dare pronounce touching that south cōtinent , that it wil certainely be foūd ( in the after times , when it shall be better discouered ) much larger then any globe or map hitherto extant , hath represented it . such therfore ( as i haue declared ) is the general state of christianity at this present in the world , & the proportion of it to other religions . but because you require yet further to be specially informed of the diuers sorts and sects of christians that are abroad in the world , and withall of their diuers regions and religions , at least of those principall characters of their religion , wherin they specially differ each from other , i will here set downe my second period , touching the generall differences of religions , and of the seuerall parts of the world where they are maintained : and will now proceed to that particular consideration touching the sects of christianity , and indeuour to giue you the best satisfaction that my poore reading , and obseruation may inable me to performe . of the dinerse sorts or sects of christians in the world , and of their seuerall regions . and first of the grecians . chap. xv. the sects therefore of christians , that carrie name & report at this present in the world , beside the protestants and romans in the west , of whom i will bee silent , because you know their condition better then my selfe , are the grecians , melchites or syrians , georgians , moscouites & russians , nestorians , indians termed the christians of s t. thomas , iacobites , cophites , armenians , habassines , and maronites . of which eleuen sects , there be three principall , namely the grecians , iacobites and nestorians , with which the rest haue , for the most part , either some dependance and deriuation , or neerer conuenience and agreement . the grecians acknowledge obedience to the patriarch of constantinople , vnder whose iurisdiction are in asia , bellon . obseruation . l. . c. . the christians of natolia ( excepting armenia the lesse , and cilicia ) of circassia , of mengrelia , and of russia : as in europe also , the christians of greece , macedon , epirus , thrace , bulgaria , rascia , seruia , bosina , walachia , moldauia , podolia , and moscouia : together with all the islands of the aegean sea , and others about greece , as farre as corfu , beside a good part of the large dominion of polonia , and those parts of dalmatia , and of croatia , that are subiect to the turkish dominion . of which great extendment of the greeke patriarchs iurisdiction , if you demand the reason : i haue obserued sundry occasions , from whence it hath proceeded . for first , his originall or primitiue authority assigned , or rather confirmed to him , ( as bishop of the jmperiall citie ) by the coūcell of chalcedon ; contained all the prouinces of thrace , concil . chalcedone●s . can . . and of anatolia , ( isauria , and cilicia , onelie excepted , which belonged to the patriarch of antiochia ) and they were in all , no lesse then . romane prouinces . secondly , the voluntary submission of the grecians vpon their separation from the latin church , greatly increased it : for thereby not onely greece , macedon , ●spirus , candie , and the isles about greece ( in all seuen prouinces ) came vnder his obedience , but also sicil●e , and the east point of italie , named calabria , reuolted from the bishop of rome , and for a long time , pertained to the patriarch of constantinople , nouell . leon. de ordine metropolitan in lib. . to●ri l●uris . as appeareth in the nouell of leo sophus touching the order and precedence of metropolitans , belonging to that patriarchie . and by the like ordination set downe by andronicus paloeologus , in curopalates , orientalis . curopalat . de official . palat. constātinop . prope sinem . where wee find , the metropolitans of syracusa , and catana in sicilie , of rhegium , seueriana , rosia , and hydruntum in calabria , registred among the metropolitans of that iurisdiction . thirdly it was inlarged by the conuersion of the north regions to christian religion , performed by his suffragans and ministers , euen from thrace to * * cromer . de . script . polon . l. . herdenst de bell. mosc . l. . gu●guin . descript●on . moscou . c. . russia and the scythian sea ( the like whereof was the principall cause , that so farre inlarged the bishop of rome his iurisdiction in the west parts of europe . ) and fourthly , by the turks conquests made vpon the westerne countries , subiect before to the bishop of rome : all which , while partly , the former bishops and pastors fled , to auoid the turks oppression ( like the hireling that forsaketh the flocke , when he seeth the wolfe comming ) and partly , while the patriarch of constantinople , to supply that default , was faine to prouide them of new ministers , they haue beene by little and little brought & trained to the greeke religion . now as touching the proper characters of their religion , i must , for the better designing and remembring of them , set before me some instance or patterne , to compare it , and other sects of religion withall : and that is most fit to be the romane church , both because their differences with that church specially , are in writers most obserued . so that , by that meanes my discourse may be the shorter , and yet no lesse perspicuous to you , that know the opinions of the romane church so well . the principall characters then of the grecians religion , ( for none but the principall you require , and to mention euery slender difference of ceremonies , would be but tedious , and fruitlesse , ( and is beside without my compasse ) are these that follow . . concil . florent . sess. . & sequentib . ierem. patriarch cōstant in resp. . ad germanos . cap. . that the holy ghost proceedeth from the father onely , not from the sonne . . cōcil . florentin . prope initium . respons . graecer ad cardinal . guisan . quest. . that there is no purgatory fire . . resp. cad . graecor . q. . ierem. patr. resp. . cap. . that they celebrate the sacrament of the eucharist in both kinds . . ierem. resp. cad . c. . & and in leauened bread , and thinke it cannot be effectually consecrated in bread vnleauened . . posseuin . de rebus mosco . uiae pag. . that they reiect extreame vnction . . id. lib. citat . pag. . and confirmation . . ierem. respons . cap. . that they deny the soules of holy men to enioy the blissefull vision of god , or the soules of wicked men to be tormented in hel , before the day of iudgement . th. a ies. de conu . gent. l. . c. . . tom. vnionis inter nouel . constantin . porphyrogen . in tomo tur. orientalis . lib. . zonar . annal. tom. . in im pe leon's philosophi . that they admit priests marriages , namely , so that they may keepe their wiues married before their ordination , but must not marry after ordination . . resp. graecor . ad guisan quest . posse●i● . de reb . moscou . that they prohibite vtterly the fourth marriage , as a thing intolerable . insomuch , that ( as we find recorded ) their patriarchs haue for that cause excommunicated some of their emperours , although they had no issue left of their three former marriages . posseu l●b . 〈◊〉 pag. et . ●●llamont on ●oyag . l . c . that they reiect the religious vse of massie images , or statues , admitting yet pictures or plaine images in their churches . vil●am . on vo●ag . l. . c. ●t alij . . that they solemnize saturday ( the old sabbath ) festiually , and eat therin flesh , forbidding as vnlawfull to fast any saturday in the yeare , except easter eue. posseuin . l. 〈◊〉 p. . . that they obserue foure lents in the yeare . n●lus episcop . thes●al . de primatu papae barlaam de primatu papae et alij . leo. . epist. . 〈◊〉 episcop . constātinop . . that they eate not of any thing strangled , nor of bloud . acrican . et in pluribus 〈◊〉 . s●●●bert . in ch●onico ad an. ●● ● . possen . de reb mosco . p . 〈…〉 . . and lastly , that they deny the bishop of romes primacy , and ( reputing him & his church for schismaticks ) exclude them from their communion : and so haue done , as i finde in leo the ninth his epistles , and in sigebert , aboue these . years , and if you desire to see more differences of the greeke and romane church , you may see them , ( but they are of lesse importance then those i haue related in posseuines booke of the matters of moscouia . of the syrians or melchites . chap. xvi . syrians are the same , that in some histories are termed melchites : beeing esteemed for their number the * * botar . relat. pa. . l. . ca. de melchiti . greatest sect of christians in the orient . the first , * * postel . in descript. syriae . pag. . being properly the name of their nation , and the second noting the property of their religion . surians they were named ( to let vaine fancies go ) of the citty of tyre , which in the ancient language of the phoenicians , gellius . l. . c. . festus in d●●ctione sarra ▪ was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and certainelie , that tyre was anciētly called sarra , is recorded by the * * for pos●els phantasie deriuing suria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meerelie vaine , & beeing neuer so named in the hebrew tongue , but alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which name also it seemeth anciētly to haue bene knowne , euen among the grecians for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in homer , are no other , as possidonius in * * strad . l. . in fine . strabo expounds him , then the syrians : strabo himselfe also recording in other places , that the syrians * * vitria histor . oriental . c. niger in commenta● . . asiae . postell . in descrip . syriae . pag. . were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his time : and , that the * * strad . l. . non long ante fine . naturall inhabitants of syria , so called themselues . yet neuerthelesse they were vulgarly knowne by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the grecians , because the citie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beeing the maine mart towne of all those parts , was the place , where they had their trade & commerce , with those aramites . but when the phoenician tongue began to degenerate into chaldee , then the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was conuerted into tur , the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sound made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as * * vid. scaliger as fest. in dictione sarra . et guidon . fabric . in grammatic . chaldaea &c. they that obserue the differences of the hebrew and the chaldee , and the transitions of the first into the latter , know to be ordinary . roman writers : and it is also acknowledged by * * strab. l. post med . burchard . descr . terrae sanctae . vitriacus , niger , postell and others , that the place of tyre , ( for the city was vtterlie ruined three hundred yeares ago ) is still called the port of sur , hieron . in lib. de nominib . hebraicis . plin. l. . c. . which name it seemeth to haue obtained , either because it was built on a rocke , for so burchardus that viewed the place hath obserued ) which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the phoenician toung signifies : or else as hierome deriues it , of the straitnesse and scarcenes of roome , as being seated in a smal iland ( but . miles in circuit as plinie noteth ) a small territory for such a city : or perhaps , because it was the strongest fortres ( for that also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth ) of all those regions , as being founded on a rocke , enuironed with the sea , ( for it was before * * q curt. l. . alexanders time * * plin. loc . citabo . . paces distant from the firme land ) mightily strengthened by fortifications of art , populous as beeing the metropolis of phoenicia , and exceeding rich as sometime the cittie of greatest traffique in the world. of this city then , both the region and inhabitants of suria obtained their names : but melchitae as i saide they were termed , meerely in respect of their religion , wherein namely they altogether followed the examples and decrees of the emperours . for whereas after the councell of chalcedon , infinite perplexity and trouble began to arise in the east parts , principally about the opinion of eutyches and dioscorus , of one only nature in christ , which that councel had condemned , but notwithstanding found many that maintained it , and reiected the councell , in those easterne countries : and thereupon the emperour leo began to exact , ( as diuers other of his successours afterward did ) the suffrages and subscriptions of the easterne bishops , for the better establishment of the councel . niceph. callist histor. ecclesiast . l. . c. . then began they that embraced and approued the authority of that councell , because they followed the emperours decrees , made in behalfe of it , to be termed by their aduersaries , melchitae , of melchi , saith nicephorus , ( rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which in the speech of syria signifieth a king : ( as one would say of the kings religion ) whereas they that opposed themselues to the councell , were distracted into no lesse then twelue seueral sects , and not long after into many more , as the same * * lib. . c. . nicephorus hath recorded . now although the syrians or melchites , are for their religion meerely of the grecians opinions . as : . that the holy ghost proceedeth only from the father . . . . . . iacob a vitriaco hist. orient . ca. . . that they celebrate diuine seruice as solemnly on the sabbath , as on the lords day . . that they keepe that day festiuall , eating therein flesh , and fast no saturday in the yeare but easter eue. villamont ●n voyag . l. . c. . . that their priests and deacons contract not marriage , being already in orders , but yet retaine their wiues before married . . that the fourth matrimony is vtterlie vnlawfull . . . . . . . villamont . loco citato . . that they communicate the eucharist in both kinds . . that they acknowledge not purgatory . . that they obserue foure lents in the yeare , &c. and in a word , although they be meerely * * vitriac . loco iam citato . salignici● . itiner . tom. . c. bamugart . peregrin . l. . c. . 〈◊〉 alij . of the same religion & communion with the grecians : yet are they not of the iurisdiction of the patriarch of constantinople , but of the archbishop of damascus , by the title of the patriarch of antiochia . for antiochia it selfe ( where yet the name of christians was first heard in the world , & was long knowne by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) lying at this present in a manner wast , or broken and dispersed into small villages , of which , onely one , of about houses , with a smal temple belongeth to christians , * * bellon . ob●eru . l. c. chitrae . de stat . ecclesiar . pag. . the patriarchall seat was translated thence to damascus ( where as is reported are bote● . relat. pa. . l. . c. de maro●●ti . cru● . tur●o . grar . l. p. . ex relatione gerlachij . aboue houses of christians ) and there remaineth . for although * * boter loco 〈◊〉 citato . the patriachs of the maronites , and of the iacobites , whereof the former keepeth residence in libanus , and the later in mesopotamia , intitle themselues patriarchs of antiochia , and by the christians of their owne sects , bee so acknowledged : yet do the melchites , who retaine the auncient religion of syria , acknowledge none for patriarche , but the archbishop of damascus , reputing both the other for schismaticks , as hauing departed from the obedience and communion of the true patriarch . and yet , beside all these , a fourth there is , of the popes designation , that vsurpeth the title of the patriarche of antiochia . for * * boter . relat. p. . l. . ca. del patriarcha latino d● constantinopoli . euer since the latines surprised constantinople , ( which was about the yeare ) & held the possession of the east empire about . yeares , al which time the patriarchs of constantinople , were consecrated by the pope : as also , since the holy land , and the prouinces about it , were in the hands of the christian princes of the west , which began to bee about an. . and so continued about . yeares , during which season the patriarchs of antiochia also , and of ierusalem , were of the popes consecration : euer since then i say , the church of rome , hath , and doth still create successiuely , imaginary or titular patriarchs ( without iurisdiction ) of constantinople , antiochia , ierusalem and alexandria , so loth is the pope , to loose the remembrance of any superiority or title : that hee hath once compassed . of the georgians , circassians and mengrellians . chap. xvii . the georgians inhabite the country , that was anciently named iberia , betwixt the euxine and the caspian seas : inclosed with sheruan ( media ) east : with mengrelia , ( colchis ) west : with turcomania ( armenia the greater ) south : * * volaterran . l. . c. de sect. syriae prateo l. de sectis . hae●et . in verbo . georgiani . & alij . and with albania ( zuiria ) north. the vulgar opinion of historians is , that they haue obtained the name of georgians , from their deuotion to s t. george , whom they principally honour for their patron : and whose image they alwayes beare in their military ensignes . but yet , ( as i take it ) this vulgar opinion is but vulgar errour : mela l. . c. . plin. l. . c. . because i finde mention made of the nation of the georgians in those parts , both in mela and plinie , afore s t. george was borne , whosoeuer hee was . touching the properties of whose religion this may be sufficient to obserue for all : that * * paul. venet. lib. ca. . it is the same both in substance and ceremonies with that of the grecians * * chitrae . de statu ecclesiat . pag & . . & alij . who yet are in no sort subiect ( neither euer were ) to the patriarch of constantinople : but all their bishops ( being ) professe absolute obedience to their owne metropolitan , without any other higher dependance or relation . who yet keepeth residence farre off , in the monastry of st. katherine in the hill of sinai . prateo . de haeret. sect . verbo georgiani . bernard . lucemburg . in catalog . haeret. in georgiani . next these , i must speake a little of their next neigbours , the mengrelians and circassians , ( colchi and zychi they were anciently called ) seated betweene the georgians and the riuer tanais , along the coast of maeotis and the euxine sea , as being also christians of the greeke communion , and beside , * * bellon . obseru . l. . c. . michou . de sarmatia . l. . c. . of the patriarch of constantinople his obedience , and * * bellon . obseru . l. . c. . michou . de sarmatia . l. . c. . conuerted by his ministers cyrillus and methodius , to christian religion . which religion notwithstanding at this present is exercised among them , not without some deprauation , and mixture of strange phantasies , interiano della vita de zychi cap. . anan . fabrica del mondo tratt . . boter . par ▪ l. . c. for the circassians baptise not their children till the eight yeare , and enter not into the church , ( the gentlemen especially ) till the sixtieth ( or as others say , till the fortieth ) yeare , but heare diuine seruice standing without the temple , that is to say , till through age , they grow vnable to continue their rapines and robberies , to which sinne , that nation is exceedingly addicted . so deuiding their life betwixt sinne and deuotion , dedicating their youth to rapine , and their old age to repentance . 〈◊〉 metropolitan . russ. in epist. ad episcop . rom. apud sigismund . de rebus muscou . pag. . of the muscouites and russians . chap. xviii . the muscouites and russians as they were conuerted to christianitie by the grecians . zonar . annal. tom. . cromer . de reb . polon . l. . so haue they euer since continued of the greeke communion and religion . guagin . descript . muscou . c. . sacran . de error . b. ruthenor c. . . denying the holy ghost to proceede from the sonne . . sigism . lib. citato . pag. sacran . de relig . ruthenor . cap. . scarga . polon . l. . c. . reiecting purgatorie , but yet praying for the dead . . scargas . polon . l. . c. . guaguin . descrip . moscou . c. . beleeuing that holy men enioy not the presence of god afore the resurrection . . ioan metropol . russ vbi supra pag. . guagin descr . muscou . ca. . celebrating the sacrament of the eucharist , with leauened bread , and requiring warme water to mingle with the wine . . sigism . loc . citato . pag. . and communicating in both kindes , . sigism . loc . citato pag. . guaguin . loc . citato . but mingling both together in the chalice , and distributing it together with a spoone . . guaguin . ibid . and receiuing children after . years old to the cōmunion , saying that at that age they begin to sinne against god. . ioan. metropol . russ. vbi supra . apud . sigism . pag. . guagin . loc . citato . sacran . de errorib . ruthenor . c. . omitting confirmation by the bishop . . sacran . loc . citato . denying the spirituall efficacie of extreame vnction . . sigism . lib. alleg . pag. . posseuin . de rebus moscou . pag. . excluding the fourth mariage as vtterlie vnlawfull : whereas they approoue not the second , as perfectly lawfull , guaguin . descript . moscou . cap. . but onely permit it , but tolerate not the third , except on very important considerations . . sacran de errorib . ruthenor . c. . dissoluing mariage by diuorcement vpon euery light occasion or displeasure . . sigism . lib. citat . pag. . scarga . de vno pastor l. . c. . admitting neither deacons nor priests to orders , except they be maried : but yet * * possein . de reb. moscou . pag. . guaguin . loc . citat . prohibiting mariage to them being actually in orders . , posseu . lib. allegato . p. . reiecting carued or massie images , but admitting the painted . . ioan. metropol russ. vbi supr . p. ● guaguin . loc . allegato . reputing it vnlawfull to fast on saturdayes . . posseu . ●● moscouia . pag. . sacran . de error . ruthen . cap . or , to eate of that which is strangled , or of bloud . . guaguin . loc . citat . obseruing lents in the yeare . . sigism . lib. citato pag. ● . boter relat. par . . l. . c. de moscouia . refusing to communicate with the roman church . and ( to conclude ) excepting the difference in distributing of the eucharist , and exacting of marriage in their priests and deacons , there is not any materiall difference in points of religion , that i find betwixt them and the grecians . with whom , they not onely maintaine communion , but were also , and that not long since , ( and of right still ought to be ) of the same iurisdiction and gouernement , for * * posteuin . rer. moscou . com . pag. . guaguin . descrip . moscou . cap. . their chiefe metropolitan or primate ( who is the archbishop of mosco ) was wont to bee confirmed by the patriarch of constantinople , but is now , and hath beene about some yeares , nominated and appointed by the prince ( the emperour of russia ) and vpon that nomination , consecrated by two or three of his owne suffragans : of whom euen all sorts together . bishops and archbishops , there are but * * posse●● loco proxime citato sigism . in moscou . pag. . eleuen , in all that large dominion of the emperour of russia . thus is it with these sorts of christians hitherto related , touching their religion , and gouernours . all which ( as you may easily perceaue ) are of the same communion , and in effect of the same religion with the grecians : and beside these , some large parts of the king of polonia his dominion , for podolia , and for the most part * * boter . rel. pa. . l. . c. russia . guagu●n . description m●scou . c. . russia nigra , or rubra as some call it ( the larger russia subiect for the greatest part to the duke of muscouia they tearme russia alba ) are of the greeke religion . and although the bishops of south russia , subiect namely to the king of polonia , submitted themselues almost . yeares agoe ( an. ) to the bishop of rome , as baron . tom. . annal. in fine . & posseuin . in apparsacr . in rutheni . haue recorded , yet was it not without special reseruation of the greeke religion and rites , as is manifest by the articles of condition extant . ap . th. a ies. de conu . gent. l. . pa. . ca. . pag. & seq . tendered by them to the church of rome and accepted , before they would accept of the vnion . so that it was not any reuolting from the greeke religion , but onely ( in effect ) from the iurisdiction of the greeke patriarch , to the pope , and that also with sundrie limitations . and in * * sigism . de reb. moscou . pag. guagu●in in loco iam citato . wilna ( the metropolis of lituania . ) although the archbishop professe obedience to the pope , yet are there also in that citie , as sigismund hath obserued , more temples of the greeke religion ( * * sigism . de reb. moscou . pag. guagu●in in loco iam citato . there be of them ) then of the roman . * * sigism . de reb. moscou . pag. guagu●in in loco iam citato . epist. ad chitrae . de relig. russor . so that if we should collect and put together all the christian regions hetherto intreated of : which are all of the greeke communion : and compare them with the parts pofessing the roman religion , wee should finde the greeke farre to exceede , if wee except the romane new and foraine purchases , made in the west , and east indias . of the nestorians . chap. xix . the nestorians , who haue purchased that name , by their ancient imitation , and maintaining of nestorius his heresie , inhabite ( though euery where mingled with mahumetans , or with pagans ) a great part of the orient , for besides the cuntries of babilon , and assyria , and mesopotamia , and parthia , and media , wherein verie manie of them are found , that sect is spred and scattered farre and wide in the east , both northerly to cataya , and southerly to india . so that in marcus paulus his historie of the east regions , and in * * guil. de rubr. it● . tart. c. paul. venet. l. . c. . . l. eod . c. . c. . c. . . c. . & . . c. . . c. . c . l. . c. . l. eod . c. & . &c. others , we finde mention of them , and of no sect of christians but them , in very many parts and prouinces of tartarie : as namely in cassar , samarchan , carcham , chinchintalas , tanguth , suchuir , ergimul , tenduch , caraiam , mangi , &c. insomuch , that beyond the riuer tigris eastward , there is not anie other sect of christians to be found , for ought i can reade , except onely the portugales , and the conuerts made by them in india , and the late migration of the armenians into persia. the reason of which large spreading and preuailing of that sect so farre in the orient , if you enquire i finde to that purpose , recorded by paulus diaconus of cosrhoes the king of persia , paul. diacon . histor. miscel. l. , that he for the mortall hatred hee bare the emperour heracl●us , by whom he had beene sore afflicted with a grieuous warre , inforced all the christians of the persian empire to nestorianisme permitting no catholiques to remaine in all his dominions . by whose preaching , the christian religion being farre there inlarged and propagated into the east ( as it seemes both because those of the persian dominion , were more eastwardly then other christians , and because it is certaine , that all of them till this day acknowledge obedience to the nestorian patriarch in mesopotamia , which country was then part of the persian dominion : ) it is no wonder if sowing their owne tares and christes wheate together , they propagated with the gospell also there owne heresie . shortly after which time , the sarracens of arabia ( mahumetans ) conquering persia , and bringing their religion , together with their victories into all that large dominion , there remained but little outward meanes and slender hope of their repaire and reformation from any sound part of the church , ( from which they were more now then afore diuided ) except what affliction and time , and the grace of god might worke and repaire in them . now touching their ecclesiasticall gouernment : the patriarch of the nestorians , to whom all those of the east parts , acknowledge obedience ( a number of whose suffragan bishops and metropolitans , sand de visibil . monarch . l. . an. . paul venet. l. . ca. . you haue reckoned vp in sanders booke de visibili monarchia , and whom they call iacelich , saith paulus venetus brochardus , and others , but mistake it ( or else they of the east pronounce it amisse ) for catholich , brocard . descript . tert. sanct . leunclau . pand. histor turc . §. . as is obserued by leunclauius ) hath his seat in the cittie of muzal , on the riuer tygris in mesopotamia , or in the patriarchall monasterie of s. ermes fast by muzal . th. a ies. l. . pag. . c. . in which citie , though subiect to mahumetans , it is * * aubret . m●rae . notitiae . episcopor . orb. pag. . mas. in ortel . in thesaur . in seleucia . plin. l. . c. . strab. l. . longa●ite med. recorded , that the nestorians retaine yet , . temples , being esteemed about soules . th. a ies. l. . par . . c. . & the iacobits . . which citie of musal , i either take with masius and ortelius , to be the same , that anciently was called selutia ( and in plinie seleutia parthorum ) both because seleutia was , as strabo saith , the metropolis of assyria , euen as * * guili●l . tyrius de bel. sac●o . l c. . musal is recorded to be : and also , because i finde the ecclesiasticall iurisdiction of those parts , committed by the fathers of * * concil . nicen . arab. l. . c & . the nicene councell , to the bishop of seleucia , assigning him with all , the name of catholique , and the next place of session in councels after the bishop of ierusalem , which name and authoritie in those parts , the bishop of mozal now hath . or if seleucia , were some other citie , muzal , the patriarchall seate of the nestorians , is either a remainder of the ancient niniue , as vitriacus , and tyrius ( who therefore in his historie calleth the inhabitants of that citie , niniuites ) haue recorded : or at least , built neere the ruines of it : namely , ouer against it , on the other side of the riuer tigris , as by beniamin , who diligently viewed the place , is obserued , for niniue ( which hee noteth to bee dissolued into scattered villages , and castles ) stoode on the east bancke of tigris , on assyria side : whereas muzal is seated on the west banke on mesopotamia side , being yet both ioyned together , by a bridge made ouer tigris . now distroyed , vitriac . histor oriental . c. ● tir. de bel. sacro . l. . c. . as for certaine reasons i am induced rather to thinke , yet at least , the patriarcall seate was frō seleucia translated to muzal , for the opinion of scaliger , scalig. ad ch●on eusebij an. m.d. ccxiii. namly , that seleucia was the same , that is now called bagded , beniamin . in itinerar . in medio . or new babilon , my obseruations in geographie and historie , will not suffer mee to approoue . first because seleucia is remembred by strabo to be furlongs ( miles and one or two ) plinie saith , strabo . l. . plin. l. . c. . a great deale more , distant from babilon , whereas bagdet is built close by the ruines of it . secōdly , because i finde the positiō of seleucia in ptolomie to bee two third parts of a degree , ptolom . geog. l ▪ . c. & . dion . histor. l. . plin. l. . c. . more north then that of babilon whereas bagdet is more south . thirdly , because in dion , and others , seleucia is named for a citie of mesopotamia , which bagded is not , but in the prouince of babilon , as being beneath the confluence of tigris and euphrates . the bishop of muzal then , is patriarch of the nestorians . but yet at this present , if the * * boter . relat. par . l. . c. de nestoriani . thom. a ies. de con●ers . gen● l. 〈…〉 c ● & relations of these times be true , there is a distraction of that sect : which began about yeares agoe , in the time of pope iulius the third : the nestorians in the north part of mesopotamia ( about the citie of caramit ) submitting themselues to another patriarch of the popes erecting ( that reuolting from the bishop of muzal , taking also on him , the title of the patriarch of muzal , which the pope bestowed on him ) hauing first rendred and professed obedience to the sea of rome , in which obedience it is said , that those nestorians about caramit doe still continue . now touching the specialties of these nestorians religion , in relation to the roman : they beleeue . first , vtriac . hist orient . c. . that there are two persons in our sauiour , as well as two natures , but yet confesse , that christ from the first instant of his conception , was perfect god and perfect man. th. a. ies. ibid. secondly , id. loco citat● that the blessed virgin ought not to be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet now in some sort they * * bo●er . relat pa. . l. . c. de nestoriani ▪ thom. a ies de conu gent. l. . c. . qualifie , confessing hir to be the mother of god the sonne , but yet refusing to terme her the mother of god. thirdly , boter . loco proxim . citat . that nestorians condemned in the third and fourth generall councels , and diodorus tar sensis , and theodorus mopsuestensis , condemned for nestorianisme in the fifth , were holy men : reiecting for their sake , the third generall councell held at ephesus , and all other councels after it , and specially detesting ( the mall of nestorianisme ) cyrill of alexandria . th. a. ies. ibid. vitriac . histor . orient . . villamont . en voyages . l. . c. . . they celebrate the sacrament of the eucharist , with leauened bread . . they communicate in both kinds . . they vse not auricular confession . villam . loc citat . . nor confirmation . et. . sulak . nestoriā . profess . tom. . biblioth . vet patrum . pag. . . they contract marriage in the second degree of consanguinity . th. a ies. ibid. . their priests after the death of their first wiues , haue the liberty of the second or third or oftner marriage . th. a. ies. ibib. gulielm . de rubric . itiner . tartar. c. . . they haue not the image of the crucifix on their crosses . of the indians or christians of s t. thomas . chap. xx. the christians of india , vulgarly named the christians of s. thomas , because by his preaching they are supposed to haue beene conuerted to christian religion : ( and his bodie as is thought , remaineth among thē , buried in the citie of maliapar on the coast of choromandel ) inhabite in the neerer part of india : namely in that great promontory , whose base lying betweene the outlets of the riuers indus & ganges , stretcheth out the sides far toward the south , ( well nigh . miles ) till meeting in the point of comori , they make , together with the base line forementioned , ( betwixt cambaia , and bengala ) the figure almost of an equilateral triangle . in the more southerly part of this great promontory , i say , neerer to cape comori , about the cities of coulan and cranganor on the west side , and about maliapur and negapatan on the east side , doe these christians of saint thomas dwell , being esteemed afore the portugals frequēted those parts , about * * sommar . ● . popoli oriē●ap ramus . vol l. de v●agg● . p. . . or * * barbosa eod . vol. pag. . . families , or after anothers account * * boter rei . p. . l. . c. della . noua christianita d'india . . persons . but on the west coast , the farre greater number of them is found , and especially their habitation is thickest , about angamale , . miles from the citie cochin northward , where their archbishop keepeth residence . now as touching their gouernement : their archbishop till . yeares since or little more , acknowledged obediēce to the patriarch of mozal , * * boter . relat. p. . l. . c. dell● vecchia christi●n 〈◊〉 d'india . th. a ies de conu . g●nt . l. pa. l. c. . by the name of the patriarch of babilon , as by those christians of india he is still tearmed : and certainly , * * pausan. in attici●ante med . that the patriarch of mozal * * for mozal as i said afore , is either seleucia , or succeeded into the dignity of it . and seleucia is recorded to haue beene inhabited by the cittizens of babilon , whereof it was a colony : and such a colony , as in short time it * * th. a ies. de conu . gent. l. . part . . c. . exhausted babilon it selfe , of all the inhabitans , passing , by reason of the more cōmodious situation , to dwell at seleucia . so that seleucia beeing inhabited by the babilonians , and so becomming in stead of babilon , the principall citty of the prouinces of babilonia , and assyria , the citty * * plin. loco proxim . citato obtained the name of babilon of her inhabitants , ( as well as seleucia of her founder ) as plinie hath recorded : and the patriarch of it , the title of the patriarch of babilon . and although * * apud ramus vol. . de viaggi . p. . barbosa note , that subordination of the christians of india , to be to the patriarch of armenia , ( which no doubt he receiued from the indians relation , among whom he was ) yet certaine it is , that hee meaneth no other , then this patriarch of mozal : because those armenians which he meaneth , are by himselfe obserued to haue for their vulgar language , the arabique tongue , & to celebrate their diuine seruice , in the chaldee , both which agree with the christians of mozal , but neither of both with those of armenia , whose language both in the vulgar and sacred vse , is knowne to bee no other then the armenian tongue . as also , because the indians are known to haue bin nestorians , to which heresie the armenians were most opposite , as beeing in a manner iacobites . but as it seemeth , that patriarch is saide to haue beene of armenia , for the nearenesse of mozal to the confines of armenia . , * * plin. l . c. challengeth their obedience , as being of his iurisdiction appeareth by the profession of abil-isu , a patriarch of mozal , of pope pius the fourth his inuesting ( an. ) as is to be seene in sanders booke de visicili monarchia . sander visib . monarch . l. . pag. . but then , the archbishop of these indians , reuolting from his former patriarch , submitted himselfe by the portugalls perswasion , to the bishop of rome , ●etayning notwithstāding , the ancient religiō of his cuntry , which was also permitted by the pope . in so much , that in a synode held in goa , for that purpose , hee would not suffer any alteration to bee made of their ancient rites or religion , * * linsel●ot . l. cap. ● . as one that liued in those parts at that time hath recorded . but that bishop beeing dead , his successour in another synode , * * posseuin . in apparat. sacro in d●amperi●●se conciliū . held by the archbishop of goa , at diamper , not farre from maliapur , an. . made profession , together with his suffragans , and priests , both of the roman obedience , and religion , renouncing in such direct sort , the patriarch of mozal , and nestorianisme , that they deliuered vp all their books , to the censure of the archbishop of goa , and suffered their liturgie , in the points that relished of nestorianisme to be altered , euen in such sort as now it is to be seene in the last edition of bibliotheca veteriem patrum . biblioth . vet . pat auctorij tom. . in fine . but before this alteration of their religion was procured by the portugals , those christians of india were nestorians , osorius de rel. emmanuel . l. . boter . rel. p. . l. . ca. della vecchia christianitad india . as hauing the dependance that i related , on the patriarch of the nestorians , they could not well bee any other . some specialties of whose religion i finde thus recorded . . that they distributed the sacrament of the eucharist in both kinds . . that they celebrated it with bread seasoned with salt , odoard . barbos . ap . ramus . vol. . pag. . ( pane salato , saith my historian ) and in stead of wine , ( because india affordeth none ) in the iuice of raisons , softened one night in water & so pressed forth . nauigat . ioseph : indi , inter relationes noui orbis . c. . that they baptized not their infants till they were . daies old , except in danger of death . . that they vsed not extreame vnction . ioseph . ind. lib. citato . ca. . . that their priests were married , but excluded from the second matrimony . osor. de reb. emanuel . l. . osor. loco ante citato . posseu . in appara . sacro . in diamperiense consilium . thet. cos . l. . ca. . . that they had no images of saints in their churches , but onely the crosse . . that detesting ( the mall of nestorianisme ) cyrill of alexandria , they honoured nestorius and dioscorus as saints , which yet mee thinks were strange , being of so contrary opiniōs , ioseph . ind. vbi supra . c. . as they were , the first , for two persons in christ , as well as two natures : the second , for one nature , as well as one person ; posseu . loco lam citato . but it may be that dioscorus is by the relater mistaken for diodorus , who was indeed a great nestorian , and for it condemned in the fifth general councell . posseu . loco citato . . that they denied the primacy of the pope . posseu . in apparat. sacro in nesto●iani . . that their new testament which in their churches they formerly read , ( and still doe ) in the syriaque toung , was by the nestorians in sundry places , which are now altered by the romans , corrupted to the aduantage of that heresie , wherin yet , i thinke the reporter is deceaued : because the same corruptions obiected to them , ( wherof some are no corruptions at all , but agree rightly with the originall text , and much better then doth the vulgar latine , by comparing whereof he examines them , and censures them for corruptions ) the same i say , are found in the syriaque edition that wee haue , being so farre from being corrupted by the nestorians , widmanstad . in praef . testā ▪ syriaci . that it was brought out of mesopotamia into europe ( to be printed by moses mardenus , from the patriarch of the contrary sect , namely , of the iacobites . but yet notwithstanding , i am indeede certainly perswaded , that the syriaque translation of the new testament ( whosoeuer was the authour of it ) is nothing neere of that antiquity , the imperfections of the syriaque edition , consist partly in sundry defects : namely . of all the reuelation : . of the epistle of s. iude : . of the second epistle of s. peter : . of the secōd and third epistles of s. iohn : . of the history of the woman taken in adultery , in the eight chapter of s. iohns gospel , containing the first eleuen verses : and . of the . verse of the fifth chapter of the first epistle of s. iohn . of which , the two last wants are no lesse foūd in sundry auncient greeke copies , as erasmus , beza , iunius & others haue obserued : and partly ; beside these defects , in some ( very few ) faulty translations . which the syrians ( as bellarmine and others report of them ) pretend it to bee , bellar. de verbo dei. l. . c. . namely to haue bene the work of s. marke . first , because s. mark died in the . yeare of nero , hieron . de scriptorib ecclesi●sticis , in ma c erasmus . beza . iunius . in . annot . ad loc . praedict . as hierome with others hath certainely recorded , after which time , many parts of the new testament , were written : as namely s. iohns gospell , the acts of the apostles , ( for all the history from the . chapter to the ende , relateth occurents after s. markes death ) the epistles of s. paul to the galathians , ephesians , philippians , collossians , to philemon , and the second to timothy . secondly , because that syriaque translation is not to bee found once mentioned , in any of all those ancient and learned writers , that liued in those east parts , and diligently sought out and obserued the seuerall editions and translations of the holy scripture . and thirdly , because the dialect discouereth it to be of a farre later age , then that of the apostles : which they will soone finde to be so , ( to omit some other euidences ) that shall compare the syriaque words recorded in the new testament by the euangelists , ( which all are noted by hierome and by others ) with the syriaque booke : as for example , hieron . l. de nominib . hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . mamouno . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ioan. . . gephiphto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . gogoultho . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . chakal demo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . cor. . . moraneto . and to be short , there is not almost any syriaque worde recorded in the new testament , which varieth not from that ancient pronouncing that was vsuall in the apostles time , either in consonants , or vowels , or both : which could not bee the alteration of any short course of time . of the iacobites . chap. xxi . the iacobites obtained that appellation , as damascene and nicephorus haue recorded , damas. l. de h●eresib . post med . niceph. hist. eccles ▪ 〈◊〉 l. . c. . of one iacobus surnamed zanzalus , of syria , who liuing about anno. . was in his time a mighty inlarger of eutiches sect , and maintainer of his opinion , touching the vnity of nature in our sauiour : and his followers are at this day in great numbers , knowne by the name of iacobites , in syria , in cyprus , in mesopotamia , in babilon and in palestine . for , the patriarch of ierusalem , who keepeth his residence still in ierusalem , ( in which city , there yet remaine * * chitrae . de stat . ecclesia● . pag. . tenne , or more churches of christians ) is also a iacobite . but , although in al these forementioned regions , these iacobites are found , ( where they bee esteemed to make about * * namely . crus in turco●rae● . l. . p. . . families ) or rather . as leonard the bishop of sidon , * * bote● . relat. pa l. . c. de g●●kobiti . the popes visiter in those parts hath recorded . ap . th. a ies. l. . p. . ca. . yet chiefly they inhabit in aleppo of syria , and in caramit , and the mountaine tur of mesopotamia : but yet their religion vnder other titles , is extended much farther , in so much that it is recorded to be spread abroad in some * * breitenbach peregrin . c. de iacobit●● . vitria . hist. orient ▪ c. . . kingdomes . all which iacobites of the places before specified , haue , and long haue had , a patriarch of their owne religion , ( for i finde the * * paul. diacō . hist. miscell . l. . patriarch of the iacobites spoken of , zonar . annal. tom. . in heraclio . in the emperour heraclius his time ) to whom they render obedience . the patriarchall church of which sect , is in the * * mirae . in notitia . episcopor orb. pag. . boter . relat. pa. . l. . c de giacobiti . monasterie of saphran , neere to the citie of merdin in the north part of mesopotamia : but the patriarch himselfe , keepeth ordinarie residence , in the citie of caramit , the ancient metropolis of mesopotamia , and which at this day , consisteth for the greatest part of christians , for that caramit is the same citie , which the auncient writers called amida , caramit , is kara amida , that is ( in the turkish toung ) black amida , because it was walled with blacke stone . sabellicus , sabell●c . supplem . histor. l. . and others , haue left obserued , and amida to haue beene anciently the metropolis of mesopotamia , i finde in the subscriptions of the auncient councels plainely recorded . * * concil . chalced. action , , &c. but till eutichianisme so mightely preuailed in those parts , as to worke in them a detestation of the councell of chalcedon , and a departure withall , from their auncient obedience : they belonged till then i say to the iurisdiction of the patriarch of antiochia , as being * * notitia prouinciar . prouinces of the dioces of the orient , which wee finde in the * * concil . constantinop . . prim . con. . second generall councell , to be the circuit and limitation of that patriarchs authoritie , which is the reason that the patriarch of the iacobites , keeping euer the name of ignatius , intitleth himselfe patriarch of antiochia : and that the * * mirae . notit . ep●scop . orbis p●● . . patriarch of ierusalem , who is also as i said a iacobite , acknowledgeth him ( as some record ) for superior : hauing therein ( if it be so ) but in some sort returned to the auncient obedience , wherein the bishops of ierusalem stood to the patriarchs of antioch●a , euen till the time of the councell of chalcedon : for then began ierusalem , to be erected into a patriachship : and ( as we reade in the * * co 〈…〉 a●●●●on . . actions of that councell ) with the consent and allowance of the patriarch of antiochia , the three prouinces of palestina , which till then ( an. . ) belonged to antiochia , were withdrawne from it , and assigned to the bishop of ierusalem for his patriarchall iurisdiction . now as touching the characters of their religion . . they acknowledge but one nature , . . ▪ . iacob a vitriaco , histor. oriental . c. . villamont . l. . c. . and but one will and one operation , ex catechism . iacobitar . ap . th. a ies. l. . pa. . ca. . in christ ( as there is but one person ) and in token of that , they make the signe of the crosse , with one finger onely , which the other christiās of the east do with two . . they signe their children before baptisme , many in the face , . bucebing . hist. eccles. part . . pa. ● . sali 〈◊〉 i●ner . to● . c. . some in the arme , with the signe of the crosse , imprinted with a burning iron . . they vse circumcision saligniac . itin. tom. . c. . euen of both sexes . vitriac . vt ibi . . they confesse their sinnes to god onely , nor to the priest , th●a ie●● pa. . c . . bucebing . loco citato . al● hons● . castro . l. . conu● he●es . t it confeslie baungar . itiner . . c. . & as others record , but verie seldom , so that many communicate without auricular confession . leonam sidon . ap . th. a ies. l. . pa. . c. . . they admit not of purgatorie , nor of praiers for the dead . th. a ies. l. . pa. . c. . . they consecrate the eucharist in vnleauened bread salign . itin. hieros . tom. . c. . they minister the sacrament of the eucharist in both kindes . . the priests are married . . they beleeue all the soules of iust men to remaine in the earth till the day of iudgement , expecting christs second comming , ex catechism . ia●obit . . they affirme the angels to consist of two substances , fire and light . ex catechism . iacobit . . they honour dioscorus and iacobus syrus as saintes , but yet condemne eutyches , as an heretique . patriarch . iacobit . ap . th. a ies. l. pa. . c. . these are the properties ( that i finde registred ) of the iacobites religion , namely of them , that are properly so called , and still retaine the auncient opinions of iacobus syrus . but it seemeth , that their principall errour , and which occasioned their first schisme and separation from the church , namely the heresie of eutiches , touching one nature in christ , is for the most part , long since abolished , for as vitriacus hath long agoe recorded , vitriac . histor orient . c. . they denied to him ( then the popes legate in those parts , and demaunding the question ) that they beleeued one onely nature in christ : and being further asked , why then making the crosse , they signed themselues onely with one finger , their answer was , that they did it in acknowledgement of one diuine nature , as also they did it in three seuerall places , in acknowledgement of three persons in that one nature . and beside of late time , leonard another legate of pope gregories the in those parts , hath recorded of the patriarchs profession made to himselfe , that although they held indeede but one personated nature to bee in christ , resulting of the vnion of two natures not personated , yet they acknowledged those two natures to bee vnited in his person , without any mixtion or confusion , and that they themselues differed not in vnderstanding , but onely in termes from the latine church . th. a ies. l. . pa. . c. . and although ( as it is storied by some writers of these times ) some there bee among them that still retaine that errour , yet certainely , that it is no generall and receaued opinion among them , is most manifest , for wee haue extant the confessions of the * * tom. . biblioth . vete● . patrum . pag. . iacobites of mesopotamia , and of those of * * apud . baron . in fine tomi . . annal. aegypt , and * * zag . zaho . de religion . & morib . aethiop . apud damian a goer . of aethiopia , and of * * confess . armenior . num. . . . , &c. armenia , that is to say , all sorts of iacobites , out of which it is euident , that that errour of eutiches , is clearly renounced , as articularly acknowledging , that the humane nature of christ was taken of the virgin , and of the same substance with ours , and remained , after the adunation with the deitie ( without any mutation of properties ) distinct from the diuine nature : * * vid. concil . chalcedon action . & theodoret. de haeres . l. in eutiche . all which the heresie of eutyches denied . of the copthi or christians of aegypt . chap. xxii . the sect of christians named cophti , are no other , then the christians of aegypt : and , it is the name of their nation , rather , then of their religion , ( in respect whereof , they are meerely iacobites ) for as masius hath obserued , mas. in syror. peculio . the aegyptians in some ancient monuments are termed aegoph●i , whom vulgarly wee name cophti , or copti , and so they also name themselues , as may be seene , in the confessions of these aegyptians recorded in baronius . baron . in le●at . eccles. alexand . ad sed apostolic . ●●om annal . in sine . o●ted in the●a●●o in aegyp●●s sealig . ad eu. seb●● chronic. ad an. m dc cxxxiv . d●us de trib. secc . iudaeor . l. . c. . tit . de philacterijs . damascend . de haeresib . post med . and certainly , that the aegyptians themselues , name their country chibth , ortelius after theuet hath recorded : as also it is obserued by scaliger , that in the talmud it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and , by drusius , out of r. dauid , and r. shelomo , that aegypt is by them named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not without some traiection of letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. dauid in praef . l. radic . r. shelom . in exod. . but touching their religion ( to omit curiosities about the name ) they differ not , as i said from the iacobites . insomuch that , ( as damascen hath obserued ) the same sectaries , that first were termed aegyptij , because among the aegyptians , that heresie of one onely nature in christ , found the mightiest patronage , were after of iacobus syrus aboue mentioned , named in syria iacobites . and till this day seuerus , dioscorus and iacobus , the principall parents and patrons of the sect , are by the aegyptians honoured in the memorials of their liturgies . th. a ies-l . . pa. . cap. . ●●oter . rel. p. . l. . c de ●hristiani del ●●gitio . . vsing circumcision : yet i am not very certain whether for religion , or , ( which i obserued it before to haue beene ) as an ancient custome of that nation , which custome yet is reported th. a ies. l. . pa. . c. , boter . p. . l. . c. de christ. de egitto , to bee now abrogated among them , by the perswasion of the bishops of romes legates in a synode held at caire about yeares agoe , an. . . the confer the inferior sacred orders ( vnder priesthood ) euē to infants presētly after baptisme , altogether , their parents promising for them and performing in their steads ( till they be years old or thereabout ) what they promise in their behalfes namely chastitie , and fasting euery wednesday and friday and in the . lents of the yeare . th. a ies. l. . p. . c. . they repute not baptisme of any efficacy , except ministred by the priest and in the church in what necessitie soeuer . th. a ies. l. . pa. . c. . . neither baptise their children afore the day , though they should die without baptisme . th. a ies. ibid. . min●string the sacrament of the eucharist in both kindes . theue● in cosm. de leuant . c. . . they minister the sacrament of the eucharist in leauened bread . th. a ies. ibid. . giue the sacrament of the eucharist to infants presently after their baptisme . id. ibid. . to sicke persons they neither minister extreame vnction nor the eucharist . id ibid. . athough they acknowledge the holy ghost to proceed from the father and the son , yet in relating of the nicene creed , they leaue out those words ( and from the sonne ) as the grecians do . id. ibid. . they admit not to purgatorie nor of prayer for the dead . th. a ies. l. . pa. . . . they contract marriages euen in the second degree of consanguinity without any dispensation tecla . abissin . ap . th. a ies. l. . pa. . c. . . they obserue not the lords dayes nor other feasts , except in the citties . tecla . abissin . ibid. . in celebrating of the eucharist , they eleuate not the sacrament . tecla . abissin . ibid. . reiect all the generall counsels after that of ephesus , expressely condemning the counsell of chalcedon . id. ibid. . read the gospell of nicodemus in their liturgies . prateol . de heresib . in cophti . . repute the roman church hereticall , and auoide the communion and conuersation of the latins no lesse of iewes . and although baron . in fin . tom. . annal. haue registred an ambassage from marcus the patriarch of alexandria to pope clement the . wherein hee is said to haue submitted & reconciled himselfe & the prouinces of aegypt to the pope , yet the matter being after examined was found to be but a trick of imposture , as th. a ies. l. . pa. . c. . hath recorded . . maintaining the opinion of one nature in christ : thom. a iesu de conu . gent. l. . par . . c. . yet in such sort , that although in the generall position touching one nature in our sauiour , they follow eutyches , yet in the speciall declaration , at this day they differ very much from him . for they acknowledge him to be truely , and perfectly both god and man : . thom. a. ies. loc . citato . botor . loc . cit . and , that the diuine and humane natures , are become in him one nature , not by any confusion or commixtion of them , as eutyches taught : but onely by coadunation . wherin , although they catholiquely confesse , that there is no mutation of properties in either nature , being united in christ , from what the diuine and human natures seuerally obtaine in seuerall persons : yet , being not well able ( as it seemes ) to distinguish betweene the nature and the person , they dare not say there be in christ two natures , for feare they should slip into nestorius heresie of two persons . which heresie of one onely nature in our sauiour , beginning with eutyches , although after dispersing it selfe into many branches , hath euer since the time of the counsell of chalcedon , by which eutychianisme was condemned and for it , the patriarch of alexandria * * concil . chalced. action . . dioscorus deposed , beene nourished and maintayned , as by other christians of the east , so specially by the aegyptians . insomuch , that not onely sundry patriarchs of alexandria , and antiochia , ( but specially of alexandria ) together with many other bishops of the east parts , their suffragans , and adherents , are recorded to haue maintained and aduanced , euagr. l . c. . . . . . &c. leont . de sect. action . . niceph. l. . c. . . & . & l. . c. . & sequent . that heresie of eutyches but we finde moreouer , manie synodes of those parts , registred or remembred in euagrius , leontius , nicephorus , and the booke called * * synod . . , , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , brought to light by pappus &c. wherin ( in the behalfe of that heresie ) the decrees of the councell of chalcedon were condemned . in which counsell , although we reade of the greatest confluence of bishops , that euer mette about the establishment of any point in christian religion ( and yet beside the bishops present in that councell , there are extant in the * * ad sin concil . chalcedon . tom. . concil . binij , booke of councels , the suffrages of about prouinciall synodes , that by their epistles to the emperour leo , confirmed it , together with all the bishops of the west , by whom it was likewise receiued ) yet notwithstanding all this , that heresie so preuailed in the east parts , and specially in aegypt , wherof we now entreat , that from that time to this it was neuer cleared of it . but as there was neuer heresie that so grieuously wounded the church of god , as that of eutyches , ( except perhaps arrianisme ) so was no part of the church so deepely and deadly wounded by it , as that of aegypt . so that , euen at this day , although the wound be in some sort healed , yet the wemme or scarre still remaineth . for it is not many yeares , since by certaine lesuits , agents for the bishop of rome , some conferences were had with the patriarch of alexandria and his synode , boter . relat. pa. . l. . c. de christiani de egitto . wherein , although they confessed ( if true relation be made of that conference ) that christ is true god and true man : yet did they purposely refraine from mentioning two natures in christ , lest they should by little and little slippe into the heresie of two persons . now as touching their ecclesiastical gouernment they are subiect to the patriarch of alexandria * * chitrae . de ●at . ecclesiar . pag. . , whose patriarchall seat is at this present translated , ( and so long hath beene ) to the citie of caire , in * * legatio alex●ndrin ap . ba●on . tom. ● . in fine . either of which cities , ( caire and alexandria ) there remaine at this day , but three christian temples a peece . whereas burchardus recordeth of his time ( about years agoe ) that in one of them ( caire ) there were aboue . burch , descr . ter . sanct . par . . c. . but yet , to the iurisdiction of this patriarch belong , not onely the natiue christians of aegypt , who are but very few , considering the exceeding populousnesse of that nation , ( for they are esteemed as i sayd before , not to passe ) which in burchardus his time , are by him recorded to haue beene aboue . id. pa. . c. . together with the small remainder of christians , that are found about the bay of arabia , and in mount sinai eastward , or in afrique as farre as the greater syrtis westward ▪ but the christians likewise of aethiopia , acknowledge obedience to him . 〈…〉 . cap. ● for although aluarez in his storie of aethiopia haue related ( as he doth also some other matters touching the ancienter condition of the church , too grossely and boldly ) that the christians of nubia , till their defection from christianity , were of the popes dependance and iurisdiction , and receiued their bishops by his consecration , ( and say nothing of the patriarch of alexandria ) yet certainely , that they were not so , is manifest , for besides that saligniacus ( himselfe the popes protonotary , and whose trauaile had taught him some knowledge of the east parts , directly denieth the nubians professing of obedience to the bishop of rome , obseruing , that they were gouerned by a prelate of their owne , whom they termed the priest of the law . itiner . tom. . c. . beside that direct testimonie of his i say , there be other euidences . first , because there cannot be produced any instance , out of any ecclesiasticall history , either ancient or moderne ( as i am certainely perswaded ) to that effect . secondly , because the fathers of the nicene counsell , as we finde in * * nicen. concil . l. . c. . gelasius cizicenus , are knowen to haue assigned aethiopia , whereof nubia is a part , to the patriarch of alexandria his iurisdiction . thirdly , because the patriarchship of alexandria , lyeth directly betweene nubia and rome , as being immediately at the backe of aegypt . fourthly , because the nubians were in religion iacobites , as a roman cardinal vitriacus brocardus , and others haue recorded , vitriac . histor . ●rient . c. . brocard . de●●ript . terre . sanct . and as their baptising with fire remembred by burchardus and saligniacus did manifestly import burch . descr . terr . sanct . pa. . c. . § . saligniac . itin. tom , . c. . of which sect the patriarch of alexandria is knowen to be : which , had the pope the assignement or confirmation of their prelates , it is vtterly vnlike they should haue been . fiftly , because in time of their necessitie , being left destitute of bishops and ministers , if they had pertained to the bishop of rome his iurisdiction , they would rather haue had recourse to him , for repaire of the decayed and ruinous state of their church who both plentifully could , and no doubt readily would haue relieued them , rather , then suffered them to depart as they haue done , from the christian faith : to him i say , they would rather haue resorted for supply , then to the k. of habassia * * aluarez . lo●o prox . citato . ( as they did ) being of another patriarchall iurisdiction . certaine therefore it seemeth , that nubia while it was christian , belonged not to rome but to alexandria : by whom , if the nubians in their distresses were not relieued , no man can wonder , that knoweth the great want and misery of the church of aegypt . of the habassines . chap. xxiii . now touching the habassines . or midland aethiopians , whether they haue obtained that name , by reason of their habitations ( in houses ) which the aegyptians called auases , strab. l. . et l. as strabo hath obserued , ( for the ancient books ha●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in difference from them , which dwelling neerer the bay of arabia , were called trogloditae ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) because they dwelled in caues , plin. l. . c. . solin . polyhistor . c. . not in houses , as plinie and others haue recorded : whether i say , for that reason they haue obtained the name of abassins , or no , let more curious men inquire . but , as touching their religion , they are in manner meere iacobites : and their king ( whome by errour wee call prester iohn ) is sundry times in histories termed the prince of iacobites . and their leauing out of their memorials ( in * * liturg. aethiop . tom . . biblioth . ve● . patrum . pag. . et . their liturgy ) the councell of chalcedon , by which the heresie maintained after by iacobus syrus was condemned whereas the councels of nice , of constantinople , and of ephesus are remembred , doth import so much . zag . zabo . de . relig. et morib . aethiop . ● ap . damian . a goes . and in very deede considering the dependance , that the church of habassia , hath of the patriarch of alexandria , it is almost vnpossible but they should be so ; for as zaga zabo an habassine bishop hath left recorded , although they haue a patriarch of their owne , whom they call in their own language abuna , ( our father ) and he chosen by the habassine monks of s. antonies order , remaining in ierusalem , yet are they limited to choose one of the iurisdiction of alexandria , and a * * you may obserue , which i in my reading haue done , that all the patriarchs and other bishops of the east , are monkes of the orders either of s. basil , or s. anthony , for the patriarchs of constantinople , of antiochia & of armenia , are monks of s. basils order : the patriarchs of alexandria , of aethiopia , of the iacobites , and of the maronites , are of s. anthonies , and the patriarch of the nestorians either of both . monke of s. antonie he must be . and beside that , the confirmation , and consecration of him , belongeth to the patriarch of alexandria , and by him hee is sent with ecclesiastical charge into habassia . and ( to be short ) their praier , in their 〈◊〉 ▪ aethiop . tom. . biblioth . vet. 〈◊〉 ▪ p. . present liturgie , for the patriarch of alexandria , tearming him the prince of their archbishops , and remembring him before their owne patriarch , euidently declareth their dependance and subiection to that sea. which supreme ecclesiasticall power touching aethiopia , to haue belonged very antiently to the patriarch of alexandria , may appeare by the arabique booke of the nicene councell , translated by pisanus , 〈…〉 l . can . ● where that authority is found assigned , to the patriach of alexandria , touching that abuna of aethiopia , ( by the name of catholique ) and withall , to that catholique or chiefe bishop of aethiopia , the seuenth place in the sessions of generall councels , namely , next after the bishop of seleucia , ( whose seat was next the patriarchs of ierusalem ) by the decree of the same nicene fathers was allotted . but if you desire a register of some special points of their religion , . they circumcise their children the . day , . . . . . . . . . . . . . . . . z●g zab. de r●lig . et morib . aethiop . ap . d●●●●●num . after the manner of the iewes : euen females also as well as males , wherein they differ from the iewes . . they reuerence the sabbath ( saturday ) keeping it solemne equally with the lords day . . they eat not of those beasts , which in the old law are censured for vncleane . . they consecrate the sacrament of the eucharist in vnleauened bread : aluarez histor . aethiop . cap . contrary to the custome of all the east , aluarez . ibi . the armenians excepted . neuerthelesse tecla an habassine monke and priest , saith that they celebrate ordinarily in leauened bread , but on the day of the institutiō of the lords supper ( the thursday before easter ) they doe it in bread vnleauened ouer all habassia . an . th. a ies. l. . p. . c. . . and communicate in both kinds , which they receiue standing . and all of them as well of the laity as cleargy at leastwise euery weeke , the priest ministring the bread , tecla abissin . ap . th. ● ies. loc . alleg . and the deacon the wine with a spoone . tecla . abissin . ioel. zag . zab. de rel . but yet onely in the temple , it beeing not lawfull for any ( not the k. or patriarch ) elsewhere to communicate . after the receauing whereof it is not lawfull for them to spit that day till the setting of the sunne . zag . zab. ibid. . and that euen to their yong infants , presently after they are baptized : * * tec●a abissin . ap . tho. ● iesu. de con● . vers . gen●l . pa. . ● . . which in their males is . daies after their birth , and in females . ( except in perill of death , for then they are presentlie baptized . tecla . abissin . ibid. ) til which time be complete , their women also enter not into the temple . zag . zab. ibid. . they professe but one nature and one will in christ , yet without any mixtion or confusion of the diuine and humane substances . tecla . ap . th. a iesuit . l. . pa. . c. . . beleeue the reasonable soules of men to bee traduced from parents by seminall propagation . zag . zab. de relig. aethiop . in fine . th. a ies. l. . p. . c. . . beleeue the soules of their infants departing afore baptism to be saued , because they are sprung from faithfull parents , and namely the vertue of the eucharist , receaued by the mother after conception to sanctifie the childe in her wombe . zag . zab. ibid. th. a ies. l. . p. , c , . aluar. hist. aethiop . ca. . . they presently vpon commission of sinne resort to the confessour , and at euery confession , ( though it were euery day ) receaue the sacrament of the eucharist . zaga zabo . ibidem . . they haue only painted , not massie images in their churches . tecla . vbi supra . . they accept onely the three first generall councels , reiecting that of chalcedon , for determining two natures to bee in christ , and for condemning dioscorus the patriarch of alexandria tecla . abis. ib. . eleuate not the sacrament in celebrating of the eucharist , but keepe it couered : aluarez . 〈◊〉 loco . neither reserue it after the communion . . to excommunicate obstinate sinners is peculiar to their patriarch , which yet is not vsuall among them except in case of murther zab. zab. ibid. ▪ their priests and other inferiour ecclesiasticall ministers ( as also monks ) liue by their labor , hauing no tithes for their maintenance , nor beeing suffered to craue almes . zag . zab. loc . citato . . but the conferring of bishopricks , and other ecclesiasticall benefices ( except the patriarchship ) belongeth onely to the king zag . zab. ibid ▪ . vse neither confirmation , * * zaga . zabo . loco . citato . aluarez . lib. citato . c. . nor extreame vnction . admit the first marriage in their bishops and priests , but not the second , except their patriarch dispense . . eat flesh euery friday ( as on other daies ) betwixt easter and whitsunday : aluar. c. as on euery saturday also through the whole yeare , * * zaga zabo , vbi supra . except in lent. . baptise themselues euery yeare on the day of the epiphany , in lakes or ponds . concerning which first and last points , namely , of their circumcision , and annuall baptismes , i haue somwhat to obserue : namely , first , touching their circūcision , that they obserue it , not so much perhaps , of religion , as of an auncient custome of their nation . for although their circumcising on the eight day , seemeth to imply that they receiued it from the iewes , yet , their circumcising of both sexes , as certainely argueth , that they did not so . and , if the habassines bee of the race of the ancient aethiopians , the doubt may bee the lesse : because herodotus and others haue recorded it , herodot . l . par . a m●d●o . for an ancient ceremony of that nation . or , if they be not of the aethiopian race , stephanus py●ant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in dictione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but of the progenie of the arabians , as by vranius in stephanus byzantius , it should appeare , recording them for a nation of the arabians , neere to the * * which seemeth to bee true , both because in the * * liturg. aethiop . in ●om . bl●●thecae ve● . pat . p. . aethiopian liturgie , they terme their owne kingdome the kingdome of sheba , and also , because the kk . of habassia , * * zag . zabo de morib . aeth●op . apud dami●● . deduce lineally their discent , from the q. of sheba that came to see salomon : which sheba , is to the skilfull , certainly known to be in arabia : and either the same , that wee call arabia foelix , or some part of it and certainely it is obserued by learned men , that arabia foelix ; in the easterne tongue , is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as arabia deserta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and arabia petraea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sabaeans : euen in this case also , the occasion and originall of circumcising among the abassines will bee discerned well enough : namelie , because it is specially storied , to haue bene a very anciēt ceremony among the arabians : among whom it might haue beginning , by reason of the descent of manie of the arabians , from ismael , and from the other sonnes of abraham , by keturah , planted in arabia , of which sheba is by name recorded for one . genes . . . but yet , if the abassines obserue circumcision , not , as an ancient nationall custome , shindler . i● d●ctionar . pen● . ●●lot . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in any sort for religion sake , then it may bee excused in such manner , as * * . one of their owne bishops hath professed , namely , that it is done onely in remembrance , and loue , and imitation of our sauiour , because he was circumcised , and not for any other opinion of holinesse at all . and secondly , touching their annual baptisings , in the feast of the epiphanie , which they ( with many auncients of the church ) suppose to be the day of our sauiours baptisme , it is declared by the * * de religion aethiop . ●ong . an t . med . aethiopian bishop aboue mentioned , to bee practised among them , not as any sacrament , or any conceate of sanctification to be obtained by it , but onely as a memoriall of christs baptisme , because as on that day hee was baptised in iordan . euen as the * * posseuin . de reb. moscou . pag. . moscouites also doe the like on the same day , in riuers , and for the same reason , which appeareth the more euidently to bee so , because this yearely baptising is no auncient ceremonie of the habassins , but a fashion of late taken vp among them , as aluarez , that liued long in those parts , hath related , as being , namely the institution of * * aluarez histor . aethiop . cap. . his grandfather , that then reigned in habassia , being about yeares agoe . of the armenians . chap. xxiiii . the armenians , for traffique to which they are exceedingly addicted , are to bee found in multitudes , in most cities of great trade specially in those of the turkish empire , obtaining more fauour and priuiledge among the turkes and other mahumetans , * * vid. postel . lib. de re . linguis tit. de lingua armenica . by a patent graunted that nation vnder mahumets owne hand , then any other sect of christians . insomuch that no nation seemeth more giuen to marchandize , nor is for that cause more dispersed abroade , then the armenians , except the iewes . but yet the natiue regions of the armenians , and where they are stil foūd in the greatest multitude , & their religion is most supported , are armenia the greater ( named since the turkes first possession of it turcomania ) beyond euphrates , and armenia the lesse on this side euphrates , and cilicia , now termed carmania . now the armenians touching their ecclesiasticall gouernement , were aunciently of the iurisdiction of the patriarch of constantinople , as being * * notitia pro●●nciar . orient . prouinces of the dioces called pontica , which together with the prouinces of the dioces asiana , and of thrace ( three of the thirteene dioceses , into which the whole empire was diuided ) were by the councell of chalcedon , concil . chalcedō . can. . assigned , or else confirmed , to the patriarch of constantinople , for his iurisdiction . but at this day , and verie long since , euen before photius his time ( as is euident by his circular epistle ) the armenians are departed , photij episte ency●lica . ap●d baron . tom. . annal. anno . . both from the gouernement of that patriarch , and from the commuon of the grecians ( whom at this present , they haue in more detestation then any other sect of christians ) and that principally , for the very same occasion , for which the iacobites of syria withdrew their obedience from the patriarch of antiochia , namely the heresie of one onely nature in christ. and euer since that departure , they acknowledge obedience , without any further or higher dependence , to two patriarchs of their owne : whom they terme catholiques . namely one of the greater armenia , the families vnder whose iurisdiction exceede the number of beside verie manie monasteries . leonard . sidon episc . ap . th. a ies. l. . pa. c. , who at this present * * mirae noti● . episcop . orb. pag. . boter . relation . pa. . l. c. de dioscoriani . keepeth residence , in the monasterie of ecmeazin , by the citie , &c. leonard . si don . episc . ap . tho. a ies. loc . citato . by the citie of eruan in persia , being translated thether by occasion of the late warres betwixt the persians and the turkes : but his auncient seate was sebastia , the metropolis of armenia the greater : and the other patriarch of armenia the lesse , the families of whose iurisdiction are esteemed about . leonard . sidon . vbi . supra . who aunciently kept at ** ** concil . chalced action . in subscr●ption b. melitene , the metropolis of that prouince , but now is resident in the citie of sis , not farre from tarsus in cilicia , the middle limit on interstitium , of those two patriarchs iurisdictions , being the riuer euphrates . such at this present is the state of the armenian church , and the iurisdiction of their patriarchs . but it should seeme , by that i finde recorded , by otho phrisingensis , otho phrising l. ● . c. . vpō the report of the legates of armenia , sent frō the catholique , to the bishop of rome in his time , that the iurisdiction of the catholique of armenia , was then farre larger , as namely , that he had aboue a thousand bishops vnder his obedience : except otho perhaps mistooke , as i verily beleeue he did , obedience for communion : for as touching the communion , which the armenians mainteined with other iacobites , it extended indeede verie farre : but the iurisdiction of armenia , for ought i can finde in any record of antiquitie , contained onely foure prouinces , namely , the two armeniaes before mentioned , the greater and lesse , and the two prouinces of cilicia . in which small circuit , that such a multitude of bishop● should bee found , is vtterly vncredible , especially because we finde registers extant , both of the bishops of the two armeniaes , in the * * tom. . iuris oriental l. . nouell of leo-sophus the emperour , touching the precedence of metropolitans : and likewise of the bishops of cilicia , in * * de bel. sacro l. c. . guilielmus tyrius : and all of them put together , exceede not the number of thirtie . and although i finde that * * nouel . . cap. . iustinian diuided the two armeniaes into foure prouinces ( which yet to haue beene after reduced ' againe into two , the nouell of leo euen now mentioned assureth vs ) yet were not for that cause , the number of bishops encreased anie whit the more . now , touching the properties of their religion . . they are charged with the opinion of one nature in christ : niceph. hist. ecclesiastic l. . c. . yet not as eutyches imagined it one , namely , by a permixtion and confusion of the diuine and humane natures , but yet by such a coniunction and coalition of them , that they both together , make but one compounded nature in our sauiour , as the body and soule , but one compound nature in man. but neuerthelesse , it seemeth by the confession of the armenians , which wee haue extant touching the trinitie , sent by the mandate of the catholique of armenia , confess . armenior . art. . . . , &c. to the patriarch of constantinople , not yeares agoe , that at this present , they haue vtterly renounced that phantasie . alfons . a castro . l. . cont . haeres . titul . de d●o . haeresi . . boem . de morib . gent. l. . c. . . they beleeue the holy ghost proceedeth onely from the father . . they celebrate the sacrament of the eucharist with vnleauened bread ( as the romans doe . ) . they denie the true body of christ to be really in the sacrament of the eucharist vnder the species of bread & wine . nicepho● . loc . sup . citato . luturgia . armen apud cassandrum de liturgijs guido sum . de heresib . they mingle not water with wine in the eucharist : an auncient opinion & property of theirs , for i finde it * * concil . constantinop . . can. . recorded of them ( and condemned ) in the sixt generall councell . niceph. loc . citat . liturg. armenior . vbi supra . but they retaine it notwithstanding still . . they receaue infants presently after baptisme to the communion of the eucharist , affirming that baptisme cannot bee conferred without the eucharist . boem . de morib gent. l . c. . guid ▪ sum . de heresib . . they denie the virtue of conferring grace , to belong to the sacraments . guido loc . alleg . they reiect purgatorie , and pray not for the dead . guido . in sum. de haeresib . alfons . a castr . l. . co●t . haeres . tit. de purg●torio . haeresi . boē . loc . citato th. a ies. l. . pa. . c . . they beleeue that the soules of holy men obtaine not blessednesse till the vniuersall iudgement . th. a ies. l . pa. . c. . they admit married priests , and as burchardus hath recorded . deser . terr . sanct . pa. . c. . § . . admit none to be secular priests , bellon . obs●ru . l. . c. . postel . in lingua tzeruiana . except they be married . they rebaptise those that come to their communion from the latine church . guid. sum. de heresib . but exclude their second mariage . boem . loc . citat . . they abstaine from eating vncleane beasts . nichol. peregr . orient . l. . c. . boter . rel. pa. . l. . c. dioscoriani . . they eate flesh on fridaies betweene easter and ascension day . . they fast lent most strictly , without egges milkemeats , flesh , oile , wine , &c. onely with fruites herbes , vitriac . histor . orient . c. . . rootes , and pulse . . they celebrate not christmasse day when other christians doe ( dec●mb . . ) but fast on it : and in stead of it , vitriac . loc . citato . celebrate the feast of our sauiours baptisme , namely , on the day of the epiphanie . boter . loco . ●itato . . they solemnise the feast of the annunciation , the sixt day of aprill . the purification the of februarie , &c. of the maronites . chap. xxv . the maronites who were so named , not of an heretique called maron , as many falsely write , prateol . de sect . heretic . in verb. maronitae . but of a holy man of that name , for wee finde mentioned in the booke of councels the monastery of s t. maron . concil . constantinop . sub . men. act . . the monks only wherof at first were termed maronites : they are foūd in small numbers , in aleppo , damascus , tripolie of syria , and in cyprus : but their maine habitation , is in the mountaine libanus . which although it containe in circuit about * * posseuin . appar . sacr. in maronitae . miles and is possessed onely in a manner by the maronites , who for that priuiledge , namely to keepe themselues free from the mixture of mahumetans , pay the turke * * namely , for euery one aboue yeares old sultanines by the yeare ( the sultanine weigheth a dramme of gold , about s d of our money ) and for euery space of grounde . spannes square , one sultanine yearely , as is recorded by posseuine . large tribute : yet of all sects of christians , they are the least , as being esteemed not to passe in all * * boter . relat. pa. . l . c. de maroniti . posseuin . loco citato . houses , ( all in scattered villages ) beside a few monasteries , by reason of the indisposition of libanus in most places , for frequent habitation . for beside the craggednesse or steepenesse of that mountaine , which maketh many parts of it in a maner inaccessible , the higher ridges of it , ( which by brocardus his relation are so eminent , brocard . in d●s●r . terr . s●nctae tacit historiar l. vltimo that they may be discerned leagues off ) are also couered in a manner continually with snow , which it retaineth , as tacitus with * * vit●iac . hist. o●i●nt . c. . postell . desc●ipt . syr●ae . pag . others , hath left recorded , notwithstanding the heat of that climate , euen in the nearest approach of the sun. and is scarcely , as hath been obserued by postell , in one summer of thirtie to be found cleare of it : for which very cause and no other , that mountaine seemeth to haue gotten the name of lebanon . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient language of those parts ( the phaenician or hebrew tongue ) signifieth white , 〈…〉 patal pom. 〈…〉 in dicti 〈◊〉 . album . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whitenesse : euen as , for the like whitenesse of snow , gerundensis hath remembred canus ( the highest part of the pyrene hilles ) to haue obtained that name . and as festus supposeth the alpes , for the same cause , to haue gayned theirs , that in the sabine dialect being termed ( saith he ) alpum , which the romans in theirs named album . for so touching the originall of the name libanus , isidor . origin l . c . had i much rather think , then be led by the phantasie of isidorus & some * * stuk. in cō . ad arrian . ●e ●plum m●r. ●rythrae . p. . adricom . theatr terr . sanct . in . nephtalim . num. . others , namely , that libanus , should purchase that name of frankincense which the grecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for , if it bee not true , which yet theophrastus and plinie write , that frankincense is gotten onely in arabia foelix , ( according with that of virgil , solis est thurea virga sabaeis ) by reason of which propertie of place , to burne incense is termed in tertullian , aliquid arabiae incendere : if that i say be not true , for indeed , i finde in dioscorides , record of frankincense gotten in india , & in pedro cieza of the like in some part of america , yet is there no mention or remembrance in any history of nature , or other , as i take it , that frankincense was euer gotten in the hill of libanus . the patriarch of the maronites ( to come nearer to our pupose ) who is noted to be a monke of s t. antonie , and to haue vnder his iurisdiction theophrast . hist plantat . l. . c. . plin. l. . c. virg. georg. l. . tertull. de coron . 〈◊〉 circa med. dioscorid de medic. mate● l. . c. . . or . bishops , keepeth residence for the most part in libanus , in a monasterie of s t. anthonie , and now and then in tripolie : and is * * posseuin . appar . sacr . 〈◊〉 maronitae . one of them , that challenge the title of the patriarch of antiochia , keeping euer the name of peter as the patriarch of the iacobites , the other challenger of the same dignitie , doth of ignatius . but touching religion , the patriarch of the maronites professeth obedience at this present , to the bishop of rome , yet but lately , in clement the . his time : and both hee , and all the * * boter . re● ▪ pa. . l. . c. de maroniti . poss●uin . loc . citato . maronites , are become of the roman religion ( being the onely nation of the east , except the indians , lately brought also to the roman communion , that acknowledgeth that obedience ) and haue * * posseu . loc . citat . boter . loc . citato . mirae : notitiae episcop . orbis pag. . tho. a ies. de conu gent. l. . c. . a seminary in rome of gregory the xiii his foundation , for the trayning vp of the youth of their nation in that religion . but before that alteration , these were the characters of their religion , . that the holy ghost proceedeth only from the father . th. a ies. l. . pa. . c. . . that the soules of men were all created together from the beginning . id. loc . citato . . not to baptise male children together . interrog . patriarch . maronit . ap . th. a ies. l. . pa. . c. . . that heretiques returning to the church are to be rebaptised . th. a ies. l. . pa. . c. . . that the childe is made vnclean by the touch of the mother till she bee purified , which after a male childe is dayes , and after a female , for which reason they baptise not their infants afore those termes . th. a ies. loc . citat . . that they celebrated the sacrament of the eucharist in both kindes . posseuin . appar . sac . in maronitae . patriarch . maronit . interrog . . ap . tho. a ies. l. . pa. . c. . . and in leauened bread . th. a ies. l. . pa. c. . . distributing to all the communicants each one a peece of the same bread ( which they consecrate in great masses ) together with these words of the gospell , hee blessed and brake and gaue to his disciples , saying take eate &c. mat. . . id. patriarch . interrog . . ap . th. a ies. loc . citat . . to distribute the sacrament of the eucharist to children before the vse of reason , & first presently after baptisme . th. a ies. l. . p. . c. . § . . & cap. . . not to reserue the sacrament of the eucharih . patriarc . maron . vbi supra . . nor to carry it to any sicke person in danger of death . th. a ies. l. . pa. . c , . . to omit confirmation by the bishop . patr. maron , int. . vbi supr . . to exclude the fourth matrimonie , in euery person as vtterly vnlawfull . id. ibid. interrog . . . that marriage is not inferiour to single life . th. a ies. l. . pa. , c. . . vtterly to dissolue matrimony in case of adultery and marry another patr. maronit . inter. . vbi supra . . that the father may dissolue the matrimonie of his sonne of daughter if he mislike it . th. a ies. l. . pa. . c. . . not to ordaine young men priests or deacons except they were married . patriarch . maronites inter. . vbi supra . posseuin . in appar . sacr . in maronitae . but yet to restraine their second marriage . th. a ies. ibid. . to create children or yeares old subdeacons . patriarch . maronit . inter. vbi supra . . that no man entreth the kingdome of heauen before the generall iudgement . th. a ies. l. . pa. . c. . . not to fast on the lords day nor on the sabbath . th. a ies. loc . citat . . in the daies of fasting not to celebrate masse till the euening . patr. maron . ap . th. a ies. l. . pa. . c. . . not to eate of any thing strangled or of bloud . id. l. . pa. . c. . . to exclude women during their monthly issues both from the eucharist , and from the church . vitriac histor . o●ient . c. . tyrius de bello sacro . l. . ca. . patriar . maronit . interr . . vbi supra . . their maine errour was , the heresie of the monothelites , touching one onely will and action in christ. which errour although they renounced about yeares agoe , and reconciled themselues then , saligniac . itinor . tom. . c. ● . to the roman church , at what time those parts of palestine and syria , were in the christians hands , as * * vitriac . & tit locis ●am 〈◊〉 . iacobus a vitriaco , and guilielmus tyrius , the one bishop of acon , and the other of tyre , haue recorded : yet shortly after , when those parts were by saladin , the king of aegypt and syria , recouered from the christians , those maronites relapsed , and forsooke againe the roman communion , till the late times of pope gregorie the xiii . and clement the viii . with whom they againe renewed it . and , this heresie of the monothelites , springing out of that bitter roote of the iacobites , touching one onely nature in christ , was the last of that lōg and wicked traine of heresies , which vpon the contempt of the councell of chalcedon , exceedingly wasted and ruined the east church , for after that the detestation of nestorius heresie , touching two persons in our sauiour , ( condemned in the third generall councel ) had so immoderately distempered the phantasies of eutiches in constantinople , & of the patriarch of alexandria , dioscorus with other their adherents , that they thought not themselues safe enough from the heresie of two persons , till they were fallen into the other and opposite extremity of one nature in christ , the diuine and humane natures in christ ( in their conceits ) by permixtion and confusion of substances , & of properties growing into one , vpon their adunation : and withall , that the humane nature of christ , was not consubstantiall to ours , but of another kind , & condition , which phantasies the fourth generall councell condemned . after i say this heresie of eutiches and dioscorus , had growne to that head in aegypt & syria , that like a violent & furious streame , whose course would not bee stayed , it bare downe before it all oppositions , and among the rest , that great & reuerend councell of chalcedon , that had condemned it , and was contemned by it , it gaue occasion for an infinite traine of heresies to follow at the breach , which it had made . for first ( to omit infinite extrauagant branches , vid. nicepl or histor. eccles. l. c . & ●●quent . leont . de sectis . action , . &c. that sprang from it , and infinitely deformed the church , renting with many schismes the vnity , & with as many heresies wounding the faith of it ) it drew after it , the heresie of the passiblenesse of the deitie , because the deity of christ , was become ( in their conceits ) the same nature with the humanity , that was passible . secondly , ( the absurdity of that being discerned ) it occasioned an other extremely opposite , namely of the impassibility of the humanity of our sauiour , ( but on the same ground ) because namely , it was become one nature with the deitie , which now we know to bee vnpassible . thirdly , when the fondnesse of both were discouered , it bred a new deuise , touching one nature in our sauiour ( as the wit of heretiques will better serue them , to deuise a thousand shifts to delude the truth , then their pride will suffer them once to yeelde and acknowledge it ) it bred i say a new deuise , namely , to be one , not by permixtion or confusion of substances , as eutyches first taught , but onely by composition , the deitie and humanitie , by coalition becomming one nature in christ , as the bodie and soule grow into one nature in man. and fourthly , when this phantasie began also somewhat to abate , and relent in manie : yet still a fraction as it were or rather a consequent of it was retained ( for indeede it implieth by necessarie consequence the vnitie of nature ) namely that there was but one will , and one action of both natures in the person of our sauiour . and god knowes what a traine and succession of heresies might haue followed these , if that lord , whom they had infinitely wronged by their wanton and wandring conceats of him , had not , to stop the course and streame of their wickednesse and follie , brought on them , the sarracens of arabia , for euen while the church , specially that of the easterne parts , was in great perplexitie and trauaile , with the heresie of the monethelites ( which i last mentioned ) the mahumetans of arabia , like a mightie inundation brake forth , and ouerwhelmed all , and them first , that first , and most had wronged the sonne of god , by fostering the forenamed heresies , and the infinite brood that sprung of them , i meane aegypt and syria , and to this day , both they , and the neighbouring nations that had beene infected by them , remaine in thraldome . but yet as in the diseases and distempers of our bodies , contraries are vsually healed by contraries , so seemeth it to haue fallen out in the distempers of these mens religions , for as worldly prosperitie and wantonnesse of wit ( ordinarie companions ) wherewith these nations in those times abounded , bred in them their ordinarie children , namely , prosperitie of the world , pride , and wantonnesse of wit , errour , which couple in matter of faith and religion , is wont to produce no better issue then heresie . so on the other side hauing now at length , their harts humbled , and their wits taimed by that pouertie and affliction , wherein the tyrannie and oppression of the arabians and turkes hath long holden them , it seemeth the lord hath taken pi●tie on them ( as it is his propertie not to dispise humble and broken spirits , and to remember mercie in the middest of iudgement ) and reduced them , or the most of them , to the right acknowledgement of his sonne againe . for certainely , that they and other christians of the east , haue ( at least in these later times ) disclaimed and abandoned , those hereticall phantasies touching our sauiour , wherein by their misleaders they had beene aunciently plunged ( and which many christians of these west parts , still charge them with all ) doth manifestly appear , first of ** ** biblioth . vot . patr. tom. pag. & . ● . the iacobites , and secondly of the * * confess . armen . de trinitate art. . . . . . nestorians , by their seuerall confessions , translated out of the syriaque tongue by masius , and extant in bibliotheca veterum patrum . thirdly of the * * baron tom . annal. in fine . armenians , by their owne confession also , translated by pretorius . fourthly , of the * * de relig & morib . aethiop . ap . domian . a goes . cophti , by the profession of their faith extant in baronius . fiftly of the * * posseuin . appar . sac . in nestoriani . habassines , by the relation of zaga zubo a bishop of their owne . sixtly , of the * * posseu●n . lib. citat . in maronitae . indians , by their reconcilement to the church of rome mentioned by posseuine . and seuenthly , of the boter rel. pa. . l. . c. maroniti . maronites , by their like reconcilement , recorded by him and by others . of the seuerall languages wherein the liturgies of christians in seuerall parts of the world are celebrated . chap. xxvi . and thus haue i related , the seuerall sects of christians , that are abroad in the world , with the places of their habitations , and the special characters ( that are recorded ) of their religions . one point notwithstanding of their difference , haue i left purposely as yet vntouched , both for the amplenesse of the matter , and because i conceaue you would haue it declared seuerally . namely , touching the different languages , in which all these seuerall sorts of christians , celebrate their liturgies or diuine seruice . but first , to speake a word or two , of the publique seruice of the iewes , and of the mahumetans , in their synagogues , and meskeds ( seeing i intreated before of those religions . ) the iewes where they obtaine libertie for their synagogues , celebrate theirs , in the auncient hebrew tongue , michou . l. . de sarmatia . c. . crus . turcog . l. . pa. . &c as michouius , with manie others , hath related , and as in manifest , by their owne editions of their publique praiers , printed both at venice , and in polonia , in that language . but the mahumetans haue theirs in the arabique tongue ( the natiue language of their prophet ) as georgeuitz , george● . de r●u● . 〈◊〉 l . c. . richer . l. . de mo●b & instit . turca● . c●● . turcog l. pa● . . richerius , and sundrie others haue recorded : so that not onely in arabia , and aegypt , and barbarie , and palestine , and syria , and mesopotamia ( in which parts the arabique tongue is become the vulgar language ) the alchoran is read , and their publique deuotions exercised , in arabique : but also in greece , and natolia , and other parts of the turkish dominion , where the greeke , and turkish , and slau●nique tongues are vulgar , as also in persia , in tartar●e , in india , where they haue other natiue , and peculiar languages , the mahumetans reade the alchoran * * georgeuit● de riti●i . turcar . l. . c. de sacerdotibus . ( which they suppose were profaned if it were translated into vulgar tongues ) and performe their publique deuotions , in that language . but christians in celebrating of their diuine liturgies , differ touching the language verie much , durand rationat . ●iti●nor . l. . ¶ . . indeede i finde it recorded in durandus ( but vpon what warrant and authoritie i cannot finde ) that til the time of hadrian the emperour ( that is about yeares after christ ) their liturgies were all celebrated in the hebrew tongue : and that then , the orientall church began , first to celebrate them in greeke . indeede mee thinkes it is possible , that the christians of the gentiles might in honour of the apostles , retaine the apostles liturgies , in the verie tongue wherein by the apostles themselues , they had beene first ordained , for it is not to be doubted , but * * vide baronium . tom. . annal. ad an ch . ● . §. . many yeares passing ( about tenne ) after our sauiours assention , before the apostles left syria , and sundred themselues to preach the gospell abroad in the world among the gentile & forraine nations . it is not to be doubted i say , but the apostles , while they remained in iurie , ordained liturgies in the iewish tongue , for the vse of those iewes , whom they had conuerted to christianitie : which liturgies by the christian disciples of the iewish nation , dispersed in manie prouinces of the gentiles , might together with christian religion , be carried abroad , and gladly entertained among the gentiles . this is possible i say , but if it be also true ( as i haue not obserued any thing in antiquitie that may certainly impeach the truth of it ) yet that which is spoken by durandus of those liturgies in the hebrew tongue , must be vnderstood ( i doubt not ) of the hebrew then vulgar and vsuall , that is to say the syriaque tongue : not onely , because in that language , we finde them in these times , celebrated by the christians of the east : but also because i can conceaue no reason , either , why the liturgies should bee ordained by the apostles in that language which the iewes thēselues ( the learned excepted ) vnderstood not , if it were done for the iewes : or else why the gentiles , should translate them ( or vse them so translated ) out of the hebrew into the syriaque , seeing both were to them alike , vulgarly vnknowne , and not vnderstood . but howsoeuer it was in that most auncient and primitiue state of the church , in and immediately following the apostles times , the difference certainely among christians in these present times , in that behalfe is verie great , some of them celebrating their liturgies in their owne natiue and vulgar , and some other in learned and forraine tongues . the christians then ( to speake first of the first sort ) that celebrate them in their owne vulgar languages , are the armenians , habassines , moscouttes with russians , sclauonians , and protestants . for that the armenians ( howsoeuer otherwise in their ceremonies belonging to diuine seruice , they approch neerer as * * bellon . obseru . l. . ca . vitriac . hilt. or. c. . brocard . descript . terrae sanct . michou . de sa●mat l. . c. breitenbach . peregrin . c. de armen . postel . de ling●a armenica . bellon loco . ●i . tato . nichol. peregrin . orient . l. . c. . villamont de voyages . l. . c. . boter . relat. pa. l. . & alij plures . bellonius and others report , to the rites of the latine church , then any other sect of christians ) that they i say exercise their common diuine seruice in the armenian tongue , iacobus a vitriaco , brocardus , michouius , breitenbachtus , and manie others , some of their owne experience , and others of certaine relation , haue left recorded . and namely , as touching the translation of the holy scripture into the armenian tongue , which at this present , is in solemne vse among them , the armenians themselues as * * sixt. senens . l. biblioth . sanct in ●oannes constantinopolitanus sixtus senensis hath recorded , attribute it , to no other author then to chrysostome : who also , out of the historie of george patriarch of alexandria , written of the life of chrysostome , remembreth it specially to haue beene chrysostomes worke after his banishment from constantinople , while he liued in those parts of armenia , to which as wee reade * * sozomen . h●st . l. c. . theodoret. l. . de curand . graecor . affect . b. post . med . roccha . in bibliotheca vaticana . p. ● . sozomen , hee was by the emperours decree confined , and there died . and certainely , that the holy scriptures , were translated into the armenian tongue , before theodorets time , who liued soone after chrysostome , for he flourished about the yeare , theodoret himselfe ( although he name not the author of the translation ) hath left recorded : as i finde also acknowledged by angelus roccha , in his discourse of the vatican librarie , not onely that chrysostome is sayd to haue translated of the scriptures into the armenian tongue , but , that he is also celebrated among the monuments of the same vatican , as the * * id pag. . & m●● . pansa de biblioth . vaticana , pa. discors . . aluarez . histor . aethiop . ca. . inuentor of the armenian characters still in vse . and touching the habassines , aluarez a portuguez that liued many yeares among them hath not only left recorded , that they reade scriptures in the tigian tongue , which is a dialect of the habassin , ( for tigia he noteth to bee that part of habassia , which first receiued christianity ) into which language sabellicus supplem . histor. l. . recordeth both the old and new testament to haue beene translated out of the chaldee . but idem c. . hee , with many * * postell . de ling. indica . theu . cos. l. . ca. . villamont . l. . ca. . biblioth . vet. pat. tom. . pag . michou . l. de sarmat . c . sigum . l. de reb. moscou pag. . posseum . l. de rebus mose - pag. . theu . co● . l. . ca. . others , that they celebarte their liturgy in their owne language , though the chaldee be esteemed among them , as their learnd tongue , which also the liturgie it selfe ( you may finde it in the new edition of bibliotheca veterum patrum ) if you marke the long answers of the people to the priest , in their praiers doth euidently import . and no lesse certaine is it also , of the muscouites and russians , that their liturgies are likewise ministred in their vulgar tongue ( being a kinde of slauonian ) though sometimes intermingling greeke hymnes as guaguinus hath obserued : descript. moscou . ca. . as is testified by mathias michou , by sigismund , by posseuine , by theuet , and sundry others . and as euident is it of the illyrians , whom wee commonly call slauonians * * bapt. palat. de ra● . scribend . roccha in biblioth vatican pag. that they also exercise their publique diuine seruice in their owne language : which to haue beene allowed them by the pope , at the suit of cyrill their bishop , or as * * auentin . l . annal. others say , of methodius ( but the difference is of no importance , for they both liued in the same time , and were companions in preaching the gospell to barbarous nations ) aeneas siluius and others haue recorded . aen. silu in hist. bohemica . c. . auentin . loc . citat . rocch . loc . citato . and , in particular of the liburnians , ( the more westerly part of the slauouians ) it is affirmed by auentine : and of the dalmatians , ( the more easterly part of them ) by angelus roccha , that they celebrate their liturgies in their owne language : which , roccha saith the dalmatians are most certainely perswaded to haue beene of hieromes deuising . but yet in determining the antiquity of that custome , roccha that referreth it to pope paul the second is greatly mistaken : because wee finde it to haue beene much more anciently granted them by pope iohn the eighth that they might both reade the scriptures , and celebrate masse , in their owne tongue , as appeareth by the same * * epist. . ioan. papae . . in tom. . concil . par . . ap . bin. pag. . roccha . lib. citato p. . popes epistle extant , to sfentopulcher . and euen roccha himselfe ( forgetting himselfe ) confesseth it in another place , to haue beene obtayned of the pope by cyrill , who was about yeares ancienter then paul the second . and certainely ( now i am speaking of popes ) of no other iudgement touching diuine seruice in vulgar tongues , seemeth pope innocent the third to haue beene ( and perhaps it was also the decree of the councell of lateran ) charging that in citties , concil lateran . c . & in decret . l. . tit. . ca. where there as concourse of diuerse nations , that differed in languages , and ceremonies , diuine seruice and the sacraments , should be celebrated according to that difference . but to speake a little in particular of the vulgar translation of the holy scripture vsed among the dalmatians : it is not onely affirmed by sundry writers to be the worke of hierome , but hierome himselfe in his epistle to sophronius , seemeth to * * hosius de sacro vernacul . legendo . postell ▪ de lingua illyrica . eraim . de clarat . ad censur . theolog . paris . some learned men to intimate so much , but yet there is another translation also of the scriptures into the slanonique tongue , later then that of hieromes as sixt senens . l biblioth . sanct. in hieronymus stridonensis scalig diatrib . de ling●●s europae . & alij plu●es . scaliger hath obserued , being written in the seruian character ( as the former is in the dalmatian ) vsed in rascia , bosina , bulgaria , moldauia , russia , moscouia , and other nations of the slauonian language in the easterne parts , that celebrate their liturgies after the greeke ceremonie , and professe obedience to the patriarch of constantinople : of which later translation * * sixt. senens . loco citato . hieron . in epist ad sophron . tom. scalig. loc . iam citato . auentin . l. . annal. pansa de biblioth . vatican par . . discor . . methodius the companion of cyrill in preaching of the gospell to gentile nations is certainely reported to haue been the author . which cyrill ( if you question what hee was ) was neither he of alexandria , nor he of ierusalem , as mutius pansa hath vainely imagined , but another , farre later then either of them , whom in the slauonique tong they call chiurill , one that liued about the yeare . namely , he that in the time of the emperour michael the third , and pope nicholas the first together with methodius , first brought the mengrelians , circassians and gazarans , and after that * * martyrolog . rom. martij . michou . de sarmatia . l. . c . many of the slauonians ) to the faith of christ , as michouius hath recorded . neither neede we any other testimony , to refell the phantasie of pansa touching cyrill of ierusalem , then pansa himselfe , as namely ac-acknowledging , that cyrill was the inuenter of another sort of illyrian characters then by hierome had beene formerly deuised ( for of the dalmatian characters , that are in vse in dalmatia , liburnia , istria , morauia , * * postell de ling. dalmatica . roccha . biblioth . vatican . pag ▪ ● . & al●j plu●●mi . silesia , bohemia , polonia &c. hierome is acknowledged to be the author ) it could not bee therefore cyrill of ierusalem , as being ancienter then hierome , and by him registred in his catalogue of writers . and indeede ( to make an end ) what reason or occasion might the bishop of ierusalem haue to deuise characters for the illyrians ? but to intreate a little more ( on this occasion ) of translations of the holy scripture , made by the ancient fathers into vulgar languages : besides those already mentioned , of hierome and chrysostome , by the one , into the dalmatian , and by the other into the armenian tongue ; it is also recorded by socrates , and nicephorus , and sundry socrat. hist. eccles. l. . c. . niceph hist. eccles. l . c. . tripart . histor . l. . c. . paul. diacon . hist. miscell . l. . sozomen . l. . c. . socrat l. . c. . vulcan . in praef . de littur . & lingua getarum . inscrip . vet. pag. . others of vulphilas , bishop of the gothes one more ancient then either of the former , for hee flourished in the time of constantius the emperour , and was successor to theophilus , whose subscription wee finde in the first nicene councell ( being the same man , to whom the inuention of the gothique alphabet is likewise attributed by the same authors ) that hee translated the holy scripture into the gothique tongue . a copie of which translation is remembred by bonauentura vulcanius , to be yet remaining in some librarie of germany : and it may be , that the gothique translation of the foure euangelists , mentioned by gruter in the booke of ancient inscriptions , to be of a thousand yeares antiquity and remaining in the abbey of werdin , might be part of that translation of vulphilas : but yet that besides these translations into vulgar languages , hitherto mentioned of vulphilas , chrysostome , and hierome , the holie scriptures were likewise aunciently translated into the languages of many nations , is affirmed by hierome : and in particular ( although the translators names be not recorded ) into the aegyptian , hieron . in praesat . in . euangel . persian , indian , scythian , & sarmatian tongues , nay into all the languages of other nations , as theodoret , theodoret. l. . de carand . graecor affe ●●ibus post med . that flourished in the time of the ephesine and chalcedon councels ( almost yeares agoe ) hath left testified : as also in the following times ( yet aunciēt ) we reade of the like translations of the scriptures , to haue beene made by * * v●sco . in chron. hisp●n ad an. . iohn archbishop of siuill into the arabique , about an. , which then was the vulgar speech of that part of spaine and some part of it , into the saxon or english by beda , about the same time : into the slauonique by * * io●n . treuis . l. . c. . methodius about an. . &c. into the italian by * * auentin . l. . annal. iacobus de voragine about an. . &c. * * sixt. senens . b●bl sa●ct l. . in iacobus archiepiscopus genuensis . and now to intreate of those sects of christians that celebrate their liturgies in learned and forraine tongues : which the vulgar people doe not vnderstand : i finde onely three languages , wherein they are all performed . vitriac . histor . orient . ●a . . barbos . in vol. ● . de viaggi . apud ra●u●● . pag. ● . v●liam l . c. ● boter rel. par . l. . c d. nestoriani . namely , the greeke , the latine , and the chaldee , or syriaque tongues . and first , touching the chaldee or syriaque , in it are celebrated the liturgies of the nestorians , as vitriacus , ba●bosa , v●llamont , boter● , and others haue recorded : for genebrard that pronounceth peremptorily the hebrew tongue , and not the syriaque to be the vsuall language wherein all the orientall nations minister their diuine seruice , bewraies but too much , genebrard . chronog . l. . ad . an. chr. ● . both his bouldnesse and his ignorance , as being not able , i am certainely perswaded , to produce any historie , or other lawfull testimonie , that recordeth the liturgies of any christians in all the east , to be performed in the hebrew tongue . but yet it may bee obserued , that where in sundrie writers we finde it mentioned , that the n●storians exercise their diuine offices in the chaldee , we are not to vnderstand them of the pure and auncient , but of the degenerate or iewish chaldee , which beside the chaldee and hebrew whereof it is principally tempered and compounded , hath much mixture also both of greeke and arabique , such as the iewes language was after our sauiour and his apostles time , that is ( in a word ) the syriaque , for the iewish chaldee ( to declare this point a little better ) is of two sorts : one of those that returned not againe after the captiuitie to ierusalem , but setled themselues to inhabite about babilon , whose language ( although somewhat degenerating also from the right chaldee ) is termed the babilonian tongue , of which sort , the iewes dialect of neardea in mesopotamia ( the compilers of the babilonian talmud ) was : the other of those that returned from the captiuitie , whose language is properly termed the syrian or ierusalem chaldee , varying somewhat farther from the natiue chaldee then the former , by reason of the mixture of forraine words , arabique , greeke , roman , and others , which in course of time it contracted : in which dialect , the talmud and targum , both named of ierusalem , and the bookes of the later rabbines , are written . and in this second sort of chaldee , is the holy scripture by the east christians translated , and their liturgies at this day celebrated . oser . de r●b . emmanuel . l. posseuin . in appar . sacr . in diam●eriense concilium . linschot . l. . c. . secondly of the indians , that they in like sort performe their liturgie ( not in the hebrew , as is confidently affirmed by genebrard , but ) in the chaldee or syriaque , is testified by osorius , posseuine , linschot , &c. and confirmed by their liturgie , extant in bibliotheca veterum patrum , which is there remembred to be translated out of the syriaque . bibl. vet. patr. in auctario . tom. . in fine . and so doe thirdly the iacobites : namely , they of mesopotamia , of babilon , of palestine , of syria , and of cyprus , which are peculiarly knowne by that appellation . vitriac . histor orient . c. . of whom vitriacus long since obserued , that they read the diuine scriptures , in a language vnknowne to the lay people : and that language by the new testament * * vide widmanstad . in paraefat . testamenti . syriaci . brought from them by moses mardenus into europe , to bee printed ( for the more commodious dispersing of it abroade in their churches ) we now certainely know to be the syriaque tongue , euen as it is also knowne and * * post. de lingua . chaldaic . boter . rel. pa. . l. . c. de gia cobiti . recorded touching the rest of their diuine seruice , that it is performed in the same syriaque language , which they terme the chaldee . and it is thought , that the liturgie commonly termed anaphora basi●ij , which , we haue by masius translated out of the syriaque into latine ( and is found in bibliotheca veterum patrum ) is the iacobites liturgie : biblioth . vet. pa● . tom. . pag. . which language although it be now vnknowne among them , ( their clarkes or learned men excepted ) yet that it was vulgarly vnderstood , when that liturgie was first ordained , the long answers of the people to the priest , in their praiers which wee finde in it , may be demonstrations . but touching the old testament , which they haue also ( as arias writes he hath heard from their owne relations , arias . montan. in admonit . praefix . biblijs reg. de versione syriaca . postel . i● lingua chaldaica and postell , that he hath seene ) vsuall in all those east parts in the syriaque tongue , it is specially obserued by arias monatanus , to be translated , not out of the hebrew , but out of the greeke of origens emendation . and fourthly , of the cophti or christians of aegypt , it is likewise * * boter . relat. pa. . l. . c de christiani dell egitto . obserued , that they celebrate their liturgies in the same language : ( reading yet the gospell after it is done in the chaldee , in the arabique tongue , which is now , and long hath beene the vulgar language of aegypt . ) and it may further appeare , beside the testimonie of histories , by the liturgie of seuerus , patriarch of alexandria , in vse among them , translated out of syriaque into latine by guido fabritius . and fifthly , posscu●n . in appar . sacro in maronitae . postel . de ling. chaldaica . villam . l. . c. . the maronites in their liturgies , ( which posseuine obserueth to bee the liturgies of peter , of iames , and of sixtus ) vse the same syriaque language ( the arabique being also their vulgar ) as beside posseuine , postell , also , and villamont , and others haue recorded . and so doe sixtly , and lastly ( to make an end of this reckoning ) the poore christians of the isle of zocotora ( an island after barros his dimension of miles in length and in bredth ) without the bay of arabia , barros . de asia . decad. . l. . cap. . for although i finde it questioned touching the religion , whether they bee iacobites or nestorians ; iuan barros affirming the first ( and it may seem so for their nerenesse to the dominions of habassia ) and ananias proouing the latter because they are vncircumcised , anan . fab. ic . del . mondo . trat . . p. . which iacobites are not , and professe obedience to the patriarch of mozal , who is knowne to be patriarch of the nestorians : yet in this they both agree , that their diuine seruice ( such as it is ) is performed in the chaldee tongue . boter . relat. par . . l. . de christiani di socotena . and although botero relate it to be done in the hebrew , yet hee meaneth ( out of doubt ) not the auncient and pure hebrew , but the latter or degenerate language of the hebrew , that is to say the syriaque . as the other also that affirme the publique and solemne deuotions either of these zocotorini , or anie other christians in all the east , or south parts of the world , to be red in the chaldee , require also the like interpretation : namely to be vnderstoode , not of the right , and babilonian , but of the iewish and corrupted chaldee . but now to speake of those christians , that celebrate their liturgies in the greeke tongue : i obserue them to be these . . the graecians themselues : namely all they whose vulgar speech the greeke tongue is , inhabiting in greece , and a great part of n●tolia , of macedon , and of thrace , together with all the islands of the aegaean sea , and the other manie scattered islands , about the coasts of greece . but yet they doe it , not in the present vulgar , but in the pure and auncient greeke tongue , whereof as i before obserued , the common people vnderstande but little : vsing namely , on festiuall daies , the auncient liturgie of basil , and on common daies that of chrysostome , as ieremie a late patriarch of constantinople hath recorded . ierem. resp. . ad germano● cap. . and namely , as touching the holie scriptures , vsing the septuagints greeke translation , and specially that of lucians emendation . at least it was so with them in hieromes time ( and i finde no mention at all recorded of any alteration ) who obserueth the edition of the interpreters by lucianus , hieron . in praef ad lib. paralipom . to haue beene receiued in vse from constantinople as farre as antiochia : as also that of origens emendatiō , from antiochia to aegypt and in aegypt , that of hesychius . but ( howsoeuer it may be touching the edition vsuall among them ) yet certainely , that the graecians haue not the scriptures translated into the vulgar greeke , the * * theodos. zygomal in epist . ad crus . l. . turcog●●cae . pag. . graecians themselues haue directly recorded . . the syrians , namely those , that for distinction of religion from the iacobites ( who likewise inhabite syria ) are termed so , that is to say the melchites , for they ( hauing the arabique for their vulgar language ) as they agree in other points of their religion , and ceremonie , and order of diuine seruice , with the grecians , so doe they as touching their liturgie , in language also , as is obserued by * * vitriac . histor . orient . c. . ha●tho . l. de . tartaris ▪ c. . b●eitenbach . peregrin . c. de surianis . bau●ngart . peregr . l. . c . villamont . l. c. . boter . rel. pa. . l ● . c. d● melchi●i . vitriacus , haiths , breitenbachius , and manie others . . the georgians , who hauing for their vulgar speech , a peculiar language of a middle temper ( which well agreeth with the position of their countrie ) betwixt tartarian and armenian , as gesner and postell and r●c●ha in their bookes of languages haue obserued , exercise notwithstanding their liturgies in the greeke tongue , as * * vitriac . lib. citat . c. . iacobus a vitriaco , gesner . ●ithrid . in lingua georgian . postel . de . ling. tit. de ling. georg. roccha . de dialect i● g●●orgiana , & in grae ●a vet. baumgart . loc 〈◊〉 . villamont . l. ● . c. . gesner , postel , roccha , and diuerse others haue certainely recorded . . the circassians : who yet in such sort celebrate their diuine seruice in the greeke , that their priests themselues by reason of their grosse ignorance , vnderstand not what they reade * * inter●an . de●la vita de . . zychi●ca . ● bellon . obseruat . l. . c. . as intireano ( that liued among them ) hath remembred . . and lastly , in the greeke tongue are celebrated , the liturgies of all the monasteries , that are of the greeke religion , wheresoeuer dispersed within the turkish dominions , in afrique or asia : as in mount sinai , the cities of petra and eltor in arabia : in ierusalem , alexandria , damascus , and in sundrie other places , as bellonius with others hath left recorded . and to come at last to the nation , that celebrate their liturgies in the latine tongue : to speake of them , euen this little will be enough : namely , that all the christians , that are found of the roman communion , in america , and in africa , celebrate their liturgies in the roman tongue . as all likewise in europe ( except the slauonians aboue mentioned . ) and in asia , except the two new roman purchases , of the maroni●es in syria , and of the christians of saint thomas in india , who retaine still , the old accustomed language , which as i obserued before , is in the liturgies of both those nations , the syriaque tongue . finis . the epistles of jacob behmen, aliter, teutonicus philosophus very usefull and necessary for those that read his vvritings, and are very full of excellent and plaine instructions how to attaine to the life of christ / translated out of the german language. correspondence. english. selections böhme, jakob, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the epistles of jacob behmen, aliter, teutonicus philosophus very usefull and necessary for those that read his vvritings, and are very full of excellent and plaine instructions how to attaine to the life of christ / translated out of the german language. correspondence. english. selections böhme, jakob, - . ellistone, john, d. . [ ], p. printed by m. simmons for gyles calvert ..., london : . "the preface to the reader" signed: j.e. [i.e. john ellistone]. reproduction of original in yale university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng religion -- philosophy -- early works to . christian life -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the epistles of jacob behmen aliter , tevtonicvs philosophvs . very usefull and necessary for those that read his vvritings , and are very full of excellent and plaine instructions how to attaine to the life of christ . translated out of the german language . london : printed by m. simmons for gyles calvert , at the black spread eagle , at the west end of pauls church , . the preface to the reader . as there is no booke or treatise which this author hath written , but the footsteps and characters of divine light , and knowledge are therein imprinted and discerned , and may be of speciall use and improvement to the christian , impartiall , reader ; so likewise these his epistles , written at sundry times , and occasions to severall friends ; and thus gathered and compact together , may of right be reckoned as one booke , not of the smallest benefit and direction to the reader , lover , and practitioner of that divine light , and knowledge , which his writings doe containe , and hold forth : indeed , the bare letter of any mans writings , though written from a divine gift , and reall manifestation of light in and to themselves , cannot breath the spirit of wisedome into us : for the sound of understanding is not to be characterized , or painted on paper ; no more then the notes , and characters of musick can give the reall sound , and tune , unto the eare ; but they are a direction how the skilfull musician shall play on the instrument ; so also our minde is as an organ , or instrument ; but it sounds onely according to the tune , and note , of that spirit , that doth possesse and act it : and we doe convert , and assimulate all things according to that spirit , and will that is ruling , and predominant in us ; and therein the minde , thoughts , and sences , are enkindled , and enflamed ; for if we have a bare astrall , worldly , carnall , selfe-conceited , contemning , cavilling , pharisaicall , hypocriticall spirit ; accordingly we doe forme , and frame our notions , judgement , and censure ; and pervert all things to a wrong sense and use ; but if the divine spirit of love , light , meeknesse , humility , selfe-denyall , syncerity , and holy desires doe dwell , rule , and act in us ; then our understanding is accordingly holy , divine , and reall : for to the pure , all things are pure ; but to the impure , all things are impure ; for their very mindes and consciences are defiled : as this author received not his learning , gifts , and high endowments , from the schooles of this world ; but from the schoole of divine wisedome , the illumination of the holy spirit ; so likewise the meaning and drift of his writings will not be understood of those who are meerely trained up , and skilled in the litterall and historicall schoole of this world ; and according to the canons , rules , and axioms of their wise pharisaicall reason , who doe contemne , judge , and rashly censure , all that speake not their phrase , stile , and dialect : for if we had all that ever the prophets , christ , and his apostles did speake and teach , and the knowledge of all divine , illuminate men , in their severall gifts , deciphered in writings , and should read in them many yeares ; yet if we did not desire to become one with the same spirit of divine knowledge ; and endeavour to have it innate , and essentiall in us , to the living expression of divine love and righteousnesse ; they would be but as dark and historicall unto us : and the frame and structure of our knowledge , which by our artificiall reason we should build unto our selves upon that foundation ; would be but a vapouring notion , a blind pedanticall luciferian ostentation of a pharisaicall knowledge , that would not edifie , but puffe up ; from which selfe-conceited , verball , high-flowne , contrived knowledge , which wise letter-learned reason , devoyd of the illumination of the holy spirit , hath gathered in diverse formes unto it selfe , by its owne imaginary apprehensions , and expositions , upon the writings of holy men ; the many mentall idolls , opinions , contentions , rents , and divisions , are arisen in the christian world ; which have almost quite destroyed all brotherly love ; but the god of love , by the efflux and breakings forth of his divine light , and holy spirit in us , so expell and drive them into the abysse of darknesse , from whence they come , that in the severall dispensations of his divine gifts , and manifestations of light unto us , we may rightly understand , and serve one another in love : that the great babylonish building of our owne tottering imaginations , and wanton opinions , which we ( by the sharp inventions , and glozing glosses of vain contriving reason , in the many and various conjectures , about the ways , how god is to be worshipped and served ) have endeavoured to rear up unto our selves , may fall : that so we may all come to speake the one holy language of christian love to each other : who hitherto have been so divided , that in sted of building up one another in the holy faith of christ , we have bruised , battered , and beaten down one another in the spiritual pride and hypocrisie of antichrist . there are some that are so farre forestalled with a strong selfe-conceit of their owne light and love of selfe-will , that whatsoever beares not the stamp , and superscription of their approved patrons , schooles , and institutions , is but as darkenesse and nifling shaddows unto them , and ungrounded prejudice , cavilling superstition , & vain suspition do so much possesse them , that they reject it as not worth the reading over ; weening that they have a right orthodox judgement , rectified in all points of phylosophy , and divinity ; but these cannot see how farre they are like the blinde selfe-conceited scribes and pharisees , those luciferian wiselings that thought none could teach them any thing ; because they were skilled in the letter of the scripture ; but christ told them , that they erred , not knowing the scriptures , &c. others againe , the mysterious antichrist in babel , by a selfish illumination , and blind perswasion , hath so deeply captivated , and imprisoned ; yea , bewildred , and bewitched , in his mystery of iniquity and hypocrisie , that they doe not onely take upon them to contemne , and condemne all that seem to contradict their received principles , and opinions , but from the workings of the uncleane pharisaicall spirit in them , they will draw strange conclusions , and perverted meanings , from the words and works of others ; to make them odious and abominable ; but these are like unto toads , that turne all they eate into a poysonfull nourishment , which they will spit out againe , upon those that doe but touch them . others there are also , that are very greedy , and eager of reading bookes , to better and improve their knowledge ; but their simple well-meaning minds are so much darkned , and possessed with the principles , mentall idols ; and opinions of their approved masters ; and to them they have so chained , devoted , and sacrificed their consciences in blindfolded hypocrisie ; that nothing can take any true impression upon them : but that which speakes for , pleads for , and maintaines their cause , their way , their sect , unto which they have given up and addicted themselves ; and that they will hold , and beleeve , rather because they will , or because such , and such , of whom they have a good opinion doe say so ; or because they have already received and maintained it , then from any true impartial consideration that it is right , or from any effectuall living essentiall knowledge , and reall spirituall being of it in their owne soules , &c. but for those that know enough already , and are so well conceited of their owne selves , this author hath written nothing ; but for the seeking , hungry , desirous soule ; that by unfeigned repentance , conversion , and introversion of its will , mind , and thoughts to god , doth endeavour the reall practice of christianity , and the leading of an upright conversation in all humility , meekenesse , simplicity , patience , forbearance , righteousnesse , and christian love towards all men , without a selfish singular disrespect , or pharisaicall contemning and condemning of others . the true way and meanes for a man to free himselfe from all blind contentions , disputes , doubts , errours , and controversies in religion ; and to get out of that tedious maze , and wearisome laborinth of perplexing thoughts , wayes , and opinions concerning god , christ , faith , election ; the ordinances , or the way of worship , wherein the world doth trace it selfe , is faithfully set downe , and declared according to the ground of the scripture , and true experience in this authour ; the attainement of which light , will give reall satisfaction , and assurance to the soule , so that it shall not need say , is it true ? what arguments are there for it ? how can it be proved , & c ? but it shall finde the reall signe and seale of truth within it selfe , as the scripture declareth , john . . . that the unction from the holy one teacheth all things ; so that no man need teach those in whom it doth abide : but this knowledge , this precious pearle of light , this darling of wisedome , this garland , and crowne of virgin sophia , which surpasseth all the beauty and treasure , all the pompe , power , and pleasure of this world : this universall touchstone , to try and finde out the qualities and vertues of all things , this heavenly tincture , this true phylosophers stone , this summum bonum , which no humane tongue can expresse ; is onely obtained in the new birth , whereby the light , and life of god is renued in us ; the essentiall word of divine love , christ himselfe is begotten and formed in us ; to the reading , and experimentall understanding , of which word of life , light , and love ; the whole scripture , and the writings of divine illuminate men doe direct us , and all words , workes , and bookes , that proceed not from that word , and lead us againe to that word , are either onely astrall , outward , and transitory ; or the fantasticall idola mentis , the shadowes of fansie , and learned pharisaicall reason , which by its feighned words of suttlety , and humane wisedome , enticeth men to beleeve strong delusions , and follow after lyes in hypocrisie . in our owne book which is the image of god in us , time and eternity , and all mysteries , are couched and contained , and they may really be read , in our owne soules , by the illumination of the divine spirit ; for our minde is a true mysticall mirror , and looking-glasse , of divine and naturall mysteries ; and we shall receive more reall knowledg from one effectuall innate essentiall glimps , beame , or ray , of light , arising from the new birth within us ; then in reading many hundred of authors ; whereby wee scrape abundance of carved workes and conceits together , and frame a babel of knowledge in the notion , and fansie , to our selves ; for in the true light we receive the pledge and earnest of that spirit , which searcheth all things , yea the depths of god : let no man thinke that it is now impossible ; for in a christian , new borne in christ , christ the light of life , and being of love doth dwell ; and in him are all the treasures of wisedome and knowledge ; and he doth expresse the same , in the humble resigned soule , according to the manner and measure , as he pleaseth ; and as is best requisite for the time and age. these epistles are not fraught with fine complementall straines , and pleasing notions of humane art ; or with the learned quotations of ancient authors , or with the witty glances of accute reason , trimmed up in the scholastique pompe , and pride of words , to tickle and delight the fansie of the reader ; neither doe they savour of a sectarian spirit of hypocrisie and affectation ; arrogancy and pedantick presumption , to make himselfe that which in reallity he is not , to get a great name , and to amuse and captivate mens mindes , with strange high-flowne conceits , thereby to gaine a selfish confidence and approbation in others , to make a sect in babel ; but he hath written ( according to the divine gift which he received ) of the greatest , and deepest mysteries , concerning god and nature ; and hath expressed them in such suitable and significant tearmes and phrases , as are best apt to render them , in their owne native and proper idea and meaning , to the understanding and capacity of others : albeit few will understand them according to the depth of his sense ; but every one may receive benefit according to his capacity ; if his owne image-like fansie , and the over-weening conceit of his owne light doth not prepossesse and hinder him ; and no doubt his writings are left unto posterity , as a precious talent to be improved : not that we should onely gather a talkative historicall litterall notion of the mysteries ; but that in all simplicity and syncerity , we practice the way of regeneration in the spirit of christ ; and divinitize our knowledge into an effectuall working love ; and so attaine the experimentall and essentiall being thereof in our owne soules . it would be too large here to speake of that foundation and stedfast * bysse which his writings doe containe , whereby true phylosophy may be restored to its originall purity ; being from those idols of fansie , and vaine reason that doe darken and perplex it ; for by the knowledge of the centre of all beings ( of which his writings speake ) we come rightly to understand what time and eternity is ; and therein the science of the nothing , something and all things ; whereby we may come to find out whence the inward radicall ens , working essence , true subsistence , and full existence of every thing proceedeth ; and also to what end every thing hath such an essence , life , power , vertue , forme , colour ; and then whither it goeth , and what it shall be hereafter in eternity ; by which we may come to see how it is , that all things proceed from god , subsist in god , and againe returne to god ; and therein obtaine the right knowledge of our selves and of god in nature ; and from this centre ariseth the true knowledge of the three principles : and also of the threefold , or tri-une life in man ; whereby the deepest , darkest , and hardest questions , and quaere's , that can arise within the minde of man , or come under the reach of any imagination or thought , may be rightly understood , and determined ; and this must needs advance all arts and sciences , and conduces to the attainment of the universall tincture , and signature ; whereby the different secret qualities , and vertues , that are hid in all visible and corporeall things , as mettals , minerals , plants , and hearbes , &c. may be drawne forth and applyed to their right naturall use for the curing , and healing of corrupt and decayed nature ; and by the powerfull effects and operation that will hence arise , all false sophisticate artists that soare aloft in their owne contrived imaginations , and tottering experiences , may be convinced of their unsound , sicke , and sandy foundation ; and moreover this signall , fundamentall , centrall knowledge , will quicken , and revive the life of divinity so deeply buryed in the painted sepulchers of pharisaicall hypocrisie , and verball formality ; and settle all sects , and controversies in religion on the true ground , that so we may come to serve god aright in the true unity of the spirit , and each other in all christian love and righteousnesse . in these epistles there is much seasonable and wholesome doctrine , instruction , and counsell , for a christian resigned soule ; much consolation for the afflicted under christs crosse ; and also direction how a man shall behave himselfe as a christian amidst the various sects , and their harsh censures : exhortation to truth , love , and righteousnesse : dehortation from all evill , pride , envy , covetousnesse wrath , malice , falshood , and cain-like hypocrisie ; likewise many propheticall passages , and predictions concerning the punishment , and severe judgements that are and shall be upon babel , and the antichrist , and all false , and wicked oppressours ; the most whereof are printed in a treatise by themselves , called mercurius teutonicus . in a word , courteous and christian reader , these epistles will serve as an introduction , and right information to shew thee what this author was , and whence hee had his great knowledge ; and upon what ground and centre it is founded ; and likewise how thou mayst come really to understand the drift and meaning of his writings , and effectually finde the excellent use thereof ; for art thou learned or unlearned , rich or poore , master or servant , parent or childe ; be thou of what calling , profession , complexion , constellation , and disposition thou wilt : thou mayst finde such knowledge herein as may better and improove thee aright in christianity . therefore be like to the laborious bee that seeketh honey at every flower , and where shee findes it not , there shee doth not leave her sharpe sting , so likewise if thou findest that which doth not like thee , let it alone ; and leave not a taunting scoffe , and stinging venome of scorne and rash censure behinde thee ; but rather pray that god would give thee his holy spirit , to leade thee into all truth ; and so thou shalt know god in thy selfe , according to that divine promise , they shall all be taught of god , and know the lord , john . , . heb. . . but let the end of all be love ; for if thou couldst speake with the tongue of men and angells , and couldst prophesse , and understand all mysteries , and hadst all faith , yet without love , thou wert but as tinckling brasse , and a sounding cymball , corinthians . it is even this love that distinguisheth betweene the knowledge of the devills in hell ( for they know , beleeve , and tremble ) and the angels in heaven ; and as true love is a deadly poyson and paine to the devillish nature of evill spirits ; even so is all selfe-denying love , as a plague and pestilence to all sophisticall pharisaicall hypocrites , who pervert the gospell of peace and love , by vaine distinctions , and heathenish practices : therefore beloved reader , let thy divine light lead thee unto a divine life , and so enter into the divine love , the bond of perfection ; and so thou shalt be made partaker of the divine nature , for god is love. now therefore let us be mercifull , loving , and perfect , as our father which is in heaven is mercifull , loving , and perfect , that so it may be knowne that wee are the children of the most high , who is kinde unto the unthankfull , and to the evill : and the god of love so enkindle the fire of his love in our hearts , that it may breake forth in our practice and conversation , to the destroying the thornes , and tearing bryars of vaine contentions ; that so wee may enjoy the happy fruits of peace , truth , love , and righteousnesse , in all christian society one among another : yours in all service of christian love. j. e. toe scorner seeketh wisedome , and findeth it not , but knowledge is easie to him that understandeth , prov. . . a scorner loveth not one that reproveth him ; neither will hee goe unto the wise : prov. . . knowledge puffeth up , but love edifieth : cor. . . a * theosophicall letter , wherein the life of a true christian is described . shewing what a christian is , and how he commeth to be a christian ; and likewise what a titular , nominall or hystoricall christian is , and how the faith and life of each differ . the fountaine of jesus christs heart be our quickning consolation , renovation , and eternall life . . beloved , and much respected friend in christ . from a member-like obligation ( as one branch on the tree is bound to doe to the other ) and a fellow-working desire , i wish unto you the open well-spring of grace , which god in christ jesus hath manifested in our humanity ; so that it may richly spring up in you , and the divine sun may thereby cast the influence of its love-beams into the soule ; and also therewith stirre up , and open the great magnetick hunger of the soule ( being the true divine mouth ) after christs flesh and blood , together with bodily wellfare . . being i have often understood by your deare friend , d. k. and also observed in my presence with you , that you in the drawing of the father do bear a peculiar thirst , and an earnest sincere longing after his life , which he , out of his highest love hath manifested in christ jesus ; therefore i would not ( upon the desire of mr. d. and also of your selfe ) omit from a member-like , and mutuall obligation to visit and salute you with a short epistle , and so to recreate , quicken , and refresh my selfe somewhat with you , in the same fountaine of the life of jesus christ ; for it is meer joy unto me to perceive that our paradisicall corall flourisheth , and bringeth forth fruit in my fellow-members , to our eternall recreation and delight . . and hereupon sir , i will declare unto you , out of my small gifts and knowledge : what a christian is ▪ and wherefore hee is called a christian ; namely , that he onely is a christian , who is become capable of this high title in himselfe ; and hath resigned himselfe with his inward ground , minde , and will to the free grace in christ jesus , and is in the will of his soule become as a young child , that only longeth after the breasts of the mother , that sincerely panteth after the mother , and sucketh the breasts of the mother whereof it liveth . . even thus also that man is onely a christian , whose soule and minde entereth againe into the first mother , whence the life of man hath its rise ; viz. into the eternall word , which hath manifested it selfe with the true milk of salvation in our humanity ( being blind in regard of god ) and sucketh this milk of the mother into his hungry soule , whence the new spirituall man ariseth ; and thereby the fiery [ dark , and dry ] soule , proceeding from the fathers property , doth reach and obtaine the place of gods love , in which place the father begetteth his beloved sonne ; and therein onely the temple of the holy ghost , which dwelleth in us , is found ; and therein also the spirituall mouth [ or beleeving desire ] of the soul , which eateth christs flesh , and drinketh his blood , is understood , or experimentally and essentially enjoyed . . for he onely is a christian , in whom christ dwelleth , liveth , and hath his being , in whom christ as to the internall ground of his soule is arisen , and made alive in the heavenly essence , which did disappeare and depart in adam ; even he , i say , is onely a christian that hath put on christs victory ( that is to say , christs incarnation , humanity , sufferings , death , and resurrection , against the anger of god ; and also hell , devill , death , and sinne ) in his eternall ground , where the seed of the woman , to wit , christ in his conquest , doth also conquer in him , and daily trampleth upon the serpents head in the wicked carnall will , and killeth the sinfull lusts of the flesh . . for in christ alone we are received to be children of god , and heyres with christ , not by an outward , advent●●ou● , strange , shew of a sundry select appropriating of grace ( i say ) no● through a strange merit of grace [ or application of promises ] imputed from without [ or received in an historicall apprehension of being justified and acquitted by another , as malefactors ] but through a child-like regenerating , innate , in-dwelling member-like , and essentiall grace : where christ the conquerour of death doth arise in us with his life essence , and power from our death , and hath his mutuall ruling influence and operation in us , as a branch on its vine ; as the writings of the apostles doe throughout witnesse . . he is farre from a christian , who onely comforteth himselfe with the passion , death , and satisfaction of christ , and doth apply and impute it to himselfe as a pardon or gift of favour , and yet remaineth still an unregenerated , wilde , [ worldly , and sensuall ] beast ; such a christian is every ungodly man : for every one would faine be saved through a gift of favour , the devill also would very willingly be an angell againe by grace received and applyed from without . . but to turne , and become as a child , and be borne anew of gods grace-water of love , and the holy ghost , that pleaseth him not . even so it pleaseth not the titular christian , who will put upon himselfe the mantle of christs grace [ and apply his merits unto himselfe by an historicall laying claime to a promise ] and yet will not enter into the adoption and new birth ; albeit christ saith , that he cannot otherwise see the kingdome of god. . for what is borne of the flesh , is flesh , and cannot inherit the kingdome of god , john . to be fleshly minded is enmity against god , but to be spiritually minded is life and peace : and he onely heareth gods word , that is borne of god , for onely the spirit of grace in christ heareth gods word . . for , no man hath ever seen god ; the sonne alone who is in the unmeasurable bosome of the father , declareth unto us the word and will of god in our selves ; so that we heare and understand his will and good pleasure within our selves , and are willing to follow the same , yet we are often kept back by the outward sinfull flesh ; so that the operation or effecting of that same divine power [ purpose , and godly resolution in our mind ] doth not alwayes come into the outward figure , yet it goeth into the inward figure , in the inward spirituall world ; concerning which , st. paul saith , our conversation is in heaven . . of which also all the saints of god , and especially st. paul , hath complained , that they had an earnest syncere will , and did serve god with the minde of the internall ground ; but with the flesh the law of sinne ; so that the flesh lusteth against the spirit , which lust and evill concupiscence is daily drowned , and mortified in the death of christ , by the inward ground [ or the centre of light regenerated in the darke abysse of the soule ] but this is in those onely in whom christ is arisen from death ; and thus there is no condemnation to them which are in christ jesus ; who walke not after the flesh , but after the spirit , &c. for the bestiall body belongeth to the earth , but the spirituall body belongeth to god ; but whosoever hath it not , he is dead while he liveth , and neither heareth , nor perceiveth any thing , of the spirit of god ; it is foolishnesse to him as the scripture saith . . therefore this point is not sufficiently understood and cleared , by teaching and maintaining onely and alone an outward receiving , and application of grace and forgivenesse of sinnes . the pardon of sinne , and the receiving of us into filiall adoption and grace , consisteth in the justifying blood , and death of christ , when christs heavenly blood tinctured us ; and with the highest love of the deity in the name jesu , did overcome the anger of god in our soule , and inward divine ground , proceeding from the essence of eternity , and did turne it againe into the divine humility , meeknesse , and obedience ; whereby the rent , torne , and divided temperature of our humane property [ and spirit ] of obedience and good will entered again into the harmony and unity of the properties [ viz. into paradisicall light , love , and life , that reall temperature , where variety doth concenter and accord in unity . ] . and even then the wrath of the father ( which was awaked in the properties of our life , and had set it selfe to be lord and master in soule and body , whereby we were dead to the kingdome of heaven , and become children of wrath ) was turned againe into the unanimous love , likenesse , and unity of god ; and our own humane will , dyed in the death of christ , from its selfnesse , and selvish willing ; and the first humane will ( which god breathed from his spirit into adam ) did spring forth afresh through the conquest of gods sweetnesse [ and love ] in christs heavenly blood ; and then the devill , and hell , which held men captive , were confounded , and made a scorn : this the dry rod of aaron , which budded in one night , and bare sweet almonds , did typifie . . now as sinne came from one , and passed from one upon all , so also the sweet grace and victory in christ , passed , pressed , and pierced from one upon all : now this death and the anger [ of god ] was broken in pieces in that one adamicall soul in christ , and a possibility to grace was opened through the disclosing of death , through which disclosed gate , the will of the soule may re-enter into its first mother ( whence it came in the beginning ) that is into the filiation , adoption , or regeneration of a new life , and will ; and there it may attaine the sweet blood of jesus christ , which in christ did disclose or break open the gate of death , and changed the anger of god in our humanity in himselfe into love , wherein the poore captive soule drinketh out of gods fountaine ; and doth allay , and sweeten its fire-breath , whence the new paradisicall budd springeth forth , and there the hunger , and desire of the soule is made substantiall and essentiall in the blood of christ , after an heavenly manner . . now as the disclosing of death must be done in the person of christ himselfe in our soule , and humanity ; so that the eternity in christ ( wherewith he was come from heaven , and was also in heaven , john . ) overcame the time ( viz. the life and will of the time ) and did change time with its will into the eternall will of the deity ; and all this must be brought to passe in our received humanity : so likewise the desire of our soule must receive into it selfe that same eternall will in christ ( wherein time and eternity stand in equall agreement and harmony ) and through the power of the same , immerse , or cast it selfe into the adoption of free grace in christ ; that the same inward paradisicall ground which dyed in adam , might again spring forth in the will of the obedience of christ , through his heavenly , and from us assumed humane blood . . the atonement and expiation must be made manifest , and experimentall in our selves through that atonement which christ once made ; indeed [ the atonement and reconciliation ] was once fully finished , and brought to passe in christs blood and death , but that which was once wrought in christ , must also worke in me ; it must even now also through christs shedding of his blood , be brought to passe in me ; christ also doth powre forth his heavenly blood into the desire of fait● in my poore soule , and tinctureth the anger of god which is therein , that the first adamicall image of god may againe appeare ; and become seeing , hearing , feeling , tasting , and smelling . . for that same image which dyed in adam from the heavenly worlds essence , being the true paradisicall image , dwelleth not in the foure elements ; its essence and life standeth not in this world , but in heaven ( which is manifest in christ in us ) viz. in that one pure holy element , whence the foure elements sprung forth in the beginning of time ; and this same inward new spirituall man eateth christs flesh and blood ; for he is , and liveth in christ , christ is his stock , and he is a branch on the stock . . for every spirit eateth of that whereof it taketh its originall , the animall [ sensuall ] mortall soule eateth of the spirit of this world , of the stars and elements , of the kingdome of the world , but the true eternall soule ( which was inspired out of the eternall word into man , being divine life ) eateth also of its mother , viz. of the holyessentiall word of god. . but seeing it was impossible for her after her owne departure and separation from god , in her excluded condition , property , and spirit ; [ to eate of the divine word , and live in the holy element of love and humility ] therefore this same word of life ( being its true mother ) came forth to the abandoned soule into the va●e of misery , and into the prison of hell , and infused his heavenly essence into our humane ; [ to be ] as a body for the soule , and therewith did imbrace and cloath our poore soule being captive , and did open againe her heavenly mouth ( afore dead in the anger of god ) with the tincture of love ; so that the poore soule can now againe eate heavenly manna ; the eating whereof was tryed in christs person with the humanity , which he received from us ( in the temptation of christ in the wildernesse ) where adam in christ did againe eate manna from paradise , fourty dayes . . therefore i say , that by a shew and select forme of grace appropriated and imputed from without , none commeth to be a true christian ; for if he be so , his sinnes are not forgiven him by once speaking of a word , or appropriating a forme , or promise of absolution to himselfe , from without ; as a lord or prince in this world doth freely give a malefactor his life by an externall imputed favour ; no , this availeth nothing before god. . there is no grace or favour wherby we come to the adoption , save onely in the blood and death of christ ; him alone god hath fore ordained , and appointed to be unto him a throne of grace , or propiciation in his owne love , which he hath ( in the sweet name jesu out of jehovah ) infused into him : he is that onely sacrifice that god accepteth of , to reconcile hi●●nger . . now if this sacrifice or free offering of grace shall doe me good , then it must be wrought and brought to passe in me ; the father must beget , or impresse his sonne in the desire of my faith ; so that the hunger of my faith may lay hold and comprehend him ; and if the hunger of my soules faith doth comprehend him in his promised word , then i put him on in his whole processe of justification in my inward ground , and forthwith the mortification and killing of the anger , devill , death , and hell , beginneth and goeth forward from the power of christs death in me . . for i can do nothing , i am dead to my selfe , but christ doth it in me ; when he ariseth in me , then i am dead to my selfe , in respect of the true man , & he is my life , and in that i live , i live to him & not to my selfehood ; for grace mortifieth my own will , and setteth it self up for a lord in the place of my selfenesse , that so i may be an instrument of god , who doth therewith what he pleaseth . . and then i live in two kingdomes , viz. with my newborne spirit of life , or spirituall man , in paradise , in the kingdome of heaven , in the inward spirituall world , and with the outward mortall man , in the vanity of time , in the kingdome of this world , in the dominion of the starres and elements , in the contrariety , and malignant discord of the properties , wherein the yoake of sinne yet liveth ; this christ taketh upon himselfe in the inward kingdome of the divine world , and helpeth my soule to beare it . . for the yoak of this world , is christs burthen which he must beare , untill he shall againe deliver up the kingdome to his father , which he hath given him ; for he sayd , all power in heaven and earth , is given to me of my father ; so also this burthen or charge is layd upon him , that he should beare gods anger , hell , death , and all evill in us , as isaiah saith , hee tooke on him our diseases , and carryed our sorrows ; but we esteemed him stricken , smitten of god , and afflicted . . and hence it is that a christian must be a bearer of the crosse , for so soone as christ is borne in him , the assaulting of hell , and the anger of god in the eternall nature beginneth , and then the hell in man is destroyed , and the serpent is troden under foot ; whence great unquietnesse , persecution , and reproach from the devill and the corrupt world doth arise against the outward sinfull man , and even then the outward sinfull man must suffer it selfe to be condemned , and judged to damnation by the children of anger , and by gods severe justice in the anger ; seeing that another man liveth in him , which is not like and conformable to the outward mortall man ; and so gods justice executeth its judgement in the anger upon the house of sinne ; and also all the ministers of gods wrath , doe helpe the execution thereof . . and even then , christ helpeth to beare the yoak , and man is sacrificed in christs processe , contempt , and scorne , in his suffering and death , to the justice of god in the anger , and becomes conformable to christs image . . the holy scripture witnesseth in all places that we are justified from sinnes by faith in christ , and not by the workes of our merit ; but by the blood and death of christ , which indeed is so taught by many , but rightly understood of few that teach us so . . we are taught indeed an imputed grace , but what faith is , and how it is begotten , and what it is in its essence , reall being , and substance , and how it layeth hold on the merit of christ with the grace ; herein the greatest part are dumbe and blinde , and depend on an historicall faith ( james . ) which is onely a bare knowledge or literall conjecture , and therewith the man of sinne doth tickle and comfort himselfe , and through an imagination , and blind perswasion , doth flatter and sooth up himselfe , and calls himselfe a christian , though he is not yet become either capable or worthy , of this so high a title , but is onely a titular nominall christian , externally cloathed with christs purpur-mantle ; of whom the prophet speaketh , saying , they draw neere to mee with their lips , but their heart is farre from me : and christ sayd , not all that say lord , lord , shall enter into the kingdome of heaven but they that doe the will of my father in heaven . . now christ alone is the will of the father in whom the acceptation o● grace and adoption confisteth , and none can doe the love will of the father , save alone that onely throne of grace , christ himselfe , as the holy scripture declareth , no man can call god lord , without the holy spirit in him . . for we know not , what and how to pray before god as wee ought , but he , even the holy spirit in christ , maketh intercession for us , with unutterable sighes before god in our selves , as it pleaseth god ; we cannot attaine any thing by our willing , and knowing ; he is too deeply hidden from us , for it lyeth not in any mans knowing , willing , running and searching , but in gods mercy . . now there is no mercy ▪ but onely in christ , and if i shall reach that mercy , then i must reach christ in me ; are my sinnes to be destroyed in me ? then must christ doe it in me with his blood and death , with his victory over hell : am i to beleeve ? then must the spirit , desire , and will of christ , beleeve in my desire , and will , for i cannot beleeve . . but he receiveth my will being resigned to him , and comprehends it in his owne will and bringeth it through his victory into god , and there he intercedeth for the will of my soule in his owne will before god ; and so i am received as a child of grace in his will of love . . for the father hath manifested his love in christ , and christ manifesteth that same love in my will being resigned to him ; christ draweth my will into himselfe , and cloatheth it with his blood , and death , and tinctureth it with the highest tincture of the divine power , and so it is changed into an angelicall image , and getteth a divine life . . and forthwith that same life beginneth to hunger after its body , which body is the degenerated fiery soule , into which the will in christ is entered , so that the new life in christ doth now also tincture the soule ; whereby the soule in the spirit and property of this [ new ] will obtaineth a right divine hunger , and is made to long after , and desire the divine grace , and begins to behold and consider in the spirit of his divine will in christ , what shee is , and how shee in her propertyes , inclinations , and dispositions is departed from god , and lyeth captivate in the wrath of god ; and then shee acknowledgeth her abominations , and also her deformity in the presence of gods angels , and findeth that she hath nothing wherewith shee is able to protect her selfe , for shee sees that shee standeth in the jawes of death , and hell ; encompassed with evill spirits , which continually shoot the strong influence of their evill desires into her , to destroy and corrupt her . . and then she diveth into that same new-borne spirit of the will , and wholy immerseth her selfe into very humility it selfe ; and so the spirit of christ taketh hold of her , and bringeth her into the spirit of this new will , so that the soule essentially , and experimentally feeleth and findeth him , whereupon the divine glymps , and beame of joy ariseth in the soule , being a new eye , in which the dark fiery soule conceiveth the ens and essence of the divine light in her selfe , and thereupon hungreth and thirsteth after the grace of god , and entreth into an effectuall repentance and sorrow , and bewaileth the evill which it hath committed . . and in this hunger and thirst it receiveth christs flesh and blood , for the spirit of the new will ( which in the beginning entered into the grace of christ , and which christ received into himselfe ) becommeth now substantiall and essentiall , by the magnetick impressure , hunger , and desire , of the soule . . and this essentiality is called sophia , being the essentiall wisedome , or the body of christ ; and in this the faith in the holy ghost doth consist ; here christ and the soule , beleeve in one ground . . for true faith doth not consist in thoughts , or in meere assenting to the history : viz. that a man impresseth [ or imagineth in his minde ] to himselfe , that christ is dead for his sinnes , [ and by an historicall apprehension or blind perswasion of a particular election clingeth to his merits and righteousnesse , without the innate righteousnesse of christ , and life of god essentially working in him , and begetting him to a new creature ] for faith is a receiving of the promised grace in christ , it receiveth christ into it selfe ; it doth impresse him into its hunger , with his heavenly flesh and blood , with the grace which god offereth in christ . . christ feedeth the soule with the essence of sophia , viz. with his owne flesh and blood , according to his saying , whosoever eateth not of the flesh of the sonne of man , he hath no life in him , but whosoever eateth the same , he abideth in him . . and herein the testaments of christ , and also the right christian faith consist ; for an unsubstantiall [ unessentiall , conjecturall or verball ] faith is as a glimmering fire smothered in smoak or moysture , which would willingly burne , but yet hath no right ens thereto , but when a right ens is given to it , then that little sparke of fire encreaseth , whence a faire shining light ariseth ; and then t is manifest , that in the wood such a fire and faire light lay hid , which before was not known . . and this is to be understood likewise in a child of god , while the poore soule is wrapt up in the anger of god , it s like a glimmering * wi●k , that would willingly burne , and cannot , by reason of the vanity of sinnes , and the anger of god ; but when the soule , being a little sparke of divine fire getteth into it selfe gods love. * ens , viz. christs flesh and blood , then that sparke groweth to a great fire and light , which shineth and sendeth forth its light with faire vertues and good workes , and liveth in great patience under the vanity of this world , and yet groweth forth as a faire flower out of the wild earth . . a similitude whereof we have in the sunne and the earth ; namely , that if the sunne should not shine upon the earth , no fruit could grow ; but when the sunne shineth upon the earth , and penetrates into the ens of the earth , then the ens of the earth receiveth the vertue or powerfull influence of the sun into it selfe ; whereupon a great hunger ariseth in the ens of the earth , after the vertue of the sun ; and this hunger impresseth , and feedeth upon the vertue and influence of the sun , and by this hunger of the ens of the earth , which eagerly reacheth after the ens of the sunne , an hearb is drawne out of the earth with a stalke , in which also the ens and vertue of the sunne ascends up along in the growth and flourishing of the hearb , and the sun , with his beames of light , becommeth substantiall in the ens of the earth in the stalke , and root ; and we see how through the power of the sunne and starres in the spirit of the world , another body ariseth out of the stalke , different from the root in the earth ; also how the stalke doth put forth a bud to a faire flower , and afterwards to fruit ; and we see how the sun afterwards from time to time ripeneth and sweetneth the same fruit . . and thus it is with man ; the ground of the soule is the divine field , when it receiveth the divine sun-shine into it selfe , a divine plant springeth forth ; and this is the new birth , whereof christ speaketh ; now this plant must bee nourished from above , by the celestiall influence , and drawne up in growth by the divine sun , and by the divine water , and preserved by the divine constellation , viz. the divine vertue or power of god , till it commeth to bee a divine body , of a divine , and angelicall figure , as the body on the stalke . . and as the body on the stalke must stand in raine , winde , and stormes ; in heat , and cold , and suffer the sunne to ripen it : so likewise must a christian stand in this thorny world , in the awaked anger of god , in the kingdome of the devill , amongst many wicked men , and suffer himselfe to be beaten , with scorne and contempt , and yet he must turne his hope and confidence from all creatures onely and alone upon the divine sun , and suffer it to ripen him and beget him to an heavenly fruit . . not temples or houses of stone , or humane ordinances , and formes of * word worship do beget [ or regenerate him ] to a newnesse of life ; but the divine sun in the divine constellation of the powers of the word of god in the temple of jesus christ , in himselfe , doth beget him out of the fountaine of life jesus christ ; so that he is a branch on the vine of christ , and bringeth forth good grapes , which the divine sun ripeneth , that gods children , being his loving fellow members , may eate them ; whereby they also grow and flourish in and with him , which grapes are good doctrine , life , and workes . . a man must come to the practice , effectuall performance , and fruitfulnesse in christianity , otherwise the new birth is not yet manifest in him , nor the noble branch yet born ; no tickling or soothing , comforting with promises or scripture evidences , and boasting of a faith , doth availe any man at all , if the faith make him not a child conformable to god in essence and will , which faith bringeth forth . divine fruit . . all that men now doe strive , dispute , contend , and fight about , and thereby destroy and lay desolate , countrey and people , is onely a meere huske without fruit [ a forme without power , a mammon without christian mercy ] aand it belongeth to the fiery world for separation [ and shall be decided in the judgement of the lord. ] there is ●o true understanding in any party , they contend all onely about the name and the will of god , and no party will doe it ; they minde nothing but their owne glory , preferments , and pleasure of the flesh ; if they were true christians they would have no strife , or contention . . a good tree beareth good fruit for every one , and though sometimes it must suffer the wind to break off its branches and fruit , and the sun to wither and dry them up ; yea when they are ripe , to be devoured of swine , or trodden under foot ; yet for all this , it endeavoureth still to bring forth more good fruit . . and thus a true christian in christ can will nothing else , but what christ willeth in him ; and though he must suffer his good fruit which doth spring and grow forth out of the internall man , to bee often trampled upon and spoyled by the evill flesh and blood ; and also by the devils winde ; [ the wicked censure and false interpretation of the hypocriticall luciferian serpent ] and the wickednesse of the world ; yet the tree of the new plant in the life of christ doth still stand and spring forth through the outward mortall man , maugre all opposition irresistably ; as eternity springeth through time and giveth life and power to time ; and as the day doth arise and breake forth through the night , and changeth the night into day , and yet the night remaineth there still in it selfe , and yet it i● not knowne or discerned in the day ; so likewise the divine day doth spring and bud forth in us through our eternall night ; and changeth the night , to wit , gods anger , hell , death , anguish , and eternall destruction into the divine day of joy and consolation ; albeit the darke night , with the ens of the serpent , and the poyson in flesh and blood , rageth and striveth against it . . therefore beloved sir , and christian brother , we have more need to endeavour for the growth and encrease of the precious corall , and how we may come to it , then to run after the unprofitable pratings and conjecturall fictions in the feigned holinesse , where one brother despiseth , reproacheth , rejecteth , and proclaimeth , the other for an heretick , nay giveth him to the devill for an opinion sake , which he hath made to himselfe . . i tell and declare unto you in my knowledge which god hath given me ; that it is a meere deceit of the devill , who thus doth bring us poore men into opinions , to contemne and reproach one another ( crying downe , and holding one another for hereticks and fantasticks that bindeth not his conscience to our mentall idoll or opinion ) so that we strive , and wrangle about the huske , and in the meane time lose love , and faith , and attaine not the new birth . . our whole religion is but a child●like worke ; namely , that we wholly forsake , and disclaime our owne knowing , willing , running , disputing [ and forged conclusions of blinde hypocriticall reason , which bewitcheth the naturall minde to the forme , and frame of its owne wisedome ] and unfaignedly and fully resolve with our selves to enter into , and persevere in the way which bringeth us againe to our owne native countrey which we lost [ in adam when he with his minde and full will went out of paradise into the spirit of this transitory world ; ] and so returne to our mother , which in the beginning did beget us , and bring us forth out of her selfe . . now if we will doe this , then we must not come to her in our owne selfe will , and way , in pride , and ostentation , in aplauding our selves , in contempt of her children , our fellow-christians , and fellow-members ; for we are the lost sonne , who is become a swineheard , and have shamefully mis-spent our patrimony with the fatted hogs of the devill , and the world : we must enter into our selves , and well consider our selves , and our fathers house ; and we must set before us the mirrour , or looking glasse of the law and gospell ; and see how far we are departed from gods righteousnesse , and also from [ unseigned , impartiall ] * brotherly love , and well examine our heart whereto it is inclined . . now , when we doe this , wee shall finde in our selves many hundred evill beasts , which we have set up in gods stead , and doe honour and love the same above god ; and even then we shall see what hideous horrible beasts were manifest in adam by false lust , or imagination ; and wherefore god sayd to adam , the seede of the woman shall breake the serpents head ; to wit , the monstrous beasts . . as first , we shall see in our desire the proud lucifer , who is departed from divine and brotherly humility , and contemneth the members of his body , and hath set himselfe to be a god and lord over them , in whom there is no divine love , to love either god , or his brother . . secondly , we shall find a beast in our propertyes , resembling the coveteous greedy swine , which will take all to it selfe , and alone devour and possesse all , and desireth more then it needeth ; wherewith the proud lucifer might be able to vapour , brag , and vaunt himselfe , that he is a god over * substance , and that he can domineer , having power and might over his fellow branches ; and we shall see how this proud lucifer hath broken himselfe off from the tree of life , and the mutuall growth and increase of love , and would be a tree of himselfe ; and therefore hee is a withered dry branch in respect to god. . thirdly , we shall finde the poysonfull envious serpent in our properties , which teareth , and rageth as a poyson ; i meane , envy , which wisheth no man so well , as it selfe ; which stingeth , rageth , and rideth in other mens hearts , and slandereth them with words , and onely applaudeth its owne haughty lucyfer , and tearmeth its falsehood [ and cunning hypocrisie ] an angell of god. . fourthly , we shall finde in our properties , the fiery dragon sitting in hellish fire , i meane anger , which ( if covetousnesse and envy cannot obtaine that which it would have ) will lay violent hands upon it , and take it by force , and is so raging madd , that it bursteth its life for very malice and iniquity , and breakes in pieces in fiery malice , and is a very dry branch on the tree ; and is onely fit for the fire . . fifthly , we shall finde many hundred evill beasts in our desire , which pride loveth , and honoureth , more then god ; and covetousnesse draweth them to it selfe for a treasure , wherewith pride vapoureth and vaunteth as if they were gods ; and thereby doth withdraw sustenance and comfort from his brothers life ; so that he is forced to spend it in misery , trouble , and perplexity , by reason of his violence and extortion . . now when a man doth thus behold himselfe ▪ in this mirror of selfehood , and perceiveth these evill beasts ; then let him rightly imagine to himselfe that he is deeply guilty of them , and thereby consider the greevous fall of adam , and thinke , that all these evill desires , and vaine imaginations doe wholly take their rise and originall in him , from the monster of the serpent , through the influence , and insinuation of the devill into our first parents . . for all the properties of the desires lay in one harmony and stedfast unity in adam ; and the one loved the other , and were in mutuall agreement , but such false desires are risen in man through the envy of the devill , who stirred up the false lust and imagination in adam and eve to prove the unequality [ in the property and spirit of the mixed world ] and to taste what good and evill was ; to feele heate and cold , and to try the multitude and variety of the properties ; so that now these desires doe attract , long after , and desire that which is like to themselves ; and every desire of these propertyes , is a severall hunger of life in man , which hath broken it selfe off from the harmonious unity ; and opposeth the love , likenesse , and mutuall society of its fellow branches , or brethren , and covetously desireth to draw their life and maintenance to it selfe , and to make it selfe a lord over it , and will be a selfeist . . all which is contrary to the divine will and ground , and is a perjury against god ; yea , it opposeth the course and order of nature ; as we see by the trees and plants of the earth ; how all stand , and g●ow lovingly one by another , and rejoyce in one mother ; and how one branch on the tree doth impart its sap and power to the other , and mutually serve each other . . for in such a lovely equality and harmony the life of man ( john . ) was inspired out of the eternall word into the humane image , being out of the limus of the earth : so that all the propertyes of the life stood in an equall proportion in the temperature ; in one love , and mutually loved each other . . but when the devill mixed his poyson , and false desire therein ; the propertyes of life were divided into many desires : whence strife , discord , sicknesse , infirmityes , the cumbersome grossenesse and mortall frailty of the body is risen through the false desire , and insinuation of the bestiall propertyes ; by reason whereof the image of god ( which was from the heavenly essence ) disappeared ; concerning which god sayd unto them , in that day that thou eatest of the tree of the knowledge of good , and evill , thou shalt dye the death : that is , thou shalt dye to the kingdome of god , as it also came to passe . . and we must really * imagine to our selves that this bestiall false desire in man , is the monster of the serpent , and an enmity against god , and the kingdome of heaven , and that we therein are onely the children of hell , and of the anger of god , and cannot therein inherite , or possesse the kingdome of god ; neither is god manifest in any such desire ; but onely his anger and the property of the darke , and earthly world ; and we live therein onely to the vanity of this world , and stand therewith onely upon the abysse of the darke world and the anger of god : that is , of hell , which continually gapeth and hungereth after these propertyes , and counteth these propertyes its owne fruits , and children , which it shall reape and take into its barne ; for they doe belong unto it by the right of nature ; for these desires are all originally from it , and have their roote in the ground of hell and destruction , and indeed no where else . . therefore sayd christ , vnlesse a man be borne anew , hee shall not see the kingdome of god : all these false wills and desires are predestinated to damnation ; if any will see god , he must bee converted , and become as a child , and be new borne in the holy ghost , through the water of eternall life : viz. through the heavenly ens , which god hath revealed in christ ; that the first right man , which dyed in adam ( proceeding from the heavenly worlds essence ) might againe spring forth in christ , and become living . . all these evill beasts are condemned , and must dye in us , and though their desire doth somewhat cleave and stick unto us in the flesh , yet they must all be mortyfied during this [ life ] time in the soule : viz. in the inward ground , and the inward ground of the soule must be tinctured by the true tincture in the blood of christ ; that the propertyes of the internall ground may againe live in harmony and concord , for otherwise they cannot reach the deity in themselves . . now when man knoweth this , he cannot better be rid of his evill beastiall desires , then that be presently at the same instant bring himselfe with his whole strength into such a strong will , and earnest purpose , that he for time to come will hate ; and abandon th●se evill beasts of the devill , seeing they are onely the devils servants ; and that he will returne into his lost countrey , into the adoption and atonement , and esteeme , and looke upon himselfe no otherwise , then as the lost swineheard [ or the prodigall sonne ] for he himselfe is the lost swineheard and no whit better , and forthwith approach with the conversion of his soule , to the father , in deepest humility , with acknowledgement of his unworthinesse ; in that he hath so shamefully , and unworthily mis-spent and mis-improved the free inheritance of christs merits , and so enter into repentance . . let him with all his strength give up his earnest will thereunto , that he from this very time forward , will repent and amend , and no longer love these evill beasts ; but this must be in earnest , in reall sincerity without delayes , and not to thinke of a day , weeke , or yeare ; but his minde must utterly and continually condemne them to the damnation of death , and not will to love them any more , but count them enemyes , and so resolve to turne himselfe to the mercy and grace of god. . when this is done ( i speake as i have highly knowne it in the precious light of grace ) that then he may turne himselfe to earnest praying in humility , and beseech god for grace ; and though his heart saith utterly , no ; and the devill sayth , stay yet a while , it is not now good and convenient , thou wilt have better opportunity to morrow ; and when to morrow commeth , then sayth he , againe to morrow , and suggesteth to the flesh , saying , thou must first doe this , or that ; gather first a treasure for thy selfe , that thou mayst not need the world , and then enter into such a life ; yet i say , the minde must remaine firme and stedfast in its purpose , and thinke with it felse , these suggestions and thoughts are mine evill hungry beasts , these i will kill , and drowne them in the blood of christs love ; none of them shall live any longer in me , i will have no more to doe with them , i am now in the way to my ancient father , who ha●h sent his son to me in my misery and distresse ; saying , come to me all yee that are weary [ grieved ] or heavy laden with sinnes , and i will refresh you : my father will give the holy spirit to them that aske him for it . . let him imagine and * impresse this into his very heart , and come with the lost sonne to the father ; and when the father shall see , that the minde of the soule is directed to him , and would wil●ingly and unfeignedly turne , and yet cannot ; then he will presently meet him , and claspe the soule into the armes of his drawing , and bring her into the passion , and death of christ , where shee through earnest repentance and sorrow will dye from ( or n●rtifie ) those abominable beasts , and arise out of the death of chr●● with a new will , and a true divine desire ; and so he will begin then to be another man indeed , and not a whit esteeme that which before he loved and held for his treasure ; and it will be to him as if hee had it , and also had it not ; and afterwards he will account himselfe in all his power , ability , and possessions , but as a servant and steward of god. . for so soone as he is able to master and overcome the proud lucifer of pride , all the other evill beasts will grow weak and faint , and lose their ●uling power and dominion ; although they yet live in this [ life ] time in the earthly flesh , yet they are onely as an asse , which must carry the sack , or as a mad dog in a chaine , their strength is broken . . for when christ riseth , lucifer must lye captive ; and if there be an earnest full perseverance , such a precious jewell would follow , as this pen cannot here describe ; and those alone know who have been at the heavenly mariage , where the noble sophia is espoused to the soule ; concerning which christ sayd , that there is greater joy in heaven ever one sinner that repenteth then over ninety nine righteous : which joy is kept also in the heaven of man , in this espousall or marriage ; this is understood by our schoole-fellowes . . deare sir , and christian fellow-brother , i thought it good ( christianly and sincerely meaning well unto you ) to put you in minde of this , and to lay it forth out of my little treasury , in a child-like simplicity , not intending thereby to shew and set forth my selfe ; but out of a true and hearty desire , wishing that this might be felt also in your heart , and that i also might recrea●e , and refresh my selfe a little with you , as a fellow●member , though absent , and yet present in desire , and co-operating in the divine gifts ; and this upon your desire , as formerly is sayd . . and if my good will should finde place , and god would open the doore of his mystery ; then had i yet haply some other more precious jewels in my little treasury , in which time and eternity may be knowne ; being ready and willing to tender you my service therein ; and so i commend you and yours , to the sweet , and pleasant love , grace , and will of jesus christ . a letter to caspar lindern , customer at bevten . wherein is described the plaine , and simple way , which the author took for the attainment of his high knowledge : also , his censure , judgement , and answer , concerning diverse authors of different opinions , tending to lead christians into the excellent and desired way of love and union . . the open fountaine in the heart of jesus christ refresh us , and lead us to himselfe , that we may live in his power , and rejoyce in him ; that so wee may love and understand one another , and enter into one onely will. . much respected and discreet sir , my most worthy friend in the love , and humanity of jesus christ ; my hearty desires from god in our immanuel for prosperity upon soule and body premised ; i give you sir to understand , that i have received your letter , and therein perceive that you are a seeker , and great lover of the mystery , or of the knowledge of god ; and doe diligently take care , every where to pick up some divine crums , bearing likewise a great desire and hunger after them . . which on my part doth highly rejoyce me , that god doth thus draw and lead his children ; as t is written , those , who are driven by the spirit of god , be the children of god ; and as one branch on the tree doth rejoyce in the other , and mutually minister sap , and assistance one to another ; so likewise doe the children of god in their tree , jesus christ : and at this , my simple person doth exceedingly rejoyce , that god in the fountaine of his heart doth draw us , ( as simple children of our mother ) to himselfe ; even to the right breast , and bosome of our mother , that so we should long after him , as children after their mother . . and whereas ( my beloved sir , and brother in the love of christ ) i see and perceive , that you doe thirst after the open well-spring of christ , and likewise doe enjoy the same according to the will of god , yet you doe enquire after the enjoyment of your brethren , and desire ( as a branch on the tree ) mutually to recreate , refresh , and satiate your selfe in them ; and it is also acceptable to me , to impart my sap , and my spirit ( in my knowledge which god hath given me ) unto my brethren and members ( being my fellow-branches in the tree , jesus christ ) and so to rejoyce in them ; namely , in their sap , power , and spirit● for it is the pleasant food of my soule , to perceive , that my fellow-branches , and members , doe flourish in the paradise of god. . but i will not conceale from you the simple child-like way , which i walke in christ jesus ; for i can write nothing of my selfe , but as of a childe , which neither knoweth or understandeth any thing ; neither hath ever been learned , but onely that which the lord vouchsafeth to know in me ; according to the measure , as hee manifests himselfe in me . . for i never desired to know any thing of the divine mystery , much lesse understood i the way how to seeke or finde it ; i knew nothing of it , as t is the condition of poore lay men in their simplicity , i sought onely after the heart of jesus christ , that i might hide my selfe therein from the wrathfull anger of god , and the violent assaults of the devill ; and i besought the lord earnestly for his holy spirit , and his grace , that he would be pleased to blesse and guide me in him ; and take that away from me , which did turne me away from him , and i resigned my selfe wholy to him , that i might not live to my owne will , but to his ; and that hee onely might lead and direct me ; to the end , that i might be his child in his son jesus christ . . in this my earnest christian seeking and desire ( wherein i suffered many a shrewd repulse , but at last being resolved rather to put my life to utmost hazard , then to give over , and leave off ) the gate was opened unto me , that in one quarter of an houre i saw and knew more , then if i had been many yeares together at an university ; at which i did exceedingly admire , and i knew not how it happened to me ; and thereupon i turned my heart to praise god for it . . for i saw and knew the being of all beings , the * bysse , and † abysse ; also the birth [ or eternall generation ] of the holy trinity ; the descent , and originall of this world , and of all creatures , through the divine wisedome ; i knew and saw in my selfe all the three worlds ; namely , the divine , angelicall , and paradisicall [ world ] and then the darke world ; being the originall of nature to the fire : and then thirdly , the eternall , and visible world , being a procreation , or extern birth ; or as a substance expressed , or spoken forth , from both the internall , and spirituall worlds ; and i saw , and knew the whole being [ or working essence ] in the evill , and in the good ; and the mutuall originall , and existence of each of them ; and likewise how the * pregnant mother brought forth , so that i did not onely greatly wonder at it , but did also exceedingly rejoyce . . and presently it came powerfully into my minde to set the same downe in writing , for a memoriall to my selfe ; albeit i could very hardly apprehend the same in my externall man , and expresse it with the pen ; yet however i must begin to labour in these great mysteryes as a childe that goeth to schoole : i saw it ( as in a great deep ) in the internall , for i had a thorow view of the universe , as in a chaos , wherein all things are couched , and wrapt up , but it was impossible for mee to explicate and unfold the same . . yet it opened it selfe in me from time to time , as in a young plant ; albeit the same was with me for the space of twelve yeares , and i was as it were † pregnant withall ▪ and found a powerfull driving and instigation within me , before i could bring it forth into an externall forme of writing ; which afterward fell upon me as a sudden showre , which hitteth whatsoever it lighteth upon ; just so it hapned to me , whatsoever i could apprehend , and bring into the externall [ principle of my mind ] the same i wrote downe . . however , afterward the sun did shine on me a good while , but not in a continuall constant manner ; for when the same did hide it selfe , i scarce knew , or well understood my owne labour [ or writings ] so that , man must acknowledge , that his knowledge is not his owne , or from himselfe , but gods , and from god ; and that god knoweth [ or manifests the ideas of his wisedome ] in the soule of man after what manner , and measure hee pleaseth . . i intended to keep this my writing by m● , all the dayes of my life , and not to deliver ▪ it into the hands of any ; but it fell out according to the providence of the most high , that i entrusted a certaine person with some of it ; by meanes whereof , it was published , and made knowne without my knowledge and consent , and the first booke ( called aurora ) was thereby * taken from me ; and because many wonderfull things were revealed therein ( which the mind of man was not presently capable to comprehend ) i was faint to suffer much , from reason . . i saw this first booke no more in three yeares ; i supposed that it was dead , and gone ; till certaine learned men sent me some copies of it , who exhorted me to proceed , and manifest my talent ; to which , the outward reason would by no meanes agree , because it had suffered so much already , for it ; moreover , the spirit of reason was very weake , and timorous , for my high light was for a good while also withdrawne from me ; and it did glow in me as a hidden fire : so that i felt nothing , but anguish and perplexity within me : outwardly i found contempt , and inwardly a fiery instigation ; yet i was not able to comprehend [ that light ] till the breath [ or inspiration ] of the most high did helpe me to it againe , and awakened new life in me , and then i obtained a better style in writing , also deeper , and more grounded knowledge ; i could bring every thing better into the outward expression : which the book , treating of the threefold life † through the three principles , doth demonstrate ; and the godly reader , whose heart is opened , shall see [ that it is so . ] , thus now i have written , not from the instruction , or knowledge received from men ; not from the learning , or reading of bookes ; but i have written out of my own book which was opened in me , being the noble similitude of god , the booke of the noble and precious image ( understand gods owne similitude , or likenesse ) was bestowed upon me , to read ; and therein i have studied , as a child in the house of its mother , which beholdeth what the father doth , and in his child-like play , doth imitate his father ; i have no need of any other booke . . my booke hath onely three leaves , the same are the three principles of eternity , wherein i can finde all whatsoever moses , and the prophets ; christ , and his apostles have taught , and spoken ; i can finde therein the foundation of the world , and all mysteryes ; yet not i , but the spirit of god doth it according to the measure , as he pleaseth . . for i have besought , and begged of him many hundred times , that if my knowledge did not make for his glory , and conduce to the * amending , and instructing of my brethren , he would be pleased to take it from me , and preserve mee onely in his love ; yet i found , that by my praying , or earnest desiring , i did onely enkindle the fire more strongly in me ; and in such inflamation , knowledge , and manifestation , i made my writings . . yet i did not intend to make my selfe knowne with them among such persons , as now i see is come to passe ; i still thought i wrote for my selfe onely ; albeit the spirit of god , in the mystery of god , in my spirit , did sufficiently shew me to what end it was ; yet outward reason was alwayes opposite , save onely sometimes when the morning starre did arise , and even then reason was also thereby enkindled , and did dance along , as if it had comprehended [ the pearl , ] yet it was far from it . ☞ . god dwelleth in the noble image , but not in the spirit of the stars , and elements ; he possesseth nothing , save himselfe onely , in his owne likenesse ; and albeit he doth possesse something ( as indeed he possesseth all things ) yet nothing comprehends him , but what doth originally arise and spring from him ; as namely , the soule in the similitude of god. . besides , all my writings are like unto a young schollers , that is going to schoole ; god hath according to his will brought my soule into a wonderfull schoole ; and in truth i cannot ascribe , or arrogate any thing unto my selfe , as if my selfehood were , or understood , any thing . no man must conceive higher of me , then he seeth ; for the worke in my studying , or writing , is none of mine ; i have it onely according to the measure as the lord is pleased to give it me ; i am nothing but his instrument , whereby he effecteth what he willeth : this i relate unto you my beloved friends , for an instruction , and information , least any should esteem me otherwise then i am ; namely , as if i were a man of high art and deep understanding and reason ; for i live ●in weaknesse and infirmity , in the childhood , and simplicity of christ ; and my sport and pastime is in that child-like worke which he hath allotted to me ; yea i have my delight therein , as ●n a garden of pleasure , where many noble flowers grow ; and in the meane time i will joy and recreate my selfe therewith , till i shall againe obtaine the flower of paradise , in the new man. . but because , deare sir , and beloved friend , i see and perceive that you are a seeking in this way ; therefore i write unto you with diligence , my child-like course ; for i understand , that you make use of diverse authors , and writings ; concerning which you desire my judgement , the which i shall impart unto you as my fellow-member , so far as god hath given me to know , and that onely in a briefe and short comprisall : in my booke of the threefold life you shall find it at large ; according to all circumstances . . and this is the answer i give unto you : viz. that selfe-reason ( which being voyd of gods spirit , is onely taught , and instructed from the bare letter ) doth cavill , taunt , deride , and despise , whatsoever doth not punctually agree , and conforme to the canons , and institutions of the universities , and high schooles ; which i doe not wonder at , for it is from without , and gods spirit is from within ; it is good and evill , is is like the winde , which is moved and driven too and fro ; it * esteemeth mans judgement ; and according as the high and great ones , who have the respect and authority of the world doe judge and censure , just so it gives its credit , and verdict : it knoweth not the mind of the lord , because the same is not in it ; its understanding is from the starres , and t is nothing else but a counterfeite shadow of phansie , in comparison of the divine wisedome . . how can he judge of divine matters , in whom the spirit of the lord is not ? the spirit of the lord doth alone try , prove , and judge all things , for to him onely all things are known , and manifest ; but reason judgeth outwardly , and one reason doth alwayes square its judgement , and opinion , according to another ; the inferiour judgeth and censureth as his grand superiour ; the lay-man as the doctor ; and yet none of them both apprehend the sense , minde , and truth of the lord , without the spirit of god , which judgeth in man ; and respects no mans person : the lay-man , and the doctor are both one to him . . now whereas the children of god have diverse and manifold gifts in writing , speaking , and judging ; and they have not all one manner of expression , phrase , and style ; whereupon selfe reason afterward doth by artificiall conclusions draw out of them , what maketh for its owne turne , and frameth a babell to it selfe ; whence such a multitude and wearisome heape of opinions are risen ; so that men out of their writings have forged , and invented diverse conjectures and wayes unto god ; and men must be forced to goe in those wayes , whereby such controversies and unchristian contentions are arisen ; that men for the present looke onely upon the strife of words , and disputes , about the letter , and those which according to their reason and principles doe overcome by verball jangling , and exchanging scripture for scripture , are applauded ; but this is nothing but babel , a mother of spirituall whoredome , where reason entereth not in at the doore of christ , through christs spirit ; but presseth in of it selfe , and climeth up by its owne might , strength , and pride , being yet a stranger , or unregenerated ; and would alwayes faine be the fairest child in the house ; men must honour , and adore it . . the children of god have a diversity of gifts , according to the rule of the apostle ; god giveth an expression to every one as he pleaseth ; the gifts and endowments of men fall out according to the unsearchable will of god , and spring altogether out of one root ; the which is the mother of the three principles ; and as the spirit of every soule is constellated in the eternall mother , even so is its revelation , apprehension , and knowledge . . for god bringeth not a new , or strange spirit into us ; but he openeth with his spirit our spirit ; namely , the mystery of gods wisedome , which lyeth in every man according to the measure , manner , and condition of his internall , hidden constellation : for christ sayd , my father worketh , and i also worke : now the father worketh in the essence of the soule , property : and the son in the essence of gods owne image , that is in the divine similitude , or harmony . . the property of the soule belongeth to the father ; for christ sayd , father , the men were thine , and thou hast given them mee , and i give unto them eternall life : seeing then , the property of the soule is from eternity , of , and from the father ; therefore he hath wrought in it from eternity , and still worketh in that same image to eternity , light , and darknesse , to either of which the will of the soules property doth incline , and give up it selfe . . seeing then , the fathers property or wisedome is unmeasurable , and infinite ; and that he being the wisedome it selfe worketh , and yet through his wisedome all things doe arise ; thereupon the soules of men are diversly constellated ; indeed they arise , and originally proceed out of one onely essence , yet the operation is diverse , and manifold ; all according to gods wisedome : now the spirit of christ openeth the property of every soule , so that each speaketh from its owne property , of the wonders in the wisedome of god. . for the spirit of god maketh no new thing in man , or it infuseth no strange spirit into him ; but he speaketh of the wonders in the wisedome of god through man , and that not from the eternall constellation onely , but likewise from the externall constellation ; that is , through the spirit of the externall world , hee openeth in man the internall constellation of the soule ; that he must prophesie , and foretell what the externall heaven worketh , and produceth ; also he is driven to speak through the turba magna ; as the prophets have many times spoken , and denounced unto the people their punishment which by gods permission through the turba magna should come upon them for their violence and sinfulnesse ; [ and their bitter imprecations , wicked contentions and wrathfull indignation in their envious will one against another , doe awaken the sword of anger in the turba magna . ] . now the spirit of god speaketh in his children , diverse manner of wayes ; sometimes in one it speaketh , by the internall , and eternall constellation of the soule , of eternall punishment , or reward ; of gods curse or blessing : and in another , it telleth through the externall constellation , of the fortune or misfortune , of the prosperity or adversity of this world ; also of the rising and advancement of powers and authorities ; and then likewise of the ruine and destruction of countries , and cities , and also of strange and wonderfull alterations in the world. . and though it hapneth oftentimes , that the spirit of the outward world doth make its sport with its representations of phansie in man , and from its owne might and strong influence doth infinuate it selfe into the spirit of man , and sheweth diverse strange and marvellous figures ; which onely findes place among those , who run on in their owne reason onely , in proud selfe will ; whence often , false prophets arise ; yet i say , that every one speaketh from his owne constellation ; the one through the manifestation of gods spirit , really and sincerely ; and the other through the manifestation of the externall astrall spirit uncertainly by conjecture and guesse ; yet from the same constellation , but he that speaketh from the mouth of another , and in like manner judgeth of the mystery , without a peculiar knowledge ; he is in babel , and entangled in opinion , wilfully amusing himselfe in those things which the heart findes not experimentally whether they be true or no : [ but he pins his faith upon the sayings of other men . ] . and i say further , that all those pretious men , who have been illuminated of god ( some of whose writings you may have at hand ) have spoken from their manifestation , and revelation ; each according to his apprehension or the modell of his capacity ; yet the centre is the soule , and the light is god ; the revelation is wrought , and brought to passe by the opening or manifestation of gods spirit , through the constellation of the soule . . all the prophets from the beginning of the world , have prophesied of christ in different formes , one thus , and another so ; they have not all concurred in one style , phrase , and forme ; but each according as the spirit of god hath revealed to him in the eternall constellation of the soule , yet they have all spoken out of one centre , and ground : and even so it is now adayes , the children of god speake all from the revelation of christs spirit , which is gods ; and every one according to his capacity , or that idea of wisedome which is formed in his minde ; and therefore i put you in mind as a friend , and exhort you not to hearken after the vaine bab●ing and prating of reason , or to bee moved at the proud censure and judgement of the same , so as thereby to condemne or despise the gifts of any man ; for hee that doth so , contemneth the spirit of god. . these authors which you mention , and others besides ( concerning which you desire my judgement , whom i have not read all , but in part ) i desire not to judge [ or despise them ] god forbid ; let that be farre from me , albeit they have not all written in one style , and forme of expression : for the knowledge is diverse , and manifold : yet it behoveth me to try ( according to my gifts ) their hear● , and will ; but seeing i finde that their heart , and spirit doth flow and spring from one and the same centre , namely from the spirit of christ ; therefore i rest my selfe contented on the centre , and commend the expression to the highest tongue , viz. to the spirit of gods wisedome , which through the wisedome , doth open and reveale to every one according to the measure and manner as hee pleaseth . . i judge none , and to condemne any is a false , and idle arrogancy , and vaine prating ; the spirit of god himselfe judgeth all things ; if that be in us , what need we care for prating , i much rather rejoyce at the gifts of my brethren ; if they have had other manner of gifts to hold forth , then i , should i therefore judge them ? . doth any hearb , flower , or tree , say unto the other , thou art sowre , and darke ; i will not stand by thee ? have they not all one mother whence they grow ? even so all soules proceed from one , and all men from one ; why then doe we boast , and glory to be the children of god , notwithstanding that we are more unwise then the flowers and hearbs of the field ; is it not so with us ? doth not god impart , and reveale his wisedome to us diversly ? as he bringeth forth and manifesteth the tincture of the mystery in the earth , through the earth with faire plants ; even so in us men ; we should rather congratulate and heartily love one another , that god revealeth his wisedome so variously in vs ; but he that judgeth condemneth , and contemneth in a wicked way , he onely runneth on in pride to shew himselfe , and to be seen ; and is the oppressou● in babel , a perverse stickler , that stirreth up contention and strife . . the true tryall of gods children is this , which we may securely , and safely follow ; namely , an humble heart , that neither seeketh nor honoureth it selfe ; but continually seeketh the good of his brother in love ; that seekes not after its owne profit , pleasure , and applause ; but after righteousnesse , and the feare of god : the plaine and single way to come unto god , is this ( so farre as is made knowne to me ) viz. that man depart from his sinfull courses ; and make with himselfe an earnest constant purpose never to goe on any more in those sinnes which he hath committed ; and in his forsaking , and turning away from them not to despaire , and doubt of gods grace . . and albeit that reason suggesteth doubts , ( whereby a sinner is terrified , and stands amazed and astonished at the anger of god ) yet let the will onely in all simplicity and unfeigned sincerity , directly cast it selfe into the mercy of god , and wholly lye downe , and shrowd it self in the suffering and death of christ , and surrender it self to god through christ ; as a child that betakes it selfe unto the lapp● of the mother , which willeth to doe onely that which is the will of the mother ; it doth onely cry and call unto the mother , it alwayes hopes to receive its refreshment from the mother , and it only longs after the breasts of the mother ; even so must our desire be wholly and onely turned , and directed to our first mother , from whom we in adam departed , and went into selfe-will . . therefore christ saith , vnlesse you be converted and become as children , you cannot see the kingdome of god : also you must be borne againe ( that is , we must wholly disclaime and depart from our own reason , and come againe into resignation [ and selfe-denyall ] into the bosome of our mother , and give over all disputings ; and as it were stupifie , or mortifie our reason ) that the spirit of the mother [ viz. of the eternall word of god ] may get a forme in us ; and blow up , or enkindle the divine life in us , that so we may find our selves in the spirit of the mother , in the cradle ; if we desire to be taught , and driven by god. . and if we will be taught , and driven of god , then we must arise againe from the cradle , and wholly submit and give up our selves unto him ; that so gods spirit may be in us wholly both the will and the deed : that we may acknowledge the knowledge to be his , and not ours ; that he only may be our knowing . . we must take no thought , or sollicitous care , what we are to know , and how we will know , but we must meerly enter into the incarnation and birth of jesus christ , and into his suffering and death , and continually with all willingnesse tread in his footsteps ; and follow him , and think that we are here onely upon our pilgrams path , where we must walke through a dangerous way , and enter againe in christ on the narrow way into our native countrey , whence adam hath led us astray ; in this way onely lyeth the pearle of the mysterium magnum [ or the jewell of the great mystery ] all studying , book-reading , seeking , searching , and grounding [ on our received principles , or orthodox apprehensions ] besides , and without this way , are but dead meanes , and obtaine not the virgins crowne [ or the pearle of sophia ] but gather together heaps of thistles , and thornes , which sting , and gall the children of god , . therefore deare sir , seeing you have desired my knowledge and judgement , i have no better counsell and advice to impart unto you , then to shew you the way , which i my selfe walke in ; and upon which way the gate was opened to me , so that i am learned , without learning aforehand ; for all arts and sciences come from god , he findeth all things [ in , and for man. ] . i have no controversie with the children of god , by reason of the variety , and diversity of their gifts ; * i can reconcile them all in my selfe [ i can make a good construction , and understanding of them to my selfe ] i onely bring them to the centre ; and there i have the proofe , and touchstone of all things : now then if you will imitate and follow me , then you shall find it so by experience ; and afterward perhaps better understand what i have written . . a reall true christian hath no controversie or contention with any body , for in the resignation in christ , he dyeth from all controversie and strife ; he asketh no more after the way to god , but wholly surrenders himselfe to the mother ; namely , unto the spirit of christ ; and whatsoever it doth with him it is all one to him ; be it prosperity or adversity in this world , life or death ; it is all alike unto him ; no adversity or calamity reacheth the new man , but onely the old man of this world ; with the same the world may doe what it pleaseth , it belongeth unto the world , but the new man belongeth to god. . this is my way , my deare friend , in which i walke , and in which i must know without my fore knowledge : i doe not purpose , premeditate , and muse , aforehand , what i am to write or speake , but i submit and resigne my selfe to the knowledge of god , he may know in me what he pleaseth ; and in such a way as this , i have obtained a pearle , which i esteeme of greater worth then the whole externall world. . and though it fall out many times , that the children of god are contrary one to another [ or clash together ] in their knowledge ; yet it proceeds onely from the turba of the externall reason , which is in all men ; * and god permitteth it , that man might be proved and exercised , and by praying and pressing unto god , he might more earnestly and fervently enkindle his spirit ; and then the spirit of god ariseth in the mystery of the humanity , like a burning and shining fire ; and all must serve for the best to the children of god. . but concerning some persons of your neighbourhood , of whom you make relation , which make money of all [ they have ] and run to the supposed zion ; i should rather think it better advise for them to stay at home , for zion must be begotten and borne in us : when they shall come to that place ; it will be with them as formerly ; and they must however live under the yoke of christ . . god is in heaven , and the heaven is in man ; and if man desireth to be in heauen , then must heaven be manifest , and revealed in him , and this must be wrought , and brought to passe by earnest serious repentance , and hearty resignation , or unfeigned selfe-deniall ; and this they may doe as well at home in their owne places ; that which they thinke to run from , they are like to run into ; it would be more acceptable to god , to walke at home in a godly divine way ; that others might take example by them . . there be among them arrogant , proud , scornefull , deriding people , which doe nothing but contemne and despise , and in many of them it is onely a received forme and custome ; and a spirituall pride , or selfish pharisaicall devotion , as i my selfe can speake by experience ; for i in a christian , brotherly , and friendly manner , besought and admonished one of them , by reason of a book which he put forth , wherein i found some points of great importance , against god , and the ground of truth ; and i hoped that he would become seeing , but he answered in a proud contemptuous , and slanderous manner , and gave forth such an answer , wherein there was no characters or prints of gods spirit to be seen ; their confession [ of faith ] is rather an opinion , then a true and sincere earnestnesse , for all of them are not that which they boast and glory to be ; there may be many honest hearts among them ; but many of them are onely historicall , and titular ; and desire onely to shew themselves , and to be applauded , as i my selfe had experience of one of the chiefest among them ; they may learne at home to despise other men [ without their running to an outward supposed zion . ] . it is the way of the children into gods kingdome , and moreover their way is * revoca ; and this they themselves make shew of , but privately they are , as they were before ; i would to god it were in earnest with them , as they pretend and give forth , and then i would commend the same also ; but to slander , contemne , and despise others , is nothing else but babel , the world is already full of such people , after such i run not . . concerning * john weyrack , so farre as i can see by these his writings , he may be one that walketh in the love of god ; if this his way be held in the reall sincerity of the heart , but that he taunteth and dispraiseth others , by reason of the knowledge of the light of nature , it sheweth that he hath no knowledge therein , and his gifts reach not thither ; and because he hath no such gift , we must passe it over ; and yet for all this , esteeme of him as a true and honest brother ; for god produceth his gifts not onely in simplicity , but in many in a high straine [ or in a deep grounded understanding or magicall meaning : ] for he is onely high , and ordereth , and directeth all his workes as he pleaseth . . in like manner , i answer to the rest of the authors which you mention , some whereof were indued with high gifts , but they were not sufficiently capable to comprehend all ; yet for their time , they have done enough , but because this present time hath need of another medicine ; therefore at this time also there are found other skilfull , understanding knowers , and shewers of the disease , and all according to gods loving providentiall care , who will not that any should perish , but that all men should be helped and cured . . if the same authours were alive at this present , it may be they might have written in some points more clearely , and in another ●orme ; aloeit for their time they have done enough , and they are in no wise to be despised and rejected , although some points might be amended : but their doctrine concerning the vnion of the deity and humanity is very cleare ; and we may see how gods spirit hath been in them , but reason turnes all things to the worst ; and by its false expositions and logicall glosses , wresteth them to a perverse sense . . * swenckfelt stumbleth at this point , in that hee holdeth christ to be no creature ; he hath not as yet comprehended the principles , and therefore it is impossible for him to distinguish , how and in what he is no creature ; for in respect of the deity he is no creature ; but in respect of the heavenly essence ( concerning which he sayd , that he was come from heaven ▪ and was also in heaven ) he is in the humanity creaturall , and without the humanity uncreaturall . . as we men live in the foure elements , and we our selves are the property of the foure elements , and they are in us creaturall ; and without us they are uncreaturall , and yet the unformed , uncreaturalized elements without us in whom we live , and the formed creaturaliz'd elements within us are but one thing ; and so it is in the person of christ . . the whole angelical world ( which is the second principle ) is his bodily being or personall essence , and as to the heavenly essentiality in the person of the humanity it is creaturall , & without the person uncreaturall ; for he is the fathers heart and word , and the heart is every where in the father ; so that where his heart is , there is also heaven , and the divine essentiality environed with the compleate fulnesse of wisedome . . concerning his soule , which he commended into his fathers hands , and of the which he sayd upon the mount of olives , that it was afflicted and heavy , even unto death ; the same is also of the property of our soule ; for it was for the soules sake that god became man , that he might bring the same againe into himselfe , and draw our will unto him againe out of the earthlinesse ; this same is a creature . . and the third principle ( which is the externall kingdome of this world , which god through his wisedome hath brought forth out of eternity ) is also creaturall in him ; for the whole deity hath manifested it selfe in the man christ : viz. that as god is all in the spirit , so likewise he is all in this man : we men are likewise even so , if we be borne againe of god ; and this point ( which doth exercise , and trouble almost all others ) may be easily amended and rectified , if it were well considered , there would not be so much condemning , and contending ; the spirit of god careth not for any controversie ; he judgeth all things in himselfe . . also * weigelius writeth , that mary is not the daughter of joachim and of annah , and that christ assumed nothing from us ; but that shee is an eternall virgin ; and this indeed is true in respect of the mark or signe of the covenant , according to the virgin of the divine wisedome : but what should this availe me ? what should become of my soule , and my heavenly essentiality which disappeared in adam [ which is the paradisicall image ] if christ had not assumed on him the essence of our soule , and begotten againe to life the disappeared image ; the which in my booke of the threefold life is set forth at large . except this , weigelius writeth also of the new birth , and of the union of the humanity in christ , very well with us ; the which to speake of here i omit , because i have written clearely and punctually thereof ; and i neither contemne nor despise his writings , nor those that read them . . doth not a bee gather honey out of diverse flowers ; and though one flower is better then another , yet she sticks not at that , but taketh what serve●h her turne , and if the sap and vertue of the flower doth not like her , should shee therefore thrust her sting into it ? as the despiser and mocker useth to doe : men contend and controvert much about the shell [ or outside of knowledge and religion ] but regard not the precious sap [ of love and faith ] which serveth and availeth to life . . what good doth knowledge doe me , if i live not in and according to the same ; the knowing , and also the will and reall performance of the same must be in me : the mantle of christs suffering and satisfaction which men doe now usually put about them ; shall become unto many , a snare , and hell●sh fire ; in that they will onely tickle and flatter themselves with the merits and satisfaction of christ , and still keepe their cunning hypocrisie and wickednesse . . it is sayd , you must bee borne againe , else you shall not see the kingdome of god : you must become like children , if you will see the kingdome of god : not onely to contend and dispute about knowledge [ and opinions ] but you must become a new man [ a new creature ] which liveth in god in righteousnesse , and holinesse ; the wicked one must be cast out , and christ must be put on ; and then we are buryed in his death , in , and with him , and doe arise againe with him , and live eternally in him ; what need i then to contend and wrangle about that which i my selfe am ( which i have essentially in me , and of which no man can deprive me . ) . i am at variance with none , but onely against the wicked , and him the spirit rebuketh to his face ; this i desire to let you know , and my intent is sincere and upright towards you . . as for my bookes you may easily get them ( i suppose ) if you have a minde to them ; for christianus bernard , customer at zagan , doth certifie me that he hath lent two of them ( namely , the booke of the threefold life , which is the chiefest in teaching ; and then the forty questions concerning the soule ) to your butlers brother , if you make him acquainted with it , he will not deny you , but if not , then i will helpe you to them in another way ; you may also have them of mr. christianus bernard , if you desire them of him , and you cannot get them nearer at hand , i will write unto him , that he shall lend them unto you , for i have mine seldome at home ; yet in case you get them not , i will as soone as i can get them home , lend them you one after another . . the severall bookes , and the titles of them are these ; the first booke called aurora , climeth up out of infancy , and shewes you the creation of all beings ; yet very mysteriously , and not sufficiently explained ; of much , and deep magicall [ cabalisticall ] or parabolicall understanding or meaning , for there be many mysteries therein , that shall yet come to passe . . the second is a great book of an hundred sheets , it treateth of the three principles of the divine essence , and of the being of all beings ; the same is a key and an alphabet for all those , who desire to understand my writings ; it treateth of the creation , also of the eternall birth or generation of the deity , of repentance , of the justification of man , of his paradisicall life ; also of the fall , and then of the new birth , and of the testaments of christ , and of the totall salvation of man ; very profitable to be read , for it is an eye to know the wonders in the mystery of god. . thirdly , a booke of the three fold life , the same hath sixty sheets ; it is a key for above , and below to all mysteries , to whatsoever the minde is able to thinke upon , or whithersoever the heart is able to turne , and move it selfe ; it sheweth the whole ground of the three principles , it serveth every one according to his * property ; he may therein ●ound the depth and the resolve of all questions , whatsoever reason is able to devise and propound ; it is the most necessary to serve your turne , you would bee soone weary of all contentious bookes , if you entertaine and get that into your minde . . fourthly , the forty questions about the soule , it hath twenty eight sheets ; it treateth of all things which are necessary for a man to know . . the fifth book hath three parts , the first part is concerning the incarnation of christ ; the second part is very deepe , and profound , treating of christs passion , suffering , and death ; and how we must enter into christs death , and both dye , and arise againe in ●nd with him ; and why christ was to dye ; wholly brought forth , enlarged , and confirmed out of the centre , through the three principles , very deep : the third part is the tree of christian faith ; also demonstrated through the three principles , very profitable to be read . . the sixth booke , or part of these writings are the six points , treating of the greatest depths and secrets : viz. how the three principles doe mutually beget , bring forth , and beare each other ; so that in the eternity there is no strife [ for contrary enmity betwixt them ] and yet each principle is in it selfe as it is in its owne property , as if it were onely one , and alone ; and they shew whence strife and disunity doe arise , and whence good and evill have their originall , wholly induced out of the ground : ( that is , out of the nothing into the something ) and all in the ground [ and centre ] of nature ; this sixth booke is such a mystery ( however in plainnesse and simplicity it is brought to light , that no reason [ or naturall , astrall head-peece , though never so acute , and litterally learned ] can sound , fathom , or understand the same , without the light of god , it is the key to all . . seventhly , a small booke for the melancholly , being written for the tempted and afflicted in spirit , shewing whence sadnesse , and dejectednesse of soule commeth , and how the same may be resisted , and remedied . , eightly , a very deep book , de signatura rerum [ concerning the signature of all things ] and of the signification of the severall formes and shapes in the creation ; and it sheweth what the beginning , ruine , and cure of every thing is ; this entreth wholly into the eternall , and then into the temporall , inchoative , and externall nature , and its forme . . these are my bookes , besides some small treatises which i have given here and there , and have kept no copy of them ; for i have no need of them for my selfe , i have enough in my three leaves . . if my occasion permit me ( for i must oftentimes take journeys , by reason of my affaires ) then i my selfe will call upon you , so soone as i come that way ; it was my full intent to have seene you at weyko after easter , but god disposed it otherwise ; by his providenc●● i light upon another man , who led me out of that intended way , to one , who had need of me ; so that afterward i understood that my way was from the lord. . mr. balthasar walter stayed the last winter and spring with the prince augustus of tanhalt at peltzka ; and hath written unto me from thence : now he is with the earle of gleyken , three miles from erford ; he is his physitian , and is to stay with him an whole yeare . . * ezekiel meth , is also at the same court , yet they be not both of one minde , as the letter of balthasar sheweth , which i received three weeks since : if you have a desire to write , and there goeth no messenger this way , be pleased to send to christianus bernard , receiver at zagan ; to him i can have opportunity to send weekly ; he is a pious christian companion . . if you finde any thing that is too hard and dark to be understood in my writings , i pray set it downe , and let me know it , and i will make it plainer unto you , that you may understand it ; for the wise , and full taught , who are high , and advance themselves in their owne knowledge , who can go alone , and a●e rich aforehand , i have written nothing ; but onely for the babes and sucklings , who suck on their mothers brests , and would faine learne . . he that can understand it , let him understand it ; but he that cannot , let him not censure and cavill at it , for such cavillers , and deriders , i have written nothing ; i have written for my selfe . . but if a brother thirsteth , and asketh water of me , to him i give to drinke ; he shall experimentally finde and feele , what i have given him , if the lord voutsafe him the drinking ; and i commend my selfe to your favour , and us all into the pleasant and gracious love of jesus christ : dated at gerlitz , on the day of mary's ascention , . jacob beme . the name of the lord is a strong tower , the righteous goeth thither , and is exalted . a letter to abraham of sommerfeld , concerning the booke avrora : also , a description of his processe , and the excellency , and surpassing vertue of sophia's pearle . light , salvation , and eternall power flowing from the well-spring of life , jesus christ , be our refreshment , and comfort . noble lord , ( first wishing to you the grace of god , and all health , and happinesse ) being informed that you beare a great delight , love , and affection to my writings , which hitherto have beene unknowne to you ; i must answer you , that the same likewise is a much greater delight , and surpassing joy in my spirit ; because i understand , that god doth drive and carry on his worke in such great and high persons ; which is not a thing commonly to be found in the world , for the temporall honour , and pleasure of this life is an hinderance to it . . but i can very well perceive in what manner gods spirit hath touched , and awaked your noble heart , in token whereof you have bestowed so much paines and cost upon this work , which was written by a very simple , and plaine hand , without any art , or great understanding [ or large capacity in litterall endowments ] but onely in the knowledge and manifestation of the gifts of god ; and moreover over it was not the intent of the author , that it should come into the hands of so high persons ; because he wrote it onely for a memoriall to himselfe , to st●re and ro●●e up himselfe from the dark , and drousie sleep in flesh and blood , and not out of an intention to make such a work. . indeed there was a fiery instigation , but without foreknowledge of this worke , that lay hid in him as a mystery , which the spirit of god did stirre up and awake ; whereupon there arose a great longing , and desire to write ; and yet in respect of the outward man there was no desire , capacity , fitness● , and ability in the authour thereunto ; for he sought onely after the heart of god ; to hide himselfe therein from the storme and raging tempest of the devill . . and he considered the evill nature , and its working influences , and oftentimes the deceit of the devill , and the anger of god , and also the love and mercy of god ; where indeed many a storme and strong encounter , was held against reason , and also against flesh and blood , and the devill ; and all in a powerfull driving , and instigation of the spirit , till at last a most precious garland , or diadem , was set upon his head , which this hand cannot set downe in writing ; but i rather wish that the reader of this epistle might finde it by experience , and then he should understand what the sweetnesse of god is ; and not so much marvell , why a lay-man should undertake to meddle with such things [ or write of such mysteries . ] . therefore i say now , that when the precious graine of mustard-seed was sowne ; this worke was brought forth to be written , which was then beheld as in a mystery couched very deep , without a sufficient comprehension , yet with exceeding joy ; as this worke ( being the first booke ) sheweth , where the great mysteries , are set downe very simply , without sufficient explanation and expression , and in much abbreviation and defect , like a sudden shower that passeth by , whatsoever it lighteth upon , it hitteth ; even so likewise the spirit of the wonders . . for the author was an illiterate man , and of a very small understanding , and shallow capacity in comparison to the learned , skilfull , and expert ; yea , as a meere child in the mysteries , who did not so much as understand the way which it should walke in , or what might befall it , save what the spirit did intimate and declare unto him , ashe hath also set downe in writing , the persecution , disgrace , and ignominy which should fall upon himselfe , before it was acted and brought to passe that reason felt it , or experimentally knew of it ; and that so clearely , as if it had beene really present , as is to be seene in the booke aurora , being the first part of my writings , which was made before my persecution ; and now it is a comfort to me , in that the spirit of god did shew , and foretell me so much aforehand ; so that i know what his counsell is in his way ; and therefore i willingly and patiently yeelded my selfe under the crosse , and committed my cause to god , and often entreated him , that if it came not wholly from his owne counsell , to take it from me ; and not to let me know and understand any thing in that kind , or to proceed in that way . . i purposed likewise ( after the persecution ) not to write any more , but onely to keep my selfe still in obedience to my god , and to let the devill roare over me with his scorne , revilement , and derision ; in which many a hard combate was fought against him , and what i endured , i cannot well tell or declare ; but it went with me as with a grain that is sowne into the earth , which against all reason springs up afresh in all stormes and tempests ; whereas in the winter all seemes as dead , and reason saith , now all is gone : thus the precious graine of mustard-seed sprung up againe under all dispraise , contempt , disdaine , and derision , as a lilly , and returned with an hundred fold encrease , and also with deeper and more peculiar knowledge , and came forth againe in a fiery instigation , or forcible driving . . but my externall man would write no more , it was somewhat discouraged and timerous ; till it came so farre , that the internall man did captivate , and overpower the externall , and even then the great mystery did appeare ; and then i understood gods counsell , and cast my selfe upon his will ; also i would not invent , or feigne any thing out of reason ; neither would i give way and place any more unto reason : but resigned my will to gods will , that so my reason might be as it were dead ; that he ( the spirit of god ) might doe and worke what , and how he pleased ; i willed nothing in reason , that it might be alone his will and deed . . and when this was done , then the internall man was armed , and got a very faithfull guide , and to him i wholly yeelded my reason ; and did not study and invent any thing , neither did i give reason leave to dictate what i should write , save onely , that which the spirit did shew me as in a great depth , and full chaos in the mysterie ; yet without my sufficient comprehension , for the creature is not as god that doth , and comprehendeth all things at once in his wisedome . . and there was then a purpose in me againe to write something , and in the space of nine monthes three bookes were made ; the one concerning the three principles of the divine essence ; that is , of the being of all beings , wherein the great mystery hath somewhat opened and revealed it selfe , and therein are many excellent things contained much deeper then in this first worke [ viz. the aurora ] ( which your honour hath sent hither for me to peruse ) and it hath about an hundred sheets of paper . . after this , there was one made containing sixty sheets ; which treateth of the threefold life of man , and also of the whole creation , a great open gate of the mystery ; and 't is euen a wonder that surpasseth , and goeth beyond the reach of all reason : at the which i my selfe in my reason doe wonder , and marvell what god intendeth to doe ; that he useth such a meane instrument to such weighty matters ; for therein are revealed and laid forth the mysteries about which ( since the heavie fall of adam ) the world hath contended , and alwaise fought ; yet there hath not beene such a ground brought to light , which notwithstanding shall not be understood of the world , but of the children of god ; as the same is manifest and knowne . . and then thirdly , there were forty questions sent to me of a learned , and an understanding man who also is a lover of the mystery ; and a great friend of the same : who exhorted me to answer them according to these gifts ; and spirit ; which indeed are very high questions ; and they containe in them the great depths and secrets of the originall of the soule ; and all the secrets , or mysteries of the mystery , wherupon there is such an answer brought forth , at which the world might well rejoyce , if the anger , iniquity , and malice of the devill did not hinder it , yet the counsell of god must stand . . now because i perceive that your noble minde , and heart , hath a singular hunger , and thirst after such mysteries , and regard not the world which despiseth such mysteries ; therefore i acknowledge the counsell of god herein , and it is my bounden duty to impart the same to you ; for to the children belongeth bread , they are worthy of it , but the p●●rle must not be cast before swine ; for my spirit and minde sheweth me sufficiently , that your honour searcheth not after such things out of curiosity , but from the instigation and guidance of the spirit , which many times leadeth peter to cornelius , that hee may tell , and declare to him the words of eternall life . . and though i am a stranger , and very simple , yet your desire , and will doth embolden me to write to your honour , albeit with a simple hand [ in a plaine and course phrase and style ] ( but gods gifts are not bound to any humane arts ) and i am the more bold with you , because i perceive , that your noble heart appeareth so low and humble , as to send to me , who am but a meane , and abject person ; but seeing t is thus , i doe likewise assuredly hope , that the spirit of god shall open the doores , and gates of the mysteries for the soule ; and grant a right understanding to apprehend , and know his wonderfull gifts , the which i heartily wish to your honour . . my writings will seeme somewhat strange to you , for in some places the ze●le is vehement , or earnest , especially against babel and the antichrist , who is knowne by god in his anger ; [ or come up in wrath to remembrance ] therefore i say that i could not , nor durst not write otherwise , then the same was given and indited to me ; i have continually wrote as the spirit did dictate it , and did not give place to reason [ or to the wisedome of the naturall , and astrall spirit ] i also doe not acknowledge it for a worke of my reason , which was too weake ; but it is the worke of the spirit , who hath shewne what he meaneth to doe , and what shall come to passe , and also what is already done ; for he proceedeth forth out of the abysse into the bysse , and searcheth through all things ; he tryeth the heart and reyns , and proveth the thoughts of men ; moreover he doth hereby intimate , and declare the last judgement ; that he will try and examine every being through the fire ; and i could not , neither might i write at all ( even in the fiery instigation ) except i did set it downe , as the spirit did represent it ; therefore i have made it for a memoriall to my selfe , i have no further intention therewith . . but because you are desirous to read the same , i will send it , and i pray you to returne it back againe , for i will keep it for a memoriall , and i am assured ( that so farre as your noble minde shall give god the praise , and read it diligently , and take this way to heart with a desire to understand the same ) that the lord will open to you the doore of his love in the mystery , and crowne you with the diadem of his wisedome , which is more precious then the created heaven and this world ; for the precious philosophers stone , the ground of all mysteries and secrets doth lye therein ; and this same diadem [ or garland of wisedome ] is beset with this stone ; which [ diadem and crowne of light in the holy ghost ] the soule puts on as a garment ; being a new body , in , and for , the kingdome of god ; wherein it is the child of god , and wherewith it is able to staud in the fire of gods anger without any hurt , or griefe , and can therein overcome the devill , death , and this world ; and therein also can rule over the stars , the poysonfull influences of the constellation , and this outward life , which otherwise is a thing impossible for reason ; for it giveth that knowledge of things which no art [ or litterall acrument from externall reason ] is able to search out , or dive into ; it seeth through heaven and earth , and it reapeth where it hath not sowne ; it asketh not the question , is it true or no ? it hath the signe of truth , and righteousnesse in it selfe ; it hath all vertues lying in hope ; there is no feare of gods anger in it , it affordeth a very joyfull hope , and ratifieth and assureth the same ; and it confirmeth the soule to be the child of god. . this garland is a virgin , and a chast purity , and divine beauty ; a joy of the life , it comforteth and rejoyceth the minde in affliction , it goeth along with man into death , but it hath no death or dying in it ; it liveth from eternity , and 't is a guide into heaven , and 't is the joy of the angels ; its taste is more precious and pleasant , then all the joyes of this world ; and he that once obtaines it , esteemes it higher then all the goods and ●iches of this world ; it cannot be parrallel'd , but onely with the deity , but it lyeth hid in a darke valley ; the world knowteh it not , the devill blowes against it as a storme of winde , and doth often so cover and disguise it , that reason doth not know it ; but it springeth forth in its time as a faire lilly with manifold fruits , it is sowne in teares , it groweth in tribulation , and affliction ; but it is reaped with great joy ; it is contemned and despised by reason , but he that obtaines it , holds it for his best treasure . . such a garland is set upon him that seeketh after it with earnestnesse , and wholly resigneth up himselfe unto it , but not his selfe●reason in flesh and blood doth obtaine it , as my writings doe fully testifie ; for what is therein written , the author hath knowne by experience ; there is no strange hand , or spirit foysted in ; i write not this for my owne vaine glory ( my boasting is onely in god ) but for a rule and direction to the children of god ; and that they may know what reward god giveth to those who put their trust and confidence in him , and regard not the dispraise and contempt of the world. . i doe likewise wonder how you , and many more in silesia have gotten my writings ; for i have no acquaintance with any of them ; and i am so close in respect of publishing of them , that the citizens here about me know nothing of them , save onely of the first part , which was per-force taken from me ; which by meanes of a person in the mysterie of babel ( who persecuted it out of envy ) was proclaimed among them for heresie ; which notwithstanding they never read , neither was it examined ever as it was meet . . indeed i never asked any mans advise about it , or ever committed it to the censure and judgement of man to this very houre ; but commended it to god ; yet hereby i know and acknowledge the way of god ; and likewise i understand , that it is not knowne only in silesia , but also in other countries , without my fore-knowledge ; and i must even say , that he that hath so persecuted it , he hath thereby published it , for my intent was to keep it by me as long as i lived ; and i wrote it for my selfe onely . . but what god purposed in his counsell , is now manifest ; and it shall yet appeare more clearely , when the * two last bookes shall be read ; at the which i my selfe in the externall man doe exceedingly wonder , and marvell what god intendeth , and will do ; for i acknowledg my self to be altogether unworthy and ignorant , and yet the greatest and deepest mysteries are revealed to the internall man , which i give you and other lovers of god in humility to consider of ; for in truth i cannot at all say , that it is the worke of my understanding , or reason : but i acknowledge it to be a wonder , wherein god will reveale great things , whereinto my reason doth speculate , and continually marvelleth at it . . for i never in all my life studied these mysteries , and likewise knew nothing of them ; for i am a lay-man ; and yet i must bring such things forth to light , which all the high schooles , or universities have not been able to doe ; to whom notwithstanding in comparison , i am but a child , and have none of their arts or wisedome , and i must write wholly from another schoole ; and which is yet greater then all this , the language of nature is made knowne to me , so that i can understand the greatest mysteries in my owne mothers tongue . . though i cannot say that i have learned or comprehended it , but as long as the hand of god stayeth upon me , i understand it ; but if it hides it selfe , then i know not my owne labour , and am made a stranger to the worke of my owne hands ; whereby i may see , how altogether impossible a thing it is to search out and apprehend the mysteries of god , without gods spirit ; therefore i ascribe , and attribute nothing to my selfe , it is not my work , i desire not any humane applause and honour for it . . i am onely a simple meane instrument , god worketh and maketh what he pleaseth ; what god willeth , that i will also ; and whatsoever he willeth not , that likewise i will not ; if it be his will for me to know any thing , then i will know it ; but if he willeth it not , then doe i so also : i will be nothing , and dead , that he may live and worke in me , what he pleaseth , i have cast my selfe wholly into him , that so i may be safe , and sure from the devill . . and though i must leave my outward body and life to the disposall of the world , and suffer the devill to roare against me ; yet i will not trust neither the devill , nor the world with my internall man ; neither will i doe ( according to the inward man ) what the world will have me ; and albeit my outward man is bound , and obliged to the world , and in its obligation and allegiance must obey the lawes and ordinances of the world ; and doe what the outward obligation requireth of me , yet my internall man shall onely be obedient to god , and not to the world ; for he is not in the world , but hath made himselfe dead thereto , that god might live in him , and be both the will and the deed in him ; and though i cannot say , that it is possible to live so [ in perfection ] yet my will is so directed and bent ; and this neither the world , nor the devill shall breake , albeit my outward life should faint and perish , and though reason doth oftentimes flatly gainsay it , and temptation appeareth by heapes , to the terrour and sadnesse of the externall life ( where the spirit also hides it selfe , as if all were dead , and gone ) yet it bringeth forth alwayes new fruits , and that in abundance . . this i have related to you at large , that you may know and acknowledge what manner of man i am , and what the beginning , and cause of my writing is ; and from what art and spirit it was produced , or generated ; and also to what end ; namely , to keepe it as a memoriall to my selfe ; but because i perceive honest religious hearts to thirst after it , therefore i will not conceale it from them , [ but impart ] in a brotherly and christian way , and commend and commit it to god , that he may worke , and doe what hee pleaseth in them ; and this wee are bound , and obliged to doe one for another . . lastly , i intreat you to conceale my name among the learned , for i know that a meane lay-man is accounted but ridiculous , and contemptible with men learned in scholastique art ; and though god hath his children also among them , yet i care not for having my name put upon it , or authorized upon me ; for the praise belongeth to god , who is the giver ; i doe not seeke to make my selfe thereby a great and glorious name ; but christ is my reward , my name and glory , and i hope to have the glory of it in the life to come before angels and men , and to rejoyce therein with the saints in christ ; as my writings sufficiently testifie . . concerning the book aurora , which your honour hath sent me to peruse , i have read some of it over , and finde that it is my worke , and well copyed out ; but some syllables are left out , for brevity sake , and yet the sense and meaning is not thereby diminished ; i am well contented for all that , seeing ( so farre as i have perused in hast ) i have found no addition , but the great mysteries are couched therein very deep ; they were understood and apprehended by the author , but it was not very feisible for reason to comprehend it at the first time , although it was knowne in the depth well enough , yet the author was not accustomed to it ; when the heavenly joy met him , then he only followed the spirits guidance , but the wilde nature is not presently regenerated [ or made a new creature : ] indeed if a kernell be sowne , there groweth a tree ; but if the vertue be great [ if the power of the resolution be strong , and the practice sincere and constant ] the tree groweth up the sooner , and is the sooner knowne . . in the other three bookes you shall finde the mysteries more clearely , and so throughout , the further the deeper ; each booke from the first is grounded ten times deeper ; so that the fourth is a very cleare mirrour , wherein the great mystery is sufficiently , and visibly seene and understood , yet onely of its children : reason shall remaine blinde , for the spirit of god dwelleth not in the outward principle , but in the inward ; and proceedeth forth from the inward into the outward [ principle of this world ] yet the outward doth not comprehend him . . but sir , i must tell you , that the booke aurora was not finished , for the devill intended to make a bone-fire of it , because he saw that the day would breake forth in it ; but for all that , the day hath even overtaken the aurora [ or morning ] so that it is already cleare day ; there belong yet about thirty sheets to it ; but because the storme did breake them off , it was not finished ; and in the meane time it is growne day light , and the morning is extinguished ; and since that time the labour hath beene to bring forth the day : yet it shall remaine so for an eternall remembrance , because the defect is restored , and supplyed in the * second ; the fault and blame of the defect is to be attributed to the enemy . . but i will lay the fault upon none , but onely the falshood , and iniquity of the devill , who is an enemy to all good ; he doth even confound and entangle kings ; how shall then a poore meane man , being employed in such a worke , be so soone acknowledged and knowne ; if it be surely affirmed that he is a lay man , and also unlearned ; the very wise and skilfull in arts , will be offended at the plainnesse and simplicity of such a thing ; when he heareth one speake of such wonders and deep mysteries in such a meane and simple way [ without scholastique pomp of words and artificiall termes , and phrases of logick and rhetorick ] then he thinketh it is a rapsodie : [ or some confused heap of notions packt together , an enthusiastick , phantastick hotch-potch of whimsies , or a bundle of non-sence ] for he understands not the gifts of god , and also is not able to see into the heart of another ; therefore i will disturbe no man , and desire none to trouble himselfe about it ; but i confesse that it is gods providence , else this booke should have yet lyen in a corner . . but thus it was published without my knowledg , cons●nt , and will , and that by the persecutors themselves , the which i acknowledge to be from the providence , and appoyntment of god ; for i had no copy of it for my selfe ; neither did i ever know those that have it , also i have it not my selfe , and yet it hath beene copyed out ; and brought to my fight and hands foure times already ; so that i see that others have published it : and i esteem it a wonderfull work , that the graine groweth against the will of the enemie ; but that which is sowne by god , none can let or hinder [ from growing . ] . but that which you , and others also do misconstrue in my booke aurora ( which appeareth to be wrong in the apprehension , and which also needeth some clearing , and exposition ) you shall finde sufficiently cleared at large in my third and fourth booke ; wherein there is an open gate of the mysteries of all beings ; and there is even nothing in na●●●e but it might be fundamentally searched out , and grounded upon this way ; for it sheweth , and openeth the stone of the wise men unto all the secrets and mysteries both in the divine and earthly mystery : by this knowledge , and understanding , all the mettalls of the earth may be brought to the highest degree or perfection ; yet onely by the children of the divine magia , who have the revelation [ or experimentall science ] of the same . . i see it well enough , but i have no manuall operation , instigation or art unto it ; but i onely set forth an open mystery , whereunto god shall stir up labourers of his owne ; let no man seeke the worke from me , or thinke to get the knowledge , and operation of the phylosophers stone [ or universall tincture from me ] and though it is knowne clearly and might be opened more clearly , yet i have broken my will , and will write nothing ; but as it is given to me : that so it may not be my worke ; least i should be imprisoned in the turba . . and if you will have any thing copyed out of these writings now sent to you , it is requisite , that the transcriber be a learned understanding man ; for many syllables are not fully written , neither have all grammaticall autography ; and in many words some letters may be wanting ; and sometimes a capitall letter stands for a whole word , for art hath not written here , neither was there any time to consider how to set it downe punctually according to the right understanding of the letters , but all was ordered according to the direction of the spirit which often went in hast ; so that the pen-mans hand ( by reason that he was not accustomed to it ) did often shake ; and though i could have written in a more acurate faire , and plaine manner ; yet the reason was this , that the burning fire did often force forward with speed ; and the hand and pen must hasten directly after it ; for it commeth and goeth as a sudden shower , whatsoever it lighteth upon , it hits ; if it were possible to comprehend and write all [ which my mind beholdeth in the divine chaos ] it would then be three times more , and deeper grounded . . but it cannot be , and therefore there is more then one booke made ; more then one phylosophicall discourse , and throughout deeper ; so that what could not be conteined in the one might be found in the other , and it were well that at last , out of all , onely one , might be made and all the other done away [ or laid aside ] for the multiplicity and plurality causeth strife , contrariety , aversenesse , and wrong apprehensions by reason of the sudden catching conceits , and conjectures of the reader , which knoweth not to try , and discerne the spirit , which useth such wonderfull phrase , where oftentimes reason supposeth , that it contradicts it selfe ; and yet in the depth it is not contrary at all . out of which misunderstanding [ or feigned glosses of reason and litterall outward art upon the writings of holy men ] the great babel upon earth hath beene brought forth ; where men contend for nothing , but about words ; but let the spirit of understanding in the mystery alone , but its end , and number is found and committed to the turba ; for the beginning hath found the limit ; and there is no more any withholding and staying [ of the wrath of god upon babel ] it cannot be quasht by any power , or force of armes . . i speake not of and from my selfe , but from that which the spirit sheweth , which no man can resist ; for it stands in its omnipotence , and depends not on our weening and willing , as the * fourth booke of these writings doth exceeding deeply declare , which is strongly grounded in the light of nature , and can be demonstrated in all things . . further i give you to understand , that in these writings which are now sent you , the author useth sometimes to speake of himselfe , wee , and sometime i : now understand by the word wee , the spirit ( being spoken in the plurall ) in two persons ; and in the word i , the author understands himselfe ; this i give you for direction and information , to take away wrong apprehension and suspicion . . and herewith i send you the fourth part , being the forty questions , and therein you may behold your selfe ; and at the next opportunity i will send you the second and third part , if you desire to have them ; and i pray to returne it to mee againe by the next occasion , for i will send it to him , who framed and sent me the questions ; and so i commend and commit you to the love of god , heartily wishing that god would illuminate your noble heart , and give you rightly to understand the sense and meaning of the author in the internall principle ; with all temporall , and eternall welfare : dated , gerlits , . yours in the love of j. c. j. b. teutonicus . a letter to paul keym : being an answer to him concerning our last times . wherein he treateth of the first resurrection of the dead ; and of the thousand yeares sabbath . also , of the fall of babel , and of the new building in zyon . i. light , salvation , and eternall power flowing from the fountaine of the heart of jesus christ , be our quickning consolation . . worthy , and much esteemed sir , and good friend in the illumination of the holy spirit ; and in the love of our lord jesus christ , beloved brother ; i received of mr. c. e. the letter you sent me , dated about the . of july , together with two small treatises annexed ; and therein i understand that you have received , and read some of my small manuscripts , concerning the wisedome of god , and as you affirme , the same doe rejoyce you ; and withall you beare a great desire , and longing to them being in the like exercise in the wisedome of god. . which on my part doth likewise rejoyce me to see , that even now the time is at hand , that the right divine understanding , and true knowledge of god doth againe spring forth in zyon ; and that the ruinate jerusalem shall againe be built up , and that mans true image which disappeared and went out in adam , doth againe put forth it selfe in zyon with a right humane voyce , and that god doth powre forth his spirit into us , that the precious pearle in the power , and light of the holy ghost is againe knowne , sought , and found . . whereby then we doe clearely see and understand in what blindnesse we for a long time have beene in babel , going astray in carnall , evill wayes ; whereby we have forsaken the true jerusalem , and shamefully mispent our patrimony , and lightly esteemed our angelicall trophee or diadem ( viz. the faire image ) and wallowed in the filth of the devill ; and under a shew of divine obedience have played with the serpent , and walked on in meere erroneous wayes : this the divine light doth at present set before our eyes , and exhorts us to returne with the lost sonne , and enter into the true zyon . . not with historicall supposals , opinions , or blind perswasions ; as if we had apprehended and understood the same very well ; this is not zyon , but babel , which confesseth god with the mouth , and maketh devout speeches to him from the lipps , but in the heart hangeth unto the great babylonicall whore ; unto the dragon of selfe-love , pride , covetousnesse , and pleasure , and yet will set forth her selfe as if shee were a virgin ; no , this is not the virgin in zyon ; it must be seriousnesse . . we must be borne of god in zyon , and know , and also doe his will ; gods spirit must beare witnesse to our spirit , that we are gods children ; not onely in the mouth with knowledge , and conjectures , but in the heart in very deed ; not in an holy seeming way without power [ in formall wayes of word-worship , and rounds of lip-labour , wherein the captivated conscience placeth the power of godlinesse ] this the devill mocks at , and cares not for ; but wee must put on the helmet of righteousnesse and of love , also of chastity and purity , if we intend to wage battell against the prince of this world ; he careth not a whit for any outward shew [ or for the long and loud mouth cryes of blinde devotion ] it must bee power that shall overcome him , and that power must shine forth in goodnesse , and holy fruits of christianity ; and so we may sight for the noble prize , or crowne of life . . for we have a powerfull warrior against us , he sets upon us in body and soule , and soone casts us downe , and there is no other way to overcome him ; but with power in humility ; which alone is able to quench his poysonfull fire , wherewith he fighteth without us , and within us , against our noble image . . therefore beloved sir , and brother in christ , seeing , you doe apply your selfe to the divine wisedome , and labour in the same ; it is right and requisite that we exhort one another to be vigilant to withstand the devill ; and continually set before our eyes the way which we ought to walke ; and also go on in the same , else we effect nothing ; if we know that the world is blind in babel , and goeth astray then we must be the first that effectually go out of babel , that the world may see that we are in earnest . . it is not enough , that we lay open , and manifest babel , and yet be found doing as bibel doth ; for if we doe so , we thereby testify that god discovereth his light unto us , so that we see , but we will doe nothing but the workes of darknesse ; and that very light which enlightneth our understanding shall witnesse against us , that the lord hath called us and shewn us the way , but we would not walke in the same . . it is well that we lay open babel ; but we must take heed in what spirit and minde , and in what kinde of knowledge the same is done ; it is good that we be zealous , but the heart must be upright towards god , else we runne without being sent ; and in our course we are not knowne or acknowledged of god ; but so acting , the devill mocks us , and leads us into by paths of errour . . besides the holy scripture doth declare , that our workes and words shall follow us ; therefore we are seriously to consider in what spirit and knowledge we set upon the high mysteries , for he that will pull downe a thing that is evill , must set up a better in the roome , otherwise hee is none of gods builders , also he laboureth not in christs vineyard ; for it is not good to pull downe , unlesse a man knowes how to make up the building againe in a better frame and forme . . for god onely is the master●builder of the world ; we are but servants , we must take great heed how we labour , if we will receive reward ; and also that we have learnt his work in his schoole , and not runne without being sent , when as we are not yet capable of his service ; else we shall be found to be unprofitable servants ; this i speake in good affection , and in all faithfulnesse to instruct and direct one another what we ought to doe , that so our labour may be accepted of god. . for the darke mysteries are no other way at all to be knowne , save onely in the holy ghost , wee cannot make conclusions upon hidden things , unlesse we have the same in reall knowledge , and experimentally finde in the illumination of god , that what we averre , is the truth and will of god ; and that it is also agreeable to his word ; and grounded in the light of nature ; for without the light of nature there is no understanding of divine mysteries . . the great building of god is manifest in the light of nature ; and therefore hee whom gods light doth illuminate , may search out and know all things ; albeit knowledge is not in one and the same way and measure ; for gods wonders and works are boundlesse , infinite , and immense ; and they are revealed to every one according to his gifts , and he to whom the light shineth hath meere joy in gods workes . . and also that which is old and past above a thousand yeares agoe , is as nigh and as easily to be knowne in the light , as that which is done to day ; for a thousand years before god are scarce so much as a minute , or the twinckling of an eye is before us ; therefore all things are nigh and manifest to his spirit , both that which is past , and that which is to come . . and if we see in his light , then we must declare his wonders , and manifest and praise his glorious name , and not bury our talent in the earth ; for we must deliver it unto our master with increase ; he will require an account of us , how we have traded with it ; and without knowledge , or certaine illumination from god , no man must presume to judge , or be a doctor , or master in the great mystery ; for it is not committed to , or commanded him , but he must labour to attaine the true light , and then he goeth rightly to worke in the schoole of god. . for there be many masters to be found , who presume to judge in the mystery , and yet they are not knowne or sent by god ; and therefore their schoole is called babel , the mother of whoredome upon earth ; they flatter on both sides , they play the hypocrites with god , and also serve the devill ; they call themselves the shepheards and pastours of jesus christ ; they runne , and yet are not sent , much lesse doth god owne them ; and what they doe , they doe for their honour , and * belleys sake , and they would not runne neither , if they did not obtaine it in their course of spirituall whoredome and hypocrisie . . they have turned the right and exceeding precious mystery of god , to a mystery of their whoredome and pleasure ; and therefore the spirit calleth it babel , a confusion ; where men doe practice an hypocriticall service and worship of god ; acknowledging him with the tongue , but denying him in the power ; where men doe dissemble and flatter god with the lipps , but in the heart they embrace and love the dragon ( in the revelation . ) . such as these we must not be , if we would obtaine the divine mystery , and be capable of the light ; but wholly approve our way to god , and resigne our selves up to him , that gods light may shine in us ; that he may be our intelligence , knowing , willing , and also doing ; we must become his children if we will speake of his being , and walke , or labour in the same ; for he commits not his work unto a stranger , who hath not learnt his worke , or the mystery of his wonders in nature , and grace . . i have read over your bookes , and therein have found your great diligence with very much labour , in that you have gathered together the texts of the holy scripture in great abundance ; i understand likewise that you are in good earnest about it , and that you would faine clearely prove and set forth thereby , the darke termes , and places of the scripture concerning the last times , also concerning the first resurrection of the dead , and also concerning the thousand yeares sabbath ; likewise you would manifest and set forth the ruine of babel , and the new building in zyon of which the scripture speaketh in many places . first , what concerneth babel ; how it hath growne up , and how it shall againe be destroyed , is sufficiently manifest ; the destroyer is already on foot , and is now about the worke ; he hath long since made a beginning , however the world will not see or take any notice of it . . men cry mordio , [ murder , confusion , and destruction , to there adversaries ] and yet there is no strange enemy , but it is the turba onely which hath growne up in the middest of babel in her wickednesses and unrighteousnesses ; that hath found the limit , and destroyeth onely that which for a long time hath been naught , uselesse , and selvish ; the which should at all times have beene rejected : for where god should have been honoured , and loved , and our neighbour also as a man loveth himselfe , there men have set up in gods stead , the abominable , and bestiall coveteousnesse , deceit , falsehood , and wicked craft under an hypocriticall shew and pretence of holinesse and have minded and loved falshood in the place of god ; and so have made of the mystery an abominable vicious babel full of reproachings , revilings , and contentions , where they have with sweet speeches , and enticing words of mans wisedome [ with feigned glosses ; and expositions of scripture ] blindfolding our eyes , and binding our consciences have led us captive in a very deceitfull way to the glory and magnificence of the great whore ; so that she hath fatted her adulterous brat ; and domineered over our body , and soule , goods , and estate . . this bastard is now at odds with himselfe about the great prey , and spoyle , and doth it selfe discover its owne wickednesse and great shame , so that we may see what good ever was in her ; for the great wickednesse which shee hath committed doth plague her ; and no strange thing , whereby it may be seene , that her whoredome hath been manifold ; and that the devill had beset and caught us in manifold nets ; and that one whoredome [ or mystery of hipocricy and iniquity ] runnes in opposition to another ; and are malicious , biting , devouring , destroying , and slaying each other in an hostile manner . . for the great paine is come upon her , and shee shall now bring forth the great iniquity , wherewith shee in become fully pregnant , and therefore shee cryeth out , because of her travell and woe , which is fallen upon her ; and shee speaketh of the child which shee shall bring forth ; viz. of murther , covetousnesse , and tyranny , she uncovereth her faire feature , and sheweth what shee is in the heart , now he that will not know her , there is no remedy for him . . the revelation saith , goe out from her my people , that you may not be partakers of her plagues ; for shee hath filled her cup full with the abominations of her whoredome in the anger of god ; the same shee shall drinke off , and bee forced to burst her selfe thereby . . and this is that which i say of babel , that shee is a whore , and shall suddenly breake in pieces and be destroyed , and no stranger shall doe it ; the spirit of her owne mouth doth strangle her , her owne turba destroyeth her ; shee cryeth for vengeance , and murder upon heresie , and yet shee doth it not for gods sake ; but for her adulterous bratt , and belley-god : for otherwise if it were for god , shee would enter into his command , and will of love ; where christ saith , love one another , for thereby men shall know that you are my disciples . . the kingdome of god doth not consist in warre and revilings , or in an externall shew in delicious dayes ; herein the children of god are not to be found , but in love , in patience , in hope , in faith , under the crosse of jesus christ ; thereby groweth the church of god unto the sacred ternary : [ to an heavenly paradi●icall essence ] and the new angelicall man hidden in the old , springeth forth in god ; and this is my certaine knowledge briefly comprized concerning this article ; in my writings you may see further of it . . secondly , concerning zyon , i speake and declare according to my knowledge , even as the spirit sheweth it to me ; that there shall surely come an ending and removall of the deceit [ or mystery of iniquity wherewith men are blinded ] and zyon shall be found onely of the children of faith ; not in generall , as if there should be no wicked man. . for the oppressour shall be a cause that zyon is borne : when men shall see how babel is an whore ; then many children shall be found in zyon , and seeke the lord ; but the oppressour shall dog them , and cry them downe for hereticks ; also persecute and put to death , and where one is killed , there shall ten , yea an hundred rise up in his roome . . but the generall zyon appeareth first in greatest misery ; when babel commeth to ruine , then it shall stand desolate and miserable ; and the children of zyon shall then say , how hath the lord forsaken us ? come we beseech you let us seek his face ; let us cease from strife and warre ; have we not , alas ! made our country desolate ? is not all store and provision wasted and spent ? are we not brethren ? wherefore doe wee fight ? we will now enter into love and unity , and seeke the lord , and no more fight , and destroy our selves , we will be content ; are we not here altogether pilgrims and strangers , and seek our native countrey ? . in this time a zyon verily shall be found , and the heaven shall drop downe its dew , and the earth yeeld her fatnesse ; yet not so , as if wickednesse should be wholly done away , for it shall continue unto the end , of which christ saith , thinkest thou that when the sonne of man shall come , that there will be faith upon the earth ? and though the children of zyon shall have a fiery deliverance , that they shall remaine , maugre the will of the devill ; insomuch that god will worke great things , as at the time of the apostles , yet it endureth not unto the end ; for as it was in the dayes of noah , when he entred into the arke , so shall the comming of the son of man be , as it is written . . but that the holy ghost shall be in the hearts of the faithfull in zyon , i acknowledge & i know it ; for zyon shall not be from without , but in the new man ; it is already borne , hee that would seeke it , let him but seeke himselfe , and depart from the old adam , into a new life ; and hee shall finde whether jesus bee borne in him . . if he findes it not , let him enter into himselfe ; and seriously consider himselfe ; and so he shall finde babel , and her workings in him , these he must destroy and enter into gods covenant ; and then zion will be revealed in him , and he shall be born with christ in bethleem jehuda in the darke stable , not in jerusalem , as reason faine would have it , that christ should be born in the old asse ; the old asse must become servant , and serve the new man in zion . . but that in foure hundred yeares there shall be a meer golden age ; i know nothing of it , it is not revealed to mee ; also the limit of the worlds end is not revealed to me : i cannot speake of any four hundred yeares ; for the lord hath not commanded me to teach it , i commend it to gods might ; and leave it for those to whome god would vouchsafe the knowledg of it ; seeing therefore i have not as yet apprehended it i rest satisfyed in his gifts ; yet i despise no man , if he had a knowledge , and command so to teach . . for the fourth book of esdras is not sufficient as i understand to give a positive assurance to it ; yet i wait for my saviour jesus christ , and rejoyce that i may finde my lord ; when i have him , then i hope after the death of my old adam fully to recreate my selfe in the still rest of zion , and to wait in my god expecting what he will doe with me in his , and my zion ; for if i have but him , then i am in and with him in the eternall sabbath ; where no strife or contention of the ungodly can any more reach me in my new man , at this i doe in the meane time rejoyce in this miserable vale of tabernacles . . the first resurrection of the dead to the thousand yeares sabbath ( of which there is mention in the revelation ) is not sufficiently made knowne to me , how the same may be meant , seeing the scripture doth not mention it elsewhere , and christ also and his apostles give not an hint of it in other places , save only john in his , revelation ; but whether they shall be a thousand solar yeares , or how it may be referred , seeing i have not full assurance , i leave it to my god ; and to those to whom god shall vouchsafe the right understanding of it ; till god is pleased to open my eyes concerning these mysteries . . for they be secrets , and it belongeth not to man to make conclusions about them , without the command and light of god ; but if any had knowledge and illumination of the same from god , i should be ready and willing to learne ; if i could see the ground thereof in the light of nature . . but seeing it behooveth me not to hide my knowledge of it , so farre as i apprehend it in the light of nature ; i will therefore set downe some suppositions , or considerable opinions , which are in my minde , not positively to affirme , but give it to consideration ; for good and wholesome instructions may be drawne forth thereby , and t is also profitable for man so to search ; i will doe it in all syncere uprightnesse , to see if we might attaine somewhat neerer the matter , and perhaps there may be some to whom god shall bestow such a gift , stirred up thereby to write more clearely . . as first , whether or no it be certaine , that the world must continue seven thousand yeares ▪ and one thousand of them should be a meere sabbath ; seeing that god created all in six dayes , and began the rest on the sixt day towards evening , whence the jewes begin their sabbath on friday evening : and elias also saith , that the world should stand but six thousand yeares ; and christ likewise declareth , that the dayes of tribulation shall be shortned for the elects sake , else no man should be saved , which you apply to the fall of babel , and to the time of zyon ; but it seemes as if christ sp●ke of the fall of the jewes , and the end of the world , and foresheweth an evill end. . also christ saith , that it shall be at the time of his comming to judgement , as it was in the dayes of noah , where men did marry , and were given in marriage ; now we know very well ( as the scripture testifieth ) what manner of wicked world was in the days of noah , that the deluge must come and destroy them : ( this would intimate , and denote a very meane sabbath . ) . and though a man should otherwise expound the words of christ concerning his comming , yet that would not be sufficient to prove it ; being also that the disciples of christ doe alwayes represent the end to be nigh ; and paul saith , that the end should come after that antichrist is revealed . . but that the resurrection of the dead , and the last judgement should be understood of both ( namely that the righteous shall arise to the thousand yeares sabbath , and among them some ungodly ; and that gog and magog at the end of the thousand yeares should fight against the saints ) it seemes to run quite contrary to the light of nature . . for first i cannot apprehend how the first resurrection must come to passe , seeing the saints shall have their workes follow them , according to the words of the spirit ; besides wee know very well , that all our workes are sowne into the great mystery ; that they are first brought forth into the foure elements , and so passe into the mystery , and are reserved to the judgement of god , where all things shall be tryed by fire , and that which is false shall consume in the fire ; and the figures shall fall unto the centre of nature , viz. the darke eternity . . but if mens workes shall follow them in the first resurrection as you affirme , then god must verily move the mystery ( that is , himselfe ) which denotes the last judgement . . for god hath moved himself , but twice onely from eternity ; once in the creation of the world ; and secondly in the incarnation of christ according to his heart : the first motion belongeth to the father of all beings , and the second to the sonne according to gods heart ; now the third motion of the holy ghost is yet to be accomplished both in love and anger , according to all the three principles ; where all what ever hath beene corrupted shall againe be restored in the motion of the holy ghost , and each given unto its owner . . how can then the dead arise in their workes without the motion of the holy spirit both in love and anger ? when as the restoration of life doth onely consist in him ; moreover i doe not know how the first resurrection should come to passe , whether it should come to passe in the twofold man ( which cannot otherwise be understood , ) that is , in good and evill ; but what perfect sabbath can we hold therein , was not adam unable so to stand ? . now if the new man should onely arise , then he would not be in the foure elements of this world ; moreover the new body in christ need no resurrection ; it liveth eternally without any want , necessity , or death , in christ , and doth onely wait when god shall move the mystery , where he shall then put on the crowne of his wonders and workes . the manner of the resurrection is thus ; the mystery shall restore what ever it hath swallowed up ; mans workes shall be put upon him , and therewith he shall passe through the fire and it shall be tryed what will endure the fire , or not . . now i cannot apprehend , how this should agree with the dwelling upon the earth , for if it should be after a paradificall manner that man should arise with the wonders , then it could not be done without the motion of the great mystery ; for your writings say , that also some wicked men shall arise ; this sheweth that the mystery must be moved , and at the motion , the inflamation , [ or last judgment of fire ] must needs be ; if now the mystery should be moved it would not onely move [ awaken and raise up ] some , and that in one source onely ; seeing that likewise some ungodly shall arise . . besides you say , that they shal all dye at the end of the six thousand yeares , then there must be a dwelling upon , or an inhabiting the earth , where the ungodly that arise should again marry , and build ; of whom there should not be onely some as according to your opinion , but according to the scripture they shall be as the sand upon the sea shore ; whence else should gog and magog come , or how , should they fight against the children of paradise , for in the paradisicall children there is no strife . . also it were not necessary , that they should dye at the end of the six thousand yeares if they should arise in the twofold body , as we are now ; but if they should arise in the new body , then no ungodly man can eyther see , or touch them ; like as we now doe not see paradise ; even such is the new body , no ungodly man can fight against it . . what should they fight for ? are the saints in paradise ? then they make no use of the externall elements , but onely of the internall element , wherein all the foure are couched in unity ; so that they have nothing to strive for , but they are separate in the source . . but should the ungodly dye , and also arise againe in the soure elements ; this seemeth much more strange , but if they should ●●ise in the spirituall body , then the foure elements could not containe it , but the abysse ; and still they would be separate as light , and darknesse ; what pleasure or likeing should god have to bring the saints againe into the combate and source of the foure elements , unto which they have beene so long dead ? and yet should they then begin to fight with the wicked ? much more fit and agreeable were it for those who here have suffered nothing for christs sake ; that is , for those who here upon the earth have not lost their lives for christs sake . . and though you would say , that they should not fight , but the lord for them , what liking could god take to raise up the saints and to set them againe in the presence of the ungodly ; or should not the joy in abrahams bosome be much greater then this in the foure elements ; whence naturall strife and contention doe arise ; but if they should dwell in paradise without the four elements , then no strife , or ungodly man can reach them . . besides , to what end should the ungodly be upon the earth , if there shall be such a sabbath ? their source is not in the foure elements but in the abysse , whither their soule goeth , when the body dyeth . . besides , should none but those dwell in the sabbath who have dyed for christs sake ( of which verily there cannot be such a number as is set downe in the revelation ) that they should be sufficient to possesse the earth ; and should the ungodly also dwell upon the earth , and hold their hellish sabbath ? this runs directly against the light of nature . . moreover christ saith , that they shall marry , and bee given in marriage , as in the dayes of noah : also two shall be grinding in one mill , and two sleeping in one bed , and the one shall be taken , and the other left ; when the last day shall come . . besides , christ saith also , that when he shall come to judge the world , all generations and kindreds shall see him , and tremble before him ; and the wicked shall waile , and lament , and say to the wise virgins , give us of your oyle ; all this denotes a generall expectation of the last judgement . . for if at the last trumpe , two shall bee lying in one bed , ( namely , one holy , the other ungodly ) this shewes no difference , and if the saints be mixed with the ungodly , then verily there must needs be a poore sabbath . . when we looke upon the words of christ and his apostles , they will not in the least manner agree thereto ; and though there is mention made of a thousand yeares in the revelation , yet the same is hidden from us ; and wee know not when they may begin , or whether they are begun ; if the first resurrection bee paradificall , then it may be done without our knowledge . . they shall not dwell among us , also they shall not marry ; for we dye once from male and female , and we shall not arise male and female , but we shall live in paradise in the forme of angels , matth. , . . besides , the wicked shall in the appearance of christs comming , entreat the wise for oyle of faith ; and you write that the fire of god ( being the anger and hellish source , shall be in them , and that they shall be tormented ( here upon the earth in the foure elements ) in the anger of god , whereas the anger of god is not manifest in the foure elements ; for therein good and evill are mixt together . . but how shall he that is once dead to good , and cannot so much as have one good thought , entreat the saints for faith and comfort ? it much rather declareth , that when christ shall come to judge the world , that they shall all yet dwell together in the flesh , in the foure elements , where the one shall be received , and the other rejected ; and the sinnes of the wicked shall then come in his sight at the appearance of the severe countenance of god in the fiery zeale of the first principle , so that he shall be affrighted , and then would faine begin to be honest . . and though you mention that they shall onely awake , and not arise , yet the uncorrupted are to be understood ; now you say , that they shall dwell upon the earth in the foure elements and the saints in paradise ; when this commeth to be , then there will be no more any strife or controversie ; but they are eternally separate . . but shall the saints dwell upon the earth in paradise , as adam before the fall ; and the ungodly be opposed to them , then they are in danger as adam was , that they should againe eate of the forbidden fruit , whereof they should yet once dye . . but shall they be hidden from the ungodly a thousand yeares and also from the foure elements , why should they then first at the end be manifest in the foure elements , that gog and magog should then enter battell with the children of paradise ? it doth neither agree with scripture or reason . . the first epistle of saint paul to the corinthians , chap. . doth indeed teach of christs , and also our resurrection , yet not of a third : but first of christs , and then of ours ; for he saith there , that christ is the first fruits ; and then we who belong unto christ ; this is the generall resurrection ; and though he saith , that then commeth the end , yet by the end hee signifieth no resurrection , but the end is our resurrection ; this is much rather to bee understood , then that hee should meane by the end , another resurrection , or time ; for just after our resurrection commeth the end of the world. . the dead shall first appeare before the judgement , ere that the end of this world , and the foure elements commeth ; for the end is the enkindling of the fire , and the last . . also the apostles of christ , and all teachers from god have alwayes represented the end as nigh at hand , for john himselfe saith in his epistle , that we are in the end ; he speaketh indeed of the last houre ; but if the wicked were assured that he had yet four hundred yeares unto the end , how would hee seeke after riches for his children . . besides we are to looke unto the end , for this world is confined and determined in the beginning of the creation ; and then into the end where the creation ceased ; all which , was finished in six dayes ; and in such a time the mystery of gods kingdome shall be finished , and a thousand yeares are before him as one day . . concerning the seventh day of rest , whether or no , the world shall yet be in rest a thousand yeares ; the same is hidden to mankind ; wee cannot certainely determine , wee must leave it unto his might ; i have no knowledge of it , seeing the scripture doth not give cleare evidence , when the thousand yeares begin , or what yeares they be , or to what they have relation ; therefore i let it alone in its owne worth , and will hinder none that hath a certaine knowledge or command so to teach ; this i give you to consider of , meaning it well unto you . . what i might further answer concerning this matter , you finde sufficiently in my writings ; although i could set downe a large answer about it , yet i thought it not expedient , seeing this knowledge is not given to me ; thereupon i let it alone , for i know that i must give an account of my workes , and i se●d you by the bearer hereof your two bookes againe , and give you thankes for them . . concerning the end , or limit of babels downefall ( viz. that babel should be wholly destroyed about the yeare ▪ according to your computation , and albeit many more bee of the same minde ) the same likewise is not sufficiently manifest to me . . to me indeed is given to know , that the time is nigh , and even now at hand , but the yeare and day i know not ; thereupon i leave it to gods counsell , and to those to whom god shall reveale it ; i cannot conclude any thing without certaine knowledge , otherwise i should be found a lyar before god. . but i waite for my saviour jesus christ , and will see what he will doe ; will he that i shall know it , then i will know it ; if not , then i will not know it ; i have committed my will , knowledge , understanding , and desire unto him ; he shall be my knowing , willing , and also doing ; for without him there is meere danger , and uncertainty . . man doth hardly reach that which is before his eyes , much lesse that which is hidden and mysticall , except god be his light ; this answer i give you out of good affection to consider of ; albeit i i am a simple meane man , and borne of no art in this world [ or not bred up in any scholastique learning . ] . but what i have , that is the gift of god , i have it not from any art , or studying , but from the light of grace , which i onely sought for ; and though my beginning was simple by reason of my childish understanding ; yet god hath since that time in his light , wrought somewhat in me , and opened my childish eyes . . as for the booke aurora ( which is the first ) it were needfull to be better explained in many places ; for at that time the full apprehension was not born in me , for like as a sudden shower , whatsoever it lights upon , it hits ; even so it went with the fiery instigation . . although i had no purpose at all , that any should read it ; i wrote onely the wonders of god which were shewne unto me , for a memoriall to my selfe ; and it went abroad without my consent , and it was taken from me per-force , and published without my knowledge ; for i thought to keepe it by me as long as i lived ; and had no intent to be knowne with all , among such high persons as now is , come to passe . . but the most high ( in whose hands and power all things are ) had another purpose therewith as is now manifest ; and as i am informed it is knowne in many cities , and countries ; at which i doe wonder , and also not wonder ; for the lord doth effect his worke marvellously , beyond and above all reason ; although he should employ a shepheard in the work : and albeit the art , and outward reason will give him no roome , and place , yet however his purpose must stand against all the ragings of the devill . . and though i have not obteined many dayes of pleasure thereby ; yet i must not therefore resist his will ; i have written onely according to the forme as it was given to me ; not according to other masters or writings . . and besides my intent was onely for my selfe , albeit the spirit shewed me how it should fall out ; yet my heart willed nothing , but committed the same to him to doe therewith what he pleased . . i have not run with it ( not being called ) and made my selfe knowne to any ; for i can say also with truth that my acquaintance knew least of it ; but what i have shewne unto any , the same was done upon his entreaty and importunate desire . . and then further i give you to understand , seeing that you have my writings in hand to read , that you would not looke upon them ▪ as comming from a great master , for art is not to be seene , or found therein ; but great earnestnesse of a zealous minde , which thirsteth after god ; in which thirst it hath received great things ; as the illuminate mind shall well ●ee , and without light , no man shall rightly know , and apprehend them , as the reader shall surely finde . . and yet it could not be written more clearely , and ready for the understanding ; although i conceive that the same is cleare , and plaine enough in such a depth ; but yet if there were any thing that should seeme too obscure , and difficult ; i might represent it in a more simple and plaine manner if it were mentioned to me . . there are yet other bookes besides this , written concerning the wisedome of god , of a very deep sence , and understanding ; treating of the great depths of the wonders of god , which at present i have not at hand . . but that i give you not a large answer of my judgement upon your booke concerning the thousand yeares sabbath , and the foure hundred yeares in zyon ( which you suppose to prove with many places of holy scripture ) is , because i doe not fundamentally and certainely know whether those texts may be applyed to such a meaning . . for there be many sayings of scripture which seeme to intimate onely one generall resurrection of the dead ; and they are cleare , especially in the words of christ in the soure evangelists , which i hold for the most certaine . . in like manner the cause stands with zyon ; that wickednesse shall continue to the end , and though a zyon shall be , yet it will not be wholly universall ; babel shall go to ruin , and get another forme ; yet they shall not all be children of god , that are called children in zyon . . also i have no knowledge of the thousand yeares sabbath ; i know not sufficiently to ground it with scripture ; for we finde one place seeming to crosse another ; men may interpret the scripture as they are disposed , but seeing i have no command from god of it ; i let it alone and leave every one to answer for his owne opinion : this i tell you syncerely out of good affection , and am however your faithfull friend in the love of christ . . in your forty second , and forty third page , where you write of the mystery of the soules departed [ or separated ] you bring the opinion of theophrastus , and others into question , and suspition , as if they had not written aright of the mystery ; it were better , tha● had been left out , seeing you have not understood their opinion , ●s you say , and just so it seemes : you shall finde in my booke of the forty questions [ about the thirtieth question ] concerning the last judgement , and also in other questions , sufficient and large information ; if the same be read and rightly understood . . there is no need of any further searching , it is there cleare enough , what the mystery is , that comprizeth body and soule ; and also what condition the separated soules are in , both with their expectation of the last judgement ; and also in the meane time in respect of their habitation ▪ source , life , and difference : i had thought that it was so deeply and highly grounded , that the minde of man should be satisfied enough therewith ; and if you neither have , nor cannot set forth any thing more fundamentall ; then it remaines of right in its owne place , the thousand yeares sabbath , and the foure hundred years in zy●● will but finde fault with all , and bring it into suspition ; and though many objections might be made , yet they would be of no service or esteeme . . moreover the manifestation of the thousand yeares sabbath is not of much importance , or concernement to the world , seeing we have not sufficient ground of the same , it should of right rest in the divine omnipotence ; for we have enough in the sabbath of the new birth ; for that soule that obtaines this sabbath [ of regeneration ] will after the death of the earthly body , have sabbath enough in paradise ; we may very well leave , and commend the other unto the divine omnipotence , and waite on god what he will doe with us , when we shall be in him and he in us . . for i suppose there should be a better sabbath in god , then in this world ; and if man should dwell upon the earth in paradise , then must god restore that which in his curse entred into the mystery , as is to be seen in the forty questions . . but that you suppose that the righteous shall not be brought with their workes before the judgement , is contrary to the words of christ , who saith , that all things shall bee proved through the fire . . i say not ( that they shall come ) into the judgement , for the judgement is in the wicked understand the judgement of anger , of which the scripture saith the righteous , or as christ saith , he that beleeveth on me commeth not unto judgement ; hee understands hereby , the source or paine of the judgement , his words doe hold forth , that they shall all come together before the judgement , and every one heare his sentence ; the ungodly depart hence , and the righteous come hither , &c. . also every one shall stand forth with his owne workes in the mystery ; and themselves be judged according to their workes ; now you know very well that our workes in this world have beene wrought in good and evill , and shall be proved and separated in the fire of god ; how shall they then being unseparated , follow the saints in the resurrection to the sabbath , and they hold sabbath therein ? but if they shall follow them , then they must be tryed and separated in the fre ; and then they shall have no more any need to come before the judgement ; but if they should keep a sabbath without their workes , then they are not perfect . . if we would speake of paradise , and apprehend the same , then we must have cleare eyes to see into it ; for the internall paradificall world , and the externall world doe hang one within another ; we have onely turned our selves out of the internall into the externall , and so we worke in two worlds . . death cannot separate our workes , the fire of god must doe it ; for they remaine in one mystery till the judgement of god , every one at the houre of the resurrection shall come forth in his owne mystery , and he shall see his workes before him , and feele them in him . . it is not understood that they shall answer for their selves selves with words , for the kingdome of god consists , and proceeds in power ; and albeit the ungodly shall cry out , woe upon his abominations , and seducers ; yet every mans worke shall bee summoned in power , which shall either rejoyce , or torment him . . now the old body of this world , is the mystery of this world , and the new body is the mystery of the divine light world , and the soule is the mystery of god the father , and the earth with the elements hath also both mysteries , which shal be moved through the principle of the father . . and then the doores of the mysteries shall be set open , and each shall give and set forth its figures which it hath swallowed up , for the principle of the soule must stand before the judgement with both the mysteries . . happy are they which shall have the body of christ in the mystery of the wrath [ or fire of gods anger ] they shall have the soules fire , or the principle of the father surrounded with the light world , and illustrate with the majesty , they shall feele no paine , or hurt ; and shall passe unsensibly through the fire ; and there the outward , or third principle shall be proved ; and all earthlinesse or falshood , shall remaine in the fire ; but the workes shall be renovated in the fire , and freed from their earthly source , and soyle ; and then the earthly mystery remaineth in the fire , and is a food of the fire ; whence the light ariseth , and the righteous looseth nothing . . for the works of love which were brought forth in the new body , doe passe with the spirit of the soule through the fire , and remayne in the divine image in the source of the light ; and they of the third principle , that is , of this world , doe remaine in the fire-source of the soule . . but that which hath been wrought and acted in an wholly evill and malicious manner in the third principle ; and yet in this world hath not been renewed by earnest repentance , and reconcilment toward his brother ; that falleth unto the centre of nature ; that is , the root of the darke world. . but the workes of the ungodly shall not be able to remayne in the fire ; for the fire swalloweth them downe in it selfe to the darke centre viz. the originall of nature wherein the devills dwell ; and thither also goeth there-soules fire being the fathers principle ; for this fire of the soule shall have no matter to make it burn aright ; but it shall be as a quenched darke painfull sourse-fire ; onely as an anguish that would faine produce fire ; this is called gods wrath ( and not a principle ) a death or a dying source . . for the principle of the father , wherein the right , and true soule consists , is a flaming fire which giveth light , and in the light is the pretious image of god ; for that light doth qualify , and sweeten the burning light with the essentialty of love ; so that it is a pleasing delight , and a cause of nature , and of life . . therefore i tell you , that you should not thinke it strange or misunderstand it ; when i or any other ( let it be theophrastus or who it will ) write , that man , shall stand before the judgment with his body which he had here : i perceive very well , that you have not as yet understood my writings in the book of the threefold life , and also in the booke of the incarnation of jesus christ ( which treateth of christs suffering , dying , and rising againe ; and how we must enter into his death , and arise out of his death ) you shall finde it cleare enough explained , and enlarged ; but seeing you have them not yet at hand , be pleased to have patience , you may very likely get them to read ; and then you will be freed from your perplexity ; and deepe searching in this manner . . for they lay their ground much deeper then your apprehension is in this ; doe but read them right , you shall verily find what the mystery is , what the magicall bysse , and abysse is , also what the being of all beings is ; there needs no consulting with one , or another ; he that understands the great mystery whence all beings have proceeded , and doe still proceed ; he doth not encumber himselfe with such large circumferences . . you have undertaken a very hard labour which doth nothing but perplex , eat up , and consume your life ? it is wholly needlesse , he that findeth , and knoweth the great mystery , he findeth all things therein ; there need no literall demonstration ; god , christ , and the eternity with all wonders do lye therein ; the holy ghost is the key to it ; are you in the new birth as you say , then there is no need of such hard seeking , with such hard labour ; seek onely christ in the manger , in the dark stable , when you finde him , then you shall indeed find where he fitteth at the righ , hand of god. . searching onely doth nothing ; the phylosophers stone is a very dark disesteemed stone , of a gray colour , but therein lyeth the highest tincture ; would you search out the mysterium magnum , then take before you onely the earth with its mettals , and so you may well finde what the magicall or cabalisticall ground is . . the deep and mysticall numbers , which otherwise no man is able to fathom or finde out , lye all in the mystery ; but hee that findes it , searcheth not after the numbers , he taketh gold for earth ; and doth as one that hath a costly treasure lying in an obscure place ; the manger and swadling cloaths of christ are more acceptable to him then the whole world with its figures [ or externall pompe , and glory ] he hides the numbers themselves , for the outward kingdome must accomplish its wonders . . wherefore should the earthly mystery , be unvailed before the time ; enquire of the * magists , who have understood the heavenly and earthly magia ; wherefore they have kept the tincture secret , and not revealed it ; there is no other cause at all , but that the world is not worthy of it ; so likewise it is not worthy of the numbers of the mystery . . therefore god hath hidden them from us , that the earthly mystery might accomplish and fulfill all its wonders on us ; and that all the violls of gods anger be poured forth on us ; how can a man undertake to reveale such secret things without the consent of the mystery ; indeed he tampereth about the outside of the mystery , but if he comes in he must have the will of the mystery . . the outward instigation to manifest and reveale the mystery , proceedeth from the starres ; for they would faine be freed from vanity , and they drive mightily in the magicall children to manifestation ; therefore we must prove and examine the instigation , whether it proceed from gods light , from gods spirit , or from the dominion or government of the stars . . for gods spirit speaketh plainely of his mystery , he onely declareth the turba , and letteth the numbers alone ; he hath once signed , and sealed the mystery , with the might of the first principle in the seven formes of nature to the wonders of god ; and againe he hath signed it in the love in the humanity of christ , with the seven golden candlesticks and lights ; and therewith hee continues untill the judgement ; each number manifests it selfe in its owne age ; no creature hath power to manifest the same , for he that hath it , dares not ; else he transgresseth the magicall order , and becomes a loathing to the mystery . . and therefore the prophets , and also christ himselfe have spoken all in parables , after a magicall manner ; and even to this day none who is capable of the mystery dare speake otherwise , unlesse there be a peculiar purpose of god , that the number shall bee plainely revealed ; as daniel who did clearely denote the time of christ with its owne number ; he had command so to doe ; this i tell you syncerely and in all faithfulnesse , also in right christian love towards you , not out of contempt , but from my knowledge and gifts , seeing you desired it of me ; i have given you a short hint , what you are to doe herein , and entreat you to looke upon it in a brotherly way . . but yet what i am able to serve you in , with my few gifts , if you shall further desire , it shall be done with a good will ; provided , i shall perceive you are in good earnest , and that it shall serve to the honour of god , and the welfare of mankinde ; and so i commend you into the love of jesus christ . dated , gerlits , th . of august , anno dom : . another letter to paul keym : concerning the way to true knowledge , and the regeneration in christ : likewise concerning the thousand yeares sabbath ; and how the mysteries in the revelation are to be understood . our salvation in christ jesus . . worthy , and much respected sir , and in christ beloved brother ; i have received your last letter , and therein i have once more understood , and well observed your zealous inflamed minde , in your intended labour , and hard study ; and then your anxious earnest desire after the light of the true knowledge thereof ; and thirdly , the great thirst after the fountaine and well-spring of christ , wherein the minde is refreshed , quickned , comforted , satisfied , and appeased ; and considering that i am a servant to my brethren , and no lesse then a debtor in the love of christ to them ; therefore i shall in the same love , shew and impart to you what i know , and what is given to me ; seeing your desire also requireth it . . christ said , i am the vine , ye are the branches ; he that abideth in me , and i in him , shall bring forth much fruit ; for without me you can doe nothing ; also he that abideth in me and [ hath ] my wordes [ abiding ] in him , hee bringeth forth much fruit ; herein lyeth the whole ground , and it is the onely root or spring to the fountaine whence the divine understanding floweth ; there is no other ground to the true and reall-knowledge in the wisedome of god , no other seeking , studying , or searching doth availe , any thing . . for every spirit searcheth onely its owne depth ; [ or reacheth no further then its owne naturall capacity or instinct ] and apprehendeth that wherein it doth enkindle its selfe ; and though it doth search in its owne enkindling , yet it findeth no more but a type or representation of things like a shadow , or dreame ; it is not able to behold the being it selfe ; for if it would see the being , then it must be in the being , and the being in it ; that so it may be capable of the being , and see really in the being it selfe . . now then , seeing that we are dead in adam to the divine essence and are become blind and estranged ; we have no power in us as from our selves , we know nothing of god in our reason , but onely the hystory , that there is a god , we doe neither feele his power , nor see his light , unlesse we returne , and become like unto children , which know nothing but are guided , and ruled ; and as a child lookes upon its mother , and longeth after her ; and shee also cherisheth , and bringeth it up ; so must the externall reason be blinded , beaten downe , and quite quasht . . and the desire must resigne , and cast it selfe into the grace , and love of god , and not reguard the opposition , and contradiction of the outward reason , which saith , it is nothing so ; god is afar of ; you must search , meditate , and represent him onely to your selfe by your apprehension ; you must seeke after his will , how he hath revealed himselfe ; * so he will be knowne , and no otherwise ; thus the externall , hystoricall , astrall reason doth judge ; and it ruleth also the whole world except a very small number of gods children . . christ said , you must abide in me , for without me you can doe nothing ; you can neither know nor search out any thing really , and fundamentally of god ? for he that cometh to me ; him i will in no wise cast out ; in me you shall bring forth much fruit ; now every branch groweth on its owne tree ; and hath the sap , power , influence , vertue , and property of the tree ; and beareth fruit according to the quality , kinde , and property of the tree . . thus likewise he who desireth to be taught of god , and to have divine knowledg , must stand in the tree whereinto god hath engrafted us through , the regeneration ; he must have the sap and vertue of the tree , else he bringeth forth strange , unsavory , wild fruit , which hath not the tast and relish of the good tree ; we must become like unto a child which understands nothing ; but onely knoweth its mother , and longeth after her . . we must drink of the new milk of christs incarnation ; that so we may be made partakers of his flesh , and spirit ; his vertue , and sap must be our vertue , and sap ; we must become gods children in divine eating and drinking . . nicodemus said ; how can it be that a man should be borne againe in his old age ? yes good nicodemus ; and good externall earthly reason , how could it be that adam who was a perfect image of god , did perish in his perfection , and became earthly ; did it not come to passe by imagination , because he induced his desire , longing , and lust , into the outward astrall , elementall , and earthly kingdome [ and did set his minde upon the dominion of this world ] whereupon he in his desire , lust , and imagination , was forthwith impregnated , and became earthly ; and thereby he fell into the sleep of the externall magia ; and thus it is also with the new birth . . through imagination , and an earnest serious desire , we become againe impregnated of the deity , and receive the new body in the old ; the new doth not mix it selfe with the old ; like as gold in the grosse and rough stone is quite another thing , and hath another tincture and spirit , then the rough matter in the stone ; thus also is the new man in the old , the rough stone knoweth nothing of the gold ; and so likewise the earthly adam knoweth nothing of the divine heavenly adam ; and therefore there is strife in man , and man is contrary to himselfe . . the earthly adam will see , feele , and taste , but he receiveth onely a ray , type , and twinckling reflex from the internall man ; where he indeed at some times tasteth somewhat of the divine man , but not essentially ; but as the light of the sunne doth disperse , or swallow up the sad darknesse , so that it appeareth as if there were no darknesse more at all ; and yet the darknesse is really hidden in the light , which againe is manifest when the light of the sun withdraweth . . thus oftentimes the new man doth in the divine power , swallow up the old , that the old man supposeth that he hath apprehended the deity , whereas he is not capable of that essence , but the spirit of god from the new man doth passe through the old ; but when the same entreth againe into its mystery , then the old man knoweth not what hapned unto it ; but it seeketh wayes to come to god , and searcheth after the purpose and will of god ; and yet findeth nothing but invention , fiction , and opinion , and it is very zealous in its opinions , and knoweth not what it doth , it findeth not the root ; for it is not capable or worthy of it ; and this sheweth that it must dye and perish . . but the new man , which in an earnest serious will and purpose , ariseth through imagination [ or the effectuall operation of true faith ] abideth stedfast in the rest of christ , even in the tree ( which god the father by his motion , when he moved himselfe the second time according to his heart , did ingraft into the humane soule ) and it springeth forth in the life of god , and doth grow and flourish in the power , vertue , and sap of the divine essentiality , in gods love ; this receiveth divine knowledge and skill , not according to the measure of the externall will , what the externall man will know and search out , but according to the measure of the internall heaven ; the internall heaven doth enkindle [ and enlighten ] the externall , so that the understanding or intellectuall faculty of the soule doth comprehend , and understand the externall . . for god who is a spirit , and also a being , hath manifested himselfe by the externall world in a similitude , that the spirit might see it selfe in the being essentially , and not so onely , but that the creature likewise might contemplate and behold the being of god in the figure , and know it . . for no creature is able to see the being of god without it selfe ; the spirit seeth god in the essence and lustre of the majesty ; and the same likewise in its selfe , and its owne fellow creatures like it selfe ; for god is himselfe the spirit of all beings ( understand of heavenly beings ) so that when we see the divine creature , then we see an image or likenesse proceeded from gods being ; and when we see the will and working of that creature , then we see the will and working of god. . thus also is the new man borne of god ; what it willeth and doth , that is gods will and worke , its knowing is gods knowing , for we know nothing of god without gods spirit . . the externall cannot see the internall , but if the internall draweth the externall by a glimps [ or influence of light in its owne idea or speculation ] into it selfe ; then the externall apprehendeth the mirrour or resemblance of the internall for an instruction and direction , to shew that the externall world taketh its rise and originall from the internall , and that our workes shall follow us in the mystery ; and that by the separation of gods judgement ; by the sire of the principle , they shall be set into the eternall world. . to which end god hath created angels , and men , namely , for his deeds of wonders , that the wisedome of the divine power might appeare , and that god might behold himselfe in the resemblan●es and ideas of the creatures , and have joy in himselfe with the beings created out of his owne wisedome . . loving brother , take it not ill , that i speak roundly to you ; you complaine that you are not alwayes able to reach , comprehend , and keepe the divine mysteries ; and moreover you say that many times you get a glimps of them ; and that my writings are hard and difficult to be understood of you ; i wil therfore shew unto you , according to the power and ability that i have received from god , how the being of your hidden mystery standeth , which at present you are not able to understand . . your meaning , and will is to keep [ the light of the mystery ] in a continued stedfast comprehension ; this is the will of the externall world in you , it would faine be capable of the deity , and be freed from vanity ; but the spirit of the externall world , must stand in continuall travell , and earnest seeking ; sor by its seeking it findeth the wonders of its owne magia , namely , the type and resemblance of the internall world. . for god doth not alwayes move himselfe , but the longing , and earnest travelling of the creature moveth the mystery , that the image , or idea of the divine wisedome may be sought and found ; therefore christ commandeth us to seeke , and knock ; and withall , promiseth to give us the pearle or jewell in the seeking . . the externall world likewise is of god , and from god , and man is to that end created into the externall world , that he might bring the externall figures into the internall ; that he might bring the end into the beginning . . the more man longeth after god , and the more he panteth , and runneth after him , the more he commeth out of the end into the beginning ; not onely to gods wonder , but to his owne edification , for the twig of the tree continually thirsteth after the sap and vertue of the tree , it travelleth in desire after the tree , and draweth its sap and influence into it , and so thereby it groweth up to be a great branch ; thus the anxious hunger , and earnest longing in the humane mystery draweth the kingdome of god into it selfe ; of which christ sayd , the kingdome of heaven suffereth violence , and the violent take it by force to themselves . . a being or essence that is not attractive , cannot grow up , or get a body to it selfe , but it starveth and pineth away ; as we see the fire of the candle draweth , or attracteth the fat into it selfe , and devoureth it and yet it affordeth from its devouring , a shining light ; thus it is with man , he is shut up , and enclosed ( with his first divine essence ) in the darknesse of death ; but god hath againe opened the same to the soule in christ . . now the poore captivated soule is this very hungry magicall fire , which doth aga●ne attract to it selfe out of the , incarnation of christ the divine disclosed essence ; and so it feedeth on gods being , and taketh it into it selfe , and from this [ spirituall and essentiall ] eating , consuming , or digesting , it giveth forth a body of light , which is both like unto , and capable of the deity ; thus the poore soule becomes cloathed with a body of light , as the fire in the candle , and in this body of light it findeth rest ; but in the darknesse of this world [ in its earthly carkasse and cloathing of clay , wherein the curse of god , and all evill inclinations and false desires do stick ] it hath anguish , and trouble . but now seeing it is so , that it hath with adam put upon it selfe the earthly image , it must therefore beare the same ; as the fire of the candle must take its burning light from the darke lumpe of fat ; if it had with adam abode in gods being , and had not put on the earthly image , it needed not to have borne the same , but now it is bound to beare it . . for saint paul saith , to whom you give your selves as servants in obedience , his servants you are ; be it to sinne , unto death , or to the obedience of god , unto righteousnesse : now seeing the soule hath put on the earthly image , which worketh nothing but fruit to death , and hath yeelded and devoted it selfe a servant to sin , it is therefore now become the sinfull servant of death . . wherefore is it fallen in love with a strange master that domineereth over it ? had it but remained a childe , and had not lusted after the tree of knowledge of good and evill ; it needed not then to have beene in subjection to both governments , but being it would be as god in love , and anger , according to both the principles of eternity , thereupon it must now beare the image , and undergoe the force and sway of both , and so endure the fire-burning [ the curse and anger of god enkindled in the divided properties of nature ] till the day of separation . . therefore it s called a bearing of the crosse , for when the magicall fire ariseth , it maketh a crosse-like-birth ; and the one forme of nature doth presse , and quite pierce through the other ; that is , the one is contrary to the other , as sweet against soure , sharp against bitter , and the fire against them all . . and if the soule had let the body of light be onely lord and master , and had not imagined on the externall kingdome of this world ( that is , on the spirit of the great world in the starres , and elements ) nor lusted after the earthly fruit ; then the wrath [ or the working power of darknesse in the curse of god , which is the departure of his love from a * being ] had been as it were swallowed up in it ; [ and would not have beene manifest or apparent ] there would not have been any sense , perceivance , or feeling of the same ; but seeing it is departed from the meeknesse of the light and gone out of the love of god ; therefore it seeleth now the wrath , or burning anger of the eternall nature . . and therefore it must worke , labour , and endeavour to obtaine the light againe ; whence it is that the life of man standeth in such anguish , in painefull seeking , in continuall abstinence , and repentance ; it earnestly desireth the divine rest , and yet is held back by the wrath of nature . . the more the life desireth to fly from the wrath [ or fiercenesse of nature ] the more strong and vehement the strife groweth in the life , besides that which the devill by his poysonfull incantations , magicall imaginations , representations , and insinuations , doth stirre up , and bring into his nest [ being the centre of the soule ] he continually representeth before the soule , the magicall image of the poysonfull serpent , that the soule might still imagine upon it , and kindle or inflame it selfe in the poyson of the same , which daily commeth to passe ; and thus the fire of the soule becommeth an evill poysonfull burning brimstony-fire . . yet if the soule departeth from the serpent-like image of the devill and rejecteth the evill earthly tree [ whereon the serpent hath cunningly twin'd himselfe ] which tree is pride , coveteousnesse , envy , anger , and falshood ; and longeth not after it , but maketh it selfe as it were dead in this figure , as if it knew nothing of it ; and casteth away the very concupiscence and imagination it selfe ; and desireth onely the love of god submitting it selfe wholly to gods will and working , that he may be onely its willing , working , and doing ; then the divine light beginneth to shine in it , and it obtaineth an eye of the right seeing , so that it is able to behold its owne naturall forme and feature , whereby it steppeth into plaine , downright , and meek humility . . it willeth nothing , it also desireth nothing , but resigneth , and casteth it selfe into the bosome of its mother ; like a childe that desireth nothing but its mother , inclining it selfe to her , and longing onely after her ; it doth not much esteeme any art , subtill reason , or much knowledge ; and though it knoweth much , yet it is not puft up , or elevated in its owne conceit by its knowledge , but leaveth , and resigneth the knowing , willing , and working , wholly to its mothers spirit , that it might be both the will and worke in it . . i speak according to my knowledg , that the devill in the power of gods anger doth continually shoot against , and oppose this pretious sprout of the soule [ or noble twig of divine light , and love , springing forth from the tree of life , christ , within us , and doth cast vaine infinuations , false desires , and earthly imaginations ] after the root of nature , that is , after the formes of the fire-life in the first principle [ to enkindle them in their owne naturall working properties , which are selfe-pride , covetousnesse , envy , anger , falshood , hypocrisie , lust , &c. ] and would continually by all meanes quite destroy the pretious sprout [ or noble twig of grace ] he continually shooteth his evill poysonfull rayes into the soules magicall fire with evill lusts , concupiscence , and thoughts ; and ministreth strange matter or fuell to the soules fire to burne or feed upon , so that it might by no meanes attain to a shining light ; he quencheth , suppresseth , and hindreth it ; that his kingdome might not be knowne . . but on the other side , the noble twig defendeth it selfe , and will none of the fierce darke , and wrathfull source ; it ariseth , and springeth forth like a plant out of the wild earth , yet the devill st●iveth contnually against it . . therefore my dearly beloved freind ▪ there is such strife , and contention in man ; and hence he seeth the divine light as in a mirror , and sometimes he getteth a perfect glimps thereof , for as long as the twig of the soule can defend it selfe against the poyson of the devill ; so long it hath the shining light . . for when the magicall fire of the soule receiveth the divine essence ( that is the divine body , christs flesh ) then the holy spirit doth apparently arise , and glance forth in the soul as a triumph , as he goeth forth from god the father through the word or mouth of the sonne ( that is , from the heart of the sacred ternary ) out of the divine essentiality ; and thus he goeth or proceedeth forth out of the being or essence of the noble lilly-twig , which springeth forth and groweth out of the fire of the soul ; which ( lilly-twig ▪ ) is the true image of god , for it is the new-born or regenerated spirit of the soul , the spirit of gods will ; the triumphing chariot of the holy spirit , in which he rideth into the sacred ternary into the angelicall world. . and with this twig , or image [ of god renewed in us ] as is before mentioned ; we are in christ without this world , in the angelicall world , of which the old adam hath no understanding , or perceivance ; also it knoweth it not , as the rough stone knoweth not the gold , which yet groweth in it . the gate of the true knowledge of the threefold life . . man is the true similitude or image of god ; as the pretious man moses testifyeth ; not onely an earthly image ( for the sake whereof god would not have become man , and put forth , unite , and espouse his heart and spirit [ in deepest love ] after the fall unto it ) but he is originally out of the being of all beings ; out of all the three worlds viz. out of the innermost nature-world , which is also the most outward ; and is called the darke world , whence the principle of the fiery nature taketh its rise ; as is declared at large in my booke of the threefold life . . and secondly he is out of the light , or angelicall world , out of the true being of god ; and then thirdly , he is out of this externall world of the sunne , stars , and elements ; an entire image of god , out of the being of all beings . . his first image stood in paradise , in the angelicall world ; but he lusted after the externall world ( that is after the astrall and elementall world ) which hath swallowed up , and covered the precious image of the internall heaven , and ruleth now in the similitude as in its owne propriety . . therefore 't is sayd , you must be borne againe , or else you cannot see the kingdome of god : and therefore it is that the word or heart of god entred into the humane essence , that wee with our soule might be able in the power of the word , or heart of god , to beget , and bring forth againe out of our soule , a new twig or image , like unto the first . . therefore the old carcasse must rot , putrifie , and perish ; for it is unfit for the kingdome of god , it carryeth nothing but its owne mystery into its first beginning ; that is , its wonders and workes , understand , in the essence of the first principle , which is immortall , and incorruptible ; being the magicall fire of the soule . . and not this alone , but he must bring and unite the end with the beginning ; for the externall world is generated out of the internall , and created into a comprehensible being ; the wonders whereof belong unto the beginning , and they were knowne from eternity in the wisedome of god ; that is , in the divine magia ; not in the being or essentiality , but in the mirrour of the virgin-like wisedome of god , whence the eternall nature doth alwayes arise [ or take its originall ] from eternity . . and to this end , the poore soule standeth in the prison of the astrall and elementall kingdome , that it might be a labourer , and reunite the wonders of the externall nature with the light world , and bring them into the beginning ; and though it must now be bruised and pressed , and endure much , yet it is the servant in gods vineyard , which prepareth the precious wine that is drunk in the kingdome of god , it is the onely cause of the understanding , that the desire worketh in the mystery , and manifesteth and bringeth forth to light the hidden wonders of god , as we see plainely how man doth search out , and * reveale the wonders of nature . . therefore we must not be amazed , and strangely perplexed , when as many times the noble image is hid , that we cannot receive any refreshment or comfort ; but we must know , that then the poor soule is put into the vineyard , that it should worke and bring the fruit [ to be set ] upon gods table . . it hath then a twig or branch of the wilde vine given unto it , it must trim , and dresse that ; and plant in into the divine , and heavenly mystery , it must unite it with the kingdome of god ; this is to be understood thus . . as a plant , or grift that is set , doth worke so long till it putteth forth its branches ; and then its fruit ; so must the twig [ grift , or scion ] of the soule , which standeth overshadowed in a darke valley , continually labour that it might come to bring forth fruit , which is , the noble and precious knowledge of god , when the same is growne in it , that the soule knoweth god , then it yeeldeth its faire fruits , which are good * doctrines , workes , and vertues ; it leadeth to the kingdome of god , it helpeth to plant , and build , the kingdome of god ; and then it is a right labourer in the vineyard of christ . . and thus that of which i teach , write , and speake , is nothing else , but the same which hath beene wrought in me ; otherwise i could know nothing of it , i have not scrap't it together out of histories , and so made opinions ; as the babilonicall school doth , where men eagerly contend about words and opinions ; i have by gods grace obteined eyes of my owne , and am able in my selfe to worke in christs vineyard . . i speake plainly , and freely , that whatsoever is patcht together from conjecture , and opinion ( wherein man himselfe hath ●o divine knowledge whereupon he makes conclusions ) that [ i say ] is babel , an whoredome ; for conceit , or thinking must not doe it ; yea not any opinion , or conjecturall apprehension , but the knowledge of god in the holy ghost . . the children of god have spoken , as they were driven by the holy spirit ; they have planted many and divers trees , but they all stand upon one root , which is the internall heaven , none can finde the same unlesse he likewise stand upon the same roote , and therefore the externall heaven cannot finde them out or explain them by art . . the words of the holy , children of god remain as an hidden mystery unto the earthly man ; and though he thinkes that he understands them ; yet he hath no more then a darkesome [ hystoricall ] glimps of them ; as we see now adayes how men doe wrangle and contend about christs doctrine , and worship , and fight about gods will ; how he must be served , whereas he is not served or worshipped with any opinion , but in the spirit of christ , and in truth men serve god. . it depends not on what ceremonies , and manners we doe use , every one laboureth in his worke , and gifts , from his owne constellation , and property , but all are driven , and lead from one , and the same spirit , otherwise god should be finite , and measurable , if the gifts were onely one ; but he is a meere wonder , whosoever apprehends him , he walketh in his wonders . . this i doe impart unto you in all syncerity , out of a true christian zeale , from my fountaine , gifts , and knowledge ; and i doe exhort you to * understand it in a right sense as it is meant ; i doe not extoll , or set up my selfe , but i speake brotherly to your minde , to stirre you up and to comfort you ; that you should not thinke the yoak of christ to be heavy , when oftentimes the externall man doth cloud the internall , that the poore soule mourneth for its image , which yet is purified , and truly begotten , and brought forth under tribulation [ and the crosse of christ ] it is even so with me , and other christians besides , thinke not strange at it . . it is very good when the poore soule is in combate , much better then when it is imprisoned , and yet playeth the hypocrite , and maketh devout shewes ; it is written , that all things shall serve for the best to them that love god. . now when the combate of the soule doth arise , and proceed , that it would faine see god , and yet cannot at all times attaine the same ; then know , that it fighteth for the noble trophee , of which the externall man knoweth nothing ; yea the spirit of god fighteth in the naturall soule , for that which is supernaturall , that so he may lead the creature into god ; hee would alwayes faine crowne the soule with the precious image , if the blinde reason would but give him roome , and suffer the understanding to cooperate . . we must labour and strive against the externall reason , and also against flesh and blood , and wholly oppose the assaults and objections of the devill , alwayes breaking them and casting them away , and resist the evill thoughts , motions , and influences , and effectually [ with our whole soule ] with prayer , supplication , or internall resignation , presse into gods mercy . . thus the precious graine of mustard-seed is sowne , which if it be well preserved ; becommeth great like a tree , upon which tree the fruits of paradise doe afterwards grow , on which the soule feedeth , when it will prophesie , and speake of the kingdome of god ; when as it beholdeth the divine magia , even then it speaketh of the wonders of god. . for the being of god is undivided , it needeth not any room or place , but it ariseth [ moveth , and flyeth ] in the spirit of understanding , as the splendor of the sunne in the ayre ; it shooteth , or glanceth into the image , like lightning , whereby the whole body is oftentimes enkindled , and enlightned . . moreover know that we in this life are labourers and not idle persons , for the birth of life is a continuall strife and labour ; the more we labour in gods vineyard , the more fruit we shall obtaine and eternally enjoy ; and it maketh for our owne edification , for our labour remaineth in our owne mystery to gods deeds of wonder , and to our owne eternall crowne and glory before god ; as in my other writings is set forth at large . . concerning the sabbath in this world , of which you have written , and still continue in the same opinion , the knowledge and understanding thereof is not given to me ; also i doe not know how there can be any perfect being in the torment-house of the starres and elements ; i cannot finde such an understanding thereof in the mystery , being the first man was not able to stand , when the heavenly governour did rule in him , but was overcome by the kingdome of the starres and elements ; might it not therefore be still dangerous ? . when we consider the possibility and the impossibility thereof in the mystery , it doth then appeare , as if there would be no sabbath in the sad and sorrowfull mirror of the divine being , for the devill is a prince of this world , and though he should be bound for a thousand yeares in the darke world , yet the fierce wrathfull starres , and also heat and cold , have their rule and predominance in this world , and this world is nothing else but a valley of misery . . now if the dominion of the starres should not reach us , or have any influence upon us , then we should not be in this world , but in paradise , where no wicked man could oppose us , or see us , for in paradise we are swallowed , or shut up in god. . as little as we with our earthly eyes see the angels , so little likewise shall a wicked man of this world see a new [ regenerate ] man in christ ; when we attaine the new man in christ , then we are ( as to that new man ) already in the sabbath , and doe onely waite for the redemption of the wicked earthly life . . for we are with christ in god , we are together with him planted into his death ; we are buryed in him , and arise with the new man out of the grave with him , and live eternally in our owne being or essence , understand , in his corporiety ; we are with and in christ , in god , and god in us ; where should wee then keepe sabbath ? not in this world , but in the angelicall world , in the light world. . and if the wicked should be tormented for a thousand years in this world , then the place [ of this world ] must be translated , or withdrawne into the darke world ; for in this sol●● world there is not yet any hellish torment ; but if the sunne were taken away , then it would be so indeed ; and then the wicked would be yet far separated from the judgement ; and there would be a gulfe of a principle interposed and fixt . . moreover god is not a god of evill , that desireth revenge , or torment ; that he should out of his vengeance , torment and plague the wicked a thousand yeares before the iudgment ; the wicked tormenteth himselfe in his owne lifes birth ; the one forme of life is enemy to the other : and that shall be indeed his hellish torment ; and god hath no blame in it . . he hath never desired the fall of man ; but the wrathfull nature gott the upper hand and the spirit of mans will ( which is free , as god himselfe ) did freely and willingly yeeld it selfe up into the combate , supposing to domineere , and rule . . it was out of pride that the devill sell , and man also ; if they had stayed in humility , god would have continued in them ; but they themselves departed both away from god ; but god did so exceedingly love mans image , that he himselfe out of love did re-enter into the image of man ; why should he then desire his torment ? . in god there is no evill desire , but his wrath which is the dark world is a desire of evill , and destruction which hath brought the devill , and also man to fall ; the dark world caused the devill to fall ; and the externall wrathfull nature caused man to fall ; and yet both these are tyed and bound one to another ; which we should well see , and feel , if the sun were taken out of this world. . therefore i yet say ; that the righteous keepeth sabbath in abrahams bosome , in christs rest ; for christ hath destroyed the wrathfull death for us , that held us captive ; he hath opened life ; that we in a new man are able to spring forth , blossome , and rest in him . . but the old man of the stars , and elements must abide in his owne region , in his house of torment and misery , till he be committed to the earth ; and then all passeth into its owne mystery again ; and the soule abideth in its principle till the judgement of god ; where god shall again move , and enkindle the mystery ; and then every thing severeth it selfe into its owne property ; each world shall take in its owne harvest , be it good , or bad ; it shall part it selfe as light , and darknesse . . and therefore i doe entreat you wholly as a brother , and a christian , that you would be pleased to have a care that you apprehend the sabbath in the rest of christ ; and be not so moved by the enkindling of the spirit , [ or servent instigation of your minde ] but search whether you be able to ground the same in the light of nature ; if you be able to ground , and reach it in the light of the eternall nature , then indeed you may goe on ; but shew it us plainely that we may see it , else our minde will be unsatisfied , unlesse it findes the ground . . it is not to be proved with scriptures , which might be seemingly alleadged for it , they give as well the contrary , and may well be otherwise applyed , if my minde had not turned it selfe into the love and rest of christ , i would then shew it you after the fashion of this present controversiall world. . the revelation is spirituall , and coucheth or sticketh deepe in the mystery ; it requires an high illuminate minde , and understanding , which hath power to enter into the mystery of god ; it speaketh magically : there belongeth likewise a magicall understanding about it ; on this manner i finde not the magicall apprehension , for that is an hystoricall apprehension . . he that will set upon the heavenly magia , he must know the heavenly figures of the forme of the internall heaven : viz. the centre or lifes-circle , whence all beings doe arise , whence this world is produced ; if he hath not the magicall guide in him , then let him not meddle with the heavenly figures , or else turba magna hath power to spew him out of the divine magia . . john the evangelist , or whosoever wrote the revelation , knew the figures of the divine magia , and though he saith that he was ravished in the spirit and it was shewen him ; yet they are figures which remaine in the divine magia , and though they be revealed , yet thereto belongeth such a magist , who understands thesaurinella [ the little treasury of wisedome or cabinet of the divine magia . ] . he must understand all the three principles with their figures ; and then he hath power to open and reveal them , else his labour [ writings or expositions ] fall unto the turba ; i speake syncerly ; if you please , read my booke of the three fold life aright , and there you shall finde the root of the magia ; although there be other much deeper extant , yet i would you might but understand that , for it hath sufficient ground , else you will not be able to apprehend the other ; if it please you then to search further you may very well obtein them , onely there must be earnestnesse withall , otherwise they will remaine dumbe [ or seeme to be onely a bare obscure hystory . ] . for the ground of it is deeply magicall , as the illuminate minde shall finde indeed , if it will but dive into it ; therein the revelation is very easily to be understood , and in no other manner shall it at all be understood save from the mystery of god , he that is able to dive or sinck himselfe into that , he findes whatsoever he doth but search . . accordingly i would faine have you to prove your inflammation , that you might know the guide of the internall world , and then also the guide of the externall world , that so the magicall schoole of both worlds might be knowne to you , and then the noble minde would be freed from opinion , and conjecture , for in conjecture there is no perfection . . the spirit must be capable of , and acceptable to the mystery , that gods spirit may be the guide in its seeing , else it onely seeth in the outward mystery : viz. in the externall heaven of the constellation , which oft times doth vehemently enkindle and drive the minde of man ; yet he hath not the divine magicall schoole , which consists barely in a plaine childlike minde . . the externall guide laboureth and speculates onely in the glasse , but the internall speculates in the essence , which yet it is not able to doe , unlesse gods spirit guide it ; therefore god makes choyse . . whomsoever the heavenly schoole taketh , he is made a magist , without his hard running , and albeit he must run hard , yet he is taken by god , and driven of the holy spirit . . therefore man must try of what guide he is taken , if he finds that he hath the divine light shining in his seeing , that his guide doth bring him into the heavenly schoole upon the way of truth to love and righteousnesse , and that hee is thereby assured and confirmed in his minde with divine certainety , then he may proceed in his worke . . but if it be in conjecture and doubt , and yet in a fiery driving , then the guide is from this world , which ought to be tryed by its will and purpose , whether he seekes gods ▪ or his owne honour and applause , whether hee willingly resignes himselfe to the crosse , and onely desire to labour in christs vineyard , ●nd to seeke the good of his neighbour , whether he seekes god , or ●read ; and accordingly must his understanding judge , and give it leave , or reject , and ●●me it as need requires . . this i would not as a brother conceale from you in a christian exhortation , and i entreat you , that you would accept of it no otherwise , then as meant well unto you , as my due obligation requireth ; for upon your desire i am your d●b●or in christ , to your anxious seeking minde , as one member is bound to assist another . . concerning your very christian offer , i acknowledge and accept of it as done in love , as one member commeth to helpe the other in time of need ; it shall be requited in love ; be pleased to make me acquainted with what your minde doth further desire , and i shall not withhold any thing from you , so farre as god shall enable me ; and so i commend you unto the love of jesus christ . dated thursday senight after martins day , . your affectionate friend , and servant , j. b. the name of the lord is a strong tower , the righteous runneth thither and is exalted . the sixth epistle : being a very deepe and phylosophick letter , written to doctor godfreet freuden-hammern ; and to master john heusern . concerning the knowledge of god , and of all things . also a short declaration of the falfe and true light . the salvation of our lord jesus christ by his entrance , and manifestation in the humanity , worke with his love in us all . . much respected sirs , and dearely beloved brethren in christ ; when god doth open to us by his grace , the right understanding , that we are able to know , and understand aright the image of god ( viz , man ) what he is in body , soule , and spirit , then we acknowledge that he is the visible , and also the invisible spirituall world ; namely , an extract of all the three principles of the divine being . . in whom the hidden god through the expression and impression of his various distinct power , and eternall wisedom hath set forth himselfe in a visible image , through which hee doth idea , forme , and shape , in the same being the wonders of the expressed word ; in that the word of his powers maketh it selfe essentiall . . and so in or by man he hath represented , and set forth an image of his speaking , and out spoken essentiall word , in which the divine science with the various divisions of the eternall speaking is couched . . and hence he hath the understanding and knowledge of all things , that he is able to understand the conjunction of nature , and also its disjunction ; for no spirit hath any higher rule , or deeper reach then in its owne mother whence it taketh its originall , and in that ground it standeth or abide h● in its centre . . this we see in the creatures of the stars , and elements , that their understanding and knowledge is no higher then of their mother in whom they live ; each leadeth its life after the nature and condition of its mother , wherein it is bounded in the distinct division of the expressed word ; and no creature in the foure elements whose originall is not out of the eternall science , is able to attaine the knowledge of the hidden spirituall world of power , save onely and alone man , who with his soule and understanding spirit is couched in the eternall spiration [ or generation ] of the divine power , and various distinct division of the eternall word of god. . therefore the humane science receiveth in the centre of its understanding , good and evill , and doth idea , and shape it selfe both in good and evill , and maketh it selfe essentiall therein ; and so with , and by the science doth induce it selfe into will , desire , and essence . . that so the abyssall will out of the eternall word of various distinct division , doth bring it selfe in the creaturall word ( viz. in the creaturall science of the soule ) into an ens and being , in manner and forme as the spiration of god hath brought it selfe through the various division of the eternall will , in the visible world , into diverse properties ; namely , into good and evill , into love and enmity ; that in such a contrary , the being might be distinct , severall , formall , sensible , and perceivable ; that each thing might in such a contrary , finde and perceive it selfe . . for in god , all beings are but one being , viz. an eternall one , or unity , the eternall onely good ; which eternall one without severalty were not manifest to it selfe . . therefore the same hath breathed forth it selfe out of its selfe , that a plurality and distinct variety might arise , which variety or severalty hath induced it selfe into a peculiar will and properties ; the properties into desires , and the desires into beings . insomuch that all things visible ( both animals , vegitables , and minerals ) doe arise from the severalty and comprehensive impressure , or formation of the expressed word , out of the science of the great mystery ; every thing from the experience of the severalized word . . every thing hath its owne separation in it selfe ; the centre of every thing is [ a ] spirit from the originall of the word ; the separation in a thing is a selfe peculiar will of its owne impressure , or forming , where each spirit bringeth it selfe into being , according to its essentiall desire . . the forme and feature of bodies arise from the experience of the will , where the centre of every thing ( being a particle or spark from the expressed word ) doth againe expresse or speake it selfe forth , and bringeth it selfe into a various distinct particularity , in manner and forme of the divine speaking ; [ or operation of the eternall word in its generation , and manifestation . ] . now if there were no free will in such speaking then the speaking should have a law , and would stand confined , and compelled and no desire or free imagination might arise and then the speaking would be finite , and inchoative which is not . . but it is a spiration of the abysse , and a distinct severation of the eternall stilnesse [ or immobility ] an effusion or distribution of it selfe where the particularity doth againe stand in its owne distinct severation in a peculiar selfe-will , and is againe an expressing of it selfe ; whence nature and the creaturall life take their originall and hence in every thing a selfe-will is arisen . . that every thing doth bring it selfe from its owne experience into forme , feature , and shape , and likewise into life , and operation as it standeth in its centre , in the vniversall experience ; namely in the great mystery , in the mother of all beings . . this we see in the earth , which in the beginning of its materialls is risen out of the severation of the divine spiration in a spirituall manner ; where the severation of the word hath formed it selfe by its owne proper will into an ens and being , and so by the formation , or impression it hath brought it selfe into the perceivancy of the essence . . in which perceivancy or sensibility the magneticall desire is arisen , that the properties of the severalized distinguishing , or separating will , have brought themselves through the desire , into bodies , according to , and from the nature of the three principles of the divine manifestation . . from which originall the earth hath so many and divers bodies good and evill , as earths , salts , stones , metals , &c. ; and such bodies lye mixt in the earth ; for the three principles are mutually in one another as one being . . and they stand only in three differences or distinct degrees of centres ( being the divine manifestation ) where each centre doth make and produce out of it selfe its owne spiration [ expression ] nature and being ; and yet all doe arise originally fron the eternall one . . the first centre is the breathing sorth or spiration of the abysse viz. gods speaking the comprehensive impressure , and the divine perceivance of it selfe , where god doth beare , and begett himselfe in trinity , and speaks forth himselfe into powers . . the second centre , or spiration is the expressed essence of the divine power and it is called gods wisdome ; through this same the eternall word breaths forth it selfe into knowledge , namely into an infinitenesse of plurality , and brings the plurality of knowledge into imagination , and the imagination into desire , and the desire into nature and strife till it comes to fire . , therein the strife in the painfull agony doth dye in the consumption of the fire , from its owne naturall right , and property ; and yet no dying is to be understood ; but so the power doth bring it selfe into sensibility , and by the killing of the selfe-desire of the properties through the dying or mortification of its selfenesse it brings it selfe through the fire into the light. . where , in the light , another principle ( being the grand mystery of the true divine manifestation ) is understood ; and in the fire the first principle being the eternall nature , is understood ; and they are two in one ; as fire and light . . the fire giveth soul , and the power of the light giveth spirit ; and in this power of the light of the divine spiration through the wisedome , through the manifestation of the fire ( understand the spirits-fire ) the mother of the eternall spirits ( namely of angels , and the soules of men , ) is understood ; and so also the spirituall angelicall world , viz. t●e hidden internall world of power , which is a mother of the heaven , stars , and elements ; that is , of the externall world. . the third centre is the verbum fiat ( viz. the naturall word of god ) from the power of the first , and second principles ; being a separatour , or creatour , and maker of all creatures in the internall , and externall world , in each world according to its property . . this seperator , or spirator of the severation of the divine powers hath spoken it selfe forth from it selfe , out of the first and second principle : viz. out of the fiery and light world , and also out of the impression , and enclosure of the adumbration ; that is , out of the darknesse ; and with the severation of the spiration hath modellized and formed it selfe , and made it selfe materiall , moving , and sensible . . hence the third principle , that is , the visible world with its being and life is arisen ; and also the whole creation of the visible world , whose life and being is come out of three into a being and life ; namely , out of the eternall nature , out of the great mystery ; that is , out of the darknesse , fire , and light ; to wit , out of love and anger . . the fire is called anger , being a paine and enmity , and the light signifieth , or is called love , being a sweet yeelding and giving of it selfe ; and the darknesse is a separation of the knowledge and skill , that so it may be understood what light and life is , and also what is evill and painefull . . there is a twofold fire , and also a twofold light to be understood ; namely , according to the darke impression a cold fire , and a false light arising through the imagination of the harsh impression , which light hath its originall onely in the imagination , and hath no true ground . . the second fire is an hot fire , and it hath a fundamentall true light arising from the originall of the divine will , which doth also bring it selfe forth in nature through the fire into the light . . in this twofold fire , and twofold light , two principles , and also a twofold will are understood . . for the false light out of the imagination , ariseth out of the selfe-will of nature ; namely , from the impression of the properties , where the properties doe prove one another , whence selfe-●●st ariseth , and an imagination , wherein nature doth modellize and fansie to it selfe in its owne desire , the abysse ; and desireth to bring it selfe in its owne might without the will of god into a dominion , and government of its owne selfe-will and rule . . where this selfe will refuseth to ●e obedient and submissive to the unsearchable , and abyssall will of god ( which ●●th its originall in its selfe without nature , and creature in the eternall one ) also it will not resigne , and wholly give up it selfe unto him , and be one will with him , but maketh its selfe to be its owne seperator , and maker . . it draweth and maketh to its selfe a science in it selfe , and severeth it selfe from gods will , as we may understand and see in the devill , and also in the * false fallen man ; whereupon they were cast out of the divine separation , so that the devill must remaine with his owne will in the separator of the darke impression , wherein the word doth induce it selfe in nature , and painefulnesse to sensibility ; namely , in the originall of the fire-source , which notwithstanding cannot reach or obtaine the true fire , wherein the will of god induceth it selfe into the sensible life and nature ; namely , into a shining light . . for the separator of the naturall selfe hood hath no true-ens , wherein its light may remaine stedfast , for it draweth not with its desire , out of the eternall one ; ( namely , out of the meeknesse of god ) but draweth it selfe into essence , its light ariseth onely in the owne hood of selfe . ● therefore there is a difference betweene gods light , and the false light , for gods light ariseth [ or takes its originall ] in the eternall one ; namely , in the essence of the divine generation , and doth bring it selfe through the will of god into nature and being ; it is formed and brought by the divine separator into an ens , and shineth in the same nature in the darknesse , john . . for the formed , or immodellized science is ( in respect of the impression ) a darknesse ; but the divine light illustrates it , so that it becomes a fiery light , wherein the spiration , or speaking of god is made manifest in nature and creature , and standeth in a sensible or percei●able life ; of which saint john speaketh , chap. . the life of man was in him [ viz. in the word ] and christ saith , john . that hee is the light of the world , that giveth life to the world. . for without this divine light proceeding from the generation of the divine try unity there is no constant true light , but onely a light of the imagination of the naturall impression of selfe-will . . therefore man ( being the image of god ) must open and lift up the eyes of the understanding ( wherein gods light doth encline and tender it selfe to him , and desireth to shine in him ) and not be as a beast , which standeth not with its separatour in the internall in the eternity , but onely in an externall figure of the expressed word . . which hath onely a tem porall life in a finite ; and inchoative separator , in which the eternall separator doth represent it selfe as in a glasse [ or mirror of ideas ] and bringeth the divine science into formes , and figures , like a pattern or imitation of the grand mystery of the spirituall world , where the eternall principles doe cooperate and play in a type or resemblance ; both according to fire , and light . . and yet man in respect of his externall comprehensible or finite body , standeth onely in such a ●litting figurative shadow , or resemblance , and with his spirituall body he is the true essentiall word of the divine property , in which god speaketh and begetteth his word , and there the divine science doth distribute , import , impresse , form , and beget it selfe to an image of god. . in which image god is manifest ( in a sensible and creaturall being ) and dwelleth and willeth there himselfe , and therefore man must break his owne will , and entirely submit himselfe to gods will. . but if mans selfe-will will not doe it , then he is more void of understanding , and hurtfuller to himselfe then the wilde earth , which yet standeth still to its owne separator , and lets it forme , and make out of it what it pleaseth . . for god hath made all things in his divine pley or operation out of his spiration , through and in his separator , and all things doe hold , or stand still unto him ; onely the false light causeth the saparator of the creature to bring it selfe into a selfe will , that the creature opposeth the will of god. . which false light in man hath its foundation from the will of the devill , who through the infinuation of his false desire hath made man monstrous , that he also hath assumed a false imagination , wherby ( through his owne desire ) he hath made the false introduced desire of the devill essentiall in him . . whereupon in the humane body ( which was formed out of the limus of the earth in the divine fiat ) a bestiall separator is arisen ; which hath revealed or made manifest all the properties of all beasts , whence such manifold , and divers lusts , imaginations , desires , and wills , are in man. . which false separator hath advanced it selfe to the height , and got the dominion , and attracted all the principles unto it selfe , and hath made a monster , out of gods order . . which monstrous image hath in or with its will , and desire , whol●y turned it selfe away from the will of god ; from the divine light ; whereby the divine ens from the being , or essence of the holy world , did vanish or disappeare in him ; and he ( viz. man ) remained onely as a monster of heaven ; and was by his separator made a beast of all beasts , which even now ruleth in , over , and with all beasts ; in whom the spirit of the world with the stars , and elements hath obtained the rule and dominion . . therefore man now runneth , and seeketh againe his first right home , or native countrey ; for in this condition , or property he standeth in meer unquietnesse ; and sometimes he is seeking in one thing , and by and by in another , and supposeth to bring himselfe to rest in this monster ; and yet he runneth on in the false awakend bestiall will , which cannot reach the will of god. . he runneth now onely in the false light of his selfehood , which is borne in his imagination with a monstrous separator which maketh him an earthly minde , wherein the constellations have their influence , and operations ; and he hath the whole visible world for his enemy . . and he standeth as a rose in a bush of thornes which is continually rent , scracht , and torne by the thornes ; and yet he could not be said to be a rose , if the divine grace had not come to assist and restore him , and againe inspired , and given in it selfe into his internall ground , wherein the love of god to the new regeneration is tendred unto him . . therefore i say that it is most exceeding necessary for man to learne to know himselfe , what he is ; before he runneth , and seeketh ; for his seeking else , will prove onely a tormenting , whereby he tormenteth , and perplexeth himselfe in a false separator , and yet cannot obtaine the rest ; and true satisfaction . . for all these earthly wills [ and wayes ] wherein he thinketh to bring himselfe into rest and quietnesse , are onely an adverse will , striving against god , viz. the eternall one. . for it lyeth not in any mans owne willing , going , running , as saint paul saith , but in gods mercy , that is in the grace which is inspired into him . . for without grace man is dead , and blind in respect to god , and he is not able to attain any true life ; unlesse the grace be stirred up , awakened and revealed in him . . moreover in these earthly wills there can be no awakening ; for they cannot reach or obtain grace , much lesse awaken it ; and therefore the whole man in soul , and minde , must onely immerse it selfe into the grace and be willing to become a nothing to it selfe ; that desireth nothing but the grace , that grace might be living and working in him ; and his owne will be stupifyed , overcome , and mortifyed , . as the sunne breaketh forth in the night [ or darknesse ] and changeth the night into day ; the like is to be understood concerning man ; of w●●●h christ saith ; unlesse you turne , and become like children you shall not see the kingdome of god , namely the divine separator , whence all things are risen , and spring originally . . for no knowledge is right or fundamentall unlesse it comes from the divine science , out of the severation of the divine spiration from whence all things have their originall . . now if such a knowledge shall againe arise in man , then the divine seperator must stand in an essence of his likenesse ; namely , in a divine ens , wherein the divine word speaketh , and the divine light shineth in that same speaking , or spiration . . and even then the humane science ( which inchoatively is arisen from the spiration of the word ) may in that same light see , not onely it selfe , but likewise all other naturall things according to the severation of the word ; and after a magicall manner worke in and with all things in a divine way , nature and property . . for man is blind in all gods workes , and hath no true knowledge , unlesse the divine [ breathing ] spiration or speaking be revealed in his internall ground , after the nature and property of the spiration , whence all beings proceed originally . . all the searching and seeking of man , whereby hee will finde out the ground of a thing is blind , and is wrought onely in the shell or outside ; wherewith the essence of the tree is covered . . if there shall be a true finding , then the humane science must enter into the property of the thing , and be able to behold the very separator . . therefore it is the greatest and most toylesome misery of mankinde , that they run , annd seeke altogether in blindnesse , and begin to seeke the shell in the bare letter , and its expression [ or many formes of writings ] whereas all things are outwardly signed , as they are in their internall ens and essence , and the separator of all things hath shewn , and set forth himselfe visibly , and formally , so that the creator is known in and by the creation . . for all beings are but one onely being , which hath breathed forth it selfe out of it selfe , and hath severized , and formized it selfe ; and yet it proceedeth out of that same impressure or formation into a centre pecullarly distinct ; that is , with each impressure and forming of the desire . . where the severized , parted , and divided will , doth impresse , and forme it selfe into a peculiar particularity , where a centre doth arise , and in the centre a separator , or creator of its owne selfe [ or being ] namely , a former of the re-expressing , or re-spirating will , as we see the same in the earth , where every hearb , hath its owne separator in it selfe , which doth so make and severize it into forme . . now if man ( beings gods image , in whom the divine speaking , according to the divine science is manifest ) will search the creatures , and get reall understanding , and knowledge in them ; be it either in animals , vegitables , or mettals , he must then againe obtaine grace from god , that the divine light may shine in his science , whereby hee may bee able to goe through the naturall light , and then all things will be opened and revealed in his understanding . . otherwise he runs on in his seeking as a blind man that speaketh of colours , and doth neither see nor know any colour ; this all states and orders of the world are to consider , that they all run blindfolded without the divine light , onely in an astrall sydereall imaginary fansie , according as the constellations of the stars doe forme and frame in and upon reason . . for reason is nothing else but an humane constellation ; which is a darke draught , or resemblance of all the principles ; it standeth onely in an imaginary figure , and not in the divine science . . but if the divine light be manifest , and shineth therein , then the divine word beginneth to speake [ or worke ] therein out of the eternall knowledge [ science , or wisedome ] and then reason is a true mansion or receptacle of divine knowledge and revelation , and even then it may be rightly and truely used ; but being voyd of this it is no more then an astrum of the visible world. . it is therefore declared to all lovers of arts ( whose separator is an artist of great subtility in them ) that they first seek gods love and grace , and resigne up their selves selves to , and become wholly one with that ; else all their seeking is but a delusion , or the courting of a shadow , and to no purpose ; and nothing is found of any fundamentall worth ; unlesse one doth entrust another with somewhat . . the which is forbidden to the children of god , in whom the grace is revealed , that they cast not pearl before swine ; upon paine of eternall punishment . . onely it is freely granted them to declare the light , and to shew the way of attaining the pearl . . but to give the divine separator into the bestiall hand , is prohibited ; unlesse a man knoweth the way , and will of that man [ that desires it . ] . thus my beloved brethren upon such consideration and instruction , i will ( through the permission of divine grace and the cooperation of this present time ) a little decipher , and represent unto you the divine mystery , how god through his word hath made himselfe visible , sensible , perceivable , moreover creaturall , and formall ; be pleased to consider further of it ; yet let it be done as is above mentioned ; otherwise i shall be as one dumbe unto you , and the blame thereof is not to be imputed to me . . god ( what he is in himselfe ) is neither nature nor creature , neither this nor that , neither high nor deep ; he is the abysse , and the bysse of all beings , an eternall one ; where there is no ground or place ; he is to the creature in its strength [ or capacity ] a nothing , and yet is through all things . nature is his something wherewith hee makes himselfe visible , sensible , and perceivable , both according to eternity , and time . . all things are arisen through the divine imagination , and do yet stand in such a birth , station , or government . . the foure elements likewise have such a ground [ birth , or originall ] from the imagination of the eternall one , concerning which i will here set downe a table , how the one doth unfold and spirate or breath it selfe forth out of another . . in which annexed table , the ground of all the mysteries of the divine manifestation is pourtrayed ; for a further consideration of the same ; the understanding and capacity whereof , is not in natures owne ability without the light of god ; but it is easily to be understood of those who are in the light ; and it is childlike [ simple , plaine . ] . like as my writings doe sufficiently , and largely shew ; and here onely is represented briefly in a figure or scheme . . and so sirs , i commend and commit you to the salutation of the love of jesus christ ; who by his aspect , and salutation , is the very key to understand this table . dated , . november , . j. b. the seventh epistle , to one of the nobilitie in silesia . our salvation [ is ] in t●e life of jesus christ in us . . noble , and right honourable sir , the divine light , and the internal divine contemplation of the soule in it selfe , and all bodily wellfare , with syncere wishes , and cooperating desires of fellowship and member-like society in our immanvel , premised . . seeing i have observed , that you are a lover of divine wisedome , and also a growing branch in the life-tree of god in christ , in whom all the children of god are as members , and moreover perceived how the drawing of the father hath brought you into an hungry desire after the true sap , and divine power , and likewise in some measure hath enriched you with the knowledge of the same tree of life ; thereupon i have taken occasion ( in a christian and member-like property and desire after the same life-tree of christ ) once more to salute you , and mutually to exhort one another , as labourers set in the vineyard of christ , and called to this worke. . especially that we looke well to our selves in this valley of darknesse , and lift up our eyes and heads , in that we see the darknesse and the very workings thereof before our eyes ; and put our selves in minde , that christ hath taught us , that our redemption draweth neere ; and indeed , goe out from babel , which hath a long time held us captive , and imprisoned . . and not regard the loud cry , and pratings , where they promise to us golden-mantles of grace , and put them about us , and comfort , ●ickle , and flatter us with a strange pretence [ or shew of holinesse ] as if we were received to be children of grace * from without by a sundry particular election ; also that we looke not upon , or regard our owne merits , or abilities . . all which availe nothing before god ; but a new creature in christ , borne of god , availeth before god ; for christ is onely the grace , which availes with god. . now whosoever is borne of christ , and liveth and walketh in him , and puts him on ( according to his inner man ) in his suffering , death , and resurrection ; he is a member on his body , from him onely flow the streames of living water , through the powerfull word of christ , which as to the internall ground is become man in him , and doth , speake forth it selfe out of him through the creature in the cosmick spirit of the externall man. . for as god hath manifested the grand mystery ( wherein the whole creation hath lyen in an essentiall manner without formings ) out of the power of his word , and through the grand mystery hath expressed [ the word of powers ] into the severation or variety of spirituall formings ; in which spirituall formes the science of the powers , have stood in the desire ; that is , in the fiat ; wherein every science in the desire to manifestation , hath brought it selfe into a corporeall bodily being ; even so likewise the same grand mystery , viz. the essentiall word of gods power lyeth in man ( the image , and likenesse of god ) both according to eternity , and time . . by which mystery the living word of god doth utter and expresse it selfe either in love or anger , or in fans●e ; according as the humane mystery standeth in a moveable desire [ or affection ] to evillor good ; as it is written , with the holy thou art holy , and with the perverse thou art perverse ; also , such as the people is , such a god they also have . . for in what property the mystery in man is excited , and awakened ; such a word uttereth it selfe from his powers , as wee plainely see , that nothing else but vanity is uttered by the wicked . . now how should there be a good expression and will , where the mystery to the speaking [ and willing ] is a false ground , and poysoned by the devill in the wrath of nature ; which false mystery can neither will , nor doe any good , that may be acceptable to god ; unlesse it be first enkindled by god , that it obtain a godly will and desire ; whence a divine expression , and operation of good followeth . . for christ said , an evill tree cannot bring forth good fruit ; how then will he bring forth good fruit , where a false tree standeth , under a strange shew [ or glittering hypocrisie ? ] the purple-mantle of christ hath its fruits in it ; but what is that to a false beast , that is full of poyson , and will cover himselfe with that mantle and take it for his owne ; and yet bringeth forth nothing but hellish fruit ? or what hath the titular christian to doe to boast , and glory that he is a christian ; whereas he liveth , walketh , and is , without christ ? . none is a christian , unlesse he be tinctured anew with the spirit of christ ; and sprung forth out of gods love ; that the grace of god in christ be manifest in the mystery of his life as to the soul ; and cooperateth and willeth in the humane life . . now if he will become such a one , then he must turne from his imagining in the cosmick spirit wherewith the soule is covered and disguised , and enters into earthly workings , and [ must ] become as a child , that onely inclineth it selfe with its whol affection to the mother ; and draweth into it selfe the mothers milke of grace , whence a new ens groweth , in which the life of grace ariseth ; that is , the imputed grace must be borne , and become man in him , as to the internall ground ; without this , there is none a christian , let him make never such devout shewes ; dissemble , flatter , and doe what he will , his sins must be forgiven him onely through the divine alloquy , or in spiration in himselfe . . eor when christ is conceived in the inspired [ inspoken ] word of grace , which the soule doth take and impresse into it selfe from his promise , then the foundation is layd in the corrupt , or decayed mystery to a child of god ; and then the divine * impregnation beginneth and proceedeth , wherein the humanity of christ is conceived and borne ; which onely is the temple of the holy ghost ; and from this new birth , the fiery soule eateth gods bread , which commeth from heaven ; and without this , man hath no life in him , john . which no hypocrite under the purple mantle of christ can enjoy , but onely that man who is not borne of flesh and blood , nor of the will of man , but regenerate of god , in whom the word of god ( whence the first man was created ) speaketh , ruleth , liveth , and willeth . . for the life of man was in the beginning in the word ( john . ) when the same was inspired or breathed into the created image ; but when it turned it selfe from the speaking of the word into a peculiar selfe willing and speaking in good and evill , that is , into its owne lust and contrived imagination , then the first good will in the creature to the re-expressing , did perish ; and now he must enter againe into the first speaking word and speake with god , or he is eternally without god. . which this present world cannot nor will not understand , for it hath wholly and fully turned it selfe into a selfish speaking to the pleasure of the flesh ; and it speaketh forth in selfe-will meere earthlinesse , and transitory things , as honour , might , power , and authority ; moreover , pride , covetousnesse , envy , and malice ; it utters nothing else but the cunning crafty serpent with its young , and when these her young , cannot get , and uphold that which the selfe-will willeth ; then it speaketh forth from the cunning mischievous malice and i●iquity , with money , through the selfish power and violence , many thousand soldiers , who must maintaine it by force , that the selfe-will that is departed from god , may be truely upheld , as we now see before our eyes , by which expression this selfe-will also is beaten downe , and kils , and destroyes it selfe . . therefore beloved sir , and fellow member in the life-tree of christ , i would entreat you in a christian way , and stirre you up ( as one member is bound to doe to another ) in the present expression [ wayes and courses ] of the world ( where the turba magna doth also play , and expresse it selfe , and a great contesting , pulling downe , or degrading shall be ) constantly and stedfastly to keep your selfe in the internall speaking of gods mercy , and continually to enter into your internall ground , and in no wise to be perswaded and misled by the serpent to the false speaking of brother-slaughter ; but you ( as a famous lord ) continually behold your selfe in the looking-glasse of christs processe and doctrine . . for this present speaking is spoken in the wrath of god through his awakend and enkindled anger ; and it is very evill , and dangerous to have a hand and voyce therein , especially when the * turba must be spoken ; it is altogether unfaithfull , and it devoures its father and mother that brings it forth , and it is a besom of gods anger . . also there is great heed to be taken in respect of accepting , and joyning to any of the supposed religions , for which men contend and fight ; and not to assent with the conscience of faith , to one party that gets the victory ; for there is no other true faith which saveth , but onely christ in vs , he onely destroyeth sin in us , and bruiseth the head of the serpents imagination in us ; and ariseth in gods righteousnesse ( which he with his blood hath fulfilled in us ) from the sleep of death . . christ must arise from death in our poore soule ; namely , in a new humanity , which walketh and dwelleth with , and in christ in heaven , where heaven is in the new man ; whereout proceede the workes of love , as it is meete and requisite for the children of god. . and though the externall man liveth in earthly weaknesse and infirmityes , yet that taketh not away the temple of jesus christ , for christ in the internall ground doth continually bruise the head of the serpent in the flesh ; and christ must be continually stinged by the serpent in the heel , till we be freed of this beast . . moreover loving sir , i doe intreat you in a christian brotherly way , seriously to take notice of this present time , in the true feare of god ; if you be pleased to let my good meaning take place with you , it will never repent you ; for i speak that which is made known to me from the most high , out of his grace , be pleased diligently to consider of i● , and let the spirit of god be your meditation . . for there shall shortly come a time , where good friends shall be sifted and proved , that we might stand stedfast in christ ; of the which , in love , i would put you in minde ; for the time of refreshment commeth soone after , where faithfull people shall intirely love one another ; after which love i continually hunger and thirst , and it is my syncere and constant wish , that babel may soone come to her end , and christ may come into the valley of jehosophat , that all nations might see and praise him . . i entreat you to send my three treatises ( viz. . of repentance : of the new birth : . of resignation ; some whereof i gave you my selfe , and the rest i sent by mr. rudolff ) to mr. rudolffus of gersdorp ; for i have written to him that he should send them me to zagan , to mr. christianus bernhard , from whom i shall have them by one or other ; or if you your selfe had any occasion toward zagan , be pleased to send them to mr. christianus bernhard , dwelling upon the market place ; a yeare since he was customer ; he is a young companion of the theosophick schoole ; to him i have convenient opportunity every weeke . . these treatises are very much desired of the lovers , and may doe much good ; i pray send them by the first opportunity ; for it is of much concernment ; and when you shall finde convenient leasure to study , i will send you somewhat more deep , for i have written this autume , and winter , without ceasing : and i commend you unto the love of jesus christ , and his gracious protection . dated , . feb. . the eighth epistle : an answer upon four qvestions . . of the serpent , which after the curse must eate earth , and creep upon the belly . . of paradise , and the garden of eden . . whether the beasts ( being they were in paradise , and moreover wholly earthly ) did also feed upon paradisicall fruit ? . whether the beasts before the curse , were so wild , hairy , and rugged , as now they are ? our salvation in the life of jesus christ in us. worthy , much respected , very learned , and beloved friend and brother , in christ our onely life ; i heartily wish unto you an happy new yeare , that you may begin the same in a divine will , in the drawing of the father to christ , and likewise finish it in this time , in an effectuall working power of the spirit of christ in his vineyard , and that many grapes may grow in the garden of christ within you , and that god would be pleased to preserve you in the bundle of the living , in this yeare when the constellation of his wrath doth draw the sword ; as i doe not doubt , but that you ( as a cooperating branch on the vine christ ) will shew forth your selfe in good , new , and heavenly fruits . . for the gate of grace and knowledge standeth likewise in a peculiar motion [ and doth open it selfe in a singular desire , and affection ] that the children o● christ might also reape in their harvest [ and fruits of christian love , and piety , as well as the children of babel their harvest of envy , contention , and desolation ] if they would but seriously labour ; and not lye so faint and sluggish in the sleep of antichrist ; as the grace of the most high hath given me to know , and understand . . i intended to have spoken wi●h you againe the last time at my returne ; but by the guidance of god i was led another way ; and i shall yet doe it , when ever i come that way , if occasion permitt . . i think also of the discourse we had then at our meeting , where many things were put to the question which by reason of the many objections then made ( which cause much mistaking , and confusion ) could not be so well determined as they ought , being i was also in hast . . yet ( upon the desire of some high persons , with whom i did converse in the christmasse holy dayes when i departed from you , where some very learned men of iaver , and of strieg , together with other brave gentlemen , were present ) i have written a pretty large book concerning election ; in that all those questions , and more are set downe at large and determined in the deepest ground . . and i hope that the same shall put an end to many contentions , and controversies ; especially , of some points betwixt the lutheranes , and calvinists ; and other controversiall sects besides ; for there the true ground is set downe at large before their eyes ; and every ones opinion , is satisfyed , and the two contraries are as it were united into one body ; if any shall be able to see , know , and understand the same against the poyson of the devill , by reason of the earthly imagination ; as i doubt not , but that the time is at hand that strife , and controversie shall be changed into truth . . whereas yet among the true christians , and the children of god in all nations there hath not been any controversy , and division , for in christ we are all but one tree spread forth into many branches , and twigs . . and controversie is hence arisen , that the world is fallen into its selvish lust and imagination ; whereby they have rent themselves of from christ their stem ; in whom christians should stand in unity but have turned themselves unto images [ opinions mentall ●dols ] and questions . . out of which questions such controversies , and contentions are arisen ; where the pride of the devill hath been involved in the questions , and hath so imprinted , and immodellized it selfe on the image of man ; that they have fought for their images and opinions , and have therein extolled , and advanced themselves ; and christs humility , wherein we should dye in christ from our evill nature , is quite forgotten ; so that for the present we are rather a monster of an image , then a living christendome , in spirit , and in power . . for a christian must , and ought to stand in the tree of christ with the encrease and groweth of christs life , and also live in the spirit of christ , and beare fruit ; in whom christ himselfe ( as to the internall ground ) liveth and is all in all in him ; who continually breaketh the head of the serpents will in the flesh ; and bringeth to naught the workes of the devill ; he must know , will , and do from christ ; it must come to effectuall doing ( that is , into the divine working ) for without this , none is a christian . . christ must wholly receive and take possession of the internall ground of the soule ; that the severe justice of god ( which holdeth us captive in the anger ) might be satisfied with christs fulnesse [ and effectuall merit ] that christ may fulfill the anger of god in us with love , and mortifie the will of the devill ; and also the nature in the wrath of god , and wholly annihilate it's will , that so he may dye in the love of christ , and bring forth a new will in the l●ve-spirit of christ through the nature of the soule , which liveth and walketh in god , as st. paul saith , our conversation is in the lord. lip-labour , and the pratings of the mouth avail nothing ; the same make no christian ; a christian must alwaies be borne ( or regenerated ) of christ ; else he is no christian , no outward imputed righteousnesse , or grace helpeth at all . . all the comforting , flattering , soothing , and dissembling is but in vaine ; where the purple-mantle of christ is put upon the man of iniquity and malice , [ or the cain-like hypocrite , ] who from without will be an adopted child of grace . . for no whore , or * one that is impregnated , can be a virgin , albeit she puts on a maides garland ; yea no prince , or potentate can grace her with any virginitie . . thus the flattering hypocrisie , and comforting [ with christs merits , and promises ] is to be understood , unlesse we be converted , and become like children which hang on the breasts of their mother , and receive and conceive in us the ens [ or essentiall power ] of christ , which destroyeth the harlot ; that a new spirit may be borne in us out of christ , which hath in it christs sufferings , and death ; that we be borne out of his resurrection , and resigne up our selves into the whole processe of christ , which is the imputed grace in christ . . a christian must be begotten , and regenerated of the same grace , that he be a christian in , and of christ , namely , a true branch in the tree which is christ ; that the engrafted word of life may spring forth and become essentiall , living and working in the soule ; and then the merit of christ and the imputed grace doth avail , when he is growing on the tree , as to the internall ground . . beloved friend mr. frederick your questions require a large declaration ; in the treatise or commentary upon genesis they be all determined at large ; and if you obtain the eyes and fight of christ , then there need not any such questions at all in such smal things ; which indeed are too high for reason ; but in christ they are nothing but a childlike play ; but however i will answer you breifly thus . the first poynt . of the serpent , which after the curse must eate earth , and creep upon the belly . . first , concerning the article of the serpent ( which after the curse must feed upon earth , and creep upon the belly ) [ i answer ] that her shape and forme was such , but her body and spirit was not so evill in the fiery science of the ground of nature , as after the curse . . for both tinctures of good , and evill , of the originall of the first and second principle were manifest in her ; and therefore she was so exceeding cunning ; that the nature was able to see in her centre in the tinctures the ground of the whole creation . . she was in her ground before the creaturall originall ( whence she in the grand mystery was put into the severation to a creature ) a faire and excellent ens of great power and vertue . . but the devills imaginations ( when he sate like an enthroned prince in the ground of nature in very high power and dominion , ) poysoned this ens ; which in the severation formed it selfe into a serpent ; and therefore he made use of her for his instrument by the same cunning and by the same poyson in which lay the mightiest power to make eve monstrous . . yee physitians ! it behoveth you doubtlesse well to know , and understand the mystery of the serpent , and wha● lyeth hid under her poyson ; if you take out the same , and proceed aright in the processe thereof , then you may get a tincture against poyson , the like whereof is not to be had . . shee was in the ens of the grand mystery , before shee was a creature , a virgin ; but after the curse , shee became an whore ; magically [ or parabolically ] to be understood . . she saw in her the ground of the inward , and outward world , and therefore one must come out of the inward world and kill her monster , which she hath putt upon eve ; and an whole booke might be written , of what the desire of the devill hath wrought , by and through her , . but when she did helpe to deceive the image of god ; then god accursed the same that she became blind as to the internall ground ; and was also altogether manifest in the four elements ; and so she fell into the earth whence the body was taken , and moreover she fell onely to the wrath [ or bad part ] of the earth ; she can no more obtain or reach the good part or quality of the earth as other beasts doe ; and therefore shee must eate earth ; namely , the property of the curse in the earth . . shee was a flying worme , else nature would have provided her legges , as other wormes have on earth ; but her nimblenesse , wily subtlety , and cunning , made eve to long [ after the forbidden fruit . ] the second point . of paradise , and the garden eden . . paradise was the temperature in man , when hee knew not what good and evill was ; where the divine light did shine through nature , and tinctured and tempered all things ; for paradise is revealed in us againe in christ , as to the internall ground . . but when god saw and knew that he would fall , then paradise sprung not forth with fruit any more through the earth in the whole world ( albeit it was every where manifest ) but onely in the garden of eden where adam was tempted ; for that is the place ; but paradise is the quality ; to wit , the life of god in the similitude [ or harmony of the universall being . ] the third point . whether the beasts ( being they were in paradise , and more-over wholly earthly ) did also feed upon paradisicall fruit ? . beloved friend mr. frederick , every spirit eateth of its mother ; out of what the eeasts were of that likewise , they did eate ; namely of the * fifth essence of the earth in the cosmick spirit ; for the deepest ground of the beasts is not by many degrees like unto man ; thus did they feed upon their mother ; namely , the spirit of them feeds upon the cosmick spirit , and the body upon the foure elements . . god knew very well that man would not stand but fall , what use or profit then should the paradificall food be to the beasts ; in the quintessence there lyeth indeed a paradificall property ; upon that they feed even to this day ; for in every beast there is a power which is incorruptible , which the cosmick spirit draweth into it selfe to the separation of the last judgement . the fourth point . whether the beasts were so wilde and rough before the curse as they now are ? . beloved mr. frederick ; the garment which adam had before the curse when he was yet naked , was exceeding faire , and became him very well , so likewise was the hide of the beasts rough and hairy , unto them ; but in the curse all things ( both in the beasts , and in the plants of the earth ) were deformed , and changed into a monstrous strange forme ; they had indeed such a cloathing , but far more glorious in colours , feature , and ornament , of the pure tincture . . and i entreat you about these queries , to looke into the * grand mystery with the eyes of christ , in whom all the treasures of wisedome doe lye ; and then you shall see them better in the understanding , then i can in hast briefly set downe in writing ; and i commit you to the love of jesus christ . the ninth epistle . the open fountaine of god in the heart of jesus christ bee our refreshment , and constant light. . worthy , much respected , and very learned sir , i heartily wish unto you even that which my very soule desireth of god ; namely , the reall true divine knowledge in the love of christ , that god would vouchsafe to open the centre of the soule , whereby the paradificall lilly-twig in christs rose-garden , might spring forth , grow , blossome , and beare fruit ; and the streames out of christs fountaine might flow from you ; and you might be taught of god , that his holy spirit might drive and rule you : as it is written , those who are driven and moved by the spirit of god , they are the children of god. . i have received your letter , and thereby understand that you have read my writings , and that you doe delight in them ; and i wish from my very heart , that the sense and right meaning of the same may be apprehended and understood ; and then there would be no need of any further asking and searching . for the booke in which all mysteries lye , is man himselfe ; he himselfe is the booke of the being of all beings ; seeing he is the likenesse [ or similitude ] of god ; the great arcanum lyeth in him , the revealing of it belongeth onely unto gods spirit . . but if the lilly in the humanity of christ springeth for●h in the new birth out of the soule ; then out of the same lilly the spirit of god proceedeth , as out of his owne originall and ground ; and the same [ spirit ] seeketh and findeth all mysteries in the divine wisedome . . for the lilly-branch which springeth forth in the new birth ou● of christs humanity ( understand the new borne spirit , out of the soules ●ssence , out of christs power ) is the true reall branch spr●nging from , and remaining in gods tree . . as a mother beareth a childe , even so is the new man borne in and out of god ; and no otherwise at all is he gods childe and heire , a child of heaven and of paradise . . no imputed righteousnesse availeth ( a stranger cannot inherite gods kingdome ) but an innate righteousnesse out of gods essentiality , out of the water and spirit of god , as christ told us , that we must become like unto children , and be conceived in gods essence , and like new children in god , we must spring forth , and be borne anew ; as a faire flower springeth out of the wilde earth , or as precious gold groweth in a rough stone , or drossy oare ; otherwise we cannot see , nor inherite the kingdome of god. . for whatsoever will possesse the internall spirituall world , must be borne out of the same ; the earthly flesh from the foure elements cannot inherite the kingdome of god. . but the quint-essence ( which is the one element ; namely , paradise ) whence the foure elements have their rise , birth , and proceeding , that same must be predominant , and rule over the foure elements , in like manner as the light containeth the darknesse as it were swallowed up , and yet the same is really in it ; even so it must be with man. . onely it cannot be so with the outward man in this time of the earthly life ; for the outward world ruleth ove● the outward man ; seeing it was made manifest in man , which is his fall . . and therefore the externall man must perish , as the externall world perisheth and passeth away ; and therefore man in this time cannot attaine perfection ; but the true man must continue in combate and strife against the earthly corrupt life , which is its owne enemy ▪ where eternity and time strive one against another . . for through strife or the mutuall combate in nature , the great arcanum is opened , and the eternall wonders in gods wisedome are made manifest out of the soules essence . as the eternall god hath manifested himselfe through the time , and bringeth his eternall wonders through the time , into combate and contest , that through the combate [ or strife ] that which is hidden [ and lyeth in the mysterious nothing ] might open it selfe and be brought to light ; even so in strife and combate , the great mystery must be revealed in man , where gods anger and love , as fire and light are in combate and strife . . for in the soule ( which ariseth out of the eternall fire out of the fathers property , that is out of the eternall un-inchoative nature , out of the darknesse ) that light ( which did extinguish and disappeare in adam ) must be renued and borne againe in the incomming of christ , and then the kingdome of christ , and of god is freely given him out of grace . . for none can take the same unto himselfe unlesse the love of god doth againe presse out of grace into the centre of the soule ; and bringeth the divine will out of the fire of the soul as a new spro●t or new image into the heavenly essent●ality ; as the light shineth out of the fire . . therefore all whatsoever babel teacheth of the externall imputed righteousnesse , and the externall assumed adoption , [ and particular election and rejection from eternity ) is without foundation and footing ; christ said , you must be borne againe , else you cannot see the kingdome of god. . the seeming holy flattering comfort with christs death , avalleth nothing , but to enter into christs death ; and to spring up a new in him ; and to arise in him and with him and become christ , [ or an annointed child of god ] in the new man. . like as christ hath mortifyed , extinguished and overcome the world , and also the anger of his father , ( being the centre of the eternall nature ) in the soules property , with his love , ( that is , with the new love fire introduced into the soules essence ; into which , the devill before had brought in , and placed his desire ; even so must we in and with christs spirit quell and quash the earthly adam in gods anger , and mortify it through gods love , that the new man may spring forth ; else there is no forgivenesse of fin , nor any adoption [ or ●liation ] nor any righteousnesse . . the kingdome of god must be inwardly innate , and borne within us , else we cannot see with the eyes of eternity into the angelicall world. . all imaginations , inventions and wayes ; all reading , studying , and teachings is to no purpose , [ without this way of the new birth ] no art or reason can attain it : we must enter onely through the gate which god hath opened to us in christ ; and spring forth in gods kingdome and dye unto the earthly will , so that it neither hindereth nor sticketh on us and cloggeth us ; the seed of the woman must continually , bruise the serpents head in us . . selfe-reason cannot make a child of god ; for it lyeth not in our willing , running , and keeping a doe , as saint paul saith ; but on gods mercy and compassion . . my selfehood cannot attain it ; my selfehood must dye in christs death ; and fall or resigne unto the nothing ; and then my selfehood falleth into gods mercy ; and is in the limit of the first man , and standeth againe in the word fiat ; where gods mercy in christs entrance into our humanity doth make [ or recreate ] the new man out of grace . . and therefore the corrupt earthly will must dye in a reall true , upright repentance , and enter into the resignation ; that is , into the nothing , and wholly surrender the will of reason unto death , and neither will or know himselfe any more , but enter into the mercy and compassion of god. . and then this saying hath its place and meaning , as god speaketh in the prophet , my heart breaketh in me , that i must take pitty on him , can a mother forget her childe , that shee should not have compassion on the sonne of her wombe ? and albeit shee should forget , yet i will not forget thee ; behold , i have noted thee in my hands . . in this ( namely , in gods mercy ) the new man doth arise , and springeth up in the kingdome of heaven and paradise , though the earthly body be in this world. . for saint paul saith , our conversation is in heaven : thus the new man walketh in heaven , and the old man in this world , for the heaven in which god dwelleth is in the new man. . thus ( beloved sir , and brother ) and in no other way and manner , have i found the mystery ; i have not studyed or learned the same ; but if you or any other doth thirst after it , i am engaged as a brother in my affection and love , to shew him the way how i met with it , as i have set downe at large in my writings , chiefly in the booke of the threefold life of man , and in the booke of the three principles of the divine being . . indeed i did it for my selfe , as a spirituall exercise in gods knowledge , in the mystery of the great wonders of god ; which notwithstanding by gods providence and guidance is come so farre as to be published and read ; and i would gladly that every one that earnestly desires to understand the same , might have it ; and i wish from my heart , that it may be really manifest and made knowne to the reader of this epistle , and to every one in himselfe , and then there would be no need of any further searching and seeking . . but seeing god hath promised by the prophets ( especially in joel ) that he will powre forth his spirit in the last dayes upon all flesh , therefore the time is to be considered and taken notice of . . i say as i have knowne it , that whosoever at present will dye to himselfe , him shall the spirit of the lord according to joels prophesie apprehend , and manifest his wonders by him ; therefore if any be in earnest , he shall finde it by experience . . yet let every one be faithfully warned , that if gods light doth arise in him , that he continue stedfast in great humility in resignation , namely in the death of christ . . ( for the heaven shall now at last powre forth its long contrived egestum of the constellations which it hath wrought in the humane property ) least he also be taken hold of by the starry heaven , and goe beyond the limit out of resignation . . as it may be seen by the * metists , who came even unto the gates of the deep , and were againe captivated by the starry heaven , and entred into themselves , and exalted themselves , and surceased the strife against the serpent , and entred into a selfehood [ or a singular luciferian conceit of their owne holinesse ] supposing that they were changed into a deity , and so they have confounded the externall world with the internall . . which is unfound , and voyd of ground , and of which we must take great heed , and see that we continue stedfast in deepest humility , that the seed that is sowne may grow unto a tree , and may come to the blossoming , and the spirit of god get a forme in us . . for out of the blossome ariseth the morning starre , that man may learne to know himselfe what he is , and what god and time is . . i give you sir out of good affection to understand , that this present time is seriously to be taken into consideration ; for the seventh angel in the revelation hath prepared his trumpet ; the powers of heaven be in peculiar motion ; moreover both gates stand open , and light and darknesse are in great desire ; as every thing is taken , so it shall goe in . . at what the one shall exceedingly rejoyce , the other shall mock at it ; whereupon followeth the sore and severe judgement upon babel . . and so i commit you and yours unto the pleasant and amiable love of jesus christ . dated , gerlits , . october , . the tenth epistle , of the killing of antichrist in our selves , and also how wee may attaine unto divine contemplation . our salvation is in christ jesus . . worthy , and much respected sir , i wish unto you the grace , knowledge , and blessing of god in christ jesus ; after i was informed of d. k. that you as a christian brother , and fellow-member in the lord , doe stand in an hearty desire in the drawing of the father to christ jesus ; and doe also labour in your minde how you may come to divine contemplation and vision in your selfe ; therefore upon the request of the doctor , i would not omit to visit and salute you with a short epistle , and briefly to declare unto you out of my gifts , out of christian love the way to divine vision and feeling ; and hereby to present unto you in brotherly love the sap of my little corall in the spirit and life of jesus christ , as one branch or twigg on the tree is bound to doe to the other ; and i desire that i might be well understood , if peradventure i might give further occasion to your zeale . . seeing that you very well perceive in your selfe that antichrist in babel beareth the sway and government in christendome ; and acteth selfehood and the lust of the flesh ; and that our deare immanuel hath faithfully warned us thereof , and sayd , that flesh and blood shall not inherit the kingdome of heaven , john . and yet the antichrist seeketh and desireth nothing else , but onely temporall honour , might , and power , to climbe up and advance himselfe in the lust of the flesh ; and moreover that this antichrist hath for a long time so civilly and demurely deckt and adorned himselfe with christs * purple mantle , that men have not discerned him , but they have honoured and adored him for a saint ; the which is reasonably well revealed to me in the grace of the most high ; and thereupon i would declare unto you in briefe what a christian is ; and also what the antichrist in man is , for your further consideration . . christ saith ; whosoever forsaketh not houses , land money , goods , wife , children , brothers and sisters , and deny himselfe , and follow me , he is not my disciple or servant ; also you must turne and become like children ; or be borne a new of water and the spirit , else you shall not see the kingdome of god ; this is not meant that one should run out of his vocation and * calling from his wife and children into a solitary desart and wildernesse , and forsake all ; but onely he must forsake the antichrist ; that is , the selfe in all [ the meum and tuum , the mine and thine . ] . whosoever will attain to divine contemplation and feeling within himselfe ; he must mortify the antichrist in his soule , and depart from all ownehood of the will ; yea from all creatures ; and become the poorest creature in the owne-hood [ selfenesse or selfe interest ] of his mind ; so that he hath or owneth nothing any more for a propriety ; be he in what estate and condition he will. . and though he be a king yet his mind must forsake all owne-hood , and esteem himselfe in his place , dignity , and tempora●l goods no other then a servant of god ; and that he therein ought to serve god , and his bretheren , and that he hath and possesseth all that he hath , not after the right of nature , as if it were his owne [ to doe according to his owne will and pleasure therein ] but that it is his fellow-bretherens and members ; and that god hath set him as a steward and officer over it ; and he must thinke that he therein serveth his lord , who will require an account of him . . he must wholy and fully resigne up in himselfe his owne will ( which driueth him to such possession of owne-hood [ or selvish affection or union with the creature ] ) to the suffering and dying in the death of jesus christ ; and humbly beseech god in right earnest repentance and conversion , that he would mortify this evill will to selfenesse and temporall lust , in the dea●h of jesus christ , and bring the will of his soule into the true adoption or fil●ation of god ; that so he might not will and desire any longer to his selfe ; but that gods will might be in him his will and desire ; that he might be dead ( as to the will of the soule , ) in and to his selfe or owne-hood and that god in christ might be his life . . he must wholly immerse his will in deepest humility into gods mercy , and lay hold on such a will and resolution in the divine promise of grace , that he this very houre will depart from all owne-hood of the pleasure of this world ; and never enter any more therein ; albeit he thereby should become the foole of all the world ; he must wholly immerse himselfe into the deepest submissive lowlinesse and unworthinesse before god with repentance ; and yet in the soule apprehend and hold fast the promise of grace , and stand therein , as a souldier before his enemy , when it concerns his body , and life . . when this commeth to passe , then his owne will ( being the antichrist will be apprehended , and mortifyed in the death of christ ; and his soule will soone become as a young simple child which hath lost its naturall understanding of selfehood ; and beginneth to lament before god as a young child before its mother , and trusteth in the mother to give what she pleaseth to it . . and this is that , which christ said , ye must turne and become as children , and forsake all , and follow me ; for adam departed from gods will into selfe-will ; and hath in his owne selfe-desire brought the insinuations of the se●pent , and the will and desire of the devill into himselfe ; so that he hath brought himselfe and his lifes comfort ( which afore stood in mutuall harmony ' and agreement in one onely will which was gods ) into a division , and disunion , where the properties of nature departed from the equall agreement and concordance ; each property entring into its selfe-hood ( being an owne or peculiar selfe-desire ) when●e the lust , and imagination to good and evill did arise in him ; and heat and cold presently fell on h●m , and ●e dyed from the holy life in the equall and mutuall concordance ; wherein he lived in one onely pure element , wherein the four elements were in him in equall weight or temperature . . and of this god warned him , saying ; eat not of the tree of the knowledge of good and evill else you shall dye ; meaning thereby the death to the kingdome of heaven ; namely [ the disappearing ] of the faire angelicall image , which dyed presently in the false introduced desire of the serpent ; and therefore this false will of the serpent must first dye in christs death by true conversion ; and out of this death christ ariseth in his spirit againe in us , in the heavenly image which dyed in adam ; and the inward man is regenerated and new borne in christs spirit . . this new spirit commeth to divine vision or contemplation in himselfe ; it heareth gods word and hath divine understanding , and inclination , and may behold the grand mystery , in divine and naturall mysteries ; and albeit the earthly flesh yet cleaveth unto him in its inclination , yet the same hurteth or spoyle● not [ the new borne spirit ] at all in him . . he is in this new birth as solid fine gold in a rough drossy stone , the drossy soyle of the stone being not able to destroy or spoyle the gold ; for his right will is dead to the earthly desire , and continually desireth to kill and mortifie the lust of the flesh ▪ and doth likewise kill it without intermission , for here the seed of the woman , viz. the new man borne in christ , bruiseth the head of the serpents will in the flesh [ which will ] is antichrist . . and beloved sir , i give you as a christian and brother in all faithfulnesse , syncerity , and uprightnesse to understand , that we in our supposed religion ( wherein men doe nothing but contend , confute , and revile one another about the letter [ and the different opinions thence contrived ] are as yet in the midst of babel , and that it was never worse then now ; whereas yet men doe boast that they are gone out from babel , and have the true religion , which i leave in its worth [ to be well considered . ] . but for so much as is knowne to me in the lord my god , in my exceeding precious talent given to me of god , i say , that men indeed have dipped christs mantle with its purple colour in the blood of christ , and taken it upon them for a covering ; and therewith they have onely covered the antichristian childe of selfe will , and so have painted over the antichristian bastard with a strange colour . . for men doe exceedingly flatter it , and cover it with christs suffering merit , and death , and comfort it , that christ hath payd all for it , saying , it ought onely to [ apply or ] comfort it selfe with the merit of christ , and receive it in faith as a satisfaction , and thus they shew us an outward imputed righteousnesse . . but it hath far another a. b. c. in the true understanding ; no comforting , selfe-willing , running , or keeping a round , availeth any thing ; the suffering , the death of christ , will not be given to the antichristian beast in selfe , but to them that depart from , and relinquish all the ownehood [ and propriety ] of the creatures , and wholly resigne up themselves into the suffering and death of christ jesus ; and dye to their owne will , in and with christ , and are buried with him , and also arise in him to a new will and obedience , and hate sinne ; who put on christ in his suffering reproach , and persecution , and take his crosse upon them , and follow him under his red banner ; to them i say , it will be given , these put on christ in his processe , and become in the inward spirituall man christs members , and the temple of god , who dwelleth in v s. . none hath right to comfort himselfe with christs merits , unlesse he desireth wholly to put on christ in himselfe ; and he is also no christian before he hath put him on by true repentance and conversion to him with an absolute resignation , and unfeigned selfe-denyall ; so that christ espouseth and betrotheth himselfe with him . . the beginning of which comes to passe in the covenant of baptisme , where the childe promiseth and sweareth under christs red banner , that which afterwards must follow in very deed , or reall practice ; or if one hath turned himselfe away [ from the practice of what he then promised ] he must in such a conversion of his will turne himselfe thereinto againe ; and i say upon sure ground that to many an one the mantle of christ will turne to hellish fire , in that he covereth antichrist therewith , and yet remaineth but a beast . . for a christian must be borne of christ , and dye to the adamicall will ; he must have christ in him , and be a branch or member on his flesh and spirit , not according to the animall beast , but according to the spirituall man. . for the spirit of god possesseth not the beast [ the outward sensuall naturall or rationall man ] but indeed , the temple of christ , viz. christs spirituall flesh and blood in vs ; for christ sayd , whosoever shall not eate the flesh of the sonne of man , hee hath no life in himselfe . . now there must be a mouth which indeed is proper and fit to eate it , for it will not be given to the beast , much lesse to the ens of the serpent ; for every spirit eateth of its mother , whence it is a●isen ; which i give to every understanding man to consider of , and here i onely mention what a christian ought to be , if he will account himselfe a christian . . for a beast is no christian , but he that is baptized with the holy ghost in the death of christ , who hath put on christ , and liveth in christs heavenly flesh and blood ; who hath tasted christs supper , and sitteth with christ at table ; he is a christian that walketh in christs footsteps , and continually mortyfieth the antichristian evill beast in flesh and blood ( which still adhereth to a christian ) binds it , and depriveth it of its strength , and patiently resigneth himselfe up in temptations , which many hundred wayes are offered him , for his tryall and purification . . a christian must learne the a. b. c. backwards , and account the wisedome of his reason scolishnesse , that christ may gaine a forme in him , and he be made capable of the heavenly wisedome . . for the wisedome of the outward world is blind in respect of god , and seeth him not ; albeit all things live and move in god , and he himselfe is through all things , and yet he possesseth nothing , save that which dyeth from its owne will ; that he must possesse , and he possesseth it willingly , for it willeth nothing without him , and it is in the end of the creation , and also in the beginning . . whereof i could further mention unto you , if occasion here did permit , the which i have in my writings largely described and declared out of the centre , and originall of all essences ; and here onely i have hinted in briefe , what a christians state , being , and condition is ; if it should please you further to consider of it , and to give up your selfe into this processe , as i likewise hope that you are already in it . . but for a more brotherly recreation , i thought good to visit you with a short epistle ; and to solace my selfe a little with you in the hope and faith which worketh , and is in vs , untill we be once freed from this cottage , and be afterwards refreshed , and quickned perfectly one with another in divine and brotherly union , and vision . . and this i have done upon the desire of the doctor above mentioned , in all syncerity and uprightnesse ; and so i commend you to the tender love of jesus christ . the eleventh epistle : our salvation is in the effectuall working love of jesus christ in us. . deare brother in the life of jesus christ , i wish from my heart the divine working love unto you , that your noble lilly-twig sprung forth in christ , may in the power of christ , grow great , and bring forth much fruit in the paradise of god , to the heavenly joy of us all , and our eternall brotherly fellowship . . i rejoyce in my soule , when i perceive that a goodly , vertuous , faire branch is sprung up in our tree of life christ ; and i hope also to be a partaker of its good fruit . . as one branch on the tree doth enjoy the sap and power of the other , and they all doe mutually grow , and beare fruit in one onely power ; so likewise we are in the tree of christ all onely one , which [ tree ] is christ in us all. . seeing then that you freely and unfeignedly with all acknowledgement of heart and mouth , doe approve your selfe to this tree of life ; and on the contrary doe renounce , and gainesay the poyson , and delusion of satan ; therefore i wish nothing more at present , then that i might be able in the power of this tree which is christ , to impart and give the influence of my power received from him unto you , that we might grow together as members in one power . . and i make no doubt , but the most high hath begotten his lilly-twig in you , for without divine power we have no longing , or hunger after god , and also we cannot know him without his spirit in us ; all that we understand and know of him fundamentally [ or in reality ] commeth from his revelation and operation . . for albeit the world prateth and talketh much of god , yet it doth it onely from custome , and receiveth its knowledge from the hystory of the literall word [ by the habituall faculties of its naturall reason ] and yet it is void of true knowledge . for none knoweth the father but the sonne and he to whom the son will reveal him . . and therefore we have no true knowledge of god , unlesse it be given us of the son , who liveth in us , if we be [ living ] branches on the vine . . for christ said , whosoever is of god he heareth gods word ; and to the reason-learned who were onely skillfull and taught in the letter , he said , therefore you doe not heare , because you are not of god ; also you are not my sheep ; you are ravening wolves , and hirelings . . therefore i say , that if we will speake aright of god , and understand his will , then his words must abide in us , in a quicke and living working ; for christ said without me you can doe nothing ; also none can call god lord without the holy spirit in him ; for his calling lord must be borne of god , and flow from the holy ghost . . nothing is pleasing to god , and also nothing is accepted of god , but that which he himselfe doth and worketh in and through the spirit of man ; therefore saith christ , all the plants which my heavenly father hath not planted shall be rooted out and burnt with fire , . therefore my beloved brother , you doe well to hold and keep your selfe to the originall of life ; and desire power and strength from it ; you shall be well quickned refreshed and strengthened , you are an acceptable guest to god and the members of christ , in [ this ] your purpose . . and if you persevere stedfastly and resist the devill , the world , and the earthly flesh and blo●d ; and prepare your selfe to fight like a true noble champion , for conquest against all these ; and overcome in you the potent , and open enemy selfe-love ; and come aright into our generall love ; then you shall certainly know , and sinde by experience that the noble and exceeding worthy trophee , or crowne , of christs conquest , which he obtained in the overthrow of death and hell shall be set upon you , with the heavenly kingdome of joy . . and then all the children of christ together with the holy angels , shall exceedingly rejoyce more with you , then for righteous ones , who have allready obtained it . . and the fair and noble sophia shall be given for a spouse unto your soule , which now at present standeth at the doore of your soule , and doth earnestly entreat and call you with her vo●ce ; and knocketh bidding you to come forth , and hold out aright , in battle against sin , death , devill , and hell , and with your earnestnesse or fixed resolution , to set the grea● petards against the strong fort of nature , and shee will helpe you to blow up , and demolish this strong fort. . and then you shall see great wonders , and at the hour of conquest the joyfull nuptialls or marriage of the lambe shall be celebrated in heaven in you ; and then the * shepheards staffe shall be given by christ , into the hand of your soule . . but be sure , remember to keep truly and faithfully unto the end , what you have promised unto this chast sophia ; it must be in right earnest and not to looke back again into sodom , as lots wife ; who was turned into a pillar of salt. . but you must goe out of sodom with lot according to gods command , and enter into the footsteps of christ , not at all regarding the scoffings , reproaches , and opprobrious speeches of the world ; but love the * brand of christ more , then the friendship , honour , and goods of the whole world , and then you may walke along with us , upon the pilgrims path of christ . . but if you doe not relish this , but minde and desire rather the pleasure and honour of the world , then you are not as yet ready and prepared for the marriage , and to come to your spouse , our loving and deare sophia . . therefore consider well your selfe , behold and examine well your whole heart , if you finde a longing desire and drawing thereunto ( as i in part perceive and take notice of ) then doe not delay or put it off an houre , but goe forward , and enter with a right earnestnesse [ or fixed minde ] into repentance , and yeeld up your will wholly and fully , to enter instantly thereinto , and never to goe out from it againe ; albeit you should therefore forsake body , life , honour , and goods . . and if you doe thus then you are rightly prepared , and the true pioneer will come unto your soule , and doe that in you which you cannot doe without him . . and although afterwards [ vaine ] inclinations , and great strife and opposition in the flesh might stick and cleave unto you ; and your reason call you a foole ; yea though gods anger should cover and cloud you in soule and body , yet all this will not hurt you ; you shall spring forth under such thornes with a new minde , and walke with the spirit in heaven . . and albeit the earthly body must be conversant with the creatures , yet it shall be with it , as with a rough stone , in which fine gold groweth . . be not at all offended at my tribulation , and persecution ; neither be afraid ; for it is the marck of christ ; looke but back into the scripture , and see how it went with the children of god ; how were they continually persecuted and killed by those who should have taught the wayes of god. . for i am entrusted with a precious pearle , which god doth so cover , that the unworthy see it not , but are blind therein , and are offended at the simplicity of the person ; that so they may remaine blind to themselves in the wisedome of their owne reason ; this they see , and yet doe not understand it , seeing they scorne and despise the simplicity of christ . . but the time is very nigh at hand when they shall give an earnest account for it . . but that god hath given you to understand what it is , and from whence it commeth ; be thankfull to him for it , it is befallen you out of grace ; for you have humbled your selfe before him , and there may yet greater grace happen unto you , if you persevere stedfast in humility , and earnest prayer . . i will willingly impart unto you my love , as a member of christ , with praying and cooperating ; for it is meer joy in my heart so to doe ; albeit i must therefore suffer bodily trouble and calamity ; yet i rejoyce to see what god the lord hath done by me poore man hitherto . . satan cannot hinder the wayes of god , and though it seemes as if he hindered them by his murtherous cryes , yet they are thereby the more divulged and made knowne , so that the children of god doe enquire after the true ground . . but the wicked crew is thereby hardned and hindred ; but others are thereby called , and this you shall see before a yeare come about ; and though they kill me , yet it must goe forward ; for it is from the lord. . and i commit you to the tender effectuall working love of jesus christ ; and commend my selfe unto your brotherly love , favour , and affection . dated at gaerlits , april . . j. b. the twelfth epistle : to mr. john budofsky . our salvation in the life of jesus christ . worthy , much respected sir , all syncere wishes of divine salvation in holy power ; and of all temporall welfare premised . . i have received your letter sent to me for christian friendship and refreshment , in divine knowledge , in divine desire , and affectionate hearty christian love , and it is exceeding welcome , and acceptable to me . . and also i doe rejoyce that yet god hath his children , and little flock here and there , whereas else at present the world is deeply drowned in wickednesse , and is apprehended in the fire of anger , which shortly shall make a great rent in the antichristian christendome , as it is knowne and manifest . , and that man doth very well and right , who learneth to know himselfe aright what he is , which cannot be brought to passe through reason , and sh●rpe searching [ or deep studying and speculation in naturall acruments of reason ] but in the true * processe of christ , in a reall resigned soule , which disclaimeth and forsaketh the reason , and its owne wit and humane selfnesse , and entreth with a true conversion from the earthly way into the highest simplicity of christ into the true and deepest humility under the crosse of christ , as christ hath faithfully taught us , and sayd , vnlesse you turne and become as children , and be borne anew of the water , and holy spirit , you cannot see the kingdome of god. . whereunto a true reall resignation , and renouncement of humane selfe doth belong ; that man wholly betaketh himselfe into his inward ground , and wholly annihilate himselfe in selfe , and turne himselfe by earnest repentance with inward entire desire from this worlds being in to god , and wholly dye in the death of christ to his owne strength and selfe-will● , and fall downe or sinck into the mercy and compassion of god ; that so he may be apprehended of the holy spirit in the inward ground in himselfe , that the same may see , will , and act through him , what is pleasing to god ; who onely is the true searcher in divine knowledge , and the light of the soule , in which light it beholdeth and knoweth god , and in no other way may it attaine to divine and naturall knowledge , vision , and contemplation . . for the naturall rationall man understands nothing of the mystery of gods kingdome , for it is without , and not in god , which is plaine and manifest by the learned in reason , in that they contend , and wrangle about the being and will of god , and yet know it not , for they heare not gods word in them . . and all is dead and voyd of understanding in reference to god , which hath not the living voyce , and the divine hearing of the new birth in the ens of christ in it ; that the spirit of god may give testimony of his outward hearing and teaching in him , in which internall seeing , god onely is knowne , and his being understood , to which the outward literall , or written word is onely a forme and a prepared instrument . . but the true understanding must flow from the inward ground , out of the living word of god ( which must before be opened and revealed in man ) and enter into the written word . that there may be one concordance and harmony , else all teaching of the divine being and will is nothing but a building upon the great babylon of earthly reason and wonders . . in which internall ground all my knowledge concerning the divine and naturall ground hath taken its rise , beginning , and understanding ; for i am not borne of the schoole of this world [ or educated in scholastick arts ] and am a plaine simple man ; bu● by gods spirit and will , i am brought without my owne purpose and desire , in to divine knowledge in high naturall searchings . . which knowledge , and free gift of grace , i shall ●eartily and willingly impart to my deare brethren , and fellow members in the life-tree of jesus christ , and dayly make supplication to god , that their hearts might be opened in divine hearing and understanding ▪ that such knowledge might be manifest , and made knowne also 〈◊〉 them , and we might be delivered out of the contentious disputing babylon , and be brought into one brotherly love , and heare in us what gods will and being is . . and sir , i let you understand that your acknowledgement and tendered friendship , is of great acceptance with me ; and i wish also to discourse with you of divine matters , and recreate my selfe therein , which ( being we are so from one another ) cannot be done so well , and yet it may fall out ; for i am fully intended ( when the dayes be a little lengthened , and we be somewhat better assured of more constant weather , if god grant so much favour and time of peace ) to conferre with you and other good brethren , and friends in those parts by word of mouth ; and then i will answer your propounded points , and speake with you fundamentally of them , which now in haste cannot be done : and i commend you , and yours , to the meek love of jesus christ . dated , . december . . the thirteenth epistle . a letter written to one in temptation , and trouble of minde , shewing whence it ariseth . our salvation is in the life of jesus christ in us . . deare sir , my fellow-member , and brother in christ our saviour ; my cordiall wish and cooperating desire of the divine love and grace premised : i desire to let you know in christian love , that i have considered your condition in a christian sympathy and fellow-feeling ; and have brought it before the gracious compassion of the most high , to see what hee would be pleased to let me know therein . . whereupon sir , i must tell you , that i in the same gracious compassion obtained such an insight and vision of your condition and temptation , that the ground and cause of it is made knowne to me ; and i will set it downe in briefe for a memorandum , that you may consider and ponder it seriously by your selfe . . the first cause of such strong working temptation , is the supernaturall super-abundant and unspeakable love of god ; ( that is , the divine good will , and then the creaturall will of man strugling one against another ) that the humane will refuseth fully to resigne and give it selfe up with totall confidence unto such great grace of god ; which is tendred unto it out of pure love ; but seeketh it selfe and its owne love of transitory things ; and loveth it selfe , and the * beings of this world more then god. . therefore mans own nature ( which in its owne centre without the love of god , standeth in meer anguish , strife , enmity , and unquiet contrariety ) tempteth him ; into which also the devill snooteth his false desire , to lead man astray from such high grace , and love of god. . this temptation is the greatest ; and it is even the combate which christ maintaineth with his love ( shed forth into the nature of man ) against such selfenesse , also against gods anger , sin , death , devill , and hell , in which combate the humane dragon must be devouted by the love of christ , and changed into an angelicall image . . and if the love of god in christ had not its influence in you , you should have none of this combate , but the dragon ( viz. the false develish will ) would maintaine his naturall right [ and possession without any such conflict or disturbance . ] . now therefore this perplexing , and distressing temptation is wrought very sensibly in nature by the dragon , who is in travelling anguish with his owne nature , when such great love of god commeth into him and would change his naturall right into a divine [ selfe denying ] will. . for here christ [ the serpent-stroyer ] standeth in man , in hell , and stormeth , or assaulteth the strong prey-fort of the devill , whence ariseth such strife ; where christ and lucifer fight for the soule , as god hath given you to see , and know experimentally in the first temptation . . thus christ b●uiseth the head of the serpent , and the serpent stingeth christ in the heel , and the poore soule standeth in the middest in great trembling and sadnesses , and can doe nothing , but onely stand still in hope ; it is not able also to lift up its face before god ; and powre forth its effectuall prayers ; for the dragon turneth its face towards the vanity of this world , and shewes it the beauty , and glory of this world ; and mocketh it , because it will become another creature ; and represents unto it the kingdome in which it liveth and its naturall ground . . and here the soule standeth with christ in the wildernesse , in the f●●ty dayes ●emptation ; where the might , glory , riches , and pleasure of this world is tendred unto it ; alluring it to elevate it selfe , and enter into its owne selfe● will. . the second temptation of lucifer , and the selfish dragon of nature , is this , that when the soule hath tasted the divine love , and hath beene once illuminated , then the soule will have that same light for its owne propriety , and worke therein in its owne power and ability as in its owne peculiar possession ; understand , the nature of the soule , which being without gods light is a dragon as lucifer , that i say will have it for its owne propriety ; but this dragon will not resigne up his naturall right ; he will be a maker and disposer of the divine power , and live therein in great joy in his fiery [ selfish ] nature ; and this cannot be . . this dragon ( viz. the fiery nature ) must be changed with its owne will into a love-●●re and forgoe his naturall right ; but he is unwilling to doe it ; but he in such a charge or transmutation looketh for an owne selfe power , and yet findeth none , and therefore he beginneth to doubt of grace , because he seeth that in such working he must forsake his naturall desire and will ; and hence he continually is afrayd , and will not dye in the divine light from his owne naturall right , but alwayes thinketh that the light of grace ( which worketh without such sharpnesse and fiery might ) is a false light . . whence it commeth , that the outward reason ( which however is blind [ and seeth nothing aright of it selfe ] ) continually thinketh : o! who knoweth how it is with thee , whether it be true or no , that god hath illuminated thee , that he is in thee ? i may likely proceed from such a fansie ; thou seest not the like in other people , and yet they thinke to be saved as well as thou , thou makest thy selfe thereby onely the foole of the world , and standest in feare and trembling at gods anger , more then those who comfort themselves onely with the promise of grace upon the futu●e revelation . . thus it commeth to passe , that then the internall ground doth sigh and pant after the inflammation and motion of the light , and faine would have it ; but the nature is able to doe nothing ; it is as if it were wholly rejected of god , which is also true , as to the selfe-will ; for god hath planted a new will into it , it must dye to its owne will , and be changed into gods will. . and because the will of nature must here dye and resigne up its owne right to the will of god , therefore such griev●a● te●p●ations are therein ; for the devill will not have his p●e● f●rt to fall , or be demolished ; for if christ shall live in man , then the spirit of selfe-lust and imagination must dye , and yet it doth not wholly dye in the time of this life by reason of the flesh , but it dyeth dayly , and yet liveth ; and therefore there is such contest , which no wicked man feeleth ; but onely those who have put on christ , in whom christ fighteth with lucifer . ● . the third temptation is in the strong holds of the devill , namely , in the will , and minde , as also in flesh and blood ; where the false centres lye in man , as a peculiar selfe-will to the proud temporall life , to the l●st of the flesh , to earthly things ; also many curses of men which have beene wished upon his body and soule , through his temptation ; all the sins which have grounded and concentred , and yet stand in the astrall spirit as a strong fort ; in which christ now fighteth , and will destroy it ; which strong hold of might , pleasure , and beauty of this world , the humane will doth still esteeme and hold for its propriety and best treasure ; and will not resigne it up , and be obedient to christ . . therefore beloved sir , and christian brother , i tell you , and give you to understand what our loving lord jesus christ hath shewn me in my consideration ; examine your selfe , what your temptation is ; our deare lord sayd , we must forsake all , and follow him ; and so we should be right * christ-like poore . . now if you yet stick with your minde in the selfe lust , imagination , and love of earthly things , then therein ( namely in those cen●●es which yet worke in you ) you have such temptation . . but if you will follow my child-like counsell , i tell you this , that when such temptation doth arise in you , you must then imagine nothing else to your selfe , save the bitter suffering and dying of our lord , and consider his reproach and scorne , his contempt , and poverty in this world , which he hath undergone and done for us poore men ; and resigne your desire and whole will thereinto , that you would very ●aine be conformable to his image , and with all unfaigned willingnesse follow him in his * processe , and patiently endu●e whatsoever is layd upon you to suffer , and that willingly for his sake ; and desire onely to be conformable or like unto him ; and for his love sake and will be content to be abject , despised , in contempt , and affliction , that you might but mainetaine and keepe this his l●ve in you , and will no longer to your selfe , but onely what christ willeth through you . . deare sir , i feare me , there is yet somewhat in you , that is displeasing to christ , by reason whereof there is such strife in you , christ willeth , that you should with him dye to your owne will , in his death , and arise in his will , and live with him ; and christ is at present in your soule , and striveth for your soule . . let all earthly will goe , and resigne up your selfe wholly and fully ; let joy and sadnesse , comfort and conflict , be all one unto you ; and so you shall with christ be a conquerour over the world , devill , death , and hell ; and at last finde by experience what christ hath beene in you ; and wherefore this hath hapned unto you , which hath been the processe of all the children of christ : i speake out of christian affection . dated on the day of christs going to his suffering , and dying : an. dom. . j. b. the fourteenth epistle . to frederick crausen , at goltberg . the open fountaine in the heart of jesus christ be our refreshment and constant light. . worthy , learned , and kind sir , my friend and beloved brother in christ ; all hearty wishes of the love , illumination , and blessing of god premised ; your diligent study in the divine wisedome is very acceptable , and joyous to me . . and so much the more , in that i perceive in your letter , that god hath opened your heart and spirit to a right understanding ; and i wish from my heart ( as indeed i doe not at all doubt ) that the precious corall in the humanity of christ might againe spring forth ( in the spirit of christ , and his tender humanity in us ) from the inward man in your paradisicall plant withered in adam , and bring forth true fruits for the table of god. . and that the noble , and pretious branch may be fast engrafted in the vine of christ , and spring forth a fresh from the same ; and may blossome with us amidst this present wicked thorny world ; and helpe to ●oretell the summer of christ in his time of the lilly ; indeed some branches out of christs rose-garden doe here and there appeare ; and doe spring forth as a wonder of god in the midst of the fire of tribulation in babel . . but that you say , my writings have given you some direction , goe to ; be thankfull to god for it , who thus manifesteth his wonders , and deep hidden wisdome by mean and unexercised people , and sets them for a light to the children who in the cradle of the world , worke in their babel , and fable ; and that they are convinced by mean simplicity , that their workes , will , and life , is onely a carved image , and a forged selfish invention ; that hath not its foundation and root in him . . as at present the most high hath given us manifoldly to understand whence in short time his wonders in his hidden wisdome are [ and shall ] be declared to the world in writings for the light thereof ; in which our posterity , and all those who obtain understanding from god in them , shall not onely wonder , but exceedingly rejoyce . . i understood by mr walter , that you have received some of my writings , which doe much delight you ; yet i could wish that you had the last peeces also , which are more plaine and cleare , and have a sweeter foundation , in which the manifested god , may be knowne in all his wonders , and workes very clearely . . they will in many places open more light unto you in your practice ▪ for the ground of nature is very clearly discovered therein ; as also our very fair pleasant garden of christ , of the new birth . . beloved frederick it will give you much furtherance to temporall and eternall exercise ; and i hope that you ( being an engraffted cyon ) shall not breake of from the tree of the divine wisdome ; for shortly there will come a time when it shall be of needfull use and you shall rejoyce among the firstlings that goe out from babel . . i highly thank you for your present which i have received ; and i shall , for its recompence , cary it in my will into the mystery of the most high ; and it shall be received as a treasure for you ; and i acknowledge hereby , your true open heart . , however the pearl will not be therefore given , but for nothing ; as god hath done for us in christ ; and so one member is bound unto the other ; and i commend you to the sweet , and pleasant love of jesus christ and exhort you further to seeke after the pearl . dated , . july . j. b. the fifteenth epistle . the salvation and light of god in the life of jesus christ enlighten you , and give you further to understand his will. . courteous sir , and good friend ; i cannot but rejoyce with you , in that you have given up your life to [ be ] a plant of god ; and so it springeth and buddeth sorth in the body of jesus christ the sonne of god , who hath begotten us againe to a living creature in himselfe , and hath set us before his father as a lovely plant in his pleasant paradisicall garden , to his joy and deeds of wonder . . and i finde ( if i consider aright ) that you are not onely a plant of god for your selfe , but as a pleasant hearb , and flower doth not hold its strength and vertue within its selfe , but doth cast forth and diffuse its vertue for a sweet rellish unto all living * essences ; and freely presents it selfe unto all creatures , what ever become of it , and so it doth not spare it selfe , but continually produceth its power and smell , . and thus i finde it to be with the soule of man , which continually groweth and freely yeeldeth its power or vertue for him to tast that desireth it , and is capable of receiving its power ; be it either to love , or anger , to the life of god in christ , or to the life of pride , leading into the utmost drift of misery , which in the end befalls those that are not growne in god. . but prai●e , glory , and honour , unto those who are regenerate in christ , who although they doe here lose their life , and appeare before the sting of the tho●ny plant as a poore uselesse hearb , that is trampled under foot ; but as an hearb that is out downe and ●s no more seene or discerned , and reason sayth it is , quite gone , but for all that it hath its root in the earth , and springeth up ; thus likewise the soule of the saints is engrafted into the holy life of jesus christ , and standeth in god his father , and springeth forth againe through death . at which ( seeing we have knowne the same effectually ) we doe rejoyce ; and therefore we esteeme the life of this world , which confisteth in the source of the stars and elements , as the least , and doe rejoyce that we are the children of god. . seeing we know that god is really in us , and yet he is hidden to our earthly life , therefore we know that our soule is in god , and springeth up in god , and the body is in the dominion of the stars and elements , according to the source of this world. thus we are gods image and likenesse , who himselfe is all ; should we not therfore rejoyce ? who will separate us from god , if the soule be in god , where no death or destruction is ? . therefore my deare faithfull friend , and brother in christ , i esteeme it great joy unto me , that i have found a precious plant of god of you , of which my soule smelt , and thereby was strengthened , when the oppressour would have torne it out of the land of the living ; when it lay under the oppressours ; and the thorny plant● of antichrist intended to devoure us . but as god commeth to helpe the branches which stand in him with his power that they might not perish ; albeit devill and death doe storme against them ; so they must spring forth againe through death , and the wrath or fiercenesse of the anger and sting of death ; and though god bestow the most noble and precious hearbe of his garden upon it , yet his will must stand ; what is sowne in him , that must grow in him . . this we know , in that he hath given his heart ( viz. the most precious plant in himselfe ) to become man for us to a strong sweet savour of regeneration in him ; that when we were in death , we might be able to spring forth , with , and through him out of death , in god his father ; and bring forth the fruits of paradise . . being then we know that we are the plants [ fruits or nurserie ] of god , let us not feare any thing , but continually grow in the life of god , and bring forth fruit to gods honour , and deeds of wonder , we shall enjoy them eternally . . and being we know , that our pretious life standeth in great danger ( betweene the kingdome of heaven , and the kingdome of hell ; lying captivall to both , in this time of life ) therefore we must walke warily , and circumspectly ; that our pearl may not be broken ; we must not let the savour of * wrath into us , for to corrupt and spoil us ; whereby the pretious fruit is hindred in the growth and god should complain of us ; that he is like a vine-dresser that gleaneth ; and would faine enjoy the pretious grapes . . therefore let us be watchfull to fight against the prince of wrath ; that the pretious grapes , and fruites of god may growe in us ; in which god may have a good smell and tast ; that we may be a pleasant sweet savour to him in christ . . we shall well enjoy it , when we are rid from the vanity of this life ; and then we shall live and spring up in god , and eate of the pure life of god without defect ; and he will be our food , and we his that so there may be a pleasant mutuall paradisicall growth in one another , we in god , and god in us ; in the eternall source of the holy life in gods nursery ; wherein is meere perfection in pure love . . for which cause we labor so earnestly , and suffer the scorne and contempt of the world , that while our earthly life springeth in death , our heavenly life may spring forth through death , that so the earthly life may appeare before the heavenly as a scorne ; which indeed is not worthy to be called a life , comparing it with the heavenly . . and therefore we suffer patiently in the earthly life , and rejoyce , in the heavenly , in hope that we shall be freed from vanity ; and then we shall be well refreshed with consolation ; what we have beene faine here to sow in tribulation and trouble , we shall reape in great joy . . wherefore my very deare brother in the life of god , in which you stand , you are more acceptable to me , that you have awaked me out the * sleep , that i might goe on to bring forth fruit in the life of god , and afterward to rejoyce therein with the children of god. . and i give you to understand , that after i was againe awakened , a very strong odour was given to me in the life of god ; and i h●pe to bring forth fruit therein , and to awaken the sleepy , as god hath awakened me out of the sleep wherein i lay . . and i entreat you for the holy life sake of god in christ , that for the future , you would not be faint or weary ; but animate , and quicken up your life in christ , that our spirits may be apprehended and understood , which cannot be without the divine power . . for every one speaketh from his essences in the wonders of god , according as his life is enkindled in god ; and no man can bring us to an understanding , but the onely spirit † of god , which in the day of pentecost did in the mouth of the apostles change the tongues of all nations into one , that the languages of all nations could understand the tongues ●f the apostles , whereas they spake but from one tongue , but the heart and spirit of the hearers were opened in god , that they all understood them every one in his owne language , as if the apostles had spoken in their language . . thus it is onely 〈…〉 god that one spirit can apprehend and understand another ; 〈…〉 feare me , that in many places of my writings i shall be difficult 〈…〉 understood ; but in god i am very easie and plaine to the rea●●r , if 〈◊〉 soule be grounded in god , from which knowledge i onely w●●e . . for i have ve●● 〈◊〉 from the historicall art of this world , and i write nor for the pride and honour sake of their art , for i am not begotten of their art but out of the life of god ; that i might beare fruit in the paradisicall rose-garden of god. . and that not for my selfe onely , but for my brethren , and sisters ; that we might be one holy body in christ to god our father , who hath loved and chosen us before the foundation of the world was layd . . therefore as christ spared not his life , and so also his true disciples , but did freely preach the kingdome of god ; albeit they suffered scorne and death in this world for it , and that onely for the sake of the heavenly kingdome ; so must we not feare so much the temporall scorne and death , for the heavenly lifes sake , and so pray , that god would deliver us from all evill , and give us unity in one minde . . but i am sorry that i am so difficult to be understood of you in some points of my writings , and i wish that i could impart my soule to you , that you might apprehend my meaning . . for i understand that it concerneth the deepest points on which the maine depends ; where i have used some latine words , but my meaning resteth in truth , not barely in the latine tongue ; but much rather in the language of nature . . for it is opened unto me in some measure to sound out the spirits of the letters , from their very originall ; and i would very gladly give you the meaning and interpretation of those words which i have used , and in which you have a misunderstanding ; but seeing it will take up some roome ; and now ( being i am in hast ) it cannot be done ; i am very willing to offer my selfe to give you a very cleare interpretation of them very shortly . . for i have beene so busied with travelling up and downe , and other affaires , that i could not pleasure you therein : i pray have a little patience to waite for it . . for i have yet so much to doe , by reason of my brothers daughter ( who is lately dead ) that i must run every week into the countrey ; and was also faine to make two sore journeys , with which the time is run away . . if it please god , that my travelling be once over , i hope , that it shall doe many a poore soule good service in its hunger ; yet what god will , be done ; as many a spile of grasse * perisheth , when the heaven giveth not its raine ; so doe worldly affaires hinder gods kingdome . . yet i know at present no other remedy or meanes to maintaine the earthly body , with wife and children ; therefore i will use all diligence , and set the heavenly before all earthly things , as much as lyeth in my power ; and it shall ( if you have a desire to read any thing of my writings ) be faithfully communicated unto you ; albeit i would faine learne of gods children , and refresh my selfe also in their writings . . for i account my selfe to be the most simple among them ; i have written onely a little for my owne remembrance , and divine exercise ; but seeing you doe so please to read it , i have no cause to conceale it from you . . for i acknowledge your great paines , that you bestow therein ; and i thanke god , that he in this world hath sent me a man with whom i may boldly conferre about gods kingdome , whereas else all is full of such blindnesse and madnesse , that i dare scarce open my mouth . . i heare the scoffers , which come along , but care little for their scoffes ; i know what spirits children they are ; i could wish , that they had my knowledge , and then they would leave their jeering . . concerning the transcribing of my writings which i am to send , i cannot tell whether they may be so safely done by n. for he cannot hold his peace , and i often heare vaine scoffing men speake of my writings , which i suppose comes from him , and cannot beleeve otherwise ; for he is onely a worldly man , and borne wholly from the schoole of this world ; we should have little fidelity or security by him . . we should not at first cast the pearles ( seeing they are costly ) in the way , but stay for another time , till they be more common , least the oppressour devoure them . . it may well be handed him to transcribe , yet not the first time ; but after that it is once copied out , that so the oppressour may not be able to destroy the same . . concerning your desire about the affaires at prague , where i was present at the con●●ing in of the new * king ( that the same is brought into sagan you have understood that it is already done ) he came in at the fort upon retshin of shlan , and was received of all the three orders with great solemnity , as the custome hath been formerly among all kings . . i exhort you to heed well what the prophet ezekiell hath written in the . and . chapt. whether the time of the great expedition be not at hand upon the mountaines of israel in † babel , especially in respect of the * seveberger who should get help from the turck and very easily come to the river rine . . where the great slaughter of the children of babel may then come to passe ; where two great rods of god shall appeare ; the one by war , the other by mortality , in which babel shall be ruined ; sheweth the spirit of the lord in all those who have prophesied before us . . although i account the election of a right germane emperour must be yet a little while deferred , and in the meane time great war and contention ; also desolation of many citties strong holds , and potent countries shall follow , fo far as even now is the right time , of which the spirit prophecieth ; which we doe not so punctually understand . . for a thousand yeares before god is as one day ; the spirit seeth all things nigh at hand , and then the * fidereall man supposeth that it will be instantly , yet it stands in gods coun●ell . . however we know for certain the ruine of the citie babel to be very nigh , and it appeareth to us as if the time were even instantly at hand ; whereas yet we cannot fully apprehend the counsell of god , but as a pilgrim , that is a day in a countrey cannot learn all , even so it is with us . . for god keepeth the time and houre to himselfe ; and yet sheweth by his spirit , the wonders that are to come . . i give you to know , that h. n. hath sought to copy out my desired booke ; and seeketh to get the right originall of the † first , the which as i understand shall be effected ; it may the most conveniently be brought forth by n. n. . however it be ; the * new antichrist doth mightily triumph in the growth of the † old , and burneth like a fire in juniper wood ; it supposeth it is joy ; and [ a golden time ] but it is in misery ; and oppression ; and * babel is of a flaming fire . . at present being in hast , i have no time to write more at large to you ; for there is nothing more as yet begun ; yet i hope soon to begin it , as my minde in the driving will continually sheweth me ; i shall faithfully send it you at the place appointed . and i faithfully commend you into the meeknesse of jesus christ . dated , thursday after martinus , . the sixteenth epistle . the open fountaine in the heart of jesus christ bee our refreshment . . noble , honoured , and much respected sir , the salutation and kind wish of divine love , and fulnesse of joy in our immanuel , in his wonderfull sweet power , together with all temporall prosperity of body premised ; i desire to let you know , that i am certified how you are a well-wisher to the * fountaine of wisedome , and doe make use of some of my writings , and also that you bear a great desire after the well-spring of christ , and the noble wisedome , which hath moved me to write unto you seeing you have perused some of my writings . . but there are some found , who out of envy , misapprehension , and misunderstanding of them doe prate and storme against them , as may be seen by the annexed pamphlet , how the poore , proud , silly , man , vapoureth , and stormeth , and yet hath not the least understanding whence my writings flow . . yea he puts a false and most strange sence and meaning upon them that he might thereby onely confirme his miserable opinion , for he hath spread abroad some writings concerning gods election of us , and thereby thinketh to entangle and snarl us in despaire , and so to open a gate of all lewdnesse , and wantonnesse . . and therefore he liketh not the tast of the open fountaine of christ in my writings ; whereupon i have made short a declaration upon his annexed pamphlet , and have given it onely in breife to the consideration of him that reads my book , seeing the ground is else where sufficiently and satisfactorily to be found in my writings ; that men may see how this carping pamphletter thinketh to beguil , and bereave us of the cheifest treasure , on which our eternall salvation and happinesse dependeth , and that with cunning words by alleadging and quoting of the scripture ; as a toad that sucketh poyson out of honey ; even so he * perverteth the scripture ; as is to be seen in his description of the virgine mary and the promised seed of the woman ; how he therein falsifiyeth , and imbittereth the scripture whereupon he buildeth the election . . at the which i am much grieved in my heart , that the man is so burthened ; and possessed with such an opinion , which burthen is very heavy , and he cannot get rid of it , unlesse he learne to understand the centre of all beings ; whence good and evill arise ; what gods love and anger is , and learne to understand the three principles , else he will not be freed from such opinions . . albeit i wonder not , that my writings seeme strange unto him ; for there is somewhat new that surpasseth the reach of reason , they have another sense , another understanding then his ; another root whence they spring ; for i have not gathered them together from the letter , neither learned i them from other mens writings ; i was an ignorant childe in that respect , as lay men usually are ; i knew nothing of such things ; i sought it not also in such a way ; i sought onely the heart and open well-spring of jesus christ , to hide my selfe from the tempest of gods anger , and from the opposition of the devill , that so i might get a guid and leader that might rule and direct me in my life . . but when this did presse so hard upon me , and my minde forced so strongly into the combate against sinne , and death ; and towards the mercy of god ; that i was resolved rather to part with my life then to give in , or desist ; such a garland was then set upon me , which i hope to enjoy , and rejoyce in it for ever ; and i have no pen sufficient to describe it ; much lesse can i expresse it with my mouth ; and from thence my knowledge came , and also the desire to set it down , onely for my owne memoriall , and i was intended to keepe it by me till the last of my dayes , and how it came to passe [ that it was published ] you know sir , very well , by mr. n. but gods providence and permission herein was such , that you and your brother were called as firstlings unto it , by whose meanes it was propagated . . therefore i exhort and entreat you for the eternall salvation sake , to heed and minde well , the pearle that god favoureth us with ; for there will come a time , that it shall be sought after , and greatly accepted of ; let no stormy gusts drive you to and fro ; but looke upon it aright , and pray god the most high , that he would be pleased to open the doore of knowledge , without which no man will understand my writings , for they surpasse and transcend the astrall reason ; they apprehend and comprehend the divine birth ; therefore there must also be the very like spirit , to understand them aright ; no speculation [ or acute apprehension or notion of reason ] reacheth them , unlesse the minde be illuminated from god , to the finding of which , the way is faithfully shewn unto the seeking reader . . i speake in good truth and syncerity , before god and man , and appeale also therewith before the judgement of god , and declare ; that there is no good at all in any disputing , without gods light , and spirit , also nothing that is permanent , constant , undoubtedly grounded , or well-pleasing to god , may arise from thence . . therefore he that will learne to understand the right and true way to god fundamentally , let him depart and forsake his owne reason , and enter into a penitent , humble , and to god resigned childlike , or filiall life , and so he shall obtaine heavenly power and skill , and shall put on christs filiall spirit , that shall lead him into all truth ; else there is no true way to god , but this onely . . if it come so farre that the * virgins garland be set upon him , he shall not need say any more , teach me , &c. for it is written , they shall all be taught of god ; otherwise i have no knowledge skill or understanding ; i have been in my writings as a young scholar that goeth to schoole ; or as a shower that passeth by , what it lighteth upon , it hits ; thus hath my apprehension beene , even to this day . . the booke aurora was my first childish beginning , i wrote also contrary to reasons conceit , onely according to the appearance of light ; in a magicall [ cabalisticall or parabolicall manner ] i understood it very well , but it was not sufficiently explained ; it needed a more large description and exposition ; for i intended to have kept it by me , but it was taken from me against my will , and published , as you sir , know ; and i commend me into your favor , and us all into the meeke love of jesus christ . dated the third of july , anno dom. . the seventeenth epistle . worthy , and much respected , noble sir , . the hearty salutation and desire of divine love and fulnesse of joy in our immanvel , in his wondrous sweet power , with all bodily and temporall welfare premised : i give you friendly to understand , that i have entirely considered of the conference lately held ; and being i perceive you to be a zealous lover of the truth , and divine mysteries , i would not omit to visit you with this epistle , seeing opportunity hath beene given me to answer somewhat , upon the article of a person , who opposed me in the article of gods free-grace [ of ] election ; and i have sent this my answer for you to read over . . but so far forth as the minde cannot rest satisfyed with this little ; i am ready , and willing , if it be desired , to write such a book , and to enlarge , and unfold it so , out of the centre , that the heart might rest satisfyed thereupon ; albeit i should suppose that christian might finde so much in this little that he might be satisfyed in reference to this , and other articles . . but seing neverthelesse that this article hath perplexed many men , and thereupon such opinions are stated and concluded , which doe set open a gate for all iniquity , unto the world , i am therefore greived at it ; being it is given me to know from the most high , that this article hath not as yet been understood from the very ground , and i wish from my heart , that it might be understood ; that we might not looke so strangely one upon another as men devills , but as loving bretheren ; and the innate , dearely purchased children of christ , that we might walk in a right true love one towards another , which in such a conceit and conjecture , that god chuseth one and not another , can never be done . . but if i looke upon my brother as my [ owne ] flesh and spirit , then it may be truely effected ; which the scripture and also the original of mankind do powerfully testify and convince us of ; and yet much more my conscience in the spirit of the lord convinceth me that i ought to love my brother as my owne life , or as my god ; what would god command me to love [ one that is ] a damned devill ? no , but [ one that is ] the member of my [ owne ] body . . therefore for this cause i have taken an occasion to write unto you and christianly to entreat and admonish you , better to consider this article , and in that consideration , not to suffer any thing at all to possesse your minde , or take place in you , save the pleasant name of jesus , who is come into this world and manifested himselfe in our humanity , to seek and save us poore lost men dead to the kingdome of god ; and to restore againe , what was lost in adam . . i write not this , to be a master over you , but in a brotherly manner , for a mutuall search , and recreation with you , that our saith , and confidence towards god , may be strengthened in the lord for we are on all sides but men , and should of right behave our selves in doctrine , and life towards one another , as members ; for he that findeth his brother in the spirit of christ findeth himselfe . . much disputing is not at all profitable , it maketh onely confusion ; goe with me in my writings unto the centre of all beings , and you shall see the * originall in good , and evill , and be freed from all this error , for you shall finde so much in my writings that will give reall satisfaction to the minde ; so far as the centre of all beings is apprehended there ariseth such joy in the minde , which surpasseth a●l the joy of this world ; for the noble and pretious * stone of the wise men lyeth therein , and he that findes it , accounts it of higher excellency then the outward world , with all its glory ; should not that be joy to finde and know god , so that man in himselfe is able to see and finde all things , and what is scarce deciphered in a thousand bookes ; and to know it really in every thing ? with whom shall i contend and wrangle about religion , if the same be manifest in my heart ; that i am able really to behold all things in there root ; and originall . . i doe not speake this to boast of my selfe ; who am as nothing , and god is all in me , but to the end that if any had a minde to seeke ; that he might also seeke and obtain ; albeit i sought it not in that manner , also understood not , yea knew nothing of it ; i onely sought the pleasant love heart of jesus christ to hide my selfe therein , from the wrathfull anger of god , and the enemy , the devill ; but then more was revealed to me then i understood , and sought for ; and thence i have written , not thinking to be known withall among such high people . . for i thought that i wrote onely for my selfe , and intended to have kept it by me , even to my end ; yet now it is manifest , and come into many mens hands without my knowledge and endeavour ; thereupon i am urged to entreat you and others , and to put you in minde not to looke upon the simplicity or meannesse of the author , or to be offended at the person ; for it pleaseth the most high to manifest his counsell by foolish people , which before the world are accounted nothing , that it may be knowne and acknowledged that it comes from his hand . . therefore if my writings come into your hands , i would that you should looke upon them as of a childes , in whom the highest hath driven his worke ; for there is that coached therein , which no reason may understand or apprehend ; but it is childlike , plaine , and very easie to the illuminate ; it will not be apprehended of reason , unlesse reason be enkindled with gods light ; without that , there is no finding ; and this i desire to minde you of , and all tho● that read them . . christ sayd , seeke and you shall finde , knock and it shall be opened unto you : my father will give the holy spirit to them that aske him for it : herein lyeth the pearle hidden , he that will have it must thus obtaine it , else there is no finding , save onely an halfe [ lame ] blind knowledge , like a delusive shadow of fansie [ or a painted sound ] in the pearle there is a living knowledge , where a man need never aske , is it true ? for it is written , they shall be taught of god : also , we will come unto you , and make our abode in you : also , hee that hath not the spirit of christ is none of his : and therefore christ saith , seeke first the kingdome of god and the righteousnesse thereof ; and then all other things shall be added unto you : he biddeth us to endeavour and seeke after it ; not to fit still , and wait upon election ; but to come to him , matth. . and to labour in his vineyard ; and not wait and expect driving , but to come willingly . . seeing then i have found a wise heart in you , i am the more emboldened to write unto you , hoping that you will judge wisely ; now if any thing in my writings should seeme darke and obscure , and difficult to be understood ; i pray set it downe and send it me as occasion serveth ; i will make it more childlike , plaine , and cleare : and i commend you and yours , and my selfe with them , in brotherly union , into the meek tender love of jesus christ . dated , . july , . the eighteenth epistle . . noble sir , after wishing you the divine love and fulnesse of joy in our immanuel , in his wondrous sweet power , and all bodily and temporall prosperity ; i friendly certifie you , as now opportunity giveth me leave , that i have considered of the conference wee had lately ; and being i have observed your selfe and others there present in high divine zeale , as lovers of god , and his truth ; who desire to search with earnestnesse the mystery , and ground of all beings , and to come into the light ; thereupon i would not omit to write unto you , and put you all in minde thereof ; and withall give further advantage to such zealous seeking , and declare how the pearle is to be sought and found . . for i am also among the seekers , and it lyeth me most chiefly in hand , not to hide , or bury that which god hath entrusted me withall , but to set it forth , that gods will might be knowne in us , and his kingdome might come and be manifest in our seeking and desire ; and we might be found as children of the most high , one towards another , and acknowledge one another as members and brothers , and not as strangers and outcasts ; or as devill men one towards another , as the article of election ( as it hath of some beene hitherto handled ) doth give forth and import little lesse . . and albeit we are apprehended and captivated in the heavy fall of adam in the anger , that his anger hath indeed chosen us to be children of damnation ; yet god hath bestowed his beloved heart , viz. the centre of the deity , thereupon ; and hath manifested it in the humanity ; that he might againe regenerate us in him , and manifest the life againe in us . . and as the heavy fall came from one upon all , and passed [ or pressed ] upon all ; so likewise the grace came from one and passed upon all ; and the apostle saith , that jesus christ came into the world to seeke , and save that which is lost ; that is , the poore , lost , damned sinner , apprehended in the wrath of god , and chosen to damnation ; and not the righteous , and who with abel , seth , henoch , noah , sem , abraham , isaac , and iacob , are comprehended in the love ; but the poor sinfull man captivated of gods anger ; as cain , ismael , esau , and the like ; [ he came ] to seek and call these , to returne , and be converted ; as god said to cain , rule over the sin let it not have its power ; if cain could not have done this , god would not have commanded it him ; also if it had not been possible for adam to have stood ; then he had never forbid him the tree . . but being man cannot thus absolutely conclude , demonstrate , and give satisfaction to the minde ; for it searcheth further after gods omnipotence , thereupon there is another study requisite ; that a man learne really to know the centre of all essences , to love , and anger ; what the eternall love of god , and what the eternall anger of god is , which doth harden , and devour man , and maketh him to be a child of eternall death ; and how man may and is able in the time of this life to be freed out of his prison and captivity [ of gods anger . ] . but seeing that i have so declared , and set it forth at large in my bookes , that i thought the minde should be satisfied ; especially in the booke of the threefold life , and in the three bookes of the incarnation of jesus christ ; and yet further and deeper in the book of the six points concerning the grand mystery ; the eternall birth of the deity ; and of the three principles of the three worlds , ho● they stand mutually in each other as one , and how there is an eternall peace and agreement towards each other ; and how one doth beget the other , and desire each other , also that one without the other were a nothing ; i supposed that the minde would therein finde satisfaction , seeing the same can be demonstrated in every being , and thing . . but seeing master n. hath part of these writings in his hands , though not all , be pleased to enquire after them ; if they have a minde to them , they shall not onely finde the ground of this article concerning election , but of all articles ; and even of all whatsoever the minde of man turneth it selfe unto ; if the ground be followed and attained which is there opened . . my noble heart , i pray take not in jest , what god manifesteth unto us out of his love , looke not upon the simplicity of the men by whom he doth this ; it is his good pleasure to manifest his might in the weake and silly , as the world accounts them ; it is done for instruction to the world ; seeing all live in contention and strife , and will not suffer his spirit to draw them , that they might know and acknowledge gods kingdome to be in vs ; therefore the centre of his being , and of all beings is manifested unto them ; this is done all out of his love towards us , that we might yet depart from the miserable strife , contentions , and wranglings , and step into a brotherly and child-like love. . sir , seeing i have found a longing minde in you , i would not conceale from you ; that it will be a time of serious earnestnesse ; and i say , blessed and happy are those that are comprehended under the sound of the trumpet , that hath already sounded ; for there commeth hereafter such an earnest severity , that babel and contention , together with all pride , ambition , falshood , and unrighteousnesse , shall drinke an earnest draught , and even that which shee hath filled ; i entreat you for eternall salvation sake , further to consider of it ; it is knowne . . i am ready , so farre as the minde might not finde ground enough in my writings , for its rest and satisfaction ( if the same were noted downe and sent me ) so to explaine , and enlarge it , out of the centre of all beings , that i hope the minde should be satisfied ; although it lyeth not in searching , for no searching obtaineth or reacheth the pearle without gods light ; a penitent humble minde is required thereunto , that wholly resigneth it selfe into the grace of god ; and that doth not search , or will any thing , save gods love and mercy , in that ariseth at last the bright morning star , that the minde findeth such a pearle , wherein soule and body rejoy●eth ; and when this is found , then there need no further searching or teaching ; for it is written , they shall be taught of god : such a pearle as this the sound of the seventh trumpet doth open in the hearts of many ; who with earnestnesse shall seek it in a humble , and unto god resigned will. . therefore my noble heart , i would not conceale this from you ; much disputing , and grubling in selfe-reason , findeth not the pearle ; but an earnest fixed penitent will , findeth the same , which is more precious and costly then the world ; and hee that finde● it , he would not give it for the riches of the whole world ; for it affordeth him temporall and eternall joy , that he is able to rejoyce , and be merry in the midst of the dungeon of darknesse , and he accounteth the goods of this world as dirt and dung in comparison of it : christ sayd , seeke , and you shall finde , knock and it shall be opened unto you : also , my father will give the holy spirit to them that aske him for it : herein lyeth the grovnd . . let no man say , my heart is shut up i cannot pray ; and if my heart say flatly no , yet i will cast my selfe into the suffering and death of christ ; let him cast me into heaven or hell , yet i will be in his death , he is made an eternall life to me ; and then , it is sayd , none can pluck my sheep out of my hands . . the way to seeke and know the precious pearle is very sufficiently opened in the booke of the threefold life , else i would have mentioned something thereof : and i commend me into your favour , and us all into the meek love of jesus christ . dated , . july , . the nineteenth epistle . noble , worthy , and honoured sir : all sincere wishes ( through the love of christ wherewith he loveth us in himselfe by his incarnation in us ) of an happy , and in god joyfull new yeare , and all bodily welfare premised . . i am glad of your bodily health , and yet much more glad am i , that i observe , how the drawing of the father in the spirit of christ doth continually stirre up and worke in you a constant hunger after the precious pearle of the divine knowledge , which ( being it hapneth in the tree and growth , wherein i also spring up and grow ) doth bring to me ( as from a fellow-branch in our angelicall paradificall corall ) meer desire , and acceptable love will ; and it rejoyceth me in my meditation , that the spirit of christ hath yet his church and temple in the midst of the thornes , as it now appeares ; and i wish from my heart with panting desires , that it might flourish and grow yet stronger ; that babel , and the kingdome of contention and strife might thereby be abolished and taken away , that we might converse and walke together in love and union as the children of christ . . i should be glad withall my heart , seeing you read some of my writings , that they might be understood according to my comprehension , and minde not for a temporall praise , and glory to me , which is in christ onely , and not mine ; but for our eternall fellowship and fraternity sake , which we shall have in generall one with another after this life . . and i would very heartily impart to my loving bretheren my pearl which god hath given me , that they also with me might in divine knowledge and love bring in their fruits upon the table of god , which worke and labour is more acceptable to me then all the temporall praise , honour , and goods of the world. . and though i am in comparison to you as a child void of understanding , yet my saviour hath beene pleased out of his love and grace to bestow his sence , minde , and understanding upon me and to open it through himselfe , that i effectually know him and his will. . which [ albeit it seemeth foolishnesse unto reason ] is as cleare as the sun-shine unto me , and it affordeth me joy , and desire , that i in all temptations and afflictions from the devill , and his confederates am able boldy and confidently to hide my selfe therein ; and my hope is therein stirred up and enkindled with gods love-fire ; and i have as it were a fair garden of roses therein , which i doe not onely beteem unto my bretheren to partake of ; but i also desire , and wish from my heart , that the golden roses might also blossom in them . . i have understood how that you are yet solicitous and troubled in the article about the will of god and his election of mankinde , and are yet in a deep conceit in reference to the decree concerning man , as if god chose some according to his purpose , and some again he chose not out of his decree and purpose , and therefore he draweth them not in the spirit of christ to the father ; or that the father draweth them not in christ ; which for my part hath very often perplexed me , and i wish unfeighnedly that it might be apprehended , how the ground is in its owne property . . for the words of the scripture are right , and true about election , but they are not understood aright ; and thence commeth the great evill and mischeife with contending , and eager contests ; when i goe into the centre , then i finde the whole ground ; there is nothing so subtile , or profound , there is nothing that can be asked about the will of god but it is manifest therein as clear as the sun . . for i finde the whole understanding both of good and evill ; of gods love , and anger ; both desires [ viz. of the darknesse and of the light ] these i set into the humanity of christ , how god is become man ; and i consider how the formes of the humane properties in the humanity of christ , were wholly and universally without particularity tinctured with the love of god in christ , with the eternall word or voice of the deity ( that is with the divine mercury ) with divine essentiality ( namely in the blood of christ , ) and the wrath which was manifest with adam in the humane property was wholly drowned ▪ and shut up in eternall death ; of which the scripture now declareth ; hell where is thy victory ? death where is thy sting ? . as the artist , or philosopher doth change saturne , and mars , in the mercurie , ( which in saturne and mars in their owne fierce wrathfull * might , is an evill poysonfull source or quality ) into a panacéa , that is into a paradificall source and property , where neither saturne , mars , or mercurie are perceived in their wrathfull properties ; but out of their fierce wrathfull malignant property there , is an ascension of love and great joy ; thus it is now also with the evill man , when he departeth out of his wrathfull , malicious will , and in resignation wholly giveth himselfe in the death of christ into the panacéa ( christ . ) . and as the sun in the firmament shineth upon the good and evill , so likewise the desire of the panacéa christ ( being the divine sun that shineth therein ) presents it selfe to all men ; if they would but open their will , and depart from their selfehood , and set there desire into that , christ would be borne therein . . for the soul ( as it is purely in it selfe ) was spoken or breathed into the humane body out of the eternall speaking word of the father out of the fire and light world , as out of gods owne being , and it hath both wills free ; out of the fire ( that is , out of the fathers anger , which is the eternall nature , in which shee is a creature , in the spirituall sulpher , mercurie , and salt , ) and out of the light of the divine power in the divine sound , in which the soule is an angel , and an image of god. . and though it hath lost the light with adam , yet christ hath regained the same ; and hath again moved or awakened the centre of love , that the life of the light ( if it stirreth up its desire ) may again in the humanity of christ ( which passeth from one upon all , as the anger passeth from one upon all ) enkindle it selfe . . and though it might be said , that he enkindleth whom he pleaseth ; yet i declare it as a precious truth worthy of acceptation , that the divine light is not ingressive [ or a light comming into a man from without ] but it is hidden even in the wicked man in the centre ; as god is hidden in the time , but it is arisive [ that is a light springing up or opening it selfe from within ] as the light of the candle ariseth out of the candle . . man is not so altogether corrupt [ forlorne , or decayed ] that there should not be any possibility at all left in him ; and though he be corrupt , and sp●yled ; yet god ( when he received and took pity on man ) againe stirred up , and awakened the centre of his love ( being the true deity which hidd it selfe [ or disappeared ] in the sinne [ or fall of adam ] ) in the humane property . . and as the sinne and wrath of adam ( being yet but one ) pressed upon and into all ; so likewise passed and pressed the motion [ or affection ] of gods love in christ humanity , and out of christs humanity through the whole humanity of all men . . christ is againe become the heart in the humane tree ; the divine sound [ voyce , or word ] which hath revealed it selfe in christs humanity effectually , that soundeth through christs humanity in the vniversall humane tree ; and there is nothing wanting , or in the way , but that the twig which is on the tree will not draw the sap of the tree into it selfe . . it hapneth oftentimes , that the property is too much in love with mars , and draweth it into it selfe , and stirreth up the heat , whereby the twigg withereth ; and so the mars of the soule draweth wrath and falshood into it selfe ; whereby its mercurie becomes poysonfull , and then saturne ( which is the impression of the lifes property ) groweth altogether obscure and darke ; and as long as the mercurie of the life , liveth in such a property , he may not be drawne of the love of god , but of the anger of god , and is chosen to damnation , so long as he liveth , or continueth in that free evill wicked will. . the love of god offers it selfe unto him , but he refuseth to accept of it ; god is desirous of him ; but the wrath holdeth dim : as christ sayd , o jerusalem , jerusalem ! how often would i have gathered thy children , as a hen gathereth her chickens under her wings , but you would not ? . the unwillingnesse lyeth in the way ; that man in his life letteth himselfe be kept or held of gods anger , being the wrath in the out-spoken [ or expressed ] mercury , according to the fiery property of the father . . deare brother , here lyeth the wicked childe ; learne but to know what god almighty is in love and anger ; and how man is even that same being , and an image , out of the eternall spirit . . doe not say , god willeth the evill ; he cannot will or desire any thing that is evill ; according to the property , in which he is called god ; but if i should call this property [ viz. of anger ] god ; then i call hell , heaven ; darknesse , light ; and the devill an angell . . true , all belong unto god [ or all is gods ] yet god is onely understood in the source [ or working property ] of the love of the light ; the anger is in his light a cause of the love-desire , and of the kingdome of joy . . when the soule bringeth its fire desire out of its owne selfe-will into the love-desire of god ; and goeth out of its owne selfenesse , aud sinketh into the mercy and compassion of god , and casteth it selfe into the death of christ ; and willeth no longer the fire-source , but desireth in its fire life to be dead in the death of christ ; then the poyson of the mercuriall life dyeth in the will of iniquity , and there ariseth a new twigge , and budding of love-desire . . loving sir , and brother , know , that i write not as one blind or dumbe , without knowledge ; i have my selfe found it by experience : i have beene as deepe in your opinion as your selfe : yet my saviour hath opened my eyes , that i see : i doe not see in my owne ability or power but in his ; as he knoweth me in himselfe , and he will see ; and i wish with all my heart , that you might have an insight into my seeing ; and that you might see with me out of my seeing ; i would willingly impart my heart and love to you for a propriety , and looke through this glasse out of you . . but i perceive that i am as yet dumbe unto you , and that i am not as yet knowne to you , in my knowledge which is given me ; and i wish from my heart , that it may yet [ once ] be . . i intreat and exhort you as a christian , in all humility that you would but gather your objections together , and send them to me in writing ; i will deale according to my gifts , as a christian ought , and i will declare and explaine them in such a manner , that i hope you shall acknowledge me as a brother in it . not that i presume to doe it from my selfe , but my desire which burnes in me like fire , requires it of you ; and i ( as i am i ) hope to god that we shall both so prosper in it , that god will unite us in his love-desire and knowledge ; and it shall not prejudice you at all , with scorne or disgrace ; for i have a heart that can conceale secresie . . i exhort you in love to a filiall humility in the true resignation of christ ; therein you may be able onely to obtaine and comprehend it ; otherwise my well-wishing , good intent , and beginning is to no purpose ; for i can give you nothing but my good affection , and charitable will ; if you will accept of it , 't is well ! if not , i protest , and testifie before you , and the face of god that i have begun my christian devoir aright towards you , and in you ; i have done my part ; as i am bound in conscience to doe . . i may come to see you my selfe , if my affaires will permit ; provided that it may conduce to gods honour and mans salvation ; for i know many thirsty soules thereabouts , with whom i might refresh my selfe , and they in me . . i have at present found a very pretious jewell , which might be profitable not onely for the soule but for the body , and good for your patients . . if men would labour in christs vineyard , god might even now give us such a sunshine , which might warme the apothecaries shop , of which many honest people have beene a long time desirous ; which sun-shine would boldly dispell the smoak in babel and be a refreshment to the children of christ in their oppression , misery , and tribulation . . but in truth because men will be so wicked and godlesse , there shall be an horrible storme of hail , and rain , at which the earth shall quake , and many thousand soules be drowned in the water . . i would gladly heere mention somewhat unto you , but at this time it cannot be ; be pleased to take notice of the storme towards the east , that towards the north , is not far from it ; in the south , there is a great smoak , that causeth the eyes of those in the west , to smart . , let no man say , when the storme passeth by , that this man , or that man is righteous before god ; it shall goe well with him because of his religion ? the anger of god is enkindled in all , and they are all alike unto him for all their religion , as long as the one liveth like the other . . the most high sweepeth out one besom with another ; but there springeth up a lilly unto all nations ; happy are those , that apprehend the same . . the thirsty soul must not say ; the lord hath forsaken mee , he hath forgotten me ; as little [ can god forget ] as a mother can forget her child , and albeit shee should forget ; yet the lord hath not forgotten his poor exceeding distressed and afflicted christendome , he hath noted her in his wounds peirced with nailes , his light shall shine from the east to the west for a testimony unto all people . . from the south there ariseth a lilly towards the north ; he that getteth it for a propriety [ or for his owne ] shall sing the song of gods mercy ; and at that time the word of the lord flourisheth as grasse upon the earth and the nations sing the song of babel in one tune ; for the beginning hath found the end . . thinke upon my darke sayings , for at this time i might not be more plaine ; seeing men have onely sought after pride , and coveteousnesse , and despised the mirror of anger ; and have not repented , but have wrought iniquity with iniquity , untill iniquity devoures it selfe , and the wrath of god is well satiated . . humane reason shall here hinder little with its consultations ; but blow up the fire , and give further occasion . . god was good before distresse ; but seeing men forsake god , thereupon followeth scorne and misery . . let every one have a care of himselfe ; but he that doth not seek and preserve himselfe shall be sought , and preserved : and so i commit you into the love of jesus christ . the twentieth epistle . our salvation in the life of jesus christ in us . . noble sir , &c. all cordiall wishes of divine light in effectuall divine working power , in the fountaine of love , jesus christ , and all temporall prosperity premised : i thought good to visit you with an epistle , and to put you in minde , out of a christian faithfull intent and affection , of the conference between h. n. and d. s. about the divine purpose , and will , concerning man. , and d. s. was not sufficiently answered at that time , upon his question ; being i was not exercised in their scholastick way , in reference to this article in the contemplation of the internall ground , through the outward ground ; and also because such meetings by reason of the drink ( to which i am unaccustomed ) do darken , and cloud the subtile , and pure understanding . . also by reason of their latine tongue [ or scholastique expressions ] i was hindered to comprehend the same in his ground ; in so much that he began to tryumph with his received opinion ; yet without sufficient understanding of the alleadged sayings of scripture , and also without sufficient ground of logicall conclusions in reason , in which verily he is excellently well exercised , in their scholastique way . . with which discourse afterward i turned my selfe in divine grace to the internall ground of divine vision , to prove the same ; and prayed unto the lord that he would open the understanding of the whole ground thereof unto me , that i might know the same in its proper and peculiar species . . whereupon it appeared so unto me , that i ( by a divine introduction into the wonderfull workes of god ) have sufficient cause and ground therein ; whereby also it came upon me with great desire , to set downe this ground of the divine will and eternall purposes in predestination , and to bring it into a booke ; the which afterwards , being it was desired of mr. b. t. and others , i tooke occasion to doe . . not to the intent to despise any body in his opinion , or to undertake to prejudice him with any unchristian disgrace , or girding taunts ; but out of a faithfull reall christian affection , and brotherly imparting of my talent , lent me of god. . which worke is so deeply and profoundly grounded , that not onely the ground of this question concerning gods will may be understood ; but likewise the hidden god may be knowne in his manifestation in all visible things , with a very cleare explanation how the ground of the grand mystery ( which is the eternall expressed word of god , wherein the wisedome hath wrought from eternity , and wherein all things have beene seene in a magicall manner or idea , without any creaturall being ) is to be understood . . and also how the same grand mystery hath brought it selfe through the expression or outspeaking of the divine science , through the word of god ( in the place of this world ) into a severation and comprehensibility to the creation ; and how the originall of good and evill in the severation of the divine science in the grand mystery , in the eternall principles , to the divine manifestation , and working , is to be understood . . in which the hidden god , may not onely be understood in his being and will , but likewise the whole ground of his manifestation through his expressed word , out of the eternall powers of the grand mystery , being the essence of eternity ; and how the same is come into a visible , comprehensible , creaturall , externall being ; and what likewise the ground of all mysteries is ? and how the same is sufficiently made knowne and manifest . . also therein is a large expositive ground of the * cosmick spirit , wherein the creation of this world liveth ; and withall , a very cleare ground of the internall , spirituall , angelicall , and soulish life ; also of the rise , fall , and restitution of man ; and also of the typifications of the scripture in the old and new testament , concerning the kingdome of nature and the kingdome of grace ; what gods righteousnesse , and his election , or purpose is ; how the same is to be understood ? . also a cleare demonstration of the line in the kingdome of nature , from adam upon his children ; and of the kingdome of the manifestation of grace in the inspired grace voyce of the incorporized divine science , in the word of love , in the wombe of grace . . and then a cleare explanation of the places of scripture ; especially of the . . . chapters of the epistle of paul to the romans : on which , reason props up it selfe , where a full * sensall ground is demonstrated by the quotation and examination of the scriptures . . yet not in a logicall way , as 't is treated on in the schooles ; where they make onely objections and contradictions one against another , contriving knotty arguments , and dilemma's ; and the one will not prove and examine the ground and meaning of the other in a sensall way in the understanding ; whereupon they bang , urge , judge , condemne for a heretick , and revile one another ; which indeed is nothing else but babel , a mother of proud , haughty , grand whoredome , of errours and confusion ; where the name of god is blasphemed , and the holy spirit is reviled and judged by reason , in the literall word . . which i wholly disliked of to follow in my talent ; for not one jot or tittle of the law in the scripture shall perish till all be fullfilled ; and the sayings of the scripture together with there types must remaine true , and be not contrary , as reason supposeth . . and thereupon i have taken those sayings of scripture which seem contrary one unto another ( as , it is written ; god will that all men shall be saved ; and then again god hardneth their hearts , that they understand not albeit they see it ) and so cleared and reconciled them together ; that i hope to god , and his children ; that they will see the divine manifestation of grace , and understand it , and depart from such strife and controversy about the will of god , and the person of christ , and see the justification of a poor sinner before god ; and learne to understand it . . which i have faithfully and diligently done towards every one according to my gifts , out of a christian brotherly heart ; with a further offer , that if any should yet stick in such a conceit and opinion , and were not satisfyed in his thoughts ; that he would in a christian and friendly way set down his opinion with his conclusions thereupon in writing , and send them to me ; and hee shall receive such an answer upon his questions and objections , that he shall see , that i meant christianly , and that it came from a divine gift . . seeing sir , that you together with your brother mr. h. s and likewise the deepe learned doctors j. s. and j. d. k. are my very much respected friends , and in the life-tree of christ my eternall fellow-members and brethren in christ ; and i as a fellow-member ( from a religious heart ) doe rejoyce also with them , seeing god hath adorned and endowed them with understanding , and wisedome , and other christian vertues ; whom likewise i have acknowledged alwayes as my favourable , charitable , and gracious maesters ; thereupon i have taken order that they should get a copy of this treatise among them , desiring and entreating them to deale one with another , in a christian brotherly way , and communicate it to each other for the transcribing of it , by reason of greater imployments of my talent , and that would be an hindrance to me ; else i would have sent to each a copy of it . . yet if this treatise should be intercepted and not come unto their hands , then i will send them my owne manuscript ; and i entreat them that they would be pleased to read it over and consider it without prejudice or irksomnesse ; they shall finde such rich sense and meaning therein , that it will be profitable to them in many things , but especially in the christian exercise of the new birth . . and wherein i can be further serviceable to them in my small gifts , i shall be mindfull alwayes faithfully to performe the same , as an obliged christian , in thankfull gratefulnesse of their good affections , uprightnesse , candor , and favours towards me . . and albeit i am a man of no repute , in respect of their greatnesse or highnesse , and also in respect of d. d. yet let them but for a while a little shut up reason , and think that it pleaseth the most high to manifest his wonders by simple people ; and [ such as are ] accounted foolish in the worlds eye ; as it hath come to passe from the beginning of the world hitherto , when alterations have beene to come . . sirs , know for certaine , that i will not be wanting in giving an answer unto any mans high or profound questions , if they be vertuous , apt , and christian ; for the same is committed to me in trust from the most high , and given as a free gift of grace . . the which i mention in a christian intent and affection , that if any had yet any scruple in that opinion [ to see ] whether i in love could helpe him to quit himselfe of it , and bring him into the temperature of the minde ; i should not thinke any paines too much to impart my gifts and understanding to him : and so i commend you and yours into the love of jesus christ , and my selfe into their favour . dated , . feb. . a postscript . . the tribulation , & destruction of babel approacheth with exceeding hast , the storme ariseth upon all coasts ; it shall be a soar tempest ; vain hope deceiveth ; for the breaking of the tree is at hand ; which is knowne in the wonders . . the * homebread fire hurts its owne native countrey ; righteousnesse and truth are troaden under foot ; great heavinesse trouble and calamity grow on apace . . men shall mourne for an old empty ruinous cottage on which salvation relyeth not ; they will be enraged for the nest wherein satan hath hatcht his † young . . the towre of babel is without foundation ; men suppose to prop it up , but a wind from the lord overthrows it . . the hearts and thoughts of men shall be revealed ; for there commeth a * proba from the lord wherby the verball titular christian shall be laid open in his false heart , and soule ; as a reed that is tossed too and fro● of the wind ; seeing his heart is wavering , now this , now that way ; that his false ground becomes manifest . . many shall betray themselves , and ruine both body , and goods , through hypocrisie ; the hypocrites , and titular christians shall quail for fearé when their false ground shall be revealed . . the orientall † beast getteth an humane heart ; and ere this cometh to passe , he helpeth to tear downe the towre of babel with his clawes . . in the darknesse of the north there ariseth a sun which taketh its light from the sensall properties of the nature of all beings ; from the formed , expressed , and re-expressing word ; and this is a wonder at which all nations doe rejoyce . . an * eagle hath hatcht young lions in his nest ; and brought them prey so long , till they have growne great ; hoping that they should likewise bring their prey to him again ; but they have forgotten that ; and they take the eagle , and pluck of his feathers , and bite of his clawes for unfaithfullnesse ; so that he can fetch no more prey albeit he should starve for hunger . . but they fall out about the eagles nest and teare one another in anger ; till their anger becomes a fire , which burneth up the nest ; and this is from the lord of all beings . . if the rich man knew upon what foundation he stood , he would enter into himselfe , and looke unto his latter end . . the sun giveth to many things life , and likewise to many things death . . but he that lyeth still in selfe-will ; and giveth way for his internall ground ( out of which man is originally , ) to lead and guide him , he is the noblest , and richest upon the earth . . the postilion arising out of the ground of nature , cometh , and carryeth the sword over the earth ; and hath six windes for his assistants , which for a long time have ruled upon the earth ; these breake the postilions sword through the revelation of the seventh winde , which they alwayes kept hidden in them ; but by reason of the postilions power , they must call and manifest him . which seventh winde a new fire revealeth , and at this time the fountaine of grace shall flow with sweet water , and the afflicted and oppressed shall be refreshed . the one and twentieth epistle . to frederick craussen , doctor of physick . our salvation in the life of jesus christ in us . . dearest sir , christian , and faithfull friend , i wish unto you and yours , and all those who desire and love jesus ( in all faithfull reall cooperating love-desire , ) the light , and effectuall working power of god in our life-tree jesus christ ; together with all bodily welfare . . upon the desire of your selfe , and mr. n. i have considered those sayings of scripture , which mr. n. set downe in his letter , which you delivered to me ; wherein i was exhorted to expound the same in christian love , according to my gifts and understanding ; but especially the ninth and eleventh chapter of the epistle of paul to the romans ; at which reason stumbleth ; which i have not onely done willingly , and readily in christian obligation and good affection with expounding those alleadged texts ; but i have also set downe and described the true grovnd of the divine manifestation in such a manner , that i hope , men will see the truth . . but if there be a minde divinely bent , and addicted that can give the honour unto god ; i hope it will be understood , and taken according to my meaning , and apprehension ; and not otherwise interpreted , as was done formerly ; which i passe over , and rather prefer christian love , as we are bound in christ to instruct one another friendly in our severall gifts and therein give god the honour , and despise none in his divine gifts , for he that doth so , he blasphemeth the holy spirit ; and against such a one the scripture pronounceth an hard sentence . now although this treatise be somewhat large , yet let not the reader account it tedious and irksome ; for i thought it of little importance for me to goe about to prove and cleare such a writing without sufficient ground ; and therefore i have set the alleadged places of scripture upon the inner most ground ; and shewne how they originally arise out of their centre ; and what their sence and understanding is . . for it is not enough , that i should gather together a great heap of scripture places for to oppose and contradict the alleadged ; no , no ; this avariseth nothing before god , and the truth ; for the least tittle , or letter of this law shall not passe away till all be fulfilled saith christ ; the sayings of the scripture must remaine true , and not clash one against another ; and though they seem to be contrary , and gainsay one another ; yet it is onely to those , to whom the understanding of them is not given ; and are not gifted , or made capable to explain and interpret them . . but he that will undertake clearely to interpret them aright , he must have the understanding of the accordance ; that he may know how to reconcile those places which unto reason seem contradictory ; and not transfer or place them upon a conjecture , or opinion ; whether it be so or no ; if he will teach fundamentally and assuredly thereof ; for from opinion and conjecture ariseth onely strife and controversy ; upon which great babylon is erected , viz. the spirituall pride , and whoredome ; where one will be an apostle ; and yet is not sent or acknowledged of god ; but he runneth in opinion and in the driving [ or instigation ] of the * cosmick spirit . . and albeit many runne in the drawing of the father ; yet if the true light of the eternall life in the word of the divine essence ( being an expressing or spiration of the holy , and also of the naturall word in its severation , whence the creation is arisen , and whence good and evill have their originall , ) doth not appeare unto , and illuminate him ; he will be far from being able to unite the supposed contraries of the scripture-sayings , and to speake from one centre so , that not the least tittle be diminished in the accordance [ or reconcilement of them . ] . the which i set downe , not to displease n. or any other ; but onely by reason of the long continued opposite disagreement of reason , in which the world runneth astray , and truth lyeth vailed ; wherby men in this article about the will of god doe so judge , and run on in reason and its reasonings without ground : but where christ is borne in man , there strife ceaseth , and god the father speaketh his word in christ through the soule of man ; to such conclusions [ and reasonings ] there must be an inward divine light , which affordeth certainty ; else there is no grounding upon the reason . . you may get this treatise of mr michael of ender , who hath now received it , which containeth in my owne hand writing about , sheets ; and if you are pleased to communicate the same to n , as your good friend and kinsman , i am content ; provided , that you tell him that he would not understand it so , as if i had written anything therein passionately against him , or any other ; for such passions or affections lye not so near in my soule , without vrgent and great cause ; albeit i am not without failings , and declinings , yet my saviour christ in me hath shewne me such grace , that all invectives and opposite objections against me , ( by one word which proceeds out of divine love towards n●e , where i perceive a divine earnestnesse ) doe fall away and are rejected as a weed , which i would not willi●gly plant in my garden ; for from thence groweth nothing but a naughty weed again . . further it is againe desired of n , out of christian love , that seeing upon his desire i have expounded his alleadged places of scripture according to my small gifts , which are knowne unto god ; he would be pleased ( if this my exposition did dislike him , and were not in his opinion sufficiently grounded and fundamentall ) to doe me so much favour as to expound the alleadged texts . especially the . and . ch. of the epistle of s. paul to the romans and even those very scriptures which i have explained ; together with the whole ground of the divine will to good and evill ; how its originall is in man , or out of man ; and un●old and declare them in a sensall manner , . and then i desire that he would declare and expound unto me , the inspired word of grace , in the seed of the woman in paradise ; and then the two lines ; viz. of the kingdome of the corrupt humane nature , and of the kingdome of grace in the in-spoken voice of grace . . or if my exposition in respect of abraham , ishmael , isaac , and also of jacob , and esav , did not like him ; that he out of christian love would shew his gifts , and expound the ground of them , that i might finde his gifts , and understanding in those places ; and then if i can see that god hath gifted him with a larger measure of understanding in these high mysteries then me i will accept it with great gladnesse and will love him in his gifts and give thankes unto our god therein , and i will rejoyce with him , as a member , in our gifts , in the spirit of christ all which would conduce more to the profit , and benefit of our brethren , and christian fellow-members ; and would be more godly , commendable and praise-worthy , then a raw contradiction , out off affections , for mans willfull selfe sake . . but i pray unto my god in christ , that he would be pleased to open his heart that his soule may see into the ground of my gifts ; for truely i am a simple man ; and i never either studyed or learned this high mystery ; neither sought i after it in such a way , or knew any thing of it ; i sought onely the heart of love in christ jesus , but when i had obteined that , with exceeding great joy of my soule , then this treasure of divine and naturall knowledge was opened , and given unto me ; wherewith i have not hitherto vaunted , but heartily desired and begged of god whether the time were yet come that this knowledge might be revealed in the hearts of many , concerning which i obteined my effectuall answer ; so that i know very well what i have hinted , and made mention of [ in my writings . ] . and though i am therefore hated by many in the world ; yet men will shortly see ; wherefore god hath opened and revealed unto a lay , meane [ abject ] man the grand mystery ; viz. the ground of all secrets and mysteries ; and yet i may not reveale all that is made knowne unto me ; but notwithstanding it might be done unto worthy people , if i found that it were gods will , and profitable to men , as a while since a very pretious pearl was revealed to me , which hath its time for effectuall practicall use and benefit ; but it is alwaies a benefit very profitable in my soule ; and doe not so much wonder and marvell at the simplicity of what god doth ; for the time of the proud is come to the end . . further i desire and entreat mr n , to deale christianly and candidly , in love , with his gifts ; and not as formerly to taunt and scandalize my name ; whereby the gifts of the holy ghost are evill spoken of ; and then he shall be answered in like modesty , mildnesse , and respect ; but if it shall fall out contrary to my good inten● a●d hope that i be further scandalized by people , or with writings , let him know ( that if i either see or hear the same with certain ground , ) that he shall not want an answere to purpose , in a divine gift ; and he shall have no advantage or praise thereof . . and i mean syncerely ; and i doe exhort him out of christian love and obligation to answer ; if he will not declare and explaine those places in a sensall large answer ; then let him reconcile the contraries which seem to be one against another ; and so we shall mutually exchange our gifts , and bring them into one ground , to the love and profit of our bretheren . . and i commend you and yours , and all those who seek and desire the child jesus into the effectuall working love of jesus christ [ desiring ] that he may be conceived incarnate , and borne in all , and then strife and contention hath an end ; when the seed of the woman breaks the head of the serpent , we come againe into the temperature ; and are in christ onely one ; as a tree in many boughs , and branches . dated , feb. . anno . the two and twentieth epistle . . much respected sir , and loving doctor , be pleased to give mr. n. my letter to read over , but not this note ; and exhort him to christian humility ; to try if peradventure the eyes of his soule might be opened , which i heartily and freely wish unto him , it will be no disgrace unto him to love , and imbrace the truth ; for i perceive very well what lyeth in the way , and holds him off ; nothing else but selfe-love , in that he hath hitherto layd open and divulged his ground so far ; and obtained great repute and respect among many , and this my ground doth not wholly agree with him ; thereupon selfe love driveth him to the contrary ; whereas he hath not as yet apprehended my ground , and is as yet an infant thereunto . . but if the honour of god and member like love , doe take place in his affections , he hath in truth nothing against me , and my writings ; yea they might yet better and christianly improve him , but without an affectionate will , he will remain blind in them ; for no reason understands this ground without the eternall love of god ; wherein all the treasures of wisdome are couched . . but what his opinion is , i pray send me word back again , in a letter ; his hidden ground is hereby opened ; i hope that he also will become seeing , being he hath otherwise a sharp reason , and hath well studyed the logick ; peradventure he will search further , but if he will not , his opinion doth not abrogate the gifts of god ; he cannot overthrow this my ground , especially the exposition of those texts , with any scripture ; i meane syncerely towards him . . moreover i would entreat you to shew me this friendship , as to send the treatise of election to mr. n. to read over , seeing he is a curteous gentleman , and also the disputation of this article , came off so with him , that it is not so to be looked upon , as if man were struck dead in ignorance . . but if need require , i shall so explaine my selfe , that they shall see from what ground i write ; let them give me what questions they please ; let them be in nature , or out of nature , in the time , or in the eternity , i will not at all be lacking therein , in divine grace , but give a sufficient answer ; provided that it be done in a christian way , and not out of affections , passion , cavilling , or reviling ; i shall in like manner deale with them . . in our late meeting i was ill disposed to such a disputation , for wine , and sumptuous fare doe hide the pearl's ground , especially because i am not accustomed thereunto , and at home i fare very meanly and soberly ; and mr. n. was not sufficiently answered ; but i offer to answer him , and all other that mean christianly ; let them but give me their questions in writing , and explaine their opinion therein , that i may see what they conclude ; i will give them a fundamentall large expositive answer , and not defend my selfe with any sect or sectarian name , or patronize my selfe therewith , in the ground of truth , not a flaccinian as n. supposeth , but i shall stand in the ground . . for i teach no selfe ability without christ , to atteine the adoption as n. thinketh , onely i am not satisfied with his opinion , much lesse with mr. n. n ▪ which wholly clasheth against the scripture ; for i am dead to all opinions in me , and have nothing but what is given me of god to know ; and i leave all you to judge whence i know what it is ; that i as a lay , illiterate , unexercized man have to doe with you , who are bred up in the high schooles , and must set my selfe against learned art , and yet in my reason i know not , without gods knowing , to attaine thereunto , but i looke upon what god doth ; but in the ground of my gift● i know well enough what i doe in this purpose and intention ; and yet it is no intention in me ; but thus the time doth bring it forth , and thus hee , who ruleth all things , doth drive and order it . . concerning our secret discourse ( as you know ) you must yet be patient to goe on in that knowne pro●esse a good while ; and in this beginning no other will be admitted ; it may well , in the seventh yeare , be accomplished in this processe ; for it must bee opened through all the six properties of the spirituall ground ; albeit it is already opened through the sunne , yet the key is scarce come into the first or second degree of the centre of nature ; for each property among the six formes of the spirituall life hath a sundry or peculiar sunne in it , from the strength , influence , and originall of the light of nature ; that is , of the essentiall sunne , and are to be opened in order , as their birth and originall is . . first , saturnes sunne is opened through the key of the outward sunne ; that the severation of nature is discerned . secondly , jupiters sun is opened , and then the powers are discerned , as a blossoming tree , and hither to you are come . . thirdly ; mars , viz. the fire-soule is opened , and then virgin venus appeareth in her white robes , and playeth with the soule to see if it might move the same to the desire of love ; it goeth out and in , up and downe with the soule ; and lovingly accolates with it , to see whether it would introduce the fugitive properties of selfe-will ( where the soule departed out of the temperature into the fugitive life , of the divided properties of the body ) againe into her ; that virgin venus might be againe animated [ or soulized ] and re-obtaine the fires tincture , wherein its joy , and its life consisteth . . for virgin venus is the splendor of the white in the sunne , understood in this place ; but the ability to the shining is not its owne ; the spirituall water is its owne propriety , which water ariseth out of the fire , where the separation beginneth in the salniter in mars his sun , then virgin venus separates it selfe in it selfe , and covereth her selfe with a copper vesture ; for mars would have her for a propriety ; but he desiles her exceedingly in his malignity ; and spatters in earth and rust ; for he cannot have her as his espoused , unlesse he gives her his owne fire will for a propriety ; and that hee willeth not ; and therefore they strive a long time , they are marryed ones , but they are faithlesse to each other . . and even then comes the sun , and openeth the sun of mercury , which is the fourth key , where you shall see great wonders ; how god hath created the heaven and the earth ; and moreover the ground of the foure elements ; and if you then rightly observe , you shall see your owne proper genius unfolded before you , and see how the word is become man , viz. the expressed word in the re-expressing [ or speaking it selfe forth ] into the severation of the powers , you will see how virgin venus is severed , and how the formes of nature doe take her into them , and goe about in a pitifull estate with her ; and take her into their owne domination , and change themselves in her , into a purple colour ; they would murther , but shee is their baptisme to the new life , in this place . . the fifth key is virgin venus her selfe , wherewith shee openeth her * gold , viz. the sunne , that shee giveth her will and faire garland to the murtherers ; so that shee standeth as one impregnate [ or humbled ] then supposeth the artist that he hath the new child , but he is far enough from it , till the birth thereof : . the sixth key is luna , when the sun openeth this , then mars , jupiter , and saturne , must all forsake their owne will , and let their fugitive aspiring pompe fall ; for the sun in luna taketh them into the incarnation ; then the artist beginneth to be sad , and thinketh he hath lost , but his hope shall not be ashamed ; for the moone in its opened sun is so hungry after the true sun , that shee attracteth it with force and effect into them ; whereupon mars quaileth in his wrath , and dyeth away in his owne right , and then virgin venus receiveth him , and insinuates with her love into him ; whereby mars in jupiter and saturne is quick in this love of a joyfull life , and all the six properties doe give their will in to venus ; and shee giveth her will to the sunne , and then the life is borne , that standeth in the temperature . . deare mr ▪ doctor the pen is not to be trusted , yet have a care unto the worke , it will be so ; and no otherwise , move it not ▪ least mercury be enraged before his opening ; for outwardly he is evill , but inwardly he is good and the true life , yet mars is ●ne cause to life ; also they proceed not so plainely and punctually in the order with their opening , albeit the opening is done in order , but the sensall wheel turneth it self about and windeth inwardly , till saturne cometh with his will into the internall ground , and then he standeth in the temperature , and produceth no longer inclinations ; but all that you now see , are the revolting fugitive spirits ; and vaunt with virgin venus , but they live all in whoredome ; and they must be converted and turne into the inner ground , that they may be fixed ; this is done so long , till virgin venus looseth her materiall grosse [ impure ] water , in which the adulterers wantonize with her in false-will ; that so she may become holy spirituall ; and then the sun shineth in her ; which changeth the nature into love . . loving mr doctor , the phylosophicall body is the spirituall water from the fire , and light ; viz. the power of the fire , and of the light ; when it is severed from its gross●esse , through the opening of all the properties of nature , then it is rightly spirituall ; then the solar spirit receiveth no other property at all into it selfe , save onely that which is able to reach its sensall sun in the opened ; for the sun taketh nothing into it selfe , but its likenesse ; it taketh its heaven out of the earth , ( if you will understand me aright ) for it is its food , whence it generates a young sun in it selfe , which is also called sol ; but it is a body , therefore i say unto you , keep you diligently and precisely to it ; you shall well rejoyce , if god let you live so long ; if onely you have the right father ; which i have sounded for and am greatly in love with him . . this is well knowne to me , for i have lately seen it at which i doe not onely wonder but rejoyce ; therein much is revealed to me , and albeit i might write somewhat more largely yet it is not necessary in this processe ; also the pen is not to be trusted ; it may be done another time ; and i pray you to keep this letter secret , and in faithfulnesse ; if i come to you , i may entrust you with somewhat which i have lately seen and received ; yet i shall goe so far as i dare if opportunity give way and the troubles which are nigh hinder me not ; then i come to breslaw about shrovetide ; and so i may visit you in my returne . . mr doctor become seeing , read the treatise of election with inward deliberation [ or ponderings ] it hath more in it in its internall ground , then outwardly , in reference to the sayings of the scripture [ is to be expressed ] which inward ground , i dare not give , or unfold to the unwise . . be faithfull in the * mysteries and account the wicked world not worthy of them in its coveteousnesse ; what you cannot understand parabolically , there questions are requisite ; somewhat more shall be revealed to you ; yet in order onely to doe that , i am prohibited by the prince of the heavens ; in nature and manner of the blossoming earth , i dare well doe it . . therefore imitate the bees that gather honey of many flowers ; often writing might doe you service ; yet what you please ; god takes god , need takes need , [ each thing receiveth its like . ] the three and twentieth epistle . to christianus steenberger doctor of physick . our salvation is in the life of jesus christ in u s. . worthy , learned , christian deare friend ; all hearty wishes of divine love and grace premised : desiring , that the fountain of divine love might be opened through the sun of life , unto you , whence the divine water springeth ; as i doubt not but the bridegroom hath called his bride , viz. your soule , to this well-spring ; seeing i understand that god hath placed you under the crosse , and tribulation . . this is the first marke and signe of the noble sophia , wherewith shee signeth her children ; for shee useth to manifest her selfe through the thornes of gods anger , as a faire rose on the thorny bush ; so farre forth as the soule keepeth it vow and fidelity , for there must be a faithfull and firme bond and covenant between the soule , and this fire burning love of god. . man must set upon such a purpose , that he will enter into christs bitter passion , and death , and dye therein dayly to his sins , and evill vanities , and pray earnestly unto god for the renewing of his minde , and understanding : he must be anointed and illuminated of the holy spirit : and put on christ , with his suffering death and resurrection , that he may be a true branch on the vine of christ ; in whom christ himselfe worketh and ruleth , according to the internall ground of his spirit . . which mystery is comprehended in faith , where the deity and humanity are then conjoined according to that same internal ground , in manner as the fire doth * through heare the iron , and yet the iron retaines its substance ; but so long as the fire burneth therein , it is changed into a meer fire . . not that the creature apprehends it in its owne might ; but it is apprehended ; when the will doth wholly resigne it selfe up to god ; and the spirit of god ruleth in this resigned will ; and the will is the true temple of the holy ghost ; wherein christ dwelleth essentially ; not in an imaginary thought-like creaturely manner , but as the fire in the iron ; or as the sun in an hearb , where the influentiall power of the sun doth forme and make it selfe essentiall in [ and with ] the tincture of the hearb . . thus it is to be understood likewise in the spirit of man , when the holy power of god doth sorme and image it selfe in mans spirit and faith ; and becomes a spirituall being [ or essence ] which onely the soules mouth of faith , doth lay hold on ; and not the earthly man in flesh and bloud , which is mortall ; it is an immortall being , wherein christ dwelleth in man ; it is the heaven of god enstamped on the little world ; and it is a revelation of the place [ throne or seat ] of god , where the paradise doth again spring forth , and beare fruit . . therefore the dragon must be first slain , and albeit he yet hangeth unto the earthly flesh , as the rind and barke on the tree ; yet the spirit liveth in god , as saint paul saith ; our conversation is in heaven , and as christ also said , he that eateth my flesh , and drinketh my bloud he abideth in me , and i in him , also without me you can doe nothing . . therefore i say , if any one be a true christian ; he is so , in christ , he is begotten and innate in the life and spirit of christ ; and puts on the resurrection of christ , for thus the satisfaction of christ is imparted to him ; and thus also christ doth overcome sin , death , devill , and hell in him ; and thus he is reconciled and united with god , in christ . . for the new birth is not a grace imputed from without ; that we need onely comfort our selves with christs merits , and continue in the hypocrisie of sin ; no it is a childlike inna●e grace ; that god hath put christ with the justification , on the convert ; that christ also doth redeem him in himselfe , with the power of his resurrection from gods anger ; else , he is no christian , let him flatter , and make devout shewes in hipocrisie , as he pleaseth . . concerning the interpretation of some words ( and also of that which you desire of me , ) which are specifyed in my book called aurora ( which have very hidden meanings , the knowledge whereof was given me of the most high ; ) i give you to understand that at present it is not convenient to write at large and expressly thereof in letters seeing the time is dangerous , and the enemy of christ doth horribly rage and rave ; till a little time be past , yet i will give you a short hint , further to consider of it . . as first , there is a twofold meaning of the northern crowne ; the first poynteth at the crowne of life ; viz. the spirit of christ , which shall be manifest in the mid'st of the great darknesse , viz. in the contrition [ or distresse ] of the sensible nature of the conscience ; where a peculiar motion is present ; then commeth the bridegroome ; viz. the power of christ in the mid'st of such a motion . . the other signification is a figure of the outward kingdome ; where the great confusions , entanglements and contentions , shall be when as the nations shall stand in controversie ; there also is the figure , viz. the victory intimated ; as it stands in the spirituall figure ; how it shall goe , and what people shall at last conquer , and how in the mean while , in such lamentable time of tribulation christ shall be made manifest and knowne ; and that after , and in that miserable time the great mysteries shall be revealed , that men shall be able to know even in nature the hidden god in trinity , in which knowledge the strange nations shall be converted and turn christians ; and therein is signifyed how the sectarian contentions in religion shall be destroyed in such manifestation , for all gates will be set open , and then shall all unprofitable praters which at present lye as so many bars before the truth , be done away ; and all shall acknowledge , and know christ , which manifestation shall be the last , then the sun of life shall shine upon all nations ; and even then the beast of inquity with the whore , end their dayes , which is signifyed under the characters ra. ra. ra. p. in r. p. as is to be seen in the revelation . . we dare not at present make this large interpretation more cleare , all will shew it selfe ; and then men shall see what it was , for there is yet clean another time . . concerning the language of nature , i certifie you ; that it is so ; but what i understand in it , i cannot teach or give another ; indeed i can give a signification thereof , how it is to be understood ; but it requireth much roome ; and there must be a personall conference and intercourse in it , it is not to be set downe in writing . . also concerning the phylosophicall worke of the tincture , its progresse is not so bluntly and plainely to be described ; albeit i have it not in the praxis , the seale of god lyeth before it to conceale the true ground of the same , upon paine of eternall punishment , unlesse a man knew for certaine , that it might not be mis-used ; there is also no power to attaine unto it , unlesse a man first become * that himselfe which he seeketh therein ; no skill or art availeth , unlesse one give the tincture into the hands of another , he cannot prepare it unlesse he be certainely in the new birth . . there belong two centrall fires unto it , wherein the might of all things consist ; which may easily be attained , if man be rightly fitted : therefore sir , doe not trouble and toyle your selfe in that manner and way which you mention , with any gold or minerals , it is all false ; the best in heaven and in the world , from above , and below must be ingredient to it , which is farre off , and nigh at hand ; the place is every where , where it may be had ; but every one is not fit and prepared for it , neither doth it cost any money , but what is spent upon the time and bodily maintenance ; else it might be prepared with two † florens , and lesse . . the world must be made heaven , and heaven the world ; it is not of earth , stones , or mettalls , and yet it is of the ground of all mettals ; but a spirituall being , which is environed with the four elements , which also changeth the foure elements into one ; a doubled mercury , yet not quick-silver , or any other minerall or mettall . . read the * water-stone of the wise men , which is in print ; therein is much truth ; and it is moreover cleare , the worke is easie , and the art is simple , a boy of ten yeares might make it ; but the wisedome therein is great , and the greatest mystery ; every one must seeke it himselfe ; it behooves us not to breake the seale of god , for a fiery mountaine lyeth before it ; at which i my selfe am amazed , and must wait whether it be gods wil : how should i teach others expresly thereof , i cannot yet make it my selfe ; albeit i know somewhat ; and let no man seeke more of me then i have , yet cleare enough signified ; and i commend you , together with all the children of god , into the love of jesus christ . jacob beem . the four and twentieth epistle . in answer to a question , why , the statua of one that was deceased , wept , or shed teares ? . touching the question , it is dark in the understanding , and there needs a joseph to explaine it ; for it is a magicall thing , and very wonderfull ; whereupon it is hard to be answered , for it proceedeth from the magia . . yet i will open and shew you in very briefe , what my opinion is thereupon ; not that i would conclude and passe an absolute determinate judgment concerning it , and leave you and other illuminate men of god , to their opinion and apprehension in it ; but whether god hath given me to * prove it , that i leave to your judgement , who know the condition of the mentioned person better then i ; for all things proceed according , to the time , measure , and limit of that thing . . a hard rough † murall stone hath no life that is moveable [ or active ] for the elementall vegetable life standeth mute and still therein ; and it is shut up with the first impression ; yet not in that manner , as if it were a nothing ; there is not any thing in this world , wherein the elementall as well as the sydereall dominion doth not lye ; but in one thing it is more moveable , active , and working , then in another ; and we cannot say neither , but that the foure elements , together with the starres , have their daily operation in all things . . but being this is a hard stone , therefore the miracle is above the wonted and ordinary course of nature ; whereupon we can in no wise say , that it hath a naturall cause in the stone ; as if the operation of the stone should move and put forth this ; but it is a magicall motion from the spirit , whose image is hewen out and pourtrayed in the stone . . for a stone consisteth in three things , and so all beings consist of these three things , but inclosed in a twofold property : viz. in a spirituall and in a corporall ; and those three , wherein all whatsoever is in this world consist , are sulphur , mercury , and salt , in two propertyes ; the one heavenly , the other earthly ; as god dwelleth in the time , and the time in god , and yet the time is not god but out of god , as a pourtrayed image of eternity . . so man likewise is out of the time , and also out of the eternity , and consisteth of three things , viz. of sulphur , mercury , and salt , in two parts ; the one being out of the time viz ▪ the outward body , and the other standeth in the eternity , viz. the soule ; seeing then , that man , and the time , as well as the eternity stand in one dominion , in man ; thence wee are to consider of the question . . for man is a * little world out of the great world , and hath the property of the whole great world in him , for god sayd unto him after the fall ; thou art earth and unto earth thou shalt turne ; that is , sulphur , mercury and salt , therein stand all things in this world be it spirituall , or corporall , save the soule which standeth in such a property according to the right of the eternall nature , as i have sufficiently demonstrated in my writings . . now when man dyeth , then the outward light in the outward sulphur doth extinguish and goe out with its outward fire wherein the life hath burned , and then the body falleth to dust , and entreth again into that , whence it is come ; but the soule which is brought forth out of the eternall nature , and infused into adam by the spirit of god ; that can not dye , for it is not out of the time , but out of the eternall generation . . now if the soule hath † put its desire into any temporall thing , and therewith hath imprinted it selfe ; [ or strongly set its imagination thereupon ] then it hath impressed the property of that thing into its desire , and holdeth it magically , as if it had it bodily ; indeed it cannot hold the body , understand the elementall , but it holdeth the sydereall body untill the stars also consume it , and it often hapneth that people doe appeare after there death in houses with there owne body , but the body is cold , dead , and num , and the spirit of the soule doth onely put it on , by the astrall spirit , so long , till the body putrifyeth . . also many a body is so strongly possessed of the astrall [ or starry ] spirit , through the desire of the soule , that it is a long while a decaying ; for the desire of the soule doth bring the sydereall spirit thereinto ; so that the elements are as it were impressed with an astrall life , especially if the soule hath not yet attained to rest , and that in the life of the body it had strongly imagined upon any thing ( and taken it to heart ) and in the mean time the body dyed before it had quitted its desire , and taken it out of that thing ; therefore the will doth still continually run in that same impression ; and it would fain rightly effect its cause , but cannot ; and thereupon it seeketh the cause or reason of its detainment ; and would fain rest in the eternity ; but the impressed thing hath its effectuall working , and driving , untill the stars consume it ; formerly in the popish religion there was somewhat handled about it ; but without sufficient understanding . . now you may easily consider how it fell out , that the engraven grave-stone , * shed water , or wept , it is not done from the power or vertue of the stone , but from the strength and might of the spirit ; whose the stone is , whose image it beares ; also it is not done from the soules owne essence , but magically through the astrall spirit ; the constellations in the spirit of the soule have impressed themselves , into the sydereall spirit in the stone ; all according to the soules desire ; it hath hereby signified ; that there was something that lay heavy in its minde when it lived ; and this sadnesse [ or sore pensivenesse of spirit ] was yet in the sydereall spirit ; for christ said , where your heart is there is also your treasure ; also in the revelation of jesus christ it is written , our workes shall follow us . . deare sir , it behooves me not to judge further herein ; consider whether the mentioned person had not something in her , that lay heavy upon her , before her end ; whether any had done her wrong ; or shee had done wrong to any body , or whether the care about her husband and children ( so far as shee was a holy person ) did not trouble her ; seeing any of them going on in an evill course , that so through the power of the sydereall spirit , through the stone , shee might give such admonition for amendment : noble sir , consider your selfe aright , i may likely among all these mentioned things hit one ; but seeing i never knew the person , also know nothing of her , i leave the judgement unto your favour , you know better then i , what her condition herein was ; i write onely of the possibility , how it may bee ; and passe no further judgement , or determination . . but that this might be laughed at , and be accounted ridiculous ; i passe not for it , i am not deceived ; i understand ( i blesse god ) this ground very well ; for such knowledge i have not learned of , or by , man , but it hath been given me ; and i would sufficiently ground it with further , and larger exposition if i should write of the humane property ; how man is in life , and how in death . . i send you the booke of the forty questions , there you may see further ground , which notwithstanding is better grounded into the centre of all beings in the booke of the threefold life ; and yet much more in the book of * the signature of all things : furthermore i entreat you not to mention this my jndgement and explanation of the question , much among light people ; for to a cow there belongeth fodder , and to the intelligent [ there belongeth ] understaning ; the wicked man judgeth wickedly ; the understanding man proveth all things : i speake from a good intent and affection . . jan. . j. b. the five and twentieth epistle . to * charles of endern . . noble , right honourable sir , i wish and desire unto you ( from the most holy omnipresent god , who is the fulnesse of all things , and the power of all beings ) a happy joyfull new yeare , and all prosperous welfare . . albeit i being a simple man , never in all my life intended to have intercourse and converse with such high persons , with my gift , which god hath bestowed upon me , out of his mercy and love , or thereby to be knowne and acquainted with them ; but when the high light was enkindled in me , and the fiery instigation fell upon me , then my will was onely to write what i saw man an effectuall peculiar manner , and knew in the spirit ; and i intended to keepe my writings to my selfe . . i saw well enough what would come to passe , but that i should esteeme my selfe , as to have my writings knowne ; never as yet came into my minde ; for i esteemed my selfe too simple ; i intended to write downe the pearle-like garland onely for my selfe ; and to imprint it on my heart . . but seeing that i ( as a very simple man ) did not understand or take notice of this ; and yet i now see plainely , that gods intention , was farre otherwise then ever came into my minde ; thereupon i 〈◊〉 first this consideration , that there is no respect of persons with god ; but he that dependeth on him , is accepted and beloved of him ; and he driveth his worke in him ; for he is onely high , and is pleased to manifest himselfe in the weak , that it may be knowne , that the kingdome and the power is his alone . . and also that it lyeth not in humane searchings and reason , or depends on the heavens and their powers ; for they doe not comprehend him , but that he is well pleased to reveale himselfe in the low and humble ; that he may be knowne in all things ; for the powers of the heavens doe also worke themselves forth continually in shapes , formes , plant● and colours , to manifest and reveale the holy god , that he may be knowne in all things . . much more high and cleare can the manifestation of god be made in man ; being he is not onely an essence [ or being ] out of the created world ; but his power , matter , and peculiar being , which he himselfe is ; standeth , and assimulateth with all the three principles of the divine being . . and there is nothing diminished from the being of the divine creature , in its fall , but onely the divine light , wherein it should live , walke , and be in god , in perfect love , humility , meeknesse and holynesse ; and so eat the [ manna ] or heavenly bread of the word , and divine power , and live in perfection like the angels . . this light , which in the second principle shineth eternally in god , ( which is the onely cause of joy , love , humility , meeknesse , and mercy , ) is withdrawne , and hidden from man in his fall ; in that the first man ( when he was formed in his mother of the great world ) did set his imagination , lust , and longing , upon the mother of nature , and desired the food of the first principle ; ( wherein the originall and birth of nature ; the source of anger , and the most anxious birth ( whence all the comprehensible things of this world are made ) ; doe consist , ) whereupon he is become capable of the same ; being , he stood upon the same root . . thus he is according to the body , and also according to the spirit , become a child of this created world , which ruleth , acteth , and leadeth him ; and also giveth him his meat , and drink , and hath conceiveth in him the corruptibility , and painfulnesse , and hath gotten a bestiall body , which must again corrupt in its mother . . for he should not have the monstrous form ; the constellation of the great world should not domineer over him ; but he had his owne constellation in himselfe , which did assimulate with the holy heaven of the second principle of the divine being ; that is , with the rising and birth of the divine nature . . now man is not so farre broken and decayed , as if he were not any more the first man , whom god created ; onely he hath gotten the monstrous forme , which is corruptible , and hath its beginning onely and meerly from the most outward and third principle , and hath awakned and opened in him the gate of the first principle ( being the severe , earnest source ) which however burneth in the great created world , and is wholly enkindled in the damned . . but the right man , which god created ; which onely is the true right man , is yet hidden in this corrupt man , and if he denyeth himselfe in his beastiall forme , and liveth not according to the acting , driving , and will of the same ; but surrenders himselfe to god with his whole minde , thoughts , and senses ; then this man liveth in god , and god worketh in him the will and the deed , for all is in god. . the right holy and heavenly man , which is hidden in the monstrous , is as well in heaven as god ; and the heaven is in him , and the heart , or light of god is begotten and borne in him ; that is , god in him , and he in god ; god is nearer to him , then the bestiall body . . the bestiall body is not his owne native countrey , where he is at home ; but he is therewith without paradise ; but the right man regenerate and borne anew in christ , is not in this world , but in the paradise of god ; and albeit he is in the body , yet he is in god. . and though the bestiall body dyeth , yet nothing is done to the new man , but it then commeth forth right out of the contrary will and torment house , into its native countrey ; there need not any farre removing or distance of place , whither hee supposeth to goe , that it might be better with him ; but god is manifest in him . . the soule of man is out of the first principle of god , but in that , it is no holy being ; but in the second principle it is manifest in god , and is a divine creature , for even there the divine light is borne ; therefore if the divine light be not borne [ begotten or brought forth in it [ viz. the soule ] then god is not in it , but it liveth in the most originall , earnest source , where there is an eternall contrariety [ enmity , or contrary will ] in it selfe . . but if the light be borne , then there is joy , love , and pleasant delight in the creature , and the new man , which is the soule , is in god ; how should not there be knowledge where god is in the creature ? . now it lyeth not in the willing , running , and toiling of the creature , to know the depths of the deity ; for the soule knoweth not the divine centre , how the divine essence is generated ; but it depends on gods will , how he will manifest it . . now then , if god doth manifest himselfe in the soul ; what hath the soule done towards it ? nothing ? it hath onely the longing or travelling to the birth ; and looketh to god , in whom it liveth ; whence the divine light commeth apparent , and shining in it : and the first fierce [ earnest ] principle , whence mobility doth originally arise is changed into triumphing joy . . therefore it is a very unjust thing , that the world doth so rage , and rave ; so tyranize , reproach , contemne , and revile , when the gifts of god doe shew themselves differently in man , and all have not one , and the same knowledge . . what can a man take unto himselfe ; if it be not borne in him ? which notwithstanding standeth not in mans choise , as he desires or liketh of it , but as his heaven is in him , so likewise is god manifest in him . . for god , is not a god of destruction in the birth , [ or universall generation ] but an illuminator , enkindler , and nourisher , and each creature hath its owne centre in it selfe , let it live eyther in the holynesse of god , or in the anger of god ; god will however be manifest in all creatures . . if the world were not so blind , it might know the wonderfull being of god in all creatures , but now that it doth so rage and rave , it doth it wholly against it self and against the holy spirit of god , at whose light , they shall once be astonished ; they shall not hinder the sonne which the travelling mother bringeth forth in her old age , for this the heaven declareth . . god shall enlighten him against all the raging and raving of the devill ; and his light [ splendor or glory ] shall reach from the east unto the west ; i write not of my selfe , but i onely foreshew that this is at hand , and shall come . . i would gladly have pleasured you at present with what i promised , wherein all that is herein touched and hinted at , might be clearly explained , and also what that good , and known * doctor hath desired touching the originall , being , life , and drift of man , and of his soule ; and also his finall end ; onely it is not yet finished . . for the gifts which were once given mee of god are not therefore quite dead and gone ; albeit they were hid by the devill and the world , yet now they oftentimes appeare and shew themselves more deep , and more wonderfull . . and very shortly ( god willing ) you shall receive somewhat thereof ; for there is an higher beginning made towards it ; especially of the three principles of the divine being , and so forth of all the things which are promised in my * booke . . onely i am much busied with worldly affaires and employments , else a great part might have been finished ; but i will be † diligent , by divine and earnest exercise ; what god will , shall be done : and herewith i commend you into the protection of the almighty . dated , . jan. . written in haste . j. b. the six and twentieth epistle . to * charles of endern . . the love in the heart of god the father , and the light of his power , in the life of jesus christ , be our refreshment ; and helpe us to the new birth , that the true image may appeare to gods honour and deeds of wonder ; and cause the faire sprout of his lilly to grow in us , in the paradisicall garden of jesus christ . . noble , right honourable sir , my humble and most willing service , with hearty wishes of all temporall and eternall prosperity , premised ; i have received by the bearer your man , a measure of corne , which you have sent unto mee , and i thank you most kindly ; and i pray god almighty blesse you in abundance for it . , being noble sir , you are so humble , and doe not looke upon , and regard what the world doth ; and also you doe not value the subtilty [ or pert prudency ] of the high ; but you seek and labour after that which the lord of heaven buildeth ; albeit it appeare foolishnesse in this world ; but it seemeth good in his sight to drive on his worke in meane , low , plaine , and childlike people , that he onely might be exalted ; and no man might have wherewithall to boast ; and you likewise may surely hope for the same knowledge ; which is more beautifull and excellent then all pompe and riches of the world ; for all whatsoever is temporall doth leave and forsake man , but the honourable garland [ or trophy ] of christ doth not forsake man in death ; but it bringeth him to the heavenly tryumphing hoast of angels , into his right eternall native countrey [ or home . ] . now seeing we know , and exceedingly well understand that we are onely pilgrims in this world , in a strange lodging , in very great danger , lying captive in a sore and hard prison , and must continually feare , and expect death ; therefore noble sir , you doe very well , and deale more wisely then the prudent of the world , in that you looke about you , and endeavour after your eternall native countrey , and not after the pompe , power , and riches of this world , as generally the high and great ones doe . . i make no doubt , but that you herein shall obtaine a very faire garland from the virgin of the eternall wisedome of god ; which if it come to passe , will be of more value and acceptance with you , then all temporall riches , and this whole world with all its being and splendor ; of which [ crowne or trophy of sophia ] if i had no effectual knowledge , i would not write ; for of the wise of this world ( who onely out of selfe pride without gods spirit doe arrogate , and attribute all knowledge and understanding to themselves ) i have not onely poore thankes , but also nothing else but derision , and scorne ; at the which i doe rejoyce , the rather in that i beare reproach for the name and knowledge-sake of god. . for if my knowledge had beene gotten in their schoole , then they would imbrace and love their owne ; but that it is from another schoole , therefore they know it not ; and moreover they despise it , as they have done unto all the prophets , christ and his apostles , this shall not trouble or turne me aside ; but as i have begun , i will depend on my god and creatour , with the greater earnestnesse , and fixed resolution ; i will commit my selfe unto him , let him doe with me what he please . . i attribute no wisedome unto my selfe , moreover i rely not upon any purpose or intention of reason ; for i see most plainly , and finde it as cleare as the sun , that god goeth clean another way to worke . . therefore if we deal in a childlike manner ; and not in our reason ( but onely depend one him with true desire and right earnestnesse ; and put all our confidence in him ) then we obtain sooner the noble virgin of his wisedome ; then in our sharp inventions , and acute reasonings ; for when shee cometh shee bringeth true wisedome , and heavenly understanding along with her and without the same i know nothing . . but seeing you have a great delight to read such writings concerning the highest being , ( and as i hope it is gods providence , ) therefore i will not withhold from you what the cheifest good hath put me in trust withall ; but shortly i will send you something that is more full ; for there is a very wonderfull and excellent booke begun concerning the life of man ; which if the lord please to continue his hand over me , shall clearely open what man is ? and what he hath to doe , to obtain the cheifest good . . for it goeth very clearly through the three principles ; and sheweth the whole ground , so that a man ( unlesse he will willfully of himselfe be blind ) may know god , and the kingdome of heaven and also himselfe ; likewise our lamentable fall , and also the restauration in the life of jesus christ ; and it shall especially treat of the fair lillies , which god will bestow upon the last world ; which will be very pleasant to be read . . and though i know not sufficiently the full and whole ground what it shall be ; yet i see it in a great depth ; and i hope if god grant so much grace , not to give over , till it be finished ; and also for the future finish the promised writings which are now kept back by the oppressour ; as also [ my exposition ] upon moses ; where the great wonders of god shall be clearely manifest to the light of the day ; the which god will freely bestow and afford unto the last world. . however at present all is in babel , and there shall a great rent be made ; yet let none despaire ; for as god helped the children of israel with consolation in the babilonicall captivity , and sent them prophets ; even so shall now also lillies grow up in the midst of thornes , and this is wonderfull . . also none need thinke , that even now the whole destruction of the city babel shall come to passe ; there shall verily be an exceeding great rent , such a one as men now doe not beleeve ; for the antichrist is not wholly revealed , though verily in part . . men shall suppose that they have wholly rooted him out , and after some sorrow , great joy shall follow , and they shall make laws and covenants , together with severe , sharpe articles of religion ; yet for the most part , for the advancement of their honour and might ; and men shall suppose that the holy spirit of heaven speaketh ; and now there is a golden world ; yet it sticketh full of gods anger , and is still in babel , and the true essence of the right life in christ is not yet therein . . also the rider on the pale horse shall come after , and cut off many with the sickle , yet in the meane time the lilly springeth in the wonders , against which the last antichrist shall raise persecution ; even then commeth his end ; for the appearance of the lord terrifieth him . . and then babel burneth up in the zeale and anger of god , and the same is wonderfull , of which i have no * power to write more plainely ; yet at that time my writings shall be very serviceable ; for there commeth a time from the lord which is not from the starry heaven . . blessed is he that seekes the lord with full earnestnesse , for he shall not be found in the history , but in true affiance , and in the right resignation into the life , and into the doctrine of christ : therein the holy ghost shall appeare with wonders , and powers , which babel at present in her inventions [ forged hypocrisies ] doth not beleeve ; yet however it certainely commeth ; and is already on foot , yet hidden from the world. . i have sent you by mr. fabian , the whole worke of the second booke , but i know not whether you have received it , for since that time by reason of my journey , i have not spoken with mr. fabian ; if not , then you may demand it of him : and so i commit you to the meeke love in the life of jesus christ the sonne of god. given in haste : goerlits , friday , before the advent , . the name of the lord is a strong tower , the righteous flye unto it , and is exalted . the seven and twentieth epistle . to * charles of endern . . noble , right honourable sir , my humble , ready , and willing service , with all cordiall wishes of gods love and grace , to your new creature , in the new man , in the body of jesus christ ; as also all temporall prosperity and blessing for the earthly body , premised . . i have considered your noble heart , and minde , which is enkindled and enflamed not onely towards god , but likewise towards his children , in love ; which hath exceedingly rejoyced me in christ ; and i must in a speciall manner consider of the true earnestnesse and zeale , which i know and acknowledge ; for you have endeavoured much about my few writings of the first part , and not regarded the murthering [ or confounding cryes ] of the oppressour , but sought after it your selfe to read it , and to copy it out with your owne hand . . which give mee perswasion , that god hath opened a little gate [ of his wisedome ] unto you , which was fast shut to the oppressor ; being he sought for it in art , and pride ; therefore it was concealed to him ; for he was offended at the hand of the writer , and did not minde what is written in the holy scripture ; my power is mighty in the weake ; and how christ thanked his father , that he had hid it from the prudent and wise , and revealed it unto babes ; and sayd further , yea further ! for so it hath pleased thee . . also i am verily perswaded and convinced in my spirit , that you have not done it out of any curiosity , but as it becommeth the children of god , which seeke the precious pearle , and are desirous of it ; which if it be found , is the most precious jewell , which man loveth farre beyond his earthly life , for it is greater then the world , and more faire , beautifull , and excellent , then the sun ; it rejoyceth man in tribulation , and begets him out of darknesse to the light , it giveth him a certaine spirit of hope in god , and leadeth him upon the right path , and goeth along with him into death , and brings him forth to life out of death ; it quelleth the anguish of hell , and it is very where his light ; it is gods friend in his love ; it affordeth him reason and discretion to governe his earthly body ; it leadeth him from the false and evill way ; and whosoever doth obtaine , and keep it , him it crowneth with its garland . . therefore , noble sir , i have no other cause to write unto you , but from a desire of unseighned love towards the children of god ; that i might but refresh , and recreate my selfe , with them ; i doe it not for temporall goods or gifts ( albeit you have tendred your kind and loving favours to me ( though a stranger ) in a curteous and friendly manner ) but for the hope of jsrael , that i may highly rejoyce with the children of god , in the life to come ; and my labour which here i undergoe in love towards them ; shall then be well recompensed ; when i shall so rejoyce with my brethren , and every ones work shall follow him . . therefore i am in right earnest , being that a sparkle of the pretious pearl is given to me , and christ faithfully warneth us not to put it under the table , or to bury it in the earth ; and thereupon we ought not so much to feare man , that can kill the body onely and then is able to doe no more , but we ought to feare him that can destroy body and soule ; and cast them into hell. . and though in my time i shall receive but little thankes from some , who love their belly more then the kingdome of heaven , yet my writings have their gifts , and stand for their time ; for they have a very pretious worthy earnest birth and descent ; and when i consider my selfe in my poor , low , unlearned , and simple person , i doe then wonder more then my very adversary . . but seeing i know experimentally in power , and light , that it is a meer gift of god , who also giveth me a driving will thereunto , that i must write what i know and see ; therefore i will obey god rather then man ; least my office and stewardship be taken away from me againe , and given unto another ; which would eternally grieve me . . but seeing sir , that you have obtained a longing and delight to read the same , and that ( as i verily hope ) from the providence and appointment of god , therefore i shall not conceale it from you , seeing that god the most high hath called you , through his wonderfull counsell , to publish the first worke ; when i thought the oppressour had devoured it ; but even then it sprung forth as a green twig , wholly unknowne to me . . and though i know nothing of my selfe , what god is about to doe ; and his counsell and way also , which he will goe , is hidden from me , and i can say nothing of my selfe ; also the oppressour might impute it to me , for a pedentick pride , that i would thus onely arrogantly vaunt with my small gifts ( which were of grace given to me ) and thereby set forth the thoughts and imaginations of my heart for my owne vaine glory , and boasting . . yet i declare in the presence of god , and testifie it before his judgement ( where all things shall appeare , and every one shall give an account of his doings ) that i my selfe know not what is hapned to me , or how it goeth with me , save onely that i have a driving will. . also i know not what i shall write , for when i write , the spirit doth dictate the same to me in great wonderfull knowledge , so that i often cannot tell whether i ( as to my spirit ) am in this world or no , and thereat i doe exceedingly rejoyce ; and therein sure and certaine knowledge is imparted to me . . and the more i seeke the more i finde , and alwayes deeper , that i many times account my sinfull person too weake , and unworthy , to set upon such high mysteries , where then the spirit sets up my banner , and sayth , arise ! thou shalt live therein eternally , and be crowned therewith ; why art thou amazed ? . therefore noble sir , i give you to understand in few words , the ground , and cause , both of the will and search of my writings , if you have a minde to reade any thing therein , i leave it to your choyce ; i send you now what was made formerly , when i was with you ; namely , from the beginning of the two and twentieth chapter to the end , where in very deed , the noble corall is opened , and my minde sheweth me that you shall take likement and delight therein ; and herein also you shall obtaine a little pearle , if your minde be approved and directed to god. . the rest ( which are about some thirty sheets ) our known and good friend hath them , he shall give them to you ; there are very high , and deepe things contained in the same ; and are very worthy of preservation ; you shall likewise have them , if you please to read them . . and albeit i set my selfe to keepe the same somewhat still and secret , yet it is manifest , for i hear that haughty people doe desire it ; by whom the enemy ( being a destroyer ) might make it away ; for i know well what manner of enemy the devill is that doth gainsay and oppose me ; therefore i entreat you to deal wisely and carefully , i shall spedily ( if need require ) call for it . . and shortly , if god permit , more , and deeper things shall be made upon moses , and the prophets ; and then at last upon the whole tree of the life , in the being of all beings ; shewing how all things begin and end , and to what being , each thing appeareth and cometh to light , in this world. . that i hope the fair and excellent lilly promised of god , shall spring forth in the corall in his owne spirit in the children of gods love in christ ; for we finde a very pretious pearl yet springing , not now knowne to me in the body , but blooming in the minde ; and so i commend you to the pleasant love of god. the eight and twentieth epistle . to * charles of endern . the light , salvation , and eternall power , flowing from the heart of jesus christ , be our refreshment . . noble , right honourable sir , all cordiall wishes of divine salvation , and therein all prosperity premised ; i cannot omit to salute you with this short epistle , seeing your curteous and generous heart , hath bestowed a measure of corne upon me , which i gladly received , and doe returne exceeding many thankes for it ; and i shal pray god the creator and preserver of all things , in whose power all things are , to blesse you in abundance for it . . and though i have not deserved it at your hands , and am but a stranger to you , therefore i acknowledge your kinde heart herein towards the children of god ; but because you are so very humble , and that for gods and his kingdomes sake ; and out of your highnesse of this world , doe cast your selfe , with your favour and love into the plaine humility of gods children ; thereupon i doe acknowledge it to be the feare of god ; and a desire after the communion with the children of god , in which [ communion and fellowship ] we are in christ , all one body in god , in many members and creatures . . at which we should not onely highly rejoyce , but resigne our selves up to him , in one love , that his power may be effectuall and abound in us , and his kingdome may be begotten and brought forth in us , and that we might be made mutuall partakers of his being , in one knowledge . . and it is not onely plainly manifest to us in the holy scripture but also in the light of nature , that if a man doth good unto another , especially if it proceed from a kind charitable good will , heart and inclination ; that his heart spirit and minde that hath received the good , is again inclined in favour and love towards his propitious friend , an i wisheth all blessing and good unto him ; and in that he presents his owne wants , and condition before god , he likewise brings in his will , minde and love , before and into god , his faithfull friends condition ; which in the power of god , doth * afford unto the kind heart , rich and aboundant blessing , not onely for the earthly life , but hereby likewise , a path , and way is made into the kingdome of god , so that if he turnes himselfe to god ; and desires his love and grace ; then his friends love , which before hath brought him in to god , doth helpe him to presse and force his way to god ; and enable him to wrestie with the turba , with the corrupt infection [ or poysonfull desire , ] in which , the devill holds us captive ; and so assists him to destroy the limit , or receptacle of the anger ; which for my part i am not onely obliged , but likewise wholly desirous and willing to doe . . now because god hath given to me out of his kinde grace , a deepe and high knowledge of his will and being ; therefore i am ready and willing to serve you both with my prayers for you towards god , and also with what i shall set downe in writing , so far as you may acknowledge , that it is from god ( as i am verily perswaded , ) and that you have a sy●cere desire to read it ; i shall not conceale it from you ; and also be forward to have mutuall and personall discourse with you . . and if you should therein finde a misunderstanding , i would sufficiently cleare it and inform you about it , or if any thing should seem too difficult to be understood , i would willingly bring it into a more ea● understanding ; or if you are pleased to put any thing that is higher or more profound to the question i hope to god ( unto whose will i commit all things , ) that it will be granted me to manifest it , and i shall indeavour carefully in all wayes , with prayers unto god , that i may again shew my selfe in acceptable services of love towards you ; which i hope in god that he will not deny me of it , as my heart is wholly given up thereunto ; and doth indeavour that it may make a true labourer in the vineyard of god , and may be manifest in god , and become a fruit in the kingdome of god. . as every tree laboureth to impart its sap unto its branches and twigs , that at last it might be knowne by the fruit that groweth on its branches ; which likewise we are all bound , and obliged to doe ; and i am very desirous of it , &c. the nine and twentieth epistle . to * charles of endern . . right honourable , and beloved in christ ; i wish unto you the rich and effectuall blessing of god , in his power , that the pearls ground in the life of jesus christ may be manifest in the divine shining light , in your owne light of life in you ; and that it may bring forth abundance of fruit to divine contemplation , and eternall joy . . like as i have alwayes knowne you to be a wel-wisher to the study of wisedome ; and my whole desire is at present ( that for an expresse of thankfulnesse for my many received courtesies , and favours ) i might be able to impart to you that which the most high hath in a short time given me out of his wel-spring of grace . . and albeit i have no ability to doe it at my pleasure , yet my minde is so wholly enkindled in its centre , that i would very heartily , and readily impart it to my bretheren in christ ; and i continually entreat the lord that he would be pleased to open the hearts of men that they might understand the same ; and that it may come in them to a right quick [ essentiall ] and living [ effect ] and operation . . and from a syncere intention i would not conceale from you , that i ( since the new yeare ) upon the desire of some learned men and persons of quality have written a treatise of election or of gods will concerning man ; and so expressed and inlarged it out of such a ground [ or deep soundation ] that all mysteries both of the outward , visible , elementall ; and then also of the hidden spirituall world may be therein discerned ; and thereunto i have in an especiall manner alleadged the † sayings of the holy scripture , which speake of gods will to harden , and then of his un-willingnesse to harden , and so tuned or harmonized them together , that the right understanding and meaning of the same may be seen . . and it is so proved and demonstrated , that i hope in god that it shall give furtherance and occasion to take away that strife and controversy in the churches ; which is known and manifest , that the time is nigh and at hand ; that the contentions about religion shall enter into the temperature , but with great ruination of the false kingdome in babel ▪ that hath set up it selfe in christs stead , together with other great alterations ; concerning which , although men now will hardly believe me , yet in a short time shall really appeare , and shew themselves ; and this beloved sir , i would not , for your further consideration and christian meditation , omit to hint unto you &c. the thirtieth epistle . immanvel . . my very christian brother and friend , all cordiall wishes of divine love , and further illumination , with true persevering , constancy , and patience , patiently to endure the crosse of christ , premised . . god in the very beginning of your knowledge hath sealed you with the mark of christ unto a further confirmation ; and hath crowned you to be a champion , that you should worke as a true owner in his service . . and i exhort you as a christian , that you would with prayer and supplication commit the cause to god in patience , and stand qnietly under the crosse of christ ; and be diligent in your talent entrusted to you ; you shall see great wonders , and your talent will be more and more pleasant and beloved , for so christ hath also taught us , that we should forsake all for his name sake ; and cleave onely unto him ; for he requireth a pure , resigned soule ; in that he will dwell . . you have no cause to be amazed , or terrifyed , god knoweth well , for what use he employeth you ; commit your selfe onely to him in patience , and strive against reason which gainsayeth and contradicts ; and so you will dye unto the world and live unto christ ; and then you will exercise your warfare aright for his loves sake ; and therefrom gain the noble crowne of eternall life , where we shall rejoyce and injoy one another eternally . . god hath planted him a rose garden in your young heart ; take heed that the devill sow not thornes and thistles therein , there will soon come another time , that your rose-bud shall bring forth its fruits ; strive not to be in office , but stand still unto the most high , to what he will have you ; let the smoak of the devill passe away ; rejoyce rather at this reproach in the mark of christ , &c. the one and thirtieth epistle . our salvation [ is ] in the life of jesus christ . . deare sir , and christian brother ; all faithfull cordiall and syncere desires of my spirit , of true divine light , power , and knowledge , with intimate joy in the divine contemplation , and [ in ] our eternall fraternity in the life of christ . . i have received your letter which you sent , and i rejoyce in the lord my god , who doth so richly and abundantly impart his grace unto us ; and so open our hearts , that we , in the conjecture of our gifts , desire to search into his wisedome , and wonders . . and your tendred friendship is very pleasing , and acceptable to me ; and according as this letter doth import , i acknowledge you , for a springing , and very desirous branch on the vine christ ; and also for my member and fellow twig on this * corall ; and i wish in the power of my knowledge , that it may be a true , constant , and immoveable earnestnesse ; as i make no doubt , but the pretious coralline branch of the new birth is begotten in you , out of christs spirit and wisdome . . thereupon i also would faine , with all my heart impart my little sap , strength , and influence , out of gods gifts , unto my fellow-branches and twigs , and helpe to quicken and refresh them in my weake power , and also receive enjoyment of their gifts ; as we are obliged and bound mutually to doe for each other , both from the command of god , and also in the right of nature , unto which i am in an especiall manner driven in my gifts ; and for which sake i have spent much time and paines , yet in great desire , longing , and delight ; and it hath been continually my earnest hope , and the very drift , and ayme of my desire to serve my brethren in the lord , in the vineyard of christ . . and though i am a simple man , and un-expert and un-experienced in scholastick learning , and arts ; neither have i ever been ●ayned up to exercise my selfe , in the workes of high masters , and to comprehend great mysteries in my reason , but in my outward occupation i have been a tradesman , wherein i have honestly maintained my selfe a long time ; yet my inward occupation and exercise hath with very earnest strong desire entred into the mortification of my sinfull man , inherited from the corrupt adam , how i might dye to my selfehood , and selfe will in the death of christ , and arise in his will to a new spirit , and will of divine renovation of minde and understanding . . thereupon i once so strongly and sixedly * resolved rather to for one my earthly life , then to desist from this purpose , and combate ; and ●hat i have suffered therein , and therefore , the lord knowes , who so led me through his judgement of my sinnes ; but afterwards crowned me with the fairest tryumphing aspect of his divine kingdome of joy ; which to expresse , i have no pen sufficient , but doe willingly beteeme , and heartily wish it to the reader of this epistle , and to all the children of god. . and from this tryumphing light [ or joyfull convincing illumination of god ] that hath been given to me , which i hitherto have written for many yeares ; for i obtained therein so much grace as to see and know my owne booke which i my selfe am , viz. the image of god ; and moreover to behold and really to contemplate the centre of all beings ; and to understand the formed word of god ; also to understand the originall and meaning of the compacted framed or formed sensall tongue of all properties ; and likewise the mentall , unformed , holy tongue , wherein i have written many high books , which in part will be unapprehensive to reason , without gods light . . albeit i , as an earthly weake instrument , according to the externall man , could very hardly at first ( being an un-exercised unlearned man ) comprehend and bring this high worke to the understanding [ or fidy expresse it for the understanding ] as is to be seen in the aurora , which is the first part of my writings ; also i intended not to make it knowne unto any man ; but i wrote it for my memoriall of the very wonderfull knowledge contemplation , and seeling illumination ; and though the spirit signified to what end it should be ; yet reason , viz. the externall man , could not comprehend it , but it saw its unworthinesse , and lowlinesse ; and i kept these writings ( viz. the aurora ) by me , till at last i spoke of it unto one , by whose meanes it came before the learned , who presently studyed and indeavoured , that it might be taken from me ; where then satan thought to make a bon-fire of it , and thereby to scandalize and cast an odium upon my person ; wherefore i have suffered much for christ my lord his sake , that so i might follow him aright in his processe . . but as it hapned to the devill about christ ; so also it hapned to him about my writing ; for he that desired , and intended to persecute them , he published them , and brought me into a greater stronger and more serious exercise ; whereby i was more exercised in iudgement ; and stood the stronger in opposing the devill and his violent assaults in the serpentine ens of the earthly adam ; and did more and more disclose and breake open the gates of the deep ; [ or hidden depths of eternity ] and am come unto the cleare light ; insomuch that my writings are both far and near read with oelight , and copyed out by many very learned doctors , and other persons both of high noble and of low descent , and that wholly without my incitement , or running ; through gods providence . . i would have very willingly imparted som of them now unto you , but i have them not at hand , and cannot get them so soone at present ; and it is true , that some treatises are written ; so that i hope many an hungry soule shall be refreshed , for the latter writings , are much clearer , and better to be * understood then the first , of which you have told me ; but if you would but take so much paines as you mention , and come to me your selfe ; and in the feare of god converse with me in divine wisdome ; i shall be glad , and you may take your opportunity with me as you please ; for i am continually exercised in writing , and therefore i have laid aside my trade to serve god and my brother in this calling , and to receive my reward in heaven ; albeit i shall incur displeasure and an ungratefull odium at the hands of babel and the antichrist . . i returne many thankes for mr nagels salutation ; and other christian fellow-members who are in the † pilgrimage of christ , as i am informed ; and when your occasions give leave , salute them from me againe most kindly ; mr. elias teikman is not come yet unto me , neither doe i know where he is ; mr balthasar walter hath often made mention of him in love ; but i know him not , save onely in the spirit ; for i have onely heard of him by others . . concerning my condition i certify you upon your desire , that i am ( blessed be god ) very well at present ; but i see in the spirit a great persecution and alteration approaching upon the countrey and people ; which is very nigh at hand , as is mentioned and foretold in my writings ; and it is high time to goe out and flye from babel ; therefore i cannot speake of any rest or settlement ; * onely all will be full of misery , robbings , murtherings , and unheard of devillishnesse in christendome ; that outragious practices of the cessacks breaking through silesia among our neighbouring countries , is very likely knowne unto you ; which is a certain type and symptom of the anger to come upon these countries ; and i commend you and all christian members unto the meek love of jesus christ , and my selfe to their , and your love and favour . dated the . of december , new style , . j. b. the two and thirtieth epistle . our salvation consisteth in the effectuall working love of jesus christ within us. . my very loving , and christian friend ; i wish you the highest peace with the hearty love of a fellow-member of christ working in the desire , that the true sunne of the effectuall love of jesus christ may continually arise and shine in your spirit , soule , and body . . your letter dated the . of january , i received . dayes after easter ; rejoycing to see in it , that you are a thirsty , fervent , and desirous , searcher , and lover of the true ground [ of the knowledge of divine mysteries ] which i perceive you have sought , and searched for with diligence . . but that my writings are come to your hands and please you , is certainly caused by the appointment of god ; who bringeth lovers to [ that which they love , ] and often useth strange means whereby he satisfyeth the desire of them that love a thing ; and feedeth them with his gifts , [ and graces ] and putteth an * ens of the true fire into their love that it may burne aright , and you may rest assured that if you continue your constancy in love to truth , that it will open reveale and manifest it selfe to you in its flameing love ; and make it selfe certainly knowne ; but the searching of it must be begun aright ; for we attain not the true ground of divine knowledge by the sharpe searching , and speculation of our reason from without ; but the searching most begin from within in the hunger of the soule , for reason penetrateth no further then its owne † astrum of the outward world , from whence reason hath its originall . . but the soule searcheth its owne astrum , viz. in the inward spirituall world from whence this visible world hath its rise efflux , and production , and wherein its ground [ and foundation ] standeth . . but if the soule would search its own astrum [ or spirituall constellation ] viz. the * grand mystery [ or the eternal divine nature ] it must first wholly yeild up all its power , and its will to the divine love and grace ; and become as a child , and turne it selfe to its centre ; by repentance , and desire to doe nothing but that onely which the spirit of god is pleased to search by it , [ or employ it about . ] . and when it hath thus yeelded , and resigned up it selfe , seeking nothing but god , and its owne salvation ; and also how it may serve , and love its neighbour ; and doth then finde in it selfe a desire to have divine , and also naturall knowledge ; it may assure it selfe , that it is then drawn [ and inclined ] to it by god ; and then it may well search and finde the deepe ground that is mentioned in my writings . . for the spirit of god searcheth by that soule ; and bringeth it at length into the depths of the deity , as saint paul saith , the spirit searcheth all things , yea the deep thinge of god. . loving sir , it is a simple childlike way that leadeth to the highest wisedome , the world knowes it not ; you need not seek for wisedome in remote places or travaile into strange countries for it ; she standeth at the doore of your soule and knocketh ; and if shee shall but finde an empty resigned free place in the soule , shee will there reveal her selfe indeed ; and rejoyce therein more then the sun in the elements ; if the soule yeeld it selfe up to wisedome for a full possession ; then shee penetrates it with her flaming fire of love and unlocketh all mysteries to the soule . . sir you may perhaps wonder , how a plain lay man could come to understand such high mysteries , having never read them , nor heard them from any man ; but loving sir i tell you , that which you have seen in my writings , is but a glimps of the mysteries , for a man cannot write them ; if god should account you worthy to have the light enkindled in your soul , you would see , tast , smel , feel , and heare , unspeakable words of god , concerning this knowledge ; and there is the true theosophicall school of pentecost where the soule is taught † of god. . after this there is no more any need of searching , and painful toiling [ about it ] for all gates stand open ; a very simple mean man may attaine it , if he hinders not himselfe by his owne willing [ imaginations ] and running ; for it lyeth in man before hand , and needeth onely to be awakened [ stirred up or quickned ] by the spirit of god . in my talent [ or writings ] ( as in my simplicity i was able to describe it ) you shall easily finde the way to it ; especially in this annexed * . booke , which also is of my talent ; and but few weekes agoe was published in print , which sir i present to you in love ; as to my christian fellow-member , and exhort you to read it over often for its vertue is , the more the better liked , [ or the longer the better beloved ] in this booke you will see a true short ground , acd it is a sure ground , for the author in this practice hath found it so by experience . . but for the ground of the high naturall mysteries ; which you and m. walter , & m. leonhart elvern desire a further , & clearer explanation of ; be pleased to enquire of m. walter for it ; for i have sent to you and him an explanation and other new writings ; if you shall like them you may cause them to be copyed out , you will finde very great knowledge in them , i would that all of you ●ight truely understand it , i would faine have made it more plain ; but in respect of the great depth ; and also in regard of the unworthy , it may not be done ; christ saith math . . seek and you shall finde ; knock and it shall he opened unto you , none can give it unto another every one must get it himselfe of god ; one may well give a manuduction , or direction to another ; but he cannot give him the understanding of it . . yet know that a lilly blossometh unto you the northern countries ; if you destroy it not with the sectarian contention of the learned ; then it will become a great tree among you ; but if you shall rather choose to contend , then to know the true god , then the ray [ or beam of light ] passeth by , and hitteth onely some ; and then afterward you shall be forced to draw water for the thirst of your soules , among strange nations . . if you will take it rightly into consideration , then my writings shall give you great furtherance and direction thereto ; and the signate-star above your pole shall help you , for its time is come about [ or borne . ] . i will freely give you what the lord hath given me , onely have a care , and employ it aright ; it will be a witnesse for you , against the mocker ; let no man looke upon my person ; it is a meer gift of god , bestowed , not onely for my sake , but also for your sake , and all those that shall get to read them . . let no man gaze any longer after the time ; it is already borne [ begun or come about ] whom it lighteth upon , him it hitteth ; whosoever waketh , he seeth it ; and he that sleepeth seeth it not ; the time is appeared , and will soone appeare ; he that watcheth seeth it ; many have already felt it ; but there must first a great tribulation passe over , before it be wholy manifest ; the cause is , the contention of the learned ; who tread the cup of christ under foot , and contend about a child that never was worse since men were , this shall be manifest ; therefore let no honest man defile himselfe with such contention ; there is a fire from the lord in it , who will consume it ; and himselfe reveal the truth . . you shall receive of mr walter what he hath besides , especially a table with an exposition of it ; therein the whole ground of all mysteries is plainely layd downe and so i commend you sir to the love of jesus christ . dated , the . &c. the three and thirtieth epistle . of the persecution against jacob beem , by gregory rickter , primate , or superintendent of gerlitz . our salvation and peace in the life of jesus christ . mr. marcus mausern , . much respected , and beloved sir ; all cordiall wishes of the stedfast working love of our lord jesus christ in soule , spirit , aad body , premised : i have received both your letters , and have observed your christian heart , syncerely inclined in a fellow-memberlike love , towards mee and the pure truth ; and i desire that god would ratifie , strengthen , and preserve you in such a purpose , that you may grow in the tree of life , jesus christ , and bring forth abundance of good fruit . . your owne reason will give you to know , that the hand of the lord according to his will , hath guided me hitherto and brought me to such knowledge ; wherewith i have again willingly and readily served many , seeing i have not learned my knowledge in the schools or bookes ; but * from the great booke of all beings ; which the hand of the lord hath opened in me . . seeing then that there is in that booke a crosse of the true understanding ; therefore god signeth his children ( to whom he giveth this booke to read ) with that same crosse , on which crosse the humane death is slain , and eternall life restored . . i give you ( as a brother ) to know , that the same mark is enstamped on my forehead with a tryumphing trophy , on which the resurrection of jesus christ is imprinted . . which mark is dearer unto me then all the honour and goods of the world , that god hath so highly esteemed me unworthy man , as to mark me with the conquering signe of his beloved son jesus christ . . at which signe of conquest the devill is terrifyed , that he must even burst for very anger , and thereupon hath raised up a great tempest out of his sea of death against me , and hath cast his horrible floods upon me ; thinking thereby to overwhelme and drowne me . . but his violent streames have hitherto beene altogether uneffectuall ; for the conquering trophy of jesus christ hath defended me , and smitten his poysonfull darting rayes unto the earth ; whereby sathans pharisaicall murthering poyson , hath been revualed in many hundred men , who since that time have turned themselves to the marke of christ ; so that i see with joy that all things must turne to the best to them that love god. . the report or outcry which came unto you , was nothing else but a pharisaicall revilement and scorne by meanes of a scandalous reproachfull lying pamphlet of one sheet of paper in the latin tongue , wherein sathan hath plainly set forth and laid open the pharisaicall heart ; which by gods permission is so come about , that the people might learne to know and flye from the poyson of this pharisaicall heart . . and i confidently beleeve that the grossest devill did dictate that pamphlet , for his clawes are manifestly and plainely therein discovered ; that it may be clearly seen that he is a lyer , and a murtherer ; and it shall be as a warning unto many that they have a better care unto their soules ; as this pamphlet with us is almost by all the learned ascribed unto satan . . the cause of this rage and fury , was by reason of the printed booke concerning repentance and the true resignation ; which booke hath been very profitable unto many . . which shrewdly vexed the pharisaicall spirit , that such a ground should be manifested ; thinking that such a doctrine and life should be looked for and required of him also : which is not well relished , so long as men ●it in the lust of the flesh , and serve the belly-god in carnall pleasure , and delight . . know yet for a direction , that his reproach and lyes , do● but publish and manifest my booke ; insomuch that every one both of the high , learned , and low degre , doe desire to read it , and have it in great request . . which booke in a short time hath † come through europe and it is much made of , yea in the prince electors court of saxony ; where i am invited to a conference with high people ; the which i have consented unto , at the end of leipfick fa●r , to performe ; who knoweth what may be done ; whither the mouth of the bold slaunderer may not be stopped , and the truth made known and manifest . . i exhort and entreat you therefore to wait with patience , in christian love and joy , for the coming , and revelation of jesus christ , and his appearance , which shall soon breake forth , and destroy the works of the devill . . i feare not the devill ; if god will use me any longer for his instrument , he will no doubt defend me well enough ; for the truth needeth no defence , her defence is this , as christ speaketh ; when you are persecuted for my name sake ; and when they speak all manner of evill of you falsely for my sake , rejoyce , your reward is in heaven , also he that is just let him be just still ; and he that is wicked let him be wicked still ; every one shall reap , what he hath sowne . . seeing then my conversation is in heaven and i as to my body and soul run thither , where aforehand my spirit dwells in christ ; what advantage then is temporall dignity and honour to me ? i onely suffer persecution in the body , and not in the soulet what need i feare the shell which covereth the spirit ? when the shell is gone , then am i wholy in heaven * with a naked face ; who will deprive and bereave me of this ? none ; why need i then feare the world in an heavenly cause ? . if the cause and ma●●e● be evill , why suffer i disgrace and reproach ; and stand in trouble misery and feare ? why doe i not get rid of it ? but is it good , what need i then despaire , seeing i know whom i serve ? namely jesus christ ; who makes me conformable to his image . . is he dead , and risen againe ; why should not i then be also willing to suffer dye and rise with him ? yea , his crosse is my daily dying ; and his ascension into heaven is daily done in me yet i wait for the crowne of conquest which jesus christ hath said up , and am ye● in combate and wrestling as a champion and i exhort you as my fellow-wrestler to fight a good fight in faith , and waite in patience for the revelation of jesus christ ; and still stand fast . . for this smoaking fire-brand which now smoaketh , shall shortly be consumed in the fire ; and then the remainder shall rejoyce ; then it will be manifest what i could have written unto you ; which for the present is slandered and reviled , yet onely by the ignorant . . but the wise will observe , mark , and take notice of it ; for they observe the time and see the darknesse and also the dawning of the day . . beloved mr marcus ; that you and your father are in good health , doth rejoyce and glad me ; i have received the box of comfits and returne you thankes for them . . i would fain write againe to the apothecary at wildan in livonia ▪ ●f i had but an opportunity to send that way , i pray let me know when you have . . that which my native country casteth away , other nations shall take up . i send to you and your father each of you a copy of my bookes ; somewhat for good friends ; for i heard that formerly you had gotten some of them for you all . . i have none of the other writings at hand , i would gladly have sent some of them to you , but shortly i hope to come into those parts ; and then god willing i will bring some along with me and i commend you to the kind and gracious love of jesus christ . dated , . march , . j b. the foure and thirtieth epistle . to frederick craussen . our salvation [ is ] in the life of jesus christ in us. . dearely respected sir ; all hearty wishes of the divine love , and all bodily health , and prosperity premised : god be pleased according to his will to ease and turne away your crasie distemper . . the state of my body is yet tolerable , for which i thanke god ; but it is wholly besmeared with the pharisaicall dirt of aspersion , that the common sort can scarce discern or acknowledge me to be a man. . so wholly and gtievously is sathan enraged against mē , and my printed booke ; and doth so exceedingly rage and rave in the cheife pharisee , as if he would devour me ; but yet for these three weekes the great fire hath begun to be somewhat allayed ; in the he perceiveth ●hat many hundreds doe speake against him ; whom he hath cur●●d reviled and condemned as well as me , he hath so horribly bedawbt me with lyes , that i can scarce be knowne . . thus christ covereth his bride , and the pretious pearl by reason of the unworthinesse of men ; for the anger is enkindled in them and vengence is at hand . . i pray for them and they curse me , i blesse , and they revile me ; and i stand in the * proba ; and beate the mark of christ on my forehead . . yet my soule is not dismayed therein ; but it accounts it for the triumphing victorious signe of christ ; for so , must man be ●et aright into the processe of christ , that he may be made like unto his image . . for christ must be continually persecuted , reviled and shine ; he is a signe which is spoken against ; but upon whomsoever he falles , him he bruiseth ; and destroyeth the inbred malice and iniquity of the serpent . . have i taught others this way ? ( i must teach it , ) where●fore should it be greivous and irksome to me to walke in the same ? it hapneth no otherwise unto me , then i have told others that it would goe ; and it goeth very right ; for this is the pilgrims path of christ . . for true christians are here onely guest , and strangers ; and they must travell through the devils kingdome to their owne home ; through the thistles and thornes of gods curse ; here we must wrestle stedfastly and overcome , till we get through ; and then we shall be well rewarded . . for those that doe now judge us , shall in the day of gods judgement , be set before our eyes ; where we with christ shall passe sentence upon them ; what will they then say unto us , will they not be dumb , and judge themselves , even as they judge us now ; ah that they could but consider of it here , and now defist and returne from it . . i desire that god would have mercy upon them , for they know not what they doe ; they are in greater misery then those whom they persecute ; they are poore imprisoned captives and slaves of the devill , who doth so infect , torment , and poyson them , that poyson is their life . . and therefore they rejoyce , that they bring forth the thornes and thistles of the devill ; namely fruits in gods anger , of which the children of christ whom they persecute and drive towards their native countrey , ought well to consider ; that they pray unto god for redemption , not onely for themselves , but likewise for these , their miserable poore captivated , and imprisoned fellow-members ; that god would likewise illuminate them , and bring them home . . deare brother it is now a time of great earnestnesse , let us not sleep ; for the bridegrome passeth by and inviteth his marriage guests , he that heares it he goeth along with him to the marriage . . but he that refuseth ; and will sleep onely in the lust of the flesh ; he shall be exceedingly sorry and grieved , that he hath slept away such a time of grace . . it seemeth strange unto the world , that such should be acceptable to god , whom the scribes [ the learned preists , and pharises ] doe contemne and persecute ; and it looks not back to consider what the learned did unto the prophetes ; christ , his apostles , and their successors . . but the present christendome , is meerly titular and verball [ formall and hystoricall onely sticking to the lip-labour and the devout hypocricy of the mouth ] the heart is worse then when they were heathens ; let us seriously consider of it , and not amuse our selves with them ; that a seed may remaine upon the earth ; and that christ may not alwaies be used onely as a covering [ for the cunning hypocricy of iniquity . ] . let us exhort , and comfort one another , that we may hold out in patience ; ( for there cometh yet a great storme of affliction , and tribulation ; ) that we may persevere and stand stedfast . . for christianity consists not onely in words and knowledge , but in power ; [ what are the present contentions about , but onely the conjecturall knowledge , [ mentall idolls , phantasticall images and opinions of men ] they wrangle and jangle in notions , and images [ which they have blindly perswaded their minde and conscience to adore ] but they deny the power [ of christianity . ] . but there cometh a time of tryall , where it will be seen what their * opinions have been [ and what their formall church-wayes of worship and blind cain-ike hypocrycy have been ] and now they have stuck unto them ; when they shall fall from one opinion unto another , and yet have no rest or undoubted stayednesse . . ah ; their opinions are nothing but the heathenish idols ; as they were , before they had the name of christ . . the learned , and rulers seeke nothing but their owne profit ambition and honour therein ; and they have set them up in christs stead ; but they are onely opinion-pedlers , [ sellers of images and mentall idols , the internall superstitious reliques of their owne reason , babylonish imaginations ] which they sell [ or reach ] for money ; and he that giveth them much ; he shall have devout commendations and praise ; to him they will sell plausible † images ; and they care not for their soules ; if they may but gain and enjoy their temporall goods . . o ; dark night ; where is christianity ? is shee not turned to a * faith-breaking adultresse ; where is her love ? is it not wholly turned to copper , steel , and iron ? whereby may the present christendome be knowne ? whot difference is there between her and the turcks and other heathens ? are not they as good ? . where is her christian life ? where is the communion of saints ; where we are but one in christ ; where christ is onely one in us all ? there is not yet one branch on the tree of christian life like unto the other , and there are growne meer adverse twiggs , in opposition one against another . . o brother , we that stand , let us be wary , and watchfull , and get out of * babel ; it is high time , albeit they scorne and slay us , yet we will not worship the dragon nor his image ; for they that doe so shall be eternally punished . . be not offended at my persecution ; and though the like happen unto you ; yet remember that there is another life ? and that they doe onely persecute our owne enemy which we our selves hate ; they can take no more from us but the shell [ or bark ] wherein the † tree is grown . . but the tree standeth in heaven , and in paradise , in the ground of eternity ; no devill can root it out ; let the devills stormy g●sts passe over it : their oppressing , and tormenting is our growth . . i am again moved by the adversaries , through the motion of gods anger ; that i may grow , and wax great ; for now is my talen● published unto my native countrey . . the enemyes intention is evill : yet thereby he publisheth and spreads abroad my talent ; it is here mightily desired and many an hungry soul is thereby refreshed ; albeit the ignorant sort doe cast out their reproach and scorne against it ; you shall yet heare wonderfull things . . for the time is * come ; of which it was told me three yeares since by a vision ; namely of reformation ; the end [ event or time when it shall come to passe ] i commit to god ; i know it not yet perfectly . . and herewith i commend you unto the love of jesus christ . dated , the . of may , . the five and thirtieth epistle . a letter from jacob behmen . written from dresden to gerlitz , in the time of his persecution ; dated the . of june , . to doctor kobern . immanuel . . my very deare sir , and christian brother ; i heartily desire the continuall working of the love of jesus christ in you , that your tree of pearle may grow great under the crosse of our lord jesus christ , in such stirring and exercise ; and that we may all in that power , withstand in the faith and in the meeknesse of christ , the wrathfull enemy of christ , which at present roareth like a raging lyon ; and setteth himselfe mighty against jesus and his children ; that we may with paul fight a good fight , and at length get the prize , our salvation , thereby ; and not for temporall honour and pleasure sake , deny christ in the truth once acknowledged ; it would be very hard to recover it againe . . for my part , i thanke god in christ jesus , that he hath signed me with his markes , and dayly maketh me like unto his image ; whom i pray , that i may continue stedfast ; also that he would deliver my enemies from the abominable death of eternall horrour , wherein at present they lye captivated , and know it not ; and bring them also into the light , that they may know this way , and come into our eternall fraternity . . yet to speake judiciously of these things , we certainely see before our eyes , that this way is wholly opposite to the devill ; because he rageth so much against it without cause ; it is indeed a very great wonder , that he should make so great a stirre against so small a piece of devotion , sure it must needes not relish , but savour ill with him ; wheras there are many greater bookes , full of foppery and folly , and partly of idolatry , to be found , which he doth not oppose ; but his spite is onely against the way to christ , that none might walke in that way . . for at this very time especially , hee thinketh to set up his kingdome powerfully , and yet he seeth at present that it hath breaches in it every where : for the assaylant breaketh in hither from many quarters , especially from the north , and we can doe no better at present , then not to regard this enemy , but overcome him with patience under the crosse of christ , with earnest repentance , and so at length he will become feeble and faint , and this firebrand will have an end . . for he is but a ●fiery flash of gods anger , * which must bee quencht with divine love and humility ; wee must in no way add fuell to it , to make it burne ; but kill it with christs victory ; as christ with his love overcame the wrath of god and hell , and bruised death , and mightily ruled over all his enemies ; and then such enemies in the anger of god , shall not long prevaile ; as christ hath taught us , that we should feed our enemies with meate and drinke , and rejoyce when they afflict us for his sake ; our recompence is in heaven . . it is not good , out of our owne selfe purpose , to use a † worldly sword , or weapon against such an enemy of christ ; for ●o he would be but the stronger ; but with patience and prayer we shall well overcome him : i regard not his unjust * revilings ; i have a good conscience concerning him ; the time is comming apace , that such an enemy will be cut in pieces by the sword of gods power . . it is fit we should consider the time ; for babel burneth in the whole world ; and there is woe in every street ; onely men see it not yet ; but are blinde concerning it . . i give you very great thankes for your brotherly faithfulnesse and christian care , in that you have taken of my wife , some things into your keeping ; if the high priest will needs assault my house , let him doe it , that it may be knowne in all countries , what a maker of uproares he is ; it will tend much to the honour of him and his ; he will get a great deale of credit in the electorall counsell , for having stormed my house by his trusty officers , and broken the windows ; if others should doe , or cause such a thing , the counsell would not suffer them in the city . . therefore i much marvell that they make such an uproare in gerlitz , and without cause , occasion the raising such a * clamour abroad against the city , if the ground should be enquired after , it will sound but odly ; neverthelesse it must be so ; for the time is borne : there will suddenly come somewhat else ; this is but a signe , type , or figure ; seeing they have so solemnely celebrated the † feast of the holy ghost ; therefore he must needs powerfully assist them ; whereby it may be very well discerned , what spirit they are the children of , which spirit they serve ; and this will give us so much the more cause to avoyd them : i suppose it is loathsome enough , it stinketh of pharisaicall pitch , and hellish soot : o that god would once have pitty on the simple people , who are so very blinde and doe pull downe the judgement of god upon themselves ; which will shortly be poured forth . . their stability is very well seene ; that which they approve of at one time , the same they disallow at another time : o if some jesuits should come , and remand the church from luther againe ; what good papists would they make . . but let it goe as it doth ; silence is best : they hunt after a gnat , and thinke they have caught venison ; but there lyeth couched a small graine of mustard seed of the crosse , in it , which put christ to death , that shall burst their guts , and grow to be a great tree , and this none can resist . . my wife need not cause any window-shuts to be made ; if they will breake them , they may ; and then the fruits of the high priest will be seene ; let her have a little patience : if shee can not get a place in gerlitz , i will get a place for her some where else , where shee shall have quiet enough ; but let her stay within at home and not goe out , except upon necessity , and let the enemy rage , he will not eate her up . . i must wa●te yet a while here , and ●●pect what god shall please to doe ; for i have but newly gotten a litt●e acquaintance among the great ones here , which happeneth daily ; and i am well yet , thankes be to god ; but i have not had any opportunity to desire any thing for my protection , from the lords , the * prince elector being gone a journey , and some of the chiefe lords with him . . though i doe not rely upon any worldly protection ; but will adventure it on gods name , and trust him onely , of whom i have received my talent . . next sunday , there is a conference appointed here at my landlords , which the † superintendent himselfe desireth to have with me ; and i am invited to supper , where some of the prince electors counsellors of state will be present ; what shall passe there , i shall let you know with the first opportunity . . for he loveth my treatise of repentance ; onely he would faine aske , and himselfe heare [ of ●● ] concerning some points which are too high for him , from what ground they flow ; which i am well pleased with , and shall observe the li●● . . so i expect likewise , the resolution of privy counsellour losz , to whom i shall repaire with the soonest ; and what sh●● pa●●e there , i will let you know with the first opportunity : i hope a●l will goe well ; as god will , so i will : who knoweth what god will have done , or what he will doe with me ; i very much marvell my selfe , how i am lead so wonderfully without any intent and purpose of mine . . by this bearer , i send two rixdollers to my wife , for her occasions ; if shee want any thing , shee knoweth well where shee may have it ; the key of the * drawer lyeth in the parlour by the warming pan , upon the shelfe : your treatise lyeth in the drawer , you may aske for it , your letter which you sent to zitta , is not yet come to my hands ; if any thing happen , let me know it ; and if there be no sure messenger at hand , send but to mr. melcher berntten at zitta , he hath opportunity hither every week ; and let him know , that he may send it away , as we have agreed . . salute my wife and two sonnes from me ; and exhort them to christian patience and prayer ; and to purpose no selfe revenge ; that the enemy may have no advantage . . the businesse with mr. furstenaus his family , is indeed not good , neverthelesse it will prove no great matter ; for it is the high priests owne reproach ; and it would even turne to his great disgrace , if it were well replyed to : i would his prince did but rightly know of it , he would protect him with a witnesse , they are the good fruits of the high priest . . i hope to visit you very speedily , though i should returne hither againe , it will not cost me my neck ; it is but ●●ad clamour , for there is nothing in it but the priests bell-clapper which sounds so sweetly , it is easie to judge whether it be christs voyce or the devils ; you need not be so deadly affraid of this quarrell ; it is not a businesse you need be ashamed of ; it is nothing but babels * bell , which is rung to give warning [ or to sound the alarum . ] . doe but stand to it stoutly in the spirit of christ , and then christs * bell will also be rung ; god give them and us all , a good minde . . pray salute mr. frederick renischen ; i could doe nothing for him here yet ; for things goe here very much by favour , and here are many attendants when there is any thing to be had , i would very readily serve him in love , if i were but able ; i cannot yet counsell my selfe , till god helpe me : my [ sonne ] jacob shall stay still at gerlitz , that his mother may have some comfort there , till i can dispose it otherwise ; it should be already , if i were not to stay here , let her have but patience : and so i commend you into the love of jesus christ . translated into the nether-dutch out of jacob behmens owne hand-writing : and out of the nether-dutch into english . notes, typically marginal, from the original text notes for div a -e ☜ ☞ ☜ ☜ ☞ ☜ ☞ ☜ ☜ ☞ * or , ground ▪ ☜ ☞ ☞ ☜ notes for div a -e * or letter of divine wisedome . ☞ ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☞ ☞ * wi●k of a candle o● smoaking 〈◊〉 * that which lyeth ●id , and yet is in 〈◊〉 , as well as in potentia . ☞ * which is bu● lip-labour . ☞ ☞ ☞ ☞ ☞ * which loveth all our brethren through ou● enemies . * or , every thing . ☞ * or , consider with our selves . ☞ ☞ * imprint and settle it in his res●lution . notes for div a -e * the ground or originall ●oundation . ☞ † and that which is without ground or bottomlesse and fathomlesse . * gene●●ix or fruitful bearing womb of eternity . † or , breeding of it . ☞ * by gregory richter , lord primate of gerlitz . ☜ † or , according to . ☞ note , what man can finde in himselfe . * bettering or benefit . ☜ ☞ * highly priseth . ☞ ☜ ☜ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☜ ☞ ☜ ☜ * note this carefully . ☞ ☞ * no●● . ☞ ☞ * to revoke , or recall themselves . ☞ * hans weyrauck . ☞ * swenckfelt . ☞ ☞ ☜ * weigelius . ☜ ☞ ☞ * 〈…〉 . * ezekiel meth. notes for div a -e ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ * the three principles and the three fold life . ☜ ☞ ☞ ☞ ☞ ☞ * the booke of the three principles . ☞ ☞ ☜ ☜ * the forty questions . notes for div a -e ☞ ☞ ☜ ☜ ☞ ☜ ☜ ☞ ☜ * their livings . ☞ ☜ ☞ ☜ ☞ ☞ note . ☜ ☞ ☜ ☞ ☜ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☜ ☞ ☞ ☜ ☞ ☜ ☞ ☞ ☜ ☜ ☞ ☜ ☞ ☞ ☞ ☞ ☞ ☜ * magi. note . ☞ ☞ note . ☞ notes for div a -e ☞ * how he hath revealed himselfe in his word . ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☜ ☜ ☞ * o , thing . ☞ ☞ ☜ ☞ ☞ ☞ * or , bring forth . ☞ ☞ * instructions , or admonitions . ☞ * or , take . ☞ ☞ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☞ notes for div a -e ☞ ☜ ☞ ☞ ☞ * or , wicked note . ☜ ☞ ☞ ☞ ☞ ☞ notes for div a -e * externally ☞ in spiritu mundi . ☞ in spiritu mundi . * or , breeding or hatching . ☜ * punishment , or severe execution . note . ☞ notes for div a -e ☞ ☞ * one that is gotten with childe . ☞ ☞ ☞ * quint-essence in spiritu mundi . * or , the book called the mysterium magnum ; an exposition upon genesis . notes for div a -e ☜ ☞ ☞ ☞ ☜ ☞ note . ☞ * tbe prosolites or disciples of isaias steefel , and ezekiel metts , that held perfection in this outward flesh . ☞ notes for div a -e ☞ * or , his seamlesse c●ate . ☜ * or , employment . ☞ ☜ ☞ ☞ ☜ ☞ ☞ ☞ notes for div a -e ☞ ☜ * shepheards crooke . ☜ * or , marke . ☜ notes for div a -e ☞ * or , following , ☞ ☜ notes for div a -e ☜ ☜ ☜ ☞ * or , things . ☞ ☞ ☞ ☞ ☞ ☞ * or , truely spiritually poore . ☞ * or , way of life . ☞ notes for div a -e * or , things . ☞ ☞ ☞ ☞ * sin , iniquity ☞ * that is by his writing to him to employ his talent , for he intended to write no more after his first b●ok was by force taken f●●m him . n●te . ☞ † out of , ●● p●●●eeding f●om g●d . ☞ * or , withereth . ☞ * palsgrave frederick . † confused christendome . * bethlem ga●● . * the astrall spirit , or apprehension of reason . ☞ † the aurora . being then in the hands of the common counsell . * the worldly . † the spirituall . * the confused christendome . notes for div a -e * text. fons sapientiae . * text. pulleth it about by the haire : ( puls it by the eares . ) ☞ * the pearle of sophia . the divine illumination . notes for div a -e ☞ ☞ * or , vnderstanding . * or , the phylosophers stone . ☞ ☞ notes for div a -e ☞ ☞ ☞ ☞ notes for div a -e ☞ ☜ ☜ ☞ ☜ * or , strength . ☞ ☞ ☜ ☞ ☜ ☞ ☞ note ☜ ☞ notes for div a -e ☞ note . what is contained in the booke of election . ☜ * spiritus mundi . * or , sensible , or perceptible . ☜ * domestick intestine . † pride , coveteousnesse , envy , wrath , and all falshood , under an holy shew of religion . * or , proofe . † the turck shall turne a true christian . ☞ * the emperor of germany . ☞ notes for div a -e ☜ ☞ * spiritus mundi . ☞ ☜ ☞ ☜ ☜ ☞ notes for div a -e ☞ ☞ ☜ ☜ ☞ ☜ ☞ ☜ ☞ * aliter , god. ☞ ☞ ☜ ☞ ☞ ☞ * text , in arcanis . ☞ notes for div a -e ☞ * or , make the iron red hot . ☜ ☞ ☞ ☞ * enter into the new birth . ☞ † four shillings . * a book entituled , wasser steinder weisen . ☞ notes for div a -e ☜ * or , resolve it . † or , statue of stone framed by a stone-cutter , or an image set up for a monument . ☜ * microcosmus ex macrocosmo . ☞ ☜ † or , set its minde upon . ☞ * or , shed teares . ☞ * de signatur● rerum . notes for div a -e * carel von endern . ☞ ☞ ☞ ☞ ●● * doctor baltasar walter . forty questions . * aurora . † or , vse all care and diligence . ☜ notes for div a -e * carel von endern . ☞ ☞ ☞ ☞ * authority , or leave . ☜ ☜ notes for div a -e ☜ * carel von endern . ☜ ☞ ☞ ☞ ☜ notes for div a -e * carol von endern . ☞ * or , draw upon the kind heart . notes for div a -e * carol van endern . † or , texts . ☞ notes for div a -e ☜ ☞ notes for div a -e ☜ * or , tree of pearle . ☞ ☞ ☞ * presumed . ☜ ☜ * in a better understanding . † in the imitation of christ . ☞ * note . ☞ notes for div a -e * or , living sparke . ☞ † or , constellation . * mysterium magnum . ☞ ☞ † from , or by . * that is , the book entituled the way to christ ; containing a treatise of repentance , resignation , or selfe-denyall , and regeneration . ☞ notes for div a -e * or , out of . ☞ † or , sounded ☞ * that is , wholly uncloathed of this corrupt flesh , which cannot inherit the kingdome of god. note . ☜ ☞ notes for div a -e ☞ ☞ * tryall , or proofe . ☜ ☞ ☞ ☞ * text , images [ or mentall idolls . ] ☞ note † curious contrived opinions , * or , perfidious whore. ☞ ☜ * the confused entanglements of sects and opinions . † the new man. * text , borne . notes for div a -e ☞ ☞ note , this followed in the seventh yeare after the authors death . * gregory rickter , the primate of garlitz . ☞ the temporall sword , or make war. * or , reproaches . ☞ * or , evill report concerning the city . † the day of pentecost . ☜ * the prince elector of saxony . † doctor aegius strauch . ☞ * belonging to a table . ☜ * or , peale . divine dialogues containing sundry disquisitions & instructions concerning the attributes and providence of god : the three first dialogues treating of the attributes of god and his providence at large / collected and compiled by the care and industry of f.p. more, henry, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) divine dialogues containing sundry disquisitions & instructions concerning the attributes and providence of god : the three first dialogues treating of the attributes of god and his providence at large / collected and compiled by the care and industry of f.p. more, henry, - . [ ], p. printed by james flesher, london : . the first three dialogues. 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -- attributes. religion -- philosophy. theology, doctrinal. theology -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion divine dialogues , containing sundry disquisitions & instructions concerning the attributes and providence of god. the three first dialogues , treating of the attributes of god , and his providence at large . collected and compiled by the care and industry of f. p. thy wisedome , o lord , reacheth from one end to another mightily ; and sweetly doth she order all things . wisedome . . london , printed by iames ●l●sher , anno dom. . the publisher to the reader . reader , though it may well seem needless to preface any thing in particular touching these● three first dialogues , we being in so great a measure prevented by what is already noted in general in the palaeopolite's epistle to his friend ; yet because 〈◊〉 other two went not out of my hands ●ithout something a larger preamble , 〈◊〉 have thought it not amiss to preface 〈◊〉 little in way of commendation of these . 〈◊〉 then , the subject of the first 〈◊〉 these three dialogues is the attri●utes of god ; of the two latter , the adjusting of the phaenomena of the world to the goodness of his providence . arguments that will easily allure the attention of the curious , and i think handled with that plainness , that full comprehension and carefull circumspection , that they will also satisfie the ingenuous . but they that have a minde to finde flaws will easily phansie they see them even there where they are not . the main scope of the authour in the handling of the attributes of god seems to be , to cut his way with that caution and iudgement , as neither to lessen the majesty of the godhead by a pretence of making his nature so universally intelligible to all capacities whatsoever , ( for it is well known how dull and short-sighted some are ) nor yet on the other side to make his existence incredible , by puzzling and confounding even the best vnderstandings with high-flown notions and hard repugnancies , yea perfect contradictions , upon pretence of magnifying the nature of god the more thereby . as if the more perplext and self-inconsistent the nature of god were , it were the more glorious and adorable ; and that were not a reprehension of our saviour to the samaritans , but an encomium , where he saies , ye worship ye know not what . which yet is the condition of all those that dress up the deity with repugnant attributes , and an invitation to the atheistically-given to quit both the deity and his worship at once . which consideration i conceive made the authour of these dialogues not onely with sound reason to beat down , but also with a due and becoming contemptuousness to explode that new fond opinion of the nullubists , who , forsooth , imagine themselves so superlatively intellectual above other men , in declaring that god is no-where , though they cannot deny but that he is . in which lofty adventure though they boast themselves as so safely elevated above the region of imagination , yet i do not doubt but this high lift of their thoughts will be found at last to be but as a tumid bubble on troubled waters , and that the levity and puffiness of their spirits has carried their conceptions ( if they have any of the thing they pronounce of ) above the levell of common sense and reason . in his adjusting of the phaenomena of the universe to the divine goodness , it is considerable that he has declined no difficulties the wit of man can imagine or invent , but brought them all into view , or at least the hardest of all , and such specimina of all kindes , that in all likelihood , what-ever new instances may occur to men , or they may on set purpose excogitate , will be easily satisfy'd by the solution of these foregoing examples . that also is not to be pretermitted , how he has fitted solutions and hypotheses to the severall degrees and capacities of the mindes of men , that the argument may not be too big for some , and too little for others . to say nothing how in the representing of the gross barbarities of the manners and religions in the vnciviliz'd parts of the world , he does by not an unpleasant satyricalness dexterously endeavour the quickening of the civilized parts into a sense and abhorrence of the least shadow or resemblance of those execrable barbarities . and that again , methinks , is very sober and humane , in that in the setting out these genius's of severall sorts and sizes , as i even now intimated , there is nothing of reproach cast upon any , but he that has not the fate to be a philotheus or a bathynous , is notwithstanding allow'd to be a sophron. all which dispensations in their kinde are laudable and honourable ; and it is certainly want of iudgement or good nature that makes them contemn one another . for those that are arrived to any due measure of real piety and vertue finde so great a perfection in that , that those whom they see arrived to the like degree there with themselves , let their other capacities be what they will , they will easily give them the right hand of fellowship , and acknowledge them their equals . but for those whose either knowledge or ignorance is accompanied with so high a pitch of rudeness and immorality , as that they contemn and reproch all that are not of their own size in either , it is but just if they find themselves lightly perstringed in the parable of those two loud-singing nightingales of arcadia that so rudely awakened bathynous out of his divine dream . lastly , for the observation of decorum of persons , though it be not neglected or transgressed in any part of all the five dialogues , yet it is more full and articulate in these three ; whenas the peculiar character of hylobares had no occasion distinctly to shew it self in the two last . but the characters of all the others are more or less discernible in all five , but most of all that of cuphophron . in the character of which person the dramatist seems to have been judicious even to physiognomonicall curiosity , ●e intimating him to be one of so little a stature . which comports excellently well with that gaiety of manners , that versatility of wit , and lightsomeness of humour , that discovers it self all along from the beginning to the end in the person of cuphophron . for this qualification of manners is most incident , according to the rules of physiognomie , to men of a little stature , their heat and spirits being something over-proportionated to the bigness of their bodie ; which makes them quick and chearfull , and of a sudden apprehension , obnoxious to raptures and exalted resveries , though reaching short , or else shooting over , and not easily hitting the truth . which therefore agrees well with the platonicalness of cuphophron's genius . besides that it may be the authour may have some regard to the littleness of des-cartes his stature , of whose wisedome cuphophron is introduced such an excessive admirer . as if the lesser-sized bodies were the fittest sheath or case for a cartesian wit. not to note farther , that plato also was of no procere stature . severall such like prettinesses accompany the nervose prosecution of the main subject of these dialogues : wherein to the free and ingenuous i think the authour will not easily seem to have over-shot himself in any thing , unless in his over-plain and open opposing that so-much-admired ph●losopher renatus des-cartes , on whom persons well versed in philosophicall speculations have bestowed so high encomiums , especially a writer of our own , who , besides the many commendations he up and down in his writings adorns him with , compares him ( in his appendix to the defence of his philosophicall cabbala ) to bezaliel and aholiab , as if he were inspired from above with a wit so curiously mechanicall , as to frame so consistent a contexture of mechanicall philosophy as he did . and the late learned authour of philosophia scripturae interpres , after an operose , subtile and copious endeavour of evincing that philosophy is the best interpreter of scripture , as if all that pains had been intended in the behalf of des-cartes , to set him in the infallible chair , he concludes all at last with a very high and unparallel'd elogie of the cartesian philosophy . wherefore it may very well be questioned whether it was so advisedly done of the writer of these dialogues , to adventure the exposing of his own credit , by so openly opposing and oppugning the great name and authority of so very famous and eminent a philosopher as cartesius . but for my part , i must confess , the more he may have exposed himself by this freedome , ( provided that he be in the right , which the impartial reader must judge of ) the points that are controverted are of such great consequence , that i think it is in him the more conspicuous act of vertue , and that that very ground upon which this imputation of over-shooting himself is raised is a principle to be abhorred by all good and generous spirits ; namely , as if it were a point of imprudence to be less tender of a man 's own private credit then of the glory of god and the publick good ; or , as if any one ought to lose any esteem by doing what is r●ally ●orthy and laudable . besides , he does but follow the pattern of that very authour that is observed so highly to have commended des-cartes , most of the allegations against his philosophy being more fully pursued in that encomiast's writings . and in that very epistle to v. c. where he makes it his business to apologize for him , and to extoll him and magnifie him to the skies , yet he does plainly and apertly declare , that it is a kinde of vile and abject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or superstitious idolizing of matter , to pretend that all the phaenomena of the universe will arise out of it by mere mechanical motion . and yet in the same epistle he seems to acknowledge that there may be some few effects purely mechanicall . which i believe was from his over-great desire of making des-cartes seem as considerable as he could with any judgement and conscience . but for my part , upon my more seriously considering what occurrs in these dialogues , i am abundantly assured that there is no purely-mechanicall phaenomenon in the whole vniverse . nor ought that authour so to be understood in the comparing cartesius with bezaliel and aholiab , as if he did really believe he was supernaturally inspired . for with what face can any one put that sense upon such an high-flown complement , whenas he does as well up and down in his works plainly and zealously confute des-cartes , where he findes him faulty in things of any concern , as praise him and commend him where he deserves it ? which is a plain indication he did not take him to be infallibly inspired . and it may be the right exegesis of bezaliel and aholiab's being filled with the spirit of god , is but their being filled with wisedome of heart for those mechanicall curiosities of work ; as it is signified toward the end of that chapter , that they had a special and extraordinary genius that way , which was the gift of god in nature . besides that every great thing in nature according to the hebrew idiom has its denomination from god. and therefore to be filled with the spirit of god in wisedome and understanding , &c. is to have a great measure of wisedome and vnderstanding in such and such things . as without question des-cartes had a great deal of wit and sagacity to finde out the most credible material causes of the phaenomena of the world , and to order them into the most specious contexture that the thing is capable of , to make up a mechanicall philosophy . but that these things can neither arise nor hold together without an higher principle that must superintend and guide them , this great encomiast of his does as plainly declare in * severall places , as the contriver of these present dialogues does . but as for the authour of philosophia scripturae interpres , i must confess i do much admire , that after he has laboured so much to make good his argument , he should pitch upon des-cartes his philosophy as such a safe oracle to consult about the meaning of scripture . it is true , that severall strokes of it are very fitly applicable to a philosophical sense of the six daies creation : but those are such as are comprehended in the pythagorick frame of the vniverse , and correspond with the ancient cabbala ; are no new inventions of the cartesian wit. and the truth is , that which makes des-cartes his philosophy look so augustly on 't is , in that he has interwoven into it that noble system of the world according to the tradition of pythagoras and his followers , or , if you will , of the most ancient cabbala of moses . but the rest of his philosophy is rather pretty then great , and in that sense that he drives at , of pure mechanism , enormously and ridiculously false . but now for those principles or passages in his philosophy that are more peculiarly his own , there is nothing more estranged from the genius of the scripture and the service of theologie then they . for fuller satisfaction , and for the suavity of the co●ceit's sake , let us make triall in some few . it is a grand principle with him , that where-ever we cannot but conceive an extension or expansion , we must likewise necessarily conceive there is matter . and therefore because we cannot but conceive an indefinite space round about us extended , we cannot but conceive matter all along extended . which plainly implies , we cannot but conceive there is matter , what-ever else there is . whence it follows , that its existence is necessary of it self and independent of god , because in its very notion or idea it cannot but ●e conceived to be ; we being not able otherwise to conceive but that there is an indefinite extension round about us . how this will comport with the absolute perfection of god , or how sound a sense it will render of the first verse in genesis , i leave to any one to conjecture . again , it is as confessed a principle with him , that matter alone with such a degree of motion as is supposed now in the vniverse will produce all the phaenomena of the world , sun , moon , and stars , air , water , earth , plants , animals , and the bodies of men , in such order and organization as they are found . which principle in his philosophy certainly must prove a very inept interpreter of rom. . , . where the eternall power and godhead is said clearly to be seen by the things that are made ; insomuch that the gentiles became thereby unexcusable . but if the cartesian philosophy be true , it was their ignorance they could not excuse themselves . for they might have said , that all these things might come to pass by matter and mere mechanicall motion ; and that matter excludes motion in its own idea no morè then it includes rest : so that it might have motion of it self as well as its existence , according to the former implication . see also how fit a gloss this principle will afford upon acts . . and how well that text agrees with the first section of the first chapter of des-cartes his meteors . a third peculiar property of his philosophy is , a seeming modesty in declining all search into the final causes of the phaenomena of the world : as if , forsooth , that were too great a presumption of humane wit , to pry into the ends of god's creation ; whenas indeed his philosophy is of that nature , that it prevents all such researches ; things coming to pass , according to it , as if god were not at all the creatour and contriver of the world , but that mere matter mechanically swung about by such a measure of motion fell necessarily , without any more to doe , into this frame of things we see , and could have been no otherwise then they are ; and that therefore all the particular vsefulnesses of the creation are not the results of wisedome or counsel , but the blinde issues of mere material and mechanicall necessity . and things being so , it is indeed very consistent to cast the consideration of the final cause out of the mechanicall philosophy . but in the mean time how fit an interpreter of scripture this philosophy will be in such places as that of the psalmist , o lord , how manifold are thy works ! in wisedome hast thou made them all , i understand not . for , according to this philosophy , he has made no●e of them so . let the zealous cartesian reade the whole psalm , and tune it in this point , if he can , to his master's philosophy . let him see also what sense he can make of the first to the corinthians , ch. i. v. . fourthly , the apparitions of horsemen and armies encountring one another in the air , macch. . let him consider how illustrable that passage is from the last section of the . chapter of des-cartes his meteors , and from the conclusion of that whole treatise . fifthly , that of the prophet , the oxe knows his owner , and the ass his master's crib ; as also that of solomon , the righteous man regardeth the life of his beast , but the tender mercies of the wicked are cruel : what an excellent gloss that conceit of des-cartes his , of brutes being senseless machina's , will produce upon these texts , any one may easily foresee . and , lastly , gal. . . where that enmity and conflict betwixt the flesh and the spirit is mentioned , ( and is indeed as serious and solemn an argument as any occurrs in all theologie ) what light the cartesian philosophy will contribute for the more 〈…〉 this so important mystery , may easily be conjectured from the th article of his treatise of the passions , where the combate betwixt the superiour and inferiour part of the soul , the flesh and the spirit , as they are termed in scripture and divinity , is at last resolved into the ridiculous noddings and ioggings of a small glandulous button in the midst of the brain encountred by the animal spirits rudely flurting against it . this little sprunt champion , called the conarion , ( or nux pinea ) within which the soul is entirely cooped up , acts the part of the spirit , as the animal spirits of the flesh. and thus by the soul thus ingarrison'd in this pine-kernell , and bearing herself against the arietations or iurrings of the spirits in the ventricles of the brain , must that solemn combat be performed , which the holy apostle calls the war betwixt the law of our members and the law of our minde . spectatum admissi risum teneatis , ami●i ? would not so trivial and iudicrous an account of temptation and sin occasion bod●nus his ●●lack-smith to raise as derisorious a proverb touching actual sin , as he did touching original , and make them say , what adoe is there about the wagging of a nut , as well as he did about the eating of the apple ? besides , if this conflict be not a combat betwixt two contrarie lives seated in the soul her self , but this that opposes the soul be merely the spirits in such an organized body , ( as cartesius expresly affirms ; ) the souls of the wicked and of the godly in the other state are equally freed from the importunities of sin. these few tasts may suffice to satisfie us how savoury an interpreter the cartesian philosophy would prove of holy scripture and theologicall mysteries . so that religion can suffer nothing by the lessening of the repute of cartesianism , the notions that are peculiar thereto having so little tendency to that service . indeed if cartesius had as well demonstrated as affirmed that matter cannot think , he had directly deserved well of religion it self . but how-ever providence has so ordered things , that in an oblique way his philosophy becomes serviceable to religion , whether he intended it or no , or rather , that of it that was most against his intention , namely the flaws and defects so plainly discoverable in it . for the unsuccessfulness of his wit and industry in the mechanicall philosophy has abundantly assured the sagacious , that the phaenomena of the vniverse must be entitled to an higher and more divine principle then mere matter and mechanicall motion . which is the main reason that his greatest encomiast does so affectionately recommend the reading of the cartesian philosophy : as you may see in the preface to his treatise of the immortality of the soul. these things , i think , duly considered will easily clear the authour of these dialogues from all imputation of imprudence , in opposing the renowned philosopher in such things as it is of so great concern thus freely to oppose him , especially he going very little farther then his highest encomiasts have led the way before him . nor can i bethink me of any else that may have any colourable pretense of a just complaint against him , unless the platonists , who haply may judge it an unfit thing that so divine a philosophy should be so much slurred by introducing cuphophron , a platonist , uttering such tipsie and temulent raptures and rhetoricall apologies , as he does in the second and third dialogues , for the extenuating the hideousness of sin ; besides the ill tendency of such loose and lusorious oratorie . and yet the judicious , i believe , will finde those passages as pertinent and usefull as those that bear the face of more severity and reservedness ; and will easily remember that the character of cuphophron is not simply a platonist , but an aiery-minded one , ( as indeed both the danger and indecorum of light● mindedness or over-much levity of spirit is both represented and perstringed all along in his person ; ) which therefore does not redound to the discredit of platonism as such , but to the discovery of the hazard of that philosophy , if it meet not with a minde that is sober and well ballasted . and for the ill tendency of his rapturous eloquence , that fear is altogether groundless ; since of all the force of reason and rhetorick he produces , there is so perfect and convictive a confutation , that there is not the least colour left to palliate immorality ; for as much as it is so clear●y evidenced that sin and vice are no● , as cuphophron's sophistry 〈…〉 onely pursuances of a 〈…〉 things in themselves absolutely 〈◊〉 , and perfectly contrary to the ●ill and nature of god. but it was a matter of no small moment to bring into view all that could plausibly be said in the behalf of so pleasing a monster , that it being all enervated and demonstrated to be weak and frivolous , the minde of man might be the more firmly radicated and es●●blished in what is good : and that ev●l men also might take notice , tha● the more-severely vert●ous are not 〈◊〉 of the wi●tiest pleas and 〈◊〉 they can frame for their adherence to sin , nor at all at a loss how utterly to de●eat them . and that therefore those that are cordially good are not so out of simplicity and ignorance , ( as the falsely-deemed wits foolishly conceit them ) but out of a clear and rational discernment what is best , and out of an holy sense and relish of the divi●●●st things . to the latter whereof as those conceited wits lay no claim ; so is it as manifest that they have as little right or title to the former , no man willingly continuing in wickedness but out of a base stupidity of minde and imbecillity of reason . but these things , reader , thou wilt best understand by perusing the dialogues themselves , from which i have too long detained thee by an over-tedious preface ; which i must intreat thee to impute rather to my desire that thou mightest reap a clear satisfaction without the least scruple or disgust , then that i have any suspicion of either thy candour or iudgement . farewell . g.c. the epistle of fr. euistor , the palaeopolite , to a noble friend of his , touching the ensuing dialogues . honoured sir , it is now well-nigh two years agoe since i gave you intelligence touching that notable meeting i had the good hap to be at in cuphophron's renowned arbour : wherein i signify'd to you the great satisfaction philopolis received in those conferences , and how excessively hylobares was transported with philotheus his converse , being made thereby so firm a convert to the belief of spiritual beings , and of the accuracy of that divine providence that has the government of the world. but though the hints i gave then of the severall days discourses made you so passionately desirous of having the whole matter of those disceptations more fully communicated to you , and all the five days conferences recovered , if it were possible , into so many dialogues : yet , for all the care and industry i could use , i could not till now bring about what you so earnestly requested . but now , partly out of my own records i made to my self there a-nights after every day 's discourse , and partly by communicating since that time either by letters or word of mouth with those that were there present , ( especially sophron , a man of a very firm memory as well as of an able judgement ) i think i have at length recovered all that passed in every day 's conference , even to the minutest humours and circumstances of our converse : which i have done with that faithfulness , that i have not omitted such passages as may seem to redound to my own discredit ; as being more then once not over-handsomely abused by our young friend hylobares , who , you know , is free enough in that kinde with his familiar acquaintances . which made him fly upon cuphophron so frequently as he did , even to the admiration , and offense sometimes , of my worthy patron philopolis . these two , i mean hylobares and cuphophron , are , as it were , the small mean and treble in this heptachordon or instrument of seven strings . and indeed they are all along ( especially in the three first dialogues ) as acute and canorous as two stridulous swallows on the top of a chimney . the rest you will find grave enough , and my self some degrees below gravity , that is to say , pretty solemnly and authentickly dull . how ever , i served to supply the place of an historian to them ; as i do to you in the rehearsall of the whole matter . wherein i recording the humours and passions of men as well as their reasonings , if any thing be faulty in any phrase of speech or comportment of the young men , yet you are to consider that it had been a fault in me to have omitted it ; esp●cially the blemishes of the less perfect being so discernible in the company of those more-accomplished persons , and therefore the more likely to beget a disrelish and aversation in the reader to such miscarriages . which is the main scope of all moral writings , whether poetry or history . but what may seem more harsh in those youthfull persons , compared with the discreet and unexceptionable demeanour of those of more mature age , will yet be found very sutable and harmonious to the persons themselves , if you have but recourse to the particular characters in the page before the book ; which briefly represents the genius of every actour . which if you firmly fix in your mind , and carry with you all along as you reade , you will at least be assured that i am not altogether an unskilfull dramatist , how-ever you may doubt whether i be so exact an historian . farewell from palaeopolis , novemb. . . yours to command , fr. euistor . the contents of the three first dialogues . i. the preference of vertue and assurance of an happy immortality before the pleasures and grandeur of this present world. . ii. the description of hylobares his genius , and of cuphophron's entertainments in his philosophicall bowre . . iii. philopolis his quere's touching the kingdome of god , together with his sincere purpose of proposing them . . iv. hylobares his interposall of his quere's : first , touching the existence of god , and divine providence . . v. the existence of god argued from the orderly designs discoverable in the phaenomena of nature . . vi. severall instances of that general argument . . vii . that necessary causality in the blind matter can doe as little toward the orderly effects in nature , as the fortuitous iumbles thereof . . viii . that there is no phaenomenon in nature purely mechanicall . . ix . that there is no levitation or gravitation of the aether or of the vulgar elements in their proper places . whence 't is plain that matter 's motion is moderated from some diviner principle . . x. that the primordialls of the world are not mechanicall , but vital . . xi . instances of some simple phaenomena quite contrary to the laws of mechanicks . . xii . the fond and indiscreet hankering after the impossible pretensions of solving all phaenomena mechanically , freely and justly perstringed . . xiii . the existence of god argued from the consent of nations , from miracles and prophecies , from his works in nature , and from his idea . . xiv . the obscurity of the nature of god , and the intricacy of providence ; with preparatory cautions for the better satisfaction in these points . . xv. the attribute● of eternity . . xvi . an objection against the all-comprehension of eternity , with the answer thereto . . xvii . another objection , with its answer . . xviii . the attribute of immutability . . xix . of the deity 's acting ad extra . . xx. the attribute of omnisciency . . xxi . the attribute of spirituality , and that god cannot be material . . xxii . the false notion of a spirit . . xxiii . that there is an spiritual being in the world. . xxiv . that extension and matter are not reciprocall . . xxv . that there is an extension intrins●call to motion . . xxvi . that there is an immovable extension distinct from that of movable matter . . xxvii . that this extension distinct from matter is not imaginary , but real . . xxviii . a fresh appeal touching the truth of that point to reason , sense , and imagination . . xxix . the essential properties of matter . . xxx . the true notion of a spirit . . xxxi . the attribute of omnipresency . . cuphophron's paradox of god's being no-where . . xxxiii . the confutation of that paradox . . xxxiv . that all spirits are some-where . . xxxv . the grounds of cuphophron's paradox ( that spirits are no-wh●re ) produced and examined . . xxxvi . that god is essentially present every-where . . xxxvii . the arborists affected liberty of dissenting in unnecessary opinions , and friendly abusiveness of one another in their philosophicall meetings . . xxxviii . the conclusion . . the second dialogue . i. the introduction , containing philopolis his thanks for the last day's discourse ; with a touch by the bye of inspiration , and of the difficulty of the present subject . . ii. the two main heads of objections against providence , with certain laws to be observed in disputing thereof . . iii. evils in general how consistent with the goodness of god. . iv. the arguments of lucretius against providence . . v. providence argued against from the promiscuous falling of the rain , and undiscriminating discharges of thunder-claps . . vi. an answer to lucretius his arguments . . vii . of death , how consistent with the goodness of providence . . viii . of diseases . . ix . of war , famine , pestilence , and earthquakes . . x. of ill accidents happening to brute creatures , whereby their life 's become miserable . . xi . of the cruelty and rapacity of animals . . xii . of the rage of the elements , the poison of serpents , and wrath of wilde beasts . . xiii . of monstrosities in nature . . xiv . of fools , mad-men , and men irreclamably wicked from their very birth . . xv. the best vse to be made of the saddest scene of the things of this world. . xvi . how the entrance of sin into the world can consist with the goodness of providence . . cuphophron's l●natick apologie whereby he would extenuate the hainousness of sin. . xviii . a solid answer to the foregoing apologie , though ushered in with something ludicrous preamble . . xix . a more sober enquiry into that dif●culty , how the permission of sin in th● world can consi●t with the goodnes● of god. ● . xx. the first attempt of satisfying the di●ficulty , from that stoicall position of 〈◊〉 invincible freedome of man's will. ● . xxi . the second attempt , from the consid●ration of some high abuses of a vincib● freedome , as also from the nature of this freedome it self . . xxii . the third and last , from the questionableness whether in compute of the whole there does not as much good redound to the vniverse by god's permission of sin , as there would by his forcible keeping it out . . xxiii . how consistent it is with the goodness of providence , that god does not suddenly make men holy so soon as they have an hearty minde to it . . xxiv . the parable of the eremite and the angel. . xxv . that the adversity of the good , and the prosperity and impunity of the wicked in this life , are no arguments against the accuracy of providence . . xxvi . a civil , but merry-conceited , bout of drinking in cuphophron's arbour . . xxvii . the marvellous conjuncture in hylobares of an outward levity and inward soberness at once . . xxviii . his serious song of divine providence . . xxix . the breaking up of the meeting . . the third dialogue . i. conjectures touching the causes of that mirth that the meeting of some persons naturally excites in one another . . ii. hylobares his relapse into dissettlemen● of minde touching providence , with the cause thereof . . iii. paucity of philosophers no blemish to divine providence . . iv. reasons in general of the gross deformity in the religions and customs of the savage nations , as also of the variety of this deformity in manners & customs . . v. of the barbarous custome of going naked . . vi. of the ridiculous deckings and adornings of the barbarians . . vii . the lawlesness of the barbarians and their gross extravagancies touching wedlock apologized for by cuphophron , advocate-general for the paynims . . viii . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the men of arcladam that lie in child-bed for their wives . . ix . of the pagans cruelty to their enemies , and inhumane humanity to their friends . . x. their killing men at funerals to accompany the dead . . xi . the caraiamites murthering good men to seize on their vertues . . xii . of the anthropophagi or cannibals . . xiii . of the atheism and the polytheism of the barbarians . . xiv . of their men-sacrifices . . xv. of their worshipping the devil . . xvi . of their sacrificing men to the devil . . xvii of self-sacrificers . . xviii . the meaning of providence in permitting such horrid vsages in the world. . xix . the madness of the priests of the pagans . . xx. of their religious methods of living in order to future happiness . . xxi . of their opinions touching the other state. . xxii . the vnsuccessfulness of cuphophron's advocateship hitherto in reference to the ease of hylobares his perplexities . . xxiii . severall considerations to make us hope that the state of the world may not be so bad as melancholy or history may represent it . . the first consideration . . the second consideration . . the third consideration . . the fourth consideration . ibid. the fifth consideration . . the sixth consideration . . the seventh consideration . . the eighth consideration . . xiv . excellent instances of morality even in the most barbarous nations . . the ninth consideration . . the tenth consideration . . the last consideration . . cuphophron's rapturous reasons why god does not dissolve the world , notwithstanding the gross miscarriages in it ; with hylobares and sophron's solid animadversions thereon . . xxvi . hylobares as yet unsatisfied touching the goodness of providence , by reason of the sad scene of things in the world. . xxvii . an hypothesis that will secure the goodness of providence , were the scene of things on this earth ten times worse then it is . . xxviii . bathynous his dream of the two keys of providence , containing the above-mentioned hypothesis . . xxix . his being so rudely and forcibly awaked out of so divine a dream , how consistent with the accuracy of providence . . xxx . that that divine personage that appeared to bathynous was rather a favourer of pythagorism , then cartesianism . . xxxi . the application of the hypothesis in the golden-key-paper , for the clearing all difficulties touching the moral evils in the world. . xxxii . severall objections against providence fetch'd from defects , answered partly out of the golden , partly out of the silver-key-paper . . xxxiii . difficulties touching the extent of the universe . . xxxiv . difficulties touching the habitableness or unhabitableness of the planets . . xxxv . that though the world was created but about six thousand years ago , yet , for ought we know , it was created as soon as it could be . . xxxvi . hylobares his excess of ioy and high satisfaction touching providence , from the discourse of philotheus . . xxxvii . the philosopher's devotion . . xxxviii . the hazard and success of the foregoing discourse . . xxxix . the preference of intellectual joy before that which is sensual . . xl. that there is an ever-anticipative eternity and inexterminable amplitude that are proper to the deity onely . . errata . pag- . lin . . reade ac — aq. p. . l. . r. res cogitantes . p. . l. . r. as in . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. neighbour p●ilothe●s . p. . l. . r. philoth . p. . l. ul● . r. bear . p. . l. . for have , r. hear . p. . l. . r. hathney and the brasilian . the proper characters of the persons in the ensuing dialogues , with some allusion to their names . philotheus , a zealous and sincere lover of god and christ , and of the whole creation . bathynous , the deeply-thoughtfull or profoundly-thinking man. sophron , the sober and wary man. philopolis , the pious and loyall politician . euistor , a man of criticism , philologie and history . hylobares , a young , witty , and well-moralized materialist . cuphophron , a zealous , but airie-minded , platonist and cartesian , or mechanist . the general character . all free spirits , mutually permitting one another the liberty of philosophizing without any breach of friendship . divine dialogves , containing several disquisitions and instructions touching the attributes of god and his providence in the world . the first dialogue . philotheus , bathynous , sophron , philopolis , euistor , hylobares , cuphophron . cuph. thrice welcome , o philotheus , who have brought along with you two such desireable associates as bathynous and sophron . will you please to make a step up into the garden ? philoth. with all our hearts . there ●s nothing more pleasant these summer evenings then the cool open air. and i 'll assure you it is very fresh here , and the prospect very delightsome . cuph. methinks i envy greatness for nothing so much as their magnificent houses , and their large gardens and walks , their quarters contrived into elegant knots adorned with the most beautifull flowers , their fountains , cascades and statues ; that i might be in a more splendid capacity of entertaining my friends . this would be to me no small prelibation of the joys of paradise here upon earth . philoth. for my part , cuphophron , i think he need envy no body who has his heart full fraught with the love of god , and his mind established in a firm belief of that unspeakable happiness that the vertuous and pious soul enjoys in the other state amongst the spirits of just men made perfect . the firm belief of this in an innocent soul is so high a prelibation of those eternal joys , that it equalizes such an one's happiness , if he have but the ordinary conveniences of life , to that of the greatest potentates . their difference in external fortune is as little considerable as a semidiameter of the earth in two measures of the highest heaven , the one taken from the surface of the earth , the other from its centre : the disproportion you know is just nothing . cuph. it is so . philoth. and for gratifying your friends ; they that are in a capacity of being truly such , are as fully well satisfy'd with your ordinary entertainment , as if you were master of the fortunes of princes . besides that it would be hazardous to your self to live in that affected splendour you speak of , as it is not altogether safe to affect it . for both the desire and enjoyment of external pomp does naturally blinde the eyes of the mind , and attempts the stifling of her higher and more heavenly operations , engages the thoughts here below , and hinders those meditations that carry the soul to an anticipatory view of those eternal glories above . cuph. what you say , philotheus , may be , and may not be : these things are as they are used . but i must confess i think worldly fortunes are most frequently abused , and that there is a danger in them : which makes me the more contented with the state i am in . philoth. and so you well may be , cuphophron : for though you will not admit you live splendidly , yet it cannot be deny'd but that you live neatly and elegantly . for such are the beds and alleys of this little spot of ground : and such also that arbour , if the inside be as neat as the outside . cuph. that you may quickly see , philotheus . philoth. all very handsome , table , cushions , seats and all . cuph. here i love to entertain my friends with a frug●l collation , a cup of wine , a dish of fruit and a manchet : the rest they make up with free discourses in philosophy . and this will prove your greatest entertainment now , philotheus , if philopolis , euistor and hylobares were come . sophr. no entertainment better any-where then a frugal table , and free and ingenuous discourse . but i pray you , cuphophron , who is that hylobares ? is it he who is so much famed for holding that there is nothing but body or matter in the world ; that there is nothing iust or vnjust in its own nature ; that all pleasures are alike honest , though it be never so unaccountable a satisfaction of either a man's cruelty or his lust ? cuph. o no , it is not he . for i verily believe i know who you mean , though it never was yet my fortune to be in his company , and i least of all desire it now . for he is a person very inconversable , and , as they say , an imperious dictatour of the principles of vice , and impatient of all dispute and contradiction . but this hylobares is quite of another genius and extraction ; one that is as great a moralist on this side rigour and severity of life , as he is a materialist , and of a kind and friendly nature . bath . that is not incredible : for i see no reason why a soul that is infortunately immersed into this material or corporeall dispensation may not in the main be as solid a moralist as a mathematician . for the chief points of morality are no less demonstrable then mathematicks ; nor is the subtilty greater in moral theorems then in mathematicall . sophr. in my mind it is a sign of a great deal of natural integrity and inbred nobleness of spirit , that maugre the heaviness of his complexion that thus strongly bears him down from apprehending so concerning metaphysicall truths , yet he retains so vivid r●sentments of the more solid morality . philoth. that will redound to his greater joy and happiness , whenever it shall please god to recover his soul into a clearer knowledge of himself . for even moral honesty it self is part of the law of god , and an adumbration of the divine life . so that when regeneration has more throughly illuminated his understanding , i doubt not but that he will fall into that pious admiration and speech of the ancient patriarch , verily god was in this place , and i knew not of it . wherefore those that are the true lovers of god must be friendly and lovingly disposed towards all his appearances , and bid a kinde welcome to the first dawnings of that diviner light. cuph. but besides the goodness of his disposition , he has a very smart wit , and is a very shrewd disputant in those points himself seems most puzzled in , and is therein very dexterous in puzzling others , if they be not through-paced speculatours in those great theories . sophr. if he have so much wit added to his sincerity , his case is the more hopefull . cuph. what he has of either you will now suddenly have the opportunity to experience your selves : for i see philopolis and the rest coming up into the garden . i will meet them , and bring them to you . gentlemen , you are all three welcome at once , but most of all philopolis , as being the greatest stranger . philop. i pray you , cuphophron , is philotheus and the rest of his company come ? cuph. that you shall straightways see , when you come to the arbour . philop. gentlemen , we are very well met . i am afraid we have made you stay for us . philoth. it was more fitting that we should stay for philopolis , then he for us . but we have been here but a little while . cuph. a very little while indeed ; but now our company is doubled , so little will be twice as little again . i am very much transported to see my little arbour scored with such choice guests . but that mine own worthlesness spoils the conceit , i could think our company parallel to the seven wise men of greece . hyl. i warrant the septenary will be henceforth much more sacred to cuphophron for this day's meeting . cuph. the senary at least . hyl. you are so transported with the pleasure of the presence of your friends , o cuphophron , that you forget to tell them how welcome they are . cuph. that is soon recounted . i sent into my arbour just before philotheus came this dish of fruit , and this wine , the best , i hope , in all athens ; and i begin to philopolis , and bid you now all welcome at once . hyl. you was very early in your provision , cuphophron . cuph. i did early provide for our privacy , that there might be no need of any body 's coming here but our selves . hyl. a large entertainment . cuph. i keep touch both with my promise to philopolis and with my own usual frugality in these kind of collations : and yet , hylobares , you have no cause to complain ; you have to gratifie all your five senses . here is another glass , tast this wine . hyl. it is very good , cuphophron , and has an excellent flavour . cuph. there 's to gratifie your tast then , hylobares , besides the delicacy of these ripe fruit , which recreate also the nostrils with their aromatick sent ; as also does the sweet smell of the eglantines and hony-suckles that cover my arbour . hyl. but what is there to gratifie the touch , cuphophron ? cuph. is there any thing more delicious to the touch then the soft cool evening-air , that fans it self through the leaves of the arbour , and cools our bloud , which youth and the season of the year have overmuch heated ? hyl. nothing that i know of : nor any thing more pleasant to the sight then the faces of so many ingenuous friends met together , whose candour and faithfulness is conspicuous in their very eyes and countenances . cuph. shame take you , hylobares , you have prevented me : it is the very conceit and due complement i was ready to utter and bestow upon this excellent company . hyl. it seems good wits jump , and mine the nimbler of the two . but what have you to gratifie the ear , cuphophron ? cuph. do you not hear the pleasant notes of the birds both in the garden and on the bowre ? and if you think meanly of this musick , i pray you give us a cast of your skill , and play us a lesson on your flagellet . hyl. upon condition you will dance to it . sophr. i dare say philopolis thinks us athenians very merry souls . philop. mirth and chearfulness , o sophron , are but the due reward of innocency of life ; which , if anywhere , i believe is to be found in your manner of living , who do not quit the world out of any hypocrisie , sullenness , or superstition , but out of a sincere love of true knowledge and vertue . but as for the pretty warbling of the birds , or that greater skill of hylobares on the flagellet , i must take the liberty to profess , that it is not that kind of musick that will gain my attention at this time , when i see so many able and knowing persons met together ; but the pursuance of some instructive argument freely and indifferently managed for the finding out of the truth . nothing so musicall to my ears as this . cuph. nor , i dare say , to any of this company , philopolis . philop. but i am the more eager , because i would not lose so excellent an opportunity of improving my knowledg . for i never met with the like advantage before , nor am likely again to meet with it , unless i meet with the same company . cuph. we are much obliged to you for your good opinion of us , philopolis . but you full little think that you must be the beginner of the discourse your self . philop. why so , cuphophron ? cuph. for it is an ancient and unalterable custome of this place , that in our philosophical meetings he that is the greatest stranger must propound the argument . whether this custome was begun by our ancestors out of an ambition of shewing their extemporary ability of speaking upon any subject , or whether out of mere civility to the stranger , i know not . philop. i believe it was the latter , i am so sensible of the advantage thereof , and do not onely embrace , but , if need were , should claim the privilege , now i know it ; but shall use it with that modesty , as to excuse the choice of my argument , if it shall appear rather a point of religion then philosophy . for religion is the interest of all , but philosophy of those onely that are at leisure and vacant from the affairs of the world . philoth. let not that trouble you , philopolis : for , for my part , i look upon the christian religion rightly understood to be the deepest and the choicest piece of philosophy that is . philop. i am glad to hear you say so , philotheus ; for then i hope the argument i shall pitch upon will not appear over-unsuitable . it is touching the kingdome of god. cuph. philopolis hath both gratify'd philotheus , and most exquisitely fitted himself in the choice of his argument , his genius and affairs being so notedly politicall . it must be a very comprehensive argument , in which religion , philosophy and policy do so plainly conspire . philoth. it must , indeed . but what are the quere's you would propose touching the kingdome of god , o philopolis ? philop. they are chiefly these . first , what the kingdome of god is . secondly , when it began , and where it has been or is now to be found . thirdly , what progress it hath made hitherto in the world . lastly , what success it is likely to have to the end of all things . philoth. these are grand questions indeed , philopolis , insomuch that i am mightily surprised that so weighty and profound quere's should come from a person that is so continuedly taken up with affairs of the world. cuph. i dare pawn my life that the noise of the fifth monarchy , or the late plausible sound of setting jesus christ in his throne , did first excite philopolis to search after these mysteries . philoth. i am not so curious to enquire into the first occasions of philopolis his search after these things , as solicitous for what end he now so eagerly enquires after them . for it is a great and general errour in mankind , that they think all their acquisitions are of right for themselves , whether it be power , or riches , or wisedom , and conceit they are no farther obliged then to fortifie or adorn themselves with them : whenas they are in truth mere depositum's , put into their hands by providence for the common good ; so that it were better they had them not , then not to use them faithfully and conscienciously to that end : for they bring the greater snare upon their own heads by such acquired abilities , and make themselves obnoxious to the greater condemnation , unless they use them , as i said , as the depositum's of god , not to their own pride or lust , but to the common good of the church , of their prince , and of their countrey . philop. i acknowledge that to be exceeding true , philotheus . and next to those are they obnoxious that craftily decline the acquisition of any power or knowledge , that they may not run the risques of fortune in witnessing to the truth , or assisting the publick concern : which hypocrisie i being aware of , am so far from being discouraged , that my zeal is the more enkindled after important truths , that i may the more faithfully and effectually serve god and my prince in my generation , though with the hazard of all that i have . euist. which he has once already more then hazarded in the cause of his sovereign , besides the hazard of his life in five or six bloudy battels . but i hope he will never have the occasion of running that hazard again . philoth. o admired philopolis , you are of a right faithfull and upright spirit ; verily i have not discovered more true vertue and nobleness , no not in the most famous philosophical societies . philop. i love to feel my self of an express and settled judgement and affection in things of the greatest moment ; and nothing , i think , can be of greater then the affairs of the kingdome of god , to know who are more properly and peculiarly his people , that my heart may be joyned with them , where-ever they are discoverable in the world , and my hand may relieve them to the utmost extent of the activity of my narrow sphear . for it seems to me both a very ignoble and tedious condition , to be blown about with every winde of doctrine or transitory interest , and not to stick to that wherein a man's loss proveth his greatest gain , and death it self a translation into eternal life and glory . hyl. this were an excellent temper in philopolis indeed , to be thus resolved , if he were sure not to fall short in his account . sophr. but suppose he was not sure , seeing he ventures so little for so great a stake , i think his temper is still very singularly excellent and commendable . philoth. but what needs any such supposition , o sophron ? for as sure as there is a god and a providence , such a single-minded soul as philopolis will after this life prove a glorious citizen of heaven . hyl. i am fully of your opinion , o philotheus , that philopolis his future happiness is as sure as the existence of god and divine providence . but the assurance of these has hitherto seemed to me very uncertain and obscure : whence , according to right method , we should clear that point first . for there can be no kingdome of god , if god himself be not , or if his providence reach not to the government of the universe , but things be left to blinde chance or fate . philop. for my part , gentlemen , i could never yet call such truths into doubt , though hylobares has divers times attempted to dissettle me at my house near the other athens , where sometimes he gives me the honour of a visit. but all his reasonings have seemed to me sophistical knots or tricks of legerdemain , which though they might a little amuse me , yet they could not move me at ●ll from my settled faith in god and ●is providence . philoth. so great a firmitude is there ●n life against all the subtle attaques ●f shifting reason . this farther con●●rms me in an observation i have made a long time ago , that there is a kind of sanctity of soul and body that is of more efficacy for the receiving or retaining of divine truths , then the greatest pretences to discursive demonstration . philop. but though i want nothing to confirm me in these points , yet if philotheus could convince hylobares of the truth of them , and beat him at his own weapon , it would be to me a pleasant spectacle ; provided he come to my proposed theme at the last . philoth. it is a great wonder to me that a person so ingenious as hylobares , and so much conversant in philosophy , should at all doubt of the existence of the deity , any more then he does of philopolis his existence or my own ; for we cannot so audibly or intelligibly converse with him as god doth with a philosopher in the ordinary phaenomena of nature . for tell me , o hylobares , whether if so brief a treatise as that of archimedes de sphaera & cylindro had been found by chance , with the delineations of all the figures sutable for the design , and short characters ( such as they now use in specious arithmetick and algebra ) for the setting down of the demonstrations of the orderly-disposed propositions , could you or any else imagine that the delineating and fitting these things together was by chance , and not from a knowing and designing principle , i mean from a power intellectual ? hyl. i must confess i think it in a manner impossible that any one that understood the purpose of those figures and the adnexed demonstrations should doubt but that the description of them was by some intelligent being . philoth. but why do you think so , hylobares ? hyl. because it is the property of that which is intelligent to lay several things together orderly and advantageously for a proposed design . which is done so constantly and repeatedly in that treatise , and so methodically , that it is impossible to doubt but that it is the effect of some intellectual agent . philoth. wherefore where-ever we finde frequent and repeated indications of pursuing skilfully a design , we must acknowledge some intelligent being the cause thereof . hyl. we must so . philoth. but what a small scroll and how few instances of pursuing a design is there in that treatise of archimedes , in comparison of the whole volume of nature , wherein , as in archimedes every leading demonstration to the main upshot of all ( which is the proportion betwixt the sphear and cylinder ) is a pledge of the wit and reason of that mathematician , so the several subordinate natures in the world ( which are in a manner infinite ) bear conspicuously in them a design for the best , and therefore are a cloud of witnesses that there is a divine and intellectual principle under all ? hyl. this is better understood by instances , philotheus . philoth. it is . and i will instance in the meanest first , i mean in the most loose and general strokes of the skill of that great geometrician , as plutarch some-where calls the deity . as in the nature of gravity , which precipitates thick terrestrial parts downward through both air and water , without which power no beasts nor fowls could live upon the earth or in the air , dirt and filth would so flow into their mouths and stop their breath ; nor could fishes subsist in the water . . in that strong tug against over-much baring the subtilest matter in these lower regions , that thinner element being disproportionated to the lungs of either birds or beasts ; as is to be more fully understood in those excellent experiments of the air-pump . . in the parallelism and the due-proportionated inclination of the axis of the earth , and the latitude of the moon from the aequator . hyl. i cannot deny but that these laws are better then if things had been otherwise . philoth. . the contrivance of the earth into hills and springs and rivers , into quarries of stone and metall : is not all this for the best ? hyl. i conceive it is . philoth. and what think you of land and sea , whenas all might have been a quagmire ? hyl. that also is for the best . for on it depends the pleasure and profit of navigation . besides that the sea is the fountain of moisture that administers to the springs underneath , as the springs supply the rivers above-ground , and so imitate the circulation of the bloud in man's body . philoth. cast your eye also upon the variety of herbs and trees , their beauty , their virtue and manifold usefulnesse , the contrivance of their seed for propagation ; and consider if all be not for the best . hyl. it would require an age to pursue these things . philoth. well then , let us for brevity sake consider onely the severall kinds of animals : which , beside the usefulness of some of them especially and more appropriately to mankind , ( as the dog and the horse for services , and oxen and sheep for his food ) their external shapes are notoriously accommodated to that law or guise of life that nature has designed them ; as in general the birds for flying , the fish for swimming , and the beasts for running on the ground ; the external frame and covering of their bodies are exquisitely fitted for these purposes . besides what also is very general , that contrivance of male and female for propagation , and that notable difference of fishes and birds being oviparous , that there might be the more full supply for th●● great havock that would be necessarily made upon those kind of creatures by their devouring enemies . to these you may add the instinct of birds in building their nests and sitting on their eggs ; the due number and position of the organs of sense and peculiar armatures of creatures , with the instinct of using them : that those fowls that frequent the waters , and onely wade , have as well long legs as long necks ; and those that are made for swimming have feet like oars : and that no birds have paps , as beasts have . all which things , and infinite more , do plainly argue the accuracy of design in their framing . hyl. things are , i must confess , as if they were plainly designed to be so . philoth. but to put an end to these instances , which , as you said , a whole age would not suffice to enumerate ; the inward anatomie and use of parts in many thousand kinds of animals is as sure a demonstration of a very-curiously contrived design in each of these animals bodies , as the severall figures and demonstrations in the above-named book of archimedes are of the writer's purpose of concluding the truth of each proposition to which they appertain . that in man's body is notorious . the fabrick of the eye , its safe and usefull situation , the superaddition of muscles , and the admirable contrivance of the flesh of the whole body in a manner into that usefull organization ; those of the larynx for speech and singing ; the industrious perforation of the tendons of the second joints both of fingers and toes , and the drawing of the tendons of the third joints through them ; the ventricles of the heart and their valvulae , as also the valvulae of the veins ; the fabrick of these , and the apparently-designed use of them , and of a thousand more , not onely in man , but analogically in the rest of animals , are as certain a pledge of the existence of a god , as any voice or writing that contains such specimens of reason as are in archimedes his treatise are an argument of the existence of some man or angel that must be the authour of them . hyl. the weight of reason and the vehemence of philotheus his zeal does for the present bear me down into this belief whether i will or no. for i easily feel the force of his arguing from these few hints , having perused the latest treatises of this subject , and being sufficiently versed in anatomicall history ; which , i must confess , urges upon me , more effectually then any thing , the existence of god. philoth. which belief , methinks , you should never be able to stagger in , if you consider that in these infinite kinds of living creatures , none of them are made foolishly or ineptly , no not so much as those that are gendered of putrefaction . so that you have infinite examples of a steddy and peremptory acting according to skill and design , and abundant assurance that these things cannot come to pass by the fortuitous jumbling of the parts of the matter . hyl. no , philotheus , they cannot . but though they be not the results of such fortuitous causes , why may they not be the effects of necessary ones , i mean , of the necessary mechanicall law of the motion of matter ? as a line proportionally cut , if the greater segment subtends an isosceles whose crura each of them are equal to the whole line , each angle at the basis will necessarily be double to that of the vertex . and this will be the necessary property of this triangle . philoth. but what does this prove , whenas there is no necessity in the matter that any line should be so cut , or , if it were , that any two lines of equal length with the whole should clap in with the greater segment to make such a triangle , much less to inscribe a quinquangle into a circle , or that the motion of the matter should frame an exact icosaëdrum or dodecaëdrum , whose fabrick much depends on this proportional section of a line , as you may see in euclide ? and yet there is a more multifarious artifice in the structure of the meanest animal . i tell thee , hylobares , there is nothing necessarily in matter that looks like an intellectual contrivance . for why should blind necessity doe more in this kind then fluctuating chance ? or what can be the motion of blind necessity but peremptory and perpetual fluctuation ? no , the necessary and immutable property of such a triangle as thou hast described , with such a basis and such crura , is in thy own minde or intellect , which cannot but conceive every triangle so made to have such a propriety of angles , because thy minde is the image of the eternall and immutable intellect of god. but the matter is lubricous and fluid , and has no such intellectual and immutable laws in it at all , but is to be guided and governed by that which is intellectual . hyl. i mean as cartesius means and professes , that the mechanicall deduction of causes in the explication of the phaenomena of the world is as close and necessary as mathematicall sequels . philoth. nay , i adde farther , that he conceives his own mechanicall deductions to be such . and i must confess i think they are as much such as any will be ; and so excellent a wit failing so palpably , makes me abundantly confident , that the pretence of salving the phaenomena by mere mechanicall principles is a design that will never prove successfull . hyl. why ? where does cartesius fail , o philotheus ? philoth. nay , rather tell me , o hylobares , where he does not ; or rather instance in any one phaenomenon that is purely mechanicall . hyl. the earth's being carried about in this our vortex round the sun. philoth. that is very judiciously pitched upon , if the deferent of the earth , i mean the vortex , were the result of mere mechanicall principles . hyl. why ? is it not ? what can mechanicall motion doe , if not produce that simple phaenomenon of liquidity ? philoth. the matter of the vortex is not simple enough , not to need the assistence of an higher principle to keep it in that consistence it is . hyl. why so , philotheus ? philoth. because disunity is the natural property of matter , which of it self is nothing else but an infinite congeries of physicall monads . hyl. i understand you , philotheus . and indeed there is nothing so unconceivable to me as the holding together of the parts of matter ; which has so confounded me when i have more seriously thought upon it , that i have been prone to conclude with my self , that the gimmers of the world hold together not so much by geometry as some natural magick , if i knew what it was . philoth. you may do in due time . but in the mean while it is worth our noting , that there is another great flaw in this most hopefull instance you produce of pure mechanism . for the earth never got into this orbit it is now moved in by virtue of those mechanicall laws cartesius describes , nor is still detained here by them . hyl. why not ? philoth. for if the earth had been bandied out of one vortex into another , as is supposed , all that looser and lighter matter that hung about it had been stript from it long before it came hither : ( as if a man should fling out of his hand feathers , chaffe and a bullet together , the solidity of the bullet will carry it from the chaffe and feathers , and leave them behinde ) and so the matter of the third region of the earth had been lost , whereby it had become utterly unhabitable . hyl. i never thought of this before . philoth. and then the descending of the earth to this orbit is not upon that mechanicall account cartesius pretends , namely the strong swing of the more solid globuli that overflow it . for if there were such an actual tug of the globuli of the vortex from the centre toward the circumference , the pressure would be intolerable , and they would even mash themselves and all things else apieces . hyl. i am again surprised , philotheus , but i must ingenuously confess , i think so . philoth. but there being no such hard pressure , no levitation or gravitation ( as is also manifest in the elements vulgarly so called ) in locis propriis , is it not a manifest argument that all is not carried according to mechanicall necessity , but that there is a principle that has a prospection for the best , that rules all ? hyl. it is very manifest , in that neither the celestial matter of the vortices nor the air nor water are pressitant in their proper places , that it is for the best . else how could any creatures live in the air or water ? the weight of these elements would press them to death . philoth. must not then some diviner principle be at the bottom , that thus cancells the mechanicall laws for the common good ? hyl. it should seem so ; and that the motion of matter is not guided by matter , but by something else . philoth. that seems very evident from light things that rise up in water . as for example in a deep bucket of water , where we will suppose a thin round board forced to the bottom , of almost the same wideness that the bucket is : the water of the bucket we will suppose so heavy , that scarce two men shall be able to bear it . now tell me , hylobares , how this thin board does get to the top , so massie a weight lying on it . the whole water that lies upon it does actually press downward , and therefore rather presses it down , then helps it up . hyl. it may be the weight of the water gets by the sides under it , and so bears it up by its own sinking . philoth. that is ingeniously attempted , hylobares . but you must consider that the water that lies upon the board to press it down is , it may be , forty times more then that which you conceive to press betwixt the rim of the round board and the vessel . hyl. i am convinced that the rising of the round board is not mechanicall . but i pray you deal freely with me , philotheus , for i perceive you are cunninger then i in that philosophy ; has des-cartes truly solved no phaenomenon in nature mechanically ? philoth. he thinks he has solved all mechanically he treats of . but , to deal freely , i finde none of his solutions will hold by mere mechanicks : not his formation of suns , stars nor planets ; not the generation nor motion of the magnetick particles ; not his hypothesis of the flux and reflux of the sea ; not the figure and colours of the rainbow ; not the winds , nor clouds , nor rain , nor thunder : neither of these , nor of any other phaenomena , has he given sufficient mechanicall causes . nay , i will adde at once , that that simplest and first hypothesis of his , that all the matter of the universe was first cast into small parts equal in motion and magnitude , and that hence the suns or stars and vortices arose in the distinction of the matter ( by the mutual fridging of those particles one against another ) into the first and second element , i will adde , i say , that this first original of things is most grosly repugnant to the actual proportion of these elements one to another . for from this mechanicall way , so stated as he has declared , it will follow that the sun overflows the orbit of saturn no less then ten millions four hundred eighty four thousand semidiameters of the earth : which one would think were intimation sufficient to give us to understand , that the primordialls of the world are not mechanicall , but spermaticall or vital ; not made by rubbing and filing and turning and shaving , as in a turner's or blacksmith's shop , but from some universal principle of inward life and motion containing in it the seminal forms of all things , which therefore the platonists and pythagoreans call the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world. hyl. this is admirable : and it would be a great pleasure to me to see these things made out by reason , that i might the more clearly understand how much that great wit has fallen short in his account . philop. i prithee , dear hylobares , deny thy self that pleasure at this time : for i fear all the time of my abode here in the town will not suf●ice for such a task . philoth. it would , i must confess , be something too copious a digression . cuph. and the more needless , forasmuch as it cannot be deny'd but that des-cartes's deductions are not always so mathematically or mechanically certain as he took them to be . but however , though he fails in his attempt , yet the mechanicall philosophy may stand firm still . it is not the errour of the art , but of the artist . philoth. but it is a shrewd presumption , o cuphophron , that when so transcendent a wit as des-cartes , and so peculiarly mechanicall , fails so palpably even in the general strokes of nature , of giving any such necessary mechanicall reasons of her phaenomena , it is too palpable a presumption , i say , that the pretence it self is rash and frivolous , and that it is not the true and genuine mode of philosophizing . philop. what philotheus says seems to me infinitely credible , though i be no pretender to philosophy . philoth. but if we produce even among the more general phaenomena of nature such instances as plainly thwart the acknowledged laws of mechanicks , let cuphophron tell me then what will become of his pure and universal mechanism he pretends to run through the whole frame of the world. cuph. i will tell you , when you have produced them . philoth. but tell me first whether you do not firmly believe the motion of the earth annual and diurnal . cuph. i do , and every one else i think that has any skill in philosophie . philoth. why then you must necessarily hold a vortex of aethereall matter running round the sun , which carries the earth about with it . cuph. i must . philoth. and being so great a mechanist as you are , that the particles that have swallowed down the earth thus far into our vortex , that even those that are near the earth , so many of them as answer to the magnitude of the earth , are at least as solid as it . cuph. they are so . philoth. and that therefore they move from the centre with a very strong effort . cuph. they do so . philoth. and so do the vortices that bear against our vortex . cuph. no question , or else our vortex would over-run them , and carry them away with it self . philoth. do you or any else either here or under the line at mid-day or mid-night feel any such mighty pressure as this hypothesis inferrs ? cuph. i believe , not . philoth. there is one thrust at your pure pretended mechanism . cuph. well , at it again ; i will see if i can lie at a closer ward . philoth. the phaenomenon of gravity , is it not perfectly repugnant to that known mechanicall principle , that what is moved will continue its motion in a right line , if nothing hinder ? whence it will follow that a bullet flung up into the air must never return back to the earth , it being in so rapid a motion with that of the earth's . cuph. i understand what you mean ; you thrust at the mechanicall philosophy before , you have now shot at it . philoth. i and hit the mark too , i trow : so that it is needless to adde that of the great weight hanging at the sucker of the air-pump , and drawn up thereby beyond all the accounts of mechanick philosophy , with other things of the like nature . hyl. i expected these instances of philotheus , and understand the force of them throughly out of a late * authour , and must ingenuously confess that they seem to me such as contain little less then a demonstration , that all things in nature are not carried on by principles merely mechanicall . cuph. if they be so good , i pray you let us hear some more of them , philotheus . philoth. when i have heard your answer to these . cuph. my answer is , o philotheus , that these instances seem for the present demonstrative and unanswerable ; so far hylobares and i concurr . but i hope i may without offence profess that i think the cause of the mechanick philosophy is not therefore quite desperate , but that when our active and searching wits have made farther enquirie into things , they may finde out the pure mechanicall causes of that puzzling phaenomenon of gravity . philoth. i but hylobares may take notice , that the authour he mentions does not onely confute the false solutions of that phaenomenon , but demonstrates all mechanicall solutions of it impossible , it being so manifestly repugnant to the confessed laws of mechanicks . hyl. it is very true . cuph. that may seem a demonstration for the present , which to posterity will appear a mere sophistical knot , and they will easily see to loose it . bath . i believe by the help of some new-improved microscopes . philop. nay but in good earnest , o cuphophron , ( if you will excuse my freedome of speech ) though i have not that competency of judgement in philosophicall matters , yet i cannot but deem you an over-partial mechanist , that are so devoted to the cause , as not to believe demonstration against it till mechanicks be farther improved by posterity . it is as if one would not believe the first book of euclide till he had read him all over , and all other mathematicall writers besides . for this phaenomenon of gravity is one of the simplest that is , as the first book of euclide one of the easiest . not to adde what a blemish it is to a person otherwise so moral and vertuous , to seem to have a greater zeal for the ostentation of the mechanical wit of men , then for the manifestation of the wisedome of god in nature . sophr. excellently well spoken , o philopolis . as in water face answers to face , so the heart of man to man. you have spoken according to the most inward sense and touch of my very soul concerning this matter . for i have very much wondred at the devotedness of some mens spirits to the pretence of pure mechanism in the solving of the phaenomena of the universe , who yet otherwise have not been of less pretensions to piety and vertue . of which mechanick pronity i do not see any good tendency at all . for it looks more like an itch of magnifying their own or other mens wit , then any desire of glorifying god in his wise and benign contrivances in the works of nature , and cuts off the most powerfull and most popular arguments for the existence of a deity , if the rude career of agitated matter would at last necessarily fall into such a structure of things . indeed if such a mechanicall necessity in the nature of matter were really discoverable , there were no help for it : and the almighty seeks no honour from any man's lie. but their attempts being so frustraneous , and the demonstrations to the contrary so perspicuous , it is a marvell to me , that any men that are vertuously and piously disposed should be so partially and zealously affected in a cause that has neither truth nor any honest usefulness in it . cuph. o sophron , sophron , full little do you consider what a wonderfull pleasure it is to see the plain mechanicall sequels of causes in the explication of the phaenomena of the world as necessarily and closely coherent as mathematicall demonstration it self . sophr. certainly , o cuphophron , you are much transported with the imagination of such fine spectacles , that your mere desire should thus confidently present them to you before they are . but for my part , i conceive there is far more pleasure in clearly and demonstratively discovering that they are not , then there would be if it were discoverable that they are . and that way of philosophizing that presses the final cause , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristotle calls it , seems to me far more pleasing and delicious then this haughty pretence of discovering that the frame of the world owes nothing to the wisedome of god. bath . all things must out , o sophron , in the promiscuous ferments and ebulliencies of the spirits of men in this age , that that wisedome which is the genuine fruit or flower of the divine life may in succession of time triumph over the most strutting attempts or performances of the highest natural wits . cuph. what wisedome is that which flows out of the divine life , o bathynous ? bath . that which leads to it ; which the mechanicall philosophy does not , but rather leads from god , or obstructs the way to him , by prescinding all pretence of finding his footsteps in the works of the creation , excluding the final cause of things , and making us believe that all comes to pass by a blinde , but necessary , jumble of the matter . cuph. well , be the future fate of things what it will , i doubt not but cartesius will be admired to all posterity . bath . undoubtedly , o cuphophron ; for he will appear to men a person of the most eminent wit and folly that ever yet trode the stage of this earth . cuph. why of wit and folly , bathynous ? bath . of wit , for the extraordinary handsome semblance he makes of deducing all the phaenomena he has handled , necessarily and mechanically , and for hitting on the more immediate material causes of things to a very high probability . cuph. this at least is true , bathynous . but why of folly ? bath . because he is so credulous , as not onely to believe that he has necessarily and purely mechanically solved all the phaenomena he has treated of in his philosophy and meteors , but also that all things else may be so solved , the bodies of plants and animals not excepted . cuph. posterity will be best able to judge of that . philop. cuphophron is very constantly zealous in the behalf of the mechanick philosophy , though with the hazard of losing those more notable arguments deducible from the phaenomena of nature for the proving the existence of a god : and yet i dare say he is far from being in the least measure smutted with the soil of atheism . cuph. i hope so . philop. wherefore , o cuphophron , let me beg the liberty of asking you what other inducements you have to believe there is a god. is it the authority of the catholick church ? or what is it ? cuph. i have a very venerable respect for the church , o philopolis , which makes me the more sorry when i consider how much they have wronged or defaced their authority in obtruding things palpably impossible , and most wretchedly blasphemous , with equal assurance and severity as they do the belief of a god. euist. i conceive cuphophron reflects upon their barbarous butchering of men for their denying the article of transubstantiation . cuph. it may be so . who can believe men upon their own authority that are once deprehended in so gross and impious an imposture ? euist. but these are not the church catholick , but onely a something-more-numerous faction of men . but not onely these , but the whole church , and indeed all nations , believe that there is a god. cuph. indeed tully says , nulla gens tam barbara , &c. euist. it is consent of nations therefore , o cuphophron , that you chiefly establish your belief of a deity upon . cuph. that is a plausible argument , euistor . euist. but the history of mircacles and prophecies , with their completion , a far greater . cuph. they are very strong arguments that there are invisible powers that superintend the affairs of mankind , that have a greater virtue and comprehension of knowledge then our selves . bath . and so may be able to bring to pass what themselves predict in long succession of ages . as if the government of the world and the affairs of mankinde were intrusted into the hands of angels . sophr. but some miracles are so great , and predictions of so vast a compass of time , that none but god can rationally be thought to be the authour of them . bath . most assuredly god himself superintends and acts through all . philop. is this then the basis of cuphophron's belief . cuph. i will tell you , o philopolis , because i see you so hugely desirous , what is the main philosophicall basis of my belief of a god. philop. what is it ? cuph. the innate idea of god in my minde : the arguings from thence seem to me undeniable demonstrations . philop. i believe they are the more prevalent with you because they are des-cartes his . cuph. it may be so . and they are so convictive , that i do very securely disregard all that other way of arguing from the phaenomena of nature . philop. i have read those reasonings of des-cartes , but they seem to me hugely high and metaphysicall , and i meet with many men that look upon them as sophisticall ; most men some of them , others all . but it is the privilege of you high and exalted wits to understand the force of one another's notions the best . cuph. i must confess , o philopolis , there is an extraordinary and peculiar congruity of spirit betwixt me and des-cartes . philop. i but we ought to consult the common good , o cuphophron , and not decry the more vulgar intelligible arguments , or affect such a philosophy as will exclude all from laying hold of god but such as can soar so high as you raised wits can . arguments from the phaenomena of the world are far more accommodate to a popular understanding . cuph. wherefore i talk at this rate onely in our free philosophicall meetings . philop. it is discreetly done of you . hyl. well , cuphophron , you may hug your self in your high metaphysicall acropolis as much as you will , and deem those arguments fetched from the frame of nature mean and popular : but for my part , i look upon them as the most sound and solid philosophicall arguments that are for the proving the existence of a god. and i wonder you do not observe that mighty force that philotheus his comparing of the volume of nature and archimedes his book of the sphear and cylinder together has for the evincing some intellectual principle to be the framer of the world. for those figures and characters annexed to each proposition with an effectual subserviency to the demonstration of them is not a more manifest indication of an intellectual agent , then an hundred thousand single fabricks of matter here in the world are of the like agency ; the parts being so disposed to one end , as the management of the demonstration to one conclusion , and the subordination of severall conclusions to one final and ultimate one : which subordinations of things are also most evidently and repeatedly conspicuous in nature . philop. on my word , philotheus , you have not spent your labour in vain on hylobares , that does thus judiciously and resentingly recapitulate your main reasonings from nature for the existence of a god. i hope now , hylobares , philotheus may proceed to treat of god's kingdome , we being all so well assured of his existence . hyl. i must confess , while i am in this company , i am like saul amongst the prophets . philotheus his zeal and smartness of arguing carries me away captive , whether i will or no , into an assent to the conclusion . and indeed when at first i set my eyes on this side of things , there shines from them such an intellectual fulgor , that methinks the very glory of the deity becomes visible through them . but when i would more fully comprehend his nature , and approch more nigh him , the same glory , that recreated mine eyes before , strikes me blinde , and i lose the sight of him by adventuring to look too near him . this is one entanglement and confusion of minde , that i understand not the nature of god. and the second thing is this , the obscurity and intricacy of the ways of providence . sophr. is it not consonant to the transcendency of so high a nature as that of god , hylobares , that it be acknowledged incomprehensible , as also to his infinite wisedom , that his ways be past finding out ? bath . this is excellently well spoken , o sophron , if it be rightly understood : otherwise , to give no other account of the nature of god and his ways then that they are unintelligible , is to encourage the atheist , and yield him the day ; for that is the thing he does chiefly applaud himself in , that he is secure there is neither head nor foot in the mysteries of religion , and that the very notion of a god implies a contradiction to our faculties . hyl. i desire onely so to understand god , that nothing be attributed to him repugnant to my vnderstanding , nor any thing found in the world repugnant to his attributes . bath . i believe philotheus will make this good , that nothing is truly attributed to god but what is most certainly existent in the world , whether we understand it or not ; and that there is nothing in the world truly in such circumstances as are repugnant to the attributes of god. philoth. i conceive bathynous means this , that unless we will entangle our selves with making good some fictitious attributes of god , or defend his providence upon false suppositions and circumstances , there will be no greater entanglements touching the notion of god and his providence , then there would be in the nature of those things we are sure do exist , though there were no god in the world . wherefore , hylobares , let me advise you to this , since you have such fast and certain hold of the existence of the deity by the repeated effects thereof in nature , not to let that hold goe upon any grounds that are uncertain or false . for the scripture declares nothing contradictious touching the nature of god : nor is there any humane authority that has any right to be believed when it propounds contradictions : nor are we bound to burthen the notion of a deity with any thing we are not assured implies perfection . these cautions if we use , no man , i think , need be much entangled in his thoughts touching the nature of the deity . hyl. this is a hopefull preamble , philotheus , and therefore i will the more chearfully propound my difficulties , which are drawn from these five heads ; from the eternity of god , from his immutability , from his omnisciency , his spirituality , and his omnipresencie . for , to my understanding , the very notion of eternity implies a contradiction , as some describe it , namely , that it is an essential presence of all things with god , as well of things past , present , as to come ; and that the duration of god is all of it , as it were , in one steddy and permanent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instant at once . if there cannot be a god , but he must be in such a sense as this eternall , the contemplation of his idea will more forcibly pull a man back from the belief of his existence , then his effects in nature draw a man to it . for what can be more contradictious , then that all things should have been really and essentially with god from all eternity at once , and yet be born in time and succession ? for the reality and essence of corporeall things is corporeall ; and those very individuall trees and animals that are said to be generated , and are seen to grow from very little principles , were always , it seems , in their full form and growth : which is a perfect repugnancy to my understanding . for it implies that the same thing that is already ready in being may , notwithstanding , while it is , be produced of a-fresh . that eternall duration should be at once , is also to me utterly unconceivable , and that one permanent instant should be commensurate , or rather equal , to all successions of ages . besides , if the duration of god be all at once , sith no agent acts but within the compass of its own duration , god must both create and destroy the world at once . whence it seems impossible that eternall duration should be indistant to it self , or without continuation of intervalls . philoth. you argue shrewdly , hylobares , against that notion of eternity that some have rashly pitched upon , but without the least prejudice to the belief of god's existence , if you have but recourse to those cautions i intimated at first , that we are not bound to believe contradictions upon any man's account . these are oversublime reaches of some high-soaring wits , that think they never fly high enough till they fly out of the sight of common sense and reason . if we may charitably guess at what they would be at in this so lofty a notion , it may be it is onely this , that the whole evolution of times and ages from everlasting to everlasting is so collectedly and presentifickly represented to god at once , as if all things and actions which ever were , are , or shall be , were at this very instant , and so always , really present and existent before him : which is no wonder , the animadversion and intellectual comprehension of god being absolutely infinite according to the truth of his idea . hyl. this , i must confess , is a far more easie and passable notion then the other . philoth. yes surely ; and not harder to conceive how continuity of duration is also competible to the divine existence , as well as eternity or life eternall , which comprehends the idea's of all things and ages at once in the intellect of god. for it is as a vast globe wholly moved on a plane , and carried on in one exile line at once : or like the permanency of a steady rock by which a river slides ; the standing of the rock , as well as the sliding of the river , has a continuity of duration . and no other way can eternity be commensurate to time then so ; that is to say , the comprehension of the evolution of all times , things and transactions is permanently exhibited to god in every moment of the succession of ages . hyl. what makes the schools then so earnest in obtruding upon us the belief , that nothing but nunc permanens is competible to the divine existence ? philoth. it may be out of this conceit , as if that whose existence was successive would necessarily break off , or at least may hazard to fail , one part of successive duration having no dependence on another . but it is a mere panick fear : for the continuation of duration is necessary where the existence of the thing is so . and such is manifestly the existence of god from his own idea . bath . and this necessary existence of god i conceive to be the most substantial notion of his eternall duration : which cannot well be said to be successive properly and formally , but onely virtually and applicatively ; that is to say , it contains in it virtually all the successive duration imaginable , and is perpetually applicable to the succeeding parts thereof , as being always present thereto , as the chanel of a river to all the water that passes through it ; but the chanel is in no such successive defluxion , though the water be . such is the steddy and permanent duration of the necessary existence of god in respect of all successive durations whatsoever . philoth. i do not yet so throughly understand you , bathynous . bath . i say that successive duration properly so called is incompetible to god , as being an essence necessarily existent , and therefore without beginning : but the most infinite successive duration that you can imagine will be found to have a beginning . for what-ever is past was sometime present : and therefore there being nothing of all this infinite succession but was sometime present , the most-infinitely-remote moment thereof was sometime present : which most-in●initely-remote moment was the terminus terminans thereof , which plainly shews it had a beginning . philoth. you say true , bathynous . there must be a most-remote moment in succession , and a most-infinitely-remote one in infinite succession . but being the most-infinitely-remote moment cannot be terminus copulans , there being nothing for it to couple with future succession , and therefore it being terminus terminans , and of necessity having been once present , it is plain that at that present was the term or beginning of this infinite supposed succession . or briefly thus , to prevent all possible exceptions against the most-infinitely-remote moment in an infinite succession , as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i would rather argue on this manner ; viz. that forasmuch as all the moments past in infinite succession were sometime present , it thence plainly follows that all the moments in this infinite succession , or at least all but one , were sometime to come . and if either all these moments , or all but one , were sometime to come , it is manifest that the whole succession ( or at least the whole bating but one moment ) was sometime to come , and therefore had a beginning . i understand the strength of your reasoning very well . and therefore when i spake of the successive duration of god , i did not mean succession in that proper and formal sense , but onely a virtual , applicative or relative succession ; as you might gather from some passages or expressions in my speaking thereof . the duration of god is like that of a rock , but the duration of natural things like that of a river ; their succession passes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as heraclitus speaks . and therefore they that give successive duration properly so called to the steddy permanency of a necessary self-existence , seem like those that phansie the shore to move by reason of the motion of the ship. provehimur portu , terraeque urbèsque recedunt . we apply our own fluid successive duration to the steddy permanency of the eternall duration of god : whose duration , though steddy and permanent , and without all defluxion and succession , ( as being indeed nothing else but his necessary self-existence ) is notwithstanding such as the most infinite successive duration past can never reach beyond , nor future ever exhaust . whence it is plain , that though the eternall duration of god be really permanent , yet it is impossible to be an indivisible instant , and to be perfectly and in all regards indistant to it self , and not to comprehend all possible successive evolutions that are . hyl. this is very well , philotheus : but yet there are some scruples still behinde . i must acknowledge that eternity in your sense bears along with it no palpable contradiction ; but methinks it is not altogether free from a marvellous strange incredibility . philoth. what 's that ? hyl. that all the noises and cryings , and houlings and shreekings , and knocking 's and hammerings , and cursings and swearings , and prayings and praisings , that all the voices of men , the squawlings of children , the notes of birds , and roarings and squeekings of beasts , that ever were or shall be , have ever been in the ears of god at once : and so all the turnings and toyings of every visible object , all the dispersions , motions and postures of hairs , and leaves , and straws , and feathers , and dust , in fine , all the little and inconsiderable changes of the ever-agitated matter which have been , are , or ever shall be , are , and ever were , and ever shall be in the sight of god at once . this seems to me ( though not an impossible , yet ) a very incredible privilege of all-comprehending eternity . philoth. this is a wild , unexpected fetch of yours , hylobares , and as madly expressed . but if you will answer me soberly to a question or two , you shall see the difficulty will vanish of it self . hyl. i will. philoth. whether do you think , o hylobares , that this privilege , as you call it , is really a privilege , that is , a perfection , of the divine nature , or no ? hyl. i cannot tell . euist. those philosophers in maimonides , which i do not well remember whether he calls the sect of the loquentes , would tell us roundly that it is not ; they presuming god's providence reaches no farther then the species of things , but that he little concerns himself in individuals . bath . i suppose then that they hold that he has concredited the administration of his more particular providence to severall orders of angels , and in some sort to men and all intelligent creatures , in whom he has implanted a law for the rightly ordering individuals . euist. it may be so . bath . which if they could order as well as if god himself look'd on , as it is no addition to god's happiness to have made the world or to meddle with it ; so it would be no detriment to the world if he were conceived to be wholly rapt into the contemplation of his own divine excellencies . euist. this , i must confess , is not much abhorrent from the aristotelean theologie . bath . but it is intolerably false , if the frame of the creation be not such as that the standing spirits hugely exceed the number of the lapsed . euist. they need do so . besides , what a ridiculous thing were it to offer sacrifice or pray to god , if he were always so rapt into himself that he never were at leisure to hear us ? bath . that is most pertinently observed , euistor : and all pious men must acknowledge that they draw power and influence by their earnest devotions to the deity . hyl. and therefore i easily acknowledge that all things in present succession lie open to the eyes of god. but whether all voices and sights whatsoever from everlasting to everlasting be represented continually to him at once , for all that this short sally of bathynous and euistor has given me some time to think of it , yet i must still profess i cannot tell . philoth. well then , hylobares , in such a case as this you know the above-mentioned rule , that you are not to let goe your hold of those solid and certain grounds of the existence of a god , for what is either false or uncertain . hyl. you say very true . nor does this at all shake my belief . philoth. but farther to corroborate it , answer me but this one question , hylobares . is it not necessary that that part of the representation you made of eternity be either a perfection , or an imperfection , or a thing of indifferency ? hyl. that cannot be deny'd . philoth. if it be an imperfection , it is to be removed , and so the difficulty is removed therewith : if an indifferency , it is in different whether you remove it or not : if a perfection , being that it is not impossible , as you cannot but acknowledge , no man need hesitate , nay he ought not , but to attribute it to god. so that be your fate what it will in the determination of your assent to any of these three parts , it can be no impediment to the belief of god's existence . this is the thing that made your objection seem so considerable to you , that you did not consider , that though all those voices and sights are perceived in the divine being at once , yet they are per●eived in the same distances and distinctnesses that they are found in in the very succession of ages . for infinite comprehension admits , or rather implies , this . hyl. you are a man , o philotheus , of the most dexterous art in facilitating our adherence to the belief of a deity that ever i met with in my life . i have but one scruple more touching god's eternity , and i will pass to the next attribute . the eternall succession of god's existence seems to imply a contradiction . for unless every denominated part be infinite , the whole cannot be infinite . and if every denominated part , suppose the tenth , the hundredth , the thousandth , be infinite , there are so many infinites . philoth. i understand you very well . but you must consider that either god has been ab aeterno , or the world has been so . wherefore something being so certainly eternall , it is no repugnancy that god be so . so that you see there is no more perplexity or difficulty on the account of god's being , then if he were not in the world , according to the last of my preliminary advertisements . nay , indeed , the most inextricable perplexity of all would be to admit a world ab aeterno without god. for an eternall flux of motion of the matter would be eternall succession properly so called ; which bathynous shrewdly suggested to be impossible . and if it ever rested , and afterwards was moved , there must be a first mover distinct from the matter . which seems necessarily to inferr there is a god ; and the rather , because if matter was of it self , it must eternally have rested before it moved . hyl. this difficulty has vanished so of a sudden , that i am half ashamed i ever propounded it . philoth. i have met with not a few that this would have seemed no small difficulty to ; so that it was not unworthy the propounding . philop. but i pray you proceed to the next attribute , hylobares : for i am hugely pleased to see the succesfulness of philotheus . hyl. the next is immutability , which seems to me a necessary attribute of god , forasmuch as mutability implies imperfection . but here humane understanding does seem to be caught in this dilemma ; that either we must acknowledge a mutable god , or an immutable one : if the former , he is not properly god ; because god excludes all imperfection in his nature : if the latter , he is not to be worshipped ; for all the good that was to come will come without our worshipping him ; and none of the evil can be kept off by all our services , because he is immutable . wherefore we must either grant an imperfect god , or a god not to be worshipped : either of which is so absurd , that it seems forcibly to suggest that there is no god at all . philoth. this seems a smart dilemma at first , hylobares ; yet i think neither horn is strong enough to push us off from our belief of the existence of a god. but for my part , i will bear the push of the former of them , and grant that god is mutable ; but deny that all mutability implies imperfection , though some does , as that vacillancy in humane souls , and such mutations as are found in corporeal matter . but such a mutability as whose absence implies an impotency to or incapacity of the most noble acts imaginable , such as the creation of the world , and the administration of justice to men and angels , is so far from being any defect , that it is a very high perfection . for this power in god to act upon the creature in time , to succour or chastise it , does not at all discompose or distract him from what he is in himself in the blessed calmness and stilness of his all-comprehensive eternity , his animadversion being absolutely free and infinite . so that they that would account this power of acting in time an imminution to the perfection of god ●re , i think , as much out in their account as if one should contend that a c ● a q. is less then a c. alone . hyl. this is convincing . bath . and that you may be the more throughly convinced of the weakness of your biaion , i will bear the push of the latter horn , and deny that the immutability of god would imply that he is not to be worshipped . for what is the worshipping of god but the acknowledging those supereminent and divine excellencies in him to which the world owes its conservation and subsistence , and from which is that beautifull order and wise contrivance of things in the universe ? it is therefore a piece of indispensable justice to acknowledge this rich fountain and original of all good , and not the less , because he is so perfectly good , that he cannot be nor act otherwise , but is immutably such . besides that this praise and adoration done to him are actions perfective of our own souls , and in our approches to him he is made nearer to us ; as the opening of our eyes is the letting in of the light of the sun. hyl. what you say , bathynous , i must confess will hold good in that part of worship which consists in praising of god : but i do not see how his immutability will well consist with our praying to him . for things will be or will not be whether we pray unto him or no. bath . but you do not consider , that though this were , yet our praying to him is an acknowledgment of his being the great benefactour of mankinde ; and it is like children asking their fathers blessing , who yet would pray to god to bless them whether they ask it or no. besides that while we pray to god for internall good things , for grace , wisedome and vertue , we do ipso facto open our souls to receive the divine influence , which flows into our hearts according to the measure of the depth and earnestness of our devotion . which is , as i said , like the opening of our eyes to receive the light of the sun. nor do we alter or change the will of god in this , because it is the permanent and immutable will of god , that as many as make their due addresses to him shall receive proportionable comfort and influence from him . and , lastly , for externall good things , though we should imagine god still resting in the immutable sabbatism of his own ever-blessed eternity , and that nothing is done in this world ad extra but by either natural or free created agents , either good men or those more high and holy orders of angels , that are as the ears and eyes and arms of god , as philo somewhere insinuates , and who are so steddily and fully actuated by the spirit of god , that they will do the very same things that god himself would doe if he were to act ad extra in the affairs of the world : upon this hypothesis of things , notwithstanding the immutability of god , it implies no incongruity to pray unto him . for he does not onely hear and behold all things at once , but has eternally and immutably laid such trains of causes in the world , and so rules the good powers and over-rules the bad , that no man that prays unto him as he ought shall fail of obtaining what is best for him , even in externall matters . hyl. this is a consideration i never thought of before . but it seems to me not altogether irrational . euist. but , methinks , something needless , because the divine records do testifie , that the very deity sometimes steps out into externall action ; as in our saviour christ's feeding the multitude with five loaves and two fishes , in his raising the dead , and in that great execution he is to doe on the globe of the earth at the last day . bath . the deity indeed does act here ad extra , but not the bare deity , as i may so speak , but the divine magick of the exalted soul of the messias . euist. but what will you say to those passages in the old testament , bathynous , such as the dividing of the red sea , the making of the sun and moon stand still , the keeping of shadrach , meshach and abed●ego harmless in the fierie furnace , and the like ? did not the bare deity , as you called it , step out then into externall action ? bath . you know , euistor , there was a mighty east-winde that blew all night , and divided the sea ; and that there appeared a fourth man in the fiery furnace like unto the son of god. and , in brief , all the miracles that were done by moses or any way else among or upon the people of the iews were done by virtue of the presence of the same christ , who was the conductour of the israelites into the land of canaan , and the residentiary guardian of that people . euist. indeed i remember some such opinion of some of the ancient fathers , but i look'd upon it as one of their extravagancies . sophr. and i upon the hypothesis of bathynous as a very high reach of wit ; but methought philotheus had fully satisfied hylobares his dilemma before . hyl. i must ingenuously confess , that i think neither of the solutions so weak but that they sufficiently enervate my argument touching the immutability of god : and therefore i willingly pass on to his omnisciency . philoth. what is it that pinches you there , hylobares ? hyl. a certain and determinate prescience of things contingent , free and uncertain . for it seems otherwise to take away the liberty of will and the nature of sin : for sin seems not to be sin , unless it be voluntary . philoth. it may be not , hylobares . but why do you then attribute such a prescience to god as is involved in such dangerous inconveniences ? hyl. because it is a greater perfection in god to foresee all things that are to come to pass certainly and determinately , then the contrary . philoth. and would it not be a greater perfection in the omnipotency of god to be able to doe all things , even those that imply a contradiction , then not to be able to doe them ? hyl. it would . but because they imply a contradiction to be done , no body thinks the omnipotency of god maimed or blemished in that it reaches not to such things . philoth. why then , hylobares , if certain prescience of uncertain things or events imply a contradiction , it seems it may be struck out of the omnisciency of god , and leave no scar nor blemish behinde ; for god will nevertheless be as omniscient as he is omnipotent . but if it imply no contradiction , what hinders but we may attribute it to him ? hyl. but it seems necessary to attribute it to him : else how can he manage the affairs of the world ? philoth. o hylobares , take you no care for that . for that eternall minde that knows all things possible to be known , comprehends all things that are possible to be done , and so hath laid such trains of causes as shall most certainly meet every one in due time in judgement and righteousness , let him take what way he will. hyl. i understand you , philotheus . philoth. and you may farther understand that , according to some , what you would attribute to god as a perfection sounds more like an imperfection , if well considered . hyl. why so , philotheus ? philoth. is it not the perfection of knowledge to know things as they are in their own nature ? hyl. it is so . philoth. wherefore to know a free agent , which is undeterminate to either part , to be so undeterminate , and that he may chuse which part he will , is the most perfect knowledge of such an agent and of his action , till he be perfectly determinate and has made his choice . hyl. it seems so . philoth. therefore to know him determined before he be determined , or while he is free , is an imperfection of knowledge , or rather no knowl●dge at all , but a mistake and errour : and indeed is a contradiction to the nature of god , who can understand nothing but according to the distinct idea's of things in his own minde . and the idea of a free agent is vndeterminateness to one part before he has made choice . whence to foresee that a free agent will pitch upon such a part in his choice , with knowledge certain and infallible , is to foresee a thing as certain even then when it is uncertain ; which is a plain contradiction or gross mistake . hyl. you do more then satisfie me in this , philotheus , that to conceive things undeterminate determinately , or that they will be certainly this way while they may be either this way or that way , is an imperfection or contradiction to the truth . but there is yet this piece of perplexity behinde , that this pretence of perfection of knowledg will necessarily inferr an imperfection or inability of predicting future actions of free agents , and take away divine inspiration and propheci● . philoth. that is shrewdly urged and seasonably . but you are to understand , that so much liberty as is in man will leave room enough for millions of certain predictions , if god thought fit to communicate them so throngly to the world . for though i question not but that the souls of men are in some sense free ; yet i do as little doubt but there are or may be infinite numbers of actions wherein they are as certainly determined as the brute beasts . and such are the actions of all those that are deeply lapsed into corruption , and of those few that are grown to a more heroicall state of goodness : it is certainly foreknowable what they will doe in such and such circumstances . not to adde , that the divine decrees , when they finde not men sitting tools , make them so , where prophecies are peremptory or unconditionate . bath . what philotheus has hitherto argued for the reconciling of the divine omniscience with the notion of man's free will and the nature of sin , bears along with it a commendable plainness and plausibleness for its easiness to the understanding . but in my apprehension , for all it looks so repugnantly that there should be a certain foreknowledge of what is free and uncertain , yet it seems more safe to allow that privilege to the infinite understanding of god , then to venture at all to circumscribe his omniscience . for though it may safely be said , that he does not know any thing that really implies a contradiction to be known ; yet we are not assured but that may seem a contradiction to us that is not so really in it self . as for example , to our finite understanding a quadrate whose diagonial is commensurate to one of the sides is a plain contradiction , and we conceit we can demonstrate it to be so , that is to say , that the ratio of the one to the other is unconceivable and undefinable . but dare any one be so bold as to ●ffirm that the divine intellect it self , whose comprehension is infinite , cannot define to it self the ratio of a diagonial line in a quadrate to the side thereof ? the application is very obvious . philoth. it is so , bathynous . for i suppose in brief you mean this ; that as the diagonial line and side of a quadrate , which to our apprehension are incommensurate , are yet commensurable to the infinite comprehension of the divine intellect ; so a certain and infallible prescience of uncertain futurities , that seems inconsistent to us , may notwithstanding be deprehended abundantly consistent by the all-comprehensive understanding of god. a very safe and sober solution of the present difficulty . i am very well contented it should be so , bathynous , and that what i have offered at therein should pass as spoken by way of essay rather then of dogmatizing , and according to the sense of others rather then mine own . philop. i never saw that saying so much verified any-where , that wisedome is easie to him that understands , as in bathynous and philotheus's discourses . are you not throughly satisfied hitherto , hylobares ? hyl. i must confess i am . but now i come to the most confounding point , and which is such as that i fear it is fatal to me never to be satisfied in . philoth. what is that , hylobares ? hyl. the spirituality of god. it is the proper disease of my minde , not to be able to conceive any thing that is not material or corporeal . but i hope it is not a disease unto death . philoth. god forbid it should be , hylobares , so long as it is no impediment to the belief of the existence of god , and of all those attributes that are requisite for the engaging a man's soul in the pursuit of true piety and vertue . god will at last bring such an one to the true knowledge of himself , what-ever his ignorance may be for the present . and for my part , i am not fond of the notion of spirituality nor any notion else , but so far forth as they are subservient to life and godliness ; that there may be as much happiness in this life as humane affairs are capable of , and that we may be eternally happy in the life to come . otherwise i have no such great solicitude , that any should be such trim and precise speculators of things , as not to erre an hair's breadth in matters of great perplexity and obscurity . euist. i reade that some of the fathers have been of opinon that god is a kinde of pure subtile body . bath . that may very well be . but then they had not that true and precise notion of a subtile body that most philosophers have in this age : but it is likely they understood no more thereby , then that it was a subtile extended substance ; which , for my part , i conceive in the general may be true . but to say it is properly a subtile body , is to acknowledge it a congeries of very little atomes ●oying and playing one by another , which is too mean a conception of the majesty of god. besides that it is unconceivable how these loose atoms , which are so independent of one another , should joyn together to make up the godhead ; or how they do conspire to keep together , that there is not a dissolution of the divinity . or thus : if this multitude of divine atoms be god , be they interspersed amongst all the matter of the world ? or do they keep together ? if they be dispersed , god is less one then any thing else in the world , and is rather an infinite number of deities then one god or any god ; and this infinite number in an incapacity of conferring notes to contrive so wise a frame of the universe as we see . but if there be one congeries of divine atomes that keep together , in which of those infinite numbers of vortices is it seated , or amongst which ? or how can it order the matter of those vortices from which it is so far distant ? or how again do these atomes , though not interspersed , communicate notions one with another for one design ? do they talk or discourse with one another ? or what do they doe ? and then again — hyl. nay forbear , bathynous , to go any farther , for you have put me quite out of conceit with a material deity already , the more my grief and pain . for to make a material deity , i must confess , seems extremely ridiculous ; and to make a spiritual one , impossible : so that i am in greater streights then ever i was . philoth. why , hylobares , what conceit have you of a spirit , that you should think it a thing impossible ? hyl. is it not infinitely incredible , philotheus , if not impossible , that some thousands of spirits may dance or march on a needle 's point at once ? cuph. i , and that booted and spurred too . hyl. and that in one instant of time they can fly from one pole of the world to the other ? philoth. these things , i must confess , seem very incredible . hyl. and that the spirit of man , which we usually call his soul , is wholly , without flitting , in his toe , and wholly in his head , at once ? if the whole soul be in the toe , there is nothing left to be in the head. therefore the notion of a spirit is perfectly impossible : or else all things are alike true : for nothing seems more impossible then this . philoth. but whose description of a spirit is this , hylobares ? hyl. it is , philotheus , the description of the venerable schools . philoth. but did i not preadvertise you , that no humane authority has any right of being believed when they propound contradictions ? wherefore their rash description of a spirit ought to be no prejudice to the truth of its existence . and though the true notion of a spirit were incomprehensible , yet that would be no solid argument against the reality of it ; as you may observe in the nature of eternall succession , which we cannot deny to be , though we be not able to comprehend it . hyl. that is very true indeed , and very well worth the noting . but how shall we be so well assured of the existence of a spirit , while the comprehension of its nature is taken for desperate ? philoth. that there is some intellectual principle in the world , you were abundantly convinced from the works of nature , as much as that archimedes his treatise de sphaera & cylindro was from a rational agent : and even now it seemed ridiculous to you beyond all measure , that a congeries of atomes should be divine and intellectual : wherefore there is something that is not matter that is intellectual , which must be a substance immaterial or incorporeal , that is in a word , a spirit . hyl. i am , i must confess , very strongly urged to believe there is a spirit as well as an eternall duration , though i can comprehend neither . philoth. and that you may be farther corroborate● in your belief , consider the manifold stories of apparitions , and how many spectres have been seen or felt to wrastle , pull or tug with a man : which , if they were a mere congeries of atomes , were impossible . how could an arm of mere air or aether pull at another man's hand or arm , but it would easily part in the pulling ? admit it might use the motion of pulsion , yet it could never that of attraction . hyl. this indeed were a palpable demonstration that there must be some other substance in these spectres of air or aether , if the histories were true . euist. we reade such things happening even in all ages and places of the world ; and there are modern and fresh examples every day : so that no man need doubt of the truth . hyl. these experiments indeed strike very strongly on the imagination and senses , but there is a subtile reason that presently unlooses all again . and now methinks i could wish the nature of a spirit were more unknown to me then it is , that i might believe its existence without meddling at all with its essence . but i cannot but know thus much of it , whether i will or no , that it is either extended , or not extended ; i mean , it has either some amplitude of essence , or else none at all . if it has no amplitude or extension , the ridiculous hypothesis of the schools will get up again , and millions of spirits , for ought i know , may dance on a needle 's point , or rather , they , having no amplitude , would be nothing . if they have any amplitude or extension , they will not be spirits , but mere body or matter . for , as that admired wit des-cartes solidly concludes , extension is the very essence of matter . this is one of the greatest arguments that fatally bear me off from a chearfull closing with the belief of spirits properly so called . philoth. it is much , hylobares , that you should give such an adamantine assent to so weak and precarious an assertion as this of des-cartes . for though it be wittily supposed by him , for a ground of more certain and mathematicall after-deductions in his philosophy ; yet it is not at all proved , that matter and extension are reciprocally the same , as well every extended thing matter , as all matter extended . this is but an upstart conceit of this present age. the ancient atomical philosophers were as much for a vacuum as for atomes . and certainly the world has hitherto been very idle , that have made so many disputes and try'd so many experiments whether there be any vacuum or no , if it be so demonstratively concludible , as des-cartes would bear us in hand , that it implies a contradiction there should be any . the ground of the demonstration lies so shallow and is so obvious , that none could have missed of it , if they could have thought there had been any force in it . hyl. it is true , this might in reason abate a man's confidence a little , philotheus ; but the apprehension is so deeply rivetted into my minde , that such rhetoricall flourishes cannot at all loosen or brush it out . philoth. well then , give me leave , hylobares , to attaque you some other way . did you not say even now , that what-ever has no extension or amplitude is nothing ? hyl. i did , and do not repent me of so saying . for i doubt not but that it is true . philoth. wherefore extension or amplitude is an intrinsecall or essential property of ens quatenus ens , as the metaphysicians phrase it . hyl. it is so . philoth. and what is an intrinsecall or essential attribute of a thing , is in the thing it self . hyl. where should it be else ? philoth. therefore there is extension in every thing or entity . hyl. it cannot be deny'd . philoth. and it can as little be deny'd but that motion is an entity , i mean a physicall entity . hyl. it cannot . philoth. therefore extension is an intrinsecall property of motion . hyl. it must be acknowledged ; what then ? philoth. what then ? do you not yet see , hylobares , how weak an assertion that of des-carte● is , that extension and matter are reciprocall ? for you plainly see that extension is intrinsecall to motion , and yet motion is not matter . hyl. motion is not ens , but modu● entis . philo●h . nay , by your favour , hylobares , motion is ens , though in some sense it may be said to be modus corporis . hyl. methinks i am , i know not how , philotheus , illaqueated , but not truly captivated into an assent to your conclusion . philoth. that is because you are already held captive in that inured conceit of des-cartes , that makes you suspect solid reason for a sophism . hyl. if motion were a thing that was loose or exemptitious from matter , then i could not but be convinced that it had extension of its own ; but being it is a mere mode of matter , that cannot pass from it into another subject , it has no other extension then that of the matter it self it is in . philoth. but if it have another essence from the matter it self , by your own concession it must however have another extension . besides , you seem mistaken in what i mean by motion . for i mean not simply the translation , but the vis agitans that pervades the whole body that is moved . which both regius and des-cartes acknowledge exemptitious and loose , so that it may pass from one part of matter to another . hyl. but what is that to me , if i do not ? philoth. it is at least thus much to you , that you may take notice how rashly and groundlesly both des-cartes and regius assert extension and matter to be reciprocall , while in the mean time they affirm that which according to your own judgement does plainly and convincingly inferr that extension is more general then matter . hyl. it is , 〈◊〉 must confess , a sign that the apprehensions of men are very humoursome and lubricous . philoth. and therefore we must take heed , hylobares , how we let our mindes cleave to the opinion of any man out of admiration of his person . hyl. that is good advice , and of great consequence ( if it be given betimes ) for the keeping out of errour and falshood . but when a phancy is once engrafted in the minde , how shall one get it out ? philoth. i must confess i marvell much , hylobares , that you being so fully convinced that every real and physicall entity has an intrinsecall extension of its own , and that motion is a physicall entity different from matter , you should not be presently convinced that motion has also an intrinsecall extension of its own . to which you might adde , that the manner of the extension of matter is different from the nature of the extension in motion : the former being one sing●● extension , not to be lessened nor increased without the lessening and increase of the matter it self ; but the other a gradual extension , to be lessened or augmented without any lessening or augmenting the matter . whence again it is a sign that it has an extension of its own , reduplicative into it self , or reducible to thinner or weaker degrees ; while the extension of the matter remains still single and the same . hyl. i must confess , philotheus , that i am brought to these streights , that i must either renounce that principle , that every physicall entity has an intrinsecall extension of its own , as much as it has an intrinsecall essence of its own , ( which i know not how to doe ; ) or else i must acknowledge that something besides matter is extended . but i must take time to consider of it . i am something staggered in my judgement . philoth. give me leave then , hylobares , to follow my blow with one stroke more , and see if i cannot strike your opinion to the ground . hyl. do , philotheus . i will stand the shock of it . philoth. place your self then under the aequinoctial line , hylobares . hyl. is it not better being in this cool arbour ? philoth. i hope the mere imagination of the torrid zone will not heat you . but you may place your self in a more temperate clime , if you please . hyl. what then , philotheus ? philoth. shoot up an arrow perpendicularly from the earth ; the arrow , you know , will return to your foot again . hyl. if the winde hinder not . but what does this arrow aim at ? philoth. this arrow has described onely right lines with its point , upwards and downwards , in the air ; but yet , holding the motion of the earth , it must also have described in some sense a circular or curvilinear line . hyl. it must so . philoth. but if you be so impatient of the heat abroad , neither your body nor your phancy need step out of this cool bowre . consider the round trencher that glass stands upon ; it is a kinde of short cylinder , which you may easily imagine a foot longer , if you will. hyl. very easily , philotheus . philoth. and as easily phansy a line drawn from the top of the axis of that cylinder to the peripherie of the bas●s . hyl. every jot as easily . philoth. now imagine this cylinder turned round on its axis . does not that line from the top of the axis to the peripherie of the basis necessarily describe a conicum in one circumvolution ? hyl. it does so , philotheus . philoth. but it describes no such figure in the wooden cylinder it self : as the arrow in the aereal or material aequinoctial circle describes not any line but a right one . in what therefore does the one describe , suppose , a circular line , the other a conicum ? hyl. as i live , philotheus , i am struck as it were with lightning from this surprizing consideration . philoth. i hope , hylobares , you are pierced with some measure of illumination . hyl. i am so . philoth. and that you are convinced , that whether you live or no , that there ever was , is , and ever will be an immovable extension distinct from that of movable matter . hyl. this evidently demonstrates the existence of the ancient democritish vacuum , and withall that extension and matter are not convertible terms ; for which yet cartesius so much contends . this conceit is struck quite dead with the point of the arrow describing a curvilinear line in the steady aequinoctial circle . and if it should ever offer to flame out again into life in my thoughts , i would use the conicum as an extinguisher to smother it . philop. what a chearfull thing the apprehension of truth is , that it makes hylobares so pleasant and so witty ? cuph. but methinks he claps his wings before the victory , or rather s●bmits before he be overcome . for it may be seasonably suggested , that it is real extension and matter that are terms convertible ; but that extension wherein the arrow-head describes a curvilinear line is onely imaginary . hyl. but it is so imaginary , that it cannot possibly be dis-imagined by humane understanding . which methinks should be no small earnest that there is more then an imaginary being there . and the ancient atomists called this ● acuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the intangible nature ; which is a sign they thought it some real thing . which appears farther from their declaring , that this and atomes were the onely true things , but that the rest were mere appearances . and aristotle somewhere in his physicks expresly declares of the pythagoreans , that they held there was a vacuum , from an infinite spirit that pervades heaven or the universe , as living and breathing in virtue thereof . euist. i remember the passage very well : it is in the fourth book and the sixth chapter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bath . as if this pythagorick vacuum were that to the universe which the aire is to particular animals , that wherein and whereby they live and breathe . whence it is manifest the pythagoreans held it no imaginary being . hyl. and lastly , o cuphophron , unless you will flinch from the dic●ates of your so highly-admired des-cartes , forasmuch as this vacuum is extended , and measurable , and the like , it must be a reality ; because non entis nulla est affectio , according to the reasonings of your beloved master . from whence it seems evident that there is an extended substance far more subtile then body , that pervades the whole matter of the universe . bath . excellently well argued , o hylobares ! thou art become not only a disciple , but a very able champion for the truth of immaterial beings , and therefore art not far off from the right apprehension of the nature of god. of whose essence i must confess i have always been prone to think this subtile extension ( which a man cannot dis-imagine but must needs be ) to be a more obscure shadow or adumbration , or to be a more general and confused apprehension of the divine amplitude . for this will be necessarily , though all matter were annihilated out of the world. nay indeed this is antecedent to all matter , forasmuch as no matter nor any being else can be conceived to be but in this . in this are all things necessarily apprehended to live and move and have their being . sophr. lord , thou hast been our dwelling-place in all generations . before the mountains were brought forth , or ever thou hadst formed the earth or the world : even from everlasting to everlasting thou art god. bath . whence the cabbalists have not vainly attributed those titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto god , who is the immovable mover , receptacle and sustainer of all things . answerable to what hylobares noted of the opinion of the phythagoreans , who have a great affinity with the ancient cabbalists . cuph. what mysterious conceits has bathynous of what can be but a mere vacuum at best ? bath . it is an extension plainly distinct from that of matter , and more necessarily to be imagined in this distinctness then that extension of matter , and therefore a ground infinitely more certain of the existence of an infinite spirit then the other of indefinite matter . for while that extension which cartesius would build his matter on is conceived movable , this spirit is necessarily supposed in which it moves , as appears from philotheus his instances . so that this is the extension onely which must imply the necessity of the existence of some real being thereunto appertaining ; which therefore must be coincident with the essence of god , and cannot but be a spirit , because it pervades the matter of the universe . cuph. it is onely the capacity of matter , bathynous . bath . what do you mean by capacity , cuphophron ? matter in potentia ? cuph. yes . bath . but we conceive this extension loosly distinct from that of matter : that of matter being movable , this immovable ; that of matter discerpible , this indiscerpible . for if it were discerpible , it would be also movable , and so ipso facto distinguish it self from the indiscerpible and immovable extension . but when ens potentiâ is once made ens actu , they are one and the same undivided essence actually existent , nor can possibly be loose from one another while they are : as your metaphysicall wit cannot but easily apprehend . cuph. i cannot so easily apprehend it in this case , bathynous , who must , with des-cartes , make extension and matter reciprocall . for i am certain i am illaqueated with a mere sophism , forasmuch as i easily conceive that , if god were exterminated as well as matter out of the world , yet this extension you talk so magnificently of would to my deluded phancy seem necessarily to remain . but if there were no god nor matter , there would be nothing . which is a plain sign that this remaining extension is the extension of nothing , and therefore that it self is nothing but our imagination . bath . this is cunningly fetch'd about , o cuphophron . but if you well consider things , this fetch of yours , which seems to be against me , is really for me . for in that you acknowledge that while you conceive god exterminated out of the world , this extension does notwithstanding remain , it is but an indication of what is true , that the conception of god's being exterminated out of the world implies a contradiction , as most certainly it does . for no essence that is exterminable can be the essence of god , forasmuch as his essence implies necessary existence . wherefore that god which you did exterminate , that is to say , conceived exterminable , was a figment of your own : but that extension which remains to you whether you will or no , is really and indentifically coincident with the amplitude of the essence of god. whence we may see not onely the folly , but the impiety , of the other position , which would transplant that main prerogative of god , i mean his necessary existence , upon matter , upon pretence that whatever is extended must be such ; and withall necessarily exterminate god out of the universe with as many as cannot conceive any thing to be but what is extended , that is to say , has some kinde of amplitude or other . hyl. and therefore it had been my inevitable fate to have been an atheist , had not philotheus so fortunately ●reed me from so mischievous a conceit by those instances of the co●icum and arrow . for i do most immutably apprehend thereby , that there is an extension distinct from that of matter , which though we should admit to be imaginary , yet this at least will result therefrom , that extension being thus necessarily applicable as well to imaginary things as to real , it is rather a logicall notion then a physicall , and consequently is applicable to all objects as well metaphysicall as physicall . cuph. as well phantasticall or imaginary as physicall , you should say , hylobares . for if any real thing be extended , it is ipso facto matter , as that oracle of philosophy has concluded , i mean renatus des-cartes . hyl. that is again spitefully interposed , cuphophron , ( but not at all proved ) and yet repugnantly to your own admired oracle , who has declared , as i told you before , that nihili nulla east affectio . wherefore there being a measurable extension distinct from that of matter , there is also a substance distinct from matter , which therefore must be immaterial , and consequently metaphysicall . but that there is an extension distinct from matter , is apparent in that instance of the conicum . cuph. there is no real description of a conicum , hylobares , nor in any extension but that of the wooden cylinder it self . these are whims and turnings of our phancy onely : and then we make grave theologicall inferences , and uses of reproof , as if we carried all before us . hyl. answer me but with patience , cuphophron , and i doubt not but i shall quickly convince you , that there is more then phancy in those arguings . i will appeal to your reason , your imagination , and your sense . what therefore is it , o cuphophron , to describe a figure , as the mathematicians speak , but to draw some extensum or some point of it through the parts of some other extensum , so that the parts are passed through of that extensum in which the figure is said to be described ? cuph. right , hylobares , that is plain at first sight . hyl. this to gratifie your reason . but farther too to caress your sense and phancy , let us imagine for that wooden cylinder a glass one , with a red line in it for its axis , and from the top of this axis , another red line drawn down to the peripherie of the basis ; which lines would be visible to your very sight through the transparent glass . cuph. a fine thing to play with , hylobares ; what then ? hyl. i would have you play with such a thing , o cuphophron , but in such sort , as to make it turn swiftly upon its axis . and there will appear to your very sight a red conicum , like the usual shape of an extinguisher . if the line were blew , it would be like it something in colour as well as figure . this i conceive ( for i never try'd it , nor thought of it before now ) you might distinctly see in the glass . cuph. a goodly sight : but what of all this ? hyl. i demand in what extensum this conicum is described . cuph. in the same it is seen , namely in the glass , hylobares . hyl. you answer what is impossible , cuphophron , and against your first concession . for the red line does not pass through the parts of the glass , but is carried along with them , and therefore cannot describe the conicum in it . but there is a conicum described even to your very ●ense . in what extensum therefore is ●●scribed ? cuph. in an imaginary extensum . hyl. but what is imaginary , cuphophron , is a figment made at pleasure by us : but this extensum we cannot dis-imagine , as i told you before , but it is whether we will or no : for no figure can be drawn but through the parts of some extensum . cuph. i am cast upon the same answers again that i was before : then it is the idea of a possible extensum , which indeed the glass-cylinder actually is . hyl. that is to say , it is the particular or individual possible idea of that extensum which the glass-cylinder is actually . cuph. it is that , or else i confess i know not what it is . it is a mockery of the minde , it is a troublesome fallacy . hyl. but you do not mean any idea in our brain by this possible idea . for the red line that describes the conicum is in the glass , not in our brain . cuph. therefore i must mean the object of that idea . hyl. but is not the actual describing of a figure in a mere possible extensum like sense to the writing of an actual epistle in a possible sheet of paper ? besides , this particular or individual possible idea of the extensum which this particular cylinder is ac●ually is an immovable extensum , but this cylinder removable from it even while it does exist . how can it then be that particular possible extensum which the cylinder is actually ? but admit it could be , and let this cylinder be removed from this possible immovable extensum , and another cylinder of the same bigness succeed into its place . now this second cylinder is actually that particular extensum which still the same individual possible extensum is or was potentially . and so both the first and second cylinders are one and the same individual cylinder : for one individual possibility can afford no more then one individual actuality in the world . and therefore one and the same cylinder is in two distant places at once . sophr. this makes cuphophron rub his temples . i believe he is confounded in the midst of this hot and hasty career he has taken afresh in the behalf of des-cartes . let me help him a little . it may be that immoveable possible cylindricall extensum is the genus of the two other cylinders , and , as i remember , * des-cartes intimates some such thing . hyl. but how can that which is immovable , o sophron , be the genus of those things that are movable ? and we will suppose both these cylinders removed from this possible cylindricall extensum , and thus the genus will be deserted of its species , and the species destitute of their genus . which can be good in no logick but cuphophron's or des-cartes's . but if by genus you mean a mere logicall notion , that is onely in the brain , which the red line is not , but in the glass . sophr. nay , i perceive there is no dealing with hylobares when his wit is once awakened . i am presently forced to sound a retreat . and yet i care not to cast this one conceit more at him before i run away . what if i should say it is onely spatium imaginarium , hylobares ? hyl. then you would onely say but what in effect cuphophron has said twice already . but i tell you , sophron , that the extension of this space which you call imaginary is real . for whatsoever is a real affection or attribute any-where , ( and you know extension is so in matter ) is every-where real where it is deprehended to be independently on our imagination . and that this extension is actual , necessary and independent on our imagination , is plainly discoverable in those instances of the arrow and conicu● . philoth. you are an excellent proficient , hylobares , that can thus vary , emprove and maintain things from so few and slender hints . i never spoke with better success to any one in all my life touching these matters . hyl. i finde my self hugely at ease since your freeing me , o philotheus , from that prejudice , that whatsoever is extended must be matter . whence i can now easily admit the existence of spirits ; but have therefore the greater curiosity , and find my self finely at leisure , to be more punctually instructed concerning the nature of them . philoth. i dare say , hylobares , you will be able abundantly to instruct your self touching that point , if we do but first carefully settle the notion of matter , whose essence i conceive consists chiefly in these three attributes , self-disunity , self-impenetrability , and self-inactivity . hyl. but i desire , o philotheus , to know the distinct meaning of every one of these terms . philoth. by self-disunity i understand nothing else but that matter has no vinculum of its own to hold it together , so that of it self it would be disunited into a congeries of mere physicall monads , that is , into so little particles , that is , implies a contradiction they should be less . hyl. i understand the notion well enough . but what makes you attribute disunity to matter rather then firm union of parts , especially you attributing self-inactivity thereto ? philoth. because there is no vinculum imaginable in matter to hold the parts together . for you know they are impenetrable , and therefore touch one another as it were in smooth superficies's . how therefore can they hold together ? what is the principle of their union ? cuph. o , that is very clear , philotheus ; that s●upendious wit des-cartes plainly tells us that it is rest. philoth. but i pray do you tell me , cuphrophron , what is rest ? cuph. that is easily understood from motion , which des-cartes intimates to be the separation or translation of one part of matter from the other . philoth. and so rest is the vnion or vnseparateness of one part of matter from another . cuph. i can imagine nothing else by it . for if a whole mass of matter move together in one hard piece , the whole is moved ; but the parts in respect of one another , because they do not separate one from another , are said to rest . and on this account motion is said to be reciprocall , because indeed separation is so . philoth. then rest and vnseparateness of parts are all one . cuph. it seems so . philoth. and vnseparateness and vnion all one . cuph. the very same , i think . philoth. why then , rest and vnion is all one , and so the principle of the vnion of the parts of matter is the vnion of their parts . hyl. that is , they have no principle of vnion at all , and therefore of themselves are disunited . philoth. and there is great reason they should have none , forasmuch as they are to be bound together in such forms and measures as some more divine cause shall order . cuph. i think in my heart philotheus and hylobares have both plotted a conspiracy together against that prince of philosophers , our admired des-cartes . hyl. philotheus and i have conspired in nothing , o cuphophron , but what so noble a philosopher would commend us for , that is , the free searching out of truth : in which i conceive we are not unsuccessfull . for i must confess i am convinced that this first attribute of 〈◊〉 , as philotheus has explained 〈◊〉 true . and for self-impenetra●●●●●y ▪ it is acknowledged of all sides . but what do you mean , o philotheus , by ●●●finactivity ? philoth. i mean that matter does not move nor actuate it self , but is or has been alwaies excited by some other , and cannot modifie the motion it is excited into , but moves directly so as it is first excited , unless some externall cause hinder . hyl. this i understand , and doubt not of the truth thereof . cuph. this is no more then des-cartes himself allows of . bath . and good reason , o cuphophron , he should doe so . for there being no medium betwixt self-activity and self-inactivity , nor betwixt self-union and self-disunity , nor any immediate genus to these distributions , as cogitation and figure are to the kindes or modes under them , it is necessary that one of the twain , and 〈◊〉 an indifferency to either , should 〈◊〉 the innate property of so simple an essence as matter : and that therefore self-inactivity and self-disunity should be the properties thereof , it being a passive principle , and wholly to be guided by another . philoth. you say right , bathynous ; and the consectary from all this will be , that sympathy cannot immediately belong to matter . hyl. very likely . philoth. we are fully agreed then touching the right notion or nature of matter , hylobares . hyl. we are so , philotheus . philoth. can you then miss of the true notion of a spirit ? hyl. methinks i finde my self able to define it by the rule of contraries . for if self-disunity , self-inactivity , self-impenetrability , be the essential attributes of matter or body ; then the attributes of the opposite species , viz. of spirit , must be self-unity , self-activity , self-penetrability . philoth. very right . and have you not as distinct a notion of every one of these attributes as of the other ? hyl. i will try . by the self-unity of a spirit i understand a spirit to be immediately and essentially one , and to want no other vinculum to hold the parts together but its own essence and existence ; whence it is of its own nature indiscerpible . philoth. excellently well defined . hyl. this i am carried to by my reason . but methinks my imagination boggles and starts back , and brings me into a suspicion that it is the notion of a thing that cannot be . for how can an extended substance be indivisible or indiscerpible ? for quatenus extended it must be divisible . philoth. it is true , it is intellectually divisible , but physically indiscerpible . therefore this is the fallacy your phancy puts upon you , that you make indivisibility and indiscerpibility all one . what is intellectually divisible may be physicall● indivisible or indiscerpible : as it is manifest in the nature of god , whose very idea implies indiscerpibility , the contrary being so plain an imperfection . for whatsoever is discerpible is also movable : but nothing is movable but must be conceived to move in that which is a necessary and immovable essence , and which will necessarily be , though there were nothing else in the world : which therefore must be the holy essence of god , as bathynous has very well noted already , and seems to have light upon the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which aristotle sought for above the heavens , but bathynous has rightly found to be every-where . wherefore at length to make our inference ; if it imply a contradiction , hylobares , that the divine extension should be discerpible , extended essence quatenus extended cannot imply physicall divisibility . hyl. it is very true , philotheus . philoth. what hinders then but spirit quatenus sp●rit , according to the right idea thereof , be immediately or essentially one , that is to say , indiscerpible ? for what is immediately and essentially one , and not instrumentally , or one by virtue of some other , is necessarily and immutably one , and it implies a contradiction to be otherwise , while it at all is , and therefore is indiscerpible . cuph. why , philotheus ? cannot the omnipotence of god himself discerp a spirit , if he has a minde to it ? philoth. he may annihilate a spirit , if he will. but if a spirit be immediately and essentially one , he can no more discerp it , then he can separate that property , of having the power of the hypotenusa equal to the powers of both the basis and cathetus , from a rectangle-triangle . cuph. you know , philotheus , des-cartes asserts that god might change this property of a rectangle-triangle , if he would . philoth. he does indeed say so , but by way of a slim jear to their ignorance , as he deems it , that are not aware of his supposed mechanicall necessity of the result of all the phaenomena of the world from the mere motion of the matter . this piece of wit i suspect in this paradox of that great philosopher . however , i will not contend with you , cuphophron : let but a spirit be no more discerpible then that property of a rectangle-triangle is separable from it , and then we are agreed . cuph. i am well pleased that we can agree in any thing that is compliable with the dictates of the noble des-cartes . philoth. so i dare say should we all , o cuphophron : but i must pursue my purpose with hylobares . what do you understand by self-activity in a spirit , hylobares ? hyl. i understand an active power in a spirit , whereby it either modifies it self according to its own nature , or moves the matter regularly according to some certain modifications it impresses upon it , uniting the physicall monads into particles of such magnitude and figure , and guiding them in such motions as answer the end of the spiritual agent , either conceived by it or incorporated into it . whence there appears , as was said , the reason why both disunity and inactivity should belong to matter . philoth. very accurately and succinctly answered , hylobares . you are so nimble at it , that certainly you have thought of these notions before now . hyl. i have read something of them . but your dexterous defining the attributes of matter might of it self make me a little more chearfully nimble at defining those of a spirit , especially now i can close with the belief of its existence , which i could never doe heartily before . and for the last attribute , which seemed to me the most puzzling , i mean that of self-penetrability , it is now to me as easie a notion as any : and i understand nothing else by it , but that different spirits may be in the same space , or that one and the same may draw its extension into a lesser compass , and so have one part of its essence lie in the same space with some others : by which power it is able to dilate or contract it self . this i easily conceive may be a property of any created and finite spirit , because the extension of no spirit is corporeall . philoth. very true . but did you not observe , hylobares , how i removed sympathy from the capacity of matter ? hyl. i did , phi●●theus ; and thereby i cannot but collect that it is seated in the spiritual or incorporeall nature . and i understand by this sympathy , not a mere compassivity , but rather a coactivity of the spirit in which it does reside : which i conceive to be of great use in all perceptive spirits . for in virtue of this attribute , however or in what-ever circumstances they are affected in one part , they are after the same manner affected in all . so that if there were a perceptive spirit of an infinite amplitude and of an infinite exaltedness of sympathy , where-ever any perceptive energie emerges in this infinite spirit , it is suddenly and necessarily in all of it at once . for i must confess , philotheus , i have often thought of these notions heretofore , but could never attribute them to a spirit , because i could not believe there was any such thing as a spirit , forasmuch as all extension seemed to me to be corporeall . but your aequinoctial arrow has quite struck that errour out of my minde . for the more i think of it , the more unavoidable it seems to me , that that exten●●on in the aequinoctial circle wherein the arrow is carried in a curvilinear motion is not onely an extension distinct from that of the aereall circle , but that it is an extension of something real and independent of our imagination . because the arrow is really carried in such a curvilinear line , and we not being able to dis-imagine it otherwise , we have as great a certainty for this as we have for any thing . for it is as certainly true as our faculties are true : and we have no greater certainty then that of our faculties . and thus was the sole obstacle that kept me off ●rom admitting the existence of spirits demolished at once by the skilfull assaults of philotheus . philop. i am exceeding glad of it , hylobares , and must owe philotheus many thanks for his successfull pains . the spirituality of god then is not the least prejudice to your belief of his existence . hyl. not the least , phi●opolis . the notion of a spirit is now to me as easie and comprehensible as that of matter ; and the attributes of a spirit infinitely more easie then the competibleness of such properties as they must be forced to give to matter who deny there is any such thing as a spirit in the world . philop. why then , you may without any more adoe proceed to the last attribute of god which you propounded . hyl. i will , philopolis . it was omnipresency , i mean the essential omnipresency of god. for attending to the infinite perfection of god according to his idea , i cannot but acknowledge his essence to be infinite , and therefore that he is essentially present every-where . and for those that would circumscribe the divine essence , i would ask them , how they can make his essence finite , and his attributes infinite ; or to what extent they conceive him circumscribed . to confine him to a point were intolerably ridiculous . and to pretend that the amplifying of his essence beyond this were any advantage or perfection , were plainly to acknowledge that the taking away his essential omnipresency is to attribute to him an infinite imperfection . for any circumscription implies an infinite defect . these considerations , o philopolis , force me to believe that god is essentially omnipresent , and that he pervades all things , even to all infinite imaginable spaces . but when i have thus concluded with my self , i am cast off again with a very rude and importune check , as if this were to draw down the divinity into miry lakes and ditches and worse-sented places , and to be as unmannerly in our thoughts to the true god as orpheus is in his expressions to the pagan iupiter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euist. it is the very verse that gregory nazianzen quotes in his invectives against iulian the apostate , and does severely reproch the poet for the slovenliness and unmannerliness of his style . cuph. and well he may , euistor . euist. but how shall we redeem our imagination from this captivity into such sordid conceits ? cuph. i can tell , euistor , and i am very glad of the opportunity of the shewing the usefulness of a peculiar notion i have of the omnipresency of god , to solve such difficulties as this of hylobares . hyl. for the love of the truth , good cuphophron , declare it . cuph. but it is so sublime , so subtil and so elevated , o hylobares , ( though not the less solid ) that i question whether it will be discretion to commit it to unprepared ears . hyl. why ? you see , cuphophron , that i am not altogether an undocible auditour of metaphysicks , by philotheus his success upon me . besides , it is against the professed freedome of philosophizing in these our meetings to suppress any thing , and the more injurious , in that you have set our mouths a-watering by the mentioning of so excellent a notion , and so serviceable for the solving this present difficulty touching the divine omnipresence . cuph. well , hylobares , because you do thus forcibly extort it , i will not suppress my judgement concerning this matter . hyl. what is it then , dear cuphophron ? cuph. that god is no-where : and therefore neither in miry lakes nor dirty ponds , nor any other sordid places . hyl. ha ha he . cuphophron , this is a subtil solution , indeed , to come from one that does , i think , as firmly adhere to the belief of a god as any one in the whole company . if all the atheists in italy , in england , in europe , should hear this pious solution of thine , they would assuredly with one voice cry out , amen , venerable cuphophron . cuph. it 's much , hylobares , the atheists should be so universally devout . philop. this solution seems to me point-blank against the very words of scripture ; if i climb up into heaven , thou art there ; if i descend to the bottom of the sea , thou art there also ; and the like . and again , in him we live and move and have our being . if we have all this in him , we have it no-where , if he be no-where , nor are we any-where our selves . philoth. i suppose that cuphophron's meaning is , that god is no-where circumscriptivé . cuph. i mean he is no-where essentially , philotheus . philoth. monster of opinions ! sophr. the pythagoreans and platonists , and all the established religions of the civilized parts of the world , are for the essential omnipresence of god : onely aristotle places him on the primum mobile ; whom pomponatius , cardan and vani●us follow . nor do i know any other opinion , nor could i imagine any more divisions touching god's presence , but of those that would place him at least some-where , or else of those that would declare him every-where . but now we are come from every-where to some-where , and from some-where to no-where at all . this is a strain of wit , i suppose , peculiar to this present age. cuph. it may be so , o sophron. for i think no age within the records of history has produced more elevated wits then this present age has done . bath . i suspect this new conceit , o cuphophron , of god's being no-where , is the waggish suggestion of some sly and sculking atheists , ( with which sort of people this present age abounds ) who , upon pretence of extolling the nature of god above the capacity of being so much debased as to be present with any thing that is extended , have thus stretched their wits to the utmost extent to lift the deity quite out of the universe , they insinuating that which cannot but imply as much in their own judgments . for it is evident that that which is no-where is not at all . wherefore it must needs make fine flearing sport with these elevated wits , while they see their ill-intended raillery so devoutly taken up for choicest and sublimest pieces of natural theologic by well-meaning , but less cautious , contemplators of philosophicall matters . euist. is not this something inhospitall for us all to fall upon cuphophron thus in his own arbour at once ? cuph. no , euistor , there is nothing committed against the laws of hospitality , but all transacted accor●ing to that liberty that is given and often made use of in these our philosophicall meetings . they are not at all uncivil , though you be extremely much a gentleman , euistor , and it may be a more favourable estimatour of my distressed opinion then the rest . euist. i must confess i think none can conceive better of your person , cuphophron , then my self ; but your assertion of god's being no-where is the most odd and unexpected assertion that ever i heard in my life ; and , but that you are so very well known for your piety otherwise , i should have thought to have been the voice of a down-right atheist . you will pardon this liberty . cuph. i told you at first , euistor , that the notion was more then ordinarily subtil and sublime : these things are not apprehended in an instant . hyl. i but a man may in almost less then an instant discover the assertion to be impossible , supposing god has any essence at all , as philotheus or bathynous could quickly convince you . philoth. the cause is in a very good hand ; i pray you proceed , hylobares . hyl. tell me then first , o cuphophron , whether god be not as essentially present every-where as he is any-where . cuph. that i must not deny , hylobares : he is . hyl. and whether his essential attributes be not in his essence , not out of it . cuph. who can imagine to the contrary ? hyl. and whether omnipotency , wherein is contained the power of moving th● matter , be not an essential attribute of god. cuph. that is univ●rsally acknowledged . hyl. and that he does or did sometime move at least some part of the matter . cuph. that des-cartes himself asserts , with whom i am resolved to stand and fall . hyl. now i demand , if it be possible for the matter to be moved by the power of god , unless there be an application of god's power to the matter . cuph. it is not possible , hylobares . hyl. nor the power , being onely in the essence , not out of it , to be apply'd without the application or presence of the essence to that part of the matter the power acts upon . cuph. i am surprised . hyl. and therefore there being a necessity that the essence of god should be present to some part of the matter at least , according to your own concession , it is present to all . cuph. and so i believe you will inferr , hylobares , that the divine essence is in some sense extended . hyl. that indeed , cuphophron , might be inferred , if need were , that there is an amplitude of the divine essence . bath . it might ; but this in the mean time most seasonably noted : how that that atheisticall plot laid against the existence of god in that bold assertion , [ that there can be no extension or amplitude , but it must necessarily be matter ] being defeated by the notion of the essential omnipresence of god , to make sure work , and to baffle the truth , they raised this sublime and elevated fiction , that in stead of god's being every-where , according to the universal opinion of all sober men , that his nature is such that he can be no-where : without which far-fetch'd subterfuge they could never have born two faces under one hood , and play'd the atheist and deist at once , professing god was no-where , and yet that he was . cuph. is this your sagacity or deep melancholy , bathynous , that makes you surmize such plots against the deity ? for i have no more plot against god , then against my own soul , which i hold to be a spirit . and i hold god to be no-where , not as he is god , but as he is an intellectual spirit : for i hold of all spirits , that they are now-where . hyl. it seems then , cuphophron , that the plot aims farther then we thought on , not onely to exclude god , but all the orders of spirits that are , out of the world . cuph. i know not what you call excluding out of the world , hylobares ; i am sure i do not mean any excluding out of being . hyl. that is mercifully meant , o cuphophron ; but we cannot conceive they are , if they may not be upon any other terms then you conceit them . and it is a wonder to me , that you do not easily discern your own soul to be some-where , if you can distinctly discern her to be at all . cuph. i do most intimately and distinctly perceive my own soul or minde to be , and that i am it , and yet without being any-where at all . hyl. but cannot you also think of two things at once , o cuphophron ? cuph. every man can doe that that can compare two things or two idea's one with the other : for if he do not think of them at once , how can he compare them ? hyl. let not go therefore this perception you have of your self , but raise up also the idea or remembrance of the indefinitely-extended matter of the universe , which is discontinued no-where , but reaches from your self to infinite spaces round about you , or is continued from infinite spaces round about till it reach your thinking selfship . can you be surrounded by all this , and yet be no-where ? or can you compare your distinct selfship with this immense compass , and yet not conceive your self surrounded ? cuph. i compare what is no-where with that which is every-where , and finde them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hyl. you suppose your minde or soul no-where first , or rather say so , though you cannot conceive it , and then you cry out that the universe and she are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which errour , if you were unprejudiced , this consideration would convince you of , especially back'd with what palpably falls under sense . cuph. what 's that , hylobares ? hyl. the soul 's being touch'd and transfix'd , as it were , from real objects ab extra round about , from above and beneath and from every side ▪ which would be notoriously perceptible to you , if you could pearch your self , as a bird , on the top of some high steeple . cuph. it is more safe to suppose the experiment , then to try it . but what then , hylobares ? hyl. there being from above and beneath and from every side round from those externall objects ( suppose of sight ) motion transmitted to the perceptive soul her self through the air and organs of her body , and she palpably perceiving her self thus affected from things round about her , it is manifest from thence that she is in the midst of them , according as she plainly feels her self to be , and that consequently she is some-where . cuph. that which is no-where cannot be in the midst of any things . it is onely the body that is in the midst of those objects , which obtrudes this mistake upon the soul , whiles she thinks herself to be in the midst of them , whenas indeed she is not . hyl. but the body with all its organs , and those more externall media betwixt the body and the objects , are but the instruments whereby the soul perceives those distant objects round about . wherefore she herself must needs be where the lines of motion through these continued instruments of her perception do concentre . nay indeed the transmission of any single motion through matter that affects the soul is a palpable argument that she is some-where . for how can that which is some-where , as matter and motion are , reach that which is no-where ? how can they come at it , or it at them ? not to adde , that des-cartes himself expressly admits that those objects the soul sees and flies from or pursues are without her . wherefore many of these in a compass must needs surround her , and therefore they being without her , she must be within them , and so of necessity be some-where . cuph. the philosopher , it may be , there slips into the ordinary conceit of the vulgar . hyl. again , cuphophron , if the souls of men be no-where , they are as much in one man's body as another's , and one man's soul may move another man's body as well as his own , and at what-ever distance that man is from them : which seems impossible for any finite spirit to doe , nor are there any examples of their doing so . cuph. you give the reason your self , hylobares , why they cannot act at any distance ; namely , because their power is finite . hyl. and you , cuphophron , acknowledge souls to be nearer and farther off , in that you acknowledge they cannot act at any distance . but that which is nearer and farther off is some-where , at least definitivé . cuph. and that one man's soul does not move another man's body , is because it is vitally united onely to one . hyl. is it then united to the inside of the body , cuphophron , or to the outside ? cuph. that is a captious question . for whether i say to the inside or to the outside , you will infer the soul to be some-where . but that which is no-where cannot be united to either side . hyl. and therefore is not united at all . cuph. these things will not fall into every man's capacity . hyl. again , cuphophron , is the soul united to the body by its essence , or by some essential attribute of the soul ? cuph. there is another caption , hylobares : for i foresee your sophistry , that if i say the essence of the soul is united with the body , then the soul must be where the body is . but if i say by an essential attribute , the soul must be where the essential attribute is , and consequently where the body is : so that it will come all to one . hyl. or thus , cuphophron , does not the so●l move the body ? cuph. what moves the bodies of brutes , hylobares ? is not their soul mere mechanicall motion , according to that admirable philosopher ? hyl. but i ask you , does not the rational soul by the power of its will move the body ? cuph. else there were no exercise of free-will in external actions . hyl. is then the power of moving the body thus by her will in the soul , or out of the soul ? cuph. in the soul , hylobares . hyl. how then can this power be exerted on the body to move it , unless the soul be essentially present to the body to exert it upon it ? cuph. by a certain emanative efficacy that comes from the soul. hyl. and flows like a streamer in the air betwixt the soul and the body . cuph. you run always into these extensional phantasms , hylobares , the busie importunities of which , when i am rapt up into my metaphysicall sublimities , i look as contemptuously down upon , as upon the quick wrigglings up and down of pismires and earwigs upon the extended surface of the earth . hyl. you have a very ele●ated soul , i must confess , o cuphophron . but i pray you look down a little lower and closer on this emanative energy of the soul upon the body , and pursue it from the body to the source of it , the soul , where ends it , cuphophron ? cuph. in the soul , hylobares . hyl. but where is then the soul ? cuph. no-where . hyl. why then it ends no-where , and began from no-where . cuph. that must needs be , because the soul is no-where . hyl. but this is marvellously mysterious , o cuphophron , that there should be a continued emanation betwixt two things , whereof one is some-where , and yet the other no-where ; the intermediate emanation also proceeding but to a finite distance . cuph. metaphysicks were not metaphysicks , hylobares , if they were not mysterious . hyl. had you not better admit of an immaterial or metaphysicall extension with philotheus and my self , then to harbour such unconceivable notions , that lie so unevenly in every man's minde but your own ? cuph. i am not alone of this minde , hylobares . and as for philotheus his opinion and yours , ( since you have adopted it ) i have heard what has been said all this while , and have thought of these things over and over again , but your reasons move me nothing at all . hyl. tell me then i pray you , cuphophron , what is it chiefly that moved you to be of the opinion that you are , that no spirit can be any-where , or that the soul of man is no-where ? cuph. o hylobares , there be convincing reasons of this seeming paradox , if they meet with a minde capable of them : but the chief are these two . first , in that the minde of man thinks of such things as are no-where , as of many moral , logicall and mathematicall truths , which being of the nature to be no-where , the minde that conceives them must be necessarily no-where also . the second , in that cogitation , as cogitation , is ipso facto exempted or prescinded from all extension . for though we doubt whether there be any matter or any extended thing in the world , yet we are even then assured that we are recogitantes . which shews that cogitation has nothing at all to doe with extension , nor has any applicability to it ; forasmuch as we perceive our selves to think , when we have not the least thought of any thing extended . wherefore our thoughts having no relation or applicability to extension , they have no applicability to place , and consequently neither they nor our mindes are any-where . hyl. i partly understand what you would be at , cuphophron , but not so fully as to discover any strength at all in your reasonings . the weakness of the first ground you may understand from hence ; that it will as well follow , that the soul or minde of man is some-where , because it thinks of things that are some-where , as that it is no-where , because it thinks of things that are no-where . besides that those things which you say are no-where are some-where , i mean those moral , logicall and mathematicall truths . for they are in the minde or soul ; and the soul i before demonstrated , i think , to any unprejudiced auditour , to be in the body , and the body you cannot deny but to be some-where . it is true , some of those truths , it may be , as they are representations , respect neither time nor place ; but as they are operations or modes of a subject or substance , they cannot but be conceived to be in that substance . and forasmuch as there is no substance but has at least an essential amplitude , they are in a substance that is in some sort extended , and so by virtue of their subject must necessarily be conceived to be some-where . for the mode of a thing is inseparate from the thing it self . cuph. but here you run away with that , hylobares , which i will not allow you to assume , viz. that there is a substance of the minde or soul didistinct from cogitation . i say that cogitation it self is the very substance of the soul , and therefore the soul is as much no-where as if it had no substance at all . hyl. but observe , cuphophron , that in your saying that cogitation it self is the very substance of the soul , you affirm the soul is a substance . and so my argument returns again upon you ; though the saying the very operation is the substance is a manifest falshood . for the operations of the soul are specifically distinct , and such specifically distinct operations succeeding one another must be , according to your account , so many specifical substances succeeding one another . so that your soul would not be alwaies the same specifical substance , much less the same individual ; then which nothing can be more wilde and extravagant . again , the soul is accounted a permanent thing by all men , but her operations are in flux and succession : how then can the operations be the soul her self ? or what will become of memorie ? there is therefore , o cuphophron , a substance of the soul as distinct from its operations or succeeding cogitations , as the matter is from the figures and motions that succeed in it . cuph. i am not yet convinced of that . hyl. and now for your second ground , which would inferr from our being assured we think , while we doubt whether there be any extended thing in the world , or , it may be , think of no extension , that therefore our minds have no relation or applicability to any extension whatsoever ; the weakness of this reasoning you may easily discover , if you will but consider , that intension of heat or motion is considered without any relation to extension , and yet it is related to a subject extended , suppose to a burning-hot iron . and we think without at all thinking of time or of the course of the sun ; and yet our thought is applicable to time , and by the motion of the sun may definitively be said not to have commenced till such a minute of an hour , and to have ceased by such a minute . and there is the same reason of place as of time , that is to say , such a man's thoughts may be said definitively to have been conceived in such a place , as well as within such a time . and , to conclude , it seems a mere sophism , to argue from the precision of our thoughts , that the things themselves are really prescinded one from another ; and it is yet far worse , to inferr they have not any relation or applicability one to another . if they were so unrelated indeed in the full and adequate apprehension of them , as well circumstantial as essential , then i confess the inference might be sound : but when the minde is so set on the metaphysicall rack as to pull those things asunder that are found together in nature , and then to say they have no relation to one another , or to leave out by inadvertency what cannot be excluded from the perfect idea of s●ch or such a being ; all conclusions from such principles must be like the principles themselves , defective or distorted . and therefore , being so little satisfy'd with cuphophron's solution of the present difficulty touching the divine omnipresence , i foresee that philotheus must have the sole honour of fully easing and settling my mind in a right and rational apprehension of all the attributes of god. philoth. the honour of that satisfaction is due to god alone , hylobares who has given you so quick an apprehension , and so impartial a love of the truth , where-ever it is found . hyl. that honour i do unfeignedly render to god that is his peculiar due ; and yet i think there is a civil gratitude due also to those that he vouchsafes to make instruments of his goodness and bounty , as he has at this time made you , philotheus . and therefore you having had so excellent success hitherto , i desire you would proceed to the solution of this last difficulty , touching the divine omnipresence . philoth. i will , hylobares , and i believe you will find it one of the easiest you have propounded , though i must confess it may seem odd at the first sight , as it has done to very famous criticks in points of theologie , who mainly from this consideration , that the foul and ill-sented places of the earth are an unfit receptacle of the divine presence , have made bold to confine the godhead to the heavens . which opinion of theirs is rather to be imputed to the nicety of their sense then to the sagacity of their wit. for all those things that seem so foul and disagreeable in nature are not really so in themselves , but onely relatively ; and what is one creature 's poison is the delight and food of another , and what is the death of the one is the life of the other . so that we may easily conceive , though god has an apprehension of what-ever is , that yet there is no necessity at all that he should be disaffected , disgusted , or any way annoy'd by being present with any thing : nay rather , that it is impossible he should , every thing that implies imperfection being incompetible to the divine essence ; so that he need not withdraw himself from it , he suffering nothing by immediately residing in it , no more then he can be wounded with a sword or prick'd with a thorn ; and there is the like reason for any other ingratefull sense . for all is to be resolved into the motion and figure of the particles of the matter variously impressed upon the organs of our bodies : and what unholiness or absolute defilement can there be in any either motion , figure , or exi●●ty of such particles ? wherefore the frame of all natural things whatsoever , nothing at all excepted , is no less inoffensive , no less holy , no less agreeable to the eternall minde , then the lines of a picture or statue are to a limner or statuary , no part whereof gives him the least disgust or aversation from the matter he has thus shaped or figured ; for art and skill and reason runs through all . whence it appears that this exception against the omnipresence of god is nothing but a fallacy put upon our own inadvertent thoughts , while we phansie god liable to the same inconveniencies that we our selves are by reason of our weak and passive senses . philop. this seems to me , though less versed in philosophy , a very plain , solid and intelligible solution of the present difficulty . but cuphophron's hypothesis is , i must confess , to my slower apprehension infinitely paradoxicall , and methought was very intelligibly confuted by hylobares , though with some circumstances that to me seemed not so becoming toward so worthy and obliging a person as cuphophron . cuph. i thank you , philopolis , for your sensibleness on my behalf . but in contest he ordinarily looks as if he were abused who is thought to be overcome . besides , it is an usual thing in our meetings , and to which we are much inured who are so familiarly acquainted , to abuse one another into the truth , by shewing the ridiculousness of the errour , and intimating from what disproportion of temper of minde it may arise . for this subderisorious mirth is so far from giving any offence to us who understand one another , that it is rather a pleasant condiment of our conversation , and makes our serious discourses the less tedious to our selves , and , i think , sometimes not the more ungratefull to strangers , when they understand that there is not the least enmity under it . philoth. that solicitude , philopolis , which you seem to have for the excusing of hylobares , we on the other side , i think , ought to have in the behalf of cuphophron , who was not at all behind-hand with him in any jocant wit or humour . cuph. i confess it , in that sense i have already explained unto philopolis . philop. you pass away your time in a marvellous way of pleasant●y and innocency , o cuphophron , while those things which may seem blemishes elsewhere are truely the badges of vertue and good nature amongst you . but it is much that , there being so great consent of affection and friendship amongst you , there is not likewise the same consent of opinion . cuph. that is a thing we do not so much as affect , unless it be in those things that are necessary for proficiency in piety and vertue . philop. are then the opinions of god's being no-where and of his being every-where alike conducive to vertue and piety ? cuph. yes , philopolis , if they be rightly understood . for he that saies that god is no-where , holds notwithstanding that his providence and protective presence is every-where . so that it is no discouragement to vertue and true piety . wherefore the case stands thus betwixt hylobares and my self . he has a great zeal against my opinion of god's being nowhere , for fear it should be thence inferred that there is no god at all : and i have as great a zeal for my opinion , because if i acknowledge god any-where , i must acknowledge him extended , and to me it is all one to acknowledge an extended god , and no god at all . for what-ever is extended , is either matter , or as uncapable of cogitation or perception as matter it self . for if any entire thing , any form or figure be perceived by what is extended , nothing in the extended percipient perceives the whole , but onely part . which is a sign that our own souls are not extended , much less the essence of god. but i will not renew the dispute . philop. i am surprized with an unexpected subtilty of . cuphophron's : how will you rescue me , hylobares ? hyl. very easily . do you not remember the notion of sympathy , philopolis , in virtue whereof whatever the least real point of the essence of the perceptive part of the soul , suppose , does perceive , every real point of the perceptive must perceive at once ? philop. i partly understand you , hylobares : but now i see you so good at these notions , we will discourse some time more fully of them at my house . in the mean time i think you cannot but be fully satisfy'd with philotheus his solution of this last difficulty touching the divine omnipresence . hyl. very fully . philop. and i am abundantly pleased with the consideration , that the widely-different apprehensions betwixt you and cuphophron touching god's omnipresence , meet together and join so strongly in one common zealous design of turning off whatever may seem to supplant his existence . hyl. i believe it is a great satisfaction to us both . philop. but i triumph in nothing so much as that philotheus has so throughly convinced you , that there is nothing in all the divine attributes so intricate as to hinder your closing heartily with the belief of a god. hyl. there is nothing , i thank god and philotheus , in all those attributes we have hitherto considered that seems not extremely much more easie then any other hypothesis that ever yet came into my minde . but there is a main attribute behinde , which is the goodness of god , the notion whereof though it be not hard to conceive , yet to make the phaenomena of the world and the passages of providence constantly to comport with it , i foresee may prove a very great difficulty . philop. this therefore is the second obstacle , hylobares , you at * first mentioned . hyl. it is so . philoth. and i fear will be too copious a subject to be entred upon at this time . philop. i conceive so too . and besides , i have some letters to dispatch by the post this night , which i must not neglect . for we may rectifie our inward thoughts so soon as we find our errour ; but if any errour or neglect be committed in outward affairs , though the errour be discovered , the loss is many times irrecoverable , and the inconvenience incorrigible . cuph. that is very true . but , according to the ancient custom of athens , you have a right , philopolis , as well of putting an end to as beginning the dispute . philop. this law was undoubtedly an intended civility by your ancestors , o cuphophron , but in this circumstance of things i look upon it as a piece of cruelty ; that i must doe execution upon my self , and by mine own act deprive my self of that ingenuous converse which i could enjoy with pleasure even to break of day . cuph. it is the common loss of us all , especially mine , who enjoy myself no-where so well as in so excellent company . but it is in your hand , philopolis , to remedie this : for you have the right of appointing the time of our meeting again , as well as of dissolving this present meeting . philop. have i so ? this makes amends for the other misfortune , which i will repair by a more timely appointment . i adjourn therefore this meeting till tomorrow at five a clock in the after-noon , if philotheus and the rest be agreed . philoth. agreed . the end of the first dialogue . the second dialogue . philotheus , bathynous , sophron , philopolis , euistor , hylobares , cuphophron . philop. yesterday's performance , o philotheus , has indeared to me the memory of that day , of this place , ( this sacred arbour wherein we are again so happily met ) and of your excellent self and the rest of this worthy company , for ever . i never reap'd so much pleasure in so few hours in all my life . in which notwithstanding the chiefest satisfaction was , that my dear friend hylobares was so fully satisfied touching those most intricate theories concerning the nature of god and his attributes . it rema●ns now , philotheus , that with the like happy success you clear his mind of those manifold scrupulosities and difficulties it seems laden wit● touching the providence of god. philoth. your extraordinary kinde resentment , o philopolis , of my former endeavours is no small obligation upon me to doe the best i can in this present task . but i cannot omit to take notice , that your over-proportionate propensions towards my self makes you seem not so just to others , who bore their part in whatever contributed either to your own delight or hylobares his satisfaction . nor can i alone sustain this day's province , but must implore the help of others , especially in so copious and various a subject . cuph. yes , philotheus , that is supposed . euistor , bathynous and the rest will assist ; nor shall i fail to put in for one , when occasion requires , and i finde my minde moved thereunto . euist. cuphophron expresses himself in such phrase , as if it were hopefull that he will speak by inspiration . hylob . he seems to me , euistor , so to doe sometimes : of which some passages of yesterday's discourse are fresh instances . for he was severall times so highly rapt and divinely inspired , that i profess i think no humane understanding could reach his meaning . sophr. nullum numen abest , si sit prudentia . so i think close and cautious reason in a calm and pure spirit is the best inspiration now-adays in matters of contemplation , as well as prudence in the common practices of life . cuph. i am as much for illuminated reason , o sophron , as any man living can be . hyl. so am i , cuphophron ; provided the illumination be not so bright and fulgent as to obscure or extinguish all perceptibility of the reason . sophr. i always thought right reason it self to be the illumination or light of the minde , and that all other light is rather that of the eye then of the understanding . hyl. let cuphophron look to that , o sophron , and defend his own magnificent style . philop. but be you pleased in the mean time , o hylobares , according to the purpose of our present meeting , to propound your difficulties to philotheus touching divine providence , and to the rest of this judicious company . sophr. how becomingly does philopolis exercise his office , and seasonably commit the opponent with the respondent , like a long-practised moderatour ? i wish philotheus no worse success then he had yesterday . but i cannot ominate so well touching this congress . i fear such a storm will be raised as all the wits in europe will not be able to allay . so intricate , so anfractuous , so unsearchable are the ways of providence . cuph. i wonder whence sophron took this ill omen , hylobares . hyl. i suppose from our two sporting together , which he look'd upon as the playing of two sea-calves before a storm . sophr. i wish , hylobares , you prove calf enough to bring no objections but what philotheus or some of us may sufficiently answer . philop. i earnestly with philotheus assistence enough and ability from above , that he may with satisfaction answer the greatest difficulties that either hylobares or any one else can produce touching divine providence . sophr. that indeed is the more desirable of the two , and my heart and vote goes along with yours , o philopolis . philop. begin then , if you please , o hylobares . hyl. i have in my minde such a croud and cloud of difficulties , that i know not where to begin , or when i shall make an end . sophr. did not i tell you so , philopolis ? hyl. but i believe they are mainly reducible to these three heads , or rather , if you will , to these two more general ones , the evils that are in the world , and the defect of good. for when you have senced as well as you can , philotheus , and pretty well satisfied us that all things here upon earth are at least well enough , and that there is no such evil discoverable as implies the first principle of all things not to be the sovereign goodness ; there is yet this difficulty behinde , how it can consist with the goodness of god , that this good scene of things should begin no sooner or spread no farther , that is to say , that there should be no more earths then one , or that this one or all should have been but six thousand years ago or thereabout . sophr. this very last difficulty , philopolis , is able to confound any mortal living . philoth. dear sophron , be not so dismay'd ; i dare pass my word that nothing that is holy or sacred shall suffer any detriment by this conflict , when i have declared the laws of the combate , and what weapons we must be confined to , namely to mere reason and philosophy . in which field i must notwithstanding confess that i suspect hylobares will prove a stout champion . but it 's much if we be not all able to deal with him . and forasmuch as it is so plainly evident from a world of phaenomena , that there is a principle that acts out of wisedom and counsel , as was abundantly evidenced by yesterday's discourse , and as roundly acknowledged ; it shall be severely expected and exacted of hylobares , that he do not oppose false or uncertain hypotheses , or popular mistakes and surmizes , or vagrant and fictious stories , against certain truth , such as is discoverable every day before our eyes . philop. that is very equitable and reasonable . philoth. and if he cannot keep his philosophicall fingers from meddling with the holy writ , that he do not handle it so ineptly , as to draw expressions accommodated to the capacity of the vulgar into a philosophicall argument , or to inferr a negation from the preterition of such or such a subject . euist. it is incredible that hylobares , professing himself a philosopher , should betake himself to such nugacities as are exploded even by the theologers themselves , who notwithstanding spend their main study on the holy scriptures . hyl. these laws , o philotheus , i accept as just and right . philoth. and if they be kept to , hylobares , as stout a retiarius as you are , you shall never be able to catch me in your net , or entangle me in any of your intricacies touching divine providence . for as for that which you have proposed in general touching the evils in the world , whether they be those that seem more tragicall , or else lesser miscarriages in the manners of men or the accidents of fortune , if such things were not , where were the objects of sighs and tears , of smiles and laughter ? so that what you bring as an argument against providence , is in my apprehension a very palpable argument for it . for it is plain that that power that made the world foresaw the evils in it , in that he has so exquisitely fitted us with passions correspondent thereto . hyl. this is ingeniously inferr'd , o philotheus , so far as it will reach , namely , to prove there is a providence or fore-sight of god : but you seem to forget the main question in hand , which is , whether the measure of his providence be his goodness , and that nothing is transacted against that attribute . but your concession seems to imply that he knowingly and wittingly brought evil into the world ; which seems therefore the more grossly repugnant to his goodness . sophr. methinks , gentlemen , you are both already agreed in a point of so great concernment , namely , that there is a divine providence , that if there were any modesty in mortal men they might be content with that bare discovery , without so strictly examining or searching into the laws or measures thereof , but apply themselves to the law of life which god has written in their hearts , or expressed in the holy writ , that it may go well with them in the conclusion . philop. that is very piously and judiciously noted , o sophron. bath . so it is indeed , o philopolis : but yet i humbly conceive that it is not alwaies an itch of searching into , but sometimes a necessity of more punctually knowing , the truth of the mysteries of god , that drives some mens spirits into a more close and anxious meditation of so profound matters . as it may well doe here in this present point touching the measure of god's providence , namely , whether the rule thereof be his pure goodness , or his mere will and sovereignty . for if it be his goodness , all free agents have all the reason in the world to apply themselves to that law of life which sophron mentions , because their labour shall not be in vain in the lord , as the apostle speaks . but if the measure of his providence be his mere power , will or sovereignty , no man living can tell what to expect in the conclusion . all true believers may be turned into hell , and the wicked onely and the blasphemer ascend into the regions of bliss . for what can give any stop to this but god's iustice , which is a branch or mode of his goodness ? philop. methinks , bathynous , that you both have reason , both sophron and your self ; nor do i desire philotheus to desist from the present subject , though i much long , i confess , to hear him discourse of the affairs of the kingdom of god. philoth. that shall be done in due time , philopolis . in the mean while i dare avow to hylobares , that there are no evils in the world that god foresaw ( and he foresaw all that were to be ) which will not consist with this principle , that god's goodness is the measure of his providence . for the nature of things is such , that some particulars or individuals must of necessity suffer for the greater good of the whole ; besides the manifold incompossibilities and lubricities of matter , that cannot have the same conveniences and fitnesses in any shape or modification , nor would be fit for any thing , if its shapes and modifications were not in a manner infinitely varied . hyl. i partly understand you , philotheus ; i pray you go on . philoth. wherefore i inferr , that still the measure of god's providence is his goodness : forasmuch as those incompossibilities in matter are unavoidable ; and what-ever designed or permitted evil there seems in providence , it is for a far greater good , and therefore is not properly in the summary compute of the whole affairs of the universe to be reputed evil , the loss in particulars being so vast a gain to the whole . it is therefore our ignorance , o hylobares , of the true law of goodness ( who are so much immersed into the life of selfishness , which is that low life of plants and animals ) that makes us such incompetent judges of what is or is not carried on according to the law of that love or goodness which is truly divine : whose tenderness and benignity was so great as to provide us of sighs and tears , to meet those particular evils with which she foresaw would necessarily emerge in the world ; and whose gayety and festivity is also so conspicuous in endowing us with that passion or property of laughter , to entertain those lighter miscarriages with , whether in manners or fortune : as if providence look'd upon her bringing man into the world as a spectatour of a tragick-comedy . and yet in this which seems so ludicrous , see , hylobares , what a serious design of good there is . for compassion , the mother of tears , is not alwaies a mere idle spectatour , but an helper oftentimes of those particular evils that happen in the world ; and the tears again of them that suffer , oftentimes the mother of compassion in the spectatours , and extort their help . and the news of but one ridiculous miscarriage age fills the mouths of a thousand men with mirth and laughter ; and their being so liable universally to be laught at makes every man more carefull in his manners , and more cautious in his affairs , especially where his path is more slippery . hyl. i perceive by these beginnings , that you are likely to prove a marvellous mysta of divine providence , o philotheus . sophr. i wish with all my heart , philopolis , that philotheus may come off so cleverly in the particular difficulties that will be proposed , as he has done in this general one . for there are infinite unexpected puzzles that it 's likely a busie searching wit , such as hylobares , may unluckily hit upon . euist. what , do you think any harder or greater , o sophron , then are comprised in those elegant , though impious , verses of lucretius ? sophr. what verses do you mean , euistor ? euist. those in his fifth book dererum rerum natura , where he proposes this conclusion to himself to be proved , viz. nequaquam nobis divinitus esse paratam naturam rerum — sophr. and by what arguments , i beseech you , does he pretend to inferr so impious a conclusion ? euist. the argument in general is the culpability of nature , — tantâ stat praedita culpâ and that therefore it cannot be the work of god : and i think he brings in at least half a score instances of this faultiness , as he phansies it . sophr. lucretius is esteemed so great a wit , that it were worth the while , euistor , if you thought fitting , to give your self the trouble of recounting those instances . philop. a very good motion , and such , o sophron , as whereby you may easily guess whether philotheus has undertaken so desperate a province as you imagine . for it 's likely that so great and elegant a wit as lucretius would , out of those many , pick the most choice and most confounding puzzles ( as you call them ) that the epicurean cause could afford him . and therefore if these should not prove such invincible arguments against the goodness of providence , it may be the better hoped that there are none absolutely such . sophr. you say well , philopolis , and that makes me the more desirous to hear them . euist. and that you shall , sophron , upon the condition you will answer them . sophr. either i or philotheus or some of us will doe our best . euist. i will not repeat the verses themselves , for i should doe that but brokenly ; but i believe there are very few of the particular instances in them but i remember firmly enough . as first , that so much of the earth is taken away from us by the barrenness of mountains and rocks , by the inaccessibleness of large woods inhabited by wilde beasts , by the overspreading of the seas , and by huge vast marishes : besides that the torrid and frigid zones are unhabitable , the one by reason of the excess of heat , the other by reason of the extremity of cold : that that part of the earth that is inhabited by men is of so perverse a nature , that if it were not for man's industry and hard labour , it would be all over-run with thorns and brambles : that when with much toil he has made the ground fruitfull , and all things look green and flourishing , often all this hope is quash'd by either excess of heat and drought , or violence of rain and storms , or keenness of frosts . to which he adds the infestation of wilde beasts , that are so terrible and hurtfull to mankinde both by land and by sea ; the morbidness of the seasons of the year , and the frequentness of untimely death ; and , lastly , the deplorableness of our infancy and first circumstances of entring into life ; which he sets off so pathetically , that i cannot but remember those verses whether i will 〈…〉 sophr. i dare say they are very good ones then , if you like them so , euistor : i pray you let us hear them , if it be no trouble to you to repeat them . euist. no , it is not sophron. the verses are these : tum porrò puer , ut s●●vis project us ab undis navita , nudus humi jacet , infans , indigus omni vitai anxilio , cùm primùm in luminis or as nixibus ex alvo matris natura profudit , vagit●uque locum lugubri complet , ut aequum est , quoi tantum in vita restat transfire malorum . cuph. they are a very empassionating strain of poetry , hylobares ; methinks i could have fallen a-weeping while euistor repeated them . i remember them very well . but is there not something in the following verses about childrens rattles ? for these are not all . hyl. let me intreat you of all friendship , euistor , to repeat to cuphophron the rattle-verses , to keep him from crying . euist. they are these that cuphophron means , and immediately follow the former : at variae crescunt pecudes , armenta , feraeque , nec crepitacula eis opu ' sunt , nec quoiquam adhibenda est almae nutricis blanda atque infracta loquela , nec varias quaerunt vestes pro tempore coeli . what think you of these instances , o sophron ? sophr. i must ingenuously confess that if lucretius have no better arguments against providence then these , nor hylobares then lucretius , their force will not seem so formidable to me as i suspected ; but i must on the contrary suspect , that they are ordinarily very small motives that precipitate those into atheism and epicurism that have of themselves an inward propension thereunto . philoth. are these the same arguments , hylobares , that you intended to invade me withall ? hyl. these are onely of one sort of them referrible to the classis of natural evils , and but few of those neither . but to speak the truth , philotheus , i had not so dinumerately and articulately mustered up or shaped out the particular arguments i would urge you with , though i felt my mind charged with multifarious thoughts ; and that pressed the forwardest that had left the latest impression on my mind on the rode as we rid hither to this city , upon our being overtaken with so great a storm of thunder , hail , and a mighty dash of rain , that we were well-nigh wet to the skin . for i began to think with my self how consistent those kinde of accidents could be with so good and exact a providence as men imagine . for the high-waie● yield no crop ; nor do we our selves grow by being liquored without-side , but within : besides the wetting of all our clothes , and the indangering the catching of an ague or a fever . wherefore if providence were so exact , the rain would be alwaies directed to such places as are benefited thereby , not to such as it does no good to , but trouble and mischief to those that are found there . philoth. your meaning is then , hylobares , that it is a flaw in providence that the rain is not restrained from falling on the high-ways . but in the mean time you do not consider how intolerably du●ty they would be , especially in summer , and how constant a mischief that would prove and troublesome both to horse and man. hyl. i but it rains as much on the high-waies in winter-time as summer-time , be they never so deep in wet and mire already : which methinks is not consistent with so accurate a providence as you contend for . philoth. and this , hylobares , i warrant , you take to be an impregnable argument , a stout instance indeed , in that you place it thus in the front of the battel . but if it be sounded to the bottome , it will be found to stand upon a ground no less ridiculous then that comicall conceit in aristophanes , of iupiter's pissing through a sieve as often as it rains : or what is a more cleanly and unexceptionable expression , that the descending of rain is like the watering of a garden with a watering-pot by some free agents ; where they do not water the walks of the garden , but onely the beds or knots wherein the flowers grow . which is the most idiotick and unphilosophicall conceit , hylobares , that could ever fall into the minde of any man of your parts . for the committing of all the motions of the natural phaenomena , as they are called , to any free agents , were the utter abolishing of all natural philosophy , and indeed of nature it self ; and there would be no object left of speculation in these things , but either metaphysicall or moral . and by the same reason that you require that the rain should onely fall upon such plats of the earth as are destined for grass , for corn , for trees , and the like , you must require also that the sun should not shine on the high-waies for fear of infesting us with dust , and that it should divert its beams from the faces of tender beauties ; that the shadow of the earth should withdraw to those that travel in the night ; that fire should not burn either an usefull building or an innocent man ; that the air should not transmit the voice of him that would tell a lie , nor the rope hang together that would strangle the guiltless , nor the sword of the violent , be it never so sharp , be able to enter the flesh of the just . these and many millions more of such sequels would follow in analogie to this rash demand . hyl. i must confess , philotheus , that what you urge makes so great an impress upon me , that it has almost dash'd me out of conceit with this first instance , which i thought not so contemptible . but though with but a broken confidence , yet i must persist , and demand , if providence would not be more exact , if all things were carried thus as my instance implies they should be , then it is now as they are . philoth. no , by no means , hylobares . for the scene of the world then would be such a languid flat thing , that it would disgrace the great dramatist that contrived it . for there would be no compass or circuit of any plot or intrigue , but every thing so shallow or sudden , so simple and obvious , that no man's wit or vertue would finde any game to exercise themselves in . and assure your self , it is one fundamental point of the divine counsel , and that laid deep in his wisedome and goodness , that at least on this terrestrial stage there should be sufficient difficulty and hardship for all sensible and intellectual creatures to grapple and contest with , that an ignoble and corruptive torpour may not seize their bodies and spirits , and make their life languid and their faculties useless , and finde nothing to doe in the world but to eat and drink and sleep . for there are very few men given to contemplation , and yet fewer successfull in it . that therefore that i contend for is this , that in these general , but constant and peremptory , strokes of nature there is an exact providence of god ; and that which you account a defect is indeed a perfection and a surer pledge of a divine foresight , that does thus manifestly in the compute of things defalcate either useless or hurtfull super●●uities ; as this guideance of the rain from the high-ways in winter . for has he not given man wit and art to make a supply by good wax'd boots , oil'd coats and hoods , and eyes in his head to chuse his way , if one be better then another ; or if all be intolerable , politicall wit to make laws and orders for the mending of the high-ways ? for thus are men honestly employed for their own and the common good . and judge you what a ridiculous thing it were , that the sun should so miraculously turn off his beams from every fair face , whenas the same end is so easily served by the invention of masks ; or that the continued shadow of the earth should be broken by sudden miraculous eruptions or disclusions of light , to prevent the art and officiousness of the lantern-maker and the link-boy ; or lastly , that the aire should not resound a lie , nor the point of a sword pierce the skin of the innocent . for this were an exprobration to the wisedom of god , as if he had mistook himself in creating of free agents , and by an after-device thus forcibly ever defeated their free actings , by denying them the ordinary assistences of nature . this would be such a force and stop upon the first spring of motion , that the greatest trialls of mens spirits and the most pompous externall solemnities would be stifled thereby , or utterly prevented ; and all politicall prudence , sagacity , justice and courage would want their objects . wherefore this indifferent and indiscriminating constancy of nature ought to be ; it being reckoned upon in those faculties god has endow'd both men and other animals with , whereby they are able to close with the more usual advantages of these standing laws of nature , and have sense and foresight to decline or provide against any dangerous circumstances of them ; and that with at least as much certainty as is proportionable to the considerableness of the safety of such an individual creature as cannot live always , nor was ever intended to live long upon earth . hyl. i partly understand what you would be at , philotheus , and indeed so far , that i am almost disheartned from propounding the remainder of the meditations that met me on the rode touching the hail also and the thunder . for methought nature seem'd very unkinde to pelt a young foal so rudely with so big hail-stones , and give him so harsh a welcome into the world . philoth. tush , hylobares , that was but a sportfull passage of nature , to try how tight and tinnient her new workmanship was ; which if it were not able to bear such small fillips , it would be a sign that things hung very crazily and unsoundly together . wherefore nature does but justifie the accuracy of her own artifice , in exposing her works to a number of such trialls and hardships . this is but a slight scruple , hylobares ; but surely some profound conceit surprized your minde in your meditations touching the thunder . hyl. the main thing was this , that if providence were so exact as some pretend , those thunder-claps that doe any execution should ever pick out some notoriously-wicked fellow to make him an example , and not strike an heedless goat brouzing on the side of a rock , or rend some old oak in a forest. philoth. this indeed is more shrewdly urged . but are you sure , hylobares , that this were the most perfect way that nature could pitch upon ? hyl. so it seems to me . philoth. i suppose then it is because you take this to be the most effectuall way to make men good . hyl. why not , philotheus ? philoth. but suppose a mighty , if not an almighty , arm out of the clouds should pull men by the ears as often as they offered to offend , would not that be more effectuall ? hyl. one would think so . philoth. wherefore upon this ground you should require that also , hylobares . hyl. but that would be too great a force upon free agents , o philotheus . philoth. and how do you know , hylobares , but that other would be so likewise ? hyl. i must confess , philotheus , it is an hard matter to define what measure of force is to be used by providence to keep men from sin. philoth. and therefore a rash thing to prescribe laws or ways to providence in so obscure a matter . besides , there are so many notoriously wicked , that there would be such thundring and rattling , especially over great cities , that we should be never quiet night nor day . and those that escaped would be forward to phansie themselves thunder-proof ; and others , that there was no judgement to come , because vengeance was taken so exactly in this life . besides that you seem to forget that the strokes of nature levell not at particulars . for she is an unperceptive principle , and cannot act pro re nata , or suspend her self from acting ; and that the end of thunder is not to forestall the last day of judgement , but for clearing the air , and sending more fattening showrs into the bosome of the earth . hyl. but do thunderbolts conduce any thing to that , philotheus ? philoth. those are very seldome , hylobares ; and i deny not but they may have their moral use : but best so moderated as they are , not so constantly vibrated as your curiosity would have them . for if every perjured or notoriously-wicked person is to be pelted from heaven with thunderbolts , people will presume them innocent when-ever they die without this solemn vengeance done upon them . hyl. well , i perceive i must produce new objections , and such as i have thought on more deliberately . for these philotheus easily blows away . philop. we will give you some little time of respite to consider , hylobares . for i believe euistor and his lucretius will think themselves slighted if no man vouchsafes those lucretian instances any answer . fuist . if philotheus thinks his hands will be full enough other-waies , i pray you , philopolis , let sophron play the philotheus as well as i have play'd the hylobares . sophr. why truely philotheus his discourse is able to make us all philotheusses . and methinks , following his footsteps , it is no such difficult business to answer all those instances of lucretius . i shall willingly attempt some of them my self . as that complaint of the earth's being run over with thorns and thistles , if man by his hand-labour did not cultivate it . for besides that we know that curse that came upon the fall , it is fit that we in this life should have something to grapple with , to keep us from idleness , the mother of mischief . and that the husband-man's pains are sometimes lost by ill weather , over-much heat , or wet , or the like ; he is taught thereby not to sacrifice to his own net , but to depend upon god , and to give him the praise when he is successfull , as also to be frugal and provident , and to lay up for an hard year . but for that imputation of so much of the earth's being unhabitable by reason of extremity of heat or cold , we find by experience that it is mostly a mere calumnie of nature . for the torrid zone is habitable , and a considerable part of the frigid : and that which is not is so little , that it is inconsiderable . and to speak briefly and at once : the inclination of the axis of the earth is so duely proportionated for the making it as habitable as it can be , that the wit of man cannot imagine any posture better . now for those allegations , that rocks and mountains and woods and the sea take up so great a part ; what-ever elegancy there may be in lucretius his poetry , the philosophy of such objections , i am sure , lies very shallow . for it is as unskilfully alledged against nature that all the earth is not soft molds , as it would be that any animal is not all flesh , but that there is bloud also and bones . the rocks therefore , beside other uses for conveying the subterraneous water , may serve also for consolidating the earth . and it is manifest that the hills are usually the promptuaries of rivers and springs , as geographers make good by infinite examples . not to adde what a treasury they are of minerals and metalls , and wholesome pasturage for sheep , as the rocks delight the goats and the coneys . but the poet seems to speak so unskilfully , as if he expected all the face of the earth should be nothing else but rank green meadow ; whenas to exclude the sea , would be like the draining of an animal of its heart-bloud . or if things could be so contrived as that all the surface of the earth should be rich meadow , and the world thereby thick inhabited by men , the air , in all likelihood , would become so unwholesome , that plagues and death would ever and anon sweep away all . wherefore long tracts of dry and barren places are the security of so much health as we enjoy : which is of more consequence then to have the earth pester'd so with inhabitants , and ever and anon to have all to stink with noisomeness , pestilence and death . bath . and it is questionable , sophron , whether these places that seem mere forlorn solitudes be not inhabited by at least as considerable creatures as men. cuph. i 'll pawn my life , bathynous means some aereall daemons or spirits . bath . and why not , cuphophron ? cuph. nay , i know nothing to the contrary . hyl. but i do . cuph. what 's that , hylobares ? hyl. why , i pray you tell me , cuphophron , how can a spirit , that is nowhere , be in dry and barren places more then in meadow-pastures . cuph. away , hylobares , you are a very wag. i perceive you will break your brown study at any time to reach me a rap upon the thumbs . euist. gentlemen , i know not whether you be in earnest or in jest touching these aereall genii in remote solitudes . but this i can assure you , that besides the usual and frequent fame of the dancing of fairies in woods and desolate places , olaus and other historians make frequent mention of these things ; and that there are daemones metallici , that haunt the very inside of mountains , and are seen to work there when men dig in the mines . what merriment they also make on the outside of vast and remote hills , that one story of mount athos may give us an instance of , as the matter is described in solinus . the impression of the passage sticks still fresh in my memory even to the very words . silet per diem universus , nec sine horrore secretus est : lucet nocturnis ignibus , choris aegipanum undique personatur ; audiuntur & ca●tus tibiarum & tinnitus cymbalorum per oram maritimam . but of a more dreadfull hue is that desart described by paulus venetus , near the city lop , as i take it , in the dominions of the great cham. this wilderness , saith he , is very mountainous and barren , and therefore not fit so much as to harbour a wilde beast , but both by day and ( especially ) by night there are heard and seen severall illusions and impostures of wicked spirits . for which cause travellers must have a great care to keep together . for if by lagging behinde a man chance to lose the sight of his company amongst the rocks and mountains , he will be called out of his way by these busie deceivers , who saluting him by his own name , and feigning the voice of some of his fellow-travellers that are gone before , will lead him aside to his utter destruction . there is heard also in this solitude sometimes the sound of drums and musicall instruments , which is like to those noises in the night on mount athos described by solinus . wherefore such things as these so frequently occurring in history make bathynous his conceit to look not at all extravagantly on it . sophr. our saviour's mentioning spirits that haunt dry places , gives some countenance also to this conceit of bathynous . euist. and so does the very hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose notation is from the field . but all these must be lapsed spirits therefore . bath . i , as sure as men themselves are lapsed , then which nothing is more , euistor . euist. and so lapsed spirits and lapsed men divide the earth amongst them . and why not the sea too , bathynous ? bath . you mean the air over the surface of the sea : for the sea is sufficiently well peopled with fishes . euist. 't is true . sophr. if this were not as poeticall as lucretius his poetry it self , his arguments against providence were very weak indeed . but this is to bring in again the nereîdes and oreades of the pagans . euist. and if so , why not also the hamadryades and other spirits of the woods , that the vast woods lucretius complains of may not be left to wilde beasts onely , no more then the sea to the fishes ? sophr. in my apprehension lucretius seems mightily at a loss for arguments against providence , while he is forced thus to fetch them from the woods . cuph. because you think , sophron , that no arguments can be brought from thence but wooden ones . sophr. indeed , cuphophron , i was not so witty : but because the plentifull provision of wood and timber is such a substantial pledge of divine providence , the greatest conveniences of life depending thereupon . euist. that is so plain a case , that it is not to be insisted upon . and yet it is not altogether so devoid of difficulty , in that the great woods are such coverts for wilde beasts to garrison in . bath . but you do not consider what a fine harbour they are also for the harmless birds . but this is the ignorance and rude immorality of lucretius , that out of a streight-lac'd self-love he phansies all the world so made for man , that nothing else should have any share therein ; whenas all vnregenerate persons are as arrant brute animals as these very animals they thus vilifie and contemn . sophr. i thank you for that , bathynous ; for from hence , methinks , an answer is easily framed against his objection from man's being liable to be infested by horrible and hurtfull beasts . for considering the general mass of mankinde was grown such an herd of wicked animals , that is , beasts , what repugnancy to providence is it that one beast invades another for their private advantage ? but yet providence sent in such secret supplies to these beasts in humane shape , that seemed otherwise worse appointed for fight then their savage enemies armed with cruel teeth , and stings , and horns , and hoofs , and claws , ( which she did partly by endowing them with such agility of body and nimbleness in swarming of trees , as apes and monkeys have now , but chiefly by giving them so great a share of wit and craft and combining policy ) that lucretius has no reason to complain against nature for producing these objects that do but exercise mens policy and courage , and have given them an opportunity of so successfull a victory , as we see they have obtained in a manner throughout the whole world at this very day . and lastly , for that lamentable story of the circumstances of the entrance of infants into this life , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is mere poeticall smoke or fume , that vanishes in the very uttering of it , and is so far from being a just subject of lucretius his complaining rhetorick against providence , that it is a pregnant instance of the exactness and goodness of providence in nature . for there being so much wit and care and contrivance in mankinde , both male and female , the weakness and destituteness of the infant is a gratefull object to entertain both the skill and compassion of that tenderer sex , both mother , midwife , nurse , or what other assistents : though perhaps there has come in a greater debility in nature by our own defaults . but how-ever , that body that was to be an habitacle for so sensible a spirit as the humane soul , ought to be more tender and delicate then that of brute beasts , according to that physiognomonicall aphorism of aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor is the crying of the infant so much a presage of the future evils of life , as a begging of aid against the present from them about him , by this natural rhetorick which providence has so seasonably furnished him with . and for lambs , and calves , and cubs of foxes , they are not so properly said to need no rattles , as not to be capable of them , they having not so excellent a spirit in them as to be taken up with the admiration of any thing . for the child's amusement at the rattle is but the effect of that passion which is the mother of reason and all philosophy . and for that last of all , that mankinde clothe themselves according to the seasons of the year , it is their privilege , not their defect : for brute beasts , when it is cold , willingly apply themselves to the fire . but thus silly are ordinarily the reasonings of those men that have a minde there should be no god. euist. i promise you , sophron , you have laid about you very notably , i think ; and though i am something taken with the elegancy of the poet , yet i must confess i cannot but be convinced that his reasonings are very weak . sophr. i have answered as well as i could thus extemporarily ; and if i have omitted any of the objections , hylobares , if he see it worth the while , will resume them , and propose them to philotheus , who is more exercised in these speculations . philoth. none more able in this kinde then your self , o sophron : and i cannot but commend your caution and discretion , that you intimate , that the fulness and solidness of the cause we contend for is not to be measured from what we utter thus extemporarily in the defence thereof ; as if we in a moment could finde out all the richness of that divine wisedome that is couched in the contrivance of nature and in the ordering of the world. it is sufficient that we shew , that even to our present thought such reasons occurr as are able to stop the mouths of them that are not partially affected , and to give a tast how that , if they would search farther into the reasons of things without prejudice , they will still finde nature less faulty , or rather more and more perfect at the bottom . philop. i think it is not without a special providence , o hylobares , that you are fallen into the company of so many skilfull and successfull defenders of providence ; and therefore i desire you would produce the most considerable scruples that ever diseased your minde . for if any-where , you will here finde a cure. hyl. i shall produce all , philopolis , and consequently the most considerable , but in such order as they occurr to my memory . and for the present these are those that swim uppermost in my thoughts ; viz. diseases , war , famine , pestilence , earthquakes , and death it self , the sad effect of so affrightfull causes . these , methinks , do not so well consist with that benignity of providence that philotheus contends for . philoth. these are indeed sad and terrible names , hylobares ; but i hope to make it appear , that the world in general are more scar'd then hurt by these affrightfull bug-bears . i will begin with that which is accounted the most horrid , i mean , death it self . for why should mankinde complain of this decree of god and nature , which is so necessary and just ? i mean not onely in reference to our lapsed condition , which incurr'd the penalty of death ; but that there is a becoming sweetness in this severity , in respect both of the soul it self , as it is so timely released from this bondage of vanity , and also in regard of our peccaminous terrestriall personalities here . for i hold it an oeconomy more befitting the goodness of god , to communicate life to a succeeding series of terrestriall persons , then that one constant number of them should monopolize all the good of the world , and so stifle and forestall all succeeding generations . hyl. i do not understand that , philotheus . why may not a set sufficient number of men , equal to the largest number of the succession , be as meet an object of the divine goodness , as a continuall succession of them ? for there is an equal communication of good in the one case and in the other . philoth. if there be this equality , it argues an indifferency whether way it be ; and therefore it is no flaw in providence what-ever way it is . but yet i say that way that is taken is the best : because that in this terrestriall condition there would be a satiety of the enjoyments of this life ; and therefore it is fit that , as well-saturated guests , we should at length willingly recede from the table . euist. i believe philotheus alludes to that of lucretius , where he brings in nature arguing excellently well against the ●ond complaints of mankinde : quid tibi tantopere est , mortalis , quòd nimis aegris luctibus indulges ? quid mortem congemis ac fles ? nam si grata fuit tibi vita ante acta pri●rque , et non omnia , pertusum congesta quasi in vas , commoda perfluxêre atque ingrata interiêre , cur non ut plenus vitae conviva recedis ? philoth. but my eye was most upon the following verses : nam tibi praeterea quod machiner inveniámque quod placeat nihil est , eadem sunt omnia semper . si tibi non annis corpus jam marcet ? & artus confecti languent , eadem tamen omnia restant , omnia si pergas vivendo vincere sêcla . from whence i would inferr , that there is more joy and pleasure arises to men in this way of succession of mankinde , then if there were the same men alwaies . and the theatre of the world is better varied and made more delightfull to the invisible spectatours of it , as also the records of history to them that reade them . for it were a dull thing to have alwaies the same actours upon the stage . besides that the varieties of mens ages would be lost , and the prettinesses of their passions , and the difference of sexes , which afford their peculiar pleasures and delights one to another . and there is the same reason for brutes , who when they die , though they finde not themselves in the other state , as we do , yet they no more miss themselves after death then they sought themselves before they were born . hyl. i must confess , philotheus , that the case is at least so disputable , that a man cannot lay any just charge against providence from this topick . philoth. besides , hylobares , it seems to be of the very nature of terrestriall animals to be mortal , and that without the force of a miracle they cannot endure for ever . what therefore could providence doe better , then to make their species immortal by a continued propagation and succession ? for that is the infirmity of our particular nature to dote upon individuals : but the divine goodness , which is vniversal , is of a more released and large nature ; and since individuals will be thus fading and mortal , concerns her self onely in the conservation of the species . to all which you may adde , that unless you could secure this terrestriall world from sin and sense of grief and pain , not to be able to die , to the generality of men oppressed and tormented by the tyranny and wickedness of others , might prove the greatest infelicity that could befall them . immortality , hylobares , joyn'd with pride and ambition , would easily bring the world to this pass : and men now , though mortal , yet conceive immortal enmities one against another . hyl. that 's shrewdly suggested , philotheus . but admit the necessity of dying , what necessity or conveniency of the frequentness of diseases ? which is an head in lucretius which sophron forgot to speak to . philoth. as for diseases in general , hylobares , they are as necessary sequels of the terrestriall nature as death it self . but as death would visit us more slowly , so would diseases less fiercely and frequently , if it were not for our own intemperance and irregular passions ; which we are to blame for what we finde most intolerable , and not to tax providence , which has contrived all for the best , and has let nothing pass without mature judgement and deliberation . for diseases themselves , though the natural sequels of a mortal constitution , may well be approved of by the divine wisedom for sundry reasons . as first , while they are inflicted they better the minde in those that are good , and are but a just scourge to them that are evil ; and the pleasure of recovery doth ordinarily more then compensate the over-past misery in both . so little cause have either to complain of the neglect of providence in such visitations . bath . nay , indeed , i think that mankinde have so little reason to complain , that they have rather a very high obligation to admire and extoll that providence that suffers so many outward evils , as they are called , to rove in the world. for where they hit , they frequently put us into such capacities of seriously bethinking our selves of the duties of piety and vertue as we should never meet with , for all the boasts of our free will , unless these heavy weights were cast into the balance to poize against our propensions to follow the lusts and pleasures of life , and the ordinary allurements of the world. philoth. that is excellently well observed indeed , bathynous . hyl. but i pray you proceed , phi●otheus . philoth. i was observing in the second place , that the sick being a spectacle to them that are wel , make them more sensible of their own health , and should stir up in them thankfull devotion towards god their preserver , and engage them to employ their health to the best purposes . and lastly , that diseases are a notable object of man's art and industry and skill in medicine : the exercise whereof does very highly gratifie them that are either lovers of mankinde or of money . that therefore that does naturally accrue to the condition of a terrestriall creature , why should god interpose his omnipotency to disjoin it , especially it bringing along with it such considerable conveniences ? nor must we think much that sometimes a disease is invincible : for thereby sickness becomes more formidable to the patient , without which it would not prove so good physick to his soul ; and general success would lessen the estimate of the cure , and the pleasure of escaping the danger of the disease ; as likewise it would diminish the joys and congratulations of friends and officious visitants . for it is fit that things should be set home upon our passions , that our delights thereby may become more poinant and triumphant . hyl. you come off jollily , methinks , philotheus , apologizing thus in the general . but if you will more closely view the particular grim countenances of those more horrid disasters of mankinde , war , famine , pestilence , and earthquakes , which i intimated before , these one would think should abate your courage . philoth. concerning these , hylobares , i answer , first in general , that it is worth our taking noti●e of , how divine providence has counted upon this extraordinary expense of man's bloud and life , the generations of men being not considerably scanted for all these four greedy devourers of them . and therefore we ought to consider what a testimony of the perfection of the works of god in nature the greatest disasters of the world are . for if they did not appear , we should think it liable to none , but that it stood wholly on its own leggs . but we now seeing it liable to so great ones , and yet such as are perpetually triumphed over by that wisedom and counsel of god that is so peremptorily carried on in the nature of things , we are thereby manifestly convinced of a providence even from such things as at first sight seem most to contradict it . to which you may adde that eminent use of the calamitousness of this scene of things , if we must needs think it so , namely the serious seeking after a portion in those regions that are not subject to such horrid disasters , those sedes quietae , as your lucretius calls them , hylobares , and in imitation of homer , that more religious poet , describes them very elegantly . i believe euistor could recite the verses . euist. i remember them very well , philotheus . apparet divûm numen , sedésque quietae , quas neque concutiunt venti , nec nu●ila nimbis aspergunt , neque nix acri concreta pruinâ cana cadens violat , sempérque innubilus aether integit , & largè diffuso lumine ridet . hyl. but i do not intend to be thus put off with an old song , philotheus : i desire to hear your account of those four more dismall particulars i proposed . philoth. why , that is no such hard province , hylobares . for as for war and its effects , it is not to be cast upon god , but on our selves , whose untamed lusts , having shaken off the yoke of reason , make us mad after dominion and rule over others , and our pride and haughtiness impatient of the least affront or injury . and for famine , it is ordinarily rather the effect of war then the defect of the soil or unkindliness of the season ; which if it were , mens providence and frugality might easily prevent any more direfull ill consequences thereof ; and present necessities set mens wits on work . and there is also that communication betwixt nations and countries , that supplies are usually made in such like exigencies . i confess plagues and pestilences would seem more justly chargeable upon god , did we not pull them down upon our selves as deserved scourges for our disobedience . and though whole cities be sometimes swept away with them , as that of athens and constantinople , yet we are to consider that such acute diseases make quick dispatch ; which makes earthquakes in like manner the more tolerable . for whether they be islands or cities that are thus swallowed into the ground or sunk into the sea , it is a present death and more speedy buriall . thus perished those two famous cities of achaia , helice and buris ; as also , according to plato and some others , an ancient atlantick island sunk into the sea. but what more then ordinary mischief came to the inhabitants ? for the souls of the good , having once left their bodies , would easily find way through the crannies of the earth or depth of the sea , and so pass to those ethereall seats and mansions of the blessed . and for the souls of the bad , what advantage the atheist can make to himself by inquiring after them i know not . if a man's phancie therefore be not suddenly snatch'd away , these things are nothing so terrible as they seem at first sight ; nay , such as we of our own accord imitate in sea-fights , which have sunk i know not how many thousands of floating islands thick inhabited , by the thunder and battery of murtherous cannons . but it is the skill of the great dramatist to enrich the history of the world with such tragicall transactions . for were it not for bloudy fightings of battels and dearly-bought victories , the strange changes and subversions of kingdoms and empires , the horrible narrations of countries depopulated by devouring plague and famine , of whole cities swallowed down by unexpected earthquakes , and entire continents drown'd by sudden inundations , the spectatours of this terrestriall stage-play would even nod for want of something more then ordinarily notorious to engage and hold on their attention . wherefore these things are not at all amiss for the adorning of the history of time , and recommending of this theatre of the world to those that are contemplative of nature and providence . for the records of these fore-past miseries of other ages and places naturally engender a pious fear in the well-disposed , and make all that hear thereof more sensibly relish their present tranquillity and happiness . and , which is ever to be considered , the unexhaustible stock of the universe will very easily bear the expense of all these so-amusing pomps and solemnities : which therefore give the more ample witness to the wisedom and power of the deity . hyl. but we seek more ample witnesses of his goodness , o philotheus . philoth. why , it is one part of his goodness thus to display before us his wisedom and power , to perfect our natures , and bring us into admiration and love of himself . for you see all these things have their usefulness , that is , their advantageous regard to us . for god wants nothing . hyl. nay , i see you will make every thing out , philotheus . nor dare i adventure to propose to you the murrain of cattel or rots of sheep , whenas you have already suggested that touching the mortality of men which you will expect should stop my mouth . and i confess you may adde , that they may be swept away sometimes for the wickedness or triall of their owners . and therefore i will not so much insist upon the death of dumb creatures , as upon such accidents as may make their life 's more lingringly miserable ; as the putting some limb out of joint , the breaking of a bone , or the like . for why does not that invisible power that invigilates over all things prevent such sad accidents ? it being as easie for him that made them to keep them from harm , as it was to make them ; he being able to doe all things without any trouble or disturbance to himself , and being so good and benign as to despise none of his innocent creatures . philoth. this is pertinently urged , hylobares . but i answer , that god has made the world as a complete automation , a machina that is to move upon its own spring and wheels , without the frequent recourse of the artificer ; for that were but a bungle . wherefore that the divine art or skill incorporate into matter might be manifest , absolute power does not interpose , but the condition of every thing is according to the best contrivance this terrene matter is capable of . wherefore these ill accidents that happen to living creatures testifie that there is nothing but the ordinary divine artifice modifying the matter that keeps up the creature in its natural condition and happiness . whereby the wisedome of god is more clearly and wonderfully set out to us ; that notwithstanding the frailty of the matter , yet the carefull organization of the parts of a creature does so defend it from mischief , that it very seldom happens that it falls into such harms and casualties as you specifie . but if an immediate extraordinary and absolute power did always interpose for the safety of the creature , the efficacy of that intellectual contrivance of the matter into such organs and parts would be necessarily hid from our knowledge , and the greatest pleasure of natural philosophy come to nothing . which is of more concernment then the perpetuall security of the limbs of every beast ; especially it happening so very seldome that any of them are either strain'd or broken , unless it be long of us , and then providence is acquitted . hyl. how long of us , philotheus ? for these mischances are incident to more creatures then we ride on , or make to draw at either plough , coach , or cart. philoth. as for example , when one shoots at a flock of pigeons or a flush of ducks , do you expect that divine providence should so guide the shot that it should hit none but what it kill'd outright , and not send any away with a broken leg ? by the same reason neither should it be in our power to break the leg of a bird , if she were in our hands . and , which is of greater moment , the judge should be struck dumb so soon as he began to give sentence against the innocent ; the sword should fall out of the hand of him that maintains an unjust quarrell ; the lips of the priest should be miraculously sealed up so soon as he began to vent false doctrines , and delude the people with lies ; and the dangerous physick of either an unskilfull or villainous physician should never be able to finde the way to the mouth of the credulous patient . the sense of which would be , that god should make man a free creature , and yet violently determine him to one part . which would make useless the sundry faculties of the soul , prevent the variety of orders of men , silence these busie actours on this stage of the earth , and by this palpable interposall , as it were , bring christ to judgement before the time . thus would the ignorance and impatience of the unskilfull raise the theatre before the play be half done , the intricacy of the plot making the spectacle tedious to them that understand it not . but let the atheist know there will be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , christ coming in the clouds , that shall salve up all , whom he shall see at length to his own sorrow and confusion . philop. excellently good indeed , philotheus ! hyl. and it is well it is so , philopolis , for otherwise it were intoler●ble . for he repeats but what he said before upon my first objection . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philop. i pray you , philotheus , proceed . philoth. in the mean time god has not left us without excuse , having given us the admirable works of nature and the holy oracles to exercise our faith and reason . but so frequent and palpable interpellations in humane affairs would take away the usefulness of both , and violently compell , not persuade , the free creature . and thus would our intellectuals lose their most proper and pleasant game , the seeking out god by his footsteps in the creation . for this were to thrust himself upon us whether we would or no , not to give us the pleasure and exercise of searching after him in the tracts of nature ; in which there is this surprizing delight , that if we meet with any thing that seems less agreeable at first sight , let us use the greatest wit we can to alter it , upon farther triall we shall finde that we have but made it worse by our tampering with it . so that we alwaies finde that what-ever evil there is in the world , it is to be charged upon the incapability of the creature , not the envy or over-sig●t of the creatour . for did things proceed from such a principle as want●d either skill or goodness , that were not god. hyl. that is acknowledged on both sides . but this is the thing we sweat at , to make the phaenome●a of the world correspond with so excellent a principle . which , methinks , nothing does so harshly grate against as that law of cruelty and rapine , which god himself seems to have implanted in nature amongst ravenous birds and beasts . for things are there as he has made them , and it is plain in the talons , beaks , paws and teeth of these creatures , that they are armed fittingly for that tragicall design . besides that commission that man hath over the lives of them all . cuph. i am heartily glad to see this puzzling objection brought upon the stage ; not that i would have the cause of providence any way entangled or prejudiced , but that there is so fit an opportunity of shewing the unparallel'd usefulness ( in the greatest exigencies ) of the peculiar notions of that stupendious wit des-cartes : amongst which that touching brutes being mere machina's is very notorious . philop. so it is indeed , o cuphophron . cuph. and the usefulness here as notorious . for it takes away all that conceived hardship and misery that brute creatures undergo , either by our rigid dominion over them , or by their fierce cruelty one upon another . this new hypothesis sweeps away all these difficulties at one stroke . hyl. this is a subtil invention indeed , cuphophron , to exclude brute creatures always from life , that they may never cease to live . cuph. you mistake me , hylobares ; i exclude them from life , that they may never die with pain . hyl. why , few men but die so , cuphophron , and yet scarce any man but thinks it worth the while to have lived , though he must die at last in such circumstances . and there not being that reflexiveness nor so comprehensive and presagient an anxiety or present deep resentment in brutes in their suffering as in rational creatures , that short pain they undergo when they are devoured by one another cannot be considerable nor bear the thousandth proportion to that pleasure they have reaped in their life . so that it is above a thousand times better that they should be animated with sensitive life , then be but mere machina's . philop. truly , methinks hylobares argues very demonstratively against you , cuphophron ; and that therefore the cartesian hypothesis in this case is so far from helping out any difficulty in divine providence , that it were the greatest demonstration in the world against the goodness thereof , if it were true ; namely , that such an infinite number of animals , as we call them , capable of being so truly , and of enjoying a vital happiness , should be made but mere senseless puppets , and devoid of all the joys and pleasure of life . hyl. i expect a better answer from philotheus , or else i shall be very much left in the dark . philoth. my answer in brief is this : that this is the sport that the divine wisedome affords the contemplative in the speculation of her works , in that she puzzles them at the first sight even to the making of her self suspected of some oversight , and that she has committed some offence against the sacred nature of god , which is goodness and iustice it self ; which yet they afterwards more accurately scanning finde most of all agreeable to that rule . as certainly it is here . for what is so just as that aphorism of pythagoras his school , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the worse is made for the better ? and what so good wisedome , as to contrive things for the highest enjoyment of all ? for i say , as i said before , that divine providence in the generations of fishes , birds and beasts , cast up in her account the supernumeraries that were to be meat for the rest . and hylobares is to prove whether so many individuals of them could come into the world and continue so in succession , if they were not to be lessened by this seeming cruel law of feeding one upon another . and besides , we see sundry species of living creatures this way the most pleasantly and transportingly provided for . for how delightfull a thing it is for them by their craft and agility of body to become masters of their prey , men that make to themselves a fortune by their own wit , policy and valour , let them be judges . where something of consequence is in chace , it makes the pleasure of the game more solid , fills the faculties with more vigour and alacrity , and makes the victory more savoury and valuable . as running for a wager makes a man feel his limbs with more courage and speed , and finde himself more pleased that he has overcome his antagonist . wherefore the animal life in beasts and birds ( and they were never intended for any thing higher ) is highly gratify'd by this exercise of their strength and craft , and yet the species of all things very copiously preserved . but to complain that some certain numbers are to be lopp'd off , which notwithstanding must at last die , and if they lived and propagated without any such curb , would be a burthen to the earth and to themselves for want of food , it is but the cavill of our own softness and ignorant effeminacy , no just charge against god or nature . for the divine wisedome freely and generously having provided for the whole , does not , as man , dote on this or that particular , but willingly lets them go for a more solid and more universal good . and as for beeves and sheep , the more ordinary food of man , how often is the countrey-man at a loss for grass and fodder for them ? judge then what this foolish pity of ever sparing them would bring upon them . they would multiply so fast , that they would die for famine and want of food . hyl. what you say , philotheus , i must confess is not immaterial . but yet , methinks , it looks very harshly and cruelly , that one living creature should fall upon another and slay him , when he has done him no wrong . philoth. why , hylobares , though i highly commend this good nature in you , yet i must tell you it is the idioticalness of your phancie that makes you thus puzzled in this case . for you phansie brutes as if they were men : whenas they have no other law then the common law of nature , which is the law of self-love , the cravings of which they will satisfie , what-ever is incommodated thereby . as the fire will burn if it take hold , though to the consumption of a whole forest , notwithstanding the wood never did the fire any hurt , that it should use it so : so every animal would satisfie its own craving appetite , though it were by the devouring of all the world beside . this every sparrow , titmouse or swallow would doe . so that if you will indulge to that phancy , they are all wicked alike ; and therefore it need not seem so harsh that the devourers are also to be devoured . but it is the most true and philosophicall apprehension , to impute no more wickedness to devouring brutes then to swallowing gulfs of the sea or devouring fire . hyl. why , philotheus , that is the thing i was going to object in the next place ; i mean , as well the rage of the elements , as the wrath of wilde beasts , and several monstrosities of creatures that occurr , whether whole species or single individuals . for do not these discover some malignancy in the principles of the world , inconsistent with so lovely and benign an authour as we seek after ? euist. i can tell you an hypothesis , hylobares , that will sufficiently solve this objection , if you and i could close with it . hyl. i warrant you mean the behmenicall , the corruption of the divine sal-nitre by the rebellion of lucifer against his maker . these things i admire at a distance , euistor , but , as you say , i have not an heart to close with them . for i cannot believe that there is any might or counsell that can prevail against god ; or that he can overshoot himself so far , as to give the staffe out of his own hands in such a measure as is taught in that hypothesis . wherefore , philotheus , i desire a more credible account of these things from you . philoth. i shall offer you , hylobares , a very easie and intelligible supposition . hyl. i pray you what is it , philotheus ? i long to hear it . philoth. onely this ; that this stage of the earth and the comprehension of its atmosphere is one of the meanest , the least glorious and least happy mansions in the creation ; and that god may make one part of the creation less noble then another , nay it may be his wisedom requires it should be so at length in process of time ; as the art of painting requires dark colours as well as those more bright and florid in well-drawn pictures . therefore i say the nature of things , even of all of them , sin onely excepted , is but less good here , not truly evil or malignant . hyl. how does that appear , philotheus ? philoth. it is manifest , for example , that there is no such malignant heat as is supposed in fire , but all is sound and sacred , if it be in due measure and in right circumstances apply'd . for it is well known that the gentle and comfortable rays of the sun may be so crouded together in one point by the artifice of glasses , that they will be so furiously hot as to melt hard metalline bodies . and little question is to be made but that there are certain particles , good store , in nature , of a form long and flexible , that the ordinary heat of the sun raising into a vapour , and he or some higher principle still more strongly agitating them , will cause mighty winds and tempests , and these tempests vehemently toss the sea , and make it rage and roar . but that sea-voiages become dangerous by this means , is but the exercise of the wit and observation of man , and has occasioned a more accurate art of navigation . and if some ships notwithstanding be cast away , it ever makes the passenger that has any piety in him pay his vows at land with greater religion and devotion . and for the wrath of beasts , it has nothing more diabolicall in it then natural choler and the flames of fire , which do no more hurt then the pure beams of the sun passing through a pure glass , whose figure onely makes them burn . but the power of god indeed seems more barely set out in these fierce beasts of prey , such as the lion , bear , and tiger , and is yet more terrible in huge scaled dragons and serpents . but if these kind of creatures bear any mischief or poison in their teeth or tails or their whole bodie , that poison is nothing but disproportionality of particles to the particles of our own or other animals bodies . and nature has armed us with caution , flight and abhorrency from such dreadfull spectacles . but we must not make our abhorrency the measure and true estimate of others natures . for those poisonous creatures are not poisonous to their own kinde , and are so far from mutual abhorrency , that they are joyned in the nearest link of love that can be , whereby they propagate their species . wherefore these objects of so terrible an aspect are not evil in themselves , but being capable of the delights of the animal life as well as any other , and being so egregiously direfull to behold , as living symbols of that attribute of power unqualified with goodness , they were rightly brought into being in this region of sin , as ready instruments of divine wrath , notorious ornaments of the theatre of the world , and a great enrichment of the history of nature , which would be defective , did it not run from one extreme to another . for even variety of sweet things cloy , and there is no remedy so good as the mixture of sharp , bitter and sowr . and therefore those more sacred and congruous laws of nature are sometimes violated by her own prerogative , as is manifest in the birth of monsters ; which i look upon as but a piece of sportfulness in the order of things , as when a well-favoured boy makes a wry mouth out of wantonness , whereupon the sudden composure of his countenance into its natural frame seems the more lovely and amiable . but for these prodigious deviations , they are not many . for it is the rarity of them that invites the people to look after them . and it is a plain argument they are well pleased with these novel spectacles , they so willingly parting with their moneys to have the sight of them . for these diversities of objects in the world variously touch the minds of men , playing upon their severall affections and faculties as a musician on the sundry keys of an organ or virginals . and that stop which is a discord of it self , yet not being too long stood upon , makes the succeeding harmony more sweet . and so it is in that which is uglily defective or mis-shapen , it quickens the sense of that due shape and elegancy we see ordinarily in other things . but that there are whole nations absolutely monstrous or misshapen , such as the cynocephali , acephali , monoculi , monocoli , & the like , it will be then time enough to answer to that difficulty , when the truth of the story is cleared . the probability of which i think euistor is as able to judge of as most men , he taking so special a felicity in reading of histories . euist. that there are such monstrous nations mentioned in history , o philotheus , it cannot be dissembled . but for the credibility of the story or pertinency to this subject , that is not so clear . for in my apprehension historians do very much betray their vanity in the very circumstances of what they relate . as in the monocoli of tartarie , which , they say , have but one arm as well as but one leg ; but they adde , that they run so swift on that single hand and foot , that no horse can keep pace with them . which if it were true , what great charge could be laid against nature for making so admirable and usefull a fabrick ? there is also a people near california , called enoticoeti , which they say have long ears that reach to the very ground , but withall so large and thin and limber , that they hang like a skarf behinde or before them ; which they spread and lie in a-nights on the ground , ( if any be so foolish as to believe it : ) from whence they are called enoticoeti , as having their ears for sheets to lie in . so that when they travel they may in utramque aurem dormire , and be afraid of no contagion but what they carry with them . cuph. this is a pretty privilege , euistor . but i would be very loth to be so liable to be lugg'd by the ears up and down as they are , for all their security of wholesom sheets . euist. for my part , i must confess , i look upon it as a very fable ; as i do also upon those several stories of the monoculi . and sr iohn mandevill , to outbid the mendacity of all his predecessours , thought it not enough to feign nations with one eye in their heads onely , but also such as had none at all , but onely two holes like empty sockets where the lights should be placed . but to give you my conjecture , i think the first occasion of this fable of the monoculi was raised from the scythian arimaspi , which were famed to be such , and indeed have their name from thence , as eustathius notes upon dionysius afer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philop. what 's that , euistor ? euist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scythian language is as much as one , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say an eye . so that arimaspus signifies as much as one-ey'd . and aeschylus in the same authour calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one-ey'd army , as being excellently-well-exercised archers , and having by frequent winking on one eye lessened it so much as in a manner to have lost the use of it . i believe there is no more in it then this ; and can hardly conclude with eustathius , that in process of time they begot children quite deprived of one of their eyes . but be that how it will , that was no fail of nature , but a fault of their own . but surely from such slight hints as these might so many loud lies be spred abroad in the world . and when they had once brought it to one eye , they might then place it according to the easiness of their phancy , not on one side of the nose , but , as pliny does those of the arimaspi , in the midst of their forehead . and as for the acephali , they might be nothing but some strong hutchback'd people , that having their heads very low and their shoulders high , men in humour and derision might say that they had their mouths in their breasts and their eyes in their shoulders . for men love to express themselves so as to raise admiration . and lastly , for the cynocephali , it is a thing incredible , and betrays the falseness by the circumstances of the report . as that they understand one another by barking and howling , and partly by signs with their hands and fingers ; that they have long tails like dogs , and that they engender as dogs do , and that the humane way is by them , forsooth , accounted more shamefull and dishonest . i believe the truth of the existence of those apes that are called cynocephali gave the first ground to this amplify'd fable ; which you may see more enlarged in eusebius neirimbergius , but rejected even by him as a vain report . and as the cynocephali are but brutes , so i conceive those terrible men with horns beyond cathay , and those humane shapes with long tails that straggle on the mountainous parts of the island borneo , with other sportfull variations and deviations from the usual figure of man , were but so many several kinds of satyrs , monkeys and baboons , that are of a middle nature betwixt men and beasts , as the sundry sorts of plant-animals are betwixt beasts and trees . and as the perfectest of plant-animals come very near an absolute animal , as the boranetz not far from the caspian sea amongst the tartars ; so the perfectest of satyrs and apes may very well come so near mankinde that they may be suspected to be of humane race . but that they can ever be improved to the accomplishment of a man , i think as little probable , as the turning of a zoophyton into a perfect animal . philop. on my word , hylobares , euistor has laid about him more then ordinary in this point . hyl. i must confess , philopolis , that euistor has spoke so probably touching these stories of humane monstrosities , that i cannot have the face upon so uncertain reports to lay a charge against providence , whose exactness is so conspicuous in things of assured and certain knowledge . and therefore i would now pass from this classis of natural evils , if that three more of this kinde ( if i may call them all natural ) did not forcibly detain me . for indeed they are such as do more amuze me and dissettle me then any i have yet proposed . philoth. i pray , what are those , hylobares ? hyl. that sad spectacle of natural fools , of mad-men , and of men from their very childhood irreclamably wicked . i cannot devise how such phaenomena as these can well comport with so benign a providence as you seem to plead for . to me , philotheus , they are the most dismall sights in the world . philoth. and , to deal ingenuously with you , hylobares , there is nothing does more contristate and melancholize my spirit then any reflexions upon such objects . but yet i cannot conclude but that god may be exactly good and just in his dealings with men for all this . for we must consider that mankinde by their fall are lapsed into a parallel condition with that of beasts in a manner , and , by their being invested with these terrestrial induments , do put themselves into all those hazards that the brutal life is obnoxious to , that is to say , not onely the diseases of the body , but the maladies also of those better faculties of perception and imagination , of natural wit and sagacity , and of natural humour and disposition . the distemper of any of these seizes the soul , if it meet with so ill a fitted body . for we see that some beasts are egregiously more sottish and slow then others of their own kinde , and more mischievous and unmanageable , as is observable in dogs and horses . and several brutes are capable of becoming mad . these mischiefs follow this terrestrial fate of things , which none can be secure from but those that inhabit not in these houses of clay . and who knows but he that is born a natural fool , if he had had natural wit , would have become an arrant knave ? which is an hundred times worse . and to have been in a capacity of being good , and yet to range out into all manner of wickedness , is more horrible then to have ever had a senselesness of what is pious and vertuous uninterruptedly from the very birth . and as for mad-men , it is notoriously known that the greatest cause is ordinarily immorality , pride , the want of faith in god , or inordinate love of some outward object . but no madness but that which is purely a disease is to be charged upon providence : for which there is the like apologi● as for other diseases ; which if we should admit they did not always good to the afflicted , yet it cannot be denied but that they do very naturally tend to the bettering of the spectatours , as this sad object of madness ought to doe ; to make men humble and modest , and masters of their passions , and studious of purification of soul and body , and close adherers to the deity , that so horrid a distemper may never be able to seize them ; to keep down the ferocity of desire , and to be wholly resigned to the will of god in all things , and not to seek a man's self no more then if he were not at all ; not to love the praise of men , nor the pride of the world , nor the pleasures of life , but to make it his entire pleasure to be of one will with his maker , nor to covet any thing but the accomplishment of his will in all things . hyl. this divine madness , you will say , philotheus , will extinguish all natural madness , as the pure light of the sun does any course terrestriall fire . philoth. this divine sobriety , hylobares , will keep our animal spirits safe and sober . bath . i conceive , philotheus , that hylobares may not call that excellent state of the soul a divine madness out of any reproach to it , but for the significancy of the expression . for madness is nothing else but an ecstaticalness of the soul , or an emotion of the minde , so that a man is said not to be himself , or to be beside himself . the misery of which in natural madness is , that he being thus unhindged , he roves and is flung off at randome whither it happens , or lock'd into some extravagant phancy or humour that is to no purpose , or else to ill purpose . but divine madness is , when a man by studiously and devotionally quitting himself and his own animal desires through an intire purification of his spirit , being thus loosened from himself , is laid fast hold on by the spirit of god , who guides this faithfull and well-fitted instrument , not according to the ignorant or vicious modes of the world , but his motions keep time to that musick which is truly holy , seraphicall and divine , i mean , to the measures of sound reason and pure intellect . hyl. i meant no worse , bathynous , then you intimate ; but you have apologized more floridly and rhetorically for me then i could have done for my self . and therefore this rub being removed , i beseech you , philotheus , proceed in your well-begun apologie touching those difficulties in providence which i last propounded . philoth. i will adde therefore these two considerations . first , that this life is short , and that no more is required of these ill-appointed persons for wisedom and vertue then proportionally to the talent committed to them . so that their danger is diminished according to the lessening of the measure of their capacities . secondly , that it is our phancie rather then our reason that makes us imagine these objects so much more sad and deplorable , then what we see in the ordinary sort of men . for , as i was intimating before , which of these two is the more deplorable state , to be a fool by fate or upon choice ? and are not all things toies and fools-baubles and the pleasures of children or beasts , excepting what is truly moral and intellectual ? and how few , i pray you , amongst many thousands do seriously spend their studies in any thing weightily moral or intellectual , but fiddle away their time as idlely as those tha● pill straws or tie knots on rushes in a fit of deliration or lunacy ? the wits of this age contend very much for this paradox , that there is no other happiness then content ; but it is the happiness of natural fools , to finde their content more easily and certainly then these very wits . and there is in this case much the same reason of mad-men as of fools . and what is the gaudiness of fools coats but the gallantry of these wits , though not altogether so authentickly in fashion ? besides , this may excuse providence something , that the generality of men do usually flock after fools and mad-men , and shew themselves delighted with the object . bath . they are pleased , it may be , to see some more mad and sottish then themselves , and so congratulate to themselves the advantage and preeminency , as they phansie , of their own condition . hyl. it may be they approch to them as to alluring looking-glasses , wherein they may so lively discern their own visages . philoth. you may have spoken more truly in that , hylobares , then you are aware of , saving that generally men are more foolish and mad then these looking-glasses can represent them . nihil tam absurdè dici potest quod non dicatur ab aliquo philosophorum , is a saying of cicero . and if the philosophers themselves be such fools , what are the plebeians ? could ever any thing more sottish or extravagant fall into the minde of either natural fool or mad-man , then , that the eternall god is of a corporeall nature and shape ; that the world and all the parts of it , the organized bodies of men and beasts not excepted , are the result of a blinde iumble of mere matter and motion without any other guide ? what more phrantick then the figment of transubstantiation , and of infallible lust , ambition , and covetousness ? or what more outrageous specimen of madness , then the killing and slaying for the non-belief of such things ? a man is accounted a natural fool for preferring his bauble before a bag of gold ; but is not he a thousand times more foolish that preferrs a bag of gold , a puff of honour , a fit of transient pleasure , before the everlasting riches , glory and joys of the kingdome of heaven ? no man wonders that a mad-man unadvisedly kills another ; and if he did it advisedly and of set purpose , yet it being causelessly and disadvantageously to himself , he is reputed no less mad . how notoriously mad then are those that , to their own eternall damnation , depopulate countries , sack cities , subvert kingdoms , and not onely martyr the bodies of the pious and righteous , but murther the souls of others , whom by fraud or violence they pollute with idolatrous and impious practices ; and all this for that gaudy bauble of ambition , and a high conceit of one vniversal spiritual monarch , that ought to wallow in wealth , and tumble in all the fleshly and sensual delights of this present world ? wherefore , to speak my judgement freely , hylobares , seeing that there would be such abundance of men mad and foolish and wicked according to the ordinary guize of the world , it does not misbeseem the goodness of providence to anticipate this growing degeneracy in some few , by making them fools and mad-men as it were by birth or fate : that folly and madness being represented to the sons of men in a more unusual disguise , by hooting at it , they may doe that piece of justice as to reproch themselves thereby , who are upon their own cost and charges more reprehensibly wicked then they that never came within any capacity of being vertuous , ( if there be any such ) and more outrageously mad and abominably sottish in the eyes of him that can judge rightly , then any natural fool or bedlam ; or rather , that using that seasonable reflexion which plato somewhere commends upon the consideration of the ill carriage of others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they may finde by such analogies as i have hinted at , that they are far worse fools and mad-men then are hooted at in the streets , and so for very shame amend their lives , and become truly wise and vertuous . for what can be more effectuall for the raising an horrour and detestation of what is ugly and dishonest in our selves , then the reflexion , that what we so abhorr in others is more in our selves both as to degrees and other circumstances ; and that whereas others may seem an object of pity , our selves deserve the highest reproof and scorn ? so that you see , hylobares , that even in these pieces of providence that seem most forlorn , most dark and desperate , a very comfortable account of the divine goodness does unexpectedly emerge and shine forth . which would still clear up into a more full satisfaction , the more leisure and ability we had to search into things . but if you cannot keep your eye from being fixed on the black side of providence rather then on the bright side thereof , and must ruminate on the particular evils of plagues and pestilences , of war and famine , of devouring earthquakes , of that cruel and savage custome of both birds , beasts and fishes , in preying and feeding one upon another , which is a shadow of the most outrageous violence and iniquity imaginable ; if you will melancholize your phancie with the remembrance of the groans of the maimed and sick , the dread of ravenous beasts and poisonous serpents , the destroying rage of the elements , the outrageousness of the distracted , and the forlornness and desolateness of that forsaken habitacle , the body of a natural fool , ( whom therefore we most usually call a mere body ; ) this consideration also has its grand use , and it is fit that so sunk a condition of mankinde as this terrestriall life is should be charged with such a competency of tragicall fatalities as to make the considerate seriously to bethink himself of a better state , and recount with himself if he be not , as they say , in a wrong box , if he be not stray'd from his native countrey , and therefore , as the platonists exhort , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he ought not seriously to meditate a return , and to die betimes to this world , that death at last striking off the fetters of this mortal body , the soul may emerge far above the steam of this region of misery and sin. o praeclarum diem , cùm ad divinum illud animorum concilium coetúmque proficiscar , cúmque ex hac turba ac colluvione discedam ! euist. it is part of that excellent speech of cato to scipio and laelius . what say you now , hylobares , to philotheus his assoiling these your last and most puzzling and confounding difficulties about natural evils ? hyl. i say philotheus discourses excellently well , euistor , and beyond my expectation . and i cannot deny but that there being such a lapsed state of mankinde , that providence upon this supposition does manage things to the best even in those phaenomena we call natural evils ; and that the frame of things , taking them in their full comprehension , could scarce be better , so far as my understanding reaches , then it is . but the greatest difficulty of all remains touching this sinfull lapse , ( which is the second head of evils i had in my thoughts to propose to philotheus ) that providence should ever suffer so abominable , so diabolicall and destructive a thing as sin ever to appear on this stage of the universe : a thing that has brought in such a tragicall train of miseries upon us , and is in it self so detestable and hatefull both to god and man. i know not how to make sense of these things . cuph. i am even glad at heart to see hylobares so much puzzled with this difficulty , it giving me the opportunity , with philotheus his leave , to raise him into as high a pleasure by the agreeableness and perspicuity of the solution . and , methinks , i finde upon me a very great impetus of spirit to doe him this friendly office . philoth. i pray you proceed then , cuphophron ; i hope your success will be the better . cuph. that i shall doe right willingly : for i hold it a matter of great importance , that mankinde have a right understanding of one another's actions and manners , and that they be not over-harshly censorious , and think every thing infernall and diabolicall that is not in so high a degree good as the rest . for my purpose is , o philopolis , to clear unto the world such principles as may sweeten the passions of men , or excite in them onely the sweet passions , and take off all anger , hatred , and indignation against their mutuall carriages ; that seeing so little hurt done or meant , they may live quietly and neighbourly one with another . philop. that is an excellent plot , o cuphophron , and very advantageous to as many of us justices of peace as desire to get as much time as we can to bestow upon the more profitable parts of philosophy . but i would rightly understand this plot of yours . cuph. i perceive hylobares ( which is a symptome of his great sense of vertue ) looks upon that which we ordinarily call sin or wickedness to have such an essential and infernal poison and hellish perverseness in it , so abominable and detestable , and so contrary and repugnant to the nature of god , that it seems a contradiction that they should both coexist in the world together , but that the wrath of the almighty ought to have thunder-struck or stifled so horrid a monster in the very birth , not onely by reason of those natural evils it unavoidably brings upon mankinde , but even for its own diabolical vgliness and detestableness . but for my part , gentlemen , i commend his zeal more then his judgement , in his adhering to so groundless an imagination . sophr. i wish , cuphophron , you beginning so daringly , that your judgement do not prove as little as your zeal . you are such an extoller of the sweet passions , and so professed an enemy to those more grim and severe ones , that i fear , to bid adieu to them for the milder repose of our mindes , you would persuade us to shake hands and be friends with sin it self . cuph. you know not what i would , sophron , nor i scarce my self ; but something i am very big of , and desire your assistence or patience in my delivering of my self of it . hyl. i pray you let it be neatly then , and a cleanly conveiance , o cuphophron . cuph. it shall be very dry and clean . for it shall be onely a disquisition touching the mere nature of sin and wickedness , in what it consists : whence we shall make the duest estimate of the poison of its condition . and i wish my breath may be as gratefull and agreeable to your eares , as this fresh evening-aire , wafted through the sides of my arbour , and steeped in the cooling beams of the moist moon , ( whose strained light through the shadow of the leaves begins to cast a tremulous chequer-work on the table , our clothes and faces ) is delightfull and comfortable to my heated temples . philop. it begins indeed to be late of the night , cuphophron , but it is not the less pleasant to continue our discourse in this chequer'd moon-shine , especially you having thus raised our expectations . wherefore i pray you proceed . cuph. in my judgement no man has so luckily pointed at the true nature of wickedness as mercurius trismegistus , in that short saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that wickedness is connate or natural to beasts . which yet i am so far from believing in that sense the words sound in , that i hold it incompetible to them . but rather , as that mirrour of wisedom , moses , has defined in his law , when the leprosie is all over a man , no part untainted , that he is to be reputed as clean ; so brutes , who are constituted onely of sense and the animal affections , without any participation of an higher principle , they are uncapable of sin. and if there were any rational animals , be they in what shape they will , from the sight of whose mindes that higher principle was ever excluded fatally and naturally , they would be as the mosaicall leper , or rather as an ordinary brute , devoid both of sin and conscience , relishing onely the laws of the animal life : wherein when we have considered how much there is of the divine wisedome and goodness that contrived them , we shall not have so venemous a conceit concerning the creation of god , or be cast upon manicheism or gnosticism , phansying the sign of the devil's paw , or senting the sulphur of hell in every thing as strongly as the bishop's foot in milk burnt to the skillet bottom . nay , i may say that those mysterious depths of satan which the theosophers so diligently discover , such as are ipseity , egoity , or selfishness , it is nothing else but that sovereign or radicall principle in the animal life , which is self-love . of which if there be no necessity in nature that it should be , ( as indeed we see sometimes the affections of creatures to be carried out so to others that they forget themselves ) yet it was fit for divine providence to settle this principle in them all , that every thing should love it self very heartily and provide for it self ; as the roots of trees without all scruple draw to themselves all the nourishment they are capable of , not regarding what tree withers , so they flourish , in which notwithstanding there is nothing of either devil or sin. but now that providence did very well in implanting so smart a self-love in every animal , is manifest . for those more notable functions of the animal life , such as depend on strength and agility , craft and sagacity , could not be exercised to any considerable degree without this principle . a crow would not have the heart to pick at a worm , nor a swallow to snatch at a fly. and there is the same reason for those more notable and industrious insidiations of other stronger and more crafty creatures that hunt after their prey . besides , every animal in respect of it self has in some sense or measure a resemblance of that divine attribute of omnipresence ; for be it where it will , it cannot leave it self behinde . wherefore it is fit it should be indued with this great love and care of it self , being in a more constant readiness to pleasure , help and provide for it self then for another . lastly , it is a thing unimaginable , unless brutes were indu'd with intellectual faculties , ( and then they would be no longer brutes ) that they should be able to have so free and reflexive cogitations as to seek the emprovement and live in the sense of the publick good . and if their thoughts and phancies were always taken up or gadding after the welfare of others , the height of life and joy in every one would much be diminished and obscured . for phancy is far weaker then the present sense of the body : and if you would have it any thing strong , how calamitous must the lives of these animals be , who must die , must be maimed and suffer mischief , as often as any of their fellow-animals suffer any of these things ? wherefore it is better for the whole generations of brute animals , that every one love and regard it self , then that they be all distracted and tortured with ineffectual thoughts concerning the welfare of others . we see therefore , o philopolis , the wisedome and benignity of providence , that has so firmly engrafted this principle of self-love , the root of undisturbed joy and of self-preservation , in the animal life . from whence is also in animals that eminent love of their young , and their kindness and tameness to them that feed them . and for those passions in animals that look more grimly and infernally on 't , or at least seem to have a more nauseous and abominable aspect , as wrath , envy , pride , lust , and the like , they are but the branches or modifications of this one primitive and fundamental passion , self-love . for what is wrath , but self-love edged and strengthned for the fending off the assaults of evil ? what envy , but self-love grieved at the sense of its own want , discovered and aggravated by the fulness of another's enjoyment ? what pride , but self-love partly desiring to be the best or to be approved for the best , and partly triumphing and glorying that it is now become none of the meanest ? and , lastly , what is lust , but self-love seeking its own high delight and satisfaction in the use of venery ? these are the main misshapen spawn of that monstrous fiend , that deeply-couched dragon of hell , self-love ; which if we eye more accurately , we shall find as necessary and usefull in the animal life as the mother that bears them . for as for wrath , and also craft , ( which i forgot to mention before ) it is plain they are as unblameable in beasts as prudence and valour in men . and for pride and gloriation , it is but a natural spur to quicken their animal powers , or but the overflowing of that tickling sense they have of those perfections nature has bestowed upon them ; and shews how mightily well-pleased they are with them , and what thankfull witnesses they are of that goodness and wisedom that framed them . and for lust , who dare blame it in the brute creature , there being distinction of sexes , fitness of organs , and sufficiency of spirits prepared by the divine wisedom in nature for it ? besides that it is one of the most important acts , as well as accompanied with the greatest and most enravishing joy that the animal life will afford . a matter of that consequence , that the generations of living creatures would cease to be without it ; and the sun and moon be constrained once again to shine on an empty earth ; and the shadows of the trees to shelter nothing but either the trees themselves , or the neighbouring herbs and flowers . that which looks most like a fury of all this litter is envy ; which as bad as it is , yet methinks aristotle slanders it , whiles he would make it such a passion as was not raised from the sense of our own want , but merely out of the sense of another's good , without reference to our selves ; which for my part i look upon to be such a monster as i suspect is scarce to be found in the regions of hell. philop. that 's a marvellous charitable conceit of your's , cuphophron . cuph. but that envy that is , o philopolis , is a genuine result of the animal life , and more usually in a passive melancholick spirit , and is a grief arising from the sense of our want discovered , as i said , and set off more stingingly to us by the more flush and full representations of another's happiness . but that there should be any more wickedness in grief then in joy , or in pain then in pleasure , is a thing my understanding cannot reach to . for then repentance it self would be a sin. sophr. it 's well you pass so favourable a censure on those more sowr passions , o cuphophron ; i thought you had been onely for the sweet affections . cuph. it is in virtue of the sweet affections , o sophron , that i speak so favourably of the sowr . but to tell you the truth , i had rather give them good words at a distance , then to receive them into my house , or entertain any more inward familiarity with them . to my peculiar temper they are but harsh guests . sophr. i have but interrupted you , cuphophron , i pray you go on . cuph. wherefore we conclude that no branch of the animal life is simply sinfull , poisonous or diabolicall , they being really the contrivances of the good and wise god in the frame of nature , or else the necessary sequels of such contrivances . and that therefore those men that are so strongly enveagled in the pleasures and allurements of this lower life are rather lapsed into that which is less good , then detained in that which is absolutely evil . and it is but a perpetuall gullery and mistake , while they are so hugely taken with so small matters , they being in the condition , as i may so say , of children and fools , of whom it is observed , that a small thing will please them : though it be a doubt whether these things be so small and contemptible , if that be true that the divinest of philosophers have asserted , that the whole world and the parts thereof are but so many symbols and sacraments of the deity ; every thing being either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some more perfect image , or at least some picture , shadow , or footstep of the divinity . upon which if our eyes be stayed and our affections entangled , as it is a real testimonie of our approvement of the excellency of the archetype , so are we in some meaner sort religious , we adoring thus and doting upon these congruous gratifications we receive from these particular shadows of that perfect good , untill we are called up to an higher participation of him . but that even those that seem to flie from god seek after him in some sort , is apparently necessary , there being nothing but himself , or what is from him , in the world : otherwise he could not be that absolutely-perfect good , whose goodness , wisedome and power fills all things . and i think there is no perceptive being in the whole universe so estranged from its original , but it is either courting or enjoying these or some of these attributes in some rank and measure or other , they ever trying and proving what they can doe in matters of either pleasure , wit , or dominion . and the sincere and undistracted fruition of any one part of any of these has so mightily taken up the minds of some men in complexion fitly framed for such delights , that they have sacrificed even their lives , liberties and fortunes , to these slighter glimpses of the great godhead , whom they thus unwittingly and unskilfully seek to adore , and so become in a sort religious martyrs for a part , which they that make profession of their love and honour of the entire deity seldome are persuaded to undergoe . now sith it is something of god that the mindes of all spirits ( even of those that seem to be in actual rebellion against him ) are set after , it is a very hard thing to find out how he should look upon himself as disesteemed , whenas all the creatures are mad after something or other of his , most religiously prizing it even above their own beings . for it is onely their ridiculous mistake to cleave to that which is of less worth and moment , and therefore deserves laughter and pity more then fury and revenge . not to adde what a childish and idiotick conceit it is , to phansie god in the similitude of some aged tetricall person , impatient of and obnoxious to affronts and injuries ; w●en neither any can be really done him , nor any is intended against him ; but men out of a debasing modesty or laziness of spirit take up with smaller good things , when they may be more welcome to greater . which solution as it may well satisfie hylobares touching his querie , why god almighty did not at the first appearance of sin straightway with sulphureous thunderbolts strike it dead upon the spot ; so it may be also an excellent antidote against the rage of the more grim and severe passions , mitigate the harshnesses of severall disgusts in humane life , and generally sweeten the conversation of men one with another . hyl. sweet cuphophron and mellifluous , young nestor in eloquence , that hast conceived such raised notions from the wafts of the evening-air and the chequered moon-shine , whose tongue is thus bedew'd with bewitching speech from the roscid lips and nectarine kisses of thy silver-faced cynthia ! but dost thou think thus to drown our sense of solid reason by the rapid stream or torrent of thy turgid eloquence ? no , cuphophron , no : one touch of right reason will so prick the tumour of thy brain thus blown up by the percribrated influence of thy moist mistress , the moon , that these notions that look now so fair and plump , shall appear as lank and scrannell as a calf that sucks his dam through an hurdle ; and all thy pretences to right ratiocination shall be discovered as vain and frivolous as the idlest dream of endymion . sophr. in the name of god , what do you mean , hylobares , to answer so phantastically in so serious a cause ? hyl. did not he begin thus , o sophron ? i onely answer my phantastick friend according to his own phantastry . which yet you may observe i have done very hobblingly , it being out of my rode . but yet the sense is very serious and in earnest , viz. that it is a kinde of lunacy , not reason , that reigns thus turgidly in cuphophron's copious harangue ; that is , in brief , he seems in this rapture , be it from what influence it will , to be wittily and eloque●tly ●ad . sophr. nay , if you mean no otherwise then so , it 's well enough ; but it beginning to be late , it had been better expressed in shorter terms . and i pray you , hylobares , since you think cuphophron mad , make him sober by discovering to him his deliration . hyl. i hope i shall very briefly discover it to the rest , but i know not how far he may be in love with his own lunacy . that there is no poison or harm in any of the animal functions or passions , i easily grant him , and it may be the least in the sweetest . for i was before convinced by philotheus that there is nothing substantially evil in the world. but it is immensely manifest , that those things that are good in themselves , yet by misapplication or disproportion may cause that which is unsufferably naught . as in a musical instrument whose strings are good and the stick good , yet if they be touch'd upon when they are out of tune , what more harsh and intolerable ? and so may the exercise of the animal functions or passions , though good in themselves , yet if they be either set too high , or exercised upon undue objects or in unfitting circumstances , become very nauseously evil . to spit is one of the animal functions , good and usefull in it self , and to spit into the mouth of a dog and clap him on the back for encouragement , is not indecorous for the man , and gratefull also to the dog : but if any one had gone about to spit into cuphophron's mouth , and clap him on the back to encourage him in that rapturous oration he made , he would have thought it an intolerable absurd thing , and by no means to be suffered . cuph. why , so far as i see , hylobares , that was needless ; you making as if dame cynthia , aliàs diana , had spit into my mouth already , and clapt me on the back , as one of her hunting-dogs , and so put me into this loose rhetoricall career . hyl. something like it , cuphophron , it may be . but now you are out of this career , how do you like this instance of the exercise of the animal functions , that men and women should stale and dung ( like mares and horses in a stable ) in any room or company they came into ? it is something a course question , cuphophron , but very substantially to our purpose . cuph. that 's stinkingly naught , hylobares . hyl. but they then but exercise their animal functions . and were that quicker sense revived in us whereby we discern moral good and evil ; adultery , drunkenness , murther , fraud , extortion , perfidiousness , and the like , all these would have infinitely a worse sent to our souls , then this which you say is so stinkingly evil can have to our noses . and yet in all these things there is nothing but an undue vse of the animal faculties . and forasmuch as order and proportion and the right congruity of things are those things in the world which are the most intellectual and divine , the confounding and opposing of these must be the greatest opposition and contradiction that can be made or devised against the divine intellect or eternall godhead . for although the faculties of the soul of man be but gradually differenced as to goodness , that is to say , that some of them are better then other some , others onely less good : yet the incongruity and disproportionateness of the use of them are diametrically opposite to the congruity and proportionateness of their use , and have the greatest contrariety that can be betwixt good and evil ; and are really such , the one good , the other evil , not a less good onely . sophr. excellently well argued , hylobares i and it was as seasonably intimated at first , that there is a sense in a man , if it were awakened , to which these moral inc●ngruities are as harsh and displeasing as any incongruous object , be it never so nauseous , is to the outward senses . but a mere notional or imaginary apprehension or conception of these moral congruities and incongruities does not reach that due antipathy we ought to have against sin and wickedness : whereby also we do more lively understand how contrary and repugnant they are to the will of god. but besides this fallacy in general , hylobares , there were severall particular passages , in my minde , very rash and unsound ; but especially that , which makes our inordinate adhesion to some parts of the creation a religious worship or service of god. bath . there may be some shew of wit in such like conceits and expressions ; but undoubtedly , o sophron , such exorbitant adhesions to the creature is so far from being the due worship of god , that it is down-right idolatry . for neither the whole creature nor part is god himself . and therefore to love them more highly and affect them more devoutly then the pure godhead , that is to say , to love them most of all , is to doe that honour to them which is onely due to god. which is to play the idolater . sophr. that is very true , bathynous , and the same that the apostle glances at , when he calls covetousness idolatry . bath . that also , o sophron , is very perversly and un-platonically done of cuphophron , that , whereas the platonists from that notion of things having some similitude or at least some shadow of the divinity in them , would draw men off from the doting on these meaner objects , that they might approch nearer the pure and essential fountain of these more minute delights , and enjoy them there more fully and beatifically ; he by a strange rapturous rhetorick and perverted ratiocination would charm them in the present enjoyment of these smaller perfections , and fix them down to that , which ought onely to be a footstool to stand upon to reach higher . philop. gentlemen , although the wit and eloquence of cuphophron's harangue is indeed notable , and your opposing so diligently the ill consequences of his enthusiastick rhetorick very commendable : yet i must crave leave to profess , that i take his sophistry to be so conspicuous , that i think it not needfull for any body more operosely to confute it . i believe it was onely a sudden rapture , a blast that came with this evening-aire , and will be blown over again with the morning-winde , and this influence of the moon dried quite up by the greater heat and warmth of the next meridian sun. cuph. indeed , philopolis , it was a very sweet waft , and smelt wonderfull odoriferously of the eglantines and honey-suckles . but if it be not so salutiferous , i wholly submit it to your severer judgements . hyl. in the mean time i am quite at a loss for satisfaction touching the weightiest difficulty i have yet propounded , viz. how it can be consistent with the nature of god , who is goodness it self , to permit sin in the world , if it be so real an evil , and not onely a less good , as cuphophron's inspired muse , like a bird of athens , has so loudly sung to us this moon-shine night . philop. i pray you , hylobares , make your address to philotheus : you know how successfull he has been hitherto . philoth. if that would quiet your minde , hylobares , i could indulge to you so far as to give you leave to think that , although sin be in it self absolutely evil , ( as being an incongruity or disproportionality onely betwixt things , not the things themselves , for all things are good in their degree ) yet the motions , ends or objects of sinfull actions are at least some lesser good : which i charitably conceive may be all that cuphophron aimed at in that enthusiastick hurricane he was carried away with , and all that he will stand to upon more deliberate thoughts with himself . cuph. yes , i believe it will be thereabout to morrow morning , after i have slept upon 't . and i return you many thanks , philotheus , for your candid interpretation . philoth. but methinks the question is in a manner as nice , why god should suffer any creature to chuse the less good for the greater , as permit him to sin . for this seems not according to the exactness of a perfectly-benign providence . hyl. you say right , philotheus ; and therefore if you could but clear that point , i believe it will go far for the clearing all . philoth. why , this scruple , hylobares , concerning the souls of men , is much-what the same ( if not something easier ) with that concerning the bodies of both men and beasts . for the omnipotency of god could keep them from diseases and death it self , if need were . why therefore are they subject to diseases , but that the wisedome of god in the contrivance of their bodies will act onely according to the capacity of corporeal matter ; and that he intends the world should be an automaton , a self-moving machina or engine , that he will not perpetually tamper with by his absolute power , but leave things to run on according to that course which he has put in nature ? for it is also the perfection of his work to be in some sort like its artificer , independent ; which is a greater specimen of his wisedome . hyl. but you should also shew that his goodness was not excluded the consultation , o philotheus . philoth. no more is it , so far as there is a capacity of its coming in , for any thing that humane reason can assure it self to the contrary . for let me first puzzle you , hylobares , with that position of the stoicks , that the minde of man is as free as iupiter himself , as they rant it in their language , and that he cannot compell our will to any thing , but what-ever we take to must be from our own free principle , nothing being able to deal with us without our selves : as a man that is fallen into a deep ditch , if he will not so much as give his fellow his hand , he cannot pull him out . nor may this seem more incongruous or inconsistent with the omnipotency of god , then that he cannot make a square whose diagonial is commensurate to the side , or a finite body that has no figure at all . for these are either the very essence or the ess●ntial consequences of the things spoken of , and it implies a contradiction they should exist without them . so we will for dispute sake affirm , that liberty of will is an essential property of the soul of man , and can no more be taken from her , then the proper affections of a geometricall figure from the figure ; unless she once determine , or intangle her self in fate , which she cannot doe but of her self , or else fix herself above fate , and fully incorporate with the simple good. for , to speak pythagorically , the spirits of men and of all the fallen angels are as an isosceles betwixt the isopleuron and scalenum , not so ordinate a figure as the one , nor so inordinate as the other ; so these spiri●s of men and angels are a middle betwixt the more pure and intellectual spirits uncapable of falling from , and the souls of beasts uncapable of rising to the participation of divine happiness . wherefore if you take away this vertible principle in man , you would make him therewithall of another species , either a perfect beast , or a pure intellect . hyl. this opinion of the stoicks is worth our farther considering of . but in the mean time why might not man have been made a pure intelligence at first ? philoth. why should he so , hyloares , sith the creation of this middle order makes the numbers of the pure intellectual orders never the fewer ? not to adde , that your demand is as absurd as if you should ask why every flie is not made a swallow , every swallow an eagle , and every eagle an angel , because an angel is better then any of the other creatures i named . there is a gradual descension of the divine fecunditie in the creation of the world. hyl. this is notable , philotheus , and unexpected . but were it not better that god almighty should annihilate the individuals of this middle vertible order , as you call it , so soon as they lapse into sin , then let such an ugly deformity emerge in the creation ? philoth. this is a weighty question , hylobares ; but yet such as , i hope , we both may ease our selves of , if we consider how unbecoming it would be to the wisedome of god to be so over-shot in the contrivance of the creation , as that he must be ever and anon enforced to annihilate some part of it , as being at a loss what else to doe , and if they should all lapse , to annihilate them all . hyl. why ? he might create new in a moment , philotheus . philoth. but how-ever these would be very violent and harsh , though but short , chasma's in the standing creation of god. i appeal to your own sense , hylobares , would that look handsomely ? hyl. i know not what to think of it . besides , if that were true that some philosophers contend for , that all the whole creation , as well particular souls and spirits as the matter and universal spirit of the world , be from god by necessary emanation , this middle vertible order can never be turned out of being . but that the stability of god's nature and actions should not be according to the most exquisite wisedome and goodness , would be to me the greatest paradox of all . philoth. why , who knows but that it is better for them to exist , though in this lapsed state , and better also for the universe , that so they may be left to toy and revell in the slightest and obscurest shadows of the divine fulness , then to be suddenly annihilated upon their first lapse or transgression ? for to be taken up with a less good is better then to be exiled out of being , and to enjoy no good at all . hyl. that it is better for them is plain according to the opinion of all metaphysicians : but how is it better for the universe , philotheus ? philoth. how do you know but that it is as good for the universe , computing all respects , if it be not better ? and that is sufficient . for man is betwixt the intellectual orders and the beasts , as a zoophyton betwixt the beasts 〈◊〉 the plants . i demand therefo●● , if the zoophyta some of them 〈◊〉 degenerate into mere plants , while others emerge into the condition of animals , and so they should ever and anon be ascending and descending , what great hurt were done : what contradiction to the divine goodness would there be in this ? hyl. i confess , philotheus , i see no great hurt in that . philoth. man therefore being of such a mixt nature , and of so invincible a freeness , that he may either associate himself with angels , or sort himself with apes and baboons or satyrs of the wood , what more hurt is there , he so doing , then that there are apes and baboons already ? and who can tell just how many there ought to be of any of those orders ; or why there must be just so many orders of apes or satyrs , and no more ? hyl. i must confess it were a rash charge against providence on this account , and hard to prove but that it is indifferent , as touching individuals of this or that order , to have some thousands more or some thousands less , it may be myriads , and yet the good of the universe much-what alike concerned in either number . and there is the same reason proportionally touching the number of the orders themselves . such variations as these , it 's likely , may not bear so great stress with them , as to force god to betake himself to that extremest of remedies , annihilation . philoth. but now in the second place , hylobares , supposing mankind of a vincible freeness or liberty of will ; what , would you have god administer some such powerfull philtrum to all of them , that he might even force their affections towards those more precious emanations of himself which are more properly called divine ? hyl. yes , philotheus , i would . philoth. but i much question how this will alwaies consist with the divine justice . for i think it as incongruous that the divine goodness should alwaies act according to the simplicity of its own nature ; as it is unnatural for the beams of the sun to be reverberated to our eyes from severall bodies variously surfaced in the same form of light , and not to put on the face of divers colours , such as yellow , green , red , purple , and the like . for as the various superficies of bodies naturally causes such a diversification of pure light , and changes it into the form of this or that colour ; so the variety of objects the divine goodness looks upon does rightfully require a certain modification and figuration of her self into sundry forms and shapes , ( as i may so call them ) of vengeance , of severity , of justice , of mercy , and the like . this therefore is the thing i contend for , that free agents , such as men and angels , may so behave themselves in the sight of god , that they will become such objects of his goodness , that it cannot be duely and rightfully expected that it should act according to its pure and proper benign form , dealing gently and kindly with all the tenderness that may be with the party it acts upon ; but it must step forth in some of those more fierce and grim forms , ( i speak after the manner of men ) such as vengeance and iustice. and i will now put a case very accommodately to our own faculties . suppose some vertuous and beautifull virgin , royally descended and princely attired , who , venturing too far into the solitary fields or woods , should be light upon by some rude wretch , who , first having satisfied his lustfull desires upon her by a beastly rape , should afterwards most barbarously and despightfully use her , haling her up and down by the hair of the head , soiling her sacred body by dragging her through miry ditches and dirty plashes of water , and tearing her tender skin upon briars and brambles , whiles in the mean time some knight-errant or man of honour and vertue ( but of as much benignity of spirit as god can communicate to humane nature without hypostaticall union ) is passing by that way , and discerneth with his astonished eyes this abhorred spectacle : i now appeal to your own sense and reason , hylobares , whether it be enough for that heros to rescue this distressed virgin from the abominable injury of this villain , and to secure her from any farther harm ; or whether there ought not to be added also some exquisite torture and shamefull punishment worthy so hainous a fact , and proportionable to the just indignation any noble spirit would conceive against so villainous a crime , though neither the wronged person nor punished party were at all bettered by it . hyl. for my part , philotheus , i should be in so high a rage against the villain , if i were on the spot , that i should scarce have the discretion how to deliberate to punish him so exquisitely as he deserved ; but in my present fury should hew him a-pieces as small as herbs to the pot . i should cut him all into mammocks , philotheus . philoth. wherefore , hylobares , you cannot but confess that goodness it self in some circumstances may very justly and becomingly be sharpened into revenge : which must be still the less incongruous , in that the revenge is in the behalf of injured goodness , though she get nothing thereby but that she is revenged . euist. to this case that notion of punishment appertains which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as gellius observes ; which nothing concerns the reformation or amendment of the punished , but onely the honour of the injured or offended . philoth. right , euistor . but in the mean time it is manifest from hence , as i was making inference to hylobares , that the divine goodness may step forth into anger and revenge , and yet the principle of such actions may be the very goodness it self . which therefore we contend is still ( notwithstanding that evil which may seem to be in the world ) the measure of all god's works of providence , even when sin is punished with sin , and men are suffered to degenerate into baboons and beasts . hyl. i grant to you , philotheus , that a man may behave himself so , as that all that you affirm may be true , and that even the highest severity may have no other fountain then goodness . but where goodness is omnipotent , as it is in god , how can it consist therewith not to prevent all occasions of severity and revenge , by keeping his creature within the bounds of his own laws , and by communicating to all men and angels such an irresistible measure of grace , that they could never have possibly been disobedient to him ? philoth. to this , hylobares , i answer , that god having made a free creature , ( and it is impossible to prove he did amiss in making it ) omnipotency it self ( if i may speak it with reverence ) is not able to keep off certain unavoidable respects or congruities it bears to the divine attributes : as it is a thing utterly unimaginable that even the eternall intellect of god should be able to produce a finite number that did not bear a certain proportion to some other finite number first given . this free creature therefore now made , necessarily faces the severall attributes of god with sundry respects . and this native freedom in it challenges of his wisedome , that she shew her best skill in dealing with a creature that is free with as little violence done to its nature as may be . which we see the wisedome of god has practised upon matter , as i noted awhile agoe . and yet the defacement of rightly-organized matter is as real an entrenchment upon or opposition of what is intellectual or divine , ( i mean the divine idea's themselves ) as vice or immorality . as the divine wisedome therefore forces not the terrestriall matter beyond the bounds of its own natural capacity , to fend all animals bodies from diseases and death ; no more should the divine goodness universally in all free creatures irresistibly prevent the use of their own nature . and therefore being free , they ought , according to the congruity of their condition , be put to the triall what they will doe . and if the miscarriage be upon very strong temptations that did even almost over-power the strength of the free creature , this state of the case is a meet object of the mercy of god. but if it have strength enough , and has been often and earnestly invited to keep close to and to pursue after those things that are best , and yet perpetually slights them and shuffles them off , the party thus offending is a congruous object of the divine slight and scorn ; & it is but just that such an one be left to follow his own swindge , and to finde such a fate as attends such wilde courses . for it seems a kinde of disparagement , to pin vertue and divine grace upon the sleeves of them that are unwilling to receive it . it would be as unseemly as the forcing of a rich , beautifull and vertuous bride upon some poor slouching clown , whether he would or no. hyl. but god may make them willing . philoth. that is , hylobares , you may give the clown a philtrum or love-potion . but is not this still a great disparagement to the bride ? wherefore for the general it is fit , that god should deal with free creatures according to the freedom of their nature : but yet , rather then all should goe to ruine , i do not see any incongruity but that god may as it were lay violent hands upon some , and pull them out of the fire , and make them potent , though not irresistible , instruments of pulling others out also . this is that election of god for whom it was impossible for others that have arrived to a due pitch of the divine life . but for those that still voluntarily persist to run on in a rebellious way against god and the light that is set before them , and at last grow so crusted in their wickedness , that they turn professed enemies of god and goodness , scoff at divine providence , riot and lord it in the world , with the contempt of religion and the abuse and persecution of them that profess it ; that out of the stubborn blindness of their own hearts , being given up to covetousness , pride and sensuality , vex and afflict the consciencious with abominable tyranny and cruelty ; i think it is plain that these are a very sutable object for divine fury and vengeance , that sharp and severe modification of the divine goodness , to act upon . hyl. truly this is very handsome , philotheus , and pertinent , if not cogent . philoth. but lastly , hylobares , though we should admit that the whole design of divine providence is nothing else but the mere disburthening of his overflowing goodness upon the whole creation , and that he does not stand upon the terms of justice and congruity , or any such punctilio's , ( as some may be ready here to call them ) but makes his pure goodness the measure of his dealing with both men and angels ; yet i say that it does not at all contradict , but that god may permit sin in the world , he having the privilege of bringing light out of darkness , and the nature of things being such , that the lessening of happiness in one is the advancement of it in another : as it is in the motion of bodies , what agitation one loses , is transferred upon another ; or like the beams of the sun , that retunded from this body are received by another , and nothing is lost . so that in gross the goodness of god may be as fully derived upon the creation , though not so equally distributed to particular creatures , upon his permitting sin in the world , as if he did forcibly , and against the nature of free creatures , perpetually keep it out . this is that therefore that i would say , that the vices of the wicked intend and exercise the vertues of the just . what would become of that noble indignation of minde that holy men conceive against wicked and blasphemous people , if there were neither wickedness nor blasphemy in the world ? what would become of those enravishing vertues of humility , meekness , patience and forbearance , if there were no injuries amongst men ? what had the godly whereupon to employ their wit and abilities , if they had no enemies to grapple with ? how would their faith be tried , if all things here below had been carried on in peace and righteousness and in the fear of god ? how would their charity and sedulity be discovered in endeavouring to gain men to the true knowledge of god , if they were alwaies found so to their hands ? terrestriall goodness would even grow sluggish and lethargicall , if it were not sharpened and quickned by the antiperistasis of the general malignity of the world. there are no generous spirits but would even desire to encounter with dangers and difficulties , to testifie their love to the parties they are much endeared to ; and it is an exceeding great accession to their enjoyments , that they have suffered so much for them . but if the world were not generally wicked for a time , no soul of man could meet with any such adventure , and the history of ages would be but a flat story . day it self upon this earth would be tiresome , if it were alwaies day , and we should lose those chearfull salutes of the emerging light , the cool breathings and the pleasing aspects of the rosie morning . the joys and solemnities of victories and triumphs could never be , if there were no enemies to conflict with , to conquer and triumph over . and the stupendious undertakings of the saviour of mankinde , and the admirable windings of providence in her dramatick plot which has been acting on this stage of the earth from the beginning of the world , had been all of them stopped and prevented , if the souls of men had not been lapsed into sin. and the sweetest and most enravishing musicall touches upon the melancholized passions ( so far as i know ) of both men and angels had never sounded in the consort of the universe , if the orders of free agents had never played out of tune . nothing therefore of the divine goodness seems to be lost , whenas the very corruption of it , as in a grain of corn cast into the ground , makes for its encrease ; and what of it is rejected by some , is by the wisedome of god so unavoidably conveyed upon others . but that it is best that all should partake alike of the overflowings of god , will , i think , be no less difficult to prove , then that all subordination of estates and conditions in the world should be taken away , and that god should not have created any of the more vile and contemptible kinde of creatures , such as the worm , the fly , the frog , and the mouse . wherefore it being so disputable a point , whether it be not in it self as good that there should be those that are rightly called evil and wicked in the world , as that there should be such and such viler or more mischievous creatures on the face of the earth , it is an unexcusable piece of rashness to conclude , that the permission of sin is any such argument against the goodness of that providence that guideth all things . for why should she generally force or certainly determine the faculties of men that are naturally free , and so perpetually keep them off from acting of sin , whenas sin it self is so pompously led captive by the power of righteousness , and by the admirable wisedome of god serves for the equal advancement of his intended goodness ? hyl. your reason , or your zealous eloquence , or both of them jointly , strike so strongly upon my minde , o philotheus ▪ that i am , whether i will or no , constrained to look upon it as a desperate doubt or difficulty , and such as i never hope to be resolved of , whether , considering the comprehension of all , god's permission of sin be more becoming his goodness , or his perpetuall forcible hindering thereof . and therefore the goodness of divine providence being so conspicuous in other things , i think i ought not to call it into question from matters that be so obscure , but to surmize the best . sophr. excellently well inferred , hylobares . hyl. but there are yet two scruples behinde touching the circumstances of this permission that something gaul my mind , which if philotheus please to free me of , i shall sleep the quieter this night . philoth. what are those scruples , hylobares ? hyl. the one is , why , though it may not prove worth the while for divine omnipotency to prevent all sin in the world by absolutely determining the humane faculties to the best objects , that yet , when these faculties of men are determined to the best objects , there should not appear a more palpable assistence of the deity to make the ways of religion and godliness more easie and passable to poor toiling mortals , who are so pittifully tired and wearied out in their pious prosecutions , that they often forfeit not onely the health of their bodies , but even the soundness of their minds , and are given over either to miserable mopedness or distraction . the other in brief is , the externall adversitie of the just , and prosperity of the wicked . for in this god does not seem to assist the converted wills of men so favourably as he may . philoth. that it is an hard thing for us mortals , whose abode is in houses of clay , to arrive to any due pitch of purity and goodness , experience does so frequently witness , that it cannot be denied . but that this is no real blemish to the benignity of providence , if a man look more narrowly into the nature of the thing● he may easily satisfie himself from manifold reasons . for , first , if we had any modesty in us , we may very well suspect that the pain and torture we undergoe in the process of our regeneration is but a just punishment of our former sins , in which they that stay the longest come out with the greatest sorrow and di●●iculty . . besides , in other things we hold it not indecorous , that matters of greatest price should be purchased with answerable pains . for what has god given us severall faculties for , but to employ them to the emprovement of our own good ? . again , by this means of god's acting according to our nature , not by his absolute power in some mighty and over-bearing miraculous way , the acquisition of the holy life becomes a mystery , and men to the great gratification of one another record the method and , as i may so say , the artifical process thereof . a thing of greater moment then the finding out the most sovereign elixir or the philosopher's stone . . the tiresomeness of the fight makes the victory more pleasant and sensible , and the continuance of the quarrell fixes more deeply upon our spirits an antipathy against sin ; and the hardness we finde in winding our selves out of the bondage of wickedness will more strongly establish us in the kindgdome of vertue . . it is a meet triall of our faith and sincerity , and entire affection to god. for when we perceive our selves hold on notwithstanding all these combats and incumbrances , we are assured in our selves that we are in good earnest , and that we shall at last obtain , if we faint not . . and that therefore we ought rather to examine our own sincerity , then accuse providence . for if our love to goodness be sincere , and not lazy and phantasticall , it will hold out with patience ; which vertue is exercised and increased by these present trialls . . we are also to examine our faith and opinion concerning god's will and power , whether we think him as well willing as able to help all those that sincerely seek after him ; which is essentially congruous to the divine nature and goodness ; and whether we believe that through his power we may be inabled to get the conquest over all the enormities of the animal life . and if we think god is not so good to his creature , let us consider whether we could serve the creature so , if we were in god's stead . if we could , it is the wickedness of our own nature that has thus infected the notion of god in us , and so our own evil spirit is our fury and devil that at last may chance to drive us into madness . if we could not deal thus our selves , how foolish a thing is it not presently to collect , that we cannot be more benign then god , and that therefore the fault is in our selves that we are no better ? moreover we are to consider , that clearness and serenity of minde is not to be had without the forsaking all manner of sin ; and that if we hope otherwise , it is an indication of our own hypocrisie , that we would hold a league with both light and darkness at once . and therefore we see as touching religious distraction , that we our selves may be the causes of it , and that it is but the just result of our own insincerity . but for down right-madness proceeding from melancholy , it is natural disease , and respects the physician rather then either the philosopher or divine . . and lastly , the great desertions , dark privations , desperate temptations , enfeeblements of minde and body , or what-ever other inconveniences , as they seem to be , occurr in this process towards the due pitch of regeneration and newness of life , they very effectually and naturally make for that most precious and truest piece of piety , i mean humility ; whereby the soul is so affected , that she very feelingly and sensibly acknowledges that all the good she does or knows is wholly from god her maker , and that she is nothing of her self . wherefore she is just to god , in attributing all to him ; and milde and meek-hearted towards men , even to those that are yet out of the way , being conscious to her self , that the ordering of her ways is not from herself , but that god is her strength and the light of her paths . wherefore there being such genuine advantages in this slow process of them that move towards what is truly good , and that congruity to our faculties , and to the nature of the things we seek after , it seems to me as unreasonable that god should use his absolute omnipotency in making men good in a moment , so soon as they have a minde to be so , as to expect he should make the flowers suddenly start out of the earth in winter , or load the trees with autumnall fruit in spring . euist. there 's nothing can stand against the power of philotheus his reasonings . this first was by far the more difficult probleme of the two , and how easily has he solved it ? the other , which is the more ordinary , never seemed to me to have the least force in it , since i met with the story of the eremite and the angel. philop. i pray you what story is that , euistor ? euist. i hope , philopolis , you would not have me to interrupt philotheus , by reciting of it . philoth. by all means let 's hear it , euistor . i shall not proceed quietly till you have told it . it will at least give me some respite , who have spoken so much already , and it is likely may save me the labour of proceeding any farther on that subject . euist. i will not tell it , o philotheus , but upon condition that you will afterwards proceed as copiously as if i had said nothing . philop. i will undertake he shall , euistor . euist. the story then in brief is this . that a certain eremite having conceived great jealousies touching the due administration of divine providence in externall occurrences in the world , in this anxiety of mind was resolved to leave his cell , and travell abroad , to see with his own eyes how things went abroad in the world. he had not gone half a day's journey , but a young man overtook him and joyn'd company with him , and insinuated himself so far into the eremite's affection , that he thought himself very happy in that he had got so agreeable a companion . wherefore resolving to take their fortunes together , they always lodged in the same house . some few days travels had over-past before the eremite took notice of any thing remarkable . but at last he observed that his fellow-traveller , with whom he had contracted so intimate a friendship , in a house where they were extraordinary well treated stole away a gilt cup from the gentleman of the house , and carried it away with him . the eremite was very much astonished with what he saw done by so fair and agreeable a person as he conceived him to be , but thought not yet fit to speak to him or seem to take notice of it . and therefore they travel fairly on together as aforetimes , till night forced them to seek lodging . but they light upon such an house as had a very unhospitable owner , who shut them out into the outward court , and exposed them all night to the injury of the open weather , which chanced then to be very rainy . but the eremite's fellow-traveller unexpectedly compensated his host's ill entertainment with no meaner a reward then the gilt cup he had carried away from the former place , thrusting it in at the window when they departed . this the eremite thought was very pretty , and that it was not covetousness , but humour , that made him take it away from its first owner . the next night , where they lodged , they were treated again with a deal of kindness and civility : but the eremite observed with horrour that his fellow-traveller for an ill requitall strangled privately a young child of their so courteous host in the cradle . this perplext the minde of the poor eremite very much ; but in sadness and patience forbearing to speak , he travelled another day's journey with the young man , and at evening took up in a place where they were more made of then anywhere hitherto . and because the way they were to travell the next morning was not so easie to find , the master of the house commanded one of the servants to go part of the way to direct them ; whom , while they were passing over a stone-bridge , the eremite's fellow-traveller caught suddenly betwixt the legs and pitched him headlong from off the bridge into the river , and drowned him . here the eremite could have no longer patience , but flew bitterly upon his fellow-traveller for these barbarous actions , and renounced all friendship with him , and would travel with him no longer nor keep him company . whereupon the young man smiling at the honest zeal of the eremite , and putting off his mortal disguise , appeared as he was , in the form and lustre of an angel of god , and told him that he was sent to ease his minde of the great anxiety it was incumbred with touching the divine providence . in which , said he , nothing can occurr more perplexing and paradoxicall then what you have been offended at since we two travelled together . but yet i will demonstrate to you , said he , that all that i have done is very just and right . for as for that first man from whom i took the gilded cup , it was a real compensation indeed of his hospitality ; that cup being so forcible an occasion of the good man's distempering himself , and of hazarding his health and life , which would be a great loss to his poor neighbours , he being of so good and charitable a nature . but i put it into the window of that harsh and unhospitable man that used us so ill , not as a booty to him , but as a plague and scourge to him , and for an ease to his oppressed neighbours , that he may fall into intemperance , diseases , and death it self . for i knew very well that there was that inchantment in this cup , that they that had it would be thus bewitched with it . and as for that civil person whose childe i strangled in the cradle , it was in great mercy to him , and no real hurt to the childe , who is now with god. but if that childe had lived , whereas this gentleman hitherto had been piously , charitably and devoutly given , his minde , i saw , would have unavoidably sunk into the love of the world , out of love to his childe , ●he having had none before , and doting so hugely on it ; and therefore i took away this momentanie life from the body of the childe , that the soul of the father might live for ever . and for this last fact , which you so much abhorr , it was the most faithfull piece of gratitude i could doe to one that had used us so humanely and kindely as that gentleman did . for this man , who by the appointment of his master was so officious to us as to shew us the way , intended this very night ensuing to let in a company of rogues into his master's house , to rob him of all that he had , if not to murther him and his family . and having said thus , he vanished . but the poor eremite , transported with joy and amazement , lift up his hands and eyes to heaven , and gave glory to god , who had thus unexpectedly delivered him from any farther anxiety touching the ways of his providence ; and thus returned with chearfulness to his forsaken cell , and spent the residue of his daies there in piety and peace . philoth. it is an excellent good story indeed , euistor , and so much to the purpose , that it is plainly superfluous to adde any more words touching this theme . philop. but i believe , philotheus , that neither euistor nor hylobares will be so satisfy'd . euist. for my part , i challenge the performance of your promise , o philopolis , that the condition upon which i told the story may be made good to me , namely , that philotheus be never the briefer in his satisfaction to hylobares for my unseasonable interpellation by this parabolicall story . hyl. and i am of that childish humour , that i do not relish any drink so well as that out of mine own usual sucking-bottle ; wherefore i expect farther refreshment , philotheus , from your more nervous eloquence . philop. my credit also , philotheus , is at the stake , if you do not utter your sentiments upon this subject . philoth. but in the mean while , philopolis , it does me good to observe what fine sense hylobares speaks in so unmeet a demand , as if strong meat were for babes . hyl. but strong drink may be for them ; for some give such to children so soon as they be born . philop. nay he is even with you there , philotheus ; you had better have fallen directly upon the matter without these delays . philoth. well then , philopolis , i will doe so , becaus● you urge me so much 〈◊〉 it , though in my own judgement i think it needless . the difficulty propounded alwaies seemed to me one of the easiest to be solved , though the most ordinarily complain'd of , i mean , the impunity and prosperity of the wicked , and the affliction and adversity of the good. for first , what is alledged concerning the impunity of the wicked is not onely false , but impossible . for how can the wicked escape punishment , when wickedness it self is one of the greatest penalties ? or how can they be said to be prosperous , who have nothing succeed according to their own scope and meaning ? for every man means well , as socrates wisely determines ; but it is the perpetuall unhappiness of the wicked that he does that which is ill . so great is his ignorance and impotency , that he cannot reach the mark he aims at ; but wishing the best to himself , as all other men do , yet notwithstanding he really prosecutes that which is worst . and therefore with the wise he can be no object of envy , but of pity . and it is an unmeet thing that any sentence concerning divine providence should be carried by the votes of fools . when a drunken man breaks glass-windows , ravishes women , stabs men in the streets , and does many such villainies as these , i appeal to you , hylobares , what privilege or prosperity is there in this , ( though he were not to be punished by the magistrate ) having done that which indeed he had no true minde to doe , but did heartily detest and abhorr when he was sober ? this is the true state of all wicked men whatsoever ; let their power be never so high , they act like drunkards or men in a dream , such things as they will be ashamed of so soon as they are sober or awakened . sophr. this is the very philosophy of the apostle , o philotheus , what fruit have ye then of those things whereof ye are now ashamed ? philoth. now as it is evident , hylobares , that they are punished in the forfeiture of that high happiness that consists in the peace and joy of a purify'd minde , wherein resides the true knowledge of god , and a living sense of the comeliness and pulchritude of grace and vertue ; so likewise there is an infliction of internall pain to their very senses . for what torture can there be greater then that rack of pride , those scorpion-stripes of envy , those insatiable scorching flames and torches of furies , untamed lust ? what then strangling cares , then the severe sentences of their own prejudging fears ? what dungeon more noisome , horrid or dismall , then their suspicious ignorance , and oppressing loads of surprising grief and melancholy ? again , it is farther manifest that the wicked are plagued even in this life ; for they are a mutual plague and scourge one to another , and take the office of executioners and hangmen by turns . for all the noise of injury and injustice in the world is ordinarily nothing else but a complaint that wicked men abuse one another . wherefore why should it be expected that divine providence should forthwith take vengeance of the executioners of his own justice ? but for those few righteous that are in the world , they are bettered by those things that seem to the idiot and unskilfull the onely evils that mortals can fall into . but the infelicity of the godly is commonly this , that they will scramble with the men of this world for such things as are the most proper happiness of those that are wicked . for they fighting with them thus as with cocks on their own dunghill , it is no marvell they come by the worst ; for this is their hour and the power of darkness . thirdly , it is manifest that the peace and impunity of the wicked is very serviceable for the exercising of the vertues of the righteous , whereby they may discern their own sincerity or hypocrisie , and discover whether it be the pure love of piety that puts them in such a garb , or the desire of the praise and countenance of men ; whether the profession of their faith in god and of future happiness be formal , or real . for if it be real , what will not they be able to undergoe ? and what an high cordial must it be unto them , to have an unfeigned sense and belief of that great compensation they are to receive in the world to come ? not to mention what a great satisfaction the consciousness of constant sincerity is to the soul of a man even in this life also . wherefore the strokes of the confusion and unrighteous disorder in the world do in a manner miss the righteous , and hit heavy onely there where they should doe , upon the ungodly themselves . but what reaches those that are deemed more just , they are in all reason and modesty to look upon it as either a punishment of some reliques of vices in them , or as an exercise of their vertues , that god may be glorify'd in them . wherefore if any thing harsh happen to a good man , he will forthwith examine himself if his heart be clean : which if it be not , he is to look upon it as a chastisement ; if it be , he will bear it and embrace it as a triall from god , and as an occasion whereby he may glorifie the power of god in him . but if he doe not thus , it is a sign his heart is not clean , and therefore why should he grumble that he is punished ? fourthly , that tyranny , murther , perjurie , blasphemy and exorbitant lust has been notoriously and exemplarily punished by a kinde of divine vengeance , and above all the expectation of men , even in this life , in severall persons , is so noted in history , that i need name no instances . but to pursue every monstrositie of wickedness with present punishment here in this world , were not to make men good , but to hinder the wicked from mischieving and scourging one another , and from exercising the vertues of the righteous . fifthly , in that wickedness is not so constantly and adequately punished in this life , there is also this convenience in it , that it is a shrewd argument to any indifferent person that understands the nature and attributes of god , that there is a reward to come hereafter in the other life . to all which i adde in the last place , that the affairs of this world are like a curious , but intricately-contrived , comedy , and that we cannot judge of the tendency of what is past or acting at present before the entrance of the last act , which shall bring in righteousness in triumph : who though she has abided many a brunt , and has been very cruelly and despightfully used hitherto in the world , yet at last , according to our desires , we shall see the knight overcome the giant . and then i appeal to you , hylobares , whether all things have not been carried on according to the natural relish of your own faculties . for what is the reason we are so much pleased with the reading romances and the fictions of poets , but that here , as aristotle says , things are set down as they should be , but in the true history hitherto of the world things are recorded indeed as they are , but it is but a testimony that they have not been as they should be ? wherefore in the upshot of all , if we shall see that come to pass that so mightily pleases us in the reading the most ingenious plays and heroick poems , that long afflicted vertue at last comes to the crown , the mouth of all unbelievers must be for ever stopped . and for my own part , i doubt not but that it will so come to pass in the last close of the world. but impatiently to call for vengeance upon every enormity before that time , is rudely to overturn the stage before the entrance into the fifth act , out of ignorance of the plot of the comedy , and to prevent the solemnity of the general judgement by more petty and particular executions . these are briefly the six heads , hylobares , which i might have insisted upon to clear providence from this last allegation , had there been any great difficulty in the matter . hyl. what you have already intimated , philotheus , from these six heads , and euistor suggested by that handsome parable , has , i must confess , so fully satisfy'd me in this last point , that it makes the difficulty look as if it had been none at all . philop. in this last point , hylobares ? that 's but one point . but i pray you ingenuously declare how much at ease you finde your self touching the other difficulties you propounded . hyl. very much , i 'll assure you , philopolis , touching all of them for the present . but what dark clouds may again overcast my minde by our next meeting , i cannot divine aforehand . but you shall be sure to hear of it , if any thing occurr that dissettles me . in the mean time i am sure i finde my self in a very gay and chearfull condition . philop. we may then very seasonably adjourn this meeting , o cuphophron , to six a clock to morrow in the afternoon . cuph. i shall then be again very happy , o philopolis , in my enjoyment of so excellent company . in the mean time my service to you in this glass of wine ; for i think neither you nor any one else has drunk since they came hither , they have been so intent upon the discourse . philop. it is utterly needless this summer-time , o cuphophron . cuph. it is very convenient to drink one glass , to correct the crudities of the nocturnall air and vapours . this therefore is truly to your good health , o philopolis . philop. well , since it must be so , i thank you kindely , cuphophron . hyl. nay , gentlemen , if you fall a-drinking , i may well fall a-whistling on my flagellet . cuph. what , do you mean to make us all horses , to whistle us while we are a-drinking ? hyl. nay , cuphophron , i whistle that you may drink , and all little enough to make philotheus , bathynous and sophron to take off their glasses . bath . i believe hylobares his whistling may have a more symbolicall meaning in it then we are aware of , and intimate to us that eating and drinking are acts common to us with the beasts . philop. be if so , bathynous , yet these acts are sometimes necessary for men also . nor is it inconvenient to drink to my next neighbour philotheus , not onely to fortifie him against the nocturnall vapours , but likewise to recruit his spirits , which he may have over-much expended in his long and learned discourses . philoth. the fresh air , philopolis , moistened with the moon-shine , as cuphophron noted , is as effectual to that purpose , if i had been at any such expense . philop. but this glass of wine will help to correct the crudity of that moisture : wherefore my service to you , philotheus . philoth. i thank you heartily , philopolis , i will pledge you . philop. it is very good wine . philoth. i shall commend it the more willingly to bathynous , a little to warm and chear his thoughtfull melancholy . bathynous , my service to you . bath . your servant thanks you , philotheus . philoth. i perceive philopolis has a very judicious tast. bath . it is ordinarily the pure effect of temperance to have so . but yet my palate is something more surd and jacent . however i will trie . i promise you it seems to me very good , philotheus , and such as cato himself would not refuse a cup of : which makes me with the more assurance drink to my next neighbour , even to sophron , to chear him after his conceived fears and affrights touching the success of this dispute concerning providence . sophr. the good success , bathynous , chears me more then all the wine in athens can do . and therefore not so much to be cheared , as out of my present chearfulness , i will , readily pledge you one cup. for sobriety is not in drinking no wine at all , but in drinking it moderately . bath . well , my service to you then , sophron. sophr. i thank you , bathynous . euist. but certainly , if my memory fail me not , cato , as grave as he was , would drink more cups of wine then one at a time . sophr. nor do i think that moderate drinking consists in one cup , but in drinking no more then is for the health of both soul and body . and one glass will serve me for that end at this time . euist. your definition is very safe and usefull , i think , o sophron. sophr. and therefore my singular respects to you , euistor , in this single glass of wine . cuph. see the virtue of good canarie , the mere steam of whose volatil atoms has so raised sophron's phancie , that it has made him seem for to offer to quibble before the glass has touched his lips . sophr. it is marvellous good wine indeed . i warrant you , euistor , this will rub up your memory to the purpose , if the recalling how many cups grave cato would take off at a time , may warrant our drinking at any time more then is needfull or convenient . i pray you tast it . euist. i thank you , sophron , i should willingly pledge you , though it were in worse liquour . they have all of them had each man his glass but hylobares , but have excogitated such pretty pretences to accost them they drank to , that i finde i need to have my wit rubb'd up as well as my memory , to hold on this ingenious humour . cuph. do not you observe , euistor , how studiously hylobares has play'd the piper all this time ? take your cue from thence . euist. hylobares , not to interrupt you , my humble service to you in a glass of canarie , to wet your whistle . hyl. i thank you kindly , euistor ; but i profess i was scarce aware what i did , or whether i whistled or no. philop. methinks those airs and that instrument , hylobares , seem too light for the serious discourse we have had so many hours together . hyl. but i 'll assure you , philopolis , my thoughts were never more serious then while i was piping these easie airs on my flagellet . for they are so familiar to me , that i had no need to attend them , and my minde indeed was wholly taken up with objects sutable to our late theme . and even then when i was playing these light tunes , was i recovering into my memory , as well as i could , some part of a philosophick song that once i had by rote , ( both words and tune and all ) which has no small affinity with the matters of this day's discourse . philop. it is much , hylobares , you should be able to attend to such contrary things , so light and so serious , at one and the same time . hyl. that 's no more , philopolis , then euistor did in his story of the angel and the eremite . for i look upon the twisting of a man's mustachio's to be as slight and triviall a thing as the playing on the flagellet . and yet i believe he was at it at least twenty times with his fore-finger and his thumb in his rehearsing that excellent parable , though his minde , i saw , was so taken up with the weightiness of the sense , that his aspect seemed as devout as that of the eremite , who was the chief subject of the story . euist. i pray you , hylobares , take this glass of wine for a reward of your abusing your friend so handsomely to excuse your self , and see if it be so good for the rubbing up the memory as sophron avouches it . for then i hope we shall hear you sing as attentively as you have regardlesly whistled all this time . hyl. the wine is very good , euistor , if it be as good for the memory . but i believe i had already recalled more of those verses to minde then what is convenient to repeat at this time . philop. i prithee , hylobares , repeat but them you have recalled to memory ; it will be both a farther ratification of this unthought-of experiment , and a sutable close of the whole day's discourse . hyl. your desire is to me a command , philopolis ; and therefore for your sake i will hazard the credit of my voice and memory at once . where 's now the objects of thy fears , needless sighs and fruitless tears ? they be all gone like idle dream suggested from the body's steam . o cave of horrour black as pitch ! dark den of spectres that bewitch the weakned phancy sore affright with the grim shades of grisly night ! what 's plague and prison , loss of friends , war , dearth , and death that all things ends ? mere buglears for the childish minde , pure panick terrours of the blinde . collect thy soul into one sphear of light , and 'bove the earth it bear ▪ those wilde scattered thoughts , that erst lay loosely in the world disperst , call in ; thy spirit thus knit in one fair lucid orb , those fears be gone , like vain impostures of the night , that fly before the morning bright . then with pure eyes thou shalt behold how the first goodness doth infold all things in loving tender arms ; that deemed mischiefs are no harms , but sovereign salves , and skilfull cures of greater woes the world endures ; that man 's stout soul may win a state far rais'd above the reach of fate . power , wisedome , goodness sure did frame this universe , and still guide the same . but thoughts from passions sprung deceive vain mortals . no man can contrive a better course then what 's been run since the first circuit of the sun. he that beholds all from an high knows better what to doe then i. i 'm not mine own : should i repine if he dispose of what 's not mine ? purge but thy soul of blinde self-will , thou straight shalt see god does no ill . the world he fills with the bright rays of his free goodness . he displays himself throughout : like common air that spirit of life through all doth fare , suck'd in by them as vital breath who willingly embrace not death . but those that with that living law be unacquainted , cares do gnaw ; mistrusts of providence do vex their souls and puzzled mindes perplex . these rhythms were in my minde , philopolis , when the flagellet was at my mouth . philop. they have an excellent sense in them , and very pertinent to this day's disquisitions . i pray you whose lines are they , hylobares ? hyl. they are the lines of a certain philosophicall poet , who writes almost as hobblingly as lucretius himself ; but i have met with strains here and there in him that have infinitely pleased me ; and these , in some humours , amongst the rest . but i was never so sensible of the weightiness of their meaning as since this day's discourse with philotheus . philop. well , hylobares , if you ruminate on no worse things then these while you play on your flagellet , it will be an unpardonable fault in me ever hereafter to disparage your musick . euist. i think we must hire hylobares to pipe us to our lodgings , else we shall not finde the way out of cuphophron's bower this night , as bright as it is . hyl. that i could doe willingly , euistor , without hire , it is so pleasing a divertisement to me to play on my pipe in the silent moon-light . philop. well , we must abruptly take leave of you , cuphophron , and bid you good night : hylobares is got out of the arbour already , and we must all dance after his pipe. cuph. that would be a juvenile act for your age , philopolis . philop. i mean , we must follow his example , and betake our selves homewards ; for it is now very late . was it a delusion of my sight ? or did there a star shoot obliquely as i put my head out of the arbour ? bath . if the dog-star had been in view , one would have thought him in danger from hylobares his charming whistle . euist. no hags of thessaly could ever whistle the celestial dog out of the sky , bathynous . cuph. how sublimely witty is euistor with one single glass ? euist. good night to you , dear cuphophron . cuph. nay , i will wait on you to your lodgings . philop. by no means , cuphophron ; we will leave you here in your own house ; unless you will give us the trouble of coming back again with you . cuph. good night to you then , gentlemen , all at once . philop. good night to cuphophron . the end of the second dialogue . the third dialogue . philotheus , bathynous , sophron , philopolis , euistor , hylobares , cuphophron . sophr. what tall instrument is this , o cuphophron , that you have got thus unexpectedly into your arbour ? cuph. the tallness discovers what it is , a theorboe . i observing yesternight how musically given the company was , in stead of hylobares his whistle , ( which is more usually play'd upon before bears or dancing dogs then before philosophers or persons of any quality ) have provided this more grave and gentile instrument for them that have a mind to play and sing to it , that so they may , according to the manner of pythagoras , after our philosophicall dissertations , with a solemn fit of musick dismiss our composed mindes to rest . sophr. you abound in all manner of civilities , cuphophron : but do not you play on this instrument your self ? cuph. no , alas ! it is too tall for me , my fingers will not reach the frets . but sometimes with a careless stroak i brush the gittar , and please my self with that more easie melody . hyl. and it would please any one living to see cuphophron at that gracefull exercise , so as i have sometimes taken him ; he is so like the sign at the other end of the street . cuph. this wag hylobares , i dare say , means the sign of the ape and the fiddle . this is in revenge for the disparagement i did his beloved syrinx , the arcadian nymph . philop. i never heard that hylobares had any mistress before . hyl. this is nothing , philopolis , but the exaltedness of cuphophron's phancy and expression ; a poeticall periphrasis of my flagellet , which in disparagement before he called a whistle . philop. but your imagination has been more then even with him , if he interpret you aright . let me intreat you of all love , hylobares , to suppress such light and ludicrous phancies in so serious a meeting . hyl. i shall endeavour to observe your commands for the future ; o philopolis , but i suspect there is some strange reek or efflux of atomes or particles . ( cuph. of particles , by all means , hylobares , for that term is more cartesian . ) hyl. which fume out of cuphophron's body , and infect the air with mirth , though all be not alike subject to the contagion . but for my self , i must profess , that merely by being in cuphophron's presence i find my self extremely prone to mirth , even to ridiculousness . philop. as young men became disposed to vertue and wisedome merely by being in the company of socrates , though he said nothing unto them . cuph. and i must also profess that hylobares is not much behinde-hand with me . for i can never meet him , but it makes me merry about the mouth , and my heart is inwardly tickled with a secret joy . which , for the credit of des-cartes's philosophy , i easily acknowledge may be from the mutuall recourse and mixture of our exhaled atomes , or rather particles , as cartesius more judiciously calls them : for these particles are not indivisible . some also are ready to quarrel one another at the first meeting , as well as hylobares and i to be merry : and you know some chymicall liquours , though quiet and cool separate , yet mingled together will be in such a ragefull fermentation , that the glass will grow hot to the very touch of our fingers . euist. this is learnedly descanted on by cuphophron : but , by the favour of so great a philosopher , i should rather resolve the probleme into some reason analogous to that of those seeds which solinus says the thracians at their feasts cast into the fire , the fume whereof so exhilarated their spirits , that they were no less merry then if they had drank liberally of the strongest wines . hyl. pomponius mela also relates the same of them . but nothing , methinks , illustrates the nature of this phaenomenon better then that experiment of a certain ptarmicon , ( seed or powder , i do not well remember ) which cast secretly into the fire will unexpectedly set the company asneezing . suoh i conceive to be the hidden effluvia of cuphophron's complexion , which thus suddenly excites these ridiculous flashes of my ungovernable phancy , to the just scandal of the more grave and sober : which extravagance i must confess is so much the more unpardonable to my self , by how much my own minde has been since our last meeting more heavy-laden with the most tragicall scenes that are exhibited on this terrestriall globe ; which endeavour to bear against all those ponderous reasons , those dexterous solutions and solid instructions which philotheus yesterday so skilfully produced in the behalf of providence . philop. why , what remains of difficulty , hylobares , either touching the natural or moral evils in the world ? hyl. touching the natural evils , philopolis , i rest still pretty well satisfy'd ; and in that general way that philotheus answered touching moral evils , his solutions seemed to my reason firm enough : but when in solitude i recounted with my self more particularly the enormous deformities and defects that every-where are conspicuous in the nations of the earth , my phancy was soon born down into a diffidence and suspicion , that there is no such accurate providence ( as philotheus contends for ) which does superintend the affairs of mankinde . bath . that is to say , hylobares , after that more then ordinary chearfulness raised in your spirits by your re-acquaintance with those many and most noble truths that philotheus recovered into your mind , ( by his wise discourse ) at which the soul of man , at her first meeting with them again , is as much transported , as when two ancient friends unexpectedly meet one another in a strange countrey , as iamblichus somewhere has noted , i say , after this more then usual transport of joy , your spirits did afterward as much sink and flag , and so melancholy imposed upon your phancy . but there is no fear , things having succeeded so well hitherto , but philotheus will revive you , and dissipate these clouds that seem so dark and dismall to your melancholized imagination . hyl. i believe you will more confidently conclude it melancholy , bathynous , when you have heard what an affrightfull puzzle one thing then seemed to me . bath . i pray you , hylobares , propound it to philotheus . hyl. well , i shall , bathynous , and it is briefly this ; how squalid and forlorn the world seemed to me by reason there are so very few philosophers in it . for the rest of mankinde seemed to me little to differ from baboons or beasts . cuph. o hylobares , how dearly could i hug thee for this meditation ! this is a consideration framed after the sentiments of my own heart . it is a thing i have often in secret bewailed the world for even with tears , i mean , for the paucity of philosophers ; and then most of all , that amongst these few there should be so very few pure and thorough-paced cartesians . these serious thoughts in private have afflicted my heart very sore . philoth. i pray you , cuphophron , be of good comfort , and you , hylobares , let not this scene seem so tragicall to you . for it is a great question , whether the philosophers be not more ridiculous , then they , that are accounted none , deplorable or contemptible . besides , why is this to be charged upon providence , that there are so few ? the book of nature lies open to all , and the generality of men have wit for observation : but it is their own fault , that they had rather please their senses then exercise and improve their reason . but admit that few are born to philosophy , yet all in a manner are born to far better matters : that is to say , it is in the power of every man to be religious , iust , and vertuous , and to enjoy the wholesome pleasures of the animal life in a pious and rational way . wherefore there being so short a cut every-where to prudence and religion , ( if a man be sincere and faithfull , ) i see not how any one is excluded from the most substantial happiness humane nature is capable of . but for other knowledge , if it were every man's , it were scarce the enjoyment of any man. but the confident ignorance of the rude and the unexpected paradoxicalness of the skilfull do fitly furnish out the stage of things , and make more for the sport and pleasure of life , and enhance the price and compensate the labour of finding out or apprehending the more abstruse theories in philosophy . but this peculiar philosophicall happiness is but a very small accession to that moral happiness which is common to all men , if they be not wanting to themselves ; as , to be loyall to a man's prince , to be true to his religion so far as it is true , to deal faithfully with all men , to be kinde to his neighbors , to relieve the oppressed , to be an hearty lover of god and of the whole creation . a man thus affected , and armed with so much prudence as not to deny or assert any thing beyond his clear comprehension and skill in speculative matters , but to admire and adore the ineffable wisedome of his creatour , this man , i say , is a more complete , perfect and unexceptionable person , and more solidly happy , then any philosophers i know that have left their writings to the world as a lasting testimony of their wit , des-cartes himself not excepted ; whose gross extravagancies ( such as making brutes mere machina's , the making every extension really the same with matter , his averring all the phaenomena of the world to arise from mere mechanicall causes ) will be more stared upon and hooted at by impartial posterity , then any other pieces of wit he may have light on can be admired or applauded : which hazard those that adhere onely to vertue and true piety are alwaies secure from . hyl. what think you of this , cuphophron ? cuph. with philotheus his leave , i think the cartesian philosophy a very fine thing for all this . what think you , hylobares ? hyl. i think philotheus has spoken in the main very solidly and home to the purpose , and that the prudent vertuous man is far a more noble and goodly spectacle then any philosophicall knight-errant whatsoever . if he can blow away the rest of those mists and clouds that sit upon my mind with like facility , i hope i shall be in an utter incapacity of raising the least doubt concerning providence for the future . philop. try what philotheus can doe , hylobares . propound to him the rest of your difficulties . hyl. the rest of my difficulties , o philotheus , arise from the view of the manners and religions of the barbarous nations , such as they are described in history , and which indeed are such , so sordid and ridiculous , so horrid and enormous , that they would even force a man's phancy into a distrust that in those nations divine providence has quite forsaken the earth . for if she cast her eye upon them , why does she not either reform them , or confound them and destroy them ? philoth. that the face of things , in some parts of the barbarous nations especially , looks very durtily and dismally , i cannot but acknowledge : but the causes being found out , admiration ought to cease . for that mankinde is in a lapsed condition it cannot be denied , nor that a great part of the invisible powers are sunk into the animal life with them . now that which is the most high and powerfull in the animal life will not let its hold goe so long as it can hang on . whence the most active spirits in this region get the dominion over the more passive , and the kingdome of the prince of the air has proved very large over the nations of the earth , they being so deeply lapsed and immersed into the animal nature . wherefore we cannot expect but that both the rulers and the ruled having fallen from the holy light and the divine benignity of the aethereall nature , that the effects of that government and the garb of their manners should be cruel , squalid , deformed and ridiculous ; a judicious sense of true pulchritude and decency not being able to reside in so dark and distempered complexions , and their envious guardians caring more to tyrannize over them and to make sport with them , then to spare them or to be true guides to them in any thing . all therefore that can be done is , to mitigate as well as we can the sad horrour and mad aspect of this strange theatre , which strikes the phancy so strongly and so harshly . for the wound , by your own proposall of the difficulty , hylobares , i perceive reaches no farther then the phancy ; which is an intimation the better parts of your minde stand sound . and there is another passage i noted , which i shall make use of for the cure of your phancy also , viz. that this squalid face of things is onely in those barbarous nations : wherein there is imply'd a tacit concession that the civilized parts of the world are at least passable . hyl. i must confess it seems to import so much . philoth. and the christian world most of all . hyl. one would think so , philotheus . philoth. wherefore to satisfie your reason and quiet your phancy , if any of us shall shew that either there is no great hurt in such customs of the barbarous nations that seem strange and uncouth to us , or that we our selves have something analogous to them , much of this surprizing horrour and astonishment will be taken off . hyl. i hope so . philoth. in the mean time it is worthy the noting in general , that there being this lapse in mankinde , it is far better that their obliquities and deformities in manners and religion be very much varied , then that they should be every-where one and the same . for that would make transgression look more like a due and settled law of life and firm reason : but now the freeness of the internal spirit of man , that is so active and reflective , having broken the animal life into such varieties of fooleries and vanities , whether national , provincial or personal , we become a mutual theatre one to another , and are in a better capacity of censuring what is evil in our selves by reflecting upon others ; the deformities we espie in others being nothing else but a reprehensive parable touching our selves . for the whole mass of mankinde is like a company fallen asleep by the fire-side , whom some unlucky wag has smutted with his sooty and greazy fingers , and when they awake , every one laughs at the false beards and antick strokes in other mens faces , not at all thinking of his own . but assuredly it is a very easie intimation to him to reflect upon himself , and to look into the glass whether he be not smutted also . wherefore seeing there must be faults in the world , methinks it is more agreeable to reason and providence , that there be a variation of them , though the strangeness thereof surprises us , then that the jar should be alwaies on the same string ; that folly and wickedness may not seem familiar to us in every place we meet with it , but that we may be astartled at the new and unexpected guizes thereof in others , and thereby take occasion to examine if we have nothing akin to it in our selves . this may be said in general , hylobares , but to particulars no answer can be returned , till you propound them . hyl. that i shall doe as they occur to my mind ; but i must implore the aid of fuistor where i am at a loss . the first brutish and barbarous custome that occurrs is the going stark naked , as some nations do , if my memory fail me not . euist. the inhabitants of the west-indies did so , as americus vesputius reports . and paulus venetus relates the same of the abraiamim in the kingdome of lae. again , in the west-indies particularly the maids of venesuella are said to goe as naked as they were born . philoth. i do not deny but that some nations may goe stark naked , as questionless there may be many with little or no covering on them , the parts of modesty excepted : but as to these latter , that this is any such flaw in providence , i understand not . for the clemency of the clime under which these people live , the goodly structure of their bodies , the true shape and symmetry of parts , their prodigious agility , strength , and nimbleness in running , swimming and dancing , their freedom from care of providing , and the trouble of putting on and putting off their garments , their long lives , unwrinkled skins , easie child-birth , virgin-like breasts , and unsophisticated venery , the imposture and gullery of fine clothes , ( like pernicious sauce ) never begetting in them a false appetite , nor administring occasion of lascivious phancies ; i say , these are so considerable concomitants of the nakedness of these people , ( which historians joyntly take notice of ) that it may not onely apologize for this seeming barbarity , but put us to a stand whether they be not either more rational or more fortunate in this point then the civilized nations . i am sure , some sects of the civilized world look upon it as a piece of perfection to imitate them , if not to out-doe them , as the adamites and such like . and those two severer sects of philosophers , the stoicks and cynicks , will abett them in it , who contend there is no turpitude in any thing but sin ; from which they willingly acquit the works of god and nature . that more general shame in mankinde , of having their more uncomely parts seen , is undoubtedly an indication by god and nature , that we are born to higher and more excellent things then these corporeall pleasures . but to be ashamed to be naked , and yet not to forbear those sins that this shame was intended a bar to , such as whoredome , adultery and sodomie , is to turn their clothing into cloaks of hypocrisie , and to be but apes and satyrs still in green coats . this is a tast of what may be said touching such uncouth spectacles . but it would be too laborious a task for me , hylobares , to answer every particular you may produce . i had rather employ my thoughts , while you are proposing them to others , in finding out some summary answer to all , upon a ●uller view of your allegations , or euistor's relations . philop. philotheus makes but a reasonable motion , hylobares . give him some respite , and propound your particulars in common to all , or any that are ready to answer . cuph. a very good motion , philopolis . hyl. the next then , cuphophron , shall be touching the ridiculous adornings or deckings of the barbarians . the embroidering of their skins with flowers , stars , birds , and such like pleasant figures , this indeed has as little hurt in it as that kind of work in womens petticoats . but the painting of their skins with serpents and ugly beasts , as the virginians are said to doe , how vilely must that needs look ? cuph. that 's a slight business , hylobares , if you consider the design , which i suppose is to make them look more terrible of aspect ; a thing that seems to be affected in the civilized parts of the world , many families bearing coats of arms wherein are seen as venemous and poisonous monsters . not to adde how general an humour it is amongst men , to desire power more then goodness , and to be feared rather then to be loved . euist. but what say you , cuphophron , to the gentry of calecut , who stretch their eares as low as their shoulders , that they may be large enough to be laden with variety of rich jewells ? cuph. i say it is not so unhandsome , it may be , euistor , as unsafe , unless they be well guarded . it is a ●air invitation to have them effectually pulled by the eares , to the hazard of their eares and jewells at once . euist. indeed i think so too , cuphophron . but what shall we think of the tartars and maldives cutting off all their hair of the upper lip ? cuph. why , euistor , i think it an excellent way for the more cleanly drinking , and supping of their potage . euist. but is it not very ridiculous in the virginians , to cut away half of their upper and lower beards , and leave the other half behind ? cuph. it is not , i must confess , so sightly . but who knows but that there may be some usefulness of it , as in the amazons cutting off their right breasts , the better to draw their bow and arrow ? it may be also , when they take tobacco , they slaver on the shorn side of their chin. euist. but o the beauty of black teeth , the affected ornament of the inhabitants of venesuella ! cuph. and so it may be , for ought we know , as lovely as black hair and black eyes and eye-brows : a black sett of teeth would fit excellently well with these . for my part , i know not whether jet or ivory looks more pleasantly ; either , methinks , looks more handsomely then a row of teeth as yellow as box , which is the more ordinary hue of our europeans . euist. but the laws of miction amongst those of the west-indies is a pitch of slovenliness beyond all cynicism , the men and women not sticking to let fly their urine even while they are conversing with you . cuph. that is very consequentially done , euistor , to that simple shamelesness of being stark naked . for it is those parts , rather then any loathsomeness in the liquour that proceeds from them , ( which is both wholesome to be drunk in sundry cases , and many times pleasant to the smell ) that require secrecy in that evacuation . wherefore there seems more of iudgement then sottishness in this custome , unless in the other exoneration they use the like carelesness . euist. cautious beyond all measure . no miser hides his bags of muck with more care and secrecy then they endeavour to unload themselves of that depositum of nature . they are very essenes in this point of cleanliness , o cuphophron . cuph. why , this makes amends for the former : i thought they would easily smell out the difference . hyl. methinks , euistor , you ask a little out of order . the present theme is the deckings of the barbarous nations . but you see cuphophron is excellently well appointed for all . cuph. an universalized spirit , a soul throughly reconciled to the oeconomie of the world , will not be at a loss for an apology for any phaenomenon . euist. there are far harder then these to come , o cuphophron . but i will onely give one step back touching ornaments . is not that bravery which americus vesputius records in his voiage to the new-found-world very ghastly tragicall ? for he saies sundry of those nations had quite spoiled their visages , by boring of many great holes in their cheeks , in their chaps , in their noses , lips and ears ; and that he observed one man that had no le●s then seven holes in his face , so big as would receive a damask prune . in these they put blew stone , crystall , ivory , or such like ornaments . which i the easilier believe to be true , having spoke with those my self that have seen americans with pieces of carved wood stuck in their cheeks . sophr. cuphophron scratches his head as if he were something at a loss . in the mean time , euistor , take this ●ill cuphophron has excogitated something better . that which is rare ( we know ) is with all nations precious , and what is precious they love to appropriate and transferr upon themselves as near as they can : whence rich men eat many times not what is wholesomest , but the hardest to be got . so if there be any thing more costly then another , they will hang it on their bodies , though they cannot put it into their bellies , such as their ear-rings and jewells . but these barbarians seem to exceed them in the curiositie of their application of these preciosities , they fully implanting them into their very flesh , as if they were part of their natural body . hyl. well , sophron ; but how rude and sottish are they in the mean time , that they thus cruelly wound their poor carcases to satisfie the folly of their pride and phancy ? sophr. but the boring of the face and the slashing of the skin i believe will prove more tolerable , then the cutting and piercing of the heart with care and anxiety , which the pride of more civilized places causes in men of high spirits and low fortunes . besides , hylobares , it may be our ignorance to think they undergoe so much pain in the prosecution of these phantastick humours . for these holes and slashes may be made in their bodies when they are young , like incisions on the bark of a tree or a young pumpion , that grow in bigness with the growth of these plants . and how safely and inoffensively such things may be practised on young children , the wringing off the tails of puppets , and circumcision of infants used by so many nations , are sufficient examples . cuph. i thank you for this , sophron ; some such thing i was offering at , but you have prevented me . proceed , euistor or hylobares , whether of you will. hyl. i prithee , euistor , puzzle cuphophron , if you can , touching the political government of the barbarians . euist. does not that seem marvellous brutish , o cuphophron , that in some places they had no government at all , as in cuba and new spain , whose inhabitants went naked , acknowledged no lord , but lived in common liberty , as cosmographers witness ? cuph. is that so unreasonable or brutish , o euistor , that those that are not burthened with the incumbrance of riches should neglect the use of laws ; the chiefest controversies amongst men arising concerning honours and wealth , those two great incitements to injustice ? wherefore those barbarians seem so far from any degeneracy in this , that they rather resemble the primevall simplicity of the golden age , where there was neither judge nor gaoler , but common liberty prevented all occasions of injury . here adultery was found impossible , there being onely difference of sexes , no distinction of the married and unmarried state , or appropriation of any single female to one solitary man. which some eminent sages of greece ( to omit the suffrage of some of the more spiritually-pretending sectaries of this present age ) have look'd upon as a special part of the most perfect platform of a commonwealth their wisedom could excogitate . assuredly the power of nature is so wire-drawn through so many ceremonious circumstances , of parentage , of portion , of alliances , and then so fettered and confined by the religious tie of marriage , whether the parties can well hit it or no , that her vigour is very much broken , the generations of men weakned , and their days shortened , in most parts of the civilized world : whenas those tenants in common you speak of seldome are sick , and ordinarily live to an hundred and fifty years , as i have read in historians . so that the confinements of the law of marriage seem instituted for the good of the soul rather then the health and strength of the body . but outward laws not reaching adulterous affections , the hypocrisie of the civilized nations has made them too often forfeit the sincere good of both grace and nature at once . sophr. this is smartly , but madly and surprizingly , spoken , cuphophron , and more like a poet or philosopher then like a christian. cuph. this is nothing against the sanctity of the laws of christianity , which undoubtedly are infinitely above not onely the lawlesness , but the best laws of other nations . but forasmuch as i finde my self as it were advocate-general of the paynims , i must plead their cause , and make their case look as tolerable as i can . bath . which you do , cuphophron , over-lawyer-like , supporting your clients without any regard to the truth , while you impute the health and longaevity of these barbarians to their promiscuous venerie , rather then to their ranging abroad in the open air , to their fastings and huntings , and other hardships of life . but i have interrupted euistor . euist. i pray you then , mr. advocate , what say you to that custome of the west-indians , who offer their wives or daughters to a stranger in token of friendship and hospitality ? of the bridegroom his not lying with his own bride the first night , but some other of the like quality ? of the king of ca●ecut , in the east-indies , his not lying with the queen the first night , but one of the priests , who has five hundred crowns for his pains , as you may reade in the voiage of ludovicus patritius ? what to the custome of the province of camul belonging to the great cham , where the master of the house , in an high strain of hospitality , commits his wife and his whole familie to the stranger , to use his wife and all he has with the same liberty himself doth ; and that his enjoyment may be entire , quits his house for the time , that the stranger may seem to have no corrival ? as paulus venetus relates . cuph. this is marvellous pretty , euistor . but i conceive the custome comes from hence , in that they take marriage to be no part of religion , but of nature , and look upon their wives merely as the best chattel they have , and therefore in an high strain of friendship offer them to be enjoy'd by their friends . in which kind simplicity the camulites seem to exceed all the rest . euist. but what think you of the priest of calecut , cuphophron ? cuph. i think that his lying with the queen the first night pretends to an auspicious consecration of her womb to future fertility ; and that his five hundred crowns are a reward of this religious performance . euist. but it is a strange act of religion , to lie with another man's wife . cuph. the direction of the intention , euistor , is all in all . the priest does not intend to commit adultery , but to consecrate the womb. but what blemish is this in providence , that paynim-priests are as crafty as some of the christian , who upon spiritual pretences too often promote an interest of the world and the flesh , as these calecut-priests seem to doe , they both reaping the pleasure of lying with the queen , and strengthening the interest of the priesthood by mingling the sacerdotal with the royal seed , the first-born of the queen being in all likelihood as much the son of a priest as heir to the crown ? philop. i thought cuphophron had not been so nimble a politician . hyl. his zeal , philopolis , for the paynims makes him more then ordinarily quick-witted . euist. but what excuse will his wit finde out for the other excess in matrimony , that , i mean , of the tartars , who think marriage so holy , that they believe their god natagai to have wife and children , and therefore if their sons or daughters die before age , yet they celebrate a marriage betwixt parties thus deceased , that they may be man and wife in the other world ? cuph. that they make marriage so sacramental a thing , need not seem strange to us . but that they conceit god to have wife and children , is more extravagant , and yet not much more then that opinion of the anthropomorphites , who phansie god in the form of a man. which conceit certain monks of aegypt were so mad upon , that they forced the bishop of alexandria to subscribe it for fear of his life . euist. i perceive no small matters will puzzle cuphophron's invention : and therefore though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the men of arcladam that lie fourty days in childbed for their wives , present themselves to my memory , yet i will pass them over . cuph. that 's a very odd thing of the men of arcladam , euistor : i pray you , what is it ? euist. when the woman is delivered , she gets out of the bed as soon as she can , and follows the businesses of the house ; but the man lies in for so many days , and does all the offices of a mother to the infant , saving the giving it suck : and the neighbours come a-gossiping to the man lying thus in bed , as in other countreys they do to the woman . and they of arcladam give this reason for this custome , because the mother had a sufficient share of trouble in bearing the child and bringing him forth , and that therefore 't is fit that the man should ease her now , and take off part of the care to himself , as paulus venetus reports . cuph. if the men of the country had had milk in their breasts , which severall men have had , according to the testimony of many credible writers , philosophers , physicians , and anatomists , the custome had been more plausible . but such as it is , it has its reason , as you see , and it was not a pure piece of sottishness that carried them unto it . and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that the women rule them , it is a sign that it is fit they should . for it is in virtue of their strength , wit , or beauty ; and you know the iambick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they chose their kings of old from the beauty of their form , as lucretius notes . and why do men rule the women , but upon account of more strength or more wisedome ? but where the women rule the men , it is a sign they have more strength or wit , and therefore have a right to rule them . and indeed where do they not rule them ? insomuch that the whole world in a manner are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that this is no peculiar disorder amongst the barbarians , such as mela and diodorus siculus mention . hyl. the women are much beholden to you , cuphophron , for your so kinde and careful patronage of them . cuph. i am of a large spirit , hylobares ; i love to be civil to all sects , sexes , and persons . hyl. cuphophron swallows all down very glibly . but , as i remember , there are some direfull stories of the pagans cruelty to their enemies , and inhumane humanity to their friends , that , methinks , should a little turn his stomack , euistor . euist. there are very savage customes recorded in pomponius mela touching the essedones , axiacae and geloni . the last clothe themselves and their horses with the skins of their slain enemies ; with that part of the skin that covers the head they make a cap for themselves , with the rest they clothe their horses . the essedones celebrate the funerals of their parents with great feasting and joy , eating their flesh minced and mingled with mutton ; ( which is the manner of their buriall of them ) but tipping their sculls with gold they make drinking-cups of them : as the axiacae quaffe in the heads of their slain enemies , as well as drink their bloud in the field . in castella del oro the inhabitants also eat their own dead . but in the island iava , as ludovicus patritius reports , the children do not , like the essedones , eat their parents , but when they are old and useless , sell them to the anthropophagi , as the parents do the children , if desperately and irrecoverably sick in the judgement of the physician . for they hold it the noblest kinde of burial to be interred in the belly of a man , and not to be eaten by worms : to which if any expose the body of his dead friend , they hold it a crime not to be expiated by any sacrifice . the laws also of the sardoans and berbiecae , which aelian relates , are very savage ; the one commanding the sons to knock the fathers o' th' head when they are come to dotage , the other prohibiting any to live above seventy years . hyl. stop there , euistor : let 's hear what excuse the advocate of the paynims can devise for these horrid customes . cuph. truly , hylobares , these things must seem very harsh to any civil person , especially at the first sight . but yet there seems , if we make farther search , to be something commendable at the bottom of some of these . for the parricide that is committed by the sardoans and berbiccae seems to arise out of compassion to their parents , they not enduring to see so sad a spectacle as helpless and wearisome old age , a heavy disease , and yet uncurable by any thing else but death . and those of iava , that sell , either the parents their sick children , or the children their aged parents , to the cannibals , it is both to ease them of their pain , and procure them , as they think , the most honourable buriall . and it is no small countenance to these barbarous customes that s● more 's vtopia allows painfull and remediless diseases to be shortened by some easie way of death . which seems to me another kinde of midwifery , to facilitate the birth of the soul into the other world , as midwives do the entrance of the body into this . which may be the reason why the essedones are so jocund at the funerals of their friends , they looking upon it as their birth-day into the other state. euist. the thracians do so indeed , if we will believe pomponius mela , who adds , that their wives contend who should be buried with their dead husbands . as also do the indians . and acosta reports that the kings of peru and the nobles of mexico had their wives , nearest friends and servants , killed at their funerals , to bear them company into the other world. cuph. this is harsh , i must confess , euistor ; but , it may be , not so silly and unpolitick . for this custome might be begun for the safegard of husbands and kings from being poisoned by their wives , nearest friends , and servants . euist. but what a mad solemnity was that of the funeral of the great cham of the tartars , which paulus venetus describes , when his body was carried to the mountain alchai ? for they slew every one they met in the way , horse and man , saying these words , ite , & domino nostro regi servite in alteravita . it is thought no less then twenty thousand men were slain thus on this occasion at the funeral of the great cham mongu . there seems not in this so much as any plot or policy , cuphophron , but mere savage barbarity . cuph. it is very wild indeed , euistor : but the opinion of the immortality of the soul and personal distinctness of the deceased in the other life is both sober , religious , and philosophicall ; and the impression of the belief thereof on the spirits of the people very usefull and politicall , for the making them warlike and just ; and this solemnity of more force to impress this belief , then all the subtil ratiocinations of the philosophers . euist. but it is so barbarously cruel , o cuphophron . cuph. who knows , euistor , but most of these men were voluntiers , and had a minde to serve the great cham in the other world ? otherwise they might have kept out of the way . and the ambition of living princes sends more to orcus then this superstition about the dead cham of the tartars , and , methinks , in more uncouth circumstances . for he that dies in the service of his living prince leaves him he serves , but he that dies in love to the deceased cham goes to the prince he loves . euist. very elegantly answered , cuphophron . hyl. cuphophron is such an oedipus , that he will stick at the solution of no riddle . euist. but i have one more to try his skill to the purpose , an accustomary cruelty of the people of caraiam , such as it is hard to say whether it be more ridiculous , or barbarous . cuph. i prithee , euistor , what is it ? i love to hear such stories . euist. the forenamed authour tells us that the people in this country , when a traveller from forein nations lodges with them , the man of the house , if he perceive the stranger to be one of an excellent carriage and vertuous behaviour , prudent and sober in his words and actions , and very eminent for his goodness and honesty , he will be sure to get up at midnight and kill him , conceiting that thereby he shall for ever detain the prudence , vertue and honesty , nay the very soul , of this traveller in his house , and that he will be a perpetuall lodger there . bath . surely euistor plays the wag with cuphophron , and contrives a story to pose him . euist. in the word of a gentleman , bathynous , i relate no more then what i read , and what any one else may reade , in m. paulus venetus his history of the oriental countreys , in his second book and the fortieth chapter . cuph. i could easily suspect hylobares of such a piece of waggery , but i believe euistor will deal bonâ fide with me , and play no tricks ; and therefore i am glad hylobares has committed this province to him . but as for his story of the inhabitants of caraiam , i do not see that the cause of the paynims is much detrimented thereby . it should seem these pagans were as greedy after vertue as the civilized nations after mony , who ordinarily murther the owner to make themselves masters of it . they therefore were more ignorant , but we more wicked . but what farther mystery there may be in the matter no man knows . it may be they intended the deceased for some lar familiaris , whose soul they would propitiate by some religious ceremonies after they had trespassed so far on his body , which they had killed in honour and love to his vertues , though with small kindness to his person . but whether it be more tolerable to murther men out of love to their vertues , or out of hatred to them , i leave , as a new disquisition , to more subtil casuists . i am sure the iews had no other cause then that to kill our saviour , although they lived under the institutes of no less noble law-giver then moses himself , and were then the choicest part of the civilized world. hyl. you do but play with cuphophron . i pray you , euistor , try what gusto he hath for the diet of the cannibals . euist. had not you better resume your province , hylobares , and assault him your self ? hyl. it cannot be in a better hand then yours , euistor , who so particularly remember stories . besides that cuphophron is out of all jealousie of being abused by you , which will make his answers come off more glibly . euist. well then , since it must be so , i will adde to this single example of slaying men to seize upon their souls , that of murthering them to feed upon their bodies , a villany , cuphophron , very frequently mentioned as well in ancient as modern historians : as of the anthropophagi about the nyssean mountains in india , which eustathius notes ; as also those of scythia , noted by pomponius mela. and solinus takes notice not onely of these anthropophagi of scythia , but mentions also others in aethiopia . the truth of which things later discoveries seem to ratifie . christophorus columbus tells us of cannibals not far from the island hispaniola , that eat man's-flesh , and salt or souse it as we do beef , pork , bacon , and brawn : that they geld those they take young , as we do capons , to make them eat more tender ; and keep women alive to breed on , as we do hens to lay eggs. this island of cannibals is called insula crucis , of which you may reade more in the voiage of columbus . the men of zipangai , ( that belongs to the tartar ) if they light on a stranger , unless he can redeem himself , kill him and eat him , calling their friends and kinsfolks to the feast . in timaine , a town of castella del oro , they sold man's-flesh in the shambles , as cosmographers write . as also that the brasilians celebrate their festivals , making themselves m●rry over the body of a fat man cut into collops ; and that the enemies they take in war they roast and eat , dancing round about them . cuph. enough , euistor , my stomach is surcharged already ; nothing is more nauseous then the phancy of those things is to me . nor can i devise what may be said in the behalf of so high barbarities . onely it is to be noted , that these sad objects are more a torment to the well-natur'd living then any farther mischief to the dead : and that flaying of men of their estates and livelihood , or taking away their lives , is an harder cruelty to the sufferer : and that it is not so much the conscience of decorum , as queaziness of stomach , that makes our modern europaeans abstain from their enemies carcasses . besides , whether is it more barbarous out of scorn and hatred to kill men to feed their dogs withall , as the spaniards used the poor indians , or for the indians or other barbarians , out of an appetitious liking of man's-flesh , more honourably to bury it in their own bowells ? a funeral-solemnity that some of them use , and think it the last good deed they can doe for their deceased friends . wherefore we can onely make this deplorable conclusion , that the unmercifulness of the europaeans is not less , but their hypocrisie more , then that of the uncivilized indians . for that horrour they profess and abhorrency from the flesh of dead men ( which instinct , questionless , god and nature has implanted in us as a bar against all cruelty to our kind ) does not keep them off from doing all the ●eal cruelty that is committed by the savage nations . whence they seem to me to be self-condemned , while they boggle at the less kindes of crueltie , and so frequently practise ●he greater ; straining at the gnat , ( as ●t is said ) but in the mean time swallowing down the camel. sophr. i promise you , cuphophron , i did not think you could have made ●o passable work out of so crooked and knotty a matter . at least thus much i think is true , that to them that make so light of war and bloudshed and murthering of men to seize on what they have , to them , i say , to whom this substantial cruelty seems tolerable , these men should not think it intolerable in providence , that she permits those slighter and more innocuous shadows thereof . for all those seeming cruelties are but the flagellation of the absent , and they take up and use at their pleasure onely what he has left : but the killing and murthering of a man is a present tormenting him , and forcible driving of him out of all that he has . which i speak to shame the civilized nations , in shewing them that they frequently commit acts that are infinitely more cruel and barbarous then those which they themselves judge the most horrid and outragious of all the acts of the barbarians . cuph. i am glad , o sophron , to see so grave a judgement fall in with mine . sophr. i must confess , cuphophron , that you have made a pretty shuffling show of mitigating the harshness of the secular barbarity of the paynims , as you call them : but i fear you will not have half the success in palliating the gross enormities of their religions . hyl. and that , sophron , is the very next thing that i would have euistor to exercise mr. advocate-general's wit in . euist. in what , hylobares ? hyl. in finding any tolerable excuse for their gross opinions touching god , for their polytheism and idolary , for their men-sacrifices , devil●orship , sacrificing men to the devil , ●nd the like . euist. i understand you , hylobares , ●nd shall accordingly propound instances to cuphophron . in the first place therefore , cuphophron , i pray you , what do you say to the brasili●ns , that are reported to acknow●edge no god at all , and yet to be so addicted to divination , that they grow mad therewith ? cuph. to this i answer , that in that they are so much addicted to divination , it is a suspicion that they do believe there is a god ; and may be slandered as atheists , because they worship no idols nor any visible object . euist. that is very charitably surmized of you , cuphophron . cuph. but suppose they be atheists , how many thousands are there of such kinde of cattel in the most civilized parts of europe ? euist. but others of the indians , cuphophron , to make amends , hold more gods then one . they of new-england worshipped kesan their good god , and the devil beside , that he might not hurt them . cuph. and so by worshipping the devil acknowledged two sovereign powers or principles , a good one and 〈◊〉 bad one : which though it be a great errour , yet is such as very great wit● have fallen into . for s ● . augustine himself , before he became christian was a manichee . and plutarch , in his isis and osiris , entitles plato to the like errour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us also that zoroaster was of the same opinion ; and that they named these two distinct principles oromasdes and areimanius ; and that the aegyptian osiris and typhon answer to them . so that it is not any sign of so great sottishness , if the barbarian● of america were lapsed into this strange mistake . euist. but your paynims , o cuphophron , seem to have made not onely two , but even two thousand deities , while they worshipped sun , moon , starrs , beasts and plants , sea , land , winde , thunder , caves , hills , the tallest and most spreading trees , nay what-ever living creature they met with first in a morning , as some chuse valentines , or rather not chuse them , but embrace the first they meet on valentine's-day . cuph. this cannot be deny'd , euistor , but that the barbarous nations did religious worship to innumerable objects of this kind , but not as to the supreme power of all , ( which was the primary or ultimate object of all their adoration ) but rather as to images and symbols of that ultimate object . and how great a part of the civilized world , even of them that are called christians , contend that the worshipping of images in such a sense as this is laudable and right ? euist. i think both much-what alike laudable . bath . i have thought often of this point , and that very impartially as well as anxiously , and i cannot for my life find any excuse for those of the roman church to clear them from idolatry , but the same with better advantage may be alledged for the pagans , they having no written law against worshipping images as the romanists have , who acknowledge the bible to be the word of god. euist. that is very material . but what mitigation can you find out , o cuphophron , for that horrid and hideous way of worshipping these objects , as that of the scythians about taurica chersonesus , who sacrificed strangers to diana , that is , to the moon ? cuph. this is very harsh : but i pray you let me ask you this one question , euisior , did never any man suffer in the civilized parts of europe , for being estranged from certain religious lunacies which bloudy and ty●anicall obtruders urged upon them under no less penalty then death ? euist. i must confess that history furnishes us with instances of not onely many h●catombs , but severall thousands of holocausts of man's-flesh butchered by that bloudy church of rome , and sacrificed to the honour and interest of their great diana . you know what i mean , cuphophron . cuph. i do . and i pray you how much better is this then the pagans sacrificing of men to diana taurica ? euist. both exceeding bad : and yet i must propose to you other things as ill or worse . as that barbarous custome of the ammonites , who sacrificed their children to molech or milchom in the valley of tophet , so called from the drum that was there beat to drown the lamentable cries of the murthered infants . cuph. this i must confess is exceeding barbarous , euistor , to sacrifice though but a single son to that cruel idol . but , methinks , it seems more destructive to mankinde , that those that either are or ought to be patres patriae , ( i mean great princes and emperours ) unprovoked by any injury , but merely out of a desire of dominion and rule , are so lavish of the bloud of their subjects , as to expose numerous armies of them to the slaughter ; they smothering in the mean time the groans of the dying and maimed by the sound of drums and trumpets , and other clattering noises of war , while they thus sacrifice to the cruel idol of ambition , as the ammonites to milchom in the valley of tophet . and will history acquit the civilized world of this piece of barbarity , euistor ? euist. the grand seigniour is deeply guilty of this cruel kinde of idolatry : and i wish it were not to be found too much in christendome it self . cuph. so do i. euist. but , god be thanked , we are so clear from one horrid crime of the pagans , that we have nothing like it in christendome . cuph. what 's that , euistor ? euist. why , it is the worshipping the very devil himself . which that the pagans did , is manifest from their temples and images , from the madness of their priests , and from their sacrifices . the peruvians worshipped two carved idols , a black goat and a long serpent , both of them perfect symbols of satan , and such as himself loves to appear in . in the city of goa their pagods or idols are of so detestable a form , that no man can imagine how ugly and deformed they are : yet these they consult as oracles , and by the power of the devil have answers from them . the chinois also worship a devil-idol standing on an high , but something duskish , place of their temples , having two huge horns on his head , with a most terrible countenance , with sharp claws in stead of hands and feet , and his head uglily starting out from the midst of his breast , as gotardus describes him . but the most horrible description of a temple is that of the king of calecut's , where they worship his god deumo : for the true god tamerani he serves not , because , though he made the world , yet he has given up the government of it , as they con●eit , to deumo . this temple has its entrance garnished with numbers of devils made in wood artificially turned and carved . in the midst of the chappel there is a seat like a throne of brass , with a brazen devil sitting upon it , with a crown on his head , like that of the roman pontife , ( as ludovicus romanus describes it ) out of which come three horns . there are four others also that turn in after such a manner , as that they seem to support his head. he has also four teeth standing out of his foul wide gaping mouth , and a threatning look , with terrible staring eyes , and hands with crooked nails like to hooks ; but his feet not unlike to a cock's . in every corner of the chappel is likewise placed a devil made of brass , with such art , as that he seems to be in the midst of flames wherein souls are scorched in most direfull manner , whom the devil also is devouring up , putting one soul into his mouth with his right hand , and reaching underneath at another with the left . cuph. if there had been written upon the walls of the chappell , primus in orbe deos fecit timor , ( as they say there is in mahomet's mosco's , non est nisi deus unus ) all had been complete . euist. can there be any thing possibly parallel to this , cuphophron , amongst our civilized europaeans ? cuph. i think nothing , unless it be the religion of the superlapsarians , the object whereof is infinite powe● unmodified by either iustice or goodness : which is that very idol of typhon or arimanius i spoke of . for this imagination of o●nipotent power and will acting without any regard to iustice or goodness , is but an idol , no real thing . if it were , it were more horrible then the indian deumo , or any devil that is . but it could not be god : for god is love , and every thing acts according to what it is . sophr. very well argued , cuphophron . philop. in many things cuphophron seems to be on a more then or●inary good pin to day . euist. but i believe he must stretch his wit to an higher pin them he has done hitherto , to pretend to make any tolerable answer to what follows . cuph. why , what strange thing is that which follows , euistor ? euist. the sacrificing of men to the devil . those of peru frequently sacrifice their children for the success of the affairs of their ingua , for health , victory , or the like . the son was also frequently sacrificed for the health of the father . they of mexico had a ▪ custome of sacrificing of their captives . whence their kings wore often stirred up by their priests to make war upon their neighbours , to get captives to sacrifice to the devil , they telling them their gods di●d for hunger , and that they should remember them . the devil also him●●lf is said to appear in florida , and to complain that he is thirsty , ●hat humane bloud may be presently ●hed to quench his thirst . the solemnity of sacrificing cap●ives to vitziliputzly in mexico within ●he palisado of dead mens sculls is most horrid and direfull : where the ●igh priest cut open their breasts with a sharp flint , and pulled out ●heir reeking hearts , which he first ●hew'd to the sun , to whom he offe●ed it , but then suddenly turning to ●he idol , cast it at his face ; and with 〈◊〉 kick of his foot tumbled the body from the tarrass he stood upon down the stairs of the temple , which were all embrew'd and defiled with bloud . these sacrifices also they ate , and clothed themselves with the skins of the slain . cuph. now certainly this custome of the americans is very horrible and abominable , thus bloudily to sacrifice men to that enemie of mankind , the devil . and therefore it were very happy if we had nothing in these civilized parts of the world that bore the least shadow of similitude with it . euist. why ? have we any thing , cuphophron ? cuph. why ? what is the greates● horrour that surprises you in this custome , euistor ? euist. to say the truth , cuphophron ▪ i do not find my self so subtile an● distinct a philosopher as explicitly t● tell you what , but i think it is , first , that mankind should worship so ugly and execrable an object as the devil ▪ and then in the second place , tha● they should sacrifice so worthy an● noble a thing as an humane body ▪ which is in capacity of becoming the temple of the holy ghost , to so de●estable an idol . cuph. you have , i think , answered very right and understandingly , euist●r , if you rightly conceive what makes the devil so detestable . euist. surely his pride , cruelty and malignity of nature , and in that all love and goodness is extinct in him , which if he could recover , he would presently become an angel of light. ●ath . euistor has answered excellently well , and like a mysticall theologer . euist. to tell you the truth , i had it out of them . cuph. but if he has answered right , bathynous , it is a sad consideration , that we have in the civilized parts of the world those that profess a more odious religion then the mexicans that sacrifice men to the devil , i mean , the superlapsarians . for the object of their worship is a god-idol of their own framing , that acts merely according to will and power sequestred from all respect to either iustice or goodness , as i noted before , which is the genuine idea of a devil . to which idol they do not , as the mexicans , sacrifice the mere bodies of men , but their very souls also ; not kicking them down a tarrass , but arbitrariously tumbling them down into the pit of hell , there to be eternally and unexpr●s●ibly tormented , for no other reason but because this their dreadfull idol will have it so . can any religion be more horrid or blasphemous then this ? hyl. i perceive you begin to be drawn dry , o cuphophron , you are fain so to harp on the same string . this is but your typhon and areimanius you mentioned before . i expected some more proper and adequate parallelisms to euistor's fresh instances , especially to that of sacrificing to the idol vitziliputzly . cuph. do you think then , hylobares , that it is so hard a thing to find something in the civilized world more peculiarly parallel to that dreadfull ceremonie ? what think you of the roman pontif ? euist. how madly does cuphophron's phancy rove ? and yet how luckily had he hit , if he had but made use of the usual name papa ? for that is also the title of the high priest of mexico , who sacrifices men to vitziliputzly , as iosephus acosta tells us . cuph. i thank you for that hint , euistor : it seems then there will be a consonancy betwixt the verbal titles as well as an analogie betwixt the things themselves . hyl. i would gladly hear that analogie , cuphophron . not that i should take any such great pleasure in finding the papacy so obnoxious , but that it pleases me to observe the versatil sleights and unexpected turnings of your movable phancy . cuph. nor care i to tell you for either the one or the other , hylobares , but that i may adorn the province i have undertaken in the behalf of the poor paynim . the analogie therefore briefly is this : that as the high priest of mexico with his officers pulled out the heart of the captives , kicking down their bodies for the assistents to eat their flesh , and clothe themselves with their skins : so the roman pontif , by his cruel inquisitors discovering the true religion of the faithfull servants of christ , whom they hold in a forcible captivity , murthered them , and gave their estates for a spoil to his cruel ministers and assistents , to feed and clothe them . does not this occurr often enough in history , euistor ? euist. it cannot be deny'd , many thousands have been thus butchered . hyl. but to whom were they sacrificed , cuphophron ? you have omitted a principal term that ought to have been in the analogie . cuph. i would i knew what vitziliputzly signified . euist. if that will do you any service , i can tell you what it signifies expresly out of iosephus acosta , viz. the left hand of a shining feather . cuph. very good , very good : have patience then a little . why may not then the sun easily signifie the heavenly glory , or the glory of god ; and this shining feather the vain and foolish pomp and glory of the world , or the pride of life ? hyl. that is not much strained , c●phophron ; but what then ? cuph. wherefore as the high priest of mexico pretends to sacrifice to the sun , shewing him the smoaking heart of the captive when he has pluck'd it out , but presently turns about , and does really and substantially cast the heart of the sacrificed to the idol vitziliputzly : so the roman high priest , when he murthers holy and righteous men ( under pretence of heresie ) for deny●ng such falshoods and blasphemies as are onely held up for the supporting the interest of the papal sovereignty and sublimity , pretends these murthers sacrifices to the glory of god , and for the vindication of his honour ; whenas they are really and truly bloudy oblations and cruel holocausts offered up to that idol of abominations , pride of spirit , and vain mundane glory and pomp , and a remorseless tyranny over the souls and bodies of men : which is such a quintessential lucifer , that it is that whereby lucifer himself becomes a devil . hyl. all this from vitziliputzly signifying the left hand of a shining feather . ha , ha , he . wit and phancy whether wilt thou goe ? how merrily-conceited is cuphophron , that can thus play with a feather ? sophr. i promise you , hylobares , though the phancy of cuphophron may seem more then ordinarily ●udibund and lightsomely sportfull , yet what he points at seems to be overlamentably true , viz. that many thousands of innocent souls have been made burnt-offerings to the luciferian pride of the roman hierarchy , and the sons of god ( which is worse then the mexicans case ) thus cruelly and perfidiously sacrificed to the first-born of the devil . euist. this is too true to contend against it . hyl. i wish it were not so . but in the mean time we can never take cuphophron at a loss . euist. so methinks , and i have but one kinde more of tragicall instances to pose him with . cuph. what 's that , euistor ? euist. in some parts of the world they are their own executioners ; as those of narsinga and bisnagar , who cut their flesh in pieces , and cast it on the idol's face , or putting a piece of their own flesh on the pile of an arrow , shoot it up into the air in honour to their pagods , as gotardus writes . after which ceremony they cut their own throats , offering themselves a sacrifice to their idol . the king of quilacare , upon a silk scaffold , in view of his people , after some solemn washings and prayers , having first cut off his nose , ears , lips , and other parts , cuts his own throat , as a sacrifice to his idol . gotardus , as i remember , addes , that the●e is loud musick sounding all the time . this is done every jubilee . cuph. whether satan put them upon this slavery out of his scorn and hatred of mankinde , or that he pleases himself in feeling his own power , or in seeing examples of the great affection and fidelitie of his vassals , ( as imperious whores pride themselves in commanding their lovers some signall hardship or penance , as being a more sure testimony ( if they perform it ) of a more then ordinary worth in themselves , that has engaged them in so perfect a bondage ) or whether it be out of all these put together , is not so requisite to dispute . hyl. no more is it , cuphophro● , it is so little to the present purpose . cuph. but i was coming to something which is more near to the purpose , namely , that the nearest to these self-sacrificers to satan are those sad disciples of certain mystae ▪ of dark and sowr dispen●ations , who , having no knowledge of a deity but such as is represented unto them in the dreadfull shape of the indian deumo above described , ( that is , will and power disjoyned ▪ from all iustice and goodness ) having first almost fr●tted a-pieces their very heart-strings with tormenting thoughts and anxious suspicions , do at last either hang or drown themselves , or else ●●t their own throats , as a sad sacri●●ce to that ghastly idol which their false teachers had set up in their melancholi●ed phancies . but no amulet against such diabolical impostures comparable to that divine saying of s. iohn , god is love ; and he that abideth in love ▪ abideth in god , and god in him . sophr. that is very profitably and seasonably noted , o cuphophron : and though my judgement is not so curious as to criticize on the perpetuall exactness of your applications of the sad miscarriages of the civilized parts of the world to those gross disorders of the barbarians ; yet your comparisons in the general have very much impressed that note of philotheus upon my spirit , that the more externall and gross enormities committed by the barbarous nations are as it were a reprehensive satyr of the more fine and hypocriticall wickednesses of the civilized countries ; that these civilized sinners , abominating those wilder extravagancies , may withall give sentence against their own noless wickedness , but onely in a lesseugly dress . whence it cannot be so great wonder that providence lets such horrid usages emerge in the world , that the more affrightfull face of sin in some places might quite drive out all similitude and appearance of it in others . bath . true , sophron ; but this also i conceive may be added , that divine providence having the full comprehension of all the periods of ages , and the scenes of things succeeding in these periods , in her minde , permitted at first and afterwards some parts of the lapsed creation to plunge themselves into a more palpable darkness , that a more glorious light might succeed and emerge . the lovely splendour of which divine dispensation would not strike the beholder so vigorously , did he not cast his eyes also upon that region of blackness and sad tyranny of the devil in preceding ages over deluded mankind● , such as euistor has so plentifully discovered . all these things therefore seem to have been permitted in design to advance the glory and adorn the triumph of the promi●ed mess●as , the t●ue son of god and saviour of the world. sophr. that may very well be , bathynous . nor is it any injustice or severity in god to make use of the impenitency of sinners to better purposes then either themselves or wiser persons are many times aware of . but we interrupt euistor by this unseasonable descanting upon cuphophron's performances . euist. i was onely a-going to adde something of the madness of the heathenish priests , as the last note of the satanicalness of their religion . but it is scarce worth the while . cuph. nay by all means let 's hear that also , euistor . euist. that the maenades , the priests of bacchus , were mad , appears in their very name , whose notation is from that distemper . the priest of the samadees , a people subject to the muscovite , begins his holy things with howling , which he continues till he grows mad with it , and then falling down dead , after orders his sacrifice , and finishes the solemnity he was about . the hoxiones also , or priests of china , when they consult their oracles , cast themselves on the ground , stretching out their hands and feet , another reading in a book , to whom are responses made by some assistents that sing and make a noise with bells or cymbals . in the mean time the spirit comes upon him that lies prostrate , who , rising with staring eyes and distorted countenance , falls a-prophesying and answering such questions as the by-standers demand . cuph. these are mad guizes of religion indeed , and yet not an unfit resemblance of as mischievous a madness amongst too many of our more civilized religionists . euist. i believe you mean the howling quakers , as uncivil as they are . for they began in that tone at first , and fell down dead in trances , and afterwards getting up fell a-prophe●ying , uttering out of their swoln breasts very dark oracles , declaring against all ord●r and ordinances , decrying all reason as a work of the flesh , and pretending to an unaccountable spirit , and to a light within that is invisible to all without who have not lost their spiritual eye-sight . none conceive they see it but such as are either blind or in the dark . cuph. there are great and good things the quakers pretend to , euistor , but they soil them by so wild a way of profession of them , and indeed in particulars seem to contradict what with so loud a voice they in the general extoll . but that madness i hinted at is more epidemicall then this sect , there being more besides these that never think themselves divinely-wise till they grow so staringly mad that the eye of reason seems to have quite started out of their head , and fumes and phancies to be the sole guides of their tongue . sophr. i suppose , cuphophron , you perstringe that general disease of ungovernable enthusias● dispersed up and down in christendome . and yet there is another kind of religious madness more spreading and no le●s mischievous then this . cuph. i pray you what is that , sophron ? sophr. so fix'd and fierce a belief in an infallible priesthood , that what they dictate for an oracle , be it never so repugnant to all our outward senses , to all our internall faculties of imagination , reason and vnderstanding , never so contradictious to whatsoever is holy , vertuous , or humane , yet they embrace and stick to it with that zeal and heat , that they fly in the faces and cut the throats of not onely them that gainsay , but even of those that will not profess the same abominable errours with themselves . if so enraged an heat , kindled upon so enormous a mistake as never any lunatick could think or speak more contradictiously , joyn'd with as high outrages as ever mad-man did commit , for all manner of murther and cruelty , if this temper or spirit be not the spirit of ma●ness , and that of the highe●t strain , i know not what belongs to the spirit of sobriety . cuph. certainly it must be a great matter that thus transports sophron , and makes him something unlike his usual self . sophr. to tell you the truth , i had mine eye on the artolatria of the romanists and their article of transubstantiation , with all the wild concomitants and sequels thereof . cuph. you could not have pitched upon a greater reproch of the civilized world. i profess unto sophron , though no man can have a greater aversation then my self from slighting or reviling that which others embrace as the most sacred and solemn point of their religion ; yet amongst ourselves i cannot but declare , that this figment of transubstantiation comprises in it such a bundle of barbarities , of unheard● of sottishnesses , and savage cruelties , that there is no one thing parallel to it in all paganism . the manifold impostures of the priests of the pagans , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●hether it be the feeding ●n the flesh of enemies , or entombing the bodies of their dead friends in their own bellies , whether their gross idolatries in the general , or their sacrificing men to their idols , all these abominations are as it were tied together in this fictititious fardel of transubstantiation . for was there ever any indian so imposed upon by their priests , as to believe they had a power by a certain form of wo●ds to turn a cake of maize into a living man , and that the miracle is done by them , though the cake of maize appear still to their sight , to their touch , and all their other senses , as perfect a cake of maize as before ? and how can these look upon the indians as such a barbarous people , for either feeding on their enemies , or burying their dead friends in their own bowells , whenas they themselves profess that they eat and grinde a-pieces with their teeth , not dead , but living man's-flesh , and ●hat not of an enemie , but their dear●st friend and saviour ? can any ●hing ●eem more barbarous then this ? and then to uphold this figment , ( which seems invented onely for the pomp and vain-glory of the priest , that he may be accounted a stupendious wonder-worker , a creatour of his creatour ) to maintain this fiction , i say , by the murthering many a thousand innocent souls that could not comply with the imposture , what is this inferiour to sacrificing captives to the idol vitziliputzly , as i intimated before ? sophr. i am glad to see you , cuphophron , so heartily resent the unsufferable wickedness of that point of the roman religion . i thought you had been so high-flown a philosopher , that you had taken no notice , no not so much as of these grosser miscarriages in the religions of the world : which had been an unpardonable neglect . cuph. if i flew higher then the strongest-winged fowls are said to do in the time of pestilence , yet the sent and noisomeness of this crass and barbarous miscarriage could not but strike my nostrills very hotly , and detain my sight . sophr. the truth is , cuphophron , that no phaenomenon in all providence has more confoundingly astonished me and amazed me then this of transubstantiation in all its circumstances . if the priests of peru had thus imposed upon those savages , how should we either have bemoaned them or derided them ! o poor peruvians ! o sottish and witless paynims , devoid of all sense and reason , that are thus shamefully imposed upon by their deceitfull priests ! or else , o miserable people , that must either profess what it is impossible for any one entirely in his wits to believe , or else must be murthered by the grim officers of the ingua , incensed against them by the complaints of an imposturous and bloudy priesthood ! but this to be done in the most civilized parts of the world ! hyl. nay , this consideration would make any one sigh deeply as well as your self , but me especially . does not this , o sophron , subvert utterly all the belief of providence in the world ? sophr. god forbid , hylobares . no , it more strongly confirms it , there nothing happening to degenerated christendome in all this but what is expresly predicted in the holy oracles ; that in the time of the man of sin , god would send upon them that loved not the truth strong delusions , that they should believe ●a lie ; and particularly pointing at this reproachfull figment of transubstantiation , it is said of the beast , that he should blaspheme the tabernacle of god , which , undoubtedly is the body of christ ; which , for the enhancing of the glory of the priest , they thus foully debase and abuse . hyl. these things neither cuphophron , as i think , nor my self are so well versed in as fully to judge of ; but we presume much of your judgement and gravity , o sophron : which is no small ease to us for the present . cuph. in the mean time , hylobares , i hope you have spent all your force against me and my paynims . hyl. not all , but the chiefest , or rather in a manner all : for my other remarks on the barbarous nations touching their religions are more slight , and such as bear too obvious a resemblance to the known miscarriages of christendome ; such as the over-severe , or over-loose , methods of living in reference to future happiness . an example of the latter whereof may be the doctrine of the bo●zii of iapan , who teach the people , that if they pray but to amida and zaca , two holy men that lived here , and satisfied for the sins of the world , though they doe it but carelesly and remissly , yet they shall not fail of everlasting happiness . euist. but gotardus taxes these bouzii for a religious order of atheists . cuph. and yet severall sects in christendome that would be thought no athei●ts , as the antinomians and liber●ines , and others that would be loth to be noted by those names , have too great an affinity with these bouzii and their followers in their life and doctrine . but i spare them . but ▪ what instances have you of the over-severe method , euistor ? euist. there is an odd example of the indian abduti , who for a time lived very rigidly and severely , but that dispensation once being passed over , they gave themselves up to all dissoluteness , and conceited they might doe so with authority . cuph. that is very easie to parallel to the condition of some spiritualists , who , under pretence of having subdued the flesh by more then ordinary austerities , and of having arrived to the liberty of the spirit , return again to the gross liberties of the flesh , to the great grief and scandal of the more sober professours of religion . euist. some chast votaries of the turks set a great iron ring on their yard , using themselves as we do our mares that they may not take horse . those of mexico slit that member for the same devout purpose . cuph. this is a sign that these hast votaries are in good earnest . but to pretend to undertake a vow of chastity more strong then iron or adamant , and yet to lie with other mens wives rather then to break it , is such a mysterious juggle or contradictious point of hypocrisie , that the very pagans would be ashamed of it . euist. they might be so indeed , cuphophron , nor does there any thing of importance occurr to my minde that looks like a sullen piece of severity in paganism , but the same may be produced in the very same terms in the present romanism ; as long and tiresome pilgrimages , voluntary whippings and scourgings , immoderate watchings and fastings , and the like . these are the exercises also even of them that serve idols and worship the devil , as well as of them that pretend to be the genuine servants of the lord iesus . hyl. but is there nothing observable touching their opinions of the other state , in order to which they may undergo these hardships ? euist. that is worth the noting , that most of the barbarous nations have some glimpse or surmize of the soul's immortality , and of a state after this life . but it is often mixed with very feat conceits . as they of peru hold that after death men eat and drink and wantonize with women . cuph. who knows but that they may understand that mystically , as the persians expound like passages in mahomet's alcoran ? bath . besides , these europaeans seem to me in some sort to peruvianize , that think they can by bargain and contract buy future happiness with mony as we do fields and orchards in this life ; not considering that if paradise be not opened within us by virtue of true regeneration into the divine life , all the wealth in the indies will not purchase an entrance into the eternall ●aradise in heaven . euist. the brammans also in the east-indies have a most ridiculous conceit touching the transmigration of souls , namely , that the reward of a vertuous soul is , that she may pass out of a man's body into the body of a cow. cuph. that 's ridiculous indeed , if the expression be not symbolicall , and hint not some more notable thing to us then we are aware of . for that the transmigration of mens souls into the bodies of beasts has a mysticall or moral meaning both plato and some of his followers have plainly enough intimated . euist. and go●ardus expresly writes , that these bra●●nan● had the knowledge of pythagoras and of his philosophy , then which nothing was more symbolicall . i will produce but one observable more , and then give cup●ophron , or rather my self , no farther trouble . for cuphophron turns all off with sport and pleasantry . cuph. you have produced nothing yet , euistor , at all hard or trou●●esome . euist. nor will i begin now : for it is onely that they of s. sebastian de la plat● have neither image nor idol . cuph ▪ it is a sign they are the more pure . worshippers of the deity . euist. if they be not atheists : but that which i was going to adde was that fond imagination of theirs , that after death they should come into a pleasant place which they dreamed to be situated beyond certain hills , which they could point at with their fingers . cuph. it were a question worth the starting , whether this american elysium or the scholastick empyreum be the more likely rendezvous of blessed souls departed this life . hyl. i pray you , what think you of that , cuphophron ? cuph. i think the coelum empyre●m of the schools is a childish figment . for what ground is there that the first heaven should be cubicall , unless it be for the young angelick shapes to whip their gigs on the flat and smooth floor thereof ? wherefore the rude indians , so far as i know , may come nearer the mark then the subtil schoolmen , though they both seem to me widely enough to miss it . hyl. but i am for the empyreum of the schools rather then for that ●ly●ium of the americans . for the american elysium is somewhere , viz. beyond the hills that those of s. seba●tian de la plata use to point at . but if the empyreum of the sch●ols be a mere childish figment , it is no-where . cuph. there 's a reason indeed , hylobares ; how can it then be the real rendezvous of separate souls ? hyl. separate souls are spirits , cuphophron , but spirits are no-where : where can they therefore more fitly have their rendezvous then in the scholastick empyreum , which is nowhere also ? cuph. shame take you , hylobares , have you hit on that piece of waggery once again ? is this all the thanks i have for bes●irring my ●elf so stoutly to ease your aggrieved imagination , that was so oppressed and burthened with the consideration of the sad scence of affairs in the pagan world and ages ? hyl. for that friendly office i return you many thanks , o cuphophron , and must confess you have in your attempts shewn a great deal of versatility of wit and nimbleness of phancy , and that not without the mixture of some solidity sometimes . but the less there had been of that , it had been the better . cuph. that 's a paradox indeed : why so , i pray you , hylobares ? hyl. for your endeavour being perpetually to shew that things were as ill in a manner in the civilized parts of the world as in the barbarous , this was not to ease me of my sad perplexing thoughts , but to redouble the burthen , and make the waies of providence appear to me twice as dismall as before . cuph. this hylobares has a mind to baffle me , and make me ridiculously unsuccessfull in every thing i attempt . did i not persist in the way th●t philotheus himself seemed to point at , viz. to undeceive your phancy , that was so horribly struck with the strange enormities of the pagan world , by intimating that for the civilized nations , that you had a better conceit of , that the heathen were in a manner little worse in their opinions and practices then they ? hyl. nay , i confess , cuphophron , that that was pretty well levelled at my phancy . but in thus quieting my phancy , you have roused up my reason , to give me a more lasting and invincible disquiet then i laboured with before . for my reason tells me , that if the world be all over so bad in a manner as it is in the barbarous countries , i ought to be less satisfied with providence now then ever . cuph. alas ! hylobares , i am sorry i have made your sore worse , but you must make your address to him who prescribed the plaister . philotheus was the physician , i but his surgeon or apothecary that administred the physick according to his prescript . he ought to set you right again by his greater skill . philoth. i pray you deal freely and ingenuously , hylobares , are you really more pinched then before ? or is it a counterfeit complaint and a piece of sportfull drollery with cuphophron ? hyl. to deal plainly with you , philotheus , it is mixt . but i am very much still dissettled , and therefore implore your farther help . philoth. will not this consideration , hylobares , both ease your phancy and gratifie your reason too , that upon the observation that there are some very sottish conceits and practices even in the civilized world , where all things otherwise look so chearfully and splendid , we may also conceive the like of the barbarous nations , and not immerse or defix our thoughts on those things onely which are so reprehensible and hideous amongst them , but think there may be much also of natural gayety and jollity , and that that dark scene does not becloud all times , places , nor persons ? hyl. that 's well suggested , philotheus , and is accommodate to the relieving one's melancholy a little . wherefore because you have begun so well , i pray you hold on , and communicate to us the thoughts which your own silence all this time and our discoursing may have occasioned you to pitch upon , in order to a fuller and more perfect cure of my present malady . for it is no more then you promised , and i hope philopolis will see that you keep your word . philop. there needs no other obligation , i dare say , for philotheus to doe that office of friendship , then his own goodness and sincere zeal for the truth , and hearty desire of delivering souls from the bondage of ignorance and the rack of doubt and anxiety in so great matters . philoth. i wish i were as able as i am willing in that kinde , philopolis . but i will attempt it , and that two waies . first , by shewing that the world may not be so enormously ill as hylobares his melancholy surmizes it : secondly , by hinting an hypothesis which , if embraced , will plainly make good , that be the world as bad as it will , yet it is not inconsistent with the divine goodness ( which we contend is the measure of his providence ) to permit it . hyl. i , that second , philotheus , were a remedy indeed , such as would quite eradicate all future possibility of such diffidences as i labour under . but i shall willingly have you treat of the first in the first place . philoth. cuphophron with a great deal of dexterity of wit answered the particular instances that euistor produced of the most ugly usages amongst the barbarous nations . i shall onely rehearse certain brief heads that will serve in general to break the force of such arguments as either others offer or offer themselves to our thoughts , to invalidate the belief of such an exactness of providence as we plead for , and boldly pretend to inferr , that if there were a god , these things could not be permitted in the world ; as you in the beginning complained , hylobares . hyl. that horrid squalidity in the usages of the barbarous nations presseth hard toward that conclusion , philotheus ; especially when a man is immersed in melancholy . philoth. but that you be not hereafter so easily imposed upon , let me desire you to remember those considerations that i was ever and anon thinking on all this time you were discoursing . as first , that historians may write things that are false , whether they pretend to be eye-witnesses themselves , or take thing up upon the reports of others . old men and travellers may lie by authority , as it is said in the proverb . wherefore either negligent enquiry , or the vanity and affectation of telling strange things , may fill histories with many false narrations ; and so though euistor did not intend to deceive cuphophron , yet he may haply have exercised his wit in severall objects that never had any existence but in the pages of historiographers . and therefore i could not but smile to see how nimbly cuphophron analyz'd the politicks of that custome of the high-priest's lying with the king of calecut's bride the first night , as if it were a design that the son of a priest and the heir to the crown should concurr in one person : whenas the sons of the king do not succeed in the kingdom , but his nephews on the sister's side , as aloysius cadamustus tells us in his navigation to those parts . philop. that 's very strange , philotheus . i pray you what may be the reason of it ? philoth. he says it is this ; because the queens of calecut are perpetually attended by no less then ten priests a-piece , ( for , according to him , the king has two queens ) and they are often compressed by them ; which he is persuaded to be for his honour so to be dealt with ; but this mixt of●spring not to be so fit to succeed as heirs to the crown . philop. this quite spoils all the witty descant that cuphophron made on that supposed custome , if aloysius cadamustus be a more credible writer then ludovicus patritius . euist. which is a very hard thing to prove , philopolis . philoth. but in the mean time historians contradicting one another , or differing so much in their narrations , makes things so uncertain , that no wise man will suffer himself to be born down by stories into any anxieties touching providence , before he be well assured of the truth of them . i am sure epicureans and atheists are very circumspect how they believe any stories about apparitions or witches , though never so true , lest they should be disturbed in their mindes with over-urgent suspicions of the existence of god. why should they then that believe there is a god from certain indications of him , be cast into anxieties about providence from stories and reports that are uncertain ? hyl. that 's but a reasonable caution , philotheus : i pray you go on . philoth. and a second is this ; that touching ceremonies as well civil as religious , and most of all opinions , we are to consider , there may be lay'd down the narration of the symbols without any key of mythologie added thereto . of which sort , for ought i know , may be the brammans transmitting the souls of the best men into the body of a cow ; a thing as likely as iupiter's carrying europa on his back through the sea in the form of a bull. which palaephatus resolves onely into an homonymie in words , and tells us that it was a man of crete , ( an island peculiarly sacred to iupiter ) whose name was taurus , that carried europa into crete out of tyre , as he had carried many other maids captive thence before . hyl. but what is this story of a bull to that of the cow the brammans speak of ? philoth. very much , hylobares . for i must confess i think it is such another homonymie of words , the same word signifying both a cow or oxe , and a cherub , that is , an angel , in the oriental tongues . is it not so , eui●●or ? euist. the criticks do write of some such etymologies . philoth. and therefore the wiser amongst the brammans , unless they have lost their pythagorick tradition , surely understand by this transmission of good mens souls into the body of a cow , the assecution of the cherubick or angelick body , which is the greatest reward of the vertuous soul that can be , and the end of all the pythagorick purgations . hyl. this is an unexpected and surprizing account of that seeming gross conceit of the indian brammans . cuph. i thought it was symbolicall . philoth. they of narsinga are worshippers of the sun and moon . hyl. it may be so : a gross and sottish religion . philoth. and they have a tradition , that when either of them are eclipsed , they are bit by the celestiall dragon . hyl. on my life their priests are concealed almanack-makers , and have turned into a superstitious parable ( which the people understand not ) the philosophy of caput and cauda draconis . philoth. then you see another real truth wrapt up in the homonymie of words ; and that this is no sottishness in the priests of narsinga , but our ignorance that understand not their mythologie . who knows therefore but that they may be as subtil in their worshipping the sun and moon , and pretend they worship not them , but the deity that is in them and in all things ? as the europaeans plead for their worshipping images , that they worship god or christ in them . hyl. in this they may be both alike subtil or sottish . euist. but was there ever any conceit so silly as that of some of the americans , ( though i have forgot the country wherein they live , ) who have this tradition amongst them● that god shot a multitude of arrows into the ground , from whence sprung men and women , and that thus the world was peopled ? cuph. it may be it is a riddle concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hyl. what a youthfull conceit has your phancy slipt into , o cuphophron ? cuph. it 's good enough to allow amongst the americans . hyl. what ? then you have left off being advocate-general for the paynims . cuph. it were no wit to defend them in so slight a matter . bath . it may be the first authour of that aenigma needs no defence , the parable bears so fair an analogie to that passage somewhere in plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cuph. why , do you think , bathynous , that pythagoras or plato ever travelled into america ? bath . no , but there may have been wise men in all parts of the earth , for ought i know , who in symbols and parables have insculped the memorials of their wisedome in the mindes and memories of rude people ; as some walking in solitary woods or groves carve their names in the barks of trees , which grow with the growth of the tree they are carved on . but it may be in a little time men know as little of the meaning of these parables , as the stock or bark of a tree does of the person whose name it bears . and to tell the rude people of the mysticall meaning of their traditionall allegories , as if the story were but a parable , but the mystery the truth , would be as harsh to their minds , as it would be hard to a tree , if it had sense , to have the true effigies of the man whose name it bears carved on it , in lieu of the name which it has already , and which has grown and spread in the bark with the growth of the tree . it would be as dolorous to them as using the incision-knife to carve their live flesh . and therefore it would make them furiously oppose the manifestation of the truth . hyl. what pretty unexpected fetches has the thoughtfull mind of bathynous ! but i eagerly desire that philotheus would hold on in his proposed method . philoth. in the third place therefore , hylobares , you are to consider , that the prejudice of custome may so infect our phancies , that for matter of ornaments of the body or other civil ceremonies , we may unawares tax those that are really as good as our own . there is a great latitude in these things , and they vary even in the most civilized places from one extreme to another , and that very often in one age : and the habits of our fathers or grandfathers seem as strange to us as those of strangers and foreiners . hyl. this is a point that least of all troubles me , philotheus . philoth. but fourthly , as for moral deformities and extravagancies , it has been hinted already , that there being folly and wickedness all over the world , it is better there should be this variegation of it , then that it should be every-where in the same dress ; that seeing it out of the more familiar habit , we may the more easily discern the ugliness of it , and the more courageously hoot at it , and so at last heartily detest it , be it in what mode or habit it will. thus is vanity and vileness laughed and jeared at even upon its own stage , while it is in acting , and in due time will , it may be , quite be hissed off the stage by the spectatours ; that is to say , they will be as much ashamed to frame dark and dismall idol-imaginations of god , as to worship the devil ; and to live as if there were no god in the world , as to profess openly they think there is none . sophr. i pray god hasten those times , philotheus . philop. amen , i pray god. philoth. fifthly , you are to consider , hylobares , that this terrestriall globe is the very dregs of the world , and the most proper region of evil ; and that therefore to judge of the full benignity of divine providence by what we find here , were to measure the happiness of some famously-flourishing and excellently-well-ordered city by the condition of them that live in the hospitals or gaols . for , according to the opinion of the ancient philosophers , philo , plato and others , there may be many aereall and aethereall concamerations above this earth and lower air well replenished with happy souls or spirits , such as are arrived to that condition that plutarch sets down in this aenigma , that they are the citizens of that region where the inhabitants eat no meat , nor do their bodies cast any shadow . hyl. that 's a good and comfortable consideration to those that rejoyce more in the good of the universe then their own . philoth. and those that are such curious enquirers into providence ought to be so minded . but i proceed . sixthly , therefore , consider , that whatsoever evil mankinde groans under , they have brought it on their own heads by their disobedience and revolting from the first good , and by preferring the full swindge of the animal life before the orderly pleasures and warrantable joys of the divine . sophr. and therefore , philotheus , i think we have greater reason to magnifie the mercy of god , when we see any sad object in the world , that every man is not in so ill a condition , ( whenas we have all made our selves obnoxious thereto ) then to repine against providence , because we see some are . philoth. you say very well , sophron ; and we may also adde , that there are very few in the world so miserable , but they would take it very hainously of any one whom they understood to goe about to take away their life . because ( which is to be observed in the seventh place ) the lapse of man ( as touching happiness ) is but into lesser enjoyments , out of god's blessing ( as the proverb is ) into the warm sun ; he catching at good even then , if we may believe socrates , when he closes with that which we ought in such circumstances of defect or obliquity to call by the name of evil. sophr. and good reason too , philotheus . philoth. eighthly , we are to take notice , that in the most disadvantageous parts of the world there is a possibility of emerging out of the wickedness and ignorance of the place , if a man be sincere : if he be not , his hypocrisie is ipso facto punished . for those that of late years have gone about to convert the indians to the faith , have found them very capable , and not onely so , but exceeding witty and subtil , nothing infe●iour to the civilized nations , as i have heard from them that have made observation . and i doubt not but if euistor would make it his business to set out the commendable things amongst the barbarous nations , as much as he has those things that look the most horridly and reprochfully , it would alleviate hylobares his melancholick conceits of things very much . euist. i must confess , philotheus , that i meet with such specimina of peace and righteousness amongst the barbarous nations so called , that it were desirable we could finde the like amongst us christians . the barbarous americans themselves seek future happiness from these principles ; promising that prize to the just and peacefull , and adjudging the injurious , cruel and covetous to a dark , slippery and disconsolate pilgrimage after this life , where they shall cut their feet with hard flints , and enjoy no comfort , rest , nor quiet in any thing . whence hathney , a peruvian noble-man , would not be baptized , because he would not goe to the place where the cruel and covetous spaniards went , though they called it by the specious name of heaven . i should think as much from fear of being in like condition after this life with these bloudy manslayers , as out of detestation of their accursed companie : whose insatiable desire after gold made them insufferably injurious , to the shame of all christendom , as if they had no other god but this ; as a brastlian upbraided to them , who took up a wedge of gold , saying , behold the god of the christians . sophr. so easie a thing is it for one son of wickedness to reproch another . euist. but if you reade but the description of the country of mangi in the east-indies , and of their king fakfur , as paulus venetus sets things down , with what justice , peacefulness and kindness all affairs were administred , and with what security they lived , and how safely strangers might travell night and day through all parts of his large kingdome , and that though tradesmen left open their shops by night , no man would enter to steal any th●ng ; you would bestow a better title on these surely , o sophron , then you did on the spaniard or brasilian . sophr. they seem to deserve a better , euistor . euist. the like character particularly does ludovicus patritius give of the city cambaia , averring that they keep most professedly to that royal law , quod tibi fieri non vis , alteri nè feceris . hyl. but where find you any such examples in the west-indies , euistor ? for that is the most notorious region of barbarity . euist. it cannot be denied . and yet you see they have a discrimination of good and evil , by that story of hathney the brasilian . and even that people which americus vesputius describes in his first voiage , to be as remote from all that which we call civility as can be , they being without government , laws , or clothing , yet their humanity and kindness to strangers is said to exceed all belief ; they receiving them when they were landed with all expressions of joy and gladness , with songs and dances , with mirth and junkettings , offering them every thing they found pleasing to themselves , and doing all honour and respect imaginable to them , inviting them by their friendliness and hospitality no less then eighteen leagues into their country , and entertaining them thus liberally nine daies from place to place . and as they waited on them in such numerous companies , if they saw any of the strangers wearied , they would of themselves ease them by carrying them in their hamocks , and were wonderfully officious in conveying them over rivers , by sleights and artifices they had , for both their ease and safety . happy he that had the opportunity of shewing his kindness to any one of them , in getting him on his back or neck to swim over the river with him . with these high , but natural , strains of real civility and humanity did they conduct the strangers also back again to their ships . where they having entertain'd them for a day , and after given them notice that they were to go away next morning , the natives having sufficiently pleased themselves in viewing and admiring the largeness and artificialness of their vessells , they very friendly took leave , and left them . cuph. it had been a pretty experiment to have shot off some of the cannon while these poor ignorant paynims were in the midst of their astonishment and admiration . euist. they did so , cuphophron , having no design to experiment any thing , but onely to discharge a gun or two according as is usual on such occasions . but it had a ridiculous effect . cuph. i pray you tell what , euistor . euist. those that were on the shore leapt into the sea , and dived ; as frogs affrighted at some sudden noise or disturbance leap from among the grass or flags on the bank into the river . cuph. i understood before they were able swimmers . euist. to admiration , cuphophron . sophr. but that was not so well done of americus and his company , to terrifie them so with so sudden and dreadfull a noise , after all their civilities . euist. it scar'd them indeed , but they soon perceived the strangers meant them no hurt ; and they had no grounds of fearing any injury from them , being conscious to themselves of meaning them none , and of having done all kindness to them they could . philoth. you see , hylobares , how much of the law of reason and goodness is implanted even in those nations that are to the utmost barbarous , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of mankinde , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euist. why may we not then adde that which follows in homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? philoth. that 's a very high expression , euistor , for them ; but not unapplicable to the best sort of christians . for our o●n religion testifies that god is love , and that love is the fulfilling of the law. hyl. it is a chearfull consideration , that there is the emergency of so much good in a people that seemed in so squalid and forlorn a condition , and so utterly hopeless . philoth. but imagine , hylobares , a nation or country in as squalid and forlorn a condition as you will , this may also , in the ninth place , ease your phancy , that though the succession of such a nation continue for many ages , yet the particular souls that make up this succession in such a disadvantageous abode , their stay is but short , but their subsistence everlasting after this life . so that their stay here is nothing in comparison of their duration hereafter . hyl. this indeed were something , philotheus , if their quitting of this life were a release from all that evil that hangs about them here . philoth. who knows , hylobares , but the present disadvantages to them that are sincere may prove advantages to them in the other state ; and by how much more forcibly they seemed to be born down to evil here , that by the special providence of god , at the releasment of the soul from the body , there is the more strong and peremptory resiliency from this sordid region of misery and sin ? hyl. if that be , your argument is not devoid of force , nor do i know how to confute it . for i know you will say , that what-ever good does accrue to such sincere souls , it is in virtue of the miraculous revelation of iesus christ to them . philoth. you conjecture right . hyl. but what shall we think of those barbarians in whom there never was any thing of the divine life , nor any moral possibility of acquiring it ? philoth. if this were , which is hard to admit , i must confess i could not think so hardly of god , as to imagine that they must answer for that depositum that never was put into their hands . and therefore it were the safest to conceive , which you may note in the tenth place , ( nor can we define any thing more determinately therein ) that they will be committed to such a state after this life as is most sutable and proportionable to such a creature . to which you may adde in the last place , that on the stage of this earth , a throughly-castigated body , though it be the fittest habitacle for the divine light and heavenly life to abide in , yet it is more inept for the enjoyment of that more full and sensible sweetness of the animal or bestial ; and that so reflexive and animadversive a spirit as the soul of man given up wholly to the pleasures of the animal life reaps an higher measure of delight therefrom , and that with more punctual and pompous circumstances , then any beast whatsoever . son , remember that thou in thy life-time receivedst thy good things , &c. cuph. i partly understand you , philotheus , and cannot but applaud the felicity of your invention , that has hit upon so many and so pertinent considerations to bear up the minde of hylobares from sinking into any distrust of the goodness of providence . but , methinks , i could adde one consideration more , to make the number even , and such as will meet with the most passionate expression in hylobares his complaint ; as if god should rather dissolve the world in an high indignation against the miscarriages of it , then suffer it to go on in such a wilde course as it seems to have done in the manners and religions of the most barbarous pagans . my meditation , i must confess , is something metaphysicall ; but i hope it is not above the capacity of hylobares to understand it . philoth. that he will best know when you have delivered your self of it , cuphophron . cuph. the summe of it is to this purpose , ( and i wish my self better success then formerly , for i have been very unlucky in my delivering my self hitherto ) that the universal object of man's understanding , religion and veneration , is much-what according to that inscription in the temple of isis or minerva in sais , an ancient city of aegypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am whatsoever was , is , or is to come , and no mortal hitherto has ever uncovered my veil . this i conceive is the hidden essence of the eternal god , who is all , and from whom all things are in such sort , as that they may in some sense be said still to be him . hyl. this is hypermetaphysicall , o cuphophron , very highly turgent and mysterious . what do you mean ? that god is so the essence and substance of all things , that they are but as dependent accidents of him ? if there were nothing but matter in the world , this riddle would be easily intelligible in this sense , and all phaenomena what-ever would be but the modifications of this one substance . but for my own part , i was abundantly convinced by the first day's discourse , that there is an immoveable substance distinct from that of the moveable matter : which distinction is so palpable , that nothing can be said to be god in any good sense but god himself , at least no material thing can . cuph. you have almost struck quite out of my thoughts what i was a-going to say next , hylobares . philop. cuphophron seems to be full of something ; i pray you give him leave to vent himself . cuph. i have recovered it . now i say , whatsoever is represented to the soul is not god himself , but some exteriour manifestation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and whatsoever is more eminent and extraordinary , nature from religious complexions has easily extorted veneration thereto , it being as it were a more sensible appearance or visible stirring of that great godhead that inhabits this august temple of the world. wherefore god and his holy temple filling all places , the passionate motions of all creatures are a kinde of divine worship , they every-where seeking and crouching to him to enjoy some benediction of him , or else singing his praises in triumphant accents , and in transporting expressions of their present enjoyments ; some even wasting themselves in the complacency they take , though in but smaller matters which he bestows on them , or rather permits them to take them , though he could wish they would make choice of better . but these , though small in themselves , seem great to them that are pleased with them ; these lesser communications of the embodied excellencies of the deity so filling their pusillanimous spirits with joy and rapture , that they even willingly forfeit all the rest , and turn as it were martyrs and self-sacrificers to but so faint a shadow or scant resemblance of the first uncreated perfection : whose beautifull nature is solidly born witness unto by so ready and constant a profession , ( though many times with sad after-inconveniences ) and by so religious an adhesion to so slender and evanid emanations thereof . which mistakes therefore should in all likelihood move pity rather then vengeance in the deity , whose meaner gifts are so highly prized and received with such eager devotion . wherefore as uglily disordered as the affairs of mankinde seem , hylobares has no reason to conceit that god's vengeance must be presently poured down upon their heads , they not so much reproching him , as befooling themselves , by their ill choice . hyl. what think you , gentlemen ? has not cuphophron made a very rapturous harangue ? sophr. if the full stream of his phancy and eloquence had not carried away his judgement , and miss-led it into such scandalous expressions as well as real mistakes , the musick of his words had been no offence to mine ears . but to me it seems the remainder of yesternight's resverie which he fell into when he had so plentifully imbib'd the evening-air impregnated with the moist influence of the moon , which it seems has given him this second intoxication . for though his words pass the tongue very glibly , yet the sense of some passages seems very unsound to me , and to be rather the wild fetches of wit and phancy , then the suggestion of true reason : as that they that make such an affectionate choice of meaner good things , pleasure , suppose , in stead of vertue , seem notwithstanding religiously to give glory to god , in that they so highly esteem these lesser shadows of that fulness and perfection that is in him ; whenas really it is a reproch to god , to have those things that are least like him preferr'd by a rational creature before those things that are most like him , as true vertue and the divine life most certainly is . this therefore is extravagantly false and scandalous . besides that it is a gross affront to the almighty , whenas he bids us make choice of one thing , that we will make choice of another . hyl. you have said enough , o sophron , to enervate all such slight pretensions . these moon-shine conceptions of cuphophron are very abortive , and suddenly vanish in so clear a light. besides , if there had been any force of reason mingled with his high-flown eloquence , what makes it to the main design , that providence has its rule and measure from the divine goodness ? philop. you unmercifully fall upon the rear of those many considerations which philotheus and cuphophron have joyntly offered you . but what think you of the whole body , hylobares ? is your scepticism in this point so powerfull as still to be able to bear up against them ? hyl. i must confess , o philopolis , that many things have been suggested from philotheus that are very considerable , and much to the purpose they aim at : but i am so in love with the opinion , that the goodness of god is the measure of his providence , that the desire i have `it should be true , it may be , makes the defence thereof seem weaker to me then it is . i must ingenuously confess , i do not find my self so perfectly yet at ease in my minde touching this matter ; and cuphophron's shrewd reflexions on the analogies of the miscarriages of the civilized nations which they bear to those of the most barbarous in manners and religion , have rather rankled the sore then healed it , and have made it the more incurable . cuph. was ever man so unfortunate as i in my officiousness to serve my friends with that small pittance of wisedome that god and nature have bestowed upon me ? when i reason shrewdly , that is to say , solidly , then i fester the sore ; when my arguments naturally tend to mollifie , soften and asswage the anguish of the sore , then they are weak , abortive , moon-shine-conceptions . well , i see the fates cast the whole honour upon philotheus of curing hylobares his malady . and i wish him good success therein . philoth. i thank you , cuphophron . and i shall soon find out what my success is like to be , by asking hylobares but one question . hyl. i pray do , philotheus : i shall answer you with all freedome . philoth. tell me then , hylobares , whether you do not think that some free agents , whether the spirits of angels or of men , may not so misbehave themselves , that if you saw the● tumbling in stifling flames of brimstone , and heard them howling for extremity of torture , and hideously blaspheming god out of an impenitent vexation of mind and diabolical fixedness in that which is evil , being committed to a state of devils and of hell ; whether , notwithstanding the dismalness of this tragicall sight , you cannot easily conceive but that such a state of things , though it were all over the face of the earth , might consist with the iustice and goodness of god ? hyl. with that part of his goodness which we call iustice , you mean , philotheus . philoth. be it so , hylobares . hyl. that i was convinced of yesterday , by your parable of the defloured virgin , and the condign punishment of the villain that defloured her and abused her so barbarously ; that , even in such severity as tended not at all to the emendation of the punished , the infliction notwithstanding of the punishment might have its rise and take its reasons and measures from goodness it self . philoth. can you stick to this without any diff●dence , hylobares , hyl. yes surely , this seems to me a clear case . philoth. why then , hylobares , i have one single catholicon , which , if you can receive it , will quite purge out of your minde the lowest , the last , and the least remaining dregs of diffidence that you can have touching the goodness of providence , though the scene of things quite over the earth were ten times worse then euistor has described them . hyl. i marry , sir , this is something indeed , philotheus . this is that which will clear up my thoughts to the purpose , and set me at perfect ease . i thought there was some great thing wanting still to the full satisfaction and quiet of my minde : i beseech you let me know it therefore , philotheus . philoth. it is one of the two famous keys of providence , even the golden one . hyl. why , are there just two ? philoth. two main ones . hyl. and if the one be gold , i pray you what is the other ? a silver-one ? philoth. so they call it . hyl. o how i long to have these keys delivered into my hand ! i pray you , philotheus , produce them . philoth. not while bathynous is in the company . hyl. why so , philotheus ? bathynous seems one of the worthiest persons in the whole company to receive them . philoth. you would say so , if you knew all . hyl. i pray you conceal nothing from me . philoth. it was he that first received them , and that many years ago , when he was scarce older then your self : and therefore none of us think it decorous to take upon us to deliver these keys to any one while he is in presence , we ever reserving that honour to him that first received them . hyl. that 's an handsome ceremony . o thrice happy youth , whom the bright face of wisedome so early shined upon ! but , i pray you , where did he receive these keys , philotheus ? philoth. in a dream . hyl. what , has all my expectation then vanished into a dream ? euist. you know , hylobares , what high strains of philosophy are delivered in somnium scipionis . hyl. you say right , i was but in jest , and expect no less truth now , nor of meaner importance , then before . euist. i pray you , bathynous , what kind of dream was it ? for there are five severall sorts , according to macrobius , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bath . truly , euistor , i have not yet considered that so critically , never since i had it . euist. but you could easily tell me , did i but describe the natures of these five severall sorts of dreams to you . hyl. o impertinent euistor , that wouldst cause such needless delaies by catching at this occasion of shewing thy skil in critical trifles , whiles i in the mean time am almost quite consumed with excess of desire to have so important an arcanum communicated unto me , for the establishing my minde in that great and fundamental truth i so eagerly seek after ! euist. let me beg of you , bathynous , to put hylobares out of pain , for i see he is highly impatient . bath . it is a dream i had in my youth , of an old man of a grave countenance and comportment speaking unto me in a wood. euist. that very intimation shews it to be that kinde of dream that the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latines oraculum . hyl. a good omen , euistor , i thank you for that . i 'll forgive thee all thy criticall impertinencies hereafter for this passage sake . euist. and i will jointly beg of bathynous to tell us this dream of his ; for i am almost as eager of it as your self . i would fain see how exquisite an example it is of that kinde of dream which in english we should call an oracle . bath . i profess , gentlemen , i am much ashamed to seem so light-minded as to tell my dreams before strangers , especially before so grave a person as philopolis . hyl. the proper term , bathynous , is not a dream , but an oracle . bath . but i am more ashamed to pretend to speak oracles then to tell my dreams . cuph. you did not speak the oracle , but the oracle was spoke to you . bath . but if i had not spoke it afterwards , cuphophron , none of you had ever heard it . philop. call it a dream , or an oracle , or an oracular dream , it matters not , bathynous , so we may enjoy the hearing of it . for i am neither so unskilfull nor morose as to have the slighter conceit of any one for telling his dream , especially in such circumstances : nay , i think it is his duty rather so to doe . bath . well then , since it must be so , gentlemen , upon the permission of philopolis and the importunity of hylobares , i shall recite to you my dream as exquisitely and briefly as i can . you must know then , first , philopolis , of what an anxious and thoughtfull genius i was from my very childhood , and what a deep and strong sense i had of the existence of god , and what an early conscienciousness of approving my self to him ; and how , when i had arrived to riper years of reason , and was imbued with some slender rudiments of philosophy , i was not then content to think of god in the gross onely , but began to consider his nature more distinctly and accurately , and to contemplate and compare his attributes ; and how , partly from the natural sentiments of my own minde , partly from the countenance and authority of holy scripture , i did confidently conclude that infinite power , wisedome and goodness , that these three were the chiefest and most comprehensive attributes of the divine nature , and that the sovereign of these was his goodness , the summity and flower , as i may so speak , of the divinity , and that particularly whereby the souls of men become divine ; whenas the largest communication of the other , without this , would not make them divine , but devils . in the mean time , being versed in no other natural philosophy nor metaphysicks but the vulgar , and expecting the laws of the externall creation , whether visible or invisible , should be sutable to that excellent and lovely idea of the godhead which with the most serious devotion and affection i entertained in my own breast , my minde was for a long time charged with inextricable puzzles and difficulties , to make the phaenomena of the world and vulgar opinions of men in any tolerable way to consort or sute with these two chiefest attributes of god , his wisedome and his goodness . these meditations closed mine eyes at night ; these saluted my memory the first in the morning : these accompanied my remote and solitary walks into fields and woods sometimes so early , as when most of other mortals keep their beds . it came to pass therefore , o philopolis , that one summer-morning having rose much more early then ordinary , and having walk'd so long in a certain wood ( which i had a good while frequented ) that i thought fit to rest my self on the ground , having spent my spirits , partly by long motion of my body , but mainly by want of sleep , and over-anxious and solicitous thinking of such difficulties as hylobares either has already , or , as i descry'd at first , is likely to propose ; i straight way reposed my wearie limbs amongst the grass and flowers at the foot of a broad-spred flourishing oak , where the gentle fresh morning air playing in the shade on my heated temples , and with unexpressable pleasure refrigerating my bloud and spirits , and the industrious bees busily humming round about me upon the dewy honey-suckles ; to which nearer noise was most melodiously joyned the distanced singings of the chearfull birds reechoed from all parts of the wood ; these delights of nature thus conspiring together , you may easily phansie , o philopolis , would quickly charm 〈◊〉 wearied body into a profound sleep . but my soul was then as much as ever awake , and , as it seems , did most vividly dream that i was still walking in these solitary woods with my thoughts more eagerly intent upon those usual difficulties of providence then ever . but while i was in this great anxiety and earnestness of spirit , accompanied ( as frequently when i was awake ) with vehement and devout suspirations and ejaculations towards god , of a sudden there appeared at a distance a very grave and venerable person walking slowly towards me . his statu●e was greater then ordinary . he was clothed with a loose silk garment of a purple colour , much like the indian gowns that are now in fashion , saving that the sleeves were something longer and wider ; and it was tied about him with a leviticall girdle also of purple ; and he wore a pair of velvet slippers of the same colour , but upon his head a montero of black velvet , as if he were both a traveller and an inhabitant of that place at once . cuph. i dare warrant you it was the ghost of some of the worthy ancestors of that noble family to whom these woods did belong . hyl. you forget , cuphophron , that bathynous is telling of a dream , as also ( this third time ) that ghosts , that is , spirits , are no-where , and therefore cannot be met with in a wood. philop. enough of that , hylobare● i pray you proceed , bathynous , a●● describe to us his age and his looks , as well as his clothing . cuph. i pray you do , bathynous : i love alife to hear such things as these punctually related . bath . did not the ruddiness of his complexion and the vivacitie of his looks seem to gainsay it , the snowy whiteness of his hair , and large beard , and certain senile strokes in his countenance , seemed to intimate him to be about sixscore years of age . sophr. there is no such contradiction in that , bathynous : for moses is said to be an hundred and twenty when he died , and yet his eye was not dim , nor his natural force abated . but , i pray you , proceed . bath . while he was at any distance from me , i stood fearless and unmoved , onely , in reverence to so venerable a personage , i put off my hat , and held it in my hand . but when he came up closer to me , the vivid fulgour of his eyes , that shone so piercingly bright from under the shadow of his black montero , and the whole air of his face , though joyn'd with a wonderfull deal of mildness and sweetness , did so of a sudden astonish me , that i fell into an excessive trembling , and had not been able to stand , if he had not laid his hand upon my head , and spoken comfortably to me . which he did in a paternal manner , saying , blessed be thou of god , my son , be of good courage , and fear not ; for i am a messenger of god to thee for thy good . thy serious aspires and breathings after the true knowledge of thy maker and the ways of his providence ( which is the most becoming employment of every rational being ) have ascended into the sight of god ; and i am appointed to give into thy hands the two keys of providence , that thou maiest thereby be able to open the treasures of that wisedom thou so anxiously , and yet so piously , seek'st after . and therewithall he put his right hand into his left sleeve , and pull'd out two bright shining keys , the one of silver , the other of gold , tied together with a sky-coloured ribbon of a pretty breadth , and delivered them into my hands ; which i received of him , making low obeisance , and professing my thankfulness for so great a gift . and now by this time i had recovered more then ordinary strength and courage , which i perceiv'd in a marvellous way communicated unto me by the laying of his hand upon my head , so that i had acquired a kinde of easie confidence and familiarity to converse with him ; and therefore , though with due civility , yet without all fear , methought i said farther to him , these are a goodly pair of keys , o my father , and very lovely to look upon : but where is the treasure they are to open ? to which , smiling upon me , he straightway replied , the treasures , my son , be in the keys themselves . then each key , said i , o my father , will need a farther key to open it . each key , said he , my son , is a key to it self ; and therewithall bad me take notice of the letters embossed on the silver key , and there was the like artifice in the golden one . which i closely viewing in both , observed that the keys consisted of a company of rings closely committed together , and that the whole keys were all bespattered with letters very confusedly and disorderly . set the letters of the keys in right order , then said he , and then pull at their handles , and the treasure will come out . and i took the silver key ; but though i could move the rings by thrusting my nails against the letters , yet i could not reduce the letters into any order , so that they would all lie in straight lines , nor was there any sense in any line . which when that aged personage saw , you must first know the motto , said he , my son : that is the key of the key . i beseech you then , said i , o my father , tell me the motto . the motto , said he , my son , is this , claude fenestras , ut luceat domus . having got the motto , i set to work again , and having reduced those letters that made up that motto into a right line , i , holding the lower part of the key in my left hand , pull'd at the handle with my right , and there came out a silver tube , in which was a scroll of thin paper , as i thought , but as strong as any vellum , and as white as driven snow . having got this scroll , i took the boldness to open it . the figure thereof was perfectly square , with even margins on all sides , drawn with lines of a sky-coloured blew , very perfect and lovely . in the midst was described the figure of the sun in blazing gold : about the sun were six circles drawn with lines of the same-coloured blew . two of these circles were very near the body of the sun ; the other four more remote both from him and from one another , though not in equal distances . in every one of these circles was there the figure of a little speck like a globe , but of two distinct colours ; the one side toward the sun shining like silver , the other being of a duskish discoloured black . about those little globes in the third and fifth circle there were also drawn lesser circles of blew , one about the third , and four about the fifth : and in each of these circles was there also a small globous speck , of a lesser size then those in the middle . something there was also about the globe of the sixth circle , but i cannot remember it so distinctly . beyond these circles there was an innumerable company of star-like figures of gold , of the same hue with that of the sun , but exceeding-much less , which carelesly scattered , some were found a pretty distance from the margin , others towards the margin ; othersome were cut in two by the blew line of the margin , as if it were intimated that we should understand , that there were still more of those golden stars to an indefinite extent . this scheme entertained my gazing eyes a good time ; for i never had seen such before , and was resolved to impress the lines thereof perfectly in my memory , that i might afterwards discourse more readily thereof with this venerable personage . for i knew the purpose thereof by the inscription on the upper margin , which was , the true systeme of the world. having thus satisfy'd my self , i rolled up the scroll again , and repositing it in the silver tube , easily thrust in the tube into the other part of the key , and disordering the line of letters that contain'd the motto , all was lockt up again safe as before . having pleased my self so well with opening this first treasure , i had the more eager desire to assay the other ; and knowing all attempt to be vain without the knowledge of the motto or key of the key , i besought that divine sage to impart it to me . that i shall doe right willingly , said he , my son : and i pray you take special notice of it . it is , amor dei lux animae . an excellent motto indeed , said i ; the key is a treasure it self . however i set me to work as before , and reducing the letters to such an order that a line of them did plainly contain this motto , i pulled at both ends of the golden key , as i did in the silver one , and in a golden tube continued to the handle of the key there was a scroll of such paper , if i may so call it , as in the other , exceeding white and pure , and , though very thin , yet not at all transparent . the writing was also terminated with even margins on all sides as before ; onely it was more glorious , being adorn'd richly with flower-work of gold , vermilion , and blew . and i observed that twelve sentences filled the whole area , written with letters of gold. the first was , the measure of providence is the divine goodness , which has no bounds but it self , which is infinite . . the thread of time and the expansion of the vniverse , the same hand drew out the one and spred out the other . . darkness and the abysse were before the light , and the suns or stars before any opakeness or shadow . . all intellectual spirits that ever were , are , or ever shall be , sprung up with the light , and rejoyced together before god in the morning of the creation . . in infinite myriads of free agents which were the framers of their own fortunes , it had been a wonder if they had all of them taken the same path ; and therefore sin at the long run shook hands with opacity . . as much as the light exceeds the shadows , so much do the regions of happiness those of sin and misery . these six , philopolis , i distinctly remember , but had cursorily and glancingly cast mine eye on all twelve . but afterwards fixing my mind orderly upon them , to commit them all perfectly to my memory , ( for i did not expect that i might carry the keys away with me home ) by that time i had got through the sixth aphorism , there had come up two asses behinde me out of the wood , one on the one side of the tree , and the other on the other , that set abraying so rudely and so loudly , that they did not onely awake , but almost affright me into a discovery that i had all this while been but in a dream . for that aged grave personage , the silver and golden keys , and glorious parchment , were all suddenly vanished , and i found my self sitting alone at the bottome of the same oak where i fell asleep , betwixt two rudely-braying asses . euist. these are the usual exploits , bathynous , of this kind of animal . just thus was the nymph ` lotis , lying fast asleep on the grass in a moon-shine-night , awakened by the loud braying of silenus his ass. asses are as it were the trumpeters of the forest , bathynous , that awake careless men out of deep sleeps . hyl. if your memory did not far surpass your phancy , euistor , you would not be so good an historian as you are . surely the braying of an ass is more like to the blowing of a neatherd's or swineherd's horn then to the sound of a trumpet . besides , the braying of silenus his ass was the saving of the nymph's virginity : but this , o euistor ! o bathynous ! was there ever a more unfortunate mis-hap then this ? this story has quite undone me . it has wounded my belief of providence more then any thing i have yet taken notice of . that god should ever permit two such dull animals to disturb so divine a vision as it seems to me ; and that so mysterious , so heavenly and intellectual a pleasure , and so certain a communication of such important truths , should be thus blown aside by the rude breath of an ass. to what a glorious comprehension of things would this scene have proceeded ! what accurate information touching the fabrick of the world ! what punctually-satisfactory solutions of every puzzle touching divine providence might you after have received in your intended conference with this venerable personage , if these impertinent animals by their unseasonable loud braying had not called your ecstaticall minde into the body again , which is as unfit for divine communication as themselves ! bath . do not take on so heavily , o hylobares , nor be so rash a censurer of providence , no not so much as in this paradoxicall passage thereof . for how do you know but all that which you phansie behinde , had been too much to receive at once ? old vessells fill'd with new wine will burst . and too large a dosis of knowledge may so elate the spirits , that it may hazard the brain , that it may destroy life , and chase away sobriety and humility out of the soul. sophr. this is very judiciously advertised of bathynous , is it not , hylobares ? hyl. i cannot disown truth whensoever i meet with it . bath . but besides , though you should judge so extraordinary-charitably of me at that age , hylobares , as that i might have received all that behind , ( which you surmize was lost by that accident ) without any hazard to the morality of my mind : yet i can tell you of a truth , that i take that accident , that seems so paradoxicall to you , to be a particular favour and kindness done to me by providence , and that it fell out no otherwise then ( could i have foreseen how things would be ) i my self should even then have desired it ; that is to say , i found my self more gratify'd afterwards , things happening as they did , then if that divine dream , if we may call it so , had gone on uninterruptedly to its full period . for it would but have put me into the possession of all that truth at once , which in virtue of this piece of the dream i got afterwards , with an often-repeated and prolonged pleasure , and more agreeable to humane nature . hyl. i profess , bathynous , this is not nothing that you say . nay indeed , so much , as i must acknowledge my exception against providence in this passage very much weakned . but what use , could you make of the silver key , when that divine personage explained nothing of it to you ? bath . it was as it were a pointing of one to those authours that conform the frame of the world to that scheme ; as nicolaus copernicus and those that follow that systeme . but it is no-where drawn nearer to the elegancy of the silver-key-paper then in des-cartes his third part of his principles . cuph. that 's notable indeed , bathynous . this is a kinde of divine testimonie to the truth of all des-cartes's principles . bath . no , by no means , cuphophron : for in the golden-key-paper , in that cursory glance i gave upon all the sentences or aphorisms therein contained , amongst the rest i espy'd one , of which part was writ in greater letters , which was to this sense , that the primordials of the world are not mechanicall , but spermaticall or vital ; which is diametrically and fundamentally opposite to des-cartes's philosophy . cuph. there is great uncertainty in dreams . bath . but i must confess i think the thing true of it self . and if i had had full conference with that divine sage , i believe i should have found his philosophy more pythagoricall or platonicall , ( i mean his natural philosophy , cuphophron ) then cartesian . for there was also mention of the seminal soul of the world , which some modern writers call the spirit of nature . cuph. so many men , so many mindes . bath . but i doubt not but that it is demonstrable by reason , that the primordials of the universe are not purely mechanicall . cuph. so many men , so many reasons , so many demonstrations . hyl. i believe cuphophron takes it very ill of you , bathynous , that the old grave person you met with in the wood was not a thorough-paced cartesian , or else he is in a very scepticall mood : which i do not desire to be in , especially in so weighty points as these concerning providence . and therefore let me intreat you , bathynous , to unlock that difficulty i propounded last to philotheus , by virtue of your golden key . bath . you must excuse me there , hylobares ; i would not be so injurious to cuphophron as to make him a false prophet , who so expresly foretold a while agoe , that the fates had designed that honour solely for philotheus . philoth. and it seems , in the like complement to cuphophron , i must again resume my not unpleasant burthen of serving hylobares ; which i shall doe according to the best skill i have . philop. i pray you do , philotheus ; for i am very ambitious you should work upon hylobares a perfect cure. philoth. i shall endeavour it , philopolis . but i must first take the liberty to chafe the benummed part , and soundly chide hylobares that he is not cured already , nor has been sufficiently sensible of that clearness and evidence for the unexceptionableness of divine providence which has been hitherto produced . which i must profess i think to be such , that those that have not some peculiar humour or phancy , or labour not under the burthen of their own idiosyncrasie , cannot but be fully satisfied with , without the flying to any such high-swoln hypothesis as that systeme of the world represented in the silver-key-paper , or pre-existence of souls , which is part of the golden one . so that any farther solution of the present difficulty , were it not for hylobares his own fault , and the peculiarity of his own phancy that still molesteth him , were plainly unnecessary and superfluous . how many thousands of sober and intelligent persons have been fully satisfied touching the accuracy of divine providence without any such far-fetch'd helps ? sophr. which is a shrewd indication , that those arguments , distinct from these more aiery hypotheses and finely-contrived phancies , are the more natural strength and arms , as it were , of humane understanding , ( by whose strokes it bears it self up in these profound mysteries from sinking into infidelity or atheism ; ) but those more big and swelled hypotheses , but as a bundle of bull-rushes or a couple of bladders ty'd under the arms of some young and unskilfull swimmer . hyl. and i for my part , gentlemen , do profess my self such a young and unskilfull swimmer in these depths , and therefore would gladly be supported by the artificial use of these bladders , that my melancholy may never sink me to the bottom . cuph. and i commend your wit , hylobares , that you can so well provide for your own safety . for i dare undertake that these bladders are so big , so tough , and so light , that if they be but well ty'd on , a cow or oxe may securely swim on them through the hellespont , or rather through the main ocean , and never fear drowning . hyl. i thank you for that encouragement , cuphophron , and shall therefore the more earnestly beg of philotheus , that he would use all the art and skill he has to tie them on me as fast as possibly he can , ( that of pre-existence especially , the reasons and uses thereof ) that the string may never slip nor break , to my hazard of ducking to the bottom . philoth. that i will do , hylobares● but on this condition , that you ever remember that what i do thus firmly fasten on you is yet but by way of hypothesis , and that you will no longer make use of these bladders then till you can safely swim without them . hyl. that i do faithfully promise you , philotheus , in the word of a gentleman . wherefore , without any farther interruption , i pray you proceed . philoth. to begin therefore where we left . do you still , hylobares , adhere to that truth , that free agents may so hainously misbehave themselves , that even according to the laws of divine goodness they may be detruded into the state of devils and of hell , and therefore far more easily into a state less deplorable ? hyl. that i said , and do still say , is to me a clear case , philotheus . philoth. let us then but assume out of the golden-key-paper that which is so clearly contained therein , the pre-existence of humane souls , and all these black and dark difficulties that thus over-cloud your understanding will instantly vanish . hyl. why so , philotheus ? philoth. because supposing humane souls were created in the morning of the world , and in such infinite myriads , there has been time enough since that for as many and more then hitherto have peopled the earth , to have transgressed so hainously before their entrance on this stage , that by a just nemesis measured and modify'd by the divine goodness it self they may be contrived into the worst and most horrid circumstances , into the most ●qualid and disadvantageous condition and state of living , that euistor has produced any example of amongst the most barbarous nations . hyl. this reaches the point home indeed , philotheus , and does perfectly pull up by the roots all pretension to this last and greatest scruple , if we were assured of the truth of the hypothesis . philoth. why , did not your self call this dream of bathynous a divine dream , before i came to make this important use of it ? and every divine dream is a true dream . but you serve me just so as cuphophron did bathynous . whiles it seemed to serve his turn to credit des-cartes's philosophy , so long it was a divine testimonie ; but when it proved contrary , then there was little certainty in dreams . this seems a piece of levity in you both . hyl. but i hope in my self the more pardonable , o philotheus , by how much more important a thing it is that the ground of a man's belief of the goodness of divine providence should be solid and unshaken , then that des-cartes's principles should be deemed a piece of such infallible wisedome . cuphophron's vilification of the dream proceeded out of a partial zeal in the behalf of the cartesian philosophy : my distrust of it , out of an excess of desire it should be true . for i must confess , if this one point in it of pre-existence appear to me certainly true , all my doubts and difficulties touching the moral evils in the world will suddenly melt into nothing . nay , if i could believe bathynous his dream to be a divine dream , the first aphorism in the golden-key-paper puts all our controversies to an end , it declaring the measure of providence to be the divine goodness , which has no bounds but it self , which is infinite . wherefore it was the most calamitous accident that could ever have befallen the philosophicall republick , that 〈◊〉 two unlucky asses so rudely broke off bathynous his conference with that venerable sage , who , i surmize , in that intended discourse would have communicated the reasons and grounds of these conclusions to bathynous . for true reason is so palpable and connatural to a man , that when he findes it , he feels himself fully satisfi'd and at ease . philoth. i commend your caution , hylobares , that you are so loth to build great conclusions upon weak or uncertain principles . wherefore let me offer to your consideration a point of which i presume you will acknowledge your self more certain , that is , the possibility of the pre-existence of the soul ; i demand of you , if you be not very certain of that . hyl. yes surely i am ; i see no repugnancy at all in it . philoth. then you are not certain but that the soul does pre-exist . hyl. i confess it . philoth. and uncertain that it does not . hyl. that cannot be denied ; it is the same , i think , i granted before . philoth. therefore , hylobares , you make your self obnoxious both to providence , and to my self . to providence , in that you bring in uncertain allegations and accusations against her , and so soil the beauty and perfection of her waies , that are so justifiable where they are perfectly known , by opposing phancies and conceits , such as you your self acknowledge you are not certain of . to me , in that you covenanted with me at the first , never to alledge uncertain hypotheses against known truth . hyl. this is true , philotheus ; you make me half ashamed of my inconstancy . but in the mean time i do not finde my self in that full ease i desire to be , while as well the pre-existence of the soul as her non-preexistence is an uncertain hypothesis . philoth. if you cannot finde divine providence perfect without it , it is your own fault that , as to your self , to save you from sinking , you do not make use of it as a true hypothesis . and forasmuch as you finde it so hard to discover divine providence to be perfect without it , that is no small argument that the hypothesis is true . hyl. i must confess i think it is a safer argument then bathynous his single dream . philoth. nay , it were in it self , hylobares , a solid argument , supposing providence cannot well otherwise be salved ; as it is for the copernican hypothesis , that nothing else can give a tolerable account of the motion of the planets . and i must tell you farther , hylobares , that this hypothesis of the soul's pre-existence is not the single dream of bathynous sleeping in the grass , but was deemed a vision of truth to the most awakened souls in the world . hyl. that 's very good news , philotheus ; for i do not at all affect singularity , nor love to finde my self alone . philoth. if the dream of sleeping bathynous be a mere dream , the most famously-wise in all ages have dream'd waking . for that the souls of men do pre-exist before they come into the body , was the dream of those three famous philosophers , pythagoras , plato , and aristotle ; the dream of the aegyptian gymnosophists , of the indian brachmans , and persian magi ; the dream of zoroafter , epicharmus , and empedocles ; the dream of cebes , euclide , and euripides ; the dream of plotinus , proclus , and iamblichus ; the dream of marcus cicero , of virgil , psellus , and boethius ; the dream of hippocrates , galen , and fernelius ; and , lastly , the constant and avowed dream of philo iudaeus , and the rest of the most learned of the iews . cuph. i pray you let me cast in one more example , philotheus . philoth. i pray you doe , cuphophron . cuph. the dream of the patriarch iacob when he slept in bethel , and dream'd he saw angels descending and ascending on a ladder that reached from earth to heaven ; whereby was figured out the descent of humane souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their return from thence to the aethereal regions . hyl. o egregious cuphophron , how do i admire the unexpectedness of thy invention ! this is your dream of the mysterious dream of the holy patriarch . cuph. and who knows but a very lucky one ? hyl. but i pray you tell me , philotheus , did any of the old fathers of the church dream any such dream as this ? sophr. this is a very becoming and commendable temper in hylobares , that his younger years will enquire after the judgement of the ancient fathers in the primitive church touching so important a matter . cuph. those primitive ages were the youngest ages of the church , but the ages of persons much the same now that were then . hyl. notwithstanding this flurt of cuphophron's wit , i beseech you , philotheus , satisfie me in the question i propounded . philoth. this at least , hylobares , is true , that the primitive fathers in the most entire ages of the church dream'd not the least evil of this dream of pre-existence ; the wisedome of solomon , which expresly asserts it , being appointed by them to be read in their publick assemblies . nay , our saviour himself , when he had a most signal occasion to have undeceived the iews in that point , if it had been false or dangerous , in the question touching the man that was born blind , took not the least offence at the supposition . whence you will the less wonder that either st. austin , basil , and gregory nazianzen , were ●avourably affected touching the opinion ; or that clemens alexandrinus , origen , synesius , arnobius , and prudentius , were express assertors thereof . hyl. this truly , philotheus , casts me into so great a security from any harm in the hypothesis , that if you hold on as you have begun , the power of your speech will unavoidably charm me into the same dream . philoth. you know the worst of it then , hylobares , that your minde will be at perfect rest touching the present difficulty concerning providence . and if testimonies thus please you , be assured of this , that there was never any philosopher that held the soul spiritual and immortal , but he held also that it did pre-exist . hyl. that is very considerable . philoth. and do not you , hylobares , hold the soul of man to be an incorporeal indiscerpible substance , a spirit ? hyl. i do , and i thank you that i do so , philotheus . philoth. how then comes it to pass that you , being of so philosophicall a genius , should miss of the pre-existence of the soul ? for there being no other considerable opinion in view but creation , traduction , and pre-existence ; creation of pure souls , and the infusion of them into impure bodies , and in such horridly-impure circumstances as sometimes happens , is a repugnancy to the purity of god , who is supposed then to create them : but traduction a derogation and contradiction to the spirituality and indiscerpibility of the soul it self . wherefore it necessarily remains , that these two being such absurd opinions , the third must take place , and that the souls of men do pre-exist . hyl. o philotheus , that venerable sage in bathynous his sleep could not have argued better then thus , if they had come to conference . i do not dream , but i see with the eyes of my minde wide open in broad day , the reasonableness of this hypothesis , that the souls of men did exist before they came into these terrestrial bodies . philoth. and in this day-light , hylobares , all your difficulties do vanish touching that part of providence that respects the moral evils , whose hue seemed so dismall to you out of history , and their permission so reproachfull to the goodness of god. hyl. they are all vanished quite , and those touching natural evils too , so far forth as they respect the souls of men. philop. this is a good hearing . we are infinitely obliged to philotheus for his pains . are there any more scruples behinde touching divine providence , hylobares ? hyl. onely those objections fetch'd from defects conceived to be in the administration of providence . for though we be convinced that all things that are are rightly ordered ; yet it may be demanded why there are no more of them , why no sooner , and the like . sophr. indeed , hylobares , you seem to me hugely over-curious in such inquisitions as these . is not the whole world the alms-house of god almighty , which he had a right to build when he would , and to place us his eleemosynary creatures in it no sooner then he pleased ? he does but utisuo jure in all this . and it is an outrageous presumption , to expect that he should not act according to his own minde and will , but according to the groundless enlargements and expansions of our wanton and busie phancies . so long as we see that the things that are are well and rightly administred , and according to the laws of goodness and justice , it is a marvellous piece of capriciousness to complain , that such things with the unexceptionable oeconomie of them began no sooner , nor reach no farther . bath . you speak very gravely and soberly , o sophron , and that which has very solid sense at the bottom , if rightly understood . for god has no obligation from the creatures to make them sooner , or more , or larger , and the like . so that if he had made the world no larger then the vulgar phansy it , a thought suppose above the clouds , or had stay'd the making of it till a year ago , or had not made it yet , nor ever intended to make it ; he did in all this but uti suo jure , as you speak . but in that he has made it much larger and sooner , to what leading attribute in god is that to be imputed , o sophron ? sophr. surely to his mere goodness , bathynous . bath . you acknowledge then his goodness the leading attribute in the creation of the world , and his wisedome and power to contrive and execute what his will actuated by his goodness did intend . sophr. speaking more humano , so it seems to be . bath . but this is a marvell of marvells to me , that the goodness of god being infinite , the effects thereof should be so narrow and finite as commonly men conceit , if there be no incapacity in the things themselves that thus streightens them . that one small share of the divine goodness should be active , but that infinite remainder thereof , as i may so speak , silent and inactive , is a riddle , a miracle that does infinitely amaze me . sophr. o bathynous , my very heart-strings are fretted with fear and anxiety , when you plunge us into such profound disquisitions as these , out of which there is never any hope to emerge . i pray you , hylobares , ask modestly touching these things . i wonder you are not throughly satisfi'd about providence already : i am sure i am . hyl. and i desire but to be so too , sophron. what will satisfie one man will not satisfie another . philoth. that is very true , hylobares , which i perceiving , it forced me to mention the golden key of providence to you . for we do not wantonly and ostentatively produce those keys , but at a dead lift , when no other method will sati●●ie him whose minde is anxious and solicitous touching the waies of god ; that by these hypotheses he may keep his heart from sinking . hyl. it is a very laudable custome , philotheus , and such as i find the benefit of already . for i find the very first difficulties of this last and present head i intended to propose , to melt away of themselves in virtue of that light from the golden key , i mean that of pre-existence . for i intended to have propounded it as an objection against the goodness of divine providence , that , whereas the soul can live and subsist out of this terrestriall body , ( for so it does after death ) she should not be created before this terrestriall mansion , and enjoy her self before she come into the body , as well as afterwards . but this doctrine of pre-existence has plainly prevented the objection . another objection also , touching the messias coming into the world so lately , is in my own judgement much enervated by this hypothesis . for who knows but the demerits of humane souls were such , that it was consonant enough to the goodness of god , not to communicate the best religion to the world till that time it was communicated ? philoth. that is no inept consideration , hylobares . but besides , it is a strange presumption to determine when it is just fit time for providence to use her strongest effort for reclaiming of straying souls : and to reclaim them as soon as they have strayed , is next to the keeping them forcibly from ever straying , which is to hinder a free agent from ever acting freely . wherefore seeing the souls of men were to use their own liberty , there were certain pompous scenes of affairs to proceed upon either supposition , whether they stood or fell , and not all presently to be huddled up in an instant . and what light providence brings out of the darkness of sin , i did more particularly intimate unto you in our yesterday's discourse . hyl. i remember it , philotheus , and rest very well satisfy'd . philop. to expect that the messias should have come into the world so soon as adam had fallen , is as incongruous as to expect the reaping of the crop the very same day the corn is sown , or that spring and autumn should be crouded into the same months of the year . hyl. this is abundantly plain . and another difficulty also which i intended to propose , touching the plurality of earths or worlds , quite vanishes : while i contemplate the paradigm of the world 's systeme in the silver-key-paper , that bears me up as stoutly on the left hand from sinking as the other hypothesis on the right . bath . do you not see , sophron , that you are worse s●ar'd then hurt ? do you not observe how these great and formidable difficulties crumble away of themselves , when a judicious eye has had once but a glance into the truth ? sophr. it 's well if all will come off so clear . hyl. but there are some little scruples remaining , philotheus , partly about the extent of the vniverse , partly about the habitableness of the planets and earths . sophr. i thought so . philoth. propound them , if you please , hylobares . hyl. whether the universe be finite , or infinite . for if it be finite , it is infinitely defectuous , if it may be infinite . philoth. that 's well put in , if it may be ; but try whether it may be or no , hylobares . hyl. how , philotheus ? philoth. phansie it as infinite as possibly you can . hyl. i phansie it absolutely infinite . philoth. then every part thereof is infinite . hyl. you mean every denominated part , philotheus ; else the number of parts is onely infinite , not the parts . philoth. i mean the denominated parts , a third , a fourth , a fifth , &c. but a middle third part is bounded by the extremes , and therefore the extremes themselves are boundable . and consequently when you have phansied the world as infinite as you can , you must be inforced still to conclude it finite . hyl. it seems so , if it be not a fallacy . philoth. wherefore if the possibility of an infinite world be unconceivable to you , it can be no imputation to the goodness of providence if it be found finite . hyl. but is it found finite , philotheus ? philoth. no art nor oracle that i know has declared it so . that not onely the globe of the earth but her very orbit is but as a point to the circuit of the nearest fix'd stars , offers rather toward a detection of the infinite vastness of the world then of the finiteness thereof . how vastly distant then are those little fix'd stars that shew but as scattered pin-dust in a frosty night ? in what immense removes are they one beyond another ? o israel , how great is the house of god! how large is the place of his possession ! great , and hath no end ; high , and unmeasurable . they are the words of the prophet baruch . hyl. it seems then that the infiniteness of the world is declared by that oracle rather then the finiteness thereof . philoth. it is so vastly big , hylobares , that there is little doubt but that it is as immense as it can be , and that is enough to shew that the dimensions thereof take their measures from the divine goodness . whence it is clear that providence is unexceptionable in this point . hyl. it is so . sophr. i wish philotheus come off so well in the other . philoth. be courageous , o sophron ; we 'll doe our best , when hylobares has proposed it . hyl. that the silver-key-systeme is the true systeme of the world i am well enough persuaded of , and that consequently it were in vain to object the solitude of this one earth in this immense liquid space of the world , whenas this systeme exhibits so many more to our view . for we can no sooner discern our own earth to be a planet , but we must therewithall detect also that the rest of the planets are so many earths , as indeed the pythagoreans did expresly call the moon our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opposite earth . but the difficulty i come to propound is touching the habitableness of them , which i suppose will not be deny'd ; but then there is this snare we are caught in , that if we conceive them to be inhabited by mere brutes onely , there will be a defect of men to keep good quarter amongst them ; but if they be also inhabited with men , these men will want the means of salvation ; for that they are in a lapsed state is supposed in their becoming terrestriall creatures : either of which is inconsistent with that exquisite goodness of god that is pleaded for . philoth. that 's a knotty problem indeed , hylobares . sophr. why do you smile , philotheus ? methinks it is a very formidable question . philoth. i smile at something that extraordinarily pleases me . sophr. i pray you what is it that pleases you so much , philotheus ? i would gladly know it , that i might smile also for company . philoth. it is sophron's honest and sober solicitude touching the solution of the present difficulty , which so becomingly betrays it self in the very air of his countenance , and even then when there is least fear of miscarriage . sophr. that were good news , philotheus , if it were true . philoth. it is a less puzzle then that about the salvation of them of the new-found world upon earth , i mean those of america , who heard not the least whisper of either moses or of christ till within this age or two . in what capacity of salvation were they then , o sophron , for some thousands of years together , who yet are certainly of a lapsed race ? ( whenas whether all souls that enter into thicker vehicles in any part of the vniverse be lapsed , is uncertain . ) and we cannot deny but that vast continent has been inhabited , as also the adjacent islands , all that time , though they heard as little of christ as they that live in saturn or the moon . sophr. that cannot be deny'd , philotheus . but you know either your self or some of us has answered this point already , that those americans that lived sincerely according to the light they had , god might impart more to them , and finally in some extraordinary way or other communicate the knowledge of christ to them to their eternall salvation . for you know a just and honest creditour , if the debt be satisfy'd by a friend , though unknown to the debtour , yet he will free him from all suits at law and arrests , and what-ever other troubles or inconveniencies attend a debtour whose debts are unsatisfy'd . whence the passion and atonement of christ might take effect with the sincere americans , though they knew nothing of the history thereof . and therefore being reconciled by the death of christ , they should be much more saved by his life , as the apostle speaks . philoth. it is very well and piously argued , o sophron. hyl. i think so too , philotheus . philoth. had i not therefore reason to smile at sophron , being so well furnish'd to satisfie a greater difficulty , to see him so hugely confounded at the less ? hyl. but why take you this to be the lesser difficulty , philotheus ? philoth. because there is more elbow-room for framing of answers to it . for first , suppose we should affirm that all the earths in the universe , besides this of ours , were inhabited merely with brutes ; that is no argument at all against the divine goodness , no more then it would be against the accuracy of policy in a great city to see all the gaols therein devoid of prisoners , and that they were left to the sole possession of bats and cats , of rats and mice , and such like vermine . it were rather a sign of a more exquisite government and good disposition of the people , that there were now found no such criminalls amongst them . and for the pretence of having some rational creatures amongst them to keep good quarter ; what rational creatures are there that rule among the scaly nations of the vast ocean ? hyl. none , unless tritons and sea-nymphs . philoth. you may as well phansie fauns and satyrs and other sylvatick genii to range these earths supposed destitute of humane kinde , and to superintend their brutish inhabitants for their good , though at a more remote and careless distance . hyl. as probable as the black hunter ranging the forest with his vocal , but invisible , hounds in fountainbleau . euist. i remember the story very well , it is recorded in the life of henry the fourth of france . hyl. but there being such an infinite number of earths as there is of stars or suns , it is incredible , philotheus , that it should be the onely fate of this earth of ours to be inhabited with men . philoth. but how do you know , hylobares , that there is such an infinite number of earths ? for you covenanted at first not to bring in mere suspicions and surmizes reproachfully to load providence withall . hyl. but if that innumerable company of ●ixt stars have no planets dancing about them , that is to say , habitable earths , that will be a real reproach to providence indeed , as if divine goodness were infinitely defectuous in that point . philoth. nay , that were rather an auspicious sign , hylobares , that the intellectual orders of creatures are not so much , or rather so universally , lapsed as they might be conceived to be , and that the divine goodness has a more successfull and effectual dominion over the universe then you imagined . for as much as the light exceeds the shadows , so much do the regions of happiness exceed those of sin and misery . it is an aphorism of the golden-key-paper . hyl. i perceive you are prepared to meet one at every turn , philotheus . philoth. it is but common civility to meet him that makes towards one . but now in the second place , hylobares , let us suppose that all the planets or earths be inhabited with rational creatures , yet these rational creatures may be as specifically distinct as the earths or planets they inhabit , but agree all in rationality ; as the sundry species of dogs here on earth agree in latrability . they having therefore no specifick cognation with the sons of adam , what have they to doe with that religion that the sons of adam are saved by ? nay , i adde farther , that these varieties of rational creatures in the other planets , as they all agree with one another and with us in mere natural reason , so they may all disagree from us in this essential property of being capable of true religion ; no properties but those either of the animal or middle life being essential to them . in virtue whereof they may be good naturalists , good politicians , good geometricians and analysts , good architects , build cities and frame commonwealths , and rule over their brother-b●utes in those planets , and make as good use of them as we doe ; but be as uncapable of the divine life , or of being good citizens of the heavenly kingdome , or genuine sons of god , as the very brutes they rule over . cuph. o how do i flutter to be acquainted with this kind of people , hylobares ! they are pure philosophers , i 'll pawn my life on 't . o that the invention of the gansaws were once perfected , that i might make my first visit to our neighbours in the moon ! hyl. but it would be pretty in the mean time if the art of telescopes were so far perfected , that we might discern their shapes and persons distinctly , cuphophron , and see whether it were worth the while to make a visit to them , whether they be not a nation of mere apes and baboons . cuph. i dare say , hylobares , if we could but see these apes and baboons through our telescopes , we should sometimes finde them as busily tooting through their tubes at us , as we at them . hyl. that were a rare hit indeed , cuphophron , that the sons of the mechanick philosophy should be so lucky at bo-peep , and be able to take a mutuall interview of one another at such a distance . if i could once hear this news , i should presently suspect that those pieces of ice that i. metius is said to have contrived first into telescopes tumbled out of the moon . cuph. well , well , hylobares , you jear all things ; but you know not what time may bring forth . hyl. but in the mean time i am very serious in my conference with philotheus , which your raptures have thus interrupted . the scope of whose discourse on this point is , to shew that these other earths may not be inhabited by any other creatures then such as are essentially uncapable of true religion , though he may haply allow them to doe such venerations ( those in the moon par●icularly ) to our earth as the cercopithecus and elephant are said to doe to the moon , and so may exercise a natural idolatry , and that , it may be , in magnificently-exstructed templ●s , even in this utter incapacity of true religion , and consequently of salvation ; their condition in that respect being much like that of brutes . which hypothesis once admitted , ( and it is such as it is hard to demonstrate to be false ) the present difficulty i must confess does quite vanish . but because from the prejudice of custome , and habitual experience of our own earth's being inhabited by men properly so called , we have such an invincible propension to think the same thing comes to pass in all other earths or planets ; i beseech you , philotheus , ease my thoughts touching their means of salvation in this state of the question , if you can . philoth. those that are saved of them are saved by the same means that the americans and the rest of the pagan world , that never had the opportunity of hearing of the history of christ , were or are saved . the ransome is paid into a very righteous hand , that will not exact the debt twice , as sophron very soberly and judiciously suggested . cuph. who knows but the passion of christ was intimated to the inhabitants of those other earths by the miraculous eclipse that then happened , the sun win●ing to the rest of the world , to give them notice far and wide what was transacting on the stage of the earth in the behalf of all ? hyl. you are a man of rare devices , cuphophron . how came then the americans not to lay hold on this opportunity ? for they had no knowledge of the suffering of the messias , till such time as the christians brought it thither , and fetch'd away their gold. cuph. you know it is night with them , hylobares , when it is day with us ; and therefore they missed the information of that miracle . hyl. but they might have taken hold then of the miraculous eclipse of the moon , which was every whit as prodigious and conspicuous , these two luminaries being then in opposition , and christ was crucified about noon . philoth. cuphophron's conceit is witty , but over-slight and humourous for so solemn and serious a matter . the summe of my solution of this difficulty , hylobares , is this : lapsed souls , where-ever they are , that recover into sincerity , are saved as we are saved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the divine humanity , or humane divinity , of the son of god : which is the inmost and deepest arcanum of our christian religion . and it is the privilege of the christian world , that they have this mystery so plainly and distinctly communicated to them by the preaching of the gospel . but the efficacy of the said mystery may be also derived to them that never hear it sound externally and historically to their outward ears . for the spirit of the lord passes through the whole universe , and communicates this mystery to all souls , where-ever they are , that are fitted to receive it , in a more hidden and miraculous way , such as himself and at what time himself shall please to make use of . this i think the most sober solution of the present difficulty , upon supposition that there are any men properly so called that inhabit those planets or earths you speak of . which , whether there be or no , is uncertain to us ; and therefore the allegation of such uncertainties against certain testimonies for the exquisite goodness of divine providence , ( as i have often intimated ) ought to be esteemed of no value . hyl. i must confess it , philotheus , and crave your pardon . but i find my very impertinencies in my conference with you successfull and edifying . let me propose to you but one scruple more , philotheus , and then i shall give you no farther trouble . sophr. i am glad we are at length so near getting out of the briars . philoth. i pray you , what is that scruple , hylobares ? hyl. it is again about the pre-existence of the soul. sophr. nay , if he go back , philotheus , look to your self ; he will come on again with such a career , and give you such a push as you never felt yet . philoth. that cannot be help'd , sophron , i must bear the brunt of it as well as i can . speak out therefore , hylobares , and tell your scruple . hyl. my scruple is onely this , how it can consist with the infinite goodness of god , which you say is the measure of his providence , ( since that humane souls can pre-exist and enjoy themselves before they come into these terrestriall bodies ) that they were created no sooner then cum mundo condito , which is not six thousand years agoe ; whenas they might have enjoy'd themselves infinite millions of thousands of years before . philoth. if we rightly understand the nature of the soul , hylobares , this is no such hard probleme . for you must understand it may be an essential property of the soul , either vitally to actuate some material vehicle or other , or else not to act at all . wherefore it had been a frustraneous thing to create souls so infinite a space of time before the corporeall world was created , that hypothesis supposed . hyl. this may be true for ought i know , philotheus : but admitting it so , it casts me still into an equal perplexity touching the divine goodness , in that she has not thought fit that the corporeall world should be created till within six thousand years agoe , whereas it might have been created an infinite time before , and ought so to have been , that humane souls might so early come into play , and live and act in their respective vehicles . philoth. this is something indeed , hylobares . sophr. did not i tell you so , philotheus ? our ship is sunk in the very haven , when we were ready to land . philop. your heart is sunk , o sophron , pluck up your spirits , and be of good chear . is this the utmost of your difficulty , hylobares ? hyl. it is ; cure me but of this anxiety , philotheus , and i shall declare my self as sound as a fish , and perfectly freed from all scruples touching divine providence . philoth. but your self must assist me then in your own cure. tell me therefore , hylobares , why do you think that the world was not created till about six thousand years agoe ? hyl. that 's plain from the chronologie of holy scripture . philoth. but have you no other argument for it , hylobares ? hyl. none at all that i can tell of , philotheus . philoth. why then , hylobares , the case stands thus . if you heartily adhere to the truth of the scripture , as you ought , i will declare you as sound as a fish ; and this intricate discourse about providence might have been the less needfull . but if in a philosophicall wantonness you will not concern your self in the letter of the scripture touching theorems of philosophy , you have already declared your self as sound as a fish. hyl. you have caught me like a fish in a net , philotheus : but i must freely confess i do not perceive my own soundness yet , unless i should be so unsound as to quit the scriptures . philoth. that you will never do , if you rightly understand them . for they are most assuredly the truth of god. hyl. but how does this truth consort with his goodness , whenas it declares to us that the world has continued but about these six thousand years ? philoth. this earth and heaven that the conflagration is to pass upon assuredly commenced no longer ago , hylobares . but i pray you how high would you have the commencement of the world to begin , and in what order , that it may fill out the measure of that idea of goodness which you would have its continuation stretch'd upon ? hyl. i would have it begun no sooner then it was possible , which is infinite myriads of years sooner then it began . philoth. well then , hylobares , begin it as soon as you will in your philosophicall way , and in what order you will , and see what will become of it . you young men are marvellously wise . cuph. o that i had hylobares his province now ! what rare work could i make of it ? hyl. i prithee , cuphophron , take it . i know thou wilt manage it nimbly and wittily . cuph. cartesianly enough , i warrant thee , hylobares ; you shall see else if i do not . and i will smartly say at first , that the world was to begin so soon as god was , his omnipotency being coeternall to himself ; and therefore what-ever he could produce in any moment , he could produce as soon as he was , which was from everlasting . wherefore the matter might have been created from everlasting , and , having a due measure of motion imparted to it , might within a little time after have fallen into the contrivance of vortices and suns , according to the description of the cartesian philosophy ; that is , say i , mechanically , with des-cartes , but bathynous spermatically , from an old pythagorick dream in a wood. but it is not material now which way it was . for whether way soever , in process of time , after these suns had shone through the universe with a ●ree light , some of them being inveloped with spots grew perfectly opake , and being suck'd in by their neighbour - vortices became planets or earths . euist. these are , it may be , those extinct suns or cold suns that parme●ides the pythagorean taught , adding also , that men were generated out of the sun ; meaning surely these extinct or cold ones , that were turned into earths or planets . cuph. that 's a pretty observation , euistor . hyl. i , and an handsome confirmation also of bathynous his dream , that the rise of the world was not merely mechanicall , but spermaticall or vital ; this parmenides being a pythagorean . but this is not the present business . i pray you return to your province , cuphophron , and bring things to a conclusion . cuph. the conclusion is manifest of it self : that if the world did not commence so early as i have described , sith it was possible it might doe so , ( but infinite myriads of years later , ) that the infinite goodness of god is not the measure of his providence , but that he has been infinitely less good then he might have been to the world and to humane souls , if they have continued but six thousand years . sophr. this is smart indeed , cuphophron . cuph. i love what i take upon me , sophron , to doe it thoroughly and smartly . what say you to this , philotheus ? philoth. i say you have charged stoutly and home , o cuphophron ; but i shall make the force recoil again upon your own breast , if you will but freely and ingenuously answer to what i demand . cuph. i shall , philotheus . philoth. was there not a first six thousand years of duration from the beginning of the world , supposing it began so timely as you have described ? cuph. according to my hypothesis it began from everlasting , and therefore the numbring of years from this time to that will have no exitus . we shall never come to the first six thousand years . philoth. that 's true , o cuphophron ; but you answer craftily , and yet you plainly imply that there was a first six thousand years , though we cannot come at them : but that is because we begin at the wrong end . by the same fallacy you may conclude that there is not a last six thousand years , beginning your account from everlasting , as you call it , because your numbring will finde no exitus to us . and yet we are , suppose at this moment , in the last moment of the last six thousand years ; and so we shall be alwaies of some last six thousand , or at least have been so in such divisions . cuph. that cannot be denied . philoth. wherefore , cuphophron , pitch your animadversion on the right end , that is to say , on the beginning of this infinite duration , as you phansie it , i mean , on that intervall of time wherein all the whole universe was either lucid or transparent , there being nothing but suns then according to your cartesian hypothesis , no earths or planets : was that time infinite ? cuph. i must confess it seems to me incredible that it was so . methinks within less then an infinite series of time some of the suns should be inveloped with spots , become comets , and afterwards earths or planets . philoth. well then , if that intervall of time was finite , it had a finite number of six thousand years . cuph. of six thousand years repeated , you mean , philotheus . philoth. i mean so , and would from thence infer , that there is most evidently therefore in that finite intervall a first six thousand years as well as a last . cuph. it seems impossible to be otherwise . but well , what of all this , philotheus ? philoth. let us phansie now our selves , o cuphophron , or any other rational beings , philosophizing at the end of those first six thousand years immediately succeeding the most early commencement of the world that was possible , ( for you pitched as high as possibly you could ) and entertaining themselves with the very discourse we are now upon ; would not they with your self notwithstanding conclude , that the world might have been made an infinite series of time sooner ? cuph. not if they knew it ( as we suppose it ) made as soon as possibly it could be . hyl. very well answered , cupho●hron . sophr. it is too well answered . this cuphophron has a mischievous wit with him when he is set upon 't . cuph. i told you , sophron , i love to doe all things smartly . philoth. i pray you doe , cuphophron , and tell me farther , whether the ancient of days was then but of six thousand years continuance ; and whether those disputants we speak of , unless it had been told them by divine revelation that the world began as soon as it could , would not confidently have conceived it might have begun an infinite series of time before ; and , lastly , whether we knowing by divine revelation that the world began about six thousand years ago , it may not for all that have commenced as soon as possibly it could ; and god , who is omnipotent , could as early create planets as suns or stars , and order all things as he is said to doe in six days creation , or as we finde them to be at this day . hyl. answer , cuphophron : why do you gape and stare , and scratch your head where it itches not ? cuph. i pray you , hylobares , take your province again , if you will , and manage it your self : i have enough of it . hyl. why , what 's the matter , cuphophron ? cuph. i am confounded . hyl. i am convinced . cuph. convinced afore-hand , i warrant you , at all adventures , before philotheus has made any conclusion . what would he infer from all this ? philoth. that though with the holy scriptures we admit , as all orthodox people do , that the world was created but about six thousand years ago , yet , for ought we know , it was created as soon as it could ; and therefore hylobares his allegation , of the possibility of the world 's being created an infinite series of time sooner , is of no validity against our assertion of the exquisite goodness of providence , which i have contended for all this time . hyl. i , and your's is the victory , o admired philotheus , but mine the triumph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! philop. what 's the matter with hylobares , that he raps out greek in this unusual manner ? what is it that he says , euistor ? euist. it is a broken sentence of a transported barbarian in aristophanes . o how am i pleased ! how am i delighted ! how am i rejoyced , and could even dance for joy ! philop. i suppose hylobares speaks better greek then you english , or else it s as barbarous and rude as the barbarian himself . euist. i know what you mean , philopolis , i humour'd it on purpose to the barbarian's greek . i am rejoiced is as good english as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is greek , if we will believe the criticks . hyl. euistor is got to his sapless criticks again ; but i am brim-full of the pleasure of important things and notions . o happy philopolis , that brought us to this conference ! o thrice-blessed philotheus , that has so divine a gift of easing the minds of the serious in their anxious perplexities about the most concerning matters ! philop. i am glad philotheus has wrought so great a cure. hyl. a cure , philopolis ? it is more then a cure. i am not onely at perfect ease touching all doubts about divine providence , but in an ineffable joy and ecstasie , rapt into paradise upon earth , hear the musick of heaven , while i consider the harmonie of god , of reason ; and the vniverse , so well accorded by the skilfull voice of philotheus . how lightsome is my heart , since my minde has been eased of these perplexities ! how transported are my spirits , how triumphant and tripudiant , that i am ready even to skip out of my skin for joy ! cuph. if you be so dancingly merry , hylobares , you would doe well to call for a fit of musick : i have provided an instrument almost as high as your raptures . musick joyn'd to this mood will put you upon a rare pin indeed . sophr. hylobares wants no aid for the increase of his joy , but rather for the regulating of it . for in my apprehension he is in a very great emotion of minde . philoth. melancholick persons are sometimes in such a condition upon such like occasions ; truth being to the eye of the soul what beauty is to that of the body , very transporting . sophr. i believe a solemn lesson on the theorbo would finely compose him , and bathynous i know has skill on that instrument , and can sing to it . philoth. you say right , he can . i pray you , bathynous , give us a cast of your skill . bath . i am a very sorry musician , to venture to sing in such company . i sing sometimes and play to my self in the dark some easie songs and lessons , but have not the confidence to think others can be pleased with such mean musick . cuph. you may play and sing in the dark here too , bathynous , if you will. the moon 's light comes not so plentifully through the leaves of the arbour as to discover whether you blush or no , in case you should be out . come , i pray you , be confident . i 'll reach you the theorbo . philop. i pray you , bathynous , let 's hear what you can doe . i know it will be gratefull to hylobares . hyl. i shall like a song of bathynous his chusing ; i know it will not be impertinent to our present purpose . bath . it 's an excellent theorbo , cuphophron : it deserves a more skilfull hand to touch it then mine . how sweet and mellow , and yet how majestick , is the sound of it ! hyl. o how that flourish charms my spirits ! you have a very good hand on the lute , bathynous . bath . i 'll sing you a good song , hylobares , though i have but a bad hand , and a worse voice : and it shall be out of your own beloved hobbling poet , the philosopher's devotion . hyl. none better : i pray you let us hear it . bath . sing aloud , his pr●●●e rese●rse who 〈◊〉 m●●e the vnivers● . he the boundless heaven has spred , all the vital orbs has kn●d ; he that on olympus high tends his flocks with watchfull eye , and this eye has multiply'd , ' midst each flock for to reside . thus as round about th●y stray , toucheth each with out-stretch'd ray. ●imbly they hold on their way , sh●ping ●ut their night and day . summer , winter , autumn , spring , their inclined axes bring . never slack they , none respires , dancing round their central fires . in due order as they move , echo's sweet be gently drove thorough heav'n's vast hollo●ness , which unto all corners press ; musick that the heart of jove moves to ioy and sportfull love , fills the listening sailors ears riding on the wandring sphears . neither speech nor language is where their voice is not transmiss . god is good , is wise , is strong , witness all the creature-throng ; is confess'd by every tongue . all things back from whence they as the thankfull rivers pay ( sprung , what they borrowed of the sea. now my self i do resign : t●ke me whole , i all am t●in● save me , god , from self-desire , death's pit , dark hell's raging fire , envy , hatred , vengeance , ire : let not lust my soul bemire . quit from these thy praise i 'll sing , loudly sweep the trembling string . bear a part , o wisedom's sons , freed from vain religions . lo , from far i you salute , sweetly warbling on my lute . india , aegypt , arabie , asia , greece , and tartarie , carmel - tracts and lebanon , with the mountains of the moon , from whence muddy nile doth run , or where-ever else you wone , breathing in one vital air , one we are , though distant far . rise at once , let 's sacrifice odours sweet , perfume the skies . see how heav'nly lightning fires hearts inflam'd with high aspires ! all the substance of our souls vp in clouds of incense rolls . leave we nothing to our selves , save a voice ; what need we else ? or an hand to wear and tire on the thankfull lute or lyre . sing aloud , his praise rehearse who hath made the vniverse . hyl. your judgement is very sound , o sophron ; this solemn lesson on the theorbo did not so much increase my passion of joy , as regulate , establish , and fix it . methought i was placed in the third heaven all the while i heard so sweet an instrument , so lively a voice , and so exalted philosophy and morality joyn'd together in one harmony . cuph. you was a very great way off then , hylobares , if you mean the cartesian third heaven . hyl. i mean an higher mystery , cuphophron . a man may be in the cartesian third heaven , and yet be as silly a fellow as i was before i conferred with philotheus . philop. you are the most rapturous and ecstaticall company of people that ever i met with in all my life ; a kind of divine madness , i think , rules amongst you , and the efficacy of your converse is able to make others mad for company . i am sure when philotheus comes to my beloved theme , if he manage it with the like success he has done this , it will hazard my being at least inwardly as much transported as hylobares . which i would willingly try to morrow more timely in the afternoon , betwixt three and four of the clock , because my occasions will call me next day out of town . philoth. i am sorry to hear of your so sudden departure , philopolis ; but we shall not fail at that time you appoint to give you the meeting here . sophr. and i hope philotheus will manage your theme , philopolis , with a more steddy and secure success then that of hylobares . for the truth is , i have had many an aking heart for you all in this doubtfull dispute ; your hardiness seeming to me as reprovable as theirs who , when they may securely stand on the firm land , or safely pass over a strong-built bridge , will chuse to commit themselves to some weather-beaten cock-boat , when the winde is very rough and the waves high and tossing , onely out of a careless wantonness , or desire to conflict with danger . methought ever and anon i saw the boat r●ady to ●opple over , and your selves put to swim for your lives , or drown . philop. but providence did marvellously assist her so earnest and affectionate advocate , o sophron. sophr. she did , and i heartily congratulate your safe arrivall to land. cuph. but this is but a dry and ineffectual congratulation , o sophron. come , begin to them in a glass of good canarie , to comfort their chill hearts after the perill of this shipwreck and sad sea-storm . hold , i 'll open the bottle . hyl. stay your hand , o cuphophron . there 's none so chill or cold at heart as you imagine . i am sure i am all joy and warmth without the help of any such liquour . cuph. it may be you are over-hot , hylobares ; sack is good even in fevers , and it is not unlikely but that a glass of it may cool you . hyl. all the heat that i have at this time , be it never so much , is so sacred and divine , that i will not diminish it in the least degree upon any pretense . philop. i pray you , cuphophron , keep your bottle entire till another time . i perceive it is now utterly needless , and your liquour is too good to be cast away in vain . philoth. we all overflow with such joy , o cuphophron , as no terrestriall wine can procure , nor increase , nor ought to diminish . euist. indeed i think we doe , philotheus ; i would not drink a glass of sack now , no not for forty pounds . cuph. i have not the luck of it at this time to contribute to the pleasure of this excellent company in any thing , my wine it self being as rejectaneous as my reasonings . hyl. o dear cuphophron , be not you solicitous touching these things . i 'll assure you , your performance was marvellous noble , and worthy the great parts and wit of cuphophron . cuph. it 's a comfortable circumstance , that the censure of hylobares is so favourable , whose humour is to abuse in me what-ever is or is not abuseable . but i profess to thee , hylobares , i was never so confounded in all my life as in that point of the world's possibility of being created from everlasting . i am perfectly puzzled in it to this very day . hyl. why , i prithee , cuphophron , how many hours , or rather minutes , is it since that confusion first surprized thee ? cuph. my minde has been so jumbled betwixt time and eternity , that i think i can speak sense in neither . what a marvellous thing is this , that god , who was omnipotent as soon as he was , and who was from all eternity , and could create suns and vortices within a moment that he was omnipotent , yet should not be able to create the world so soon , but that there would be an eternity of duration necessarily conceivable before the world's creation ? bath . yes , cuphophron , and this marvellously - anticipating eternity is the proper and necessary eternal duration of god , which nothing can reach or exhaust ; as that inmost extension or amplitude which will necessarily remain after we have imagined all matter , or what-ever else is removeable , removed or extermina●● out of the world , is to be look'd 〈◊〉 no as the permanent expansion or 〈◊〉 of the radical essentiality 〈◊〉 god. cuph. this is obscurum per obscuriu●● bathynous ; but doubtless it is an highly-metaphysicall point , and a 〈◊〉 ought to muster up all his metaphys●●call forces that would grapple with 〈◊〉 this is a noble game for me alone 〈◊〉 my self to pursue in my arbour . philop. or on your pillow , cupho●●phron ; for it is very late . and there● fore , courteous cuphophron , we 'll 〈◊〉 you good night . cuph. you say well , philopolis , 〈◊〉 will not be amiss to consult with one's pillow , as the proverb is , and ●leep upon 't . philop. gentlemen , you 'll remember the appointed time to morrow . philoth. we will not fail you , philopolis . the end of the third dialogue . finis . notes, typically marginal, from the original text notes for div a -e john . . exod. . . exod. . . * antidot . ●●b . . 〈◊〉 . . sect . , , , , , , , . ● . . sect . , , ● , &c. immortality of the soul , lib. . . , . princip . ● part . . artic. . isai. . . pro. . . rom. . . sect. , . notes for div a -e the preference of vertue and assurance of an happy immortality before th● pleasures and gra●deur of thi● present world . i. ii. 〈…〉 his genius , and of cuphophro●'s entertainments in his philosophical bowre . gen. . iii. philopolis his quere's touching the kingdome of god , together with his sincere purpose of proposing them . iv. hylobares interpos all of his quere's : first , touching the existence of god , and divine providence v. the existence of god argued from 〈◊〉 ●●derly desig●s discoverable 〈◊〉 the ph●●nomena●f ●f 〈◊〉 . vi. 〈…〉 vii . that necessary 〈◊〉 in the bli●d m●tte● 〈◊〉 doe as little toward the orderly effects in nature as the fortuitous iumbles thereof . viii . that there is no phaenomenon in nature purely mechanicall . that there is no levitation or gravitation of the aether or of the vulgar elements in their proper places . whence 't is plain that matter 's motion is moderated from some diviner principle . x. that the primordialls of the world are not mechanicall , but vital . princip . philos. part . . sect . , . xi . instances of some simple phaenomena quite contrary to the laws of mechanicks . * dr. more 's antidote , lib. . ch . . immort . lib. . ch . , . xii . the fond and indiscreet hankering after the impossible pretensions of solving all phaenomena mechanically , freely and justly perstringed . prov. . . 〈…〉 xiii . the existence of god argued from the consent of nations , from miracles and prophecies , from his works in nature , and from his idea . xiv . 〈…〉 xv. the attribute of eternity . xvi . an objection against the all-comprehension of eternity , with the answer thereto . xvii . another objection , with its answer . xviii . the attribute of immutability . xix . of the d●ity's acting ad extra . xx. the attribute of omnisciency . xxi . the attribute of spirituality , and that god cannot be material . xxii . the fa●se notion of a spirit . xxiii . that there is a spiritual being in the world. xxiv . that extension and matter are not reciprocall . xxv . that there is an extension intrinsecall to motion . 〈◊〉 that there is an immovable extension distinct from that of movable matter . xxvii . that this exte●sion distinct from matter is not imaginary , but real . diog. laert . in vi●●●picuri psal. . . . xxviii . a fresh appeal touching the truth of that point to reason , sense and imagination . * pri●● . philos. p●r . . sect . , . xxix . the essential proper●ies of matter . xxx . the true notion of a spirit . xxxi . the attribute of omnipresency . xxxii . cuphophron 's paradox of god's being no-where . xxxiii . the confutation of that pararadox . xxxiv . that all spirits are some-where princ. part . . artic. . xxxv . the grounds of cuphophron's paradox ( that spirits are no-where ) produced and examined . xxxvi . that god is essentially present every-where . xxxvii . the arborist's affected liberty of dissenting in unnecessary opinions and friendly abusiveness of one another in their philosophicall ●eeti●gs . xxxviii . the con●●sion . * sect. . i. the introduction , containing philopolis his thanks for the last day's discourse ; with a 〈◊〉 by the by of inspiration , and of the difficulty of the present subject . ii. the two main h●ads of objections ag●inst providence , with 〈…〉 iii. evils in general how consistent with the good●ess of god. iv. the arguments of lucretius against providence . v. providence argued agai●st from the promiscuous falling of the rain , and undiscriminating discharges of thunder-claps . vi. 〈…〉 polyhist . c. . lib. . c. ● ▪ vii . of death ▪ how consistent with the goodness of providence . viii . of diseases . ix . of war , famine , pestilence , and earthquakes . x. ●f ill accidents happ●ni●g to brute creatur●s , whereby th●ir 〈◊〉 become miserable . xi . of the cruelty and rapacity of animals . xii . of the rage of the element● , the poison of serpents , and wrath of wilde beasts . xiii . of monstrositi●s i● nature . hist. nat. l. . c. . ●ist . nat. l. . c. . xiv . of fools , mad-men , and men irreclamably wicked from their very birth . xv. the best use to be made of the saddest seene of the things of this world. xvi . how the entrance of si● i●to the ●orld can consist with the goodness of pro●ide●ce . xvii . cuphophron's lunatick apologic whereby he would extenuate the ●ainous●●ss of si● . xviii . a solid answer to the foregoing apologie , though ushered in with somethi●g a ludicrous preamble . xix . a more sober enquiry into that difficulty , how the permission of sin in the world can consist with the goodness of god. xx. the first attempt of satisfying the difficulty , f●om that stoicall position of the invincible freedom of man's will. xxi . the second attempt , from the consideration of some high abu●●s of a vincible freedome , as also from the nature of this freedome it ●elf . noct. att. l. . c. . xxii . the third and last , from the questionableness whether in comp●t● of the whole there does not as much good r●dound to the universe by god's pe●mission of si● , as ●here would ●y his forcible keepi●g it out . xxiii . how co●sistent it is with the goodness of providence , that god does not suddenly make men holy so soon as they have 〈◊〉 hearty mi●d to it . xxiv . the parable of the eremite and the angel. xxv . that the adversity of the good , and the prosperity and impunity of the wicked in this life , are ●o arguments ag●i●st the accuracy of providence . ●om . . ● . xxvi . a civil , but merry-conceited , bout of drinking in cuphophron's arbour . xxvii . the marvellous conjuncture in hylobares of an outward levity and inward soberness at once . xxviii . his serious song of divine pr●vidence . xxix . the breaking up of the meeting . i. conjectures touching the causes of that mirth that the meeting of some persons naturally excite in one another . polyhist . c. . ●e situ orbis l. . c. . ii. hylobares his relapse into dissettlement of minde touching providence , with the cause thereof . iii. paucity of philosophers no blemish to divine providence . iv. reasons in gen●ral of the gross deformity in the religions and customs of the savage nations , as also of the variety of this deformity in manners & customs . v. of the ●arbarous custome of g●ing naked . vi. of the ridiculous deckings and ado●nings of the bar●●rians . vii . t●● lawleness of the barbarians and their gross extravagancies touching wedlock apologized for by cuphophron , advocate-general for 〈◊〉 p●ynims . viii . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the men of arcladam that lie in child-bed for their mives . de region . orient . l. . c. . ix . of the pagans cruelty to their enemies , and inhumane humanity to their friends . var. hist. l. . c. . x. 〈…〉 de region . orient . l. . c. . xi . the caraiamites murtheriag good men to seize on their vertues . xii . of the anthropophagi or cannibals . xiii . of the atheism and the polytheism of the barbarians . xiv . of their men-sacrifices . xv. of their worshi●ping the devil . xvi . of their sacrificing men to the devil . hist. ind. lib. . c. . hist. ind. lib. . cap. . xvii . of self-sacrificers . xviii . the meaning of providence in permitting such horrid usages in the world. xix . the madness of the priests of the pagans . thess. . , . apoc. . . xx. of their religious methods of living in order to future happiness . xxi . of their opinions touching the other state. xxii . the u●successf●lsess of cuphophron's advocateship hitherto in ref●rence to the ●as● of hylobares his p●rple●ities . xxiii . severall considerations to make us hop● that the state of the world may not be so bad● as melancholy or history may represent it . the first consideration . the second consideration . the third consideration . 〈…〉 the fifth consideration . 〈…〉 the seve●th consideration . the eigh●h co●sideration . xxiv . e●ce●lent instances of morality even in the most barbarous nations . the ninth consideration . the tenth consideration . the last consideration . xxv . cuphophron's ●apturous reasons why god do●s not dissolve the world , notwithstanding the gross miscarriages in it ; with hylobares and sophron's solid a●imadversions thereon . xxvi . hylobares as yet u●sati●fy'd touching the goodness of providence , by reason of the sad sce●e of things in the ●orld . xxvii . a● hypothesis that will secure the goodness of providence , were the scene of t●i●gs on this earth ten times worse then it is . in soma . scip. lib. . cap. . xxviii . bathynous his dream of the two keys of providence , containing the above-mentioned hypothesis . deut. . . xxix . his being so rudely and forcibly awaked out of so diviac a dream , ●ow co●●istent with the accuracy of pr●vide●ce . xxx . that that divi●e personage that appeared to bathynous was rather a favou●er of p●thagorism , then cartesianism . xxxi . 〈…〉 xxxii . severall objections against providence , fetched from defects , answered partly out of the golden , partly out of the silver-key-paper . xxxiii . di●ficulties touching the extent of the uni●e●s● . bar. . , . xxxiv . difficulties touching the habitableness or unhabitableness of the planets . arist. de coelo , lib. . c. . rom. . . des-cartes his dioptr . cap. . xxxv . that though the world was created but about six thousand years ag●● , yet , for ought we know , it was created as soo● as it could be . diog. laert . in vita parmen . xxxvi . hylobares his excess of ioy and high satisfaction touching providence , from the discourse of philotheus . xxxvii . 〈…〉 xxxviii . the ha●●r● and success of t●e f●●egoing dis●o●●se . xxxix . the preference of intellectual joy before tha● which is sensual . xl. that there is an everanticipative eternity and inexterminable amplitude that are proper to the deity onely . the maxims of the saints explained, concerning the interiour life by the lord arch-bishop of cambray &c. ; to which are added, thirty-four articles by the lord arch-bishop of paris, the bishops of meaux and chartres, (that occasioned this book), also their declaration upon it ; together with the french-king's and the arch-bishop of cambray's letters to the pope upon the same subject. explication des maximes des saints sur la vie interieure. english fénelon, françois de salignac de la mothe-, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the maxims of the saints explained, concerning the interiour life by the lord arch-bishop of cambray &c. ; to which are added, thirty-four articles by the lord arch-bishop of paris, the bishops of meaux and chartres, (that occasioned this book), also their declaration upon it ; together with the french-king's and the arch-bishop of cambray's letters to the pope upon the same subject. explication des maximes des saints sur la vie interieure. english fénelon, françois de salignac de la mothe-, - . fénelon, françois de salignac de la mothe-, - . correspondence. louis xiv, king of france, - . correspondence. noailles, louis-antoine de, - . godet des marais, paul, - . bossuet, jacques bénigne, - . instruction sur les estats d'oraison, où sont exposées les erreurs des faux mystiques de nos jours. [ ], , [ ] p. printed for h. rhodes, london : . translation of explication des maximes des saints sur la vie interieure. . the declaration of the bishops (p. - ) has english and latin texts on opposite pages. the thirty-four articles, included in this work, are taken from the bishop of meaux' work, instructions concerning the nature of prayer. reproduction of original in bristol public library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database 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for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the maxims of the saints explained , concerning the interiour life . by the lord arch-bishop of cambray , &c. to which are added , thirty-four articles , by the lord arch-bishop of paris , the bishops of meaux , and chartres , ( that occasioned this book , ) also their declaration upon it . together with the french-king's and the arch-bishop of cambray's letters to the pope upon the same subject . london , printed for h. rhodes , at the star , the corner of bride-lane in fleet-street , . the preface . i always was of opinion , men ought both to speak and write concerning the internal life , with all the moderation imaginable , and though the same includes nothing but what is clearly conformable to the immutable rule of faith and evangelick obedience ; yet to me it appears very manifest , that this matter requires a kind of secret and wary management : the generality of readers are not at all prepared for such strong sort of readings : it s the way to expose the most pure and sublime part of religion to the derision of of prophane spirits , in whose sight the mystery of christ crucified , is no other than a stumbling-block of offence , and meer folly : this is to commit the ineffable secrets of god in the heart , to the hands of the most unthankful and most unexperienced men , who are not capable of any benefit or edification thereby : on the other hand , 't is to lay snares for all those that are uncredulous and discretionless , in order to fall to illusion ; for they presently imagine themselves to be in all those states that books represent unto them , and from thence become visionaries and unteachable ; whereas , if they should be kept in ignorance of all those states which are above theirs , they could not fall upon those ways of disinterested love and contemplation , but by the sole attraction of grace , without their imaginations , heated with reading , having any share therein . hence it is , that i am perswaded men should be as silent as possible in this matter , for fear of overexciting the curiosity of the generality of mankind , who have neither experience nor a sufficient light of grace to examine the works of the saints ; for the carnal man can neither discern nor taste of the things of god , such as are the internal ways spoken of . but seeing this part of curiosity for some time past is become in a manner universal ; i think it will be as necessary to speak , as it might have been wished men would have held their tongues . my design in this treatise , is to explain the experiences and expressions of the saints , in order to prevent their being exposed to the scorn and derision of wicked men ; but at the same time i would lay open to mystical men , the real meaning of these holy authors , to the end , the true value of their expressions may be made known unto them . when i speak of holy authors , my meaning is , to confine my self to those that are canonized , or whose memories have a sweet smelling savour in all the church , and whose writings have been so solemnly approved of without any contradiction : i speak of no other than those saints who have been canonized or admired by the whole church , for having themselves practised , and caused their neighbour to practise a kind of spirituality , that is scattered up and down through the body of their writings . it s undoubtedly unlawful for us to reject such authors , or to accuse them of innovating any thing against the course of tradition . i am about to shew how far these holy authors have been from injuring the rule of faith , and favouring illusion ; i shall make appear to our mystical men that i shall detract in nothing from all that which is authorized by the maxims and experiences of those authors who are our pattern : i shall engage them into a belief of what i say , when i shew unto them the exact bounds these same saints have set us , and beyond which it is not allowable for us to go . the mystical men of whom i am speaking , are neither those fanaticks nor hypocrites , who conceal the mystery of iniquity under the notion of perfection : god forbid , that i should direct the word of truth to those men who do not carry the mystery of faith in a pure conscience , they deserve no other then indignation and horror : i speak to the plain , open-hearted , and teachable mysticks ; they ought to know that illusion continually follows the most perfect ways . those execrable men the false gnosticks , from the very beginning of christianity , had a mind to mix themselves with the true gnosticks , who were contemplative men , and the most perfect among the christians : the begardians , have in a false disguise imitated the contemplative of these last ages , such as st. bernard , richard and hugh de st. victor . it s an observation of bellarmine , that the expressions of mystick authors have been often critisiced upon , after an equivocal manner . it frequently happens , ( says he , ) in his book , de script . eccles . that the expressions of those who have written of mystick theology , have been condemned by some , and practised by others ; because they are not taken by every body in the same sence . cardinal bona , in his compendium , says also , that those who are taken up with pas sive contemplation are less able to expres themselves , but more excellent in matters of practice and experience : in short , there is nothing so hard as to give a right understanding of those states which consist in such simple and nice operations , that are so far abstracted from sence , and to set always in the right place all the correctives that are necessary to prevent illusion and to explain strictly the true system of theology . this is that which has given offence to some readers of mystical men's books , and hath drawn divers others of those readers into illusion ; while spain in the last age was full of so many saints endued with wonderful grace ; the illuminates were discovered in andalouzia , who brought the greatest saints to be suspected of unsincerity . then it was , st. theresa , balthazar alvarez , and the blessed john de la croix , took upon them to justifie their conduct and innocency . rusbrok whom bellarmine calls a great contemplative and taulere that apostolick man so famous throughout germany , have been vindicated , the one by st. dennis le chartreaux , and the other by blosius . neither has st francis de sales , been free from being contradicted , the criticks having been unable to discern how to joyn exact and strict theology with that light of grace that is most eminent : so it is , that the chaff oftentimes hides the good corn , and the purest authors concerning the internal life , stand in need of an explanation , ●●●st some expressions taken in a wrong sence should alter the purity of the doctrine . these examples should make mystical men sober and wary , if they are humble and teachable , they should leave not only doctrinals to the entire decision of the pastors of the church , but also the choise of all those terms that are proper to express them by : st. paul would rather never eat meat than offend the least of his brethren , for whom christ died . how can we then be tied to any expression that gives offence to a weak soul ? mystical men therefore should take away all equivocal terms , when they know the same are abused , in order to corrupt the soundest doctrine . let those who have spoken after an improper and exaggerated manner , and without precaution , explain their meaning , and suffer nothing to be wanting for the edification of the church ; let those who have been erroneous as to main doctrinals not content themselves with condemning the errors ▪ but let them confess they have believed them , and give the glory to god ; let them not be ashamed that they have erred , as being what is natural to the race of mankind ; but let them humbly confess their errors , since they remain to be no longer theirs , after they have made an humble confession of them . it s in order to distinguish truth from falshood in so nice and important a matter , that two great prelates have published thirty-four articles , that in substance contain all the doctrine of the internal life ; and i have no other design in this undertaking , than to give a larger explanation of the same . all these internal ways have a tendency to pure or disinterested love. this pure love is the highest degree of christian perfection : it is the end or boundary of all the ways known unto the saints . whoever allows of nothing beyond that , contains himself within the bounds of tradition . whoever exceeds this bound is already out of the way . if any one should doubt of the truth and perfection of this love , i make an offer of shewing an universal and clear tradition for it , from the times of the apostles to that of st. francis de sales without any interruption ; and i will thereupon publish , when i am desired to do it , a collection of all passages out of the fathers , school-men , and holy mysticks , who unanimously speak of it . it will appear from this collection , that the ancient fathers spoke as vigorously to the matter as st. francis de sales , and that they for the disinterest of love , have made the same suppositions concerning ▪ salvation , that our disdainful criticks so much laugh at , when they meet with them in the writings of the saints of the last age : even s. augustine himself , whom some have taken to be an opposer of this doctrine , hath taught it as much as any other . it 's true , indeed , the main thing is to explain this pure love aright , and to mark out the exact bounds , beyond which its disinterest could never go : the disinterest thereof , can never exclude the will from loving god without bounds , neither in regard to the degree , nor the duration of that love ; this can never exclude a conformity in us to the good pleasure of god , who not only wills our salvation , but would have us will it with him for his glory . this disinterested love , is always tied to the written law , performs entirely the same acts , and exercises the same distinct vertues , as interested love does , with this only difference , that it doth exercise the same in a simple and peaceable manner , and such as is disengaged from every motive of self-interest . this holy indifference that is so much praised by st. francis de sales , is nothing else but the disinterest of this love , which is always indifferent , and without any interested will for itself ; but the same is always determined to , and positively wills all that god would have us do , according to his written law , and that by the attraction of his grace . in order to the attaining to this state , our love must be purified , and all our internal trials , are but the purification of it ; even contemplation itself , that is of a most passive nature , is nothing else but the peaceable and uniform exercise of this pure love ; we cannot insensibly pass from meditation , wherein we perform methodical and discursive acts , into contemplation , whose acts are simple and direct , but in proportion to our passing from interested to disinterested love. this passive state , and transformation , together with the spiritual marriages , and essential or immediate vnion , are no other than the entire purity of this love ; the habit whereof , without being ever either invariable , or exempted from venial sins , very few souls are endued with . i do not speak of all these different degrees , that are so little known to the generality of the faithful , but because they are consecrated to us , by being made use of by a great many saints whom the church hath approved off , and have in these terms explained their experiences ; neither do i relate them for any other end , than to explain them with the strictest precaution . finally , all these internal ways tend to pure love , as to their end ; an habitual state whereof , is the highest degree attainable in the pilgrimage of this life ; it 's the foundation , and the top stone of the whole building : nothing can be rasher , than to oppose the purity of this love , that is so worthy of the perfection of our god , to whom all is due , and of his jealousie , which is a consuming fire . but again , there is nothing can be so rash , as to go about to take away from this love , the reality of its acts , in the practice of distinct vertues , by a chymerical refining of it . lastly , it will be no less dangerous , to place the perfection of the internal life , in some mysterious state , beyond the bound fixed to it of an habitual state of pure love. it 's in order to prevent all these inconveniences , that i have taken upon me to treat of the whole matter in the following articles , that are digested according to the various degrees that have been remarked unto us , by mystical men , in the spirittal life . every article will consist of two parts , the first will be the true one , which i shall approve of , and which shall contain all that is authorized by the experiences of the saints , and pursuant to the sound doctrine of pure love. the second shall be the false part , where i shall exactly explain the very place where the danger of illusion lies ; and as i shall give an account also of what is exorbitant in every article , i shall qualisie the same , and censure it according to the strict rules of theology . and thus the first part of my articles will be a collection of exact definitions of the saints expressions , in order to reduce them all to an uncontestable meaning , that can neither be liable to any equivocation , nor alarm the most timorous souls . it will be a kind of dictionary for definitions , in order to know the exact meaning of every term : these definitions together , will make up a plain and compleat system of all the internal ways , including a perfect vnity , seeing the whole thereof will be clearly reduced to the exercise of pure love , that has been as vigorously taught by all the fathers , as by the more modern saints . but on the other hand , the second part of my articles will shew all the consequence of false principles , that tend to create the most dangerous illusion , against the rule of faith and good manners , and that under a shew of perfection . i shall endeavour in each article , to point at the place where the equivocation begins , and to censure all that is ill , without in the least diminishing the authority of the saints experiences . if our mystical men would give me ear without prejudice , they would quickly apprehend what my meaning is , and that i take their expressions in a just extent of the true sence of them : i 'll even refer it to their own judgment , if i do not explain their maxims , with much more exactness than most of them have hitherto done ; because i have made it my principal business to give their expressions clear and exact ideas , and such as are authorised by tradition , without weakning the foundations of the things themselves : all good mystical men , who love nothing but truth , and the edification of the church , ought to be satisfied with this plan : i could have added hereunto a great many formal passages out of the ancient fathers , as well as school-doctors , and mystical saints ; but this vndertaking would engage me into such lengths , and innumerable repetitions as frightned me from it , for the reader 's sake : this is that which hath caused me to suppress the collection of those passages , which i had already digested and set in order . i do suppose , without any more ado , this tradition to be constant and decisive ; and i have confined my self to set forth here a clear system , and such as is agreeable to theological definitions : tho' the driness of this method looks like a great inconvenience , yet it is less than that of a tiresome length . i have no more to do , than to practise this plan , that i have given an explanation of : i look up unto god , and not my self , for strength to do it , who is pleased to make use of the vilest and unworthiest instruments : my doctrine ought not to be mine , but that of christ , who sends forth pastors ; be it far from me , to say any thing of my self ; may i not prosper , if while i am engaged in instructing others . i be not my self the most teachable , and most submissive child of the catholick , apostolick , and roman church . i shall begin my work , with making a plain exposition of the different sences that may be given to that we call , the love of god ; in order to give a clear and distinct vnderstanding of the state of the questions belonging to this matter ; then will the reader meet with my articles , which approves of what is true , and condemns every thing that is false , in each particular relating to the internal life . the introduction . when i consider the many differences that have hapned from time to time , between not only particular persons of the roman communion , but even whole societies ; particucularly between the dominicans and franciscans , and the jesuites , and almost all others , about matters of faith , and other religious tenets , i cannot but admire at the boldness of some of those gentlemen , who make their unity to be a token of their infallibility , and the divided opinions of the protestants , an evident mark of the falsity of their belief : but surely , it is now high time they should give over that fantastick argument , since these sort of dissentions are more rife among themselves , than any other community in the world ; and they may have work enough to do , to turn their pens that way , especially since quietism , and some other opinions , in consequence of it , hath taken such root amongst them , that even some of those who are reckon'd the pillars of the church , seem to be as good as open favourers of it , and would draw , if it were possible , his holiness himself , to be of the same sentiments , and so to turn all at once heretick . but among all those who have more openly espoused these new opinions , is the lord arch-bishop of cambray , a person of that learning and consideration in his countrey as to have been intrusted by the french king his master , with the education of the young princes , the dauphine's sons . but how this eminent person came thus to expose himself will be somewhat worthy of our enquiry , before we proceed to give an account of the opposition he hath met with , and other consequences that have attended the publishing of his book , which is now presented to the english readers view , that he may pass his censure also thereupon . there are but a few people that have not heard of molinos , and his doctrine of quietism , some years since broached at rome , and what industry was used by the holy fathers inquisitors , to ruine both him and it ; but how rigorous soever they shewed themselves against the author , they have not yet been able to suppress his opinions , which not only have still a being and considerable fautors amongst them in italy , but the same or something very like it , which we may call semi-quietism , upon the same account as some ancient hereticks were distinguished with the name of semipelagians , hath been able to make its way through the snowy alps , and enter into the kingdom of france , and agreed so well since with the soyl of that countrey , that it will not be quickly rooted out . the rulers of the gallican church began to be sensible pretty early , of this supposed growing evil ; but the occasion of their taking a more publick notice of it , was , a certain womans putting out a pamphlet , called a short method , &c. and dispersing some other papers , savouring very much of quietism , whom to reclaim from her error , they took care to appoint three counsellours to admonish and instruct her , and to them the arch-bishop of cambray was added for a fourth : but which way things came to pass , and what success soever the first three might think they had upon the woman , its likely she brought over the fourth to the opinion , ( or somewhat that was near it , if he were not so before ) she was accused of being guilty of ; but this did not appear at present . however , some of the clergy thought it high time to bestir themselves in the matter ; and particularly the arch-bishop of paris , the bishops of meaux and chartres , did believe the foundation of their church to have been so far struck at by such proceedings that they framed thirty four articles , on the th and th of april , . wherein they set forth what every christian ought to believe and act , and what to reject , as erroneous and noxious to the souls of men ; hereupon , the arch-bishop of cambray , led by what fate i know not , took upon him to compile this work , entituled , the maxims of the saints explained , and therein to give a more full explication of the said thirty four articles , but did it in such a manner , as allarmed the whole body of the french clergy , but more particularly , the authors of the said articles , who with divers others failed not to make complaints thereof to the king , and at the same time to importune him to commit the said work to examination . the arch-bishops of rheims and paris with the bishop of meaux , an implacable enemy to cambray , were the persons appointed for it , the effect whereof was the putting out of their declaration , upon the same subject wherein they fully set forth their sentiments in relation to it . and as these prelates distinguished their zeal in this manner , against this semi-quietism ; the bishop of noyon , about the same time , in his pastoral letter , written in the form of a preservative , to keep the clergy , and faithful of his diocess , in the holy exercise of a solid and real piety , against the pernicions maxims of quietism , sets himself against quietism , in all the branches of it : but tho' he would have the quietism he darts his thunder at , to be not that of molinos , but this new sort of semi-quietism ; yet when he comes to a kind of an explanation of it , he confounds the new quietism with the old , seeing that in respect to the opinions , which he looks upon to be most monstrous , he imputes what molinos taught , to those against whom he writes ; of which take this one tast , what an abomination is it ( says the bishop ) to set up vices in the place of vertues , and to pretend , that shameful falls are the steps by which to ascend to the glory of a perfect union with god. now this is molinos himself , that has occasioned this exclamation , who says in direct terms , that we ought not to afflict , or disturb our selves , when we fall into any defect ; but to rise up and go on , and set our selves to exercises of piety , as if we had never fallen : would you not take him to be a fool , says he , who contending for the prize of a race , and hapning to stumble in the midst of his carier , should lie upon the ground , to no other end , than to bewail his fall ? you would rather say to him , rise , friend , and without loss of time , set thy self a running again ; for he that gets up quickly , and pursues his race , is like one that never fell : so that it 's manifest from hence , in short , that the french prelates do not well understand what they write against ; but that there is something in it tending to invalidate penances , and put auricular confessions out of fashion , which has brought so much grist to the romish mill , is what they seem to be very apprehensive of . but the clergy , notwithstanding all their ' fore-mention'd endeavours for the suppression of this new doctrine , finding it to spread itself more and more , among all ranks and orders of men , as well ecclesiasticks as laicks , they thought it high time to transfer the accusation to the court of rome , with all the aggravation of the arch-bishop's of cambray's crime , and heresie , imaginable ; and because they would not fail to make sure work of it , they engag'd the french king so far on their side also , as to get him to write to the pope , to induce him in confirmation of the censures of the clergy of france , to condemn the arch-bishop's book ; who , on his own part also , being not ignorant of these proceedings against him , and not to be wanting to his own defence , thought it no less proper to write to his holiness upon the same subject : but tho' the bishop has used as much caution as submission in that he wrote to the pope , yet you will find in another of his letters to a friend , that he is the same man still . but how violent soever the arch-bishops accusers appear'd against him , both in france and rome , the pope kept a soft pace , till such time as having received the arch-bishops said letter , he was pleased to appoint seven commissioners to examine his book , viz. the master of the sacred pallace , his holiness his confessor , and a jaccbin ; father marsouiller , a french-man of the same order , the proctor-general of st. augustine-friars , father gabriel , of the mendicant order ; father miri , a benedictine ; father grenelli , a franciscan ; and father alfaro , jesuit . these were to make their report to the congregation of the holy office , in order to their farther proceedings thereupon : but whither it were that these gentlemen could not understand the bishops gallimaufry of notional speculations , or what shall i call it , or what ever else was in the wind , they did nothing in it , and the matter at last came before old infallibility himself , and his sacred college of cardinals : but after all this , and the continual sollicitations of the jesuits and some great prelates , there are some months now elapsed and nothing done in it ; and by any thing that hitherto has appear'd to the contrary , they are so far from coming to a final decision either in favour or against the said book , as when they first began . to enter upon an inquiry into the doctrine and notions contained in this treatise , will not be proper for me in this place , that being entirely left to the judgment of every one that has an inclination to peruse it : it remains for me therefore to say ; that as it as stirred up the curiosity of all sorts of persons abroad to make an inspection into these tenets , so it has done mine , to engage me in a more particular inquiry into the rise , and progress , as well as the dislike of , and opposition made against them . an explanation of the diverse loves which may be had for god. . we may love god not for the sake of himself , but for some other good things depending on his almighty power , which we hope to obtain from him . such love as this had the carnal jews , who observed the law in hopes only of being recompenc'd with the dew of heaven and the fertility of the earth . this love is neither chast nor filial , but meerly servile ; or rather , to speak properly , who loveth so , does not love god but his own dear self , and seeks entirely for himself , not god , but what comes from him . . we may have faith and not one degree of charity with it . we know god to be our only happiness , that is to say , the only object , the sight whereof can render us happy . now should we in this slate love god as the only instrument to be made use of for to work our happiness , and because we are not able to find our happiness in any other object : should we look upon god as a means of felicity , and refer it purely to our selves as to its ultimate end , this would be rather a self-love than a love of god ; at least , it would be contrary to order , as respecting god as an object or instrument of our felicity , both to our selves and our own happiness . and though by this love we should seek for no other reward but god alone , yet would it prove wholly mercenary and of meer concupiscency . that soul ( as saith s. francis of sales in his book of the love of god , lib. . c. . ) which should love god only out of love to her self , by establishing the end of that love she bears to god in her own conveniency , alas ! would be guilty of an extream sacriledge ........ that soul which loveth god only for her own sake , loveth her self as she ought to love god , and loveth god as she ought to love her self : which is as much as if one should say , the love i bear to my self is the end for which i love god ; so that the love to god be depending , subordinate , and inferiour to self-love .... which is an unparallell'd impiety . . we may love god with a love of hope , which love is not intirely selfish , for it is mixt with a beginning of love to god for himself , only our own interest is the chief and predominant motive . s. francis of sales ( love of god , lib. . c. . ) speaks thus of this love . i don't say however that it returns so fully upon us as to make us to love god only for our sakes ..... there is a great deal of difference between saying ; i love god for the good things i expect from him : and this expression , i love god only for the good things i expect from him . this love of god is so call'd because the motive of self-interest is yet predominant in it : 't is a beginning of conversion to god ; but not yet the true righteousness of this hopeful love . s. francis of sales ( love of god , lib. . c. . ) spoke thus , sovereign love is only in charity ; but in hope love is imperfect , as not tending into the infinite goodness as it is such to us .... though in truth none by that love alone can either observe the commandments of god , or have eternal life . . there is a love of charity which is yet allayed with some mixture of self-interest , but is the true justifying love ; because the disinteressed motive is over-ruling in it : to which s. francis of sales speaks in the last cited place . sovereign love is only in charity . this love seeks after god for himself , and prefers him before anything whatsoever without exception . by reason only of that preference 〈…〉 capable to justifie us : and it prefe 〈…〉 less god and his glory , both to us and our interests than to all other creatures besides . the reason why is this : because we are no less vile creatures and unworthy to compare our selves with god than the rest of created beings . god who did not make us for the other creatures , hath not likewise made us for our selves , but for himself alone . he is no less jealous of us than of the other external objects which we may love . to speak properly , the only thing he is jealous of in us is our selves ; for he clearly sees that it is our selves , whom we are tempted to love in the enjoyments of all external objects . he is not liable to mistakes in his jealousie , and the love of our selves is the centre of all our affections . whatsoever does not proceed from the principle of charity , ( as s. austin so often saith , ) is of cupidity . and it is the destruction of that very love , the root of all vices , which is precisely the aim of god's jealousie . while we have yet but a love of hope whereby self-love does preponde are against the glory of god , the soul is not satisfied yet . but when disinteressed love or of charity begins to turn the scale and to prevail against self-interest , then a soul that loves god is truly beloved of him . nevertheless , this true charity is not yet entirely pure that is without any mixture : but the love of charity prevailing over the interessed motive of hope , that state is termed a state of charity . the soul then doth love god for the sake of him and for her self , but so as to love chiefly the glory of god , not seeking her own happiness , but as a means by her related and subordinated to the ultimate end , namely , the glory of her maker . nor is it necessary that this prefering of god and of his glory to us and our interests , be always explicite in the righteous soul. we are assured by faith that the glory of god and our felicity are inseparable one from another , 't is enough if this so just and necessary preference be real , but implicite in the occurrences of life . there is no need of its becoming explicite but in the extraordinary occasions of trial from god in order to purifie us from our dross . but then he would give us both light and courage proportionate to the trial , to carry us through it , and to make us sensible in our hearts of that preference . now to dive for it scrupulously at another time , in the bottom of our hearts would rather prove prejudicial and dangerous . . we may love god with a love of pure charity , and without any mixture of the motive of self-interest , then it is that we love god in the midst of troubles and adversities , so that we should not love him more even when he fills our souls with comforts . neither fear of punishments , nor desire of rewards have any share in this love ; god is no more beloved either in regard of the merit or perfection , or for the happiness which is found in loving him . we would love him as much , though by an impossible supposition he should know nothing of his being beloved , or would render eternally unhappy those who had loved him . nevertheless , we do love him as the supream and infallible happiness of those who are faithful to him ; we love him as our personal good , as our promised reward , as our all ; but no more with that precise motive of our own happiness and recompence . thus much did s. francis of sales , with the most exactness express ( love of god , lib. . c. . ) in these words : 't is a very different thing to say , i love god for my self ; and saying , i love god for the sake of my self ..... for the one is a holy affection of the bride ... and the other a downright impiety , &c. he speaks again thus in another place : the purity of love consists in not willing any thing for ones self , in looking on nothing but the good pleasure of god , for which one would be ready to prefer eternal torments to glory . the soul disinteressed in pure charity expects , desireth , hopeth in god as her good , her recompence , as that which is promised her and is entirely for her self . she will have him for her self , but not for the love of her self . she will have him for her self that she may conform with the good pleasure of god who will have it so for her self . but she will not have him for the love of her self , because she is no more acted by her own interest . this is pure and perfect love , which works the same acts as mixt love in all the same virtues ; with this one difference only , that it driveth out fear with all vexatious troubles , and is even free of all the solicitude of interessed love . now , i declare that to avoid all sort of equivocation , in a matter where it is so dangerous to make any , and so difficult not to mistake ; i shall always exactly observe the same names which i will assign to these five kinds of love for a better distinction . . the love of the carnal jews , for the gifts of god distinguished from him and not for himself , may be called meerly servile love . but because we shall have no need to speak of it , i shall say nothing of it in this work . . that love wherewith god is beloved as the means and only instrument of felicity , which is referr'd absolutely to ones self as to the ultimate end , may be termed meer concupiscential love . . that love in which the motive of our own happiness prevails yet over that of god's glory , is called love of hope or hopeful love . . that love in which charity is yet mixt with a motive of self-interest , related and subordinate to the principal motive , and to the ultimate end which is the pure glory of god , should be called love of charity mixt . but because we shall have occasion to oppose very often this love to that which is called pure or wholly interessed , i shall be oblig'd to give to this mixt love the name of interessed love ; as being indeed yet allayed with a remnant of selfish interest , though it be a love of preference of god to ones self . . the love to god alone , considered in it self , and without any the least mixture of an interessed motive either of fear , or of hope , is the pure love or perfect charity . articles . . article , true. meer concupiscential or wholly mercenary love , whereby nothing should be desired but god ; god , i say , for the only interest of ones own happiness , and because we should think to find in him the sole instrument of our felicity , would be a love unworthy of god. for one would then love him as a miser doth love his money , or as a voluptuous man his pleasure : so that one would referr only god to ones self as a means to its end . this overturning of order would be according to s. francis of sales ( love of god , lib. . c. . ) a sacrilegious love , and an unparallell'd impiety . but this meer concupiscential or wholly mercenary love ought never to be confounded with that love , which by divines is called of preference , which is a love of god mixt with ourself-interest , and in which the love of our selves is found always subordinate to the principal end , which is the glory of god. love meerly mercenary is rather a love of ones self than of god. it may indeed prepare one for righteousness in this , that it counterpoises our passions , and renders us prudent in discerning where our true good does lie : but it is against the essential order of a creature , and cannot be a real beginning of true internal justice . on the contrary , preferential love though selfish , may justifie a soul , if so be that our own interest be referr'd to it , and subordinate to the predominant love of god , and provided his glory be the principal end thereof , so that we do not prefer with less sincerity god to our selves , as to all other creatures . this preference ought not however to be always explicite , provided it be real : for god who knows the clay whereof we are formed , and pitieth his own children , does not require at their hand a distinct and unfolded preference , but in those cases wherein he giveth them by his grace the courage to go through those trials in which this preference must needs be explicite . speaking thus we recede in nothing from the doctrine of the holy council of t●ent , which hath declared against the protestants , that preferential love , in which the glory of god is the principal motive , to which that of our own interest is referr'd and subordinate , is not a sin. it condemns ( sess . . chap. . ) those who affirm , that just men do sin in all their works , if besides their principal desire that god be glorified , they cast one eye also upon the eternal reward to spur their laziness and incourage themselves in running the race . this is to speak as s. francis of sales , and the whole school of mystical men. i. article . false . all interessed love or mixt with any self-interest concerning our eternal happiness , though referr'd and subordinate to the principal motive of the glory of god , is a love unworthy of him , whereof the soul ought to be purified as of a true spot or sin . it is not even lawful to make use of meer concupiscential love or meerly mercenary to prepare sinful souls to their conversion , suspending thereby their passions and ill habits , in order to put them in a condition to hearken peaceably to the words of faith . to speak after that rate is to contradict the formal decision of the holy council of trent , declaring that mixt love wherein the glory of god is the predominant motive is no sin . this moreover is to contradict the experience of all holy pastors , who see often solid conversions prepared by a concupiscential love and a fear meerly servile . ii. article . true. there are three different degrees , or three habitual states of just men upon the earth . the first have a preferential love for god , since they are just , but this love though principal and predominant , is yet mixt with fear for their self-interest . the second are much more in a love of preference : but this love , though chief and over-ruling is yet mixt with hope for their interest , as it is their own . therefore s. francis of sales saith , ( love of god , lib. . ) that holy resignation hath yet selfish desires , but subordinate . these two loves are included in the fourth which i have called ( v. pag. . ) an interessed love in my definitions . the third incomparably more perfect than the two other sorts of just men , have a fully disinteressed love , which hath been termed pure , thereby to intimate , that it is without mixture of any other motive than that of loving only in himself and for himself , the sovereign beauty of god. this all the ancients have expressed , by saying that there are three states : the first of just men , whom fear acted yet by a remnant of a slavish mind . the second is of those who hope yet for their own interest by a mixture of a mercenary spirit . the third is of those who deserve to be called sons , because they love the father without any self-ended motive , either of hope or of fear . this the writers of the last ages have precisely express'd the very same under other equivalent names . they have divided them into three states . the first whereof is purgative life , in which we do combat vices with a love mixt with a motive interessed with fear of eternal torments . the second is illuminative life , wherein we do acquire fervency of virtues by a love yet mixt with a motive interessed for coelestial happiness . finally , the third is contemplative or unitive life , in which , we do remain united with god by the peaceable exercise of pure love ; in which last state one never loseth filial fear , nor the hope of the children of god , though he hath parted with all interessed motives of hope and fear . fear is brought to perfection by purifying it self ; it becomes a delicacy of love , and a filial reverence in peace . and it is then that chast fear which remains for ever and ever . likewise hope far from being lost , is perfected by the purity of love , and then it is a real desire , and a sincere expectation of the fulfilling of the promises , not only in general and in an absolute manner , but also of the accomplishment of the promises in us and for us according to the good pleasure and will of god : nay , by the only motive of his good pleasure , without any intermixture of our own interest . this pure love is not yet satisfied with desiring no other recompence but god himself . a slave entirely mercenary , who should have a distinct faith of revealed truths , might be willing to have no other reward but god alone , because he would know him clearly as an infinite good , and as being himself his true recompence , or the only instrument of his felicity . this mercenary man in the life to come would have nothing but god alone , but he would have god as beatitude objective , or the object of his beatitude , to refer it to his formal beatitude , namely , to himself , whom he would make happy , and constitute himself as his ultimate end . on the contrary , whosoever loveth with a pure love , without any mixture of self-interest , is acted no more by the motive of his interest . he wishes beatitude to himself , only because he knows that god will have it so , and will have every one of us to desire it for his own glory . if by an impossible supposition , by reason of the promises which are meerly free , god would annihilate the souls of just men at the moment of their separation from the body , or deprive them of the fruition of himself , and keep them eternally under the temptations and miseries of this life , as s. austin supposes it ; or even make them to suffer far from him , all the pains of hell during all eternity , as it is suppos'd by s. chrysostom , after s. clement , the souls of this third state of pure love , would not love or serve him with less fidelity . once more 't is true , that this supposition is impossible , upon the account of the promises , because god hath given himself to us as a rewarder : we cannot any more separate our happiness from god , beloved with final perseverance : but those things which cannot be separated in respect of the object , may happen really to be so in respect of the motives . god cannot fail of being the felicity of the faithful soul ; but she may love him with so much impartiality , that the enjoyment of a beatifying god increaseth not in the least the love she hath sor him without minding her self , and that she would love as much though he were never to be the cause of her happiness . now to say that this abstraction of motives is but a vain subtilty , is to be ignorant both of god's jealousie , and of that of the saints against themselves : it is to give the name of subtilty to the nicety and perfection of pure love , which the tradition of all ages , hath put in this abstraction of the motives . this way of speaking is precisely conformable to the whole general tradition of christianity , from the most ancient fathers to s. bernard , to all the most famous scholastick doctors , from s. thomas to those of our age ; lastly , to all those mystical men who have been canoniz'd or approved by the whole church in spight of all the contradictions they have suffered . nothing in the church is more evident than this tradition , and nothing would be more rash than to oppose it , or to endeavour to shift it off . this supposition of the impossible case here mentioned , far from being an indiscreet and dangerous supposition of the mysticks , is on the contrary formally in s. clement of alexandria , in cassian , in s. chrysostom , in s. gregory of nazianzen , in s. anselm , and in s. austin , who have been followed by a great number of saints . ii. false . there is a love so pure that it rejects that recompence which is god himself , so that a man will not have it any more in himself and for himself , though we are taught by faith that god will have it in us and for us , and commands us to will it as he doth for his own glory . this love doth carry its impartiality so far even as to consent to hate god eternally , or to cease from loving of him ; or else it tends to the destruction of filial fear , which is nothing else but the niceness and delicacy of a jealous love ; or it aims to the exstinguishing in us all hope , forasmuch as the purest hope is a peaceable desire to receive in us and for us the effect of the promises in conformity to the good pleasure of god , and for his pure glory , without any mixture of self-interest ; or else it tends to the hating of our selves , with a real hatred , so that we cease from loving in our selves , for god's sake , his worth , and his image , as we love it out of charity in our neighbour . the speaking at this rate is to give with a horrid blasphemy , the name of pure love to a brutish and impious despair , and to the hatred of the work of our creator . it is by a monstrous extravagance to affirm that the principle of conformity with god makes us contrary to himself . it is a going about by a chimerical love to destroy love it self . it is to put christianity out of the hearts of men. iii. article . true. souls must be left in the exercise of love , that ( . love , see pag. . ) which is yet mixt with the motive of interest as long as the power of grace shall leave them in it . one ought also to reverence these motives scattered through all the books of holy scripture , in all the most precious monuments of tradition ; and in all the prayers of the church . we ought to make use of these motives to repress passions , to consolidate virtues , and to disintangle our souls from all things of this present life . however this love though less perfect than that which is fully disinteress'd hath nursed up in all ages a great number of saints , and greatest part of holy souls do never attain in this life the perfect impartiality of love ; you disturb and cast them into temptation if you take from them the motives of self-interest , which being subordinate to love , serve to hold them up , and to animate them in dangerous occasions . it would be to no purpose , and indiscretion to propose them a more elevated love , which is out of their reach , as having neither internal light nor the power of grace for it . nay , those who begin to have some knowledge and foretaste of it , are yet very far from having the reality of it . finally , those who have attained its imperfect reality , are very far yet from having the uniform exercise of it turned into an habitual state . what is essential in the direction is to follow only grace step by step , with extream patience , precaution , and niceness . we ought to confine our selves to god's working , and never speak of pure love but when god by internal unction begins to open the heart to that word , so hard to souls , yet selfish , and so apt to scandalize them or to cast them into trouble . nay more than that , we ought never to substract from a soul the support of interessed motives , when they begin with the power of grace to instruct her in pure love . 't will be enough if upon certain occasions we shew her how amiable god is in himself , but never to disswade her from taking hold on the support of mixt love . to speak thus , is to speak as the spirit of grace and the experience of internal ways will always make one speak ; 't is to caution souls against illusion . iii. false . interessed love ( see pag. . ) is mean , gross , unworthy of god , which generous souls ought to scorn and despise . hast must be made to put them out of conceit with it , that they may aspire from the beginning to an intirely disinteressed love. the motives of the fear of death , of god's judgments , and of hell belonging only to slaves , ought immediately to be banished . we ought to take from them the desire of their heavenly countrey , and to cut off from them all the interessed motives of hope . after having made them to relish the fully disinteressed love , we ought to suppose that they have attraction and grace for it ; they ought to be removed from all practices which are not in the whole perfection of that love entirely pure . to speak at this rate , is to be ignorant of the ways of god and of the operations of his grace . they will have the spirit to blow where they list , whereas , it blows where it listeth . they confound the degrees of interiour life . they inspire souls with that ambition and spiritual avarice spoken of by the blessed john of the cross . they remove them from the true simplicity of pure love limited to follow grace , and never offering to prevent it . they turn to slight the foundations of christian justice , i mean that fear which is the beginning of wisdom , and that hope whereby we are saved . iv. article . true. hope in the habitual state of purest love , far from being lost , is perfected and keeps its distinction from charity . . the habit thereof infuses into the soul , and is conformable there to the producible acts of that virtue . . the exercise of that virtue remains always distinguish'd from that of charity : the reason of which is this . it is not the diversity of ends that causeth the diversity or specification of virtues . all virtues ought to have but one end , though they be one from the other distinguished by a true specification . s. austin ( de moribus eccl. l. . ) assureth , that charity it self is the active principle of all virtues , and takes diverse denominations suitable to the objects it is applied to . s. thomas saith , that charity is the form of all virtues , because it exerciseth and refers them all to its end , which is the glory of god. s. francis of sales , who hath excluded so formally , and with so many repetitions all interessed motives , from all the virtues of perfect souls , hath followed precisely the steps both of s. austin , and of s. thomas , whom he cites . they have all followed the universal tradition which constitutes a third degree of just men , who do exclude all interessed motives from the purity of their love . 't is then certain that one ought not any more to seek in that state for hope exercised by an interessed motive : otherwise this would be a pulling down with one hand what hath been raised with the other ; a making ones sport with so holy a tradition ; an affirming and denying at the same time one and the same thing ; and a seeking for the motive of self-interest in an intirely disinteressed love . we ought then to remember well that it is not the diversity of the ends or of the motives which makes the distinction or specification of virtues . what causeth this distinction is the diversity of formal objects . to the end that hope may remain truly distinguished from charity , 't is not necessary they should have different ends : on the contrary , for to be good , they ought to refer to one and the same end . 't is enough if only the formal object of hope be not the formal object of charity . now so it is , that in the habitual state of the most disinteressed love , the two formal objects of these two virtues are very different ; therefore these two virtues do conserve in that state a distinction and true specification in the strictest scholastical sense . the formal object of charity is the goodness or beauty of god taken simply and absolutely in it self , without any idea relative to us . the formal object of hope is the goodness of god as it is good for us and of a difficult acquisition : now it evidently appears , that these two objects taken in the most abstracted sense and formal conception are very different . therefore the difference of the objects conserve the specifick distinction of these two virtues . 't is certain that god as he is perfect in himself , and without any respect to me ; and god as he is my happiness which i endeavour to acquire , are two formal objects very different . there is no confusion on the part of the object which specifies these virtues ; but only on the part of the end , and that confusion ought to be there : and it alters in nothing the specification of virtues . the only difficulty remaining now is to explain how a fully disinteressed soul can will god as it is her good . is not this , will they say , a falling from the perfection of ones disinteressment , a going back in the way of god , a coming again to the motive of self-interest , contrary to all that tradition of the saints of all ages , who do exclude from the third state of just men all interessed motives ? it is an easie matter to answer , that pure love never hindreth us to will , and causeth us even to will positively all that god is willing that we should will. god will have me to will god , as he is my happiness and reward . i will him formally under this notion : but i will him not by that precise motive that he is my good . the object and the motive are different ; the object is my interest ; but the motive is not interessed , since it regards nothing but the good pleasure of god. i will that formal object , and in this reduplication , as speak the school : but i will it by pure conformity to the will of god , who makes me to will it . the formal object is that of the common hope of all just men , and it is the formal object by which virtues are specified . the end is the same with that of charity ; but we have seen that the unity of end never confoundeth the virtues . i may without doubt desire my supream good , as it is my reward , and not that of another , and desire it in conformity to god who will have me to desire it . then i desire that which is really , and which i know is the greatest of all my interests , without being determined to it by any interested motive . in this state , hope remains distinguished from charity , and does not alter or diminish the purity or impartiality of her state . this is by s. francis of sales explained , in these words , according to theological strictness : ( love of god , lib. . c. . ) it is a very different thing to say , i love god for my self ; and to say , i love god for the sake of my self — the one is a holy affection of the bride — the other is an impiety that hath not the like , &c. to speak so , is to conserve the distinction of theological virtues in the most perfect estates of the inward life , and consequently to depart in nothing from the doctrine of the holy council of trent . 't is to explain at the same time the tradition of the fathers , of the doctors of the school , and of mystick saints , who have supposed a third degree of just men , who are in an habitual state of pure love without any motive of interest . iv. false . in this third degree of perfection , a soul wills not any longer her salvation as her salvation , nor god as her supream good , nor reward as reward , though god will have her to have this will. whence it is , that in this state one is not any more able to do any act of true hope distinguished from charity ; that 's to say , that one cannot any more desire nor expect the effect of the promises in and for himself , even for the glory of god. to speak at that rate , is to place our perfection in a formal resistance of the will of god , who wills our salvation , and will have us to will the same as our own recompence . and this is at the same time to confound the exercise of theological virtues against the decision of the council of trent . v. article , true. there be two different states of righteous souls . the first is that of holy resignation . the resigned soul will , or at least would have several things for her self , by the motive of her own interest . s. francis of sales saith , ( love of god , lib. . ) that she hath yet selfish desires , but that they are subjected . she submits and subordinates her interessed desires to the will of god , which she prefers before her interest . thereby this resignation is good and meritorious . the second state is that of holy indifference . an indifferent soul wills not any longer any thing for her self-interest . she hath no interested desires to submit , because she hath no more interrested desire . 't is true , that there remains in her still some inclinations and unvoluntary repugnances which she submitteth ; but she hath no longer any voluntary and deliberate desires for her own interest , except in those occasions wherein she does not faithfully cooperate to the fulness of her grace . this indifferent soul , when she fulfilleth her grace wills not any thing more but as god makes her to will it by his attractive power . she loves it is true , several things besides god , but she loves them only for the sole love of god , and with the love of god himself ; for it is god that she loves , in all whatsoever he causeth her to love . holy indifference is nothing but the impartiality or disinterest of love , as holy resignation is nothing but interessed love , which submitteth self-interest to the glory of god. indifference reacheth as far and never farther than the perfect disinterest of love . as that indifference is love it self , it is a very real and positive principle . it is a positive and formal will , which causeth us to will or desire really all the will of god known to us . it is not a dull unsensibleness , an internal unaction or non-willing , a general suspension , or a perpetual equilibrium of the soul. on the contrary , it is a positive and constant determination to will and not to will any thing , as cardinal bona does express it . one wills nothing for himself , but every thing for god : we desire nothing in order to be perfect or happy , for our own interest , but we will all perfection and blessedness as far as it pleaseth god to make us , desire these things by the impression of his grace , according to the written law , which is always our inviolable rule . in this state we desire no longer salvation as our own salvation , as an eternal deliverance , as a reward of our merits , or as the greatest of our interests : but we will it with a full will , as the glory and good pleasure of god , as a thing which he wills , and will have us to will for his sake . 't would be a manifest extravagancy to refuse out of a pure love , to desire that good which god will do to us , and commands us to desire . the most disinterested love ought to will what god wills for us , as that which he wills for others . the absolute determination to will nothing would be no longer a disinterest , but the extinction of love which is a desire and true will : it would be no longer holy indifference ; for indifference is the state of a soul , equally ready to will or will not , to will for god all that he wills , and never to will for ones self , what god does not declare that he wills : whereas , that nonsensical determination not to will any thing , is an impious reluctancy to all the known will of god , and to all the impressions of his grace . this equivocation in saying , that one does not desire his salvation , is easie to be resolv'd . we do desire it fully as the will of god. to reject it in this sense would be a horrid blasphemy , and we ought always thereupon to speak with a great deal of precaution . it is true , only as we do not will it as it is our recompence , our good and our interest . in this sense , s. francis os sales hath said , ( second conversation ) that if there was a little more of god's good pleasure in hell , the saints would exchange paradise for it . and in other places too , ( conv. p. . ) the desire of eternal life is good , but he makes us to desire nothing else but god's will. ( conv. . ) could we serve god without merit , we should desire to do it . he saith elsewhere , ( love of god , lib. . c. . ) indifference is above resignation , for it loves nothing but for the will of god : so that nothing moves an indifferent heart in presence of god's will. — an indifferent heart is as a wax-ball in the hands of his god , in order to receive in like manner all the impressions of his eternal good pleasure . 't is a heart without choice , equally dispos'd to every thing , without any other object of his will but the will of his god ; who does not set his love upon the things which god wills , but in the will of god who wideth them . in another place he saith , speaking of s. paul , and of s. martin , ( ibid. ) they see paradise open for them ; they see a thousand miseries and labours upon the earth ; the one and the other is indifferent to their choice , and nothing but the will of god can give the counterpoise to their hearts . he saith afterwards , ( ibid. ) should he know that his damnation were a little more pleasing to god , than his salvation , he would leave his salvation and run to his damnation . he speaks also thus , in another place ; ( discourse , ) it is not only requisite that we should relie upon divine providence concerning temporal things , but much more for what belongs to our spiritual life and perfection . he saith elsewhere , whither it be in interiour or exteriour things you ought to will nothing but what god shall will for you . lastly , he saith in another place . i have almost no desires , but if i was to be born again , i would have none at all . if god should come to me , i should go to him also : if he would not come to me , i should hold still and not go to him . the other saints of the last ages who are authoriz'd by the whole church , are full of such and the like expressions , which are all reduced to this saying , that one hath no longer any self and interested desire , neither about merit , perfection , nor eternal happiness . thus to speak , is to leave no equivocation in so nice a matter , where none ought to be suffered ; 't is to prevent all the abuse which can be made of the most precious and most holy thing which is upon the earth , i mean pure love ; 't is to speak as all the fathers , all the chiefest doctors of the schools and all mystical saints do . v. false . holy indifference is an absolute suspension of the will , an entire non-willing an exclusion even of all disinterested desire . it goes beyond the perfect disinterest of love . it does not desire for us those eternal goods , which by the written law we are taught god will give us , and which he wills we should wish to receive in us and for us , by the motive of his glory . all even the most disinterested desire is imperfect . perfection does consist in not willing any thing more whatsoever , in not desiring any more , not only god's gifts but also god himself , and in leaving him to do in us what he pleases , by not intermixing on our side any real or positive will. to speak at this rate , is to confound all ideas of humane reason ; it is to put a chimerical perfection in an absolute extinction of christianity , and even of humanity . one cannot find terms odious enough to qualifie so monstruous an extravagance . vi. article . true. holy indifference , which is nothing else but the disinterest of love , is so far from excluding disinterested desires , that it is the real and positive principle of all those disinterested desires which the written law commands us , and also of all those grace does inspire us with : after this manner did the psalmist express himself to god ; all my desires are set before thine eyes . the indifferent soul not only desires fully her salvation , as it is the good pleasure of god ; but more than that , perseverance , the amendment of her faults , the increase of love by the means of grace , and generally without exception all spiritual and even temporal good , that is within the order of providence , a preparation of means both for ours and our neighbours salvation . holy indifference admits , not only distinct desires and express demands , for the accomplishment of all the will of god known to us ; but also general desires for all the will of god which we do not know . to speak thus , is to speak conformable to the true principles of holy indifference , and to the sentiment of saints , all which expressions , if well examin'd , both by what precede and what followeth , are reduced without ▪ difficulty to this explication that is pure and sound according to the faith . vi. false . holy indifference , admits of no distinct desire , nor of any formal request , for any good either spiritual or temporal , what relation soever it hath either to ours or our neighbour's salvation . we ought never to admit of any of those pious and edifying desires which may inwardly work upon us . to speak at this rate , is to oppose god's will , under thepretence of purer conformity to it ; it is to violate the written law , which commandeth us to desire , though it does not command us to form our desires in an interested , unquiet manner , or such as is always distinct . 't is to extinguish true love by a nonsensical resinement ; 't is to condemn with blasphemy both the words of scripture and the prayers of the church , that are full of requests and of desires . 't is an excommunicating ones self , and putting himself out of a condition of being ever able to pray , both with heart and mouth in the congregation of the faithful . vii . article . true. there is never a state of indifference , or of any other perfection known in the church , that gives to souls a miraculous or extraordinary inspiration . the perfection of interiour ways does consist only in one way of pure love , whereby god is beloved without any interest , and of pure faith , where one walks only in darkness , and without other light but that of faith it self , which is common to all christians . this obscurity of pure faith admits of extraordinary light . 't is not but god , who is the master of his gifts , may give raptures , visions , revelations , and internal communications . but they do not belong to that way of pure faith , and we are taught by the saints , that then we ought not to stop willfully in those extraordinary lights , but to pass them over , as saith the blessed john of the cross , and dwell in the most naked and dark faith. much more ought we to take heed not to suppose in the ways we have spoken of , any miraculous or extraordinary inspiration which indifferent souls do guide themselves by . they have for their rule nothing but the precepts and counsels of the written law , and the actual grace which is ever conformable to the law. as to the precepts , they ought always to presuppose without wavering or reasoning , that god never forsakes any unless forsaken first ; and consequently , that grace always preventing does inspire them continually to the accomplishment of the precept when it ought to be accomplish'd . so it is their work to cooperate with all the power and strength of their will , that they may not come short of grace by a transgression of the precept . as for those cases in which counsels are not turned into precepts , they ought without doing violence to themselves to produce acts either of love in general , or of certain distinct virtues in particular , according as the internal attraction of grace inclines them to some rather than to others , as occasion requires . what is very certain , is that grace prevents them in respect to every deliberate action ; that this grace which is the internal breathing of the spirit of god , does inspire them thus upon every occasion ; that this inspiration is nothing but that which is common to all just souls , and which never exempts them in the least from the whole extent of the written law ; that this inspiration is only stronger and more special in souls elevated to pure love , than in those who are acted only by interested love ; because god communicates himself more to the perfect than to the imperfect . so when some mystical saints have admitted into holy indifference inspired desires , and rejected the others ; we must take heed not to think that they would exclude the desires and the other acts commanded by the written law , and admit none but those that are extraordinarily inspired . this would be a blasphemy against the law , and raise above it a phantastical inspiration . the desires and other inspired acts mentioned by those mysticks , are either those commanded by the law , or those approved by the counsels , and which are formed in an indifferent and disinterested soul , by the inspiration of ever preventing grace , without the mixture of any interested eagerness to prevent grace . so that all is reduced to the letter of the law , and to the preventing grace of pure love , to which the soul does co-operate without preventing it . to speak thus , is to explain the true sense of good mystical persons ; 't is to take away all equivocations which may seduce the one and offend the other ; 't is to precaution souls against whatsoever is suspected to be illusive ; it is to keep up the form of sound words , as s. paul does recommend it , ( tim. c. i. v. . ) vii . false . souls dwelling in an holy indifference have no regard for any , though a disinterested desire , which the written law obliges them to form . they ought to desire nothing more but those things which a miraculous or extraordinary inspiration moveth them to wish without any dependency from the law ; they are acted and moved by god , and taught by him in every thing , so that god alone desireth in them and for them , and they are in no need to co-operate with it by their free will. their holy indifference eminently containing all desires dispenseth with them from forming ever any . their inspiration is their only rule . to speak at this rate , is to elude all counsels under pretence of fulfilling them in a most eminent manner ; it is to establish in the church a sect of impious fanaticks ; 't is to forget that christ jesus came upon the earth , not to dispense with the law or to lessen the authority of it , but on the contrary , to fullfill and perfect it : so that heaven and earth shall pass away before the words of our saviour , pronounced for the confirmation of the law shall pass . finally , it is to contradict grosly all the best mystical writers , and pull down from top to bottom their whole system of pure faith , manifestly incompatible with all miraculous or extraordinary inspiration , which a soul would voluntarily follow as her rule and support for dispensing with the fulfilling the law. viii . article . true. holy indifference which is never any other but the disinterest of love , becometh in the most extream tryals what the holy misticks have called abandoning or giving one self up ; that is to say , that the disinterested soul gives her self up totally and without any the least reserve to god in all her own interest ; but she never renounceth either love nor any of those things wherein the glory and good pleasure of her beloved are concern'd . this abandoning is nothing else , but that abnegation or renounciation of ones self , which jesus christ requires of us in the gospel ; after we have forsaken all outward things . this abnegation of our selves is only pointed against our self-interest , and ought never to hinder that disinterested love , which we owe in our selves as to our neighbour , for god's sake . the extream tryals wherein this abandoning is to be exercis'd , are the temptations whereby our jealous god will purify love in hiding from it all hope for its interest even eternal . these tryals are represented by a very great number of saints , as a terrible purgatory , which may exempt from the purgatory of the other world , those souls who suffer it with entire fidelity . only mad and wicked men saith cardinal bona , will deny their belief of those sublime and secret things , and despise them as false , though not clear , when they are attested by men of a most venerable virtue , who speak by their own experience of god's operations in their hearts . these tryals are but for a while , and the more true souls are in them to grace by leaving themselves to be purify'd from all self-interest by jealous love , so much the shorter are these tryals . 't is ordinarily the secret resistance of the souls to grace under specious pretences ; 't is their interested and eager endeavour for retaining these sensible supports wherefrom god is willing to deprive them , which render their tryals both so long and so painful : for god never makes his creature suffer , to make him suffer without fruit . it is with a design only to purifie the soul , and to overcome her resistances . those temptations whereby love is purify'd from all self-interest , are in nothing like to other common temptations . experienced directors can discern them by certain tokens , but nothing is more dangerous , than to take the common temptations of beginners for trials , tending to the entire purification of love in the most eminent souls . this is the source of all illusion : this causeth deceived souls to fall into hideous and dreadful vices . these bitter trials are not to be suppos'd to be but in a very small number of pure and mortified souls , in whom flesh hath been a long while already entirely brought under the spirit , and who have solidly practised all the evangelical virtues . they ought to be docile , so as never willfully to strain at any of those hard and abject things which may be commanded them . they ought not to fall in love with any comfort or freedom ; they should be taken off from all things whatsoever , and also from the way that teacheth them this freedom ; they should be ready for all the practises that are laid upon them ; they are to stick neither to their kind of prayer , nor to their experiences , nor to their readings , nor to those persons they have consulted formerly with trust and reliance . one ought to have had the experiment that their temptations are of a different nature from the common temptations in this , that the true means to still them , is , not to be willing to find a known prop to self-interest . to speak thus , is word for word , to repeat the experiences of saints , as they have related them themselves . 't is , at the same time , to prevent those very dangerous inconveniences , one might fall into by credulity , should one admit , too easily , in matter of practice , these tryals , which happen but very seldom ; by reason that few souls have attained that perfection , where nothing remains to be purified , but some remnants of interest , mixed with divine love. viii . false . internal tryals take away , for ever , both sensible , and visible graces : they suppress , for ever , the distinct acts , both of love and vertue ; they put a soul into a real and absolute impotency , to discover herself to her superiors , or to obey them in the essential practice of the gospel ; they cannot be discern'd from common temptations : 't is lawful , in that state , to abscond from superiors , to substract one's self from the yoke of obedience , and to seek , both by books , and persons , of no authority , the helps , and lights , one stands in needs of ; even , notwithstanding , the prohibition of our superiors . a director may suppose one to be in these tryals , without having tried before , the bottom of the soul , upon her sincerity , docility , mortifications and humility : he may immediately put that soul upon purging her love from all dross of interest , in the temptation , without causing her to do any interested act , to resist the vehemency of pressing temptation . to speak at this rate , is to poyson our souls ; it is to take from them the arms of faith , necessary to resist the enemy of our salvation ; 't is to confound all the ways of god ; 't is to teach rebellion , and hypocrisie , to the children of the church . ix . article true. a soul , who in these extream tryals , gives herself up to god , is never forsaken by him : when she asks in the transport of her grief , to be delivered , god does not deny to hear her ; but because he is willing to perfect her strength in infirmity , and that his grace is sufficient to her for it : she loseth in that state , neither the real and compleat power , within the line of power , for to fulfil really the precepts , nor that of following the most perfect counsels , according to her calling , and present degree of perfection , nor the real and internal acts of her free-will , for that accomplishment : she looseth neither preventing grace , nor explicite faith , nor hope , as it is a disinterested desire of the promises ; nor the love of god , nor the infinite hatred of sin , not so much as venial , nor that inward and momentous certainty , that is necessary for the rectitude of the conscience : she loseth nothing but the sensible relish of good , but the comfortable and affecting fervency , but the eager and interested acts of vertues , but the after-certainty , that comes by an interested reflection , bearing to itself a comfortable witness of its fidelity : these direct acts , and such as escape the reflections of the soul , but which are yet very real , and do conserve in her all the vertues without spot , are , as i have already said , that operation called by s. francis of sales , the edge of the spirit , or the top of the soul : this state of trouble , and gloominess , which is only for a while , is not even in its own duration , without peaceable intervals , in which some glimpses of very sensible graces , appear like lightning in a dark stormy night , which leave no sign of themselves behind . to speak thus , is to speak equally conformable , both to the catholick doctrine , and to the experiences of mystical saints . ix . false . in these extream tryals , a soul without having been before unfaithful to grace , loseth the true and full power of persevering in her state : she falls into a real impotency , to fulfil the precepts in those cases , where precepts are urging . she ceaseth to have an explicite faith , in cases where faith ought to act explicitely : she ceaseth to hope , that 's to say , to expect , and to desire , even in a disinterested manner , the effect of the promises in herself : she hath no longer the love of god , perceptible , or imperceptible : she hath no more a hatred to sin : she loseth not only the sensible and reflective horror of it , but also the most direct and intimate horror of the same . she hath no more that intimate and momentous certainty , which can preserve the rectitude of her conscience , in the very moment of her action . all the acts of those vertues essential to the internal life ceases , even in their most direct , and less reflected operation , which is according to the language of mystical saints , the edge of the spirit , and the top of the soul. to speak at this rate , is to annihilate christian piety , under pretence of perfecting it . it is to make the tryals designed to purifie love , an universal shipwreck of faith , and of all christian vertues : 't is to say , that the faithful nourished with the words of faith , ought never to hear , without stopping their ears . x. article true. the promises of eternal life , are meerly free : grace is never due to us ; or else it would not be grace . god never oweth to us , in a strick sence , either perseverance to the death , nor eternal life after the death of the body : he is not so much as indebted to our soul , to give her existence after this life ; he might let her drop into her nothing again , as it were , by her own weight : otherwise he should not be free in respect to the duration of his creature , and it would become a necessary being . but altho' god never owes any thing to us , in a strict sence , he hath been pleased to give us rights grounded on his promises , meerly free : by his promises he hath given himself , as a supream blessedness , to a soul faithful to him , and persevere to be so . it is then true in this sense , that any supposition tending to the believing ones being excluded from eternal life by loving god , is impossible , because god is faithful in his promises : he wills not the death of the sinner , but rather that he may live and be converted . thereby it is certain that all the sacrifices which the most disinterested souls make usually concerning their eternal blessedness are conditional . they say : my god , if by an impossibility thou wouldst condemn me to the eternal torments of hell without losing thy love , i should not love thee the less for it . but this sacrifice cannot be absolute in an ordinary state . in no other case but of the last trials , this sacrifice becometh in a manner absolute . then a soul may be invincibly perswaded with a reflex perswasion , and which is not the intimate bottom of conscience , that she is justly reprobated by god. in this state did s. francis of sales find himself in the church of of s. stephen des grez . a soul in this trouble finds herself contrary to god , in respect to her former infidelities , and by her present obduration . she takes her bad inclinations for a deliberate will , and sees not the real acts of her love and of her virtues , which by reason of their simplicity do escape her reflections . she becomes in her own eyes covered with the leprōsie of sin , though it is only in appearance and not real . she can not bear with her self . she is offended with those who are willing to quiet her and take away from her that kind of perswasion . it matters nothing to tell her of the precise doctrine of faith , in regard to the will of god of saving all men , and the belief we ought to have , that he is willing to save every one of us in particular . this soul does not doubt of the good will of god , but believeth her own bad , because she sees nothing in her self by reflection but the apparent evil which is external and sensible , and that the good which is always real and intimate , is by god's jealousie continually taken from before her eyes nothing in this involuntary and invincible trouble can recover her , nor reveal to her in the bottom of her self what god is pleased to conceal to her . she sees god's anger swoll'n and hanging over her head as the billows of the sea , ready to drown her ; then it is that the soul is divided from her self , she expires with christ upon the cross : saying , my god , my god , why hast thou forsaken me ? in that unvoluntary impression of despair , she makes an absolute sacrifice of her concern for eternity , because the impossible case in the trouble and darkness she is in , seems to her possible and actually real . once more it would profit nothing to argue with her , for she is wholly incapable of reasoning , all the business lies in a conviction which is not intimate , but seeming and invincible . a soul in this condition , looseth all hope of things for her own interest , but she never looseth in the superiour part of her self , that 's to say , in her direct and intimate acts , that perfect hope which is the disinterested desire of the promises . she loves god more purely than ever , and is so far from consenting positively to hate him , that she does not so much as indirectly consent to cease for one instant from loving him , nor to diminish in the least her love , nor to put ever to the increase of that love any voluntary bounds , nor to commit any fault , though never so venial . a director may therefore leave this soul to make a simple condescention to the loss of her own interest , and to the just condemnation she thinks to be under from god , which serveth ordinarily but to quiet her , and to becalm the temptation designed only for that effect ; i mean for the purification of love : but he ought never either to advise or to permit her positively to believe by a free and willful perswasion , that she is reprobated and ought no longer to desire the promises by a disinterested motive : he ought yet much less to consent she should hate god , or cease from loving him , or transgress his law even by the most venial faults . to speak thus , is to speak according to the experience of saints , with all the precaution necessary for the conservation of the doctrine of faith , and never to lay open souls to any illusion . x. false . a soul in tryals may believe , with an intimate , free , and voluntary perswasion , against the doctrine of faith , that god hath forsaken her , tho' she had not forsaken him ; or , that there is no more mercy for her , tho' she does sincerely desire it ; or , that she may consent to hate god , because god will have her to hate him ; or , that she may consent never more to love god , because he will no more be beloved by her ; or , that she can voluntarily confine her love , because god will have her to limit it ; or , that she may violate god's law , because god will have her to transgress it . in this state , a soul hath no longer any faith , or hope , or disinterested desire of the promises , nor any real and intimate love of god , nor any , even implicite hatred of evil , which is sin , nor any real co-operation with grace : but she is without any action , without any will , without any more interest for god , than for herself , without either reflex , or direct acts of vertues . to speak at this rate , is to blaspheme against what one is ignorant of , and to corrupt one's self in what one knows ; 't is to make souls to be overcome by temptation , under pretence of purifying them ; 't is to reduce all christendom to an impious and dull despair ; 't is even grosly to contradict all good mystical persons , who do assert , that souls in that state , shew a very lively love for god , by their sorrow for having lost him , and an infinite abhorrency of evil , by their impatience oftentimes towards those who offer both to comfort , and reassure them of their good state. xi . article . true. god never forsakes the just , unless he be forsaken by him : he is the infinite good , who seeks for nothing , but to communicate himself : the more one receiveth him , the more he gives of himself : our resistance only is that which restrains , or retards his gifts . the essential difference between the new law , and the old , is , that the latter did not lead man to any thing that was perfect ; that it shewed what was good , but gave not a power wherewithal to do it , and evil , without affording means to avoid it ; whereas the new is the law of grace , which gives both the will and the deed , and which commands only , because it gives the true power to fulfil . as the observers of the old law were assured , that they should never see the diminution of their temporal goods : inquirentes autem dominum non minuentur omni bono . souls that are true to their grace , shall likewise never suffer any dimunition in their grace , which is always preventing , and the real good of the christian law : thus each soul , that she may be fully true to god , can do nothing solid and meritorious , but to follow grace , without need of preventing it . to be willing to prevent it , is to be willing to give to one's self , what it does not give yet ; 't is to expect something of himself , and his own endeavour , or industry ; 't is a subtile , and unperceptible remainder of a semi-pelagian zeal , at the very time when we long yet for more grace . one ought , 't is true , to prepare himself , for to receive and invite grace to himself ; but this ought not to be done , without the co-operation of grace it self . a faithful co-operation with grace , in the present moment , is a most effectual preparation for receiving , and attracting of grace the next moment . if the thing be narrowly pried into , 't is then evident , that all is reduc'd to a faithful co operation of a full will , and of all the forces of the soul , with the grace of every moment's presenting . if all that could be added to this co-operation , were rightly taken in its full extent , it would be nothing but a rash and over-hasty zeal , an eager and unquiet endeavour , of a self-interested soul ; an unseasonable motion that would discompose , weaken , and retard the operation of grace , instead of making it both more easie and perfect : 't is even , as if one who is led by another , whose impulses he ought to follow , should incessantly prevent his motions , and at every minute turn himself back , to measure that space he had already run : this unquiet , and ill concerted motion , with the man that principally moves , would only cumber , and retard the course of them both : 't is even so with a just man in the hand of god , who moveth him without discontinuation with his grace . all hasty and unquiet excitation fore-running grace , for fear of not acting enough ; all eager excitation , except in case of command , for to give to one's self , by an excess of interested precaution , those dispositions , which grace does not inspire with in those moments , because it inspires with others less comfortable , and perceptible ; all hasty and unquiet exciting , for to give to one self , by observable excitation , a more perceptible motion , and whereof one may be able to bear to himself immediately a more interested witness , are defective motions , for souls called to a peaceable disinterest of perfect love. this unquiet , and fore-running acting , is what good mysticks have called activity , which hath nothing in common with the action , and real , but peaceable acts , that are essential to co-operate with grace . when they say , that one ought no more to excite himself , nor strive , they mean only to remove that unquiet and hasty excitation , whereby one would go before grace , or recal the sensible impressions of it , after they are past , or co-operate with it , in a more sensible and noted manner than is required of us . in this sence , excitation or activity , ought effectually to be cut off : but if by excitation should be meant , a co-operation of the full will , and of all the powers of the soul , to the grace of each moment ; it ought to be concluded , that it is by way of faith , that one ought to excite himself every moment , to fill up all his grace . this co-operation is no less sincere for being disinterested ; and for being peaceable , it is no less efficacious , and the product of the entire will : for being without precipitation , it is no less painful , in relation to concupisence , which it overcomes . it is not an activity , but an action , which consists in very real and meritorious acts. thus it is , that souls called to pure love , resist the temptations of the greatest trials : they fight , even to the blood , against sin ; but it is a peaceable combat , because the spirit of the lord savors of peace : they resist in the presence of god , who is their strength . they resist in a state of faith and love , which is a state of prayer . those who have yet need of the interested motives of fear and hope , ought to take hold of them , even with a natural eagerness , rather than to expose themselves to be overcome . those who find by a repeated experience , and known to good directors , that their strength lies in an amorous silence , and their peace in the greatest bitterness , may continue thus to overcome temptation ; and they must not be disturb'd , for they are pained already enough another way : but should these souls by a secret infidelity , come secretly to fall from their state , they should be oblig'd to have their recourse to the most interested motives , rather than expose themselves to violate the law , in the excess of temptation . to speak thus , is to speak in conformity to the evangelical rule , without weakning in the least , either the experiences , or the maxims of all good mystical persons . xi . false . that activity which saints will have us to cut off , is the action itself of the will : she ought not to produce any further act ; she hath no longer need to co-operate with grace with all her power , nor positively and fully to resist concupiscence , nor to work any internal , or external action , that is troublesome to her ▪ it sufficeth her , to let god work in her , those that flow as from the spring , and for which she hath not so much as a natural repugnancy . she hath no further need to prepare herself , by the good use of one grace for a greater that should follow , and which is , as it were , linked to this first : she needs only let herself loose , without examination , to all the propensions she finds in herself , without assuming them : she needs no more any toil , or labour , any violence , any restraint of nature . let her but remain without will , and neuter between good and evil , even in the most extream temptations . to speak at this rate , is to speak the language of the tempter : 't is to teach souls to lay snares for themselves ; 't is to inspire them with indolency in evil , which is the height of hypocrisie ; 't is to engage them into a consent to all vices , which is no less real for its being indirect and tacite . xii . article . true. souls attracted to pure love may be as disinterested in respect to themselves as to their neighbours , because they never see or desire more in themselves than in the most unknown neighbour , but the glory of god , his good pleasure , and the fulfilling of his promises . in this sense , these souls are as it were strangers to themselves ; and they love themselves no farther , but as they do the rest of other creatures within the order of pure charity . after this wise , would innocent adam have loved himself only for god's sake . self abnegation , and the hating of our souls recommended in the gospel , are not an absolute hatred of our souls , which are god's image : for the work of god is good , and we ought to love it for his sake : but we do spoil that work by sin , and we ought to hate our selves in our corruption . the perfection of pure love consisteth then in not loving our selves any further , but for god alone . the vigilancy of the most disinterested souls ought never to be regulated according to their disinterest : god who calls them to be as freed from themselves as from their neighbour , will have them at the same time more watchful over themselves whom they are intrusted with , and for whom they are responsible , than over their neighbour whom god hath committed to their charge . they ought even to watch over what they do every day to their neighbour , whom providence hath intrusted to their direction and conduct . a good pastor watcheth over the soul of his neighbour without any interest . he loves in him nothing but god : he hath him never out of sight : he comforteth , correcteth , and supports him . thus ought we to bear up our selves without flattery , and correct our selves without discouragement . we ought to converse charitably with our selves as with another , and not to forget our selves but by cutting off the ticklishness and niceness of self-love ; not to forget ones self at all , but in pulling down all unquiet and interested reflections when we are intirely in the grace of pure love . but it is never lawful to forget ones self so as to cease watching over our selves , after the same manner we would watch over our neighbour if we were pastors . we ought even to add this further , that one is not so strictly charged with the care of his neighbour as with himself , because it is not in our power to regulate the internal wills of others as 't is of our own . whence it follows , that one ought always to watch , incomparably more over himself than the best pastor can over his flock . we ought never to forget our selves by abolishing the reflections that are even most interested , when we are yet in the way of interested love. lastly , we ought not to forget our selves so as to reject all sorts of reflections as imperfect things : for reflections have nothing imperfect in themselves , and don 't become so often hurtful to so many souls , but because souls sick of self-love turn very seldom an eye upon themselves , but they do grow impatient and are softened at that sight . moreover , god inspires often by his grace the most improved souls with reflections very profitable either in respect to his designs in them , or upon his former mercies which he makes them to celebrate , or their dispositions whereof they are to give an account to their director . but finally , disinterested love watcheth acts , and resists temptation more yet than interested love doth . the only difference is , that the watchfulness of pure love is simple and peaceable , whereas that of interested love , which is less perfect , keeps still some remains of eagerness and trouble , because nothing but perfect love driveth out fear with its attendance . to speak thus , is to speak in a very correct manner , which ought to be suspected by no body , and is conformable to the language of saints . xii . false . a soul fully disinterested in her self , does not love her self even for god's sake . she hateth her self with an absolute hatred , as supposing the work of the creator not to be good , and she carries thus far her abnegation and renounciation , enlarging the hatred to her self , even so far as to will deliberately her loss , and eternal reprobation . she rejects grace and mercy ; wills nothing but justice and vengeance . she becometh so great a stranger to her self , that she ceaseth to take any further concern either for the good that is to be done , or the evil to be eschewed . all her desire is to forget her self in every thing , and loose continually the sight of her self . she is not satisfied to forget her self in respect to her own interest : she is willing moreover to forget her self , in relation to the amendment of her defects , and to the fulfilling of the law of god , for the interest of his pure glory . she reckons no longer upon her being entrusted with her self , nor upon watching even with a simple , peaceable , and disinterested vigilancy over her own will. she rejecteth all reflection as imperfect , because nothing but meerly direct and not reflex sights are worthy of god. to speak at this rate , is to oppose the experiences of saints , whose most internal life hath been fill'd with very profitable reflections made by the impression of grace ; since they have afterward come to know the graces past , and the miseries from which god hath delivered them , that at length they have given an account of a very great number of things that had happened in them . this is to turn the abnegation of ones self into an impious hatred of our soul , which supposes her to be bad by nature , according to the principle of the manicheans , or which overturns the order , in hating what is good , and what god loves as being his image . this is to annihilate all watchfulness , all fidelity to grace , all attention to make god reign in us , all good usage of our liberty . in a word , it is the height of all impiety and irreligion . xiii . article . true. there is a great deal of difference between simple and direct acts , and reflex acts . whensoever we act with a right conscience , there is in us an inward certainty that we go right ; or else we should act in a doubt , whither we do well or ill , and so should not practise a downright dealing . but this inward certainty consists often in acts so simple , so direct , so rapid , so momentanous , so free from all reflection , that the soul who knows well that she makes them in that moment that she makes them , does not find afterwards any distinct , and durable sign of them . hence it comes that when she will return by reflection to what she hath done , she doth not think she hath done what she ought , she disturbs her self by scruples , and is even offended at the indulgence of her superiours , when they go about to quiet her in respect to what is past : so god giveth her at the instant of the action , by direct acts , all the necessary certainty for the rectitude of her conscience ; and he takes away from her in his jealousie the facility of finding again by way of reflection , and an after-blow that certainty and rectitude : so that she cannot enjoy it to her comfort , nor justifie her self in her own eyes . as for reflex acts , they leave behind them a lasting and steady foot-step , which is found again when we please , and this is the reason why souls yet interested for themselves be willing incessantly to form acts that are strongly imprinted and reflected , to make themselves sure of their operation , and bear witness of it to themselves : whereas , disinterested souls are of themselves indifferent to perform acts distinct or indistinct , direct or reflex : they make reflex ones whenever either any precept may require it , or the power of grace carries them to it ; but they don't look for reflex acts with preference to others by a trouble arising from a concern for their own security . commonly in the extremity of tryals , god leaves nothing to them but direct acts , of which afterwards they cannot perceive any foot-step ; and this causeth the martyrdom of souls , while any motive of self-interest remaineth yet in them . these direct and intimate acts without reflection imprinting any sensible foot-step , are that which s. francis of sales hath called the top of the soul or edge of the spirit . in these acts it was that s. anthony did repose the most perfect prayer , when he said , prayer is not yet perfect , when the solitary knows that be makes a prayer , ( cassian . conf . . ) to speak thus , is to speak conformable to the experience of saints , without exceeding the strictness of catholick doctrine . it is also to speak of the operations of the soul , in conformity to the ideas of all good philosophers . xiii . false . there are no true acts besides the reflex ones , which are either felt or perceived , as soon as we have ceased to perform any act of that kind , we may say truly , that we perform not one more that is real . whosoever hath not upon these acts a reflex and durable certitude , hath had no certainty in the action ; from whence it follows , that the souls who are during their tryals in an apparent despair , are there in a true despair ; and that the doubt wherein they are after having acted , shews that they have lost in the action the inward testimony of conscience . to speak at this rate , is to overturn all ideas of good philosophy ; 't is to destroy the testimony of the spirit of god in us for our filiation ; 't is to annihilate all the internal life , and all rectitude of souls . xiv . article . true. in the last tryals for the purification of love , a separation is made of the superior part of the soul from the inferiour ; in that the senses and imagination have no part of the peace and of the communications of grace , which god makes often enough both to the understanding and to the will , in a simple and direct manner , which escapeth all reflection . after this manner , christ jesus our perfect pattern , hath been happy upon the cross , so that in the superior part of his soul he enjoyed coelestial glory , while in the inferiour , he was actually a man of grief , with a sensible impression upon him of his being forsaken by his father . the inferiour part did not impart to the superiour her involuntary trouble , nor her painful swoundings . the superiour communicated to the inferiour neither her peace nor her blessedness . this separation is made by the difference of the real , but simple and direct acts of the understanding and of the will , who leaving behind them no sensible sign , and of the reflex acts , which leaving a sensible mark behind them , are communicated to the imagination and to the senses , which are called the inferiour part , for to distinguish them from that direct and intimate operation of the understanding and of the will , called the superiour part . the acts of the inferiour part in this separation , consist of an entirely blind and unvoluntary trouble , because all that is intellectual and voluntary belongs to the superiour part . but although this separation taken in this sense cannot be absolutely denied , the directors nevertheless ought to take great care never to suffer in the inferiour part , any of those disorders , which are in a natural course to be always deemed voluntary , and for which the superiour part ought consequently to be accountable . this precaution ought always to be found in the way of pure faith , which is the only one we can speak of , and in which nothing contrary to the order of nature is admitted . 't is needless , for this reason , to speak here of diabolical possessions , obsessions , or other extraordinary things : one cannot absolutely reject them , since both the scripture and the church have acknowledged them : but in particular cases , the greatest caution ought to be used for to avoid being deceived . moreover , this matter that is common to all internal ways , hath no particular difficulty to be cleared in it by the way of pure faith and of pure love. on the contrary , it may be asserted , that this way of pure love and of pure faith , is that wherein fewer of these extraordinary things are to be seen : nothing diminisheth them so much , as not minding them , and carrying always the souls to a conduct that is simple in the disinterest of love , and in the obscurity of faith. to speak so , is to speak in conformity to christian doctrine , and to give the greatest preservatives against illusion . xiv . false . in tryals , a total separation is made of the superiour from the inferiour part : the superiour is united to god by an union , whereof no sensible and distinct sign appears at any time , either for faith , hope , love , or any other virtues : the inferiour part becometh in that separation wholly animal , and whatever passeth in it against the rule of manners is deemed neither voluntary , nor demeritorious , nor contrary to the purity of the superiour part . to speak at this rate , is to annihilate the law and the prophets : it is to speak the language of the devils . xv. article . true. the persons who are in those rigorous tryals ought never to neglect that universal sobriety , so often spoken of by the apostles , and which consists in a sober use of all the things that are round about us . this sobriety reacheth to all the operations of sense , of the imagination , and even of the spirit : it makes our wisdom sober and temperate : it reduceth all to a simple use of necessary things . this sobriety implies a continual privation of all the enjoyments that are only for satisfaction and pleasure . this mortification , or rather this death , tends to cut off not only all the voluntary motions of nature , corrupted and revolted through the voluptuousness of the flesh , and the pride of the spirit ; but also all the most innocent consolations , which interested love does seek with so much eagerness . this mortification is practised with peace and simplicity , without discomposure of mind and sourness against ones self , without method suitable to ones occasions and needs , but in a real manner , and without intermission . 't is true , that some persons oppressed by excessive tryals , are ordinarily oblig'd by their obedience to an experienced director , to forbear or lessen certain corporal austerities they have been much addicted to . this temperature is necessary for the relief of their body , sinking under the rigor of internal pains , which is the most terrible of all penances . it happens also , often , that these souls have been too much in love with these austerities ; and the repugnancy they felt at first to obey , in leaving them off in this state of oppression , shews , that they stuck a little too fast to them : but it is their personal imperfection , and not that of the austerities , that deserves the blame : austerities answerable to their institution , are profitable , and often necessary : christ hath given us the pattern of them , which all saints have followed : they bring our revolted flesh under ; they tend to the amendment of committed faults , and do preserve from temptations : 't is true indeed , that they don't serve to destroy the bottom of self-love , or cupidity , but by so much as they are animated by the spirit of recollection , love , and prayer : for want of which they would quench the grosser passions , and contrary to their institution , make a man full of himself ; this would be nothing else , but a justifying of the flesh . it is moreover to be observed , that the persons that are in this state , being deprived of all sensible graces , and from the fervent exercise of all discernible vertues , have no longer any relish , nor sensible fervency , nor noted attraction , for all the austerities they had practised before , with so much ardor . then it is , that their penance is reduc'd to bear , in a very bitter peace , the anger of god , which they look for every moment , and their manifest despair . there is no austerity , or torment , which they would not suffer with joy , and ease , in the room of this inward pain ; all their inmost attractiveness is to bear their agony , in which they say upon the cross , with christ , my god , my god , why hast thou forsaken me . to speak thus , is to acknowledge the perpetual necessity of mortification : it is to authorise corporal austerities , which by their institution are very wholesome : 't is to be willing , that the most perfect souls should do penance , proportionable to the strength , graces , and tryals of their state. xv. false . corporal austerities serve for nothing , but to provoke concupiscence , and inspire the practiser of them , with a pharisaical complacency ; they are not necessary either to prevent , or to appease temptations . quiet prayer is always sufficient for to bring the flesh under the spirit . one may wilfully leave off these practices , as gross , imperfect , and not convenient for beginners . to speak at this rate , is to speak as an enemy of the cross of christ ; 't is to blaspheme against his example , and against all tradition ; it is to oppose the son of god , who saith , since the days of john , the kingdom of heaven suffereth violence , and the violent take it by force . xvi . article true. there are two kinds of proprieties : the first is a sin for all christians : the second is not so much as a venial sin ; but only an imperfection , in comparison with fomething that is more perfect ; nay , it is not even an imperfection , but for those souls that are actually attracted by grace , to the perfect disinterest of love. the first property is pride : it is a love of self-excellency , as 't is one 's own , and without any subordination to our essential end , which is the glory of god : this property was the sin of the first angel , who rested in himself , as saith s. augustine , instead of referring himself to god , and by that simple appropriation of himself , he did not remain in the truth : this property is in us a sin , lesser , or greater , according as it is less , or more voluntary . the second property , which we ought never to confound with the first , is a love of our own excellency , as it is our own , but with subordination to our essential end , the glory of god. we desire to havenone but the most excellent vertues ; we will have them chiefly for the glory of god , but we will have them also for our merit , and for the reward that does attend them . moreover , we desire them for the very comfort of becoming perfect : it is a resignation , which , as s. francis of sales saith , hath yet self-desires , but they are subjected . those vertues that are interested for our perfection , and happiness , are good , because they refer themselves to god , as our principal end : but they are inferiour , in perfection , to the vertues exercis'd by holy indifference , and for the glory of god alone in us , without any motive of self-interest , either for our merit , or for our perfection , or for our eternal reward . this motive of spiritual interest , which remains always in the vertues , while the soul remains possessed with interested love , is that which mystical writers have called propriety . it is that which the blessed john of the cross calls avarice , and spiritual pride . the soul , whom they call the proprietary one , refers her vertues to god , by holy resignation , and in this is less perfect , than the disinterested soul , which refers her to god , by holy indifference . this property which is not a sin , is nevertheless , by mystical men , called an impurity ; not as if it were a spot in the soul , but to express that it is a mixture of divers motives , hindring love from being pure , or without mixture . they often say , that they find this impurity , or mixture of interested motives , in their prayer , and most holy exercises : but we ought to take heed , least we think that they mean then to speak of any vicious impurity . when it is clearly understood , what mystical men mean by property , 't is no hard matter to understand what is meant by disappropriation , 't is the operation of grace , purifying love , and making it disinterested in the practice of all vertues . 't is by means of trials , this disappropriation is made ; it loseth therein , as mystical persons do say , all vertues : but this loss is but seemingly so , and for a limited time . the foundations of vertues are so far from being really lost , that they are rather purified by pure love ; the soul is there stript from all sensible graces , from all relishes , from all easiness , and from all fervency , which might both comfort and hearten her ; she loseth those methodical acts , and such as are excited with eagerness , for to render to herself an interested testimony , concerning her perfection ; but she loseth neither the direct acts of love , nor the exercise of distinct vertues , in case of a command , nor the near hatred of evil , nor the momentaneous certainty of evil , necessary for the rectitude of conscience , nor the disinterested desire of the effect of the promises in her : the appearance alone of her demerit , is enough to take from her all discernable support , and to leave no other shift for self-interest : why then should any real evil be added to it , as if god could not make his creature perfect , but by a real sin ? on the contrary , the soul , if so be she is faithful in those trials called loss and disappropriation , suffereth no real diminution of her perfection , but groweth still more and more in the inward life ; in fine , asoul who purifies herself in the experience of her daily faults , by hating her imperfection , because contrary to god , loves nevertheless the abjection coming to her by it ; because this abjection is so far from being a sin , that it is , on the contrary , that humiliation which is the penance and remedy of sin itself : she hates sincerely all her faults , by how much she loves god in the utmost perfection ; but she makes use of her faults to humble herself peaceably , and thereby her faults become the windows of the soul , through which god's light doth enter ; according to the expression of balthazar alvarez . ( in his life , c. . ) to speak thus , is to unfold the true sence of the best mystical men ; it is to follow a plain system , which is reduced only to the disinterest of love , which is authorised by the tradition of all ages . xvi . false . the mystical property , which is interested love , is a real impurity ; it is a contamination of the soul : the vertues of this state are not meritorious ; one must really lose the very depths of his vertues ; one must cease to produce even the most intimate and direct acts of them ; one must really lose the hatred of sin , the love of god , the distinct vertues of his state , in the case of a command ; one ought to lose really the momentaneous certainty that is necessary for the rectitude of conscience ; nay , also the disinterested desire of the effect of the promises in us . we ought to love our abjection in such a manner , that we may love truly our very sin , because it renders us abjects , and contrary to god. finally , one ought in order , to be entirely pure , to strip oneself of all his vertues , and and make to god a disinterested sacrifice of them , by voluntary actions , transgressing the written law , and incompatible with these vertues . to speak at this rate , is to make a sin of interested love , against the formal decision of the council of trent : it is at the same time , to strip the souls of their robes of . innocency , and to quench all graces in them , under the pretence of a disappropriation of them : 't is to authorise the mystery of iniquity , and renew the impiety of the false gnosticks , who went about to purifie themselves by the practice of impurity itself , as we learn it from s. clement of alexandria . xvii . article . true. there is but a small number of souls , who are in these last trials , wherein they make an end of purifying themselves from all self-interest . all other souls , without undergoing these trials , do yet arrive at several degrees of holiness , that is very real , and pleasing to god : otherwise one would reduce interested love to a judaical worship , or such as is unsufficient to eternal life , against the decision of the holy council of trent . the director ought not to be easily induced to suppose , that those temptations in which he finds the soul to be , are extraordinary temptations . one cannot be too mistrustful , of an heated imagination , and that exaggerates all that she feels , or thinks to feel . one ought to distrust a subtile , and almost unperceptible pride , which tends always to flatter one self , with being a soul extraordinarily led . lastly , we ought to distrust illusion , which creeps in and makes one that after having begun by the spirit with a sincere fervency , to end in the flesh : his chief concern therefore should be , to suppose at the very first , that the temptations of a soul are nothing else but common temptations , the remedy whereof is both internal and external mortification , with all the acts of fear , and the practising of all interested love. one ought even to stand fast in admitting nothing beyond this , without an entire conviction , that these remedies are absolutely unprofitable , and that the sole exercise both simple and peaceable of pure love does better quell the temptation : upon this occasion it is that illusion and the danger of wandrings are in the extream . when an unexperienced or too credulous director supposeth a common temptation , to be an extraordinary one , for the purifying of love , he is the ruine of a soul , he fills her with her self , and casteth her into an incurable and unavoidable indolency of vice. to leave inrerested motives when we have need of them , it is to take from a child the milk of his nurse , and to deprive him cruelly of his life , by weaning him out of season . souls who are very imperfect yet and full of themselves , do often fancy upon indiscreet readings , and such as are disagreeable to their circumstances , that they are in the most rigorous tryals of pure love , while they are yet only in such temptations as are very natural , which they draw on themselves by a lazy wandering and sensual life . the tryals we speak of here , are only the portion of souls already perfected , both in outward and inward mortification , who have learn'd nothing by premature readings , but by the sole experience of gods conduct towards them , who breath nothing but candor and docility , who are always ready to think that they are deceived ; and ought to enter upon the common way again : these souls do not recover their peace in the midst of their temptations , by any of the ordinary helps , at least while they are held with the grace of pure love. nothing but a faithful co-operation with the grace of this pure love can becalm their temptations , and thereby their tryals are distinguished from the common ones : the souls that are not in this state , shall infallibly fall into horrid excesses , if you go about to blame them contrary to their necessities in the simple acts of pure love , and those who were under the attractive power of pure love , shall never be pacified by the ordinary practices of interested love. whoever resisted god and had peace ? but to make a true judgment of souls that are so nice , and under such important circumstances , spirits ought to be tried to know whither they come from god or no. to speak thus , is to speak with all the necessary precaution in a matter where our care cannot be too great , and it is at the same time to admit all the maxims of the saints . xvii . false . the simple , peaceable , and uniform exercise of pure love is the only remedy that one ought to employ against the temptations incident to every condition . one may suppose , that all tryals do tend to the same end , and have need of the same remedy . all the practices of interested love , and all the acts excited by this motive are good for nothing but to fill man with self-love , and to add to the temptation . to speak at this rate , is to confound all that which the saints have so carefully separated : it is to love seduction and run after it ; it is to jogg souls into a precipice , by taking from them all the springs of their present grace . xviii . article . true. the will of god is always our only rule , and love is wholly reduced to a will , willing of nothing else but what god himself wills , and makes the soul to will. but there are several sorts of wills in god , viz. his positive and written will , which commands what is good , and prohibits what is evil . this is the only invariable rule of our wills , and of all our voluntary actions . there is the will of god which is manifested to us by the inspiration or attraction of that grace which is in all just men. this will of god must always be suppos'd to be entirely conformable to the written will , and it is not lawful to believe , that it can exact of us any other thing but the faithful accomplishing of the precepts and counsels comprehended in the law. the third will of god , is , a will of simple permission , and is that which suffers sin without approving of it . the same will which permitteth it , condemns it : it does not positively permit it ▪ but only by giving way to the commission of it , and not hindring it : this permissive will is never our rule . it would be an impiety to will our sin , under pretence that god willeth it permissively . . it is false that god willeth it . 't is true , only that he hath not a positive will to hinder it . . at the same time that he hath not a positive will to hinder it , he hath an actual and positive will to condemn and to punish it , as being essentially contrary to his immutable holiness to which he oweth all . . one ought never to suppose god's allowance of sin , but that after it is unfortunately committed , and when it cannot be help'd , that what is done should be not done : then we ought to conform our selves at one and the same time to the two wills of god : according to the one , we are to condemn and punish that which he condemns and would punish , and according to the other , we ought to will the confusion and abjection of our selves , which is not a sin , but rather a penance and remedy of sin it self ; because this wholsome confusion , and this abjection which carries in it self all the bitterness of a potion , is a real good which god hath been positively willing to draw from sin , though he never positively willeth sin it self . this is to love the remedy that is drawn from poyson , without loving poyson . xviii . false . we ought to conform our selves to all the wills of god , and to his permissions as to all his other wills : we ought therefore to permit sin in our selves , when we know god is about to permit it . we ought to love our sin though contrary to god , by reason of its abjection , which purifies our love , and takes from us all pretence and desert of a reward . lastly , the attraction or inspiration of grace , requires from souls , in order to render them more disinterested for the eternal reward , the breaking of the written law. to speak at this rate , is to teach apostacy , and to put the abomination of desolation in the most holy place ; it is not the voice of the lamb , but of the dragon . xix . article . true. vocal , without mental prayer , that 's to say , without the attention of the mind , and the affection of the heart , is a superstitious worship , which honoureth god with the lips while the heart is far from him . vocal prayer , is not good and meritorious , but in as much as it is directed and animated by that of the heart : it is much better to recite but a few words , with great recollection and love , than long prayers , with little or no recollection , when they are not commanded . to pray both without attention and love , is to pray as the heathens did , who thought to be heard for the multitude of their words . one prays no further than one desires , and one doth not desire but by how much one loveth at least with an interested love. nevertheless , vocal prayer ought to be respected and consulted , as being good to awake the thoughts and the affections which it expresses , as having been taught by the son of god to his apostles , and practised by the whole church in all ages . to make light of this sacrifice of praises , this fruit of the lips that does confess the name of the lord , would be an impiety . vocal prayer may be troublesome for a while , to those contemplative souls who are yet in the imperfect beginnings of their contemplation , because their contemplation is more sensible and affecting than pure and quiet . it may be also burthensome to souls who are in the last tryals , because every thing in that state disturbs them : but one ought never to give them for a rule , to forsake without the permission of the church , and without a true impotency known to be so by their superiours , any vocal prayer which is obligatory . vocal prayer taken with simplicity , and without scruple , when it is according to the command , may well be troublesome to a soul , in relation to those things we have already noted : but it is never contrary to the highest contemplation . experience even shews that the most eminent souls in the midst of their most sublime communications , have familiar communications with god , and that they read or recite with a loud voice , and in a kind of transport , some inflamed words of the apostles and prophets . to speak so , is to explain the soundest doctrine with the most correct words . xix . false . vocal prayer , is nothing but the gross and imperfect doctrine of beginners : it is intirely unprofitable to contemplative souls : they are by the eminency of their state dispensed with , as to the reciting of vocal prayers commanded them by the church , because their contemplation eminently comprehends what is more edifying in the different parts of divine worship . to speak at this rate , is to despise the reading of the scriptures ; it is to forget that christ hath taught us vocal prayer , which contains the perfection of the highest contemplation : it is to be ignorant , that pure contemplation is never perpetual in this life , and that in its intervals , one may and ought to recite faithfully the office which is commanded , and which of it self is so apt to nourish in our souls the spirit of contemplation . xx. article . true. reading ought not to be done either out of curiosity , or desire of judging of our state , or deciding it according to what we read , nor out of a certain relish of what we call witty and sublime . we ought not to read the most holy books , nor even the scriptures , but with dependency upon the pastors and directors , who are in their stead . 't is they who are to judge whither each faithful christian is prepared enough , if his heart is sufficiently purified and docible for each different reading : they ought to distinguish the food that is agreeable to every one of us in particular . nothing causeth so much illusion in the interiour life , as the indiscreet choosing of books . 't is best to read little , and make long interruptions by way of recollection , that we may let love more deeply to imprint in us the christian truths . when recollection causeth our book to drop out of our hands , we must let it fall without scruple : we shall take it up again time enough afterwards , to renew in its turn our recollection . love teaching by its unction , surpasses all the rational discourse we can make upon books . the most powerful of all perswasions is that of love : nevertheless , we must take in hand again the outward book , when the inward book ceaseth to be open : otherwise the empty spirit would fall into a rambling and imaginary prayer , which would be a real and pernicious idleness . this would bring a man to neglect his own instruction about necessary truths , and forsake the word of god , and never to lay solid foundations both of the exact understanding of the law , and of revealed mysteries . to speak thus , is to speak according to tradition , and to the experience of holy souls . xx. false . the reading of the most holy books is unprofitable to those whom god teacheth entirely and immediately by himself . 't is not necessary that such persons as these should have laid the foundation of common instruction : they need only to wait for all the light of truth that doth arise from their prayer . as for their readings , when they are moved to any , they may choose without consulting with their superiours , such books which speak of the most advanced states . they may read the books that are suspected or censured by their pastors . to speak at this rate , is to destroy instruction which is the food of faith : it is to substitute instead of the pure word of god , an interiour fanatical inspiration . on the other side , it is to permit souls to poyson themselves with contagious readings , or at least such as are disproportionate to their true needs : it is to teach them dissimulation and disobedience . xxi . article . true. we ought to distinguish between meditation and contemplation : meditation , consists in discursive acts that can be easily distinguished , the one from the other ; because they are distinguished by a kind of a noted motion ; because they are varied by the diversity of objects they are applied to ; because they draw a conviction concerning the truth of the conviction of another truth already known ; because they draw an affection from several motives methodically assembled : lastly , because they are done and reiterated with a reflection , that leaves behind it distinct footsteps in the brain . this composition of discursive and reflex acts , is proper for the exercise of interested love , by reason that this imperfect love which does not drive out fear , hath need of two things : one is to recall often all the interested motives of fear and hope : the other , to make ones self sure of its operation , by acts well marked and well reflected : so discursive meditation is an exercise agreeable to this love , that is mixt with interest . fearful and interested love could never be satisfied with forming simple acts in prayer , without any variety of interested motives : it could never be satisfied with doing acts whereof it should never render any witness to it self . on the contrary , contemplation is according to all the most celebrated divines , and the most experienced contemplative saints , the exercise of perfect love : it consists in acts so simple , so direct , so peaceable , so uniform , that they have no characters whereby a soul may distinguish them . it is the perfect prayer whereof s. anthony spoke , and which is not perceived by the solitary himself who makes it . contemplation , is equally authoriz'd by the ancient fathers , the school doctors , and by holy mystical men : it is termed a simple and amorous sight , to distinguish it from meditation , which is full of methodical and discursive acts. when the habit of faith is strong , when it is perfected by pure love , the soul who does love god no more , but for himself , hath no further need to seek for , nor to gather interested motives upon each vertue , for her own interest : rational discourse , instead of helping her , is but trouble and labour to her ; she is all for love , and finds the motive of all vertues in it , there being no more for her to do , but one necessary thing : 't is in this pure contemplation that one may say with s. francis of sales : love must needs be very powerful , since it stands by itself , without the support of any pleasure , or of any pretension . ( love of god , l. . c. . ) affecting and discursive meditation , tho' less perfect , than pure and direct contemplation , is nevertheless an exercise very acceptable to god , and very necessary to the greatest part of good souls : it is the ordinary foundation of the interior life , and the exercise of love for all just men , who are not arrived yet , at what we call perfect disinterest . it hath made , at all times , a great number of saints : 't would be a scandalous rashness , to take souls off from it , under pretence of introducing them into contemplation . there is even often in the most discursive meditation , and much more in affectionate prayer , certain peaceable and direct acts , which are a mixture of imperfect contemplation . to speak so , is to speak conformable to the spirit of tradition , and to the maxims of saints , that are most free from innovation and illusion . xxi . false . meditation is but a dry and barren study ; its discursive and reflex acts are but a labour in vain , which tires the soul , instead of nourishing it ; it s interested motives bring forth nothing but an exercise of self-love : there is no going forward that way ; good souls , with all speed , must be taken off from it , to make them pass into contemplation , where acts are quite out of season . to speak at this rate , is to discourage souls from god's gift ; 't is to turn into a slight the very foundations of the inward life ; 't is to go about to take away what god gives , and to persuade one to reckon rashly upon that which he is not pleased to give ; 't is to snatch away the suckling child from the breast , before he can digest solid food . xxii . article , true. a soul may leave discursive meditation , and enter into contemplation , when she hath the three following marks : . when she draws no longer from the meditation , that interiour food which she found in it before ; but on the contrary , a meer distraction , driness , and languor , in her attraction . . when she finds no facility , no occupation , and inward nourishment , but in a simple and purely amorous presence of god , whereby she is renewed in all the vertues agreeable to her state. . when she hath neither relish , nor inclination , but for recollection ; so that her director , who makes a trial of her , finds her humble , sincere , teachable , taken off from the whole world , and from herself . a soul may by obedience , that is endued with these three marks of vocation , enter into a contemplative prayer , without tempting god. to speak so , is to follow the ancient fathers , such as be s. clement of alexandria , s. gregory nazianzen , s. augustine , pope s. gregory , cassian , and all the ascets ; s. bernard , s. thomas , and all the school-men : 't is to speak as the most holy mystical men have done , who are most opposite to illusion . xxii . false . one may lead a soul into contemplation , without these three foregoing marks : 't is enough that contemplation is perfecter than meditation , to prefer it before the other . 't is to amuse souls , and to make them languish in an unfruitful method , if you don't put them at the very first , into the liberty of pure love. to speak at this rate , is to overturn the church-discipline ; 't is to slight the spirituality of the holy fathers ; 't is to give the lye to all the maxims of most mystical saints ; 't is to precipitate souls into error . xxiii . article true. discursive meditation is not convenient for those souls whom god draws actually into contemplation , by the three tokens above related , and who would not return to the discursive acts , but out of a scrupulous temper , and with a desire to seek their own interest , against the actual attraction of their grace . to speak thus , is to speak as the blessed john of the cross , ( in the lively flame of love , cant. . ) who only in these strict circumstances calls meditation , a low means , and dirty means : 't is to speak , as all mystical saints have done , that have been canonis'd , or approved by the whole church , after the most rigorous examination . xxiii . false . as soon as one hath begun contemplation , he ought never more to return to meditation : this would be a falling back , and to decay . 't is better to expose one self to all sorts of temptations , and to interior idleness , than to re-assume discursive acts again . to speak at this rate , is to be ignorant that the passage from meditation to contemplation , is that of interested love , to pure love ; that this passage is ordinarily long , unperceptible , and mix'd with these two states ; as the shades in matter of colours are an insensible passage from one colour to another , in which both of them are mix'd : 't is to contradict all good mystical men , who say with father balthazar alvarez , that one ought to take the oar of meditation , when the wind of contemplation does not strike into the sails ; 't is often to deprive souls from the only food god leaves them . xxiv . article , true. there is a state of contemplation so high , and so perfect , that it becomes habitual , insomuch , that at any time when a soul puts herself to actual prayer , her prayer is contemplative , and not discursive : then she hath no need to return to meditation , nor to her methodical acts. nevertheless , if it should happen against both the ordinary course of grace , and the common experience of saints , that this habitual contemplation should absolutely cease , one ought always to supply the deficiency of it , by the acts of discursive meditation , because a christian soul ought never to remain really in emptiness and idleness . one ought even to suppose , that a soul that should fall from so high a contemplation , could not do so , but by some secret infidelity : for the gifts of god , on his part , are never repented of ; he forsakes none but those by whom he is forsaken , and never diminishes his graces , but to those who diminish their co-operation : 't is our only business , to perswade that soul , that it is not god who fails her , but that it must needs be she herself that hath fail'd god. a soul of this rank might also be put again into meditation by the order of a director , who was minded to try her ; but then she ought by the rule both of holy indifferencè , and of obedience , to be as contented to mediate , as beginners do , as to contemplate with the cherubims . to speak so , is to follow the spirit of the church , and to prevent all dangers of illusion . 't is to speak as the greatest saints , whose books have been , i may say so , as well canonised as their persons . xxiv . false . 't is better to remain in an absolute unaction , than to take that which is less perfect , for that which is more perfect : the habitual state of contemplation is so invariable , that it ought never to be supposed , that one can fall from it by a secret infidelity . to speak at this rate , is to inspire men with a rash assurance ; it is to cast souls into a manifest danger of going astray . xxv . article . true. there is in this life an habitual state , but not wholly invariable , in which the most perfect souls do all their free actions in the presence god , and for his sake , according to the words of the apostle , let all your works be done in charity . and again , whether you eat or drink , or do any thing else , let it be done for the glory of god. this referring all our free actions , to our only end , is that perpetual prayer recommended by christ , when he will have our prayer to be without ceasing ; and by s. paul , when he saith , pray without intermission : but this prayer ought never to be confounded with pure and direct contemplation ; or taken , as s. thomas speaks , in the most perfect acts. that prayer which consists in a referring to god all our actions , may be perpetual in one sence ; that 's to say , it may last as long as our free acts. in this case it is never interrupted , but by sleep , and the other deficiencies of nature , which make all free and meritorious acts to cease . but pure and direct contemplation hath not even this kind of perpetuity ; because it is often interrupted by the acts of distinct vertues necessary to all christians , and which are not acts of pure and direct contemplation . to speak so , is to take off all equivocation , in a matter where it is so dangerous to make any ; 't is to hinder mystical people , not well instructed in the doctrine of faith , from representing their state , as if they were no more in the pilgrimage of this life . finally , it is to speak as cassian , who saith in his first conference , that pure contemplation is never absolutely perpetual in this life . xxv . false . pure and direct contemplation , is in some souls absolutely perpetual ; sleep itself does not interrupt it ; it consisteth in a simple and singular act , which is permanent , which hath no need of ever being reiterated , and subsists always by itself , unless recalled by a contrary act. to speak at this rate , is to deny the pilgrimage of this life , the natural swoundings of the soul , and the state of sleep , wherein the acts are no longer , either free or meritorious : 't is at the same time to give way to a contemplative soul , to dispense with those necessary vertues of her state , which are not acts of pure and direct contemplation : it is to be ignorant , that every act , both of the understanding , and of the will , is essentially transitory ; this is to oblige men in loving god , during ten moments , to make ten successive acts of love , one of which is not the other ; one whereof should never follow the other ; one of which is so past , that nothing remains of it , when the other that was not , begins to be . lastly , it is to speak after a manner as extravagant , according to the first principles of philosophy , as monstruous according to the rules of religion . xxvi . article . true. during the intervals which interrupt pure and direct contemplation , a very perfect soul may exercise distinct vertues , in all her free acts , with the same peace and purity , or disinterest of love , whereby she contemplates , while the attraction of contemplation is actual . the same exercise of love , which is called contemplation , or quietness , where it remains in its general scope , and is not applied to any particular function , becometh each distinct vertue , according as it is applied to particular occasions : for it is the object , as s. thomas speaks , which specifieth all vertues : but pure and peaceable love , remains always the same , as to the motive in all these different specifications . to speak thus , is to speak as the most exact and cautious schools have done . xxiv . false . pure and direct contemplation is without any interruption , so that it leaves no interval in the exercise of those distinct vertues that are necessary to all states . all the free acts of the life of a contemplative person , are concerned in divine things , which are the exact object of pure contemplation ; and this state does not admit on the side of the objects to whom love is applied , any distinction , or specification of vertues . to speak at this rate , is to destroy all the most interiour vertues ; it is to contradict , not only all the tradition of holy doctors , but also the most experienced mystical men ; it is to oppose s. bernard , s. theresa , and the blessed john of the cross , who by their particular experiences , do limit pure contemplation to half an hour , thereby giving us to understand , that it is confin'd to some bounds . xxvii . article . true. pure and direct contemplation is negative , because it is never voluntarily conversant about any sensible image , any distinct and namable idea , as s. dionisius speaks ; that 's to say , about any particular and limited idea , relating to the divine nature ; but that it passeth over all that is sensible and distinct ; that 's to say , comprehensible , and limited , to stop only in the idea that is purely intellectual , and abstracted from the being which is without limits and restriction . this idea , tho' very different , from all that can be imagined and comprehended , is , however , very positive and real . the simplicity of this purely immaterial idea , and which hath not passed through the senses , and by the imagination , does not hinder , but contemplation may have for distinct objects , all the attributes of god ; for the essence , without the attributes , would be no longer the essence it self , and the idea of an infinitely perfect being , essentially comprehends in its simplicity , the infinite perfections of that being . this simplicity , does not hinder the contemplative soul to contemplate even distinctly the three divine persons , because an idea let it be never so simple , can nevertheless , represent divers objects really distinguished one from the others . finally , this simplicity does not exclude the distinct sight of the humanity of jesus christ , and of all his mysteries , because pure contemplation admits of other ideas with that of the divinity : it admits of all the objects which pure faith can set before us : it excludes nothing in divine things but sensible images and discursive operations . though the acts tending directly and immediately to god alone , be more perfect , being taken on the part of the object , and in a philosophical strictness ; they are nevertheless as perfect on the part of the pinciple , that 's to say , as pure , and as meritorious , when they have for objects the objects offered by god himself , and wherewith one is conversant , only by the impression of his grace . a soul in this state , considereth no longer the mysteries of jesus christ , by a methodical and sensible working of the imagination , to imprint signs of it upon the brains , and to be comfortably softened by them : she is no longer conversant about it , by a discursive operation , and successive reasoning , to draw conclusions from each mystery : but she sees with a simple and amorous sight , all the diverse objects as certified and made present by pure faith. thus the soul can exercise in the highest contemplation acts of the most explicite faith. the contemplation of the blessed in heaven being purely intellectual , hath for distinct objects all these mysteries of the humanity of our saviour , whose graces and victories they do sing . so much the more reason there is that the most imperfect contemplation of the pilgrimage of this life can never be altered by the distinct sight of all these objects . to speak thus , is to speak according to all tradition , and as all good mystical men have been pleased to speak . xxvii . false . pure contemplation excludeth all image , that 's to say , all that idea which is even meerly intellectual . a contemplative soul , admits of no real and positive idea of god , that distinguisheth him from all other beings . she ought to see neither the divine attributes which do distinguish him from all creatures , nor the three divine persons , for fear of altering the simplicity of her sight . she ought yet less to imploy her self about the humanity of jesus christ , since that is not the divine nature ; nor about his mysteries , because they would multiply too much contemplation . the souls that are in this state , have no further need to think on jesus christ , who is but the way to come to god his father , because they are already arrived at the end . to speak at this rate , is to be ignorant of all that good , mystical men themselves have been pleased to say , of the purest contemplation : it is to annihilate faith , without which , contemplation it self is annihilated : 't is to make a chimerical contemplation , which hath no real object , and cannot distinguish god from nothing : it is to destroy christianity , instead of purifying it : it is to make a kind of deism , which next moment terminates into a kind of atheism , whereby all real idea of god as distinguished from his creatures is rejected . finally , it is to set up two impious opinions : the first is , to suppose , that there is upon the earth some contemplative person , who is no longer a sojourner , and who hath no further need of the way , because he is arrived at the end . the second is to be ignorant that christ who is the way , is no less the truth and the life ; that he is as much the finisher as the author of our salvation . finally , that the angels themselves in their most sublime contemplation have desired to see his mysteries , and that the blessed sing incessantly , the song of the lamb before him . xxviii . article . true. contemplative souls are deprived of the distinct sensible and reflected sight of jesus christ , at two different times ; but they are never deprived for ever in this life of the simple and distinct sight of jesus christ : first , in the prime fervour of their contemplation , this exercise is yet very imperfect , not representing god but in a very confused manner . the soul being as it were swelled up with the sensible pleasure of her recollection , cannot yet be conversant about distinct sights . these distinct sights would cause in her a kind of distraction in her weakness , and cast her again into the reasoning of meditation , out of which , she is scarcely departed . this impotency of seeing distinctly jesus christ , is not the perfection , but rather the imperfection of this exercise , for it is then more sensible than pure . secondly , a soul looseth the sight of christ in the last tryals , because god at that time takes away from the soul the possession and reflected knowledge of all that is good in her , to purifie her from all self-interest . in this state of unvoluntary darkness and trouble , the soul looses no more the sight of christ than of god. but all these losses are but in appearance and transient ; after which , christ is no less restored to the soul than god himself . besides these two cases , the most elevated soul may in the actual contemplation be possest of christ , made present to her by faith ; and in the intervals where pure contemplation ceaseth , she is yet possessed of jesus christ . it will be found by experience , that these souls which are most eminent in contemplation , are those that are most possessed of him : they speak with him every hour , as the bride with her bridegroom : they often see nothing but him in themselves : they bear successively deep impressions of all his mysteries , and of all the states of this mortal life . true it is , that he becomes something so intimate in their heart , that they use themselves to look on him less as a foreign and external object , than as the internal principle of their life . to speak thus , is to repress the most damnable errors : 't is clearly to explain the experiences and expressions of saints , which souls given over to illusion might abuse . xxviii . false . contemplative souls have no more any need to see distinctly the humanity of jesus christ , because they are arrived at the end . the flesh of christ is no more an object worthy of them , and they know him no more in the flesh , even as made present by pure faith : they are no more possessed of him out of actual contemplation , than in pure contemplation it self . god whom they in supream simplicity do possess is enough for them . they ought not to concern themselves either about the divine persons , or the attributes of the divine nature . to speak at this rate , is to take away the corner stone : it is to snatch from the faithful eternal life , which consists wholly in knowing the only true god and jesus christ his son , whom he hath sent . 't is to be that antichrist who rejects the word made flesh : it is to deserve the anathema pronounced by the apostle against those who shall not love the lord jesus . xxix . article . true. it may be said that positive contemplation is infused , because it prevents the souls with a sweetness and peace greater yet than do the other graces which prevent the common sort of just men. it is a grace more freely given than all the others given for merit , because it worketh in souls the most pure and perfect love. but passive contemplation is neither purely infused , since it is free and meritorious , nor meerly free , since the soul co-operates with grace in it : it is not miraculous , since according to the testimony of all the saints it consists only in an amorous knowledge , and that grace without a miracle is sufficient for the most lively faith , and the most purified love. lastly , this contemplation cannot be miraculous , since it is supposed to consist in a state of pure and dark faith , in which the faithful is not led by any other light but that of simple revelation , and of the authority of the church common to all just men. 't is true , that several mystical writers have supposed this contemplation to be miraculous , because in it is contemplated a truth , that hath not been received in by the senses and through the imagination . this true also , that these writers have acknowledged a bottom of the soul which did work in this contemplation , without any distinct operation of the faculties . but these two things had only their origin from scholastick philosophy , whereof these mystical men were preconceited . all this great mystery vanisheth away , assoon as one supposes with s. augustine , that we have without miracle , intellectual ideas which have not passed through the senses , and when it is supposed on the other side , that the bottom of the soul is not really distinguished from her powers . then all passive contemplation is reduced to some thing very simple and which hath nothing miraculous : 't is a chain-work of acts of faith and of love , so simple , so direct , so peaceable , and so uniform , that they don't seem to do more than one only act , or even that they don't seem to do any act at all , but a repose of pure union . this is the reason why s. francis of sales won't have it called union , for fear of expressing a motion or action towards uniting , but a simple and pure unity . hence it comes , that some as s. francis of assisium in his great song , have said , that they were able no longer to perform any acts ; and that others as gregory lopez , have said that they did a continual act during their whole life . both the one and the other by expressions seemingly opposite mean the same thing . they do no more any eager acts and marked by an unquiet motion . they produce acts so peaceable and so uniform , that these acts though very successive and even interrupted , do seem to them one only act without interruption , or a continual rest . hence it is , that this contemplation hath been call'd silent or quiet prayer . hence it is finally , that it hath been called passive : god forbid ! it should ever be called so , to exclude from it the real , positive , and meritorious action of the free-will , or the real and successive acts which ought to be reiterated every moment . it is called passive only to exclude the activity or interested eagerness of souls , when they will yet agitate themselves in order to feel and see their operation , which should be less mark'd were it both more simple and more united . passive contemplation is nothing else but pure contemplation : the active is that which is mixt with forward and discursive acts. so when contemplation hath yet a mixture of interested forwardness , which is called activity , it is yet active ▪ when it hath further remains of this activity , it is entirely passive , that 's to say , peaceable and uninterested in its acts. in fine , the more the soul is passive towards god , the more active is she in that which she ought to do : that is to say , that the more she is supple and pliant to the divine impulse , the more efficatious is her motion , though without self agitation : for it is always equally true , that the more the soul receiveth from god the more ought she to restore to him of what she hath from him . this ebbing and flowing makes up all the order of grace and all the fidelity of the creature . to speak so , is to prevent all illusion ; 't is to explain the bottom of passive contemplation , which cannot be denied without a notorious rashness , and cannot be carried further without extremity of danger : 't is to disintricate whatever the saints have said in terms , which by the subtilty of some divines have been somewhat darkned . xxix . false . passive contemplation is purely passive , so that the free-will co-operates no more therein , with grace by any real and transient act. it is purely infused and entirely a free gift , and without merit on the part of the soul. it is miraculous , and draws while it lasts a soul from the state of pure and dark faith. it is a possession and a supernatural rapture which prevents the soul. it is an extraordinary inspiration that puts the soul out of the common rules . it is an absolute binding or evacuation of the powers , so that both the understanding and the will are then in an absolute impotency to any thing , which without doubt is a miraculous and extatick suspension . to speak at this rate , is to overturn the system of pure faith , which is that of all good mystical men , and especially of the blessed john of the cross : 't is to confound passive contemplation , which is free and meritorious , with gifts meerly free and extraordinary , and which as we are advised by the saints , ought never voluntarily to possess us . it is to contradict all authors , who place this contemplation in a free , amorous , and meritorious look ; and consequently in the real but simple acts of these two powers : 't is to contradict s. theresa herself , who assures us , that the seventh mansion hath none of the raptures , which do suspend against the order of nature , the operations of the understanding and of the will. 't is to oppose all the eminent spiritual persons , who have said that these suspensions of natural operations are so far from being a perfect state , that on the contrary , they are a sign that nature is not yet enough purified , and that such effects as these do cease , by how much the more the soul is purified and grown more familiar with god , in the state of pure faith. it is to confound the trouble which a pure soul should be at in making unquiet and reflected acts for her self-interest , against the actual attraction of grace , with an absolute impotency of performing acts even by a natural endeavour . a mistake in this matter may be in some an inexaustible source of illusion , and in others an ill grounded occasion of offence . xxx . article , true. the passive state , whereof mystical saints have so often spoken , is passive only so far as contemplation is passive , that 's to say , that it excludeth not peaceable and disinterested acts , but only the activity , or the acts that are unquiet and froward for our self-interest . a passive state is that wherein a soul loving no more with a mixt love , makes all her acts with a full and efficacious , but peaceable and uninterested will. sometimes she makes simple and indistinct acts , which are call'd quietude and contemplation , and some other times she makes distinct acts of virtues agreeable to her state . but she makes the one and the other no way equally passive , that 's to say , peaceable and uninterested . this state is habitual , but not wholly invariable . for besides that the soul may fall absolutely from it , moreover , she committeth venial faults in it . this passive state supposes no extraordinary inspiration : it includes nothing but a peace and infinite pliantness of the soul to all the impressions of grace . a dry and very light feather , ( as cassian saith ; ) is carried away without resistance , by the least breath of wind , and this breathing carrieth it all sorts of ways with celerity ; whereas , if it was wet and heavy , it would be by its weight less apt to be moved and carried about . the soul in interested love which is the less perfect , hath yet a remnant of interested fear which makes her less light , less pliant and moveable , when the breath of the interiour spirit carries her : a troubled water can't be clear , nor receive the image of the nearest objects ; but that which is untroubled , becomes as a real looking-glass ; it receives without alteration , all the images of diverse objects , and yet retains none . a pure and peaceable soul , is the same ; god imprints in her his image , and that of all the objects he is minded to imprint in her . all is imprinted , and all blotted out : this soul hath not any proper form , but hath equally all those which grace gives to her ; nothing remains in her , but all vanisheth away , as in water , as soon as god will make new impressions : nothing but pure love gives this peace and perfect docility . this passive state is not a continual actual contemplation : contemplation , which lasts only for some limited time , makes only part of this habitual state. uninterested love , ought not to be less uninterested , nor consequently less peaceable , in the acts that are distincts from vertues , than in the indistinct acts of pure contemplation . to speak so , is to take away all equivocation , and to admit a state which is nothing else but the exercise of pure love , so authorised by all tradition . xxx . false . a passive state consisteth in passive contemplation , which is perpetual , and this passive contemplation , is a kind of a continual extasies , or miraculous binding of the powers , which puts them under a real impotency of free operation . to speak at this rate , is to confound the passive state , with passive contemplation : it is to suppose a state of miraculous and perpetual extasies , excluding all ways of faith , all freedom , all merit , and demerit ; nay , incompatible with the pilgrimage of this life : it is to be ignorant of the experiences of the saints , and to pervert all their ideas . xxxi . article . true. there is in the passive state , a simplicity and childhood noted by the saints ; but the children of god , who are simple in things that are good , are always prudent against any thing that is evil : they are sincere , ingenuous , peaceable , and without designs : they don't reject wisdom , but only the propriety of wisdom : they disappropriate their wisdom from themselves , as they do all their other vertues : they make a faithful use every moment , of all the natural light of reason , and of all the supernatural light of actual grace , to guide themselves according to the written law , and a true decorum . a soul in this state , is wise , neither by a forward seeking after wisdom , nor by an interested reflection upon herself , in order to assure herself that she is wise , and to enjoy her wisdom as her own : but without minding to be wise in herself , she is so in god , by admitting wilfully none of the froward and irregular passions , either of humour , or of self-love ; and by making use , without property , as well of the natural , as of the supernatural light of the present moment . this present moment hath a kind of a moral extension , wherein ought to be included all those things which have a natural and near relation to the thing , which is actually in hand . thus sufficient to the day , is the evil thereof , and the soul leaves to morrow , to take care of itself , because that to morrow , which is not yet hers , shall bring with it , if it comes , its grace and light , which is the daily bread. such souls as these do deserve and draw on themselves a special care of providence , under whose care they live , without a far extended and unquiet forecast , as little children in the bosome of their mother . they do not possess themselves as those who are wise in themselves , against the prohibition of the apostle : but they let themselves to be possessed , instructed , and moved , upon every occasion , by the actual grace of god. these souls do not think themselves extraordinarily inspired ; they think on the contrary , that they may deceive themselves by mistakes , which to avoid , they judge almost of nothing ; they willingly receive correction , and have neither sence nor will : these are the children whom christ will have let to come near him : they have with the simplicity of the dove , all the prudence of the serpent ; but a borrowed prudence , which they do no more own , than i do appropriate the beams of the sun to my self , when i walk in its light : these are the poor in spirit , whom christ jesus hath declared blessed , and who are as much taken off from their perfections , as all christians ought to be from their temporal possessions . these are the little ones to whom god is well pleased , to reveal his mysteries , while he hides them from the wise and prudent . to speak so , is to speak in conformity to the spirit of the gospel , and of all tradition . xxxi . false . reason is a false ; we ought to act , and never to consult it ; we ought to trample under foot all decency , follow without hesitation all first motions , and suppose them divine : we ought to cut off , not only unquiet reflections , but also generally all reflections ; not only forward and remote forecasts , but also all foresights . it is not enough , not to be wise in one self , one ought to abandon one self so far , as never to watch over one self with a simple and peaceable vigilancy , and not to let fall the eager motions of nature , to receive only those of grace . to speak at this rate , is to believe that reason , which is the first of god's gifts , in the order of nature , is an evil , and consequently to renew the foolish impious error of the manicheans ; it is to be willing to change perfection into a continual fanaticism , and to tempt god every minute of one's life . xxxii . article . true. there is in the passive state , a liberty of the children of god , which hath no relation to the unbridled license of the children of this world : these simple souls are no more tormented , by the scruples of those who fear and hope for their own interest . pure love gives them a respectful familiarity with god , as that of a bride with the bridegroom ; they have a peace and joy full of innocency ; they take with simplicity , and without hesitation , the needful refreshments of mind and body , as they would perswade their neighbours to the same ; they speak of themselves without any positive judgment , but out of meer obedience , and real necessity , as things appear to them at that moment ; they speak then of them , either as good or bad as they would speak of another , without any headiness in what they think , or any love for the good opinion which their most simple and modest words might create in them of themselves ; and acknowledging always , with an humble joy , that if there is any good in them , it comes from god alone . to speak thus , is to relate the experiences of saints , without offending the rule of evangelical manners . xxxii . false . the liberty of passive souls is grounded upon an innocency of disappropriation , which makes pure in them whatsoever they are prompted to do , tho' never so irregular and inexcusable in others : they have no longer any law , because the law is not established for the righteous , provided he does appropriate nothing to himself , and acts nothing for himself . to speak at this rate , is to forget that it is said , that if the written law is not for the righteous , it is because an inward law of love prevents always the outward precept , and that the great commandment of love containeth all the others : 't is to turn christianity into an abomination , and to make the gentiles to blaspheme the name of god ; 't is to give up souls to a spirit of falshood and of giddiness . xxxiii . article . true. there is in the passive state , a re-union of all the vertues in love , which never excludeth the distinct exercise of each vertue : 't is charity , as saith s. thomas , after s. augustine , which is the form and principle of all vertues : that which distinguisheth or specifieth them , is the particular object which love does embrace . the love which abstains from impure pleasures is chastity , and this very same love , when it bears evils , takes the name of patience : this love without going out of its simplicity , becometh , by turns , all different vertues ; but it admits of none as being a vertue ; that 's to say , either fortitude , greatness , beauty , regularity , or perfection . a disinterested soul , as s. francis of sales , ( . discourse of simplicity ) hath observed it , loves no longer the vertues , either because they are handsome and pure , nor because they are worthy to be beloved , or as beautifying , and perfecting those that do practise them ; or because they are meritorious , and prepare men for an eternal reward ; but only because they are the will of god : a disinterested soul , as this great saint said of mother chantal ( life of mad. of chantal , p. . ) does not wash away her faults , for to be pure ; and does not adorn herself with vertues , for to be beautiful ; but for to please her spouse , to whom if ugliness had been as acceptable , she would have loved it as much as beauty . then it is , that we do practise all distinct vertues , without thinking that they are vertues ; then we think on nothing every moment , but to do the will of god , and jealous love causeth , at the same time , that we desire no more to be vertuous , seeing that we are never more vertuous , than when we are no more pleased to be so . it may be said in this sence , that passive and uninterested love , will no more , even love itself , as being her perfection and happiness , but only as it is that which god does require of us . therefore s. francis of sales saith , that we return into our selves , loving that love instead of the well beloved . ( love of god , l. . c. . ) this saint in another place saith , that we ought not so much as to desire the love of god , as it is our good . lastly , to give to this truth all the strictness that is necessary , this saint saith , that we ought to endeavour to seek in god nothing but the love of his beauty , and not the pleasure which is felt in the beauty of his love. this distinction will appear subtile to those whom unction hath not yet taught ; but it is confirmed by the tradition of all saints from the beginning of christianity , and it ought not to be despised without making light of the saints , who have placed the perfection of a soul in this so nice a jealousie of love. to speak thus , is to repeat what holy mystical men have said , after both s. clement and the ascetes upon the cessation of virtues , and which ought to be explained with infinite precaution . xxxiii . false . in the passive slate , the distinct practice of virtues is out of season , because pure love , which contains them all in its quietude dispenseth absolutely with souls in this exercise . to speak at this rate , is to contradict the gospel : it is to lay a stone of scandal in the way of the children of the church : it is to give them the name of the living while they are dead . xxxiv . article . true. spiritual death , whereof so many mystical saints have spoken after the apostle , ( who saith to the faithful , ye are dead , ) is nothing but the entire purification and disinterest of love ; so that the unquietness and frowardness which do proceed from an interested motive do not weaken the operation of grace , and that grace doth work in a manner entirely free : spiritual resurrection is nothing else but the habitual state of pure love , which we do ordinarily attain to after the tryals designed for its purification . to speak so , is to speak as the greatest saints and most cautious mystical men have done . xxxiv . false . spiritual death , is an entire extinguishing of the old-man , and of the last sparks of concupiscency : then one hath no more need even of the peaceable and disinterested resistency to natural motions , nor of co-operation to any medicinal grace of jesus christ . spiritual resurrection is the entire consummation of the new-man in the age and plenitude of the perfect man as in heaven . to speak at this rate , is to fall into an heresie and impiety , which is to the ruine of all christian manners . xxxv . article true. the state of transformation whereof so many both ancient and modern saints have so often spoken , is nothing but the most passive state , that 's to say , the most free of all activity or interested unquietness . the soul being peaceable and equally pliant to all the subtilest impulses of grace , is like a globe upon a ground-plot , that hath no more any proper and natural situation , but goes equally all sorts of ways , and the most insensible impulses is enough for to move it . in this state a soul hath but one only love , and knows nothing else but to love. love is her life , it is as it were her being and substance , for it is the sole principle of all her affections . as this soul gives to her self not any froward motion , does nothing unseasonably in the hand of god her own disposer ; so she feels no more but one motion , viz. that which is imprinted in her , even so as a man carried by another feels no other impulse but this , if so be that he does not discompose it by a contrary agitation : then the soul saith with s. paul ; i live , but it is not i , but christ jesus , who lives in me . christ does manifest himself in his mortal flesh , as the apostle will have him to manifest himself in us all . then the image of god darkned and almost blotted out in us by sin , is imprinted again and yields a new similitude which is called transformation . then when this soul speaks of herself by a simple conscience , she saith with s. catherine of genoa : i find no more of my self ; there is no other self in me but god. if on the contrary , she seeks herself by reflection , she hateth herself as being something without god ; that 's to say , she condemns the my self , as it is separated from the pure impression of the spirit of grace , as this same saintess did with horror . this state is neither fixed nor invariable . 't is true only , that one ought not to believe that the soul does fall from it , without any infidelity , because the gifts of god are without repentance , and souls faithful to their grace shall suffer no diminution of them . but in short , the least hesitation or the most subtile complaisance may render a soul unworthy of so eminent a grace . to speak so , is to admit of the terms consecrated both by scripture and tradition : 't is to follow divers ancient fathers , who have said , that the soul was transformed and deified . it is to explain the expressions of ▪ the most authorized saints . it is to keep up the doctrine of faith in its integrity . xxxv . false . transformation , is a deification of the soul , real , and by nature , or an hypostatick union , or a conformity unto god , which is unalterable , and dispenses with the soul from watching over herself , under pretence that there is no more in her of any other self but god. to speak at this rate , is to utter horrid blasphemies ; 't is to be willing to transform satan into an angel of light . xxxvi . article . true. transformed souls have ordinarily no need of certain orderly dispositions either for times or for places , nor express forms , nor methodically set practices for their interiour exercises . the great habit of their familiar union with god gives them an easiness and simplicity of amorous union , which is incomprehensible to the souls of an inferiour state , and this example would be very pernicious to all the other less advanced soul , which have need yet of regular practices to support themselves . transformed souls ought always , though without any troublesome rule , one while produce with simplicity indistinct acts of quietude or pure contemplation , and another while distinct , but peaceable and disinterested acts of all virtues suitable to their state . to speak so , is correctly to explain the expressions of good mystical men. xxxvi . false . transformed souls have no more need to exercise virtues in the abstracted cases , either of precept or of counsel , except at those times they may be in an absolute emptiness and internal unaction . they need only follow their palate , their inclinations , and first natural motions . concupiscency is extinguished in them , or in a suspension so insensible , that we ought not to think any more that it may ever be awakened on a sudden . to speak at this rate , is to lead souls into temptation ; 't is to fill them with a fatal pride ; 't is to teach the doctrine of devils ; 't is to forget that concupiscence is always either acting , or relented , or suspended , but ready to awake on a sudden in our body , which is that of sin. xxxvii . article . true. the most transformed souls have still their free will , whereby they are in a capacity of committing sin , as well as the first angel , or the first man. moreover , they have the bottom of their concupiscence , tho' the sensible effects thereof may remain relented , or suspended , by medicinal grace . these souls may sin mortally , and go astray in a terrible manner : they commit even venial sins , for which they say unanimously with the whole church : forgive us our trespasses , &c. the least hesitation in faith , or the least interested return upon themselves , might drain up their grace : they ought , in answer to the jealousie of pure love , to shun the smallest faults , as all just men usually do avoid the greatest sins : their vigilancy , tho' simple and peaceable , ought to be by so much the more piercing , as pure love , in its jealousie , is more clear-sighted , than interested love , with all its commotions and troubles : these souls ought never either to judge , or to excuse themselves , unless it be out of obedience , and to remove some scandal , nor justifie themselves by a deliberated and reflected testimony , tho' the intimate bottom of their conscience , reproaches them with nothing : they ought to be contented to be judged by their superiours , and obey blindly in every point . to speak so , is to speak according to the true principles of all mystical saints , and without offence to tradition . xxxvii . false . transformed souls are not any more free for to sin ; they have no more any concupiscence , all that in them is , is motion of grace , and extraordinary inspiration : they can no more pray with the church , saying every day : forgive us our offences , &c. to speak at this rate , is to fall into the error of the false gnosticks , renewed by the beggards , condemned at the council of vienna , and by the illuminated of andalousia , condemned in the last age. xxxviii . article , true. transformed souls may profitably , and ought even in the present discipline , to confess the venial faults they are aware of in themselves : they ought in confession to detest their faults , condemn themselves , and desire the remission of their sins , not for their own cleansing , and deliverance , but as a thing which god does will , and which he will have us to will for his glory : tho' a disinterested soul does not wash her self from her faults , now for to be pure , as we have seen it in s. francis of sales ; but that she would love impurity , as much as beauty , if it were as acceptable to her spouse ; she knows nevertheless , that purity and beauty are the delight of her spouse ; therefore she only loves for his good pleasure , purity and beauty , and rejects with horror the ugliness he rejects . when a soul is truly , and actually in pure love , there is no fear but in the actual confession of her sin , she is in the actual condemnation of what she hath committed against the well-beloved , and consequently in the most formal , most pure , and most efficacious contrition , tho' she produces not always sensible acts of it , in an express'd and reflected form. if venial faults are blotted out in an instant , by the simple reciting of the lord's prayer , as s. austine assureth us in general of just men , tho' imperfect : so much the more are they blotted out likewise , in the transformed souls by the exercise of the most pure love : 't is true , that one is not oblig'd to make equally always frequent confessions , when the enlightned director hath reason to fear , least they should cast one into despair , or be turned into a meer habit , or should become an unlading of the heart , and an ease for self-love , more afflicted for not seeing himself entirely perfect , than faithful , in being willing to do violence to himself for his amendment ; or because these frequent confessions disturb too much some souls , and employ them too much about their state , in some transient pains ; or because they don't see in themselves any voluntary fault committed since their last confession , which may appear to the confessor a sufficient matter of sacramental absolution , after they have cast themselves at his feet , for to lay their submission in the power and judgment of the church . to speak so , is to speak a language conform to the experiences of saints , and to the needs of several souls , without offending the principles of tradition . xxxviii . false . confession is a remedy belonging only to imperfect souls , and which advanced souls ought not to make use of , but for outward appearance , and for fear of offending the publick ; either they never commit any faults which deserve absolution ; or they ought not to be watchful with the peaceable and uninterested vigilancy of pure and jealous love , to perceive whatever in them may grieve the holy spirit ; neither are they any more oblig'd to contrition , which is nothing else but jealous love hating with a perfect hatred , whatsoever is contrary to the good pleasure of the well-beloved ; nor should they think themselves guilty of an infidelity , against the disinterest of love , and perfect abnegation , should they ask both with heart and mouth , the remission of their sins , which god , however , will have them to desire . to speak at this rate , is to take off from these souls the true exercise of that pure love of the supreme good , which ought to be on this occasion the actual condemnation of evil itself ; it is to remove souls , both from the sacraments , and church-discipline , by a rash and scandalous presumption : 't is to inspire them with pharisaical pride ; 't is , at least , to teach them to make their confessions , without vigilancy , attention , and sincerity of heart , when they ask with the words of their mouths , the remission of their faults : 't is to introduce into the church , an hypocrisie , which makes any illusion uncurable . xxxix . article . true. souls in the first sensible attraction which makes them pass to contemplation , have sometimes a prayet which seems to bear no proportion with some gross faults that remain yet in them , and this disproportion makes some directors to judge , that they have not got experience enough , that their prayer is false and full of illusion , as s. theresa saith it hapned to her . the souls exercised by extraordinary trials , shew sometimes there upon transient occasions , an irregular spirit , weakned by the excess of pain , and a patience almost exhausted , as job did appear imperfect and impatient in the eyes of his friends : god leaves often to even transformed souls , notwithstanding the purity of their love , certain imperfections , which proceed more from a natural infirmity , than from the will , and which are according to the thought of pope s. gregory , the contrapoise of their contemplation , as the pricks of the flesh were in the apostle the messenger of satan to hinder him from growing proud of the greatness of his revelations . lastly , these imperfections which are not any violation of the law , are left in a soul , to the end , that one may see in her the tokens of the great work which grace hath of necessity made in her . these infirmities serve to depress her in her own eyes , and to keep the gifts of god under a veil of infirmity , which exerciseth the faith of that soul , and of the just persons that know her . sometimes also they serve to draw on her contempt and crosses , or to make her more docile to her superiors , or to take from her the comfort of being approved and assured in her way as it happened to the blessed theresa , with incredible pains ; finally , to keep the secret of the bride and of the bridegroom , hidden from the wise and prudent of this world. to speak so , is to speak conformable to the experiences of saints without any offence to the evangelical rule , because the directors who have experience , and the spirit of grace are not without ability to judge of the tree by the fruits , which are sincerity , teachableness , and freedom of the soul , upon the chiefest occasions . moreover , there will be still other tokens , which the unction of god's spirit shall give sufficiently to be felt , if the state of each soul be patiently lookt into . xxxix . false . one may reckon a soul as contemplative , and even as transformed , though she is found for some considerable time , negligent of her instruction concerning the principles of religion , careless of her duty , wandring and unmortified , always quick in excusing her own faults , unteachable , haughty , or cunning . to speak after this rate , is to authorize in the most perfect state the most dangerous imperfections : 't is to cover under the cloak of an extraordinary state , defects that are most incompatible with true piety : 't is to approve the grossest illusions : 't is to invert the rules whereby spirits ought to be tried , to know whither they come from god or no : 't is to call evil good , and draw upon ones self the woes of scripture . xl. article . true. a transformed soul is united to god , without the interposition of any medium , three sorts of ways . . when she loves god for himself , without any medium of interested motive . . when she contemplates him without any sensible image , or discursive operation . . when she fulfills his precepts and counsels , without any set order of forms , whereby to give to her self an interested witness . to speak thus , is to express what holy mystical men would say , by excluding from this state the practices of virtue ; and this explication is nothing offensive to universal tradition . xl. false . a transformed soul is united to god without any medium , either by the veil of faith , or the infirmity of the flesh since the fall of adam , nor by the medicinal grace of jesus christ , by whom alone one may in every state go to the father . to speak at this rate , is to renew the heresie of the beggards condemned by the council of vienna . xli . article . true. the spiritual wedding uniteth immediately the bride to the bridegroom , essence to essence , substance to substance , that 's to say , will to will , by that entirely pure love so often mentioned . then god and the soul make no more but one and the same spirit ; as the bride and the bridegroom in marriage are made but one flesh . he who adheres to god , is made one and the same spirit with him , by an intire conformity of the will which is the work of grace . the soul is then fully satiated and in a joy of the holy ghost , which is the bud of coelestial happiness . she is in an entire purity , that 's to say , without any defilement of sin ( except those daily sins which the exercise of love can immediately blot out ) and consequently she may without purgatory , be admitted into heaven , which no unclean thing can enter into ; for concupiscence which remains always in this life , is not incompatible with this entire purity , since it is neither sin nor a spot in the soul : but this soul hath not her original integrity , being not exempt either from daily faults or from concupiscency which are incompatible with their integrity . to speak so , is to speak with the salt of wisdom , wherewith all our words ought to be seasoned . xli . false . the soul in this state hath her original integrity ; she sees god face to face , she does enjoy him as fully as the blessed . to speak at this rate , is , to fall into the heresie of the beggards . xlii . article . true. the union called by mystical men essential and substantial , consisteth in a simple and disinterested love , which fills all the affections of the whole soul , and which is exercised by acts so peaceable and so uniform , that they seem to be but one , though they be several really distinguished acts. several mystical writers have termed these acts essential or substantial , to distinguish them from acts that are froward , unequal , and made as it were by the out-goings of a love which is yet mixt and interested . to speak so , is to explain the true sense of mystical writers . xlii . false . this union becomes really essential , between god and the soul , so that nothing is capable either to break or to alter it any more . this substantial act is permanent and indivisible as the substance of the soul it self . to speak at this rate , is to teach an extravagancy as much contrary to all philosophy , as to faith , and to the true practice of piety . xliii . article . true. god who conceals himself from the wise and great ones , reveals and communicates himself to the little ones , and to the simple . the transformed soul is the spiritual man s. paul speaks of , that 's to say , a man acted and led by the spirit of grace in the way of pure faith. this soul hath often both by grace and by experience for all things of simple practise in the tryals and exercise of pure love , a knowledge , which the learned who have more science and humane wisdom than experience and pure grace , have not . she ought nevertheless to submit with heart as well as mouth , not only to all the decisions of the church , but also to the conduct of her pastors , as having a special grace without exception to lead the sheep of the flock . xliii . false . the transformed soul is the spiritual man of s. paul , so that she may judge of all the truths of religion , and be judged by no body . she is the seed of god that cannot sin. unction teacheth her all ; so that she hath no need of being instructed by any body , nor to submit to superiours . to speak at this rate , is to abuse the passages of scripture and turn them to ones ruine . 't is to be ignorant , that unction which teacheth all , teacheth nothing so much as obedience , and suggesteth all truth of faith and of practice , only by inspiring the ministers of the church with an humble docility . in a word , 't is to establish in the midst of the church a damnable sect of fanaticks and independents . xliv . article . true. the pastors and saints of all ages have used a kind of an oeconomy and secret in not speaking of the rigorous trials , and of the most sublime exercise of pure love , but to those souls to whom god had given already both attraction and light to it . though this doctrine was the pure and simple perfection of the gospel , noted throughout the whole body of tradition , the ancient pastors proposed usually to the generality of just men , no other than the practise of interested love , in proportion to their grace , and thus gave milk to infants , while they distributed bread to strong souls . to speak thus , is to say what s. clement , cassian , and divers other , holy authors , both ancient and modern , do constantly affirm . xliv . false . there has been in all ages , among those that live contemplative lives , a secret tradition , and such as has been unknown , even to the body of the church her self . this tradition , would include secret opinions , beyond the truths of universal tradition ; or these opinions at least would be contrary to those of the common faith , and would exempt souls from exercising all those acts of an explicite faith and dislimited vertue , which are no less essential to the ways of pure love , than to that which is interested . to speak thus , is to annihilate tradition , instead of multiplying it . it is the way to make a sect of secret hypocrites in the bosome of the church , without her being ever able to discover them , or to free her self from them . hereby the impious secret of the gnosticks and manicheans will be revived , and all the traditions of our faith and morals undermined . art . xlv . true. all the internal ways that are most eminent , are so far from being above an habitual state of pure love , that they are but the way to arrive at that bound of all perfection ; all inferiour degrees do not come up to this true estate . the last degree which mystick writers call by the name of transformation , or essential union , without any medium , is no more than a simple reality of this love without a peculiar interest . this when true , is the most safe state , because it is the most voluntary and meritorious of all the states of christian justice ; and because 't is that which referrs all to god , and leaves nothing to the creature . but on the contrary , when 't is false and imaginary , it is the heighth of illusion . the traveller after many fatigues , dangers , and sufferings , arriving at length upon the top of a mountain , from thence discerns at a distance his native city , and the end of his journey , and all his toils , he is presently overjoy'd at it , believes himself to be already at the very gates of that city , and that there is nothing now remaining but a little way , and that very good for him ; but as he moves forwards , the lengths and difficulties which he had not foreseen at first sight , do proportionably increase , he must be obliged to descend by precipices into deep vallies , where he loses the sight of that city , which he thought he could almost touch . he must be forc'd oftentimes to creep up over sharp rocks , and 't is not without great trouble and dangers that he arrives at last at that city , which he thought at first to have been so near him , and so easie to come at . it 's the very same thing with that love which is entirely disinterested ; the first cast of the eye discovers it in a wonderful perspective ; one thinks he has hold of it , he supposes with himself that he is already confirmed therein , or at least that there is between him and it but a short and even space ; but the more he advances towards it , the more tedious and painful he finds the way . there is nothing so dangerous for a man as to flatter himself with this pretty idea or conceit , and to believe that he lives in the practice of the same , when it is not really so . he that makes this love to be speculative , would fret himself to a skeleton , if god should put him to prove how this love doth purifie and realize it self in the soul. in short , he must have a care of believing that he hath the same in reality , when he only has a view of it , and is charmed with it . that soul which dares presume by a decisive reflection that he is arrived to it , shews by his presumption how remote he is from it ; the small number of those that have reached it , do not know whether they are really so ; and as often as they do reflect upon themselves in relation to it , they are ready to believe it is not so with them , when their superiours declare the same unto them : they speak of themselves as of another person , in a dis-interested manner , and without reflection , and act with simplicity , by a pure obedience , according to true necessity , without ever voluntarily judging or reasoning concerning their state . in short , tho' it be true to say , that no man can set exact bounds to the operations of god in the soul , and that there is none but the spirit of god that can sound the depths of this same spirit ; yet it is also true to say , that no internal perfection can allow a christian to dispence with those real acts that are essential to the accomplishment of the whole law ; and that all perfection reduces it self to this habitual state of sole and pure love , which effects in these souls , with a dis-interested peace , all that which a mixt love does in others , with some remains of an interested eagerness . in a word , there is nothing but a peculiar interest that cannot , and which ought not at all to be found in the exercise of dis-interested love ; but all the rest is there still in a more abundant manner than ordinarily in just persons . for us to speak with this precaution , is to confine our selves within the bounds set us by our fathers ; this is a religious observance of tradition , and hereby is a relation given , without any mixture of innovation , of the experiences of the saints , and the language they have used in speaking sometimes of themselves , with simplicity and pure obedience . xlv . false . transformed souls are capable of judging themselves and others , or to be assured of their internal gifts , without any dependance upon the ministers of the church , or else direct themselves without any character , without an extraordinary call , and even with marks of an extraordinary vocation against the express authority of pastors . to talk in this manner , is to teach an innovated doctrine full of prophaneness , and to attack one of the most essential articles of the catholick faith , which is that of an entire subordination of believers to the body of pastors , to whom jesus christ said he that heareth you , heareth me . the conclusion of all these articles . holy indifference is nothing else but disinterested love ; tryals are nothing else but the purification of it ; the abandoning of the same is but its exercise in tryals . the disappropriating of vertue , is nothing , besides the laying aside of all complaisance , all consolation , and all self-interest in the exercise of vertue by pure love. the retrenching of all activity , implies no more than the retrenching of all inquietude and interested eagerness for pure love. contemplation is but the plain exercise of this love reduced to one simple motive . passive contemplation is but pure contemplation without activity or eagerness . a passive state , whether it be in a time bounded with pure and decent contemplation , or in those intervals wherein a man does not at all contemplate , doth exclude neither the real action , nor the successive acts of the will , nor the specifick distinction of vertue , as they relate to their proper subjects , but only simple activity , or interested inquietude ; it 's a peaceable exercise of prayer and vertue by pure love. transformation and the most essential or immediate union , is nothing but the habit of that pure love , which , of it self , makes up all the internal life , and then becomes the only principle and motive of all the deliberate a●● meritorious acts ; but this habitual state is never fixt , unvariable , nor unliable to be lost . the true love of that which is right , saith leo , carries in it self apostolick authorities and canonical sanctions . the lord archbishop of cambray 's letter to the pope . most holy father , i have resolved , with utmost expedition , as well as with all manner of submission and respect to your holiness , to send the book that i wrote some time since concerning the maxims of the saints , in relation to an internal life . it 's a duty which i am obliged to pay , not only to the supream authority , with which you preside over all the churches , but also to those favours you have been pleased to heap upon me . but to the end that nothing may be omitted in a matter of such importance , and concerning which , mens minds are so tossed about and agitated , and for removing any equivocations that might arise from the diversity of languages , i have undertaken to make a latin version of my whole work , to which i apply my self wholly , and will very quickly send this translation to be laid down at your holiness his feet . i would to god , most holy father , i could , my self in person , bring you my book , with a zealous and submissive heart , and then receive your apostolical benediction ; but the affairs of the diocess of cambray , during the misfortune of the war , and the instruction of the young princes , which the king has done me the honour to intrust me with , will not allow me room to hope for this consolation . and now , most holy father , i come to give the reasons that have induced me to write concerning the internal life and contemplation . i have observed , that some persons abusing the maxims of the saints , that have been so often approved of by the holy see , thought by little and little to insinuate pernicious errors thereby , and that others who knew nothing of spiritual things , turned the same into a ridicule . the abominable doctrine of the quietists , under the appearance of perfection , glided secretly into divers parts of france , and even into our low countries . several writings , whereof some were too uncorrect , as others might be justly suspected of errors , stirred up the indifferent curiofity of the faithful against them . some ages ago , diverse mystical writers arraigning the mystery of the faith in a pure conscience , had favoured the same , yet not knowing the error concealed under it ; this they did out of an excess of warm piety , want of precaution in the choice of terms , made use of by them , and a pardonable ignorance of the principles of theology . this is that which has inflamed that ardent zeal of divers illustrious bishops , and this gave them an occasion to compose thirty four articles , which they were pleased to draw up and lodge with me . this also has brought them to censure certain little books , some passages of which being taken in the sense that doth naturally arise from them , have deserved to be condemned . but , most holy father , men have not removed far from one extream , without falling into another ; some persons have taken occasion against our intention , to ridicule , as an extravagant chimera , the pure love of a contemplative life . for my own part , i thought , by taking diligent heed to an exact medium , it was the way to separate truth from error , and that which is ancient and stanch , from what is new and dangerous ; this is that which i have endeavoured to do according to my weak abilities ; but to know whether i have succeeded therein or no , is left , most holy father , to your judgment , and 't is my business respectfully to give ear to st. peter as living and speaking in you , whose faith shall never fail . i have chiefly applyed my self to make this work concise , and therein have followed the advice of very knowing persons , who have desired that a ready and an easy remedy should be found out , not only against the illusion which is contagious , but also against the scoffing of prophane persons . great regard then was to be had for those souls that are full of candour , who being more simple in that which is good , than precaution'd against evil , could not discern that horrible serpent that was hid under the flowers ; regard also must have been had to the contempt of criticks , who would not separate the ascetick or studious traditions and precious maxims of the saints from the vile doctrine of hypocrites . wherefore it has been thought necessary to make a kind of a dictionary of mystical theology , in order to prevent good souls from passing beyond those bounds set unto us by our fathers . i have therefore , in as short a style as possibly i could , comprized the desinitions of those terms which the practice of the saints have authorized . i have also imploy'd the weight and authority of a censure , to endeavour to crush down a heresy so full of impudence ; it appeared to me , most holy father , as some sort of undecency , that a bishop should expose those monstrous errours to the publick , without testifying , at the same time , the indignation and horror which the zeal of god's cause had inspir'd him with against it . nevertheless , i pray god that i may not have lost the sight of my own weaknesses , and spoken any thing presumptuously . the supream authority of the holy see hath abundantly supplyed all my defects ; the soveraign pontiffs , upon a scrupulous examination of all the writings of the saints , which have been canoniz'd , have , upon all occasions , approv'd of the true maxims of the ascetick or studious life , and contemplative love. wherefore having kept close to that immutable rule , i hope i have without any danger of going out of the way , fitted up the articles , which i have asserted as true ones . as to those false ones which i have condemned , i have been led thereunto , as it were , by the hand ; for i have , in every thing , taken the solemn decrees , by which the holy see hath condemned the sixty eight propositions of molino's , for my model therein . and so having such an oracle for my foundation , i have endeavoured to lift up my voice to speak . in the first place i have condemned the permanent act , which has never any occasion to be reitterated , as being a poisoned spring of idleness and inward lethargy . in the next place i have established the indispensible necessity of a distinct exercise of every virtue . thirdly , i have resisted a perpetual and uninterrupted contemplation , which would exclude venial sins ; the distinction of virtue and unvoluntary distractions , as being incompatible with the condition of a traveller . fourthly , i have rejected passive prayer , which would exclude the real cooperation of free-will for the formation of meritorious actions . fifthly , i have allowed of no other rest , neither in prayer , nor in other exercise of the internal life , save that peace of the holy ghost , whereby the most pure souls frame their actions in so uniform a manner , that they appear to persons without knowledge , not as distinct acts , but a simple and permanent unity with god. sixthly , for fear that the doctrine of pure love , so much authorized by so many fathers of the church , and other saints , might serve as an azilum or refuge to the quietists , i have set my self chiefly to shew , that in what degree of perfection soever it may be , and how great the purity of love wherewith one is filled , may arrive to , yet he must always retain in his heart , the hope wherewith we are saved , in pursuance to what the apostle saith concerning faith , hope and charity : now these three things , faith , hope , and charity remain , but charity is the greatest . we must therefore always hope for , desire and pray for our salvation , since 't is god's will it should be so , and that he requires that we should will it for his glory ; thus hope preserves it self in its proper exercise , not only by the means of the infused habit , but also by its own proper acts , which being commanded and enobled by charity , as the schools phrase it , they are most absolutely carried to the sublime end of the same charity , which is nothing else but the pure glory of god. seventhly , this state of pure charity is not to be found but in a very few perfect souls ; and that 't is there only in an habitual manner . when i say habitual , god forbid that an unamissible state , or such as is exempted from any variation should be meant . if this estate be still subject to daily sins , with how much more reason is the same compatible with acts performed from time to time , which cease not to be good and meritorious , tho' they may be a little less pure and disinterested . it 's enough for this state , that the acts of vertue are performed therein very frequently with that perfection that charity diffuses there , and with which the same are animated . all these things are agreeable to our thirty four articles . i shall joyn to the book which i have published , most holy father , a collection in manuscript , of the sentiments of the fathers and saints of the last age , concerning the pure love , of contemplatives ; to the end that that which is but plainly set out in the first book , may be proved in the second , by the testimonies and opinions of the saints of all ages . i entirely submit , most holy father , both the one and the other pieces , to the judgement of the holy roman catholick church , who is the mother church of all , and has taught all the rest . i devote all that is mine , and my self , to your holiness , as a son ought to do , that is full of zeal and respect towards you . but if my book in french hath been already brought unto your holiness , i most humbly intreat you , most holy father , to decide nothing concerning it , 'till such time as you have seen my latin version , that will be dispatched away with all speed . there is nothing now remaining for me , save to wish a long pontificate to the chief of pastors who rules the kingdom of christ with so disinterested an heart , and who says , with so much applause from all the roman catholick nations , to his illustrious family , i know you not . in doing thus daily , i think i seek the glory and consolation of the church , the re-establishment of its discipline , the propagation of the faith , the extirpation of schisms and heresies ; and lastly , an abundant harvest in the field of the soveraign father of the family . i shall for ever , &c. the lord arch-bishop of cambray 's letter of august the d , . sir , be not concerned for me , the business of my book is gone to rome ; if i am under a mistake , the authority of the holy see will undeceive me ; and this is that i wait for with a gentle and lowly mind ; if i have illy exprest my self , they will reform my expressions : if the matter appears to require a more large explication , that i will readily do by way of additions . if my book contains nothing in it , but what is pure doctrine , i shall have the consolation to know exactly what a man ought to believe , and what to reject . i shall not in this case fail to make all those additions , which , without weakning the truth , will be conducive to enlighten and edifie such readers as are most subject to take the allarm . but , sir , in short , if the pope condemns my book , i shall be the first , god willing , that will condemn it , and put out a mandate to forbid the reading of it in the diocess of cambray . i shall only intreat the pope to do me the favour , exactly to note those passages he condemns , and the sense whereon he grounds his condemnation ; to the end that i may subscribe thereunto without restriction , and that i may never run the risque of defending , excusing , or tolerating the sense it s condemned in . being thus disposed , thro' the blessing of god , i am at rest , and have nothing to do but to wait the disposition of my superiour , in whom i acknowledge the authority of jesus christ to be lodged ; disinterested love must not be defended but with a sincere disinterest . we have not to do herein with a point of honour , nor with the opinion of the world , nor yet with that profound humiliation , wherein nature may fear to meet with ill success . i think i act with integrity , i am as much afraid of being presumptuous , and possessed with a base shame , as to be feeble , politick and fearful in the defence of truth . if the pope condemns me , i shall be thereby undeceived , and the vanquished shall reap all the real fruits of the victory . victoria scedet victis , saith st. augustine . but if , on the other side , the pope does not condemn my doctrine , i shall endeavour both by my silence and respect , to pacifie those of my fraternity , whose zeal has animated them against me , by laying a sort of doctrine to my charge , which i abhor , and always did , as much as they do . perhaps they will do me justice , when they see my sincerity . there are but two things that my doctrine was intended to comprehend ; the first whereof is , that charity is a love to god sor his own sake , distinct from that motive of blessedness that we find in him . secondly , that charity in the life of the most perfect souls , is that which precedes all other vertues , which animates them , and commands the acts so as to make them bear to its end ; insomuch that the just thus qualified , do then ordinarily exercise hope , and all other vertues with all the disinterest of charity it self ; because this same state of the soul is not without its exception ; being no other than an habitual one , and not immutable . god knows i have never intended to teach any thing else that exceeded these limitations . and hence it is that i have said , in my speaking concerning pure love , which is charity , so far as it animates and commands all other distinct vertues . whoever allows of nothing beyond that , is within the confines of tradition , whoever passeth those bounds , is already out of the way . i do not think there is any danger that the holy see should condemn a doctrine so well grounded upon the authority of the fathers , of the schools , and of so many great saints that the church of rome has canoniz'd . as for the manner of expressions contained in my book , if they should be any ways prejudicial to truth , for want of being correct , i consign them to the judgement of my superiour : and i should be very sorry to trouble the repose of the church , were there no more in it than the interest of my person , and of my book . these are my thoughts of the matter , sir , i go for cambray , having sacrificed unto god with my whole heart all that i could sacrifice to him thereupon ; permit me to exhort you to be of the same mind ; i have introduced nothing that related to humane affairs and temporals into the doctrine which i was convinced of the truth of ; neither have i forbore to let the pope know any of those reasons that could support this doctrine . this is enough , let god do the rest ; if it be his cause that i have vindicated , let us not be concerned at the intentions of men , or their proceedings ; it is god alone that is to be looked ▪ to in all this ; let us be the children of peace , and peace will rest upon us ; it will be bitter , but the same will be so much the more pure . let us not spoil good intentions by an humour , by any heat , by any humane industry , by any natural impression for the justifying of our selves . let us plainly give an account of our faith ; let us suffer our selves to be corrected if there be need of it , and let us endure correction , when we do not even deserve the same . as for you , sir , you ought to have no other portion therein , than silence , submission , and prayer . pray for me that am under such pressing difficulty , pray for the church that undergoes these scandals ; pray for those who rise up against me ; to the end that they may be endued with the spirit of grace , in order to undeceive me , if i 'am in the wrong , or to do me justice if i am otherwise . lastly , pray for the interest of prayer it self , which is in danger , and stands in need of being justified . perfection is become very suspicious , they are not for removing it so far from lazy christians , and such as are full of self . disinterested love would appear to be the spring of illusions and abominable wickedness ; they have accustomed christians under pretence of safety and precaution to seek after god no other way than by the motive of their blessedness , and advantage to themselves . those souls that have made most proficiency , are forbid to serve god by the pure motive , whereby hitherto it hath been wished that sinners themselves would return from their errors , i mean the goodness of the infinitely amiable god. i know that pure love and abandoning ones self is abused ; i know that hypocrites overthrow the gospel under such good names ; but pure love is no less a perfection of christianity , and 't is the worst of all remedies to go about to abolish those things that are perfect , to prevent being abused therewith . god knows how to make better provision therein than men. let us be humble , let us hold our peace , instead of reasoning concerning prayer , let us be engaged in it ; in so doing , we shall defend our selves , our strength will consist in our silence . i am , &c. paris , aug. d , . the declaration of the most illustrious and most reverend prelates lewis antony de noailles , arch-bishop of paris , james benigne bossuet , bishop of meaux , and paul godet desmarais bishop of chartres , upon the subject matter of a book intituled , an explication of the maxims of the saints , concerning the internal life . as we have been long since called to bear witness , it 's time at last we should make answer . the most illustrious and most reverend arch-bishop of cambray , as well in the very beginning as preface of his book , called an explication of the maxims of the saints , &c. hath made mention of two of our number , whose doctrine and decisions contained in the thirty four articles , he hath only taken upon him more fully to explicate ; and which the third of us by a publick act hath agreed to , and subscribed . the same most illustrious and most reverend arch-bishop , hath in the letter he wrote to our holy father the pope innocent xii . grounded what he says upon the same articles and censures of the bishops against some books that have been written ; and we were the only three who have thought it our duty to censure those books , or rather according to the author's words , certain places in the said book . nevertheless , they are not some places as the same author says , that we have taken upon us to censure , but the greatest part of them ; nay and we would have the whole books condemned , and the spirit that runs quite thro' them . but as the same epistle takes notice , our zeal is not raised against certain mystick persons in former ages , who laboured under a pardonable ignorance of theological dogma's , but our censures and articles are level'd at the quietists of our own time , who are well known amongst us . neither have we recourse to the obvious and natural sense of things , as if there were some more occult meaning couched under them , which perhaps might at the same time be tolerated ; but we have thought it necessary to expose the poison lying hid in those books . we know nothing of any bodies taking occasion from our articles and censures , to deride pure love and contemplation , as the illusions of a troubled brain ; as the said letter intimates . it 's also said in the same letter , that the principal points which have been treated on in the book , having been anew explained , are found to be conformable to the said articles . this conclusion , and the intention we find there is , to have what is contained in the said book , to be thought agreeable to our sentiments , we are necessitated to explain our selves upon this head , tho' it is not without trouble of mind , that we are brought to this extremity , having before used all sorts of means to gain the judgment of our brother herein ; 't is pure necessity that constrains us hereunto , to the end we may prevent the belief of our approving this work ; and above all , out of the fear we are in , lest our holy father the pope , whom we perfectly honour , and to whom , as to our head , we are inviolably united , should be perswaded , that we favour a doctrine which the church condemns . we shall begin , by shewing the reasons that occasion'd the articles , which the book entituled , an exposition of the maxims of the saints , &c. makes mention of . there was a certain woman living amongst us , who having put out a pamphlet called , a short method , &c. and some others also , and spread up and down certain manuscripts of the quietists , seemed to us to be a leader of that sect ; she desired she might be allowed three counsellors , with whose advice she might acquiesce , the most illustrious author of this book was added for a fourth ; the design was to consine her , and those of her party , within some bounds ; to remove all the subterfuges they had , and to shew them from the undoubted articles of our faith , the lord's prayer , the doctrine of the holy scripture , holy tradition , and saints , that their tenets were condemned to all intents and purposes , either from their own nature , or by councils , and the apostolick see ; this was the end of the articles that contained our decisions and censures ; our business now , is to see whether the said book did explain and open the same , or overthrow them . in the first place , theological or divine hope is taken away in that book , as well out of the state of grace , as within it among the perfect . and when it is said , that without the state of grace , before justification , one may love god with the love of hope , in such a manner , that self-love , that is , the love of our own interest and happiness , be the principal motive of the said love of hope , and prevalent above the other motive of love to god's glory ; it from thence follows , that hope which depends upon a created good , and self interest , is no divine or theological virtue , but a vice ; and thence it is , that that axiom of st. augustine is applyed , tho' in a wrong sense : that which proceeds not from a principle of charity , proceeds from concupiscence , and from that love which is the root of all vices , and which the jealous god is so much set against . after justification in a perfect state of pure and dis-interested love , he admits of hope that resides in the mind , but doth not move it ; because that the love which is contained in this hope , is pure , without any mixture of interest , in respect to fear or hope , and being , as it were , perfect charity , it excludes hope as well as fear , so that the soul is not at all excited from any motive , or upon the account of self-interest , and so those incentatives or motives of self-advantage , so often inculcated in the scripture tradition , and the prayers of the church , are utterly excluded from perfect minds . as for the motives of self-interest , the same is explained in all the passages of the book , in such a manner , that the soul is to retain no mercenary desire , and not to love god neither for his desert , perfection , nor the good that is to be found in loving him , nor yet for everlasting rewards , and it would be insinuated , that it is the common sentiments of all the saints , both ancient and modern . from whence this general conclusion is made , that this interested motive is formally excluded from all the virtues of perfect minds ; an opinion which is also attributed to st. francis de sales , without using the place where it is to be met with ; tho' in contrariety to this , there are divers passages in his writings that are quite opposite thereunto . to the same end tends also what is further said , that we will or love god , as he is our good , happiness and reward ; that we love him formally under this precision or restriction , but not because of this restriction , and that the formal object of our hope is our interest , to wit , god our good , but that we have no mercenary motive thereunto ; but this is perfect contrariety , to make that a motive which is no motive , to cut off that hope , which being destitute of power to move the soul , has no more in it than the bare name of hope . by these propositions , and others also , whereby in retaining the name of hope , the thing it self is precluded ; the sense of our first and thirtieth article , concerning the retaining of the exercise of hope in every condition , is eluded . it will signify nothing for a man to say , that there are other propositions opposite hereunto , to be found in some places of the said book . for to be plain in the matter , the said book contains things that evidently contradict one another ; for example , god wills that i should love him as he is my good , happiness , and reward ; very well , but the contrary is repeated again and again , in these words . it 's certain , we do not ( will the love of god ( or our salvation ) as he is the reward of our merits , our salvation , our eternal deliverance , our good , our interest , and the greatest of them . so manifest a contradiction of propositions and terms , is sufficient to prove there is error in that case , and cannot serve for an excuse for the same . moreover the style of this book is so perplext , and the manner of reasoning used in it so subtile , that they are quite lost , there being many places therein where the sense cannot be found out without great trouble and vexation of mind ; and this must be the character of an ill-contriv'd system , and of an author that seeks not so much a good temperament of things , as subterfuges and subtilties . as for what concerns the desire of eternal salvation , the said author thus expresses himself . the desire of eternal salvation is good , but nothing ought to be desired saving the will of god ; a proposition which he attributes to st. francis de sales , tho' it be not to be met with in any of his writings . in the same book it is also said , that there are two different states of the just , one of resignation ; wherein mercenary or self-desires are subjected to the will of god ; another of holy indifference ; wherein the soul has no mercenary desire at all , except it be upon such occasions as when it is wanting to its own grace , and is not fully correspondent thereunto ; to which proposition the forementioned heads are referred , that salvation is not to be desired , as it is our good , our reward , &c. all these propositions , as well as those that exclude the desires of eternal salvation , conceived from motives of hope , as also those others that regard the indifference of salvation , are rejected in the foresaid articles , pursuant to the authority of the holy scriptures , not only as false , but also as erroneous . those same articles particularly condemn that which is affirmed in the said book , that holy indifference admits of general desires , for the accomplishment of all the hidden will of god ; and though the decrees of ones own and others reprobation , were contained in this will , yet his desires are to be so far extended , as to wish the accomplishment of the same . neither is there , as the said book would insinuate , any room left for equivocation , seeing all manner of equivocation is taken away in the said articles concerning the indifference of salvation , by a clear definition of indifference , which may appertain to the events of this life , and sensible comforts , but never to salvation , and the means that are conducive thereunto . the author , in order to make the articles to be equivocal , grounds himself upon this position , that salvation is to be desired and wished for as a thing that god would have ; which is right enough , and taken from the very end of salvation . but in his book he expresses himself in an exclusive manner , saying , that the soul wills not happiness for it self , but because it knows god wills it ; whereby the immediate and specific motives of hope are cut off , and a way opened to the pernicious opinion of indifference ; as if salvation was in it self a thing indifferent , and as if the good that was commanded was not in it self desirable , but only upon the account of its being commanded and enjoined . in the mean time the difference that lies between desirable things , because of the will of god , and those things that are not desirable , but by reason of the will of god , is set forth by the author himself , from the very beginning of his treatise , in a passage he cites out of st. francis de sales . there is a great deal of difference between these words , i love god for the good i expect from him ; and those , i do not love god but upon account of that good . which shews what diversity there is often between things that seem to be exprest in very near the same words . this indifference to salvation , which is asserted throughout the whole book , gives way to these consequences ; that a soul , in the greatest tryals may be invincibly perswaded that it is reprobated by god ; whereby the sacrifice of salvation , which is ordinarily conditional , becomes absolute ; an impossible case appearing , not only as possible , but even as real or actual : and then a director of ones conscience may suffer a soul to take up with a bare acquiesce with its own just condemnation , and reprobation . moreover in such a state , it will be to no purpose , nay intolerable to speak to him of the rule of faith , in relation to the goodness of god that is extensive to all men , or to offer him reasons for his satisfaction . all these things are clearly rejected by the thirty four articles , when an absolute consent is not allowed of in any probations , or tryals : god forbid it should be so ; this is a false pre-supposition , and impossible , that other article being premised , wherein all despair is excluded ; and much less should the director of ones conscience be allowed to suffer souls simply to acquiesce with their own condemnation , and just reprobation . but on the contrary , he is required not to suffer any such thing to be . he is so far from being advised not to preach the goodness of god clearly and distinctly , as the said book asserts , that he ought to be ordered , in conformity to st. francis de sales , to assure those afflicted souls , that they shall never be forsaken of god , and that his goodness is not only general towards all men , but that the effects of the divine mercy is more especially extended unto them . again , you have in the articles all virtues both divine and moral , set forth and distinguished , with their motives ; but in the said books endeavours are used to render the distinction there made , obscure , by these words . pure love doth of it self constitute the internal life , it 's the only principle and sole motive thereof , all other motives are taken away , save only charity . but the reason whereby charity is even made to subsist , seems also to be taken away , when it is said that this love becomes by turns to be every distinct virtue , but it seeks after no virtue , as it is a virtue ; and so neither is faith sought for as faith , nor hope as hope , nor even charity it self , which is the life and form of virtue , as a virtue . and so allowing these propositions to be true , all virtues are debased and thrown out of doors , pure love will have no other effect than to hinder us to be studious of virtue ; and no one shall cultivate the same better , than he that neglects it ; which makes way for this extravagant , and to this day unheard of proposition , that mystick saints exclude the practice and acts of virtue from this state , which are paradoxes that divert the mind from the study of virtue , and impose strangely upon spiritual persons , and render the very name of virtue it self suspicious and odious . now we come to another proposition that is very agreeable to what precedes ; that transformed souls may and ought according to the present discipline , to confess their venial sins , to ask pardon for their faults , and to pray for the remission of their sins , not for their own purification and deliverance , but as 't is a thing agreeable to the will of god , which clearly overthrows the right and intrinsical motive of repentance , and the same is contrary to our fifteenth article . besides we cannot allow that the confession of venial sins is to be referred only to the discipline of the present times . as for concupiscence being perfectly routed out of some souls , though they are but very few , where the sensible effects thereof are suspended , or else where the flesh has been a long time subjected to the spirit ; what the said book says in relation thereunto , is manifestly contradicted by our seventh and eighth articles taken out of the councils , whence the author is brought to such a pass , as to extenuate the usefulness and necessity of mortification , notwithstanding the practice of the apostles and saints to the contrary ; and this tends to favour the doctrine disallowed of in the eighteenth article of our censure . as for what concerns contemplation , we find in the said book , that when 't is pure and direct , it 's not taken up willingly with any sensible imagination , with any distinct and nameable idea ; that is , with any limited and particular idea of the divine nature , but that the same is confined to an idea that is purely intellectual , and abstracted from an infinite being . and thus contemplation cannot have the attributes of god , nor the divine persons in the trinity , nor consequently the humane nature of christ for an object of its own choice ; but only by the representation which god makes of the same unto him , and by the instinct and impression of peculiar grace , because the mind does not voluntarily adhere to these objects ; as if neither the goodness of the thing it self , nor the exhortations of the holy scripture , nor the choice of ones own will , in conjunction with common grace , were not sufficient to make a man seek after them . these principles tend to this conclusion , that contemplative souls are in both conditions deprived of the distinct view of christ , and of his presence by faith ; that is , both in the very beginning of their contemplations , and in their tryals ; and these conditions may last a long time . neither is the party afraid to reject the distinct view of christ to the very intervals of contemplation ; as if to contemplate christ , was to descend from the height and purity of contemplation , as the beguardians were wont to say . by which proceedings and subtilties , false contemplators are furnish'd with excuses , who take no delight in our saviour christ jesus , and are not freely carried into a contemplation of him , and who remove the divine attributes and sacred persons in the trinity far from it , and separate distinct acts of faith therefrom , thereby eluding the , , , . and articles . we read in the said treatise , that 't is never lawful to prevent the work of grace , and that a man is to expect nothing from himself by the way of his own industry and endeavours . by which proposition , and all the rest that is contained in the eleventh article of the book , it appears upon exact examination , that that act of the free will , which is properly called excitation , is destroyed ; those words of the prophet david , i will prevent his face , and that other , my prayer shall prevent thee , are thrown out of doors , as is also that maxim of st. augustin , whereon the whole dispensation of divine grace relies . he cannot be helpt on , unless he endeavour to do something of his own accord : that famous distinction of spiritual men is at the same time destroyed , who by common consent have distinguished between those acts that are the product of ones own industry and endeavours , and those acts that are infused motitions which are wrought by god's act or impulse , without any mixture of a mans effort therewith . these and the like propositions , overthrow , or at least obscure the . . and articles . we do in the same articles reject that continued act which the quietists have introduced into the state of perfection , as being absurd in it self , and foreign to the scriptures and fathers ; and the author rejects the same also both in his treatise and in his letter . nevertheless he falls into the same absurdity , by allowing of such still peaceable acts , that they have nothing whereby the soul may be able to make a true distinction of them , they being such as are disturbed with no manner of joltings , so uniform and so even , that they seem as much to be no acts at all , as one continued act during the whole course of ones life . lastly , we have more particularly taken care in our articles , lest christian perfection , holiness or purity , or the internal life should be placed in passive prayer ▪ or in other quiet and extraordinary ones of that kind , wherein all contemplative and formal persons are with us ; but on the contrary , the said book doth assert , that the same prayer and contemplation do consist in pure love , which doth not only justify and purify of it self , but consummate , accomplish and make perfect , and is consequently the last degree of christian perfection . wherein the author doth extreamly err , and not only differs from spiritual men , but even from himself . he differs from spiritual persons or mysticks , who in persuance to the authority of st. theresia , the expositions of john de jesus , and the sentiments of james alvarez de paz , who was a follower of them , and that of st. francis de sales and several others , have taught , that either a person may arrive at a state of perfection without quiet prayer , or that this prayer is in the number of such blessings , as seem very much to appertain to those graces that are purely free ; that it is neither of a perfecting nature , and justifies no man , yea , and that the same may consist with mortal sin . he differs from himself , in that he asserts every where , that christian perfection consists in this sort of prayer , which is nothing else but a love that is very pure , and teaches , at the same time , the greatest part of holy souls , and those who by a peculiar title are called saints , could never attain to this sort of prayer , nor consequently to perfection , because they had not the inward light , nor the advantages of attractive grace . from hence he conludes that the doctrine of pure love , wherein all evangelick perfection doth consist , and to which all tradition beareth a testimony , is yet a mystery , which is concealed not only from christians in general , but even from the greatest part of saints , and that 't is the business of a director of mens consciences , to leave the same unto god , and to wait for his opening the heart by his internal unction ; as if the word of the gospel would be of no use to those who ought to be endued with pure love , as if unction should exclude and shut out the good word of salvation . from whence it follows , that that command of christ , be ye perfect , doth not appertain to the saints , nor that neither , thou shalt love , &c. which derogate from the perfection of christian calling . there is also as much contradiction between these propositions , that the gift of pure love and contemplation depends upon grace or divine inspiration , which is common to all that are justifyed , and that yet there are many saints to whom the same is not communicated , and which would be but a trouble and offence to them , were the same proposed to them . these things therefore , and those other before mention'd , which run through the whole book , are contrary to our censures and the thirty four articles so often mentioned ; neither are those that follow less opposite to the same doctrine , or any more consonant to truth . in the first place , altho' the said book doth in the beginning , and in divers other places onwards , make an enumeration of false spirituallizers , ( if i may so call them ) whereof he makes the gnosticks of old , the beguardians in the middle age , and the late illuminates of spain , to be of the number ; yet he makes no manner of mention of molinos and his followers , nor more particularly of that woman upon whose account the articles were framed ; whereas in the mean time it must be said , that they should have been chiefly spoken of , seeing the whole church is filled with the noise their writings have made , and the censures past upon them by the pope's authority . to which these positions must in like manner be added , that the love of pure concupiscence , how impious and sacrilegious soever it be , doth yet prepare sinners for to be justifyed and converted , tho' this preparation proceeds from no other motions than such as are excited by the spirit , or at least , the impulse thereof . that justifying love , whereby a person seeks not its own happiness , but as a means that doth refer unto , and subordinates it self to the last end , which is god's glory , is in this book called mercenary , which is contrary to the judgment of the schools , and that axiom of st. augustin , so well known among divines , that we are to deliver our selves according to a known rule . that an impossible case , to wit , that a just soul who loves god even to the end , should yet be condemned to eternal punishments , is rendred possible ; and that st francis de sales seems to have found himself to be in the same state , tho neither he himself , nor any of those that have writ his life , say any thing of it , and that no just soul can be brought to believe it . that direct acts , and such as escape the reflections of the soul , are the very same operation of the soul , which , by st. francis de sales , are called the top of the soul ; tho' he says nothing of it in all his writings . that in these acts there is a strange and unheard of division of the soul in it self to be found ; since perfect hope subsists in the upper part , as the lower is abandon'd to despair ; and which is worse , the former is in direct acts , and the other in reflex ones , which are in themselves the most deliberate and efficacious , especially if allowed by the director of the conscience , insomuch , that hope being expelled by reflex acts , subsists in those that are direct . that in this division of the soul labouring under an unvoluntary impression of despair , and making an absolute sacrifice of its own interest for that of eternity ; it doth die on the cross with christ , saying , my god , my god , why hast thou forsaken me , as if despairing souls could expire with christ , and yet bewail their state , in being forsaken by him . that in these last tryals or experiments , he makes a separation between the soul and it self , according to the example of christ , who is our pattern , wherein the inferior part had no communication with the superior , neither in its unvoluntary troubles , nor faintings ; that in this separation , the motions of our inferior part are blind , and full of unvoluntary trouble . as if there had been such perturbations in christ , as there are in us ; which is an abominable opinion , and which the fam'd sophronius hath condemned as such , with the approbation of the sixth council . as for the tradition of all ages , which is continually alledged in the said book ; we may learn what that was from st. francis de sales alone , whom the author so much insists upon , and tho he be the only authority almost , cited by him in his works , yet he quotes him several times to ill purpose , and that in relation to very important points , whereon the whole foundation of his book depends , which having been shewed in some measure , in what has been said before , we shall now , for brevity sake , pass over , and defer the same , with divers other things , to another opportunity , as we shall also consider the examination of vocal prayer , the nature of contemplation , human acts , and tryals ; the three marks whereby vocation is known from meditation to contemplation . and lastly , several texts of scripture , which instead of being expounded , according to the natural meaning of them , have been made to bear a new and unheard of interpretation . moreover , we cannot but wonder , seeing this book treats of the love of such as are perfect , that yet it takes no manner of notice of a love of gratitude towards god and christ our saviour , as if these things were no ways proper to stir up , and inflame true charity ; or that the same derogated from pure love , or that such as are perfect , ought to neglect them . neither are we less amazed , that in citing the decree of the council of trent , that defines hope to be in it self good , and agreeable to the state of saints ; that this which is contained in the same decree , is omitted , viz. that the most holy and most perfect , such as david and moses were , were stirred up by this motive , as is especially set forth in the same council , which says , that eternal life is to be proposed as a reward to all those that continued in the performance of good works to the end , and put their hope in god ; and so by consequence to all the saints , and such as are most perfect ; by which motive they are not at all made mercenary , but children , that by the way of charity , are aiming at their father's inheritance . hereunto it must be added , that the opinions dispersed up and down in this work , tend ( tho' against the author's intention ) to promote that notion , that vice , by the help of direct acts , may subsist with the virtue that is opposite to it ; so as that while the soul , thro' an inconsiderate zeal for the justice of god , doth acquiesce with the whole secret will of god ; it doth imprudently consent to its own entire and absolute reprobation , and so we shall be brought , contrary to the apostles prohibition , to be taken with subtilties and vain bablings . lastly , the groans of the church , which is but as a sojourner here below , and longs to return to her own countrey , are stifled ; st. paul and the other saints , who in their martyrdom , have been helpt up with the hopes they had of happiness , and counted the same to be gain , are hereby turned off as mercenary souls ; but we having the form of sound words , and being desirous to follow the footsteps of the saints , do not measure impossible and absurd things with christian piety and perfection ; neither do we believe that some extraordinary and unusual affections , which a few saints have been a little subject to and that by the by , ought therefore to be presently turned into rules , and esteemed as a particular state of life ; we do not call those wills or consents , which are conversant about impossibilities , true wills and real consents , but veleities , as the schools also term them . these things therefore we have received from our ancestors ; these are our thoughts , and our will is that all the world may know them . given at paris in the archiepiscopal palace , in the year of our lord , one thousand six hundred ninety seven , on the sixth day of august . lovis ant. archbishop of paris . j. benigne , bishop of meaux . paul , bishop of chartres . declaratio illustriss . & reverendiss . ecclesiae principum ludovici antonii de noailles archiep. parisiensis , jacobi benigni bossuet episcopi meldensis , & pauli de godet des marais episcopi carnotensis . circa librum cui titulus est : explication des maximes des saints sur la vie interieure , &c. jamdudum in testimonium vocatos respondere tandem nos oportet . illustrissimus & reverendissimus d. d. archiepiscopus dux cameracensis , ab ipso libri initio cui titulus , explication des maximes des saints , &c. & in ipsa praefatione seu commonitione praeviâ , duos commemoravit ex nobis , quorum doctrinam ac decreta articulis comprehensa tantum copiosius exponenda susceperit . tertius verò etiam constitutione publicâ eandem cum illis sententiam promulgavit . idem illustrissimus ac reverendissimus archiepiscopus datis ad s s. d. n. d. innocentium papam xii . literis , iisdem articulis atque episcoporum adversùs quosdam libellos censuris nititur : tres autem tantum sumus qui eosdem libellos , eorumve loca quaedam censurâ notandos duxerimus . neque tamen loca quaedam , ut idem auctor asserit : sed pleraque omnia , ac totos libellos , ipsumque adeo eorumdem librorum spiritum elisum voluimus . neque ut in eadem epistolâ scribitur , adversùs mysticos aliquot ante actis saeculis , theologicorum dogmatum veniali inscitiâ laborantes noster zelus excanduit , sed adversùs notissimos nostrae aetatis quietistas gravissimè lapsos censurae nostrae articulique directi sunt . neque confugimus ad obvium naturalemque sensum , tanquam occultior sensus subesset , qui tolerari forsitan posset ; sed venenum libellorum in aperto esse duximus . latet etiam nos , ex articulis censurisve nostris aliquos arripuisse occasionem , amorem purum , & contemplationem quasi delirae mentis ineptias deridendi : ut est in epistolâ proditum . in eadem epistolâ rursùs libri summâ expositâ , omnia iisdem articulis consona perhibentur . quae cum ita fint , cumque praedictus liber nostrâ se sententiâ tueatur , quid de eo sentiamus promere cogimur : non tamen ad haec extrema dolentes anteà devenimus , quam omnia conati & experti , ut fraternum animum flecteremus : omnino necessitati cedimus , ne quisquam in eundem librum consentire nos putet , ac , quod gravissimum foret , ne s s. d. n. papa , quem impensissimè & devotissimè colimus , cuique ut capiti fide indivulsâ adhaeremus , doctrinae quam romana improbet ecclesia , ullo modo favere nos arbitretur . ac primum quidem eorundem articulorum quos praedictus liber commemorat , ea suit ratio . cum apud nos extaret mulier , quae edito libello , cui titulus , moyen court , &c. & aliis ejusmodi , sparsisque mss. quietistarum factionis dux esse videretur : ea consultores tres dari sibi postulavit , quorum judicio staret . his illustrissimus auctor quartus accessit . itaque animus fuit eam & ejus asseclas quibusdam finibus coercere , occupare suffugia atque ex certissimis fidei symbolis , ipsaque oratione dominicâ , ac scripturarum . & sanctae traditionis , virorumque spiritualium dogmatibus , propositiones à conciliis ac sede apostolicâ , vel in se , vel in ipso fonte damnatas indicare . hic ergo nostrorum articulorum ac censurarum scopus , haec ratio est . an autem hos articulos , atque censuras praedictus liber extendat & explicet tantum , an verò intervertat , sequentia demonstrabunt . imprimis spes theologica in eo libro tollitur , cum extrâ statum gratiae , tum inter perfectos in ipso gratiae statu . extra statum quidem gratiae , cum dicitur ante justificationem amore spei ita amari deum , ut in eo amore amor fui , nempè proprii commodi seu propriae felicitatis , tamquam motivum precipuum dominetur , ipsique motivo divinae gloriae praevaleat ; undè efficitur , ut spes , motivo quippè creato seu commodo proprio nixa , non sit virtus theologica , sed vitium : quo etiàm sit , ut ei , licet perperàm , applicetur illud axioma sancti augustini : quod non provenit ex principio caritatis , provenit ex cupiditate , atque ab amore illo qui fons sit ac radix omnium vitiorum , eorum scilicet quae in nobis dei zelantis aemulatio impugnet . post justificationem verò in statu perfecto sive amoris puri inducitur easpes quae sit quidem in animo , animum tamen non moveat : in quâ quippè amor sit purus , nullo motivo utili timoris aut spei mixtus ( tamquam perfecta caritas spem perinde ac timorem foras mittat : ) ita ut anima proprii commodi ratione aut motivo non excitetur : incentivaque proprii commodi scripturis , traditionibus & ecclesiae precibus toties inculcata perfectis mentibus subtrahantur . quae sit autem ratio proprii commodi in toto libro passim , ita explicatur , ut anima nullo jam desiderio mercenario teneatur ; neque meriti , neque perfectionis , neque felicitatis aut mercedis etiam aeternae , eóque redeat omnis sanctorum tum antiquorum tum recentiorum sententia . hinc universim dictum , omne motivum mercenarium , ab omnibus virtutibus perfectarum animarum excludi : quod etiam sancto francisco salesio , nullo allato loco , imò contra illius multa loca imputatur . quo etiam spectat illud : velle nos deum , quatenus est nostrum bonum , nostra felicitas , nostra merces , & quidem formaliter sub hac praecisa ratione ; sed non propter hanc praecisam rationem : objectumque formale spei , esse commodum , nempè deum nobis bonum , nec tamen ullum esse motivum mercenarium : quod quidem est pugnantia dicere : motivum non motivum inducere : spem ipsam elidere , quae movendi animi virtute destituta , solo spei nomine gaudeat . his ergo aliisque , dum spei retento nomine , res ipsa tollitur , primi , & trigessimi primi articuli exnostris traginta quatuor , de spei exercitio omni in statu retinendo , sensus ad sidem pertinens eluditur . neque obstat , quod his contraria aliis praedicti libri locis posita videantur ; reverà enim hic liber certis clarisque ac ipsissimis verbis dissona affeverat : quale istud est : vult deus ut velim deum quatenus meum bonum est , mea felicitas , mea merces : rectè ; at contrarium semèl iterumque scribitur his scilicet verbis : verum quidem est , nos non velle deum , ut est nostra merces , nostrum bonum , nostrum commodum , nostra salus , nostra aeterna redemtio ac liberatio , & commodorum maximum : quae sententiarum ac verborum tam aperta contradictio , non erroris excusatio sed probatio est . quin , universim libri stylus ita tortuosus est ac lubricus , ut plerisque in locis non nisi summo labore certus sensus exsculpi , & eliquari possit : quod quidem doctrinae malè sibi cohaerentis , neque tàm temperamenta quàm effugia quaerentis indicium est . de desiderio salutis in libro haec habentur : vitae aeternae desiderium bonum est ; sed nihil desiderandum nisi dei voluntas : quae sancto franc. salesio imputata , non legimus tamen in hujus sancti libris . item in eodem libro habetur : duo sunt justorum status , alter resignationis , in quo desideria mercenaria ( hoc est salutis aeternae ) dei voluntati submittuntur : alter sanctae indifferentiae , in quo nullum est penitus mercenarium desiderium : exceptis iis casibus in quibus anima suae gratiae deest , nec ei toti planè respondet . quo etiam referuntur suprà memorata , non optari salutem , quatenus est nostra merces , nostrum bonum , &c. haec autem omnia de elusis salutis aeternae desideriis , etiam motivo spei conceptis , ac de salutis indifferentiâ , in praedictis articulis , juxtà scripturarum auctoritatem , non modo ut falsa , verum etiam ut erronea respuuntur . quibus vel maximè damnatur illud , quod est in libro positum : sancta indifferentia admittit generalia desideria omnium latentium voluntatem dei : quibus voluntatibus etiam reprobationis , & aliorum & suae , decreta continentur : & desiderium ad ea usque protenditur . neque quod idem liber infinuat , ullus patet aequivocationi locus , cum in dictis articulis de salutis indifferentiâ omnis equivocatio sublata sit , clarâ definitione indifferentiae , quae ad eventus hujus vitae , solatiaque sensibilia , nusquam autem ad salutem eoque conducentia pertinere possit . ad haec quidem stabilienda , liber huic articulo videtur initi : optandam & postulandam salutem ut rem quam deus velit : quod est rectissimum , & ex ipso salutis fine repetitum . at in libro exclusivè scribitur ; non illam optari , nisi quia deus velit : quo & proxima ac specifica spei motiva detrahuntur , & aperitur via ad pessimam indifferentiae sententiam , quasi salus res sit ex se se indifferens , nec jussa tamquam per se expetenda & bona , sed expetenda tantùm quatenus jussa . quàm autem inter se differant res expetenda propter dei voluntatem , & res non expetenda nisi propter dei voluntatem , demonstrat ipse auctor jam indè ab initio , ex sancto francisco salesio haec referens : magno discrimine secernuntur ista : deum amo propter bonum , quod ab eo expecto : et , deum non amo nisi propter istud bonum . unde liquet , quam in diversa abeant , quae levi tantùm inflexione verborum distare videantur . existâ salutis quae toto libro passim asseritur indifferentiâ haec prodeunt : in extremis probationibus invincibiliter animae esse persuasum se justè à deo esse reprobatam : quo statu sacrificium salutis , quod ordinariè conditionatum est , fit tandem absolutum , casu impossibili non tantum possibili , sed etiam reali seu actuali viso : et permettente directore , suae justae condemnationi ac reprobationi anima simpliciter acquiescit . quin etiam in eodem statu inutile & importunum judicatur , dogma fidei de bonitate divinâ in omnes effusâ huic animae praedicare , aut rationem ullam in remedium adhibere : quo nihil est desperatius . at in praedictis articulis haec omnia disertè repudiantur , cum in nullis probationibus absolutus consensus admittatur : absit : sed tantùm ex impossibli & praesuppositione falsâ : praemisso alio articulo , in quo desperatio omnis excluditur : ac nedum director sinore permittatur ut animae suae condemnationi acjustae reprobationi simpliciter acquiescant : contra prohibetur ne omnino eas acquiescere sinat : quin etiam disertè & clarè non à praedicando divinae bonitatis dogmate abstineri suadetur ; ut est in libro positum imò verò director jubetur , francisco salesio auctore , afflictam animam certiorem facere , numquam eam esse à deo deserendam ; quo non modò dei erga omnes homines bonitas generatim , sed etiam specialis erga hanc animam divinae misericordiae affectus commendatur . ad haec in articulis virtutes omnes tùm theologicae , tum morales cum suis motivis singulae exhibentur ac secernuntur ; at earum distinctionem liber obscurat his verbis : purus amor per se totam vitam interiorem constituit ; fit que solus totius interioris vitae unicum principium , unicumque motivum sive incitamentum . reliqua ergò incitamenta tolluntur , praeter illa quae sunt solius caritatis : quin etiam sua caritati ratio adimi videtur , cum dicitur : hic amor fit per vices quaevis distincta virtus ; nullam tamen expetit in quantum est virtus : sic neque fides ut fides , neque spes ut spes , neque ipsa caritas , quae vita , & forma virtutum est , ut est virtus , quaeritur . hinc omnibus virtutibus suus honos detrahitur his propositionibus : puro amore id effici , ut neque quisquam virtutis studiosus esse velit : nec quisquam sit virtutis studiosior , quam is qui virtuti non studet . undè illud extremum , & hactenùs inauditum : sancti mystici ab hoc statu exclusere praxim , & virtutum actus : quae paradoxa & animum à studio virtutis avertunt , & imponunt spiritualibus viris , & ipsum virtutis nomen suspectum invidiosumque efficiunt . his consonat istud : animas transformatas ex praesente disciplinâ venialia peccata confessas , detestari culpas , & remissionem peccatorum optare , non ut purificationem & liberationem propriam , sed ut rem quam deus vult : quod proprium & intrinsecum poenitentiae motivum obliterat , & articulo nostro xv. adversatur : nec probandum confessionem venialium peccatorum ad praesentem tantùm referri disciplinam . de concupiscentiâ in quibusdam animabus , etsi paucissimis , perfectè purgatâ suspensisque ejus sensibilibus effectibus , & carne jamdiu penitùs spiritui subditâ ; in libro id asseritur , quod articulo nostro septimo , & octavo ex conciliis deprompto apertè contra-dicat . unde etiâm eo auctor adducitur ut mortificationis utilitatem , necessitatemque extenuet , reclamante licet apostolo & sanctorum praxi , faveatque doctrinae articulo nostro xviii . censurisque proscriptae . de contemplatione in libro ista promuntur : cum pura & directa est , numquam eam voluntariè occupari ullâ imagine sensibili , ullâ ideâ divinitatis distinctâ nominabili , hoc est , limitatâ , sed tantum plurissimâ atque abstractissima ratione entis illimitati : in alia ergò objecta , hoc est in attributa quaevis , personasque divinas , atque adeo in ipsam christi humanitatem , non propriâ electione ferri , sed repraesentante deo , nec nisi instinctu & impressione gratiae singularis ; quippè quâ animus non voluntariè his objectis adhaerescat : quasi non sufficiat ad haec prosequenda ipsa rei bonitas , ipsa scripturae invitatio , ipsa cum gratiâ communi propriae electio voluntatis . ex his eò devenitur ut animae contemplativae duobus in statibus christo distinctâ viso , ac per fidem praesente priventur : nempè in ipsis contemplationis initiis & in probationibus ; qui status diutissimè protrahi & prorogari possunt . nec piget distinctam visionem christi in ipsa contemplations intervalla coniicere , quasi christum contemplari , sit ut beguardi aiebant , à puritate & altitudine contemplationis descendere : quibus argutiis ac tergiversationibus excusatio paratur falsis contemplatoribus , qui minus delectentur christo , nec ad illum contemplandum spontè prosiliant : à divinis attributis , personisque abstineant : fidei distinctos actus à contemplatione amoveant , elusis articulis i. ii. iii. iv. & xxiv . in libro scribitur nunquam licitum gratiam praevenire : neque quicquam expectare à se , propriâque industriâ & propriis conatibus . quibus dictis totoque libri articulo xi . si eâ quâ par est diligentiâ perpendatur , actus liberi arbitrii , qui propria excitatio dicitur , corruit ; excinditur illud davidicum : praeoccupemus faciem ejus : & illud : oratio mea praeveniet te : & augustinianum illud , quo tota divinae gratiae dispensatio nititur : nec adjuvari potest , nisi qui aliquid spontè conatur : evertitur quoque solemnis distinctio virorum spiritualium unanimi consensu secernentium actus propriiconatus , propriaeque industriae ab actibus infusis ac motibus , sine conatu proprio deo agente & impellente , impressis : quae & alia ejusmodi partim evertunt , partim obscurant articulos xi . xxv . xxvi . in iisdem articulis rejicitur absurdissimus , & omnibus scripturis patribusque inauditus continuus actus , à quietistis invectus in perfectionis statum : quem actum auctor in libro epistolâque respuit . caeterum in idem incommodum rursus impingit ipso nomine uniformitatis tam placidae , tam aequabilis , tam nullo successu , nullo conspicuo discrimine , ut aliis nullus actus ; aliis toto vitae decursu unus idemque continuus actus esse videatur . denique illud imprimis nostris articulis cautum erat , ne , quod omnes contemplativi ac spirituales viri uno ore rejiciunt , christiana perfectio & sanctitas aut purificatio , aut omnino interior status in oratione passivâ seu quietis , aliisque extraordinariis reponeretur . at contrà in eo totus versatur liber , ut eadem oratio , ipsaque contemplatio in purissimo amore consistat , qui non modo sit per se justificans atque purificans , verum etiam consummans atque perficiens , ac proindè summa perfectionis christianae . qua in re multum errat , ac non tantum a spiritualibus viris , verum etiam à se ipso discrepat : à spiritualibus quidem , qui sanctâ theresiâ duce , joanne à jesu interprete , jacobo alvare paz asseclâ , sancto etiam francisco salesio assentiente , aliisque permultis , docent , aut sine oratione quietis ad persectionem posse pertingi , aut eandem orationem ad illa charismata pertinere quae gratiis gratis datis similima videantur , aut nedum perficiens sit atque consummans ne quidem justificantem esse ; quippe quae cum peccato mortali possit consistere . a seipso autem diffentit quod passim statuat christianam perfectionem eâ in oratione esse positam , quae nihil sit aliud quam amor purissimus , & tamen simul doceat plerasque pias animas , atque eos etiam qui singulari titulo sancti appellentur , ad illud orationis genus , adeoque ad perfectionem pervenire non posse , cum iis desit lumen interius , & gratiae trahentis beneficium . hinc etiam asserit hanc de puro amore doctrinam , quantumvis in ea evangelii absoluta perfectio collocetur , ejusque sit testis universi traditio , arcanum esse quoddam non tantum christianorum vulgo sed etiam plerisque sanctis occultandum , atque ideò totum directoris officium eo contineri , ut rem relinquat deo , expectetque unctionem quae cor aperiat : quasi verbum evangelii purè amaturos adjuvare non debeat , aut ipsa unctio verbum salutis excludat . undè consequitur nec ad omnes etiam sanctos pertinere illud christi praeceptum , estote perfecti ; imò nec etiam summum illud , diliges &c. quae vocationis christianae perfectioni derogant . nec minus inter se pugnant ista ; purissimi amoris , contemplationisque donum pendere à gratiâ seu afflatu divino justis omnibus communi ; & tamen etiam sanctorum plurimis esse inaccessum , atque illis offendiculo & perturbationi futurum , si proponeretur . quae omnia à nobis inter se conciliari non posse candidè profitemur . haec igitur & caetera suprà dicta que toto libro fusa sunt censuris nostris ac articulis adversantur ; nec minus ab eadem doctrinâ & à vero aliena sunt quae sequuntur . primum illud , quod in eodem libro , & ab initiis & in ipso progressu , semel atque iterùm falsorum spiritualium series referatur , in eâque memoratis vetustissimis gnosticis , & in mediâ aetate beguardis , in illuminatis hispanicis series illa constiterit , nullâ ▪ mentione molinosi factâ , nullâ asseclarum ejus , nullâ praesertim illius faeminae adversus quam articulos instructos & institutos esse constabat : de quibus vel maximè agi oportebat , cum eorum libellis , eorumque censuris romano pontifice auctore tota ecclesia personaret . huc accedunt iste propositiones : quod amor purae concupiscentiae etsi impius ac sacrilegus , ad justitiam tamen & ad conversionem nem praeparet animas peccatrices : cum reipsâ praeparatio non competat , nisi motibus à spiritu sancto saltem impellente excitatis . quod amor justificans , quo propria felicitas ideo tantum requiritur , ut medium ad finem ultimum , dei scilicet gloriam relatum , eique subordinatum , toto libro mercenarius vocitetur : repugnante scholâ , spretoque axiomate augustiniano apud theologos celebrato : nobis ad certam regulam loqui fas est . quod casus impossibilis , nempè ut anima justa deum licet usque in finem diligens aeterno tamen supplicio mulctetur , fiat possibilis , quodque s. franciscus salesius sibi in eo statu fuisse visus sit : quod quidem neque ipse tradidit , neque vitae ejus auctores : nec cuiquam animae justae persuasum esse potuit . quod actus directi , & qui animae reflectentis effugiunt aciem , sint illa ipsissima operatio quam sanctus franciscus salesius apicem mentis appellet , nullo ejusdem sancti allato testimonio . quod in his constituatur illa animae à se divulsae mira & inaudita divisio , quâ perfecta spes in summa parte consistat , in inferiori verò desperatio , quodque est pessimum , illa in directis actibus , haec in reflexis , qui ex sese sunt deliberatissimi ac efficacissimi , praesertim cum à directore permittuntur , ita ut spes in actibus directis , etiam à reflexis actibus abdicata , persistat . quod in hac divisione animae involuntariâ desperationis impressione laborantis , ac propriam salutem absolute devoventis , eadem anima cum christo expiret in cruce dicens , deus , deus meus , ut quid dereliquisti me ? quasi desperatae animae expirent cum christo , cum christo deplorent se esse derelictas . quod in illis extremis probationibus fiat illa separatio animae à se ipsâ ad exemplum christi exemplaris nostri : in quo pars inferior non communicabit superiori involuntarias perturbationes suas : quodque in hac separatione , motus inferioris partis nostrae coeci sint , & involuntariae perturbationis : quasi in christo , ut in nobis , fuerint involuntariae illae perturbationes : quod abominandae opinionis esse , probante synodo sextâ , sophronius ille celeberrimus pronuncia vit . quod autem in libro assiduè inculcatur traditio omnium saeculorum , id quale sit , ex uno francisco salesio aestimari potest : qui cum in eodem libro unus omnium ferè adducatur & in ore habeatur : in eo tamen allegando saepius aberratur : idque in rebus gravissimis quibus tota libri ratio nititur : quae in ante dictis ex parte indicata , brevitatis causa nunc quidem omitti , & in aliam occasionem , ut & alia multa differri placuit : quemadmodum , & illa quae spectant ad orationem vocalem ; contemplationis , actuum humanorum , & probationum naturam , ac tres notas quibus à meditatione ad contemplationem vocatio dignoscitur , & varia scripturae loca à , nativo sensu ad novum & inauditum translata . miramur praeterea altum esse in libro silentium de amore gratitudinis ergà deum & redemtorem christum , cum de perfectorum amore agitur ; tamquam haec ad veram genuinamque caritatem inflammandam , & excitandam minimè pertinerent , aut puro amori derogarent , aut à perfectis ea praetermitti oporteret . nec minus miramur quod cum in libro laudatum fuerit decretum concilii tridentini , spem per sese esse bonam , ac bonis congruentem definientis , illud tamen praetermissum sit ex eodem decreto sanctissimos quosque ac perfectissimos , quales fuere david ac moses , eo incitamento esse permotos : unde patet quantum auctor à concilii mente recesserit , cum praesertim eodem concilio docente omnibus benè operantibus usque in finem & in deo sperantibus , ac proindè optimo cuique & perfectissimo , vita aeterna tanquam merces proponenda sit , quo motivo non mercenarii fiunt , sed filii paternae hereditatis ex ipsâ caritate studiosi . huc accedit quod dogmata in libro tradita eo tendant ( invito licet auctore ) ut actuum directorum beneficio vitium cum virtute oppositâ stare possit ; ut , dum anima justitiae divinae praepostero studio , omnibus occultis dei voluntatibus acquiescit , in plenam & absolutam reprobationem imprudens consentiat , & ut , quod vetat apostolus , ad subtilia & vaniloquia deducamur . postremò ecclesiae peregrinantis atque in patriam suspirantis extinguuntur gemitus : paulus & alii inter ipsa martyria expectantes beatam spem atque hoc lucrum reposcentes inter mercenarios ablegantur . nos verò formam habentes sanorum verborum , sanctorumque vestigiis inhaerentes , rebus impossibilibus & absurdis christianam pietatem perfectionemque minimè metimur . nec insolitos affectus quos pauci sanctorum parcè transeunterque effuderunt , confestim in regulam & in vitae statum verti oportere credimus : neque has voluntates consensiones-ve quae circà impossibilia versantur , veras voluntates consensiones-que , sed velleitates more scholae appellamus . haec igitur vera à majoribus accepimus haec sentimus , haec omnibus testata esse volumus . datvm parisiis in palatio archiepiscopali , anno domini millesimo sexcentesimo nonagesimo , septimo , die vero mensis augusti sextâ . ludovicus ant. arch. parisiensis . j. benigne episc . meldensis . paulus episc . carnotensis . as the foregoing declaration makes frequent mention of the thirty four articles made the th and th of april . we thought it our duty to insert them in this place , as we find them in a book of the said lord bishop of meaux , entituled , instructions concerning the nature of prayer . . every christian in every condition , tho' not every moment , is obliged to live in an exercise of faith , hope and charity , and to produce distinct acts of them , as they are three several virtues . . every christian is obliged to have an explicite faith , in almighty god , creator of heaven and earth , the rewarder of all that seek him ; and in his other attributes that are alike revealed ; and to put this faith into actual exercise , tho' not every moment . . every christian in like manner , is obliged to have an explicit faith in god the father , son , and holy ghost , and to act this faith in every condition , tho' not every moment . . every christian is also oblig'd to have an explicite faith in christ jesus , god and man , as mediator , without whom he cannot draw nigh to god , and to act this faith in every condition , tho' not every moment . . every christian in every condition , tho' not every moment , is obliged to will , desire , and explicitly to seek his own eternal salvation , as a thing which god willeth , and which he would have us will for his glory . . god will have every christian in every condition , tho not every moment , expresly to ask of him the forgiveness of his sins , grace to abstain from them , perseverance in doing good , the increase of virtue , and every other thing that is necessary to salvation . . a christian in every condition is to strive against concupiscence , tho' not at all times alike , which doth engage him in every condition , tho' not every moment , to pray for strength against temptations . . all these propositions are according to the catholick faith , being expresly contained in the apostle's-creed , and the lord's-prayer , which is a common and daily prayer to be used by all the children of god ; or else expresly defin'd by the church ; as is that of asking forgiveness of sins , and the gift of perseverance , and that of striving against covetousness , in the councils of carthage , orange , and trent ; as those propositions that are contrary thereunto , are formally heretical . . a christian is not allowed to be indifferent in the matter of his salvation , nor in those that tend thereunto ; holy christian indifference regards the events of this life ( sin only reserved ) and the dispensation of comforts , or spiritual droughts . . the fore-mentioned acts do not derogate from the highest christian perfection , and cease not to be perfect , because they are perceivable , provided thanks be given to god for them , and that the same be done to his glory . . a christian is not allowed to expect , that god should inspire these acts into him by any particular way and inspiration , there is nothing required for the exciting of them in us , but faith which makes the will of god known , as signified and set forth in his commandments and the examples of the saints , by supposing always the supplies of his exciting and preventing grace . the three last propositions , are the manifest consequences of the preceding ones ; and such as are contrary thereunto , are rash and erroneous . . by the obligatory acts aforementioned , we are not to understand such acts as are methodical and orderly , much less those acts that are reduced to forms and definite words ; or troublesome and restless acts ; but acts formed with sincerity in the heart , with all holy sweetness , and tranquility inwrought by the spirit of god. . in that life and prayer that is most perfect , all these acts are united in charity alone , seeing all virtues are animated therewith , and the exercise of them commanded by it , according to that of st. paul , charity suffers all , believes all , hopes all , bears all . so much cannot be said of other christian acts , whose distinct exercises are exercised and regulated hereby , tho' they may not always be sensibly and distinctly discerned . . the desire that is to be seen in the saints , as in st. paul and others , of their eternal salvation , and perfect redemption , is not only a desire or indeliberate appetite , as the same st paul calls it ; but a good inclination that we are to form , and freely to operate in our selves , by the assistances of divine grace , as being perfectly conformable to the will of god. this proposition is clearly revealed , and the contrary doctrine heretical . . it s , in like manner , a will conformable to the will of god , and absolutely necessary in every condition , tho' not every moment not to will sin , and not only to condemn sin , but also to be sorry for the commission of it , and to desire the destruction thereof in us by forgiveness . . reflection upon ones self , upon his acts , and the gifts he has received , which has been practiced throughout by the prophets and apostles , in order to give thanks unto god for his benefits , and other the like ends , are proposed as an example to all believers , and even to the most perfect ; and that doctrine which takes these away , is erroneous , and nigh to be heretical . . there are no evil and dangerous reflections , but those wherein a man takes a review of his actions , and the gifts he hath received , in order to feed self-love , to seek out a common support , or to take up too much with himself . . mortifications are agreeable to a christian in every state , and are often necessary , and to make the same separate from the duty of believers , under a pretence of perfection , is openly to condemn st. paul , and to presuppose an erroneous and heretical doctrine . . continual prayer consists not in one perpetual act , which is supposed to be without interruption , and which also ought never to be repeated ; but in a disposition , and habitual and perpetual preparation to do nothing that is displeasing unto god , and to do every thing that is pleasing to him . the contrary proposition , that would exclude in any condition whatsoever , yea , in a state which is perfect , all pluralities and succession of acts , is erroneous , and opposite to the tradition of all the saints . . there are no apostolick traditions but those that are acknowledged for such by the whole church , and the authority whereof is decided by the councils of trent ; the contrary proposition is erroneous , and pretendedly secret apostolical traditions , would be a snare to the faithful , and a way to introduce all manner of evil doctrines . . dilatory and quiet prayer , or such as is attended with the simple presence of god , and all other extraordinary prayers not excluding passive ones , approved of by st. francis de sales , and other spiritual ones received by the whole church , are not to be rejected , nor suspected without great rashness , and they do not hinder a man from being always disposed to produce all the forementioned acts in convenient time ; but to reduce them to implicit or apparent acts in favour of the most perfect , under pretence that the love of god ties them all up to a certain method , is to elude the obligation , and to destroy that distinction which is revealed by god. . without these extraordinary prayers , one may become a very great saint , and attain to christian perfection . . to reduce the inward state and purification of the soul , to these extraordinary prayers , is a manifest error . . it 's alike dangerous to exclude the state of contemplation , the attributes , the three divine persons in the trinity , and the mysteries of the incarnation of the son of god , and more especially , that of the cross and of the resurrection ; and all those things that are seen no otherwise than by faith , are the object of a christians contemplation . . it s not allowable for a christian , under pretence of passive , or other extraordinary prayer , to expect that god , in the conduct , as well of the spiritual as temporal life , should determin him to every action , by way of particular inspiration , and the contrary leads men to illusions , carelesness , and the tempting of god. . laying aside the circumstance and moments of prophetical or extraordinary inspiration ; the true submission which every christian soul , tho' perfect , owes to god , consists in serving him with the natural and supernatural light , as he received the same , and according to the rules of christian prudence , in presupposing always that god directs all things in the course of his providence , and that he is the author of every good counsel . . we ought not to tye up the gift of prophecy , and much less the apostolical state , to a certain state of perfection and prayer , and to do so , is to bring in an illusion , rashness and error . . the extraordinary ways and marks which those that have been approved spiritualists , have given concerning themselves , are very rare , and subject to the examination of bishops , ecclesiastical superiors and doctors , who are to judge of the same , not so much according to experiences , as according to the immutable rules of the scriptures and of tradition ; and to teach and practice the contrary , is to shake off the yoke of obedience that is due to the church . . if there is , or if there has been , in any part of the world , a small number of chosen ones , whom god by an extraordinary and particular way of prevention , best known to himself , stirs up every moment in such a manner , to all those actions that are essential to christianity , and to other good works , whereof there was no necessity of giving them any prescriptions to excite them thereunto , we will leave them to the judgment of the almighty , and without avowing the like states , we do only make this practical observation , that there is nothing so dangerous , nor so subject to illusion , as to guide souls in such a manner , as if they had already attained thereto , and that however , it is not in these sort of preventions that christian perfection doth consist . . in all the above named articles , as to what regards concupiscence , imperfections , and principally sin , our meaning is not , for the honour of our lord , to take in the holy virgin his mother . . as for those souls whom god is pleased to exercise with tryals , job , who is a pattern for such , teaches them to benefit themselves by lucid intervals , in order to produce the most excellent acts of faith , hope and love. the spiritualists teach them to find these in the top or highest part of the soul. they are not therefore to be allowed to acquiesce in their apparent damnation , but their directors , with st. francis de sales , are to assure them that god will never forsake them . . it 's well in every condition , and especially in this same , to adore the vindictive justice of god , never to wish the exercise of the same upon our selves , in all its rigour , seeing that even one of the effects of this rigour , is to deprive us of love. christian abandoning is to cast all our cares upon god , to hope in his goodness for our salvation ; and as st. augustine , after st. cyprian teaches us , to attribute all to him , ut totum detur deo. . troubled and truly humbled souls may also be inspired with a submission and agreement to the will of god , tho' even by a very false supposition , instead of the eternal good which he hath promised the just , he would detain them by virtue of his own good pleasure , in eternal torments ; and this without being deprived , at the same time , of his grace and love ; which is an act of perfect resignation or self-abandoning , and of a pure love practised by the saints , and which may be useful with that particular grace of god to souls truly perfect , without derogating from the obligation of the other fore-mentioned acts , which are essential to christianity . . over and above which , it is certain that the perfect , and such as are novices , or beginners , ought to be conducted respectively , by different ways , and that the former have a more full and deeper insight into christian truths than the other . the french king's letter to the pope . most holy father , the book written by the archbishop of cambray , having for some months past , made much noise in the church within my kingdom , i caused the same to be examined by my bishops , a great number of doctors , and learned religionaries of several orders . they have all , as well bishops as doctors , unanimously reported , that it was a very ill and dangerous book , and that the explanation published by the said archbishop , was unwarrantable . he declared in his preface , that his intention only , was to explicate the doctrine of his brethren , who , after they had attempted by all gentle ways to reclaim him , they found themselves obliged in conscience , to put out their declaration concerning his book , and to consign the same into the hands of the archbishop of damas , your holiness's nuncio at my court , to the end that your holiness might put an end to an affair , that may have pernicious consequences , if it be not nipt in the very bud. i humbly intreat you to pass sentence upon the same book , and doctrine contained therein , as soon as possible , and assure your holiness , at the same time , that i shall make use of all my authority , to put the decision you shall make in execution , and that i am most holy father , your very affectionate servant , louis . meudon , aug. . . the table . several sorts of love wherewith we may love god. the first love. the second . the third . the fourth . the fifth . the names of these five sorts of love. . of the carnal love of the jews . . the love of concupiscence ibid. . the love of hope . . interested love. ibid. . pure love. ibid. articles . . of the love of concupiscence . . three different degrees of just persons upon earth .   how fear and hope purify themselves .   the effects of pure love. . of interested love . it makes a great many saints . . how hope perfects her self , and keeps her distinction from charity .   how an interested soul can will or seek god as he is her good. . the two states of the just , of resignation and indifference .   what holy indifference is .   passages out of st. francis de sales , concerning it . . holy indifference is the real principle of the interested desires of the law and of grace . . there is no state that gives souls a miraculous inspiration , wherein consists the perfection of the internal life . . what abandoning ones self is .   the extream tryals of abandoning .   the souls resistance makes these tryals long and painful .   the diffeeence between common temptations and the tryals of an entire purification . . the state of the soul that abandons her self to god in these extream tryals .   the edge of the spirit , or top of the soul. . the souls absolute sacrifice of its own interest to god. . the difference between the new and the old law.   the soul ought to follow grace , without being willing to prevent it .   a cooperation with grace . ibid.   of activity . . of disinterested souls .   an abnegation and hatred of ones self . ib.   one ought always to watch over himself .   the difference between the vigilancy of pure and interested love . . simple and direct acts , and reflex acts , an inward certainty . . the separation of the upper part of the soul from the lower , in extream tryals .   how this separation is made . ibid. . vniversal sobriety , mortification .   a temperature of austerities .   the effects of austerities . ibid. . two sorts of proprieties .   resignation .   what mystical men call propriety .   disappropriation . ibid. . common and extraordinary temptations , and the difference between them . . divers sorts of wills in god.   the permissive will of god. . vocal and mental prayer . . of reading .   a persuasion of the most powerful love of all . . the difference between meditation and contemplation . . when meditation may be quitted in order to enter upon contemplation . . for what souls contemplation is not convenient . . habitual contemplation . . perpetual prayer . . interruptions of direct contemplation . . direct contemplation is negative . . how centemplative souls are deprived of the distinct views of christ . . of passive contemplation .   why they call it the prayer of silence , or quietude . . of the passive state . . the simplicity of the passive state . . the liberty that is in the passive state . . the reunion of all the virtues in love. . of spiritual death . . of the state of transformation . . of the internal exercises of transformed souls . . transformed souls may sin . . and consequently , they ought to come to confession . . the imperfections of the soul. . how a transformed soul is united to god. . of spiritual marriages . . of substantial vnion . . the submission of the spiritual man. . the oeconomy and secret of the sublimest exercise of pure love . . all the internal ways are but the means to arrive at pure love.   the conclusion of all the articles . additions . the lord archbishop of cambray's letter to the pope . a letter of the same person , dated august . . a declaration of three prelates , viz. of the archbishop of paris , the bishop of meaux , and chartres , upon the book , entituled , an explanation of the maxims of the saints , concerning the internal life . the thirty four articles of the and th of april . . the french king's letter to the pope . finis . some books printed for henry rhodes in fleet-street . monasticon anglicanum , or , the history of the abbies , monasteries , hospitals , cathedrals , and collegiate churchies in england , and wales ; made english from sir will. dugdale , with sculptures , folio , price s. the new world of words , or , an universal english dictionary ▪ containing the proper significations of all words from other languages ; together with the explanations of all those terms that conduce to the understanding of any of the arts and sciences , viz. divinity , philosophy , law , physick , mathematicks , husbandry . published by e.p. the fifth edition enlarged from the best english and foreign authors : a work very necessary for strangers , and our own country-men , for the right understanding of what they discourse , write or read. fol. price s. memoirs for the ingenious , containing several curious observations in philosophy , mathematicks , physick , philology , and other arts and sciences . by m. de la crose . miscellaneous letters , giving an account of the works of the learned , both at home and abroad , in which there is a catalogue and idea of all valuable books . the new politicks of the court of france , under the reign of lewis xiv ; wherein are to be seen all his intrigues , in respect to the potentates of europe . letters writ by a turkish spy , who lived forty five years undiscover'd at paris , giving an account to the divan of constantinople , of the remarkable transactions in the christian courts of europe , from the year , to . in eight volumes . historical travels and voyages over europe : containing all that is most curious in that part of the world , in four volumes . the first volume of france , containing a geographical description thereof : an account of its government , rarities , and the most delightful curiosities , worthy taking notice of . the second volume of spain and portugal , containing a description of their government , rarities , and the most delightful curiosities , worthy taking notice of . the third volume of italy , containing its most select curiosities , the various constitutions of government under several soveraign princes and states , their strength , riches , and revenues , the customs , manners , coins , and trade of the people , together with a particular description of the city of rome , the conclave , the election of the pope , and the promotion of the cardinals , with many more new remarks , price s. the fourth volume , of holland , and the rest of the united provinces , containing their description in general ; the grounds of their mutual union , and altering their religion ; as also their growth under the house of orange ; their government , laws , policy , religion , strength , their trade to the indies ; their fishery and bank , with a particular account of the cities of amsterdam , hague , rotterdam , vo . price s. notes, typically marginal, from the original text notes for div a -e avertiss . pag. xi . d. parisiensis . d. meldensis . d. paris . tunc cathalanensis . d. meldensis . d. tronsson totius sulpitianae societatis superior . p. . , . p. . p. . , . . &c. p. . . p. . p. . . . &c. p. . . . p. . p. . . xxxiv art . . . p. , p. . & . p. . . p. . p. . xxxiv . art . . & . p. . p. . xxxiv . art , . xxxiv . art . . p. . p. . . am. de dieu liv . ch. p. , . . p. . . . p. . . xxxiv . art , . xxxiv . art . . p. . . eodem art . . entret . . liv. . ep. . autre edit . . xxxiv . art . , , . . p. . p. . p. . p. . p. . xxxiv . art . . p. , . . xxxiv . art . . & . p. , , . xxxiv . art . . p. , , . p. , . clement ad nostrum de haeret . in prop. . xxxiv . art . , , , . & . p. . . . . de pecc . mer. liv . . ch . . xxxiv . art . . . & . xxxiv . art . . p. . . . . xxxiv . art . , . . avert . p. . . liv. p. . . . . . s. ther. chat. . dem . ch . . . dem . ch . . joan. a. jesu m. tom. . theol. myst . cap. . jac. alv. paz tom . . de contemp . perf . lib. . part . . appa . . c. . s. franc. sal. ent. . gerson , de elucid . sch . myst . theol. consid . . avert . p. iv . liv . . . . . ibid. p. . . . . . &c. avert . p. vii . ix . liv. p. co . p. , , . concil . trid. sess . . cap. . sess . . cap. . p. . . . p. . . p. . . p. . . . . p. . . . p. . p. , , . conc. . act . . p. . p. . . p. , . p. , , . p. . . . . sess . . ch . . ead. sess . . ch . . sess . . cap. . tim. . . timoth. . . truths victory over error, or, an abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of the confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of god. dickson, david, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) truths victory over error, or, an abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of the confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of god. dickson, david, ?- . sinclair, george, d. . [ ], - p. printed by john reid, edinburgh : . "the epistle dedicatory" signed by the translator: geo. sinclar. a translation by prof. george sinclair, of the latin lectures on the confession of faith (prælectiones in confessionem fidei), which circulated in ms. among prof. dickson's pupils. he reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of 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reviewed and edited - pfs batch review (qc) and xml conversion truths victory over error . or , an abridgement of the chief controversies in religion , which since the apostles days to this time , have been , and are in agitation , between those of the orthodox faith , and all adversaries whatsoever ; a list of whose names are set down after the epistle to the reader . wherein , by going through all the chapters of the confession of faith , one by one , and propounding out of them , by way of question , all the controverted assertions ; and answering by yes , or no , there is a clear confirmation of the truth ; and an evident confutation of what tenets and opinions , are maintain'd by the adversaries . a treatise . most useful for all persons , who desire to be instructed in the true protestant religion , who would shun in these last days , and perillous times , the infection of errors and heresies , and all dangerous tenets and opinions , contrary to the word of god. edinbvrgh , printed by iohn reid , anno dom. . to the right honourable george drummond of milnenab , lord provost , iohn iohnston , thomas douglas , thomas fairholm , and iohn chanceler bailiffs ; charles murray dean of gild , thomas young thesaurer , and remanent members of the honourable council of the ancient city of edinburgh . may it please your lordship , and the honourable senate ▪ my first application is for pardon , that i should adventure to prefix your names to the frontispice of this small fabrick , between which and your singular merits , there is no proportion , save what flows from the uniformity and delicacy of the contrivance , and sincerity of his respects who presents it . i have sometimes appeared in publick , though not with the gold of ophir , and tyrian purpure , wherewith the persians were accustomed to present their princes , and benefactors , in testimony of their obeysance and gratitude ; yet with oblations sutable to my ability as now , though unsutable to your honour and dignity . your unstained reputation , candour , and ingenuity , by which you are guided in the management of the weighty affairs of the city . your encouraging by your authority and good example the holy ministry , vertue and learning in schooles and universities , within the verge of your iurisdiction . the commemoration of favours , which i have received from the council , these many years bygone , have had no small influence upon me , to make this publick , yet humble address . and though i have done but little by way of remuneration , yet somewhat , to be a remembrance of my hearty affection to the good town . i have made some small attempts , during the twelve years i taught peripatetick , and experimental philosophy , and since , for the advancement of learning among others , which have not wanted success , whereby the author hath been encouraged ; especially by the kind acceptance , his writings have met with from the greatest philosophers and mathematicians in this age , in england , holland , germany and france . it is yet recent in the minds of many noble and worthy persons , what esteem his royal highness had of my observations , of the great blazing star , which appeared in december , which since have been published . i do not mention this for applause , or out of vanity , but for some peculiar reasons hinted at below . but these studies being only hand-maids , and subservient to divine knowledge , and not so generally useful , i have now given them a manumission , unless i be animated by the benign , and favourable aspect of those , who may and can . i move in a distinct sphere from masters of universities . they teach in philosophy , the causes and reasons of things . what i write is but practical and mechanical , for the promoting of natural knowledge and learning , as do the virtuosi . but in stead of such i present your honours with a small bundle of orthodox truths confirmed by plain scripture testimonies , wherewith the true christian church hath in all ages scattered the swarms of dark errors , and damnable heresies , locusts from the bottomless pit . but least i seem too tedious upon one subject , i shall beg your lordships liberty , to interpose for your divertisement , this pleasant interlude , the contemplation whereof may recreate the mind , and have its own usefulness . that brave athenian orator demosthenes writes , that there was a standing ordinance among the locrians a people in greece , that whosoever desired a new law to be made he should make an overture thereof to the whole assembly with a rope about his neck . if it was judged profitable for the publick-good , the author was assoild , and got the thanks of the house . if not , he was instantly strangled . by this means for the space of years and more , no new law was made , save this only that follows . it was a received custome there , that if any man should strick out his neighbours eye ; his on the other part was to be stricken out likewise , in imitation of lex talionis . neither was this crime to be expiated by any sacrifice , nor redeemed by any summ of money or gold , how great soever . a certain man who had but one eye , was threatned by his adversary with the loss of it . this man taking it grievously , and judging the want of his sight more bitter than death , adventur'd with a halter about his neck to offer this new law to the senate , viz. that whosoever should strick out his neighbours eye , who had but one , he should be requited with the lose of both his , as a just recompence ; that the one might share equally with the other in the same calamity . the law was approven and ratified by the whole meeting . demosthenes relates this , teaching that in a well ordered city ; magistrates should take special care that new laws be not rashly made or changed . but i return thither whence the famous orator hath led me aside by this digression . i cannot but now after these wieghty perswasives , make my next application for acceptance , and seriously entreat , that this little book , if not for the value of the thing offered , yet for its design , which is that truth may have victory over error , and for the ingenuity and affection it flows from * , may be received into the tuition of your favour , and get a full protection against the champions of the uncircumcised philistimes , and being enlightned with the splendor of your lordships name , and receiving the impression of the councils authority upon it , may by the lords blessing , be useful to young students in religion , and others too . for which singular favour , i shall fervently pray the almighty god to bless you in your persons , and government , sub auspiciis augustissimi regis caroli a carolo , the ancient city may flourish with religion and righteousness , peace and truth , that the lord may be in it , in the darkest night , a pillar of fire to enlighten and direct , in the hotest affliction a pillar of cloud to overshadow and protect , and to us all both a sun and a shield . and shall think my self very happy , while i live to be under the character of your lordships and the councils much obliged servant geo. sinclar . edin . january . . to the honest hearted reader the two great pillars upon which the kingdom of satan is erected , and by which it is upheld , are ignorance and errour . and the two great pillars which support the kingdom of christ , are knowledge and truth . therefore our blessed saviour resolving to subvert the kingdom of satan among the gentiles , tells the apostle in his first commission , that he was about to send him to open their eyes ( namely their understanding ) by the preaching and knowledge of the gospel , and to turn them from darkness to light , from natural blindness and worldly ignorance , unto the right and true knowledge of god. this is the first step of our manumission from that spiritual thraldom . the understanding is the guide , and pilot of the whole man. it is that faculty which sits at the helme of the soul. but as the most skilful pilot may mistake his course in the dark , so may the understanding when it wants the light of knowledge . this is an accomplishment so desirable , that the devil knew not a more alluring bate to tempt our first parents in paradise , ye shall be as gods ( sayes he ) knowing good and evil . when the lord had refer'd it to solomons option , what to choose , he choose wisdom and knowledge . when once the devil understood , that by the preaching of the gospel , his kingdom was ruined , he invents two new stratagems to overthrow religion , even in the infancy and beginning of it , to wit persecution and heresie . open persecution began in nero , a very imp and graff of the devil . when this hirricano , and many others of that kind were past , and when the churches of christ were once at rest , he sends in a deluge of arianism , which in a short time so prodigiously spread , and over-ran the christian world , that it seemed to carry all before it , an assault , that did not strike at the uppermost boughs of religion , but at the root and beeing of christianity . but this second proved more sad than the first ; for , where persecution kills one thousand , heresie kills ten thousand . the one is the wild-boar of the forrest , the other is the little fox , that eateth up the grapes of the lords vineyard . the one kills the bodies of men and women , the other poisoneth the souls of christians . in times of greater light , as these and former times have been reputed to be , satan comes not abroad usually to deceive with his gross forgeries , and cloven foot : for every one almost would discern his haltings , but with more mystical , yet strongdelusions , and invincible chains of darkness , wherewith he binds his captives the faster to the judgement of the great day . and therefore the watch word given in the bright and shining times of the apostles was to try the spirits , and believe not every spirit , and take heed of spirits , who indeed were only fleshly and corrupt men yet called spirits , because they pretended to have much of the spirit , and their doctrine seemed only to advance the spirit , the fitest and fairest cobwebs to deceive and inveigle the world in these discerning times , that possibly could be spun ▪ out of the poysonful bowels of corrupt and fleshly men : for heresie is a work of the flesh . the times are now come , wherein by the refined mystical divinity of the old moncks , all the ordinances of christ in the new testament are allegorized and spiritualized out of the world . they reject the outward word , because of an inward teaching . they reject the outward baptism , because of the inward baptism . they reject the lords supper , because of the spiritual bread from heaven the lord jesus . they abolish the outward sabbath , because of a spiritual and inward sabbath of rest in the bosome of christ. this is very consistent with the observing the outward sabbath . but they wickedly sever , and separat what god hath joyned together . but as to what relates to the present treatise , i am not ignorant , that many eminent and learned divines , far beyond whatever i could profess , have beatten this path , and travelled round the world of polemick divinity . but their writings being so voluminous and large , that he who desires to have a full sight at one look of the chief controversies , can no more have it , than a man from the peak of teneriff , can get a clear sight of the whole globe of the earth . which things , though they be principally worth the knowing , nevertheless , for so much as their number , and variety are an impediment to themselves , and the multiplicity of matter , makes the mind abruptly flit from one thing to another . therefore i have imitated geographers , who after they have surveyed the whole globe of the earth , draw universal descriptions thereof , and comprehend the the whole image of that great terra-queous body within a narrow circumference of a card or mapp . in so doing , i may perhaps contribute some what towards the satisfaction of some , who neither can nor are able , to trace the wearisome foot steps , of those eminent divines , who have written fully . this treatise being historical , none can expect , but i must have consulted others , and gleaned off their writtings what things were needful . i cannot here , as in writing philosophy , or any such like science , set up new theorems , or axioms , which have not been heard of before . this were to make a new religion , a new system , and body of divinity , such as some giddy-headed hereticks are thinking upon . i must confine my self to the good old way , and follow the heatten path-road , wherein men of sound principles have walked before me . this book is not designed for men of knowledge and learning , who are more conversant in such matters than i am , but for the unlearned and new-beginners , who need to be instructed with the sound principles of the true protestant religion . i hope none will think i have done amiss in mentioning so many religions , which had been better unnamed ( some may think ) than named . this might have some weight , if there were no more religions in the world at this time , but one only , to wit , the true protestant religion . but seeing i cannot name so many here , as there are this day owned and professed in the christian church , i cannot be to blame . this book will be useful for understanding the confession , and knowing the design of it . for how many read it , and commend it , that never knew the nature of it . though there be a multiplicity of questions , and many in number , yet all of them to my best remembrance , are taken word by word out of the confession . the answers are by yes , or no. to which are subjoyned immediately the proofs of the confession . these words which are often repeated , well then , do not the papists err , are nothing els but sure conclusions drawn from two manifest propositions . the design of this treatise is good . the method is plain and easy . the order of the questions , follow the order of the purposes in the confession . the probations are such , as are made use of in the confession , and by the orthodox divines , against the adversaries . they are either the very words of the scripture in terminis , or such as by good and necessary consequence , are drawn from the scripture . they pass reckoning for number . let no man blame me for speaking somewhat for the truth , because another man hath spoken better . if i have said little in defence if it , i am sure i have said nothing against it ; as the apostle says , we can do nothing against the truth , but for it . if i cannot please all men , i shall endeavour at least to please some . and if i can please none , i shall not displease my self . i hope my friends will censure favourably , if my enemies censure maliciously . i expect as many adversaries of one sort , and of another upon my top , as a travelling man hath midges and wasps about his head in a warm summer evening . there are escapes in authors , whose knowledge is far beyond any thing i can profess . no marvel then , if a malicious critick , like a viper from the fire of contention fasten upon a mans hand . for the author being intent upon all , cannot lay out his whole industry upon every line , which a snarling cur will bark at . i shal take it as a favour to have learned and iudicious men to censure me . reprove one ( says solomon ) that hath understanding , and he will understand knowledge . some perhaps may look awry upon me , because i have medled with some ticklish questions , and been too positive in my iudgement . if any such questions are , they have occur'd to me in the road , which i could not pass by , without a salutation . but as all of them have been weighed in the ballance of the sanctuary , so these likewise , which some may call ticklish . i durst not for a world have been positive , if i had not judged them consonant to truth , therefore let all men , whatever perswasions they be of , judge charitably : for i have said nothing upon the account of fead or favour , nor any thing which may cause division or offence . for they that are such serve not our lord iesus christ , but their own belly ; and by good words , and fair speeches deceive the hearts of the simple . rom. . . but i wish all who profess themselves to own the true protestant religion , were owning the sound principles of the confession , and were sutable and consequential to them in their opinions and practises , and had not given too just cause and occasion to others to reproach all honest hearted men , as being of seditions and disloyal principles . it is probable , i may be less noticed by the common adversaries , than by some who are so vain that they glory in injuring the merit of a book . for as a gentleman of great parts and learning says well in his reflections upon one of his late pieces , the meanest rogue may burn a city , or kill an hero , whereas he could never have built the one , or equaled the other . as the method is plain and easy , so is the stile . i use only the common and plain arguments . some perhaps might have expected a dilution , or answering of the adversaries reasons . it is hard to propose them to their palate . they complain their arguments are enervate and clipped . neither is it expedient to bring forth from the devils armory and magazin his fiery darts . in confuting the adversaries , i use no worse language than do not they err . sometimes i treat the quakers with such language , as they use against others . though they look like lambs , yet gall them but a little , and you will find them express the matulent and teen of their heart . and as cacus spouted fire against hercules , who persued him as a theif , so will they against all who persue them as hereticks . anno . i published a little book intituled tyrocinia mathematica , for the use of my schollars , and young students , which was dedicated to that great hero , john duke of lauderdail . anno , i had a large book printed in holland dedicated to the earle of winton . in the year , a third was published , intituled the hydrostaticks . though some endeavoured to ruin the reputation of my writings at home , yet they were not able to do it abroad . but least this peece may meet with the like welcome into the world , i shall beg liberty to cite one passage of a letter from a most intelligent gentleman , in vindication of that book intituled ars nova & magna , against which so many flate contradictions were uttered , which the other two likewise met with . ostend , october . . i must not forget to tell you a passage anent your late peece . when we were at breda , we had occasion to see collonel lauther , who fell in regrating that scots spirits were not encouraged . and told he had seen a book lately published by one sinclar , whereof he had a great esteem , and that many others as well as he esteemed it highly . for example , he told of a dutchman ▪ who is one of the french virtuosi , that said he had seen nothing on that subject comparable to it ; and it was esteemed so in france . if you have any other thing to publish , i pray you hasten it , for it will not want acceptance . this testimony was homologate afterwards by that famous virtuoso , and mathematician , christopher sturmius , a german , in his book intituled collegium curiosum ▪ which some here have seen . he hath gone thorow the book diligently , and gleaned the finest purposes in it , and sent them abroad , not as his own inventions , but as mine , which he would never have done , if the experiments had been all of them either untruths and lies , or not new , and unheard off . this testimony from a stranger , vindicates sufficiently . the rest of my writings are likewise commended by mr. boile , sir frances hales , doct. glanvil , and others , men of eminent skill and knowledge in such matters , as i treat of . in going thorow this book , you will find the papists confuted upon threescore and fourteen several heads . the quakers upon thirty and two . the socinians upon fourty and seven . the lutherians upon thirteen . the antinomians upon as many . the anabaptists upon thirty and two . the arminians upon twenty and seven . the rest are confuted , some upon fewer ; some upon more heads ; and that only according to their chief and grand errors . for a man to confute all and every one of their false and absurd tenets , would be a task , like the cleanseing of augeas king of elis his ox-stall , which none but hercules was able to do . neither would it be worth the while , seeing by the confutation of those mentioned , you may the more easily confute the rest . if any be too curious to inquire , why the author hath touched so many controversies in religion , and yet hath medled nothing with the great controversie of the time . i answer , i had been both officious and impertinent to have touched matters , which lay not in my way . for in all the confession , which is the onlie road i walk in , there is not one mum or syllable of the one government , or of the other . the book for paper and character may compare with many from abroad . the printer a person of special skill , hath done his dutie sufficientlie in correcting ; so that i find it needless to prefix or subjoyn errata corrigenda . if there be any literal faults , which the most skilful author , and best of printers cannot prevent , let the reader impute them only to invincible necessity . our good lord , whose prerogative it is to teach , to profit , bless this little book , that it may be to thee as a light shining in a dark place , untill the day dawn and the day star arise in thy heart , that thereby thou mayest grow in grace , and in the knowledge of our lord and saviour jesus christ. in summarium hoc theologieum , tetrastichon . quisquis aves sophiam coelestem noscere paucis , huc ades , hic breviter namque libellus habet . aureus est certè firmat quia dogmata sana codice divino , falsa refellititem , upon truths victory over error . doth thou desire this treasure to be thine , of sacred truths , and oracles divine . a fiery pillar radiantly bright : come : it will guide thee in the darkest night . through seas , and rocks , and mountains , on each hand , through wildernesses to canaan's land . by holy writ the truth it verifies , by holy writ confutes all heresies . though short , yet clear , for both do well agree to make thy path unerring unto thee . as ophirs gold , which from malacca came , made solomon on earth the richest man. so will this book make rich thy heart and mind , with divine wisdom , knowledge of all kind . thee richer make than croesus of great name , thee wiser make than solon of great ▪ fame . than all the seven wise sages , greeces glory , i do protest it 's true , and is no story . an alphabetical list of the proper and patronymick names of the authors , of the old and late heresies , confuted in the following treatise . a. adamites , so called from one adam the author of their sect , or from the first man adam , whose nakedness they imitate in their stoves and conventicles , after the example of adam and eve in paradise . page . . anthropomorphitans , so called from two greek words anthropos a man , and morphe , a form , figure , or shape , because they maintain'd , that god had a body , and was endued with humane shape . page , . arians , from arius a lybian by birth , and a presbyter of alexandria by profession . this heresie brake out under constantine . years after christ , and overran a great part of the world. it was condemned in the first famous council of nice , gathered by constantines appointment ; anno . page , . arminians , so called from james arminius , divinity reader in leyden , who . published and maintained five articles , which have occasioned great troubles to the church of god , being eagerly maintain'd by his followers , called remonstrantes . the five articles are concerning predestination , redemption , gods grace , free-will , and perseverance . page , , , , , , , , , , , , , , , , , , , , , , , , . anabaptists , so called from re-baptising , had for their author one nicholas storck , who pretended familiarity with god by an angel , promising him a kingdom , if he would reform the church , and destroy the princes that would hinder him . page , , , , , , , , , , , , , , , , , , , ▪ , , , , , , , , , , . antinomians , so called from two greek words , anti , against , and nomos , the law. they sprung up from one john agricola , who affirmed , that the moral law was altogether needless , and that christians were not tyed to the observation thereof . this sect sprung up about the year . page , , , , , , , , , , , , , . . arabians , so named from arabia , the country where their heresie was broached , and maintained under philip the emperor ; . years after christ. page . b. brounists , so called from their author mr. robert broun of north-hampton-shire in england , sometimes a school-master in southwork , hold there is no other pure church in the world , but among themselves ; as did the donatists of old . page . d. dominicans , one of the popish orders , so called from dominicus a spainard . they were institute by pope innocent the third , anno . this man , with twelve abbots , were appointed to preach down the doctrine of the albigenses , who by their preaching did so incense the princes , that they took arms , and killed . of them . they were of the same religion with the old non-conformists in england , who were called puritans . page . . donatists , from donatus born in numidia in africk , who because cecilian was preferred bishop before him , to the bishoprick of carthage , accused him , and all the bishops , which had ordained him , to be traditores ; that is , such as had delivered up their bibles to be burned by idolaters , under the persecution of maximius . page . e. epicureans , from one epicurus , an old heathen philosopher , who placed mens chief happiness in the pleasure of the mind . he denyed providence , and taught that the world was made by the concurse of atoms . page , . eutychians , so named from eutyches an abbot of constantinople . this mans heresies were condemned by the fourth general council held at chalcedon , under the emperour martianus ; anno . page . erastians , so called from thomas erastus , a physician in heidelberg in germany , who following this mans footsteps , have taken away from the church all discipline and government , and put it into the hands of the civil magistrate . page , , , . enthusiasts , so called from the greek word enthusiadso , or enthusiao , in latine , fanatico , i am inspired , or acted , with a prophetical , or divine fury . page , , , , . f. franciscans , another popish order , so called from one francis , an italian merchant , who before his conversion ( as the papists say ) lived a wicked and debauched life . he gathered many disciples , anno . and appointed them to be obedient to christ and the pope . page . familists , or of the family of love , whose authour was one henry nicholas , a hollander . their first founder was one david george of delph ; who called himself the true david , that would restore the kingdom to israel . they maintained many dangerous opinions . page , , . g. greeks , are these who inhabit greece , viz. macedon , epirus , bulgaria , moldavia , &c. they place much of their religion in the worship of the virgin mary ; and of painted , but not of carved images . pages , , . h. hemerobaptists , so called from two greek words , hemera , a day , and baptisdo , to baptise ; because they maintained , that men and women according to their faults committed every day , ought every day to be baptised . page . i. jesuites , so called from our blessed saviours name jesus , which they falsely assume to themselves . they were instituted anno . by ignatius loyala , first a souldier ; they are all well bred in philosophy , and school divinity , and in many other arts and sciences ; and therefore they are employed as emissaries from the pope , and his conclave , to advance the popish religion . page , . judaisers so called , because they think that all the jewish ceremonies are still in force , and binding us who live under the gospel . page . independents , so called , because , they will have every particular congregation to be ruled by their own laws , without dependency upon any other church . page , , . l. libertines , from the liberty and freedom they take and give to others to commit sin . their first author was one quintinus a taylor in picardy , who taught , that whatsoever good or evil we did , was not done by us , but by gods spirit in us ; and many other blasphemous opinions . page , , , , , , , . lutherians , who so call themselves , lyingly and falsely from martin luther , that eminent man of god. page , , , , , , , ▪ , , , , . m. manicheans , from one manes a persian by birth , and a servant by condition . the manichean sect was the sink of all former heresies . p. , , macedonians , so called from macedonus bishop of constantinople . years after christ. their heresie was condemned in the second general council held at constantinople by gratian and theodosius , anno . his followers were called pneumatomachians , fighters against the holy spirit , from pneuma , a spirit ; and machesthai , to fight . page . marcionites , from one marcion a paphlagonian , near the euxine sea , who was cerdons scholar , a grand heretick . he maintained cerdons heresies at rome , about . years after christ. page , , . n. nestorians , so called from nestorius patriarch of constantinople , who broached his errours under theodosius the younger , . years after christ. they made christ to have two persons , as he had two natures . this heresie was condemned by the third general council held at ephesus , under theodosius the younger , anno . page . novatians , so called from novatus , who lived under decius the emperor , . years after christ. he was an african by birth . p. , , , . o. origenists , so called from famous origen . his errors began to spread about the year of christ , . under aurelian the emperour , and continued above . years . p. . p. pneumatomachians . see the letter p. pelagians , from pelagius a britain ( as they say ) by birth . a monk at rome , afterward a presbyter , under theodosius the younger . p. , , , . puritans , otherwise called kathari , because they esteemed themselves purer , and holier than others . p. , , , . photinians , from photinus , born in the lesser galatia . he began to spread his heresies about the year . at syrmium , where he was bishop under constantius the emperour . p. . papists are too well known : they are to be found in every other page almost of the book . q. quakers , so called , because sometimes they use to quake and tremble , when they prophesy , or when they are in a rapture . p. , , , , , &c. s. socinians , so called from one faustus socinus , an italian of siena , place all religion in the old condemned heresies , following their master a most vile heretick . p. , , , , , , , &c. sabellians , so called from sabellus , an african by birth . his heresies began anno christi , . page . separatists , so called , because they withdrew themselves from the christian communion , and fellowship of others in the worship of god. p. . scepticks , commonly called seekers , maintain , that the whole universal church , hath perished a little after the apostles times , and are not to this day restored , until christ from heaven shall send new apostles , for raising up again the church visible . p. . sabbatarians , so called , because they observe the jewish sabbath , imagining there is no precept or example in the new testament , for observing the first day of the week . p. . t. tritheits , or tritheitae , so called , because they divided the indivisible essence of the godhead into three parts ; the one they called the father , the other the son , the third the holy ghost . p. , . tertullianists , were so called from that famous lawyer , and divine , tertullian , who lived under severus the emperour , about . years after christ. p. . v. vorstians , from one vorstus an old heretick , who taught , that god had a body , and was endued with parts , as the anthropomorphitans affirmed . p. , . vaninians , from one vaninus , a great promotter of atheism . he was publickly burned at tholouse . p. . chap. i. of the holy scripture . question i. is the light of nature , and the works of creation and providence , sufficient to give that knowledge of god , and of his will , which is necessary to salvation ? no. cor. . . and cor. . , . well then , do not the socinians err , who mantain , that men living according to the law , and light of nature , may be saved ? yes . by what reasons are they confuted ? ( ) because , none can be saved , unless they be born again , by the incorruptible seed of the word . pet. . . ( ) because , christ is the way , the truth , and the life , and no man cometh to the father , but by the son , iohn . . ( ) because , there is none other name under heaven , given among men whereby we must be saved , but by the name of jesus , acts . . ( ) because , men cannot believe in christ without supernatural revelation : and therefore cannot be sanctified or justified ; because all justification , sanctification , and remission of sins , are by gods grace , and faith in jesus christ , rom. . , . acts. . . neither can men be so saved , viz. by living according to the light of nature , because salvation is promised onely to believers in christ , acts . . iohn . . ( . ) because , all that know not god , will be punished eternally , thes. . . but men without supernatural revelation cannot savingly know god , cor. . . matth. . . ( . ) men destitute of supernatural revelation cannot know their own corruption and misery , by the first adam , nor the remedy which is offered by christ , the second adam . they are without god , without hope , without the promises , without the church , and covenant of god : and the mysteries of faith are hid , and unknown to them allanerly , that perish , and are lost , eph. . , . rom. . . cor. . . mat. . , . matth. . , , . quest : ii. are the holy scriptures most necessary to the church ? yes . tim. . . pet. . . well then , doth not the popish church err , that affirmes , the true church to be infallible in teaching and propounding articles of faith , both without , and against the scripture : and that their unwritten traditions are of divine , and equal authority , with the canon of the scripture ? yes . do not likewise the libertines and quakers err , affirming , that god doth teach , and guide the elect into all truth , by the alone instinct and light of the spirit , without any written word whatsoever ? yes . by what reasons are they confuted ? ( . ) because , the scriptures are the foundation , upon which the church is built . eph. . . ( . ) because , all things are to be examined , by the rule of the word ; as the noble bereans did , acts . , . ( ) because , unwritten traditions , are subject and lyable to many corruptions , and are soon , and quickly forgotten . ( . ) because , we have life eternal in the scriptures ; therefore they must be most necessary to the church , iohn . . ( . ) because , the scriptures are given , that the man of god , may be perfect , thorowly furnished to all good works , tim. . , . and the scriptures are written , that men may believe , iohn . . quest : iii. are these former wayes of gods revealing his will unto his people now ceased ? yes . well then , do not the enthusiasts , and quakers err , who maintain , ▪ that the lord hath not ceased yet , to reveal his will as he did of old ? yes . by what reasons are they confuted ? ( . ) because , god who at sundry times , and in diverse manners spake in times past unto the fathers , by the prophets , hath in these last days spoken unto us by his son , heb. . , . the apostle calls the time of the new testament , the last days , because under the same , there is no more alteration to be expected , but all things are to abide without adding , or taking away , as was taught , and ordained by christ , until the last day ; see also ioel . . acts . . the wayes , and manners of old , was first by inspiration , chro. . . isaiah . . pet. . . secondly , by visions , numb . . . . thirdly , by dreams , ioh . , . gen. . . fourthly , by urim and thummim , numb . . . sam. . , . fifthly , by signs , gen. . . exod. . . sixthly , by audible voice , exod. . . gen. . . all which do end in writing , exod. . . which is a most sure and infallible way of the lords revealing his will unto his people . quest. iv. do the books of the old , and new testament come under the name of the holy scripture , and word of god ? yes . well then , do not the quakers err , who maintain , that the scriptures ought not to be called the word of god ? yes . by what reasons are they confuted ? ( . ) because , christ says , if he called them gods , unto whom the word of god came , and the scripture cannot be broken , ioh. . . here it is evident , that the word of god , and the scripture , are the same . ( . ) because , the predictions of the prophets , are expresly called the word of god. now in the first year of cyrus king of persia , that the word of the lord spoken by the mouth of ieremiah might be accomplished , chro. . . here we see it is evident , that the written prophesies of ieremiah , which are a part of the holy scripture , are called the word of god. ( . ) because , what christ calls the commandement of god , he calls the word of god , mar. . , . compared with v : . ( . ) because , the apostle calls the sword of the spirit , the word of god. this sword , is the sword of the holy spirit , which he doth , as it were , put into our hand , to resist satan , against all his temptations , eph. . . therefore , by the sword of the spirit , must be understood the scripture , not the spirit it self , as some quakers affirm . it is evident also , from the fourth chapter of matthew , where christ being tempted by the devil , with three different temptations ; resists him with three different places of scripture . and being asked by the pharisees , why his disciples did pluck the ears of corn upon the sabbath day ; answered by scripture . mat. . , , , . teaching us , that satans temptations , must be carefully answered , and that by scripture , as the onely mean to overcome him , and his instruments . ( . ) because , the word of god , is quick and powerful , and sharper than any two edged sword , heb. . . this cannot be understood of christ , because paul in his other writings doth not call the person of christ by this name , and therefore must be understood of the word of the gospel , the power whereof is described , rom. . . ( . ) see these following places of scripture , psalm . . kin. . . and kin. . . and kin. . . isa. . . hos. . , . isa. . . prov. . . by the scripture , or word of god , we do not understand the bare letters , or the several written words of the holy scripture , which the adversaries may imagine , we call the word of god. these are only the vessels , which carry and convey that heavenly light unto us . but we understand thereby , the doctrine or will of god revealed unto reasonable creatures , teaching them , what to do , believe , or leave undone , deut. . . quest. v. are the scriptures given of god , to be the rule of faith and life ? yes . luke . , . eph. . . rev. . , . tim. . . well then , doth not the popish church err , who maintain their unwritten traditions to be the rule of faith ? yes . do not likewise the enthusiasts , and the quakers err , who maintain , the spirit within , that teaches the elect , to be the only rule of faith. ? and that the dictates of the light within , are of as great authority as the scriptures ? yes . by what reasons are they confuted ? ( . ) because , the scriptures are called a rule , gal. . . ( . ) because , nothing is to be added to the scriptures , deut. . . and . . prov. . . rev. . , . ( . ) because , we ought rather to follow the scriptures in this life , than a voice spoken from heaven , pet. . , . ( . ) because , the scripture is written , that we may believe , iohn . . ( . ) because , the scripture is given for making the man of god perfect , tim. . . ( . ) because , we must betake our selves in the whole of religion to the law , and to the testimony , isa. . . ( ) because , christ himself , refers the greatest question , that ever was , whether he be the son of god , or not , to the scriptures , ioh. . , . search the scriptures ( says he ) for they testify of me . ( ) because , the holy ghost did never give such a designation to his own word , as an historical rule , and dead letter ; or as some quakers call them , not the principal fountain of truth , and knowledge , nor the first rule of faith and manners , but the regula secundaria , subordinate to the spirit ; whence , as they affirm , the holy scriptures have all their true worth , excellency , and certainty : whereas paul sayes expresly , faith comes by hearing , and hearing by the word of god , rom. . . ( . ) because , the spirits cannot be known , by any other rule , than by the written word . it is certain , that the devil transforms himself into an angel of light , cor. . . there is a spirit of the world , cor. . . a spirit that rules in the hearts of the children of disobedience , eph. . . there is a lying spirit , kin. . . and a spirit of error and delusion , iohn . . how shal these be known to be such , or the spirit , which the quakers obtrude upon us , not to be one of them , but by the rule of the word ? quest. vi. are the books commonly called apocrypha , of divine inspiration ? no. luke . , . rom. . . and pet. . . well then , do not the papists err , who affirm , that the books called apocrypha , are of divine inspiration , and of equal authority with the undoubted word ? yes . by what reasons are they confuted ? ( . ) because , they were never written in the hebrew tongue , nor by any of the prophets ( . ) because , they are never cited in the new testament by christ , or by any of the apostles , as the books of the canonical scriptures are . ( . ) because , they contain many fabulous , and impious doctrines , and histories . first , in tobit . . the angel says , he was azariah , the son of ananias . this was a manifest lie , which cannot be attributed to a good angel ; and therefore the spirit of god , hath not dictated this history . ( . ) it is reported , tobit . , , , . that the heart , and liver of a fish , was good to make a perfume , to drive away the devil , if any man was troubled with him , or with any evil spirit . and it is said , tobit . . by the angel , i am raphael , one of the seven holy angels , that presents the prayers of the saints . this is only proper to christ. ( . ) because , the fact of simeon and levi , condemned by iacob , acted by the spirit of god , gen. . . in killing the shechemites , is commended by iudeth , . , . ( . ) because , you will read of an offering for the dead , prayers , and reconciliation for the dead , that they might be delivered from sin , maccab. . , , . see what contradictions are in comparing together , maccab. . . maccab. . . maccab . . . quest. vii . doth the authority of the holy scripture , for which it ought to be believed , and obeyed , depend upon the testimony of any man , or church ? no. pet. . . . tim. . . thes. . . well then , do not the popish writters err , who maintain , the authority of the scriptures , to depend upon the testimony of the church , as to us ? yes . by what reasons are they confuted ? ( . ) because , the word is to be received by us , not as the word of man , but as the word of god , thes. . . ( . ) because , the doctrine of christ , to be received by belivers , dependeth not upon mans testimony , ioh. . . ( . ) because , god only is true , and infallible , and all men are liars , rom. . . heb. . . he is of incomprehensible wisdom , ps. . . of great goodness , exod. . . rom. . . ps. . . of absolute power and dominion , gen. . . ps. . , . of infallible truth , who can neither deceive , nor can be deceived . ro. . . tit. . . heb. . . therefore ought he to be credited , in all his narrations , promises , threatnings , and prophesies , and obeyed in all his commandements allanerly ; because he himself hath said so . quest. viii . is the whole counsel of god , concerning all things necessary for his own glory , mans salvation , faith and life , either expresly set down in scripture , or by good and necessary consequence , may be deduced from it ? yes . tim. . . gal. . , . thes. . . well then , doth not the popish church err , who maintain , the scripture to be an imperfect rule , and therefore to stand in need of a supply of unwritten traditions ? yes . by what reasons are they confuted ? ( . ) because , all scripture is given , that the man of god may be perfect , thorowly furnished to all good works , tim. . , . ( . ) because , the psalmist sayes expresly , the law of the lord is perfect , converting the soul , psal. . , . ( . ) because , nothing is to be added to the word of god , deut. . . prov. . . therefore the scriptures , must be a compleat , and perfect rule of faith , and not an imperfect rule , or but partly a rule , as they teach . quest. ix . is it warrantable to argue in articles , or matters of faith , by consequences natively deduced from scripture ? yes . well then , do not the socinians , quakers , anabaptists , and arminians err , who maintain , that all matters of faith are set down expresly , and in so many words in scripture , and that no matters of faith ( at least necessary to salvation ) can be built upon consequences drawn from the scripture ? yes . by what reasons are they confuted ? ( . ) because , christ himself proves , that necessary point of faith , the resurrection of the dead , from the scripture by a consequence , matth. . , , . to be any one 's god , is to give one eternal life , psal. . . psal. . . whence followeth , that those patriarchs lived still with god , in respect of their souls , ( which these sadducees also denyed ) acts . . and should also rise in respect of their bodies , and live eternally : seing he is called a god , not of one part of them only ; but of their whole persons . and in that same chapter verse , . christ proves his deity by a consequence from scripture against the pharisees . ( . ) so doth apollos , acts . . and paul , acts . . prove from the old testament , jesus to be the christ : but it is not expresly said in the old testament , that he is christ. is not that which necessarly followes from scripture , contained in it implicitly , and implicitly revealed by god , and is infallibly true ? quest. x. is the inward illumination of the spirit of god , necessary for the saving understanding of such things , as are revealed in the word ? yes . iohn . . cor. . , , , . well then , do not the socinians and armi●ians err , who maintain , that men without the revelation of the spirit , are able to understand the scriptures for their salvation ? yes . by what reasons are they confuted ? ( . ) because , the disciples of christ , were not able to understand the scripture , before he opened their eyes , luke . . ( . ) because , the iews to this day , cannot understand the scriptures of the old testament , until the vail by the spirit of god be taken away , cor. . , , , . ( . ) because , the psalmist david seeketh from god , the opening of his eyes , that he may behold wondrous things out of his law , psal. . . quest. xi . are all these things , which are necessary to be known , believed , and observed for salvation , so clearly propounded , and opened , in some place of scripture or other , that not only the learned , but the unlearned , in a due use of the ordinary means , may attain unto a sufficient understanding of them , for their salvation ? yes . psal. . , . well then , do not the papists err , who maintain , that things necessary to salvation are obscurely , and darkly set down in the scripture ; and that without the help of unwritten traditions , and the infallible expounding of the church , the scriptures cannot be understood ? yes . by what reasons are they confuted ? ( . ) because , the word is a lamp unto our feet , and a light unto our paths , psal. , . ( . ) because , the scripture is a light , which shineth in a dark place , pet. . . ( . ) because , the scripture enlighteneth the eyes , and maketh the simple wise , psal. . , . quest : xii . hath the lord by his singular providence and care , keeped pure in all ages the old testament in hebrew , and the new testament in greek ? yes . matthew . . well then , do not the papists err , who maintain , the old testament in hebrew , and the new testament in greek , which are the fountains , to be corrupted ; and that their common latine version is authentick ▪ yes . by what reasons are they confuted ? ( . ) because , christ sayes , till heaven and earth pass , one jot , or one title shall in nowise pass from the law , till all be fulfilled , matth. . . ( . ) because , there can be no urgent necessity shown , why the fountains are corrupted . ( ) if any such corruption had been in the scripture , christ , his apostles , and the orthodox fathers had declared so much . ( ) because , they never have nor can make out any manifest corruptions in the fountains , albeit most manifest and undenyable demonstrations , are given of the corruptions of their latine version , which they make authentick . quest : xiii . are the original tongues , viz. the hebrew and the greek , to be translated into the vulgar language of every nation into which they come ? yes . are we commanded in the fear of god to read and search the scriptures ? yes . iohn . . cor. . , , , , , , , . well then , do not the papists err , who maintain , there is no necessity of translating the original tongues , the hebrew , and the greek , into the vulgar language of every nation , unto which they come , but rather a very great hazard , and danger of errors , and heresies ? yes . do not likewise the same papists err , who forbid the reading of the scriptures in the vulgar tongues ? yes . by what reasons are they confuted ? ( . ) because , the scriptures were given long since to the iews , in their own vulgar language , that they might be read publickly and privately by all , deut. . , , . deut. . , , . ( . ) because , the new testament was written in the greek language , which at that time was most generally known to all nations . ( . ) because , christ bids all promiscuously , search the scriptures , ioh. . . ( . ) because , the prophets , and apostles preached their doctrines , to the people and nations , in their known languages : ier. : , . act. . . ( . ) because , immediately after the apostles times , many translations were extant . ( . ) because , all things must be done in the congregation unto edifying , cor. . . but an unknown tongue doth not edify . ( . ) because , all are commanded to try the spirits , thes. . . cor. . . ( . ) because , the scriptures teach the way of life , prov. . . luke . . acts . . ( . ) because , the scriptures set forth the duties of every man in his place , and estate of his life , deut. . , , . iosh. . . psal. . . chron. . . ( . ) because , they are the ground of faith , rom. . . chron. . . ( . ) because , they are the epistle of god sent to his church , hos. . . rev. . ▪ , . ( ) because , they are his testament , wherein we may find what legacies , he hath bequeathed unto us , cor. . , . heb. . . ioh. . . ( ) because , they are the sword of the spirit , ephes. . . ( ) because , being imbraced and known , they make a man happy , psalm . , . luke . . luke . . psalm : : rev : : . ( ) because , when the scriptures are neglected , or contemned , they plunge men into all misery , heb : : : matth : : : psalm : . quest : xiv . when there is a question about the true meaning , and full sense of any scripture , must it be known and searched , by other places , which speak more clearly ? yes . peter : : acts : , . well then , do not the papists err , who maintain , the scriptures not to be a sufficient interpreter of it self , and that the sense of it cannot be gathered infallibly , when the text is doubtfull , from other places which speak more clearly , but onely from the magisterial traditions , and unwritten opinions of the church of rome ? yes . by what reasons are they confuted ? ( ) because , the noble bereans , compared scripture with scripture , for finding out the true and sure sense of it , acts : . ( ) because , the apostle paul did the same , acts : . ( ) because , the same was done by the council of the apostles and elders , acts . , , . quest. xv. is the holy spirit , speaking in the scripture , the supream iudge , by which all controversies of religion , are determined , and all decrees of councils , opinions of ancient writers , doctrines of men , and private spirits , are to be examined , and in whose sentence we are to rest ? yes . matth : : : : eph : . : acts . . well then , do not the papists err , who maintain , that the church ▪ of rome , and the pope , are the supream iudges of all controversies of faith : and that his decrees , and determinations , are to be believed , without examination , and implicitly to be believed by all believers ? yes . do not likewise the quakers err , who maintain , that the light within , which teacheth the elect , is the only iudge of all controversies of faith ? yes by what reasons are they confuted ? ( ) because , god commands all men , to go to the law , and to the testimony , in doubtful matters , isaiah : : ( ) because , all doubts in religion , are to be examined by the rule of the word , acts . . galatians . . ( ) because , christ and his apostles , did alwayes dispute , and reason from the scriptures , against the enemies of the truth : matth. : . gal. . . ( ) because , the church of god is founded upon the writings of the prophets , and apostles , eph. . . ( ) because , we are commanded to prove all things , and to try the spirits , thes. . . iohn . , . chap. ii. of god , and of the holy trinity . question i. is there but one onely the true , and living god ? yes . deut. . . corinth . . . . thes. . . well then , do not the tritheitae err , who maintain , three gods numerically distinct , the father , the son , and holy ghost ? yes . do not likewise the manicheans err , who maintain , that there are two gods , being diverse , and opposite , as to kind , viz. one good , the author , and cause of all good things , and of things immaterial , being the god of the new testament . the other evil , to wit , the devil , the author , and cause of all evil things , and of things material , being the god of the old testament ? yes . by what reasons are they confuted ? ( ) because though there be a plurality of persons mentioned in scripture , yet it is ever god as one , as is evident from the first chapter of the revelation , and the last . for if that one god have in himself all perfections , there can be no perfection beside him , and so no god , but this one true god : for if there were ; he should not be god , because not infinite in perfection . and if god be infinite in perfection , then surely there cannot be a multiplicity of gods , seing that which is infinite , in that respect , cannot be multiplied . ( ) it is evident from deut : : : where the lord speaketh of himself , i , even i am he , and there is no god with me . ( ) because , god is omnipotent , and so cannot be hindred by any other , in his working . rev : : : ( ) it is evident from christs words to the young man of the gospel , there is none good but one , that is god. ( ) from the words of hanna in her song , for there is none beside thee ( o lord ) neither is there any rock ; beside our god. ( ) from the testimony of the apostle , cor. : : to us , says he , there is but one god. ( ) from what christ said to one of the scribes , viz : the lord our god is one lord : mark : : ( ) because , god is a most absolute , and most perfect beeing , and so beyond all other things , one : iohn : . psalm : : : : ( ) because , this one blessed god , is most absolutely sufficient , and furnished with infinite power , and wisdom , for the production , conservation , and ruleing all things in heaven and in earth . ( ) because , he is of all things without himself , the first and supream cause , from which all the creatures visible , or invisible , have their rise and beginning . ( ) it is evident , lastly , from the testimonies of the most wise heathens , who have been necessitated to acknowledge , but one god only . quest. ii. is god infinite in beeing and perfection , yes , iob . , , . iob : . well then , do not the vorstians , socinians , and anthropomorphitans err , who maintain , that god is finite in beeing , and perfection ? yes . by what reasons are they confuted ? ( ) because , god hath a beeing from himself , and all things have their dependence from him : and therefore there can be nothing , by which he can be limited , romans . . ( ) because , god is every where present , in heaven , and in earth , and beyond the heavens , ierem : : : isaiah : . ( ) because , the scripture affirms , that the perfection of god , is the highest , is unmeasurable , unchangeable , and infinitely great , beyond all creatures : iob . , , . psal. . . iob . . quest. iii. is the only living and true god , a most pure spirit , invisible , without a body and parts ? yes . iohn : : tim : : : deut : : , : luke . . well then , do not the vorstians , anthropomorphitans , and socinians err , who maintain , god to have a body , and endued with parts , and an outward shape , and form ? yes . by what reasons are they confuted ? ( ) because , god is the father of spirits , hebr. : . ( ) because , god is invisible , tim : : . ( ) because , god is like to no bodily thing , nor can he be represented by any image , or corporeal likeness : isa : . . acts . . quest. iv. are there in the unity of the godhead , three persons , of one substance , power and eternity ? yes . iohn . . matth. . , . matth. : . cor. . . well then , do not the arians , and socinians err , and others , who deny the godhead of the son , and holy ghost ? yes . do not likewise the tritheitae err , who deny the unity of the divine essence ? yes . thirdly , do not the sabellians err , who deny the real distinction of the persons ? yes . and lastly , do not the quakers err , who maintain , there are no persons in the godhead ? yes . by what reasons are they confuted ? ( ) from the places of scripture already cited . ( ) from the apostolical benediction , in which the three persons of the god-head , are called upon expresly : cor. . . ( ) from , cor. . , , . where the three persons , are named spirit , lord , god. and from iohn . . but when the comforter is come , whom i will send unto you from the father , even the spirit of truth . ( ) because , there are three , that bear record in heaven , the father , the son , and the holy spirit . iohn ▪ . . these three , must be either three persons , or three gods. this last , is the hight of impossibility ; therefore they must be three persons . here they are put to silence , and have nothing to reply ; such is the strength , and power of truth , which is able to stop the mouths of the greatest rebels against religion and reason . but there is good ground for the word person , heb. . . where christ is said to be the express image , or impression of the fathers person . because , the person of the son , perfectly represents the person of the father , as an impression doth the seal : wherefore he is also called the image of the invisible god , col. . . the greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subsistence , or person , whereby is understood , the person of the father as distinct from the son , and subsists of himself , and in himself , and is , as the original of the person of the son , by an eternal and ineffable generation . that there are three persons in the godhead ; it is further evident , ( ) from all the epistles , written to the seven churches of asia . for , as may be gathered from rev. . . it is the father that sends , it is the son that gives iohn the commission , and it is the holy ghost in the close , that is mentioned as a joynt speaker . ( ) because , in that epistle written to thyatira , there are three distinctly named , first , the father and the son , in these words , these things saith the son of god. next , there is named in the last verse of that second chapter , the spirit , he that hath an ear , let him hear what the spirit saith unto the churches . ( ) because , in the beginning of that epistle to the church of sardis , they are all three put together , these things saith he , ( to wit , the son ) that hath the seven spirits of god. here , god , that is the father , is distinctly considered , as another person . the seven spirits , are the holy ghost . ( ) because , these three persons are most fully and clearly distinguished in the fifth chapter . first , the father sitting on the throne . secondly , the lamb , or the son of god : and thirdly , the seven spirits , or the holy ghost , so called from the pouring out of his gifts upon the churches , in that aboundant manner , as if he were seven spirits , or a sevenfold spirit . it is evident also , that the father , son , and spirit are really distinct from one another , and are three persons . they are indeed in respect of their essence , which is indivisibly communicable to them , one and the same god ; but considered personally , they differ really , for the father is not the son , neither is he , that sits upon the throne , the lamb. neither the father , nor the spirit were incarnate , but the son , who died , and was buried , which can be said of none , but of a person . it cannot be said that the father died , or that the spirit died . next , is not the holy ghost the spirit of god , as the son is the son of god ? and if that , suppose , a real distinct personality , this must do it also . now if the father be god , and the son be god , and the spirit god also , who have one , and the same divine nature , and essence indivisibly communicated to them ; and so , if there be but one god , and yet these three really distinct , then they must be distinct persons , in respect of their personal properties , seing they are persons , and distinct . the son , ( as was said ) is called the express image of the fathers person , which evidently shews , that the father , considered as distinct from the son , is a person , and subsists . if then , thus it be , must not the son , as distinct from the father , and so lively and expresly representing his person , be a person also , having this from the father ? the same must be true likewise , of the holy ghost , who is god equal with both , yet different from both ; for he who proceedeth from the father , and from the son , must differ from the father , and from the son ; as he who is begotten , must be distinct from him that begat him . some quakers either ignorantly , or perversely , will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated substance , ( as it is heb. . . ) and thus they read , heb. . . the character or image of gods substance , which is to be understood of christ , ( say they ) not simply as god , but as man. but they might as well have said , it signifies confident , or confidence , because it is so translated , cor. . . and cor. . . but they speak here consequentially to their own tenets , who in effect deny the trinity , and all distinction between the father , son , and holy ghost , not only in words , but in very deed . the apostle in this place , is proving christ the son of god , to be lord , and heir of all things ; because , god created the worlds by him ; he is the brightness of his glory , the express image of his person , upholdeth all things by the word of his power . these titles are here given to the son of god , as a creator , and a preserver of all things , which belong to him only , according to his divine nature : therefore these titles must be understood of christ , forasmuch , as he is the eternal son of god , and a light from the eternal light , of one essence , and glory with the father ; nevertheless distinguished from the person of the father , by whom the father executes his operations , and shews his properties , even as the sun by its light doth shine . quest. v. is the son of god , of the same substance , power , and eternity with the father ? yes . iohn . . rom. . . isa. . . well then , do not the arians err , who maintain , the son to be a creature , brought forth before the foundations of the world ? yes . do not likewise the socinians err , who maintain , the son to have had no existence , before he was conceived in the womb of the virgin mary ? yes . by what reasons are they confuted ? ( ) from the scriptures above cited . ( ) because , the son is omnipotent , the creator and preserver of all things , rev. . . col. . , . ( ) because , he is omniscient , and searcher of the heart , matthew . , . iohn . . iohn . . quest. vi. is the holy ghost god ? yes . acts . . cor. . , . cor. . , . well then , do not the macedonians , or , pneumatomachians , arians , socinians , and many of the anabaptists err , who maintain , the holy ghost to be a creature , as do the macedonians , or a power , vertue , or efficacy of the father , as many socinians , and others do ? yes . by what reasons are they confuted ? ( . ) because , the holy ghost , is to be worshipped as god , matth. . . cor. . . rev. . . ( . ) because , he is omniscient , and knoweth all things , cor. . , . ( . ) because , he is omnipotent , the maker , and preserver of all things , the worker of miracles ; and it is he , that sanctifies , and justifies the believers , gen. , . psalm . . matth. . . compare isaiah . . with acts . , , . ( . ) because , ananias is said to lie to the holy ghost , acts . . and verse . he is said , not to lie to men , but to god. ( . ) because , believers , are said to be the temple of god : cor. . , . and they are said , ( cor. . . ) to be the temple of the holy ghost : therefore the holy ghost is god , seeing to be the temple of god , and the temple of the holy ghost , are the same . ( . ) because , none can be properly sinned against , but the true god : therefore the holy ghost is god : because many have been said to have sinned against the holy ghost , matth . . quest. vii . doth not the holy ghost eternally proceed , from the father , and the son ? yes . iobn . . gal. . . well then , doth not the greek church err , who maintains , the holy ghost to proceed only from the father ? yes . by what reasons are they confuted ? ( . ) because , he is sent by the son ; iohn . . acts . . ( . ) because , all things , which are the sons , are the fathers , except the personal properties , by which they are distinguished : and all things are communicated from the father , to the son , and consequently the holy ghost : iohn . , , . matth. . . iohn . . ( . ) because , christ gave to his apostles the spirit by breathing it upon them : iohn . . to shew that he proceeded from himself . ( . ) because , he is the spirit of the son , no less , than the spirit of the father : gal. . . ( . ) because , if the holy ghost did not proceed from the son , as truely as from the father , he would not be a person really distinct from the son , which is contrary to iohn . , . ( ) because , it is said , iohn . . he shall glorify me ( namely by his testimony , gifts , and miracles ) for he shall receive of mine , ( that is , the doctrine of salvation which i have taught you , he shall also reveal it unto you , seing he shal receive the same from me : ) and shall shew it unto you . and rom. . . he is called the spirit , both of the father , and of the son. it is said , if any man hath not the spirit of christ ; that is , the same spirit , which in the foregoing verse is called the spirit of god , namely the father , and is here also called the spirit of christ , because he also proceeds from christ , and is procured for us by christ , iohn . . iohn . . chap. iii. of gods eternal decrees . question i. did god from all eternity , by the most holy , and wise counsel of his will , freely and unchangeably ordain whatsoever comes to pass ? yes . eph. . . romans . . heb. . . romans . . . well then , do not the socinians , arminians , and iesuits err , who maintain , the things which come to pass in time , to fall out , and come to pass , without the decree of god ? yes . by what reasons are they confuted ? ( . ) from the knowledge of god , whereby from all eternity , he hath known all things infallibly , which come to pass , or shall be in time . acts . . iohn . . heb. . . but all things , which come to pass in time , could not have been infallibly known from eternity , but in the decree of his divine will. ( . ) from gods natural way of working in time : cor. . . rom. . . whence it is evident , that god worketh effectually , and immediately in time all things which are done : but he worketh by his will those things , which he will have to be in time ( after that manner , and in that time , how , and when they come to pass ) psal. . . but that act of willing , cannot happen to god in time , but hath been in him from all eternity , because god is unchangeable , iames . . ( ) by enumerating several instances , concerning which , the scripture affirms particularly , that they have been decreed by god , as the sufferings and death of christ , acts . . the glorifying of those , that are to be saved . eph. . , . thes. . . and the foreordaining the rest to damnation to be punished for their sin ; iude v. . the like may be said of other things , which come to pass in time ; see psalm . . psalm . . isaiah . . prov. . . that the liberty and freedom of the will , and contingency of events , is consistent with the decree ; is clear from acts . . acts . ( . acts . , . gen. . . quest. ii. is the decree of predestination , ( namely the decree of election , and reprobation ) absolute , from the meer good will , and pleasure of god ? yes . and is it particular concerning a certain number of persons ? yes . tim. . . iohn . . well then , do not the lutherians , and arminians err , who maintain , the decree of predestination to be general , and conditional , depending upon persevering faith ( which they affirm depends upon the will of man ) and foreseen infidelity , and want of faith ? yes . do not likewise the papists , and socinians , err , who maintain , the decree of predestination to be general , and to depend upon good and evil works , with perseverance in them ? yes . by what arguments are they confuted ? ( ) from the apostle paul , who maketh the good will and pleasure of god , the only cause , why this man is chosen , and another , as worthy rejected , and casten off ; rom. . , , , , . where he moves an objection , against the justice of god , and answers it . ( ) because , our blessed saviour assignes it , to the good will and pleasure of god ; that to some , the mysteries of faith , for their conversion are revealed , and that they are hid from many others , who are nothing worse , but in some respect better ; matth. . , . ( ) because , a man of himself hath no good thing in him , whereby he may be differenced from another , but what he hath freely gotten from god ; cor. . . ( ) because , the grace of regeneration , justifying faith , effectual calling , and perseverance to the end , are given to all the elect , and to them only ; according to the eternal decree of god : and therefore are effects not causes , or pre-required conditions of election ; rom. . . acts . . matth. . . tim. . . iohn , . eph. . , , . matth. . . rom. . , . quest. iii. hath it pleased god , according to the unsearchable counsel of of his own will , whereby he extendeth , or withholdeth mercy , as he pleaseth , for the glory of his soveraign power , over his creatures , to pass by , and to ordain the rest of mankind to dishonour , and wrath for their sin , to the praise of his glorious iustice ? yes . rom. . , , , . iude verse matth. . , . tim. . , . well then , do not many of the quakers , and others err , who maintain , that god never ordained any man to perish eternally ? yes . by what reasons are they confuted ? ( . ) because , christ thanked his father , lord of heaven and earth , because he had hid those things from the wise and prudent , and had revealed them unto babes ; matth. . , . ( ) because , the scripture faith to pharo , even for this same purpose , have i raised thee up , that i might shew my power in thee , and that my name might be declared throughout all the earth . therefore hath he mercy on whom he will have mercy , and whom he will , he hardneth . hath not the potter power over the clay of the same lump , to make one vessel unto honour , and another unto dishonour ? what , if god willing to shew his wrath , and to make his power known , endured with much long suffering , the vessels of wrath fitted to destruction ; rom. . , , , . ( . ) because , in a great house , there are some vessels to honour , some to dishonour ; tim. . , . ( . ) because , the apostle iude says , there are some , who of old were ordained to this condemnation , ungodly men . note , that the cause of this reprobation , is not mans sin , but the absolute will , and good pleasure of god. mans sin indeed is the cause , why god will punish , but no occasion , why he did ordain , to pass by , or to punish man. this decree is just , because god has power over man , as the potter hath power over the clay . neither is the end of this decree the condemnation of the creature but the manifestation of gods justice . lastly , sin is the effect of mans free will , and condemnation is the effect of justice , but the decree of god is the cause of neither . quest. iv. are any other redeemed by christ , effectually called , justifyed , adopted , sanctifyed , and saved , but the elect only ? no : iohn . . rom. . . iohn . , . iohn . . iohn . . iohn . . . well then , do not the papists , quakers , socinians and arminians err , who maintain , that all men , even reprobates are redeemed by christ , and that many reprobates , are effectually called , iustified , sanctified , and adopted ? yes . by what reasons are they confuted ? ( ) from the golden chain , which cannot be loosed , mentioned by the apostle paul , rom. . . whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . ( ) because , those and those only believe , whom god hath ordained to life eternal , acts . . titus . . ( ) because , christ himself says to the iews , but ye believe not , because ye are not of my sheep : my sheep hear my voice , and i know them , iohn . , , . ye are not of my sheep , that is , of the elect , which the father hath given me . ( ) because , christ would not pray for the world , but for the elect only ; iohn . . ( ) because , the election , or elect , have obtained it , and the rest were blinded ; namely , who are not elected , and effectually called , rom. . . ( ) because , christ says , greater love hath no man , than this , that a man should lay down his life for his friends . such a love he never had to reprobates , whom , he professes , he never knew ; iohn . . with matthew . . ( ) because , according to the scripture , christ died onely for his own sheep , to wit , intentionally , and efficaciously ; iohn . . ( ) because , the scripture often says , that christ died for many ; matth. . . matth. . . ( ) because , there are many , who are living , under the gospel , as well , as those who lived under the law , who have not been so much as outwardly called , being nothing worse , than others who are called . ( ) because , to all and every one , the grace of regeneration , which is simply necessary to salvation , is not offered : neither do all , and every one get remission and pardon of their sins ; ephes. . . col. . . deut. . . matth. . , . with matth. . . ( ) because , the grace of regeneration , is invincible , and of its own nature , alwayes efficacious and powerful ; ezek. . , . ephes. . , . ephes. . . ( ) because , the grace of regeneration , can never be lost , or fail totally , or finally ; peter . . iohn . . whosoever are called and justified , are also glorified , rom. . . chap. iv. of creation . question i. did god create , or make of nothing the world , and all things therein ? yes . genesis first chapter to the end , heb. . . col. . . acts . . well then , do not the socinians , and other hereticks , with many of the old pagan philosophers err , who maintain , the world to have been made of some pre-existent matter , not capable of production : and consequently , that creation , or making something of nothing , is simply impossible ? yes . by what reasons are they confuted ? ( ) from the testimony of moses , genesis first chapter . ( ) from the testimony of isaiah , isa. . . and . . ( ) from the testimony of the author to the hebrews , heb. . . col. . , . rom. . . ( ) because , the scripture attributeth to god only , eternity , and incorruptibility ; psa. . , . gen. . . tim. . . it is reported of socinus , by a very learned man , who had it from one of his disciples , that he privately denyed the world to be made of nothing , lest thereby he should be necessitated to acknowledge the infiniteness of gods power : which tenet afterwards was more publickly avowed , and maintained by some of his followers . quest. ii. did god create all things , whether visible , or invisible ? yes . col. . . acts . . well then , do not some hereticks err , who maintain , that the angels were not created by god ? yes . by what reasons are they confuted ? ( ) from the psalmist david , psalm . . and . . , . col. : . rom. . : neh. . . ( ) because , they are the servants and sons of god , brethren , and fellow-servants with us , willing and ready to obey the commands of god their maker ; rev. . . rev. . . psalm . . ( ) because , many of the angels left their first habitation , and did not continue in the truth , and so made defection from the obedience of their creator , and are reserved in everlasting chains , under darkness , unto the judgement of the great day ; iude verse . pet. . . mat. . . iohn . . quest. iii. did god make man male and female , with reasonable and immortal souls ? yes . gen. . . gen. . . eccl. . . luke . . matth. ▪ . well then , do not the sadducees , and the epicureans err , who maintain , the souls of all men to perish , and die for ever ? yes . do not likewise , very many of the socinians , and others err , who affirm , the souls of men to be extinguished or put out , till the resurrection , and then to be brought to life again ? yes . do not likewise the anabaptists , and many of the arminians , and some called arrabians err , who maintain , the souls of men , after death , till the resurrection to fall asleep , ( that is , to be without any sense , or motion , thought , or vital operation , ) whether it be in their body , or in some cavernes of the earth ? yes . by what reasons are they confuted ? ( ) from our blessed lord and saviours words , fear not them , ( says he ) which kill the body , but are not able to kill the soul : matt. . . ( ) from the testimony of solomon : then shall the dust return to the earth , as it was , and the spirit shall return to god , who gave it , eccl. . . ( ) because , paul desired to be dissolved , trusting that his soul after death should have more near communion with christ : phil. . . ( ) they may be confuted from several , and particular instances in the scripture , as is clear from the souls of dives and lazarus , luke . . from these words of christ to the theif , verily , i say unto thee , thou shalt be with me , this day in paradise , luke . . from the appearing of moses , and elias , upon the mount with christ ; mat. . . quest. iv. did god create man , male and female , with righteousness , and true holiness , after his own image , as being connatural to him ? yes . gen. . . col. . . eph. . . well then , do not the socinians err , who deny this , and the arminians , who call this righteousness supernatural ? yes . by what reasons are they confuted ? ( ) from these words spoken by god himself , let us make man , in our own image , gen. . , . ( ) from gods own testimony , affirming the same thing ; gen. . . ( ) because , before the fall , both adam , and eve walked naked and were not ashamed : gen. . . chap. v. of providence . question i. doth god uphold , direct , dispose , and govern all creatures , their actions , and all things from the greatest , even to the least ? yes . heb. . . dan. . , . psa : . . acts . , , . iob , , , , chapters . well then , do not the socinians , arminians , and that great philosopher durandus , with others called the epicureans err , who deny , that god preserves all things immediately : to be the immediate cause of all things , which fall out : to govern things , which are contingent , and the free acts of the will of man , and evil actions ? yes . by what reasons are they confuted ? ( ) because , it is god , that worketh all in all . . cor. . , . ( ) because , he worketh all things , according to the counsel of his own will. eph. . . ( ) because , of him , and through him , and to him ▪ are all things ; rom. . . quest. ii. doth the almighty power , unsearchable wisdom and infinite goodness of god so far manifest themselves in his providence , that it extendeth it self , even to the first fall , and all other sins of angels , and men ; and that not by a bare permission , but such as hath joyned with it , a most wise , and powerful bounding , and otherwise ordering , and governing of them , in a manifold dispensation , to his own holy ends ? yes . rom. , , . sam. . . and kings . , . chron. : . , . sam. . . acts . . psalm . . kin : . . genesis . . well then , do not the lutherians , papists , arminians , and socinians err , who maintain , that the lord concurrs only to sinful actions , by a bare , naked , and idle permission ? yes . by what reasons are they confuted ? ( ) because , the scripture says , god blinds their eyes , and hardens their hearts , even actively , and judicially ; iohn . . exod. . . deut. . . rom. . . ( . ) because , god is said to punish one sin , with another . rom. . , , thes. . , . ( ) from the practise of iob , and david , who , when they were afflicted , and persecuted looked to god , and took it patiently ; iob . . quest. iii. doth the sinfulness of the action proceed only from the creature , and not from god ? i answer , from the creature only ; iam. . . , . iohn . . psalm . . well then , do not the libertines err , who affirm , god ( without blasphemy be it spoken ) to be the author and cause of all sin ? yes . by what reasons are they confuted ? ( ) from davids testimony ; psalm . . ( ) from moses his testimony ; deut. . . ( ) from daniels testimony ; dan. . ( ) from the testimony of iames . . ( ) from the testimony of iohn ; iohn . . and iohn . . ( ) from the testimony of paul ; rom. . , , . ( ) from the testimony of habukkuk ; : : from reason ( ) because god is in the highest degree , essentially , and infinitely holy , and good , and therefore pure , and free , from every spot , and blemish , isaiah : . psalm : : peter : , : lev. : : ( ) because , god is absolutely perfect , and therefore he cannot fail , or be deficient in working ( ) because , god is the judge of the world ? he is the forbidder , the hater , and revenger , of all sin , and unrighteousness , as contrary to his holy nature , and law : exod chap : : rom : : : : gen : : : rom : : : psalm : : ( : ) because , by his own most absolute , and most supream dominion , soveraignty , and infinite perfection , he is in , and of himself , above all law whatsoever , and under the command of none , in heaven ; or in earth . chap : vi : concerning the fall of man , of sin , and the punishment thereof . question i. is the guilt of the sin of our first parents imputed , and the same death in sin , and corrupted nature , conveyed to all their posterity , descending from them by ordinary generation ? yes . rom. : : , , , , : cor. . , , , . psalm . . gen. . . iob . . iob . . well then , do not the pelagians , and late anabaptists , quakers , and socinians err , who deny , original sin inherent ? yes . do not likewise the dominicans , franciscans ▪ and iesuits err , who maintain , the virgin mary , not to be conceived in original sin ? yes . does not lastly , a certain ring-leader of the quakers err , who maintains , that to infants , this original sin , is not imputed , until by actual sin , they joyn themselves to it ? yes . by what reasons are they confuted ? ( ) from that well known place of scripture ; rom. . chap. which is the very seat , and foundation of this doctrine , of original sin . ( ) because , unless a man be born again , he cannot see the kingdom of god ; iohn . . ( ) because , all men by nature , and birth , are the children of wrath ; eph. . . ( ) because , whatever is born of the flesh , is fleshly ; iohn . . and who can bring a clean thing out of an unclean ? not one : iob . . iob . . ( ) because , all the thoughts , and imaginations of the heart of man ( viz. of the natural , and unregenerate man ) are evil continually ; gen : . . ( ) because , david confesseth , that he was shapen in iniquity ; and in sin , did his mother conceive him ; psalm . . ( ) because , infants , that are guilty of no actual transgression , need a remedy against sin , to wit , absolution , by the blood of christ , a seal whereof was given , according to gods institution , under the law to infants , namely circumcision , to which baptism , under the gospel succeeds ; deut. . . rom. . . acts . . mark . . col : . . gen : . . matth. . . ( ) because , all the elect , ( among which are infants ; matth. . . mark . ) are redeemed by christ , and are set at liberty from slavery , freed from the fault , and penal punishment ; iohn . . iohn . . tim : . . ( ) because , infants , are lyable to death , and other miseries , and calamities , which are the wages , and punishments of sin ; rom : . . gen : . . quest. ii. is this corruption of nature , albeit pardoned , and mortified through christ in some measure in the regenerate , both it self , and all the motions thereof truely and properly sin ? yes . rom. . , , , . gal. . . well then , do not the papists , socinians , and arminians err , who maintain , that concupiscence or lust , and the first motions thereof , which have not gotten the consent of the will , are not properly and truely sin ? yes . by what reasons are they confuted ? ( ) because , they are forbidden by the moral , and natural law , in the tenth command ; exod. . . deut. . . rom : . . ( ) because , paul speaking of himself while unregenerate , calleth concupiscence and lust ( of which the controversie is ) often times sin and evil ; rom. : , . ( ) because , it is a great part of the old man , which we must lay down , and must be mortified ; col : . , , . ephes : . . quest. iii. doth every sin , both original and actual , being a transgression of the righteous law of god , and contrary thereunto , bring in its own nature guilt upon the sinner , whereby he is bound over to the wrath of god , and the curse of the law ; and made subject to death , with all miseries spiritual , temporal , and eternal ? yes . ioh. . . rom : . . rom. . , . eph : . . gal : . . rom : . . ephes : . . rom : . . lam : . . matth : . . and thes : . . well then , do not many of the papists err , who maintain , that all sins are not contrary to the law of god , nor transgressions thereof ? yes . do not all papists err , who deny every sin to be mortal , or to deserve eternal punishment ? yes . lastly , do not the socinians err , who deny that any sin can deserve eternal punishment ? yes . by what reasons are they confuted ? ( ) because , all sins deserve eternal death ; rom : . . esek : . . rom : . , . ( ) because , every sin is a transgression of the law ; iohn . . ( ) whosoever shall keep the whole law , and yet offend in one point , he is guilty of all ; iames . . . and therefore he deserves eternal punishment . ( ) because , those sins of infirmity and ignorance , which the saints are subject to , and which the papists call venial sins , will not suffer them to stand in judgement before god , nor can the saints be justified from them , but by faith : and therefore in strick justice , they merit , and deserve hell ; psalm : . psalm : , , . ( ) because , god commanded believers under the law , to offer typical sacrifices , for making a propitiation for such sins ; and christ did really by his own pretious blood , purge them away , for by no less price , could they be purged , he being made a curse for them , that he might liberate those from the curse of the law , which they had deserved for such sins , as well as for others . lev : . , , , , , , , . lev. . , . gal : . . heb : . , , . heb : . , . iohn . , . ephes : . , , . peter . , . ( ) because , every sin is against the supreamest law-giver , against his holiness and goodness , against his infinite majesty : and floweth from a formal or virtual contempt of god ; and therefore the least sin , cannot but deserve gods wrath , and curse eternally ; iam : . , . lev : . . lev : . , . iob : . . ephes : : . chap. vii . of gods covenant with man. question i. did all these sacrifices and other types , and ordinances by which the covenant of grace was administerd before our saviours incarnation , adumbrate , and foresignifie christ to come ? yes . heb : , , , chapters ; rom : : : col : : , : cor : : : well then , do not the socinians err , who maintain , that the legal sacrifices did not fore-signifie the expiatory sacrifice of christ , neither were types nor figures of it ; but that those sacrifices , which the jews offered for sin , did really , and in very deed , purge away all the sins for which they were offered ? yes . by what reasons are they confuted ? there are here two parts to be considered ; first , the negative , that the legal sacrifices did not foresignifie . the second , the affirmative , that they did truely make a real expiation and atonement . the first is evidently confuted from scripture testimonies ; for the law having a shadow of good things to come , and not the very image of the things , can never with those sacrifices which they offered year by year , continually , make the comers thereunto perfect ; heb : : . the apostle calls here , these legal sacrifices , a shadow : and heb : : : he calls them a figure : and verse , he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exemplaria verorum , the figures of the true ; and col : : : he calls them a shadow of things to come , but the body is of christ , which is nothing else , but that the thing signified is of christ : that is to say , fulfilled in christ. for all the shadows of the old testament , had a respect to christ , and his benefits ; by whose coming they also have an end . and iohn . . it is said , that the law was given by moses , but grace and truth came by iesus christ. by grace , understand the grace of redemption , from the curse of the law ; gal : . . and of adoption for children ; iohn . . rom : . . by truth , understand the fulfilling both of the promises , cor : . . and of the ceremonies , and types ; col : . . for this cause the apostles have alwayes pressed , the abrogation of the legal rites , and ceremonies ; because the truth being exhibited , by the coming of the anti-type , the shadows of the type , ought deservedly to cease , and be no more : according to that of daniel . . the second part is likewise evidently confuted ; namely , that the legal sacrifices did truely and really purge away all the sins , for which they were offered . ( ) because , the apostle sayes , the blood of bulls , and goats , cannot take away sin ; heb : : . ( ) because , those sacrifices were not able to make him that did the service perfect ; heb : : . ( ) because , these legal sacrifices did leave the sins of such as offered , unexpiated , until they were purged away by the death , and blood of christ ; heb : . . ( ) because , the sins of believers , under the old testament were forgiven and pardoned after the same manner , that our sins under the new testament are pardoned ; acts . . quest : ii : was the administration of the covenant under the old testament , sufficient for the time , and efficacious , through the operation of the spirit , to instruct and build up the elect , in the faith of the promised messiah , by whom they had full remission of sins , and eternal salvation ? yes : cor : : , , , : heb : : : iohn : . well then , do not the socinians err , who maintain , that life eternal , under the old testament , was never promised to the believers of that time , neither had they any promise to expect it from god ? yes . by what reasons are they confuted ? ( ) because , there are promises extant in the old testament of life eternal ; isaiah : : where it is said , israel shall be saved with an everlasting salvation ; see dan : : : ( ) because , the fathers under the old testament , believed and expected life eternal ; as iob : , , : david , psal : : : abraham , isaac , and iacob , all of these waited for eternal life ; heb : : , : ( ) because , some at that time were put into actual possession of it ; as enoch , hebrews : . so was elias taken up into heaven , and put into actual possession likewise ; kings : . ( ) because , the scripture of the old testament pointeth forth the way to eternal life , as christ witnesseth ; iohn : : and paul , tim : : : ( ) because , believers under the old testament were most happy ; psalm : . ( ) because , temporal good things , were to them pledges of spiritual good things , and life eternal ; heb : : , . quest : iii : are there two covenants of grace , differing in substance ; or but one and the same , under various dispensations ? one onely : gal : : , : acts : : rom : : , , , : rom : : , , , , , : heb : : . well then , do not the socinians err ; who maintain ; a substantial ; and not an accidental difference between the old covenant and the new ? yes . by what reasons are they confuted ? ( ) because , in both the covenants there is the same promise of grace , concerning remission of sins , and life eternal freely to be given to believers , for christs sake ; gen. . . where the seed of the woman , is promised to bruise the head of the serpent : and gen. . . it is said , i shall be thy god , and the god of thy seed after thee ; and gen. . . it is said , in thy seed shall all the nations of the earth be blessed : and iohn . . it is said , he that believeth , hath everlasting life : and acts . . it is said , but we believe , that through the grace of our lord iesus christ , we shall be saved , even as they . ( ) because , one , and the same faith , and obedience , on both sides , is required ; walk before me , and be thou perfect , gen. . . and mark . . christ sayes , after he came to galilee , preaching the gospel of the kingdom , the time is fulfilled , and the kingdom of god is at hand ; repent ye , and believe the gospel . chap. viii . of chrit the mediator . question i. did the son of god , when the fulness of time was come , take upon him mans nature , with all the essential properties , and common infirmities thereof , yet without sin ; being conceived by the power of the holy ghost , in the womb of the virgin mary , of her substance ? yes . iohn . , . iohn . . heb. . , , . luke . , , . well then , do not those hereticks called marcionits , and the anabaptists err , who maintain , that christ is not a true man , but onely the appearance , shape , or form of a man ? yes . do not likewise the manicheans err , who maintain , that the body of christ , is not of the substance of the virgin mary , but a heavenly body , brought from heaven to the womb of the virgin ? yes . by what reasons are they confuted ? ( ) because , christ is said to be made of a woman ; gal. . . ( ) because , the word was made flesh ; iohn . . ( ) by an induction of the essential parts of a man , and sinless infirmities , which were found in him . first , he was endued with a rational soul ; iohn . . secondly , he had a real and substantial body , and denyed he was a spirit only ; luke . . thirdly , christ did hunger ; mat. . . fourthly , he was wearied , and thirsty ; iohn . . lastly , he was sad ▪ he groaned in spirit , and was troubled ; iohn . . and verse . he wept . none of which sinless perturbations , can agree to an appearance , shape , or form of a man. ( ) because , he was made of the seed of david , according to the flesh ; rom. . . and descended of the iews ; rom. . . ( ) because , the promises were made in the seed of abraham ; gen. . . and gen. . . ( ) because , he took not on him the nature of angels , but he took on him the seed of abraham , wherefore in all things , it behoved him to be made like unto his brethren ; heb. . , . ( ) because , otherwise , he could not have satisfied in our place , the justice of god : seing it had been unjust , for another nature to have suffered punishment , than that nature which had offended and sinned . quest. ii. are there two whole , perfect , and distinct natures in christ , the god-head , and the man-hood , inseparably joyned together , in one person ? yes : cor. . . eph. . . well then , do not the nestorians err , who maintain , the union between the divine and humane nature , not to be hypostatical , but only by way of assistence : and that , as there are two natures in christ , so there are two persons , one proper to the divine nature , another proper to the humane nature ? yes . by what reasons are they confuted ? ( ) because , unless christ-god-man were but one person , the merit of his death , would not be of so great value , as to redeem the elect from infinite , and eternal punishment : seeing hence cometh , all the value , and worth of his death , that the same person , who was god , did suffer , and die for us . ( ) because , otherwise , christ had been swallowed up , and devoured by the wrath of god , against the sins of the elect , which he himself undertook . ( ) because , christ , if he had not been both god and man , in one person , he could not have been a mediator : for a mediator must be one ; tim. . . quest. iii. is the godhead , and man-hood in christ , united without conversion , composition , or confusion ? yes . luke . . col. . . rom. . . peter . . tim. . . well then , do not those old hereticks , the eutichians err , who maintain , that as the person of christ is one , so his nature is made one , by a composition , or confusion of the two natures together ? yes . by what reasons are they confuted ? ( ) because , such a composition , is impossible , seing the divine nature , is most perfect , and cannot lose any , of its own perfection , unless we would affirm , the divine nature , to be mutable , and changeable . ( ) because , that same christ , who according to the flesh descended of the iews , is over all , god blessed for ever ; rom. . . ( ) because , this doctrine takes away all means of mediation : for , by taking away the distinction between the natures , they take away the natures themselves : and so neither could christ have suffered in our place , because not man : neither could he have given any vertue , value , or worth , to his sufferings , because not god. quest. iv. did christ endure most grievous ▪ torments immediately in his soul ? yes . mat. . , . luke . . matth. . . well then , do not the papists err , who maintain , that the soul of christ , even from its first creation , was never affected with any sadness , or sinless perturbation of mind ? yes . by what reasons are they confuted ? ( ) because , the scripture testifies , that his soul was sad unto death ; matth. . . ( ) because , the apostle iohn testifies , that when christ saw mary weeping for her brother lazarus , he groaned in spirit , and was troubled ; iohn . . iohn . . ( ) because , his soul , was exceeding sorrowful , even unto death , as was cited before , matth. . . ( ) the same thing is proven from christs desertion , whereby the actual fruition , and enjoying of gods favour , as to his sense , was interrupted , and broken in the midst for a time , but in no wise , altogether taken away , which made him cry upon the cross : my god , my god , why hast thou forsaken me. matth. . . eph. . . quest. v. had the lord iesus , by his perfect obedience , and sacrifice of himself , which he through the eternal spirit , once offered up unto god , fully satisfied , the iustice of his father ? yes : rom. . . rom. . , . heb. . , . heb. . . well then , do not some , otherwise orthodox err , who deny , christs active obedience , to be a part of his satisfaction , performed in our place ? yes . by what reasons are they confuted ? ( ) because , the active disobedience of the first adam made us all sinners : therefore we must be made righteous , by the active obedience of the second adam ; rom. . . ( ) because , christ not only offered himself to the death for us , but for their sakes ( that is , for the elects sake ) he sanctified himself ( that is , he gave up himself , as a holy sacrifice ) iohn . . ( ) because , it behoved christ to fulfil all righteousness ; mat. . . ( ) because , we stood in need ; not only of the expiation of sin , for saving us from eternal death , but of the gift of righteousness , for obtaining eternal life , according to that precept and demand of the law , do this , and thou shalt live . and therefore christ is not only called our ransom , but the end and perfection of the law , to every one , that believeth rom. . . that is , the aim of giving the law by moses , is that , thereby men being brought to the knowledge of their sin , should flie for refuge unto christ , and his righteousness , as he that hath perfectly fulfilled the law for us . ( ) because , the passive obedience of christ , was not in it self meerly and purely passive , but his active obedience did challenge the chief , and principal part in it . psal. . . then said i , lo , i come , : in the volume of the book , it is written of me. with these words , our saviour christ declareth his willing obedience , to accept of , undergo , and execute the mediatorship , by god imposed upon him . and ( isaiah . . ) he offered up himself a sacrifice for sin , and by one oblation , he hath perfected for ever them that are sanctified ; heb. . . ( ) because , whole christ was given to us , with all his benefits : otherwise , if onely his passive obedience were imputed to us , it would follow , that half christ onely were given ; to wit , christ suffering , but not christ doing those things which pleased the father ; taking away our sin , and saving from death onely , but not bringing righteousness . but christ was not given , and born for himself , but for us , that he might bestow himself wholly upon us , by doing for us , what we could not do , and by suffering for us , what we could not suffer . do not likewise the socinians err , who maintain , that this orthodox doctrine , ( namely , that christ did merit eternal salvation , to the elect , and hath satisfied divine iustice for them ; ) is erroneous , false , and absurd ? yes . by what reasons are they confuted ? ( ) because , the messiah doth finish the transgression , and maketh an end of sins , and maketh reconciliation for iniquity , and shal be cut off , but not for himself , as the prophet daniel hath foretold ; chap. . , . ( ) because , his own self bare our sins in his own body , upon the tree ; peter . . ( ) because , he hath reconciled those to god , that were sometimes alienated , and enemies in their mind , by wicked works , in the body of his flesh through death ; col. . , . ( ) because , now once in the end of the world , hath he appeared , to put away sin , by the sacrifice of himself ; heb. . . ( ) because , he hath given his life , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pretium redemptionis , a price of redemption for many . ( ) because , the prophet isaiah sayes , that it pleased the lord to bruise him , and put him to grief ; and that he was wounded for our transgressions , and that he bare our iniquities ; chapter . , , . quest. vi. did christ , in the work of mediation , act according to both natures , by each nature , doing that , which is proper to it self ? yes : heb. . . peter . . well then , do not the papists err , who maintain , that christ is a mediator only according to his humane nature ? yes . by what reasons are they confuted ? ( ) because , it was needful , for perfecting the work of the mediator , that christ should overcome death ; which could not otherwise be done , than by his divine nature ; pet. . . where it is said , he was put to death in the flesh , but quickned by the spirit . ( ) because , there are very many properties of the mediator , which cannot in any wise agree to the humane nature of christ , as undertaking , and promising , that he will raise up all at the last day , whom the father has given him ; iohn . . again , he could not lay down his life , and take it up again , by the alone strength of his humane nature : but all these are works proper to the mediator ; as is clear from the tenth chapter of iohn v. . and ( ) the application of those good things , which he hath merited , is the proper work of the mediator , which can only be done , by the divine nature . ( ) because , christ is a prophet , a priest , and a king , according to both his natures . a prophet ; matt. . . no man knoweth the father , save the son. a priest ; rom. . . heb. . . he is a king ; luke . . all which offices , he executes according to both his natures . chap. ix . of free-will . question i. hath man by his fall , into an estate of sin , wholly lost all ability of will , to any supernatural good , accompanying salvation : so as a natural man being altogether averse from that good ; and dead in sin , is not able , by his own strength to convert himself , or to prepare himself thereunto ? yes : rom. . : iohn . . rom. . . . iohn . . , . well then , do not the pēlagians , and socinians err , who maintain , that the natural man , without supernatural , and divine grace , is able to convert himself to god , by his own strength ? yes . do not likewise the semipelagians , papists , arminians , and lutherians err , who maintain , that fallen man , and corrupted with original sin , is partly able by his own strength ( the grace of god assisting him ) to prepare himself , and turn himself to god ? yes . by what reasons are they confuted ? ( ) because , the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned ; cor. . . rom. . , . ( ) because , all that the natural man doth , is sin , and cannot in any wise please god : because , his works are not of faith , nor to the glory of god , as the law requires ; rom. . . heb. . . titus . . rom. . , , . psalm . . rom. . . ( ) because , a man hath no good in himself , whereby he may be differenced from the most flagitious , nor any good thing which he hath not received ; cor. . . ( ) because , conversion , grace , and salvation , are not of him , that runneth , or willeth , but of god , that sheweth mercy , and whom he will , be hardneth ; rom. . , , . rom. . , . matth. . , , . ( ) because , the conversion of a natural man , is the quickning of one dead ; ephes. . . col. . . it is a regeneration , or bearing again ; ioh. . , : it is the creating of a new heart ; psalm . . it is the taking away the heart of stone , and the giving of a heart of flesh ; esek . . . esek . . . and therefore as god raised christ from the dead , so also he raiseth us from the grave of sin , by his own proper power ; cor. . . and ( ) because , god converts and calls men , not by works of righteousness , which they have done ; titus . , , . but according to his own purpose and grace , which is given us in christ jesus ; timoth. . . quest. ii. doth a regenerate man , after his conversion , perfectly and onely will that which is good ? no. gal. . . rom. . , , , , ▪ well then , do not the puritans , ( i do not mean the old non-conformists ) antinomians , anabaptists , and many quakers err , who maintain , that all the saints of god are free from every spot , and blemish of sin ? yes . do not likewise some of the popish church and socinians err , who maintain , that some christians , that are more advanced , may come that length to be without any spot , blemish , and act of sin : nay that some have really win that length ? yes . by what reasons are they confuted ? ( ) because , in many things we offend all , iames . . ( ) because , christ commands us to seek dayly remission of sins ; matth. . . luke . . ( ) because , there is not one just man , upon the earth , who doth not sin ; kings . . eccles. . . ( ) because , there is a continual war , between the flesh and the spirit ; so that they ( namely the regenerate ) are not able to do that , which they are willing , and ought to do ; gal. . . ( ) because , the regenerate are not able to fulfil the first command , namely , to love god with all their heart , with all their soul ; matth. . , . for we know here but in part , and therefore we love but in part : cor. . . neither are the saints free of all those inordinate motions of concupiscence , forbidden in the tenth command , as is evident from gal. . . and from the experience of paul , and of all the other saints . ( ) because , if we say , we have no sin , we deceive our selves , and the truth is not in us ; iohn . , . but when that same apostle sayes , whosoever is born of god , doth not commit sin , for his seed remains in him , and he cannot sin , because , he is born of god ; he must mean in the first text , of sin dwelling in the best of saints here-away ; and therefore he expresses it by hamartian echein , peccatum habere , which signifies , to have sin . in the second text , he means of sin , not only dwelling , but reigning in us , and made a trade of , and gone about , with the full and hearty consent of the will , and is expressed by the words hamartian poiein , to work sin , and to make a trade of it , as men do in any employment , they take delight in . ( ) we see it from the grievous falls of the most eminent saints ; as noah , lot , abraham , iacob , david , solomon , asa , iehoshaphat , and the discsples of christ. chap. x. of effectual calling . question i. are all those whom god hath predestinated to life , and those onely , in his appointed , and accepted time , effectually called , by his word and spirit , out of the estate of sin and death , in which they are by nature , to grace and salvation , through iesus christ ? yes . rom. . . rom. . . ephes. . . . thes. . , . rom. . . ephes. . , , , , . cor. . . well then , do not the papists , arminians , and lutherians err , who maintain , that men not elected , are sometimes effectually called ? yes . by what reasons are they confuted ? ( ) because , faith belongs to the elect only ; titus . . ( ) because , whom he did predestinate , those onely , and no other hath he called ; rom. . . ( ) because , though many hear the gospel , yet none believe , but such as are ordained for everlasting life ; acts . . ( ) because , the apostle testifies , that the elect have obtained it , and the rest were blinded ; rom. . . ( ) because , christ manifested his fathers name , to those only whom he choised out of the world , and gave to him ; joh. . quest. ii. doth god , whom he effectually calls , enlighten their minds spiritually , and savingly , to understand the things of god ? yes . acts . . cor. . , . eph. . , . well then , do not the arminians err , who maintain , that no supernatural light infused into the intellective faculty , and thereby elevating it , is requisite to the saving understanding of these things , which are needful ( in the scripture ) to be believed , done , and hoped for ? yes . by what reasons are they confuted ? ( ) because , the natural man receiveth not the things of the spirit of god ; for they are foolishness unto him ; neither can he know them , because they are spiritually discerned ; cor. . . ( ) because , the carnal mind is enmity against god , for it is not subject to the law of god , neither can it be ; rom. . . ( ) because , all unregenerate men are darkness ; ephes. . . and darkness cannot comprehend the light ; iohn . . ( ) because , christ sayes , i thank thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them to babes ; matth. . . quest. iii. doth god take away from them , whom he effectually calls , the heart of stone , and give unto them an heart of flesh , renewing their wills , and by his almighty power , determining them , to that which is good , and effectually drawing them to iesus christ ? yes . ezek. . . ezek. . . phil. . . ezek. . . well then , do not the arminians err , who maintain , that the will of man , when he is regenerate , is not renewed , nor furnished with any new and spiritual qualities ? yes . by what reasons are they confuted ? ( ) because , moses sayes , god shal circumcise thy heart , and the heart of thy seed , to love the lord thy god , with all thine heart , and with all thy soul , that thou mayest live ; deu. . . ( ) because , the lord says , a new heart also will i give you , and a new spirit will i put within you ; and will take away the stony heart out of your flesh ; and i will give you an heart of flesh : and i will put my spirit within you ; and cause you to walk in my statutes , and cause you to keep my judgements , and do them ; ezek. . , . ( ) because , it is god , that worketh in us , both to will , and to do , according to his good pleasure ; phil. . . ( ) because , all the faculties of the soul are renewed ; cor. . . if any man be in christ , he is a new crearure : old things are past away , behold , all things are become new . do not likewise the same arminians err , who maintain , that when the grace of god begins to make an infall upon the heart , in order to a mans conversion , it is indifferent , and may be resisted , and withstood ; so that a man may be converted , or not converted by it ? yes . by what reasons are they confuted ? ( ) because , if this doctrine were true , a mans conversion , would be of him that runneth , and of him that willeth , but not of god , that sheweth mercy ; which is contrary to the apostle , rom. . , . ( ) because , by this way , it should not be god , that worketh in us both to will and to do ; phil. . . ( ) because , by this way , a man himself should make the difference , and god should not make one man to differ from another , which is contrary to the apostle ; cor. . . ( ) because , if so , a man might glory , that he had in himself , what he had not received ; which contradicts cor. , . ( ) because , it is god , that draws a man , before he comes to christ ; iohn . . ( ) because , conversion is a new creation ; cor. . . ( ) because , it is a resurrection from the dead ; ephes. . . ( ) because , conversion is no less , than to be born over again ; iohn . . quest. iv. is this effectual call , of gods free and special grace alone , and not from any thing at all foreseen in man ? yes . tim. . . titus . , . eph. , , , . well then , do not the papists and arminians err , who maintain , that an unregenerate man , may by the strength of nature , and his free-will do some good works : nay , often times hath actually done such good works , as may prepare him , and dispose him , for the receiving of the grace of god ? yes . by what reasons are they confuted ? ( ) because , an evil tree cannot bring forth good fruit ; matth. . . ( ) because , the carnal mind is enmity against god : for it is not subject to the law of god , neither indeed can it be ; rom. . . ( ) because , we have nothing in our selves , which we have not received , whereby we may differ from others ; cor. . . ( ) because , whatever is not of faith , is sin ; rom. . . heb. . . ( ) because , we are not able of our selves to think a good thought , but all our sufficiency is of god , cor. . . ( ) because , before conversion we were dead in trespasses and sins ; eph. . , . ( ) because , not by works of righteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost ; titus . . ( ) because , we were sometimes , that is , before conversion , darkness ; eph. . . ( ) because , christ says , without me , ye can do nothing ; iohn . . quest. v. is a man in effectual calling onely passive , until being quickned , and renewed by the holy ghost , he is thereby enabled , to answer this call , and to embrace the grace offered , and conveyed in it ? yes . cor. . . rom : . . ephes. . . iohn . . iohn . . ezek. . . well then , do not the papists and arminians err , who maintain , that a man in his conversion is not passive , but active ? yes . by what reasons are they confuted ? before i do this , it is to be observed , that when i say a man is passive in his conversion , i do not think he is physically passive , as a stock or a stone ; while an artist is about to make a statue of them : but morally , or rather spiritually , as a man is spiritually dead , which is a true and real death , though he be naturally living . the ( ) reason , by which they are confuted is this , because we are dead in trespasses and sins ; ephes. . . ( ) because , we are the servants of sin , until we be made freemen by the son of god ; iohn : , . ( ) because , we are by nature , under the power of satan , and of darkness ; acts . . col. . . tim. . . ( ) because , it is god , that worketh in us , both to will , and to do , of his own good pleasure ; phil. . . ( ) because , the flesh lusteth against the spirit ; gal. . . ( ) because , tho scriptures ascribe that whole work to god , and no part of it to man ; eph. . , , . quest. vi. are elect infants , dying in infancy regenerated , and saved by christ , through the spirit , who worketh when and where , and how he pleaseth ? yes . luke . , . acts . , . iohn . , . iohn . . well then , do not the anabaptists err , who maintain , that no infants are regenerated ? yes . by what reasons are they confuted ? ( ) because , iohn the baptist , was filled with the holy ghost , even from his mothers womb ; luke . . ( ) because , the propher ieremiah , was sanctified , from his mothers womb ; ier. . . ( ) because , the promise is made to believing parents , and to their children conjunctly ; gen. . . acts . . ( ) because , of such , says christ , is the kingdom of heaven ; mat. . . ( ) because , the apostle calls children , which are descended , but of one parent , in covenant with god , holy ; cor. . . ( ) because , god hath promised in the second command , that he will shew mercy , unto thousands , that are descended of believing parents ; exod. . . quest. vii . can any not elected , although called by the ministry of the word , and having some common operations of the spirit , truely come to christ , and so be saved ? no. matth. . . matth. . . matth. . , . heb. . , . iohn . , , . iohn . . well then , do not the arminians err , who maintain , that there is sufficient grace given to all men , for their conversion , to whom the gospel is preached ? yes . do not likewise the quakers err , who maintain , that every man hath so much grace given of god , as if he would improve it , would bring him to heaven ? yes . by what reasons are they confuted ? ( ) because , christ says to his disciples , to you it is given , to know the mysteries of the kingdom of heaven , but to them , it is not given ; mat. . . ( ) because , it is said , of the jews , they could not believe because god had blinded their eyes , and hardned their hearts ; iohn . , . ( ) because , christ said to his disciples , there are some of you , that do not believe : therefore said i unto you , that no man can come unto me , except it were given unto him of my father ; iohn : , : ( ) because , the prophet isaiah complains , who hath believed our report , or to whom is the arm of the lord revealed ? cap : : . ( ) because , many are called , but few are chosen ; mat. . : ( ) because , men in nature , do not discern , neither can they know the things of the spirit of god ; cor : . . ( ) because , the most part of the world , are buried in gross darkness , and have their understanding darkned , and are alienated from the life of god , through the ignorance , that is in them , because of the blindness of their hearts ; eph. : . chap. xi . of iustification . question i. doth god freely justify those , whom he effectually calleth , not by infusing righteousness into them , but by pardoning their sins , and by accounting , and accepting their persons , as righteous , not for any thing wrought in them , or done by them , but for christs sake alone ? yes : rom : : : rom : : : well then , do not the papists , socinians , and quakers err , who maintain , that the righteousness , whereby we are justified before god , is not without us , but within us , and inherent ? yes . by what reasons are they confuted ? ( ) because , if inherent righteousness , did justify us , then good works would justify us , but the scripture denys that ; rom : : : therefore , ( says the text ) by the deeds of the law , shall no flesh be justifyed in his sight : and verse : therefore we conclude , that a man is justified by faith without the deeds of the law. see rom : : : gal : : : eph. : , , titus : : in all which places , works are secluded expresly from our justification . ( ) because , the righteousness , whereby we are justified , is not our proper own ; cor : : : for he ( to wit god ) hath made him to be sin for us who knew no sin , that we might be made the righteousness of god in him ; phil : : , : and be found in him , not having my own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. ( ) because , we are not justified by the law ; acts : , . ( ) because , our justification , is given to us freely ; rom. : , . rom. . . ( ) because , our inherent righteousness , is imperfect , kings : : for this scripture says , there is no man that sinneth not . see that parallel place ; iohn : : where it is said , if we say we have no sin , we deceive our selves , and the truth is not in us . ( ) because , if we were justified by inherent righteousness , we would have matter to boast of , which is contrary to pauls doctrine , eph. : : not of works , least any man should boast . ( ) because , the righteousness of a christian man , is the justifying of the ungodly . rom : : . quest : ii : doth god justify men , by imputing faith it self , the act of believing , or any other evangelical obedience , to them , as their righteousness ? no. rom. . , , , . cor : : , : rom : : , , , , : tit : : : : eph. . . ier : : . cor . , : rom : : , , . well then , do not the arminians err , who maintain , that faith it self , and the act of believing , is imputed to us for righteousness ? yes . by what reasons are they confuted ? ( ) because , faith is that by which , we receive righteousness ; acts : . therefore if it be that by which , we receive righteousness , it cannot be righteousness it self : because , that which is received , is far different , and another thing from that , whereby we receive it . ( ) because , we are not justified by inherent righteousness , as is proven evidently against the papists in the last foregoing question , all which reasons do clearly evince , that we are not justified by the imputation of faith it self , or by the act of believing , as our righteousness . quest. iii. is faith , which is the alone instrument of justification , alone in the person justified ? no. is it ever accompanied with all other saving graces , and is no dead faith , but worketh by love ? yes . iames : , , . gal. . . well then , do not the papists err , who maintain , that justifying faith , may be truely , and really separated from love , saving hope , and all the rest of the christian vertues ? yes . by what reasons are they confuted ? ( ) because , as the body without the spirit is dead , so faith without works is dead also ; iames . . ( ) because , faith worketh by love ; gal. . . that is , by shewing forth the works of love in us , towards god , and our neighbour . ( ) because , faith purifies the heart ; acts . . ( ) because , he that hath faith , is in christ : but he that is in christ bringeth forth much fruit ; iohn . . ( ) because , those who have faith , are buried with christ , and walk in newness of life ; rom. . . that is , in holiness and purity , which accompany faith. ( ) because , he that saith , i know god , and keepeth not his commandments , is a liar , and the truth is not in him ; iohn . . quest. iv. did christ by his obedience , and death fully discharge the debt of all these , who are thus justified , and did he make a proper , real , and full satisfaction to the fathers justice , in their behalf ? yes . rom. . , , . tim. . . . dan : : , : heb : : , : isa : : , , , . , . well then , do not the papists err , who maintain , that christ hath not made a full satisfaction , to divine iustice , for the sins of those who are justified : and that humane satisfactions do in part , satisfy the iustice of god for sin ? yes . do not likewise the socinians err , who deny , all true and proper satisfaction to christs sufferings ? yes . by what reasons are they confuted ? ( ) because , the prophet sayes , he hath born our griefs , and carried our sorrows , was wounded for our transgressions , was bruised for our iniquities ; isaiah : , . ( ) because , by one offering , he hath perfected for ever , them that are sanctified ; heb. . ( ) because , humane satisfactions , being finite , can never satisfy in part or in whole , the infinite justice of god , for the punishment of sin ; iob . . ( ) because , he hath blotted out the hand writting of ordinances , which was against us , which was contrary to us , and took it out of the way , nailing it to his cross ; col. . . ( ) because , there is nothing more frequent in scripture , than that christ was a propitiation for our sins ; rom : . . ( ) because , christ sayes , i lay down my life for my sheep , and no man taketh it from me , but i lay it down of my self ; iohn . , . ( ) because , the son of man came to give his life , a ransom for many ; matth. . . see the first of tim. . . ephes. . . gal . . rev. . . iohn . . quest. v. are the elect justified , until the holy spirit , in due time , actually apply christ to them ? no. col. . , . titus . , , , . well then , do not the antinomians err , who maintain , that the elect are justified from eternity ; or when the price of redemption was payed ? yes . by what reasons are they confuted ? ( ) because , all that are justified , have been strangers and enemies to god , and children of wrath ; ephes. . . col. . . titus . . cor. . , . ( ) because , none are justified , until they believe in christ ; gal. . . knowing that a man is not justified by the works of the law , but by the faith of jesus christ , even we have believed in jesus christ , that we might be justified by the faith of christ. quest. vi. can those who are justified , by reason of their sins , fall under gods fatherly displeasure , and not have the light of his countenance restored unto them , until they humble themselves , confess their sins , beg pardon , and renew their faith and repentance ? yes . psalm . , , . psalm . . psalm . , , , , , . matth. . . cor. : , . well then , do not the antinomians err , who maintain , that gods love , and favour , towards those , that are once-justified , cannot consist with his anger and chastisement towards them ? yes . by what reasons are they confuted ? ( ) because , christ says , as many , as i love , i rebuke and chasten ; rev. . . ( ) because , david was chastened , for his adultery , and murder ; sam. , . ( ) because , the lord says , if my children forsake my law , and walk not in my judgements , then will i visit their transgressions , with the rod , and their iniquity with stripes ; psalm . , . ( ) because , god was provoked , with the sins of the corinthians , for which he punished them ; cor. . . and cor. . . quest : vii . is the iustification of believers , under the old testament , one and the same in all respects with the justification of believers , under the new testament ? yes . gal. . , , . rom. . , , . heb. . . well then , do not the socinians err , who maintain , that the manner of justification , is not one , and the same , under both the testaments ? yes . by what reasons are they confuted ? ( ) because , abraham was justified by faith in christ ; gen. . . and he believed in the lord , and it was counted to him for righteousness . that is , god of his meer grace , held him righteous , and justified that had no righteousness in himself , whereby to subsist and stand before his justice seat , and that through faith in his promises , and in the promised mediator , ( ) because isaiah teacheth , that both himself and other believers ; were justified by the knowledge of christ , chap. . ( ) because , the holy ghost expresly testifies , that christ died for the believers under the old testament ; heb. . . ( ) because , the justification of believing iews under the old testament , and believers under the new , are compared between themselves as equal ; acts . . chap. xii . of adoption . question i. are those who are taken into the number , and enjoy the liberties , and priviledges of the children of god , and have his name put upon them , and receive the spirit of adoption , are they ( i say ) ever cast off ? no. are they sealed to the day of redemption , and inherit the promises , as heirs of everlasting salvation ? yes . lam. . . eph. . . pet. . . well then , do not the lutherians err ; who maintain , that the chlidren of god , some of them , may be cast off , for a time totally , though not finally ? yes . do not likewise , the arminians , quakers , and socinians err , who maintain , that those who have received the grace of adoption , may be cast off totally and finally ? yes . by what reasons are they confuted ? ( ) because , all the children of god are keeped through faith unto salvation ; peter . : ( ) because , christ hath prayed , for the preseverance of all believers ; iohn : : iohn : : and all those , that are adopted , are the children of god by faith ; gal. : : ( ) because , no man , that is born again , as are all the children of god , doth sin ; that is , he ▪ suffers not sin to reign over him , for his seed remaineth in him ; that is , gods seed , whereby he is born again , namely the word of god ; peter : : iohn : , : remaineth in him , that is , doth not totally perish , but abideth thence foreward , working the fruits of regeneration once begun in them ; phi : , : see iohn , : ( ) because , all the children of god , request the father , by the son , that he may grant them perseverance to salvation ; matth : : : which perseverance is most needful to them , for that end ; matth : : . but believers , when they seek things needful to salvation , in the name of christ , according to his promise , are alwayes heard ; iohn : , : iohn : . ( ) because , the gifts and calling of god are without repentance ; rom : : . ( ) because , all those who are justified are glorified ; rom : : : but all who are adopted , are endued with faith , and are justified ; gal : : . ( ) because , christ keepeth all his adopted ones , that none can pluck them out of his hand , or his fathers hand ; iohn : , , . ( ) because , perseverance is a gift promised by god to all the elect , in the covenant of grace ; ezek : : , , . ezek : : , : ierem : : , , . ( ) because , justifying grace is a well of water springing up into everlasting life , in every man , to whom it is given ; iohn : . and the saints are like unto trees , planted by the rivers of waters , which bring forth their fruit in their season ; psalm . . chap. xiii . of sanctification . question i. are they who are effectually called , and regenerated , having a new spirit created in them , farther sanctified , really and personally , through the vertue of christs death , and resurrection , by his word and spirit dwelling in them ? yes . cor. . . acts : . phil : : ▪ rom : : , . iohn . . well then , do not the antinomians err , who maintain , that those who are justified , are sanctified onely , by the imputed holiness of christ ; not by infusing inherent holyness , or any spiritual qualities into them , by the help of which , they are enabled to live holily ? yes . by what reasons are they confuted ? ( ) because , the apostle says , follow peace and holiness with all men , without which no man shall see god ; heb. . . ( ) because , the fruit of the spirit , is love , joy , peace , long-suffering , gentleness , and faith ; gal. . . ( ) because , they who are in christ , bring forth good fruit ; iohn . . ( ) because , they who belong to christ , have crucified the flesh with the affections , and lusts ; gal. . , . ( ) because , the apostle commands us , to work out our salvation , with fear and with trembling ; phil. . . ( ) because , we ought to purify our selves , from all filthiness of the flesh , and spirit , perfecting holiness in the fear of god ; cor. . . ( ) because , we ought to grow in grace , and in the knowledge of our lord and saviour jesus christ ; pet. . . ( ) because , the lord circumcises the hearts of the elect , that they may love the lord their god , and taketh away the heart of stone ; deut. . . ezek. . , . quest. ii. is sanctification imperfect in this life , there being some remnants of corruption abiding in every part ? yes . iohn . . rom. . , . ps : . . well then , do not the antinomians , and many of the quakers err , who maintain , that those who are justified , are perfectly sanctified ? yes . do not likewise the papists , socinians , and anabaptists err , who maintain , the same , but differ in the manner ? yes . by what reasons are they confuted ? but first consider , that the antinomians defend , that the most perfect holiness of christ is imputed to us , and is made ours , there being no inherent holiness in us , nor required of us . but the papists , socinians , quakers , and anabaptists affirm , and maintain a perfect inherent holiness , in this life . they are confuted ? ( ) because , there is no man that sinneth not ; kings . . ( ) because , if we say , we have no sin , we deceive our selves , and the truth is not in us , iohn . ▪ ( ) because , in many things , we offend all ; iames . . ( ) because , there is not a just man upon the earth , that doth good , and sinneth not ; eccles. . . ( ) because , we are all , as an unclean thing , and all our righteousnesses are as filthy raggs ; isaiah . . ( ) because , the psalmist prayeth , that god would not enter into judgement with him , for in thy sight ( says he ) shall no man be justified ; psal. . . ( ) because , no man can say , i have made my heart clean , i am pure from my sin ; prov. . . ( ) because , the apostle complains heavily , concerning indwelling sin ; rom. . , . ( ) because , the saints are obliged , to seek pardon of sin every day ; matth. . . ( ) because , the lord sayes , he that is holy , let him be holy still ▪ rev : . . chap. xiv . of saving faith . question i. is the grace of faith , whereby the elect are enabled to believe , to the saving of their souls , the work of the spirit of christ , in their hearts ? yes . heb. . . cor. . . ephes. . , , . well then , do not the pelagians err , who maintain , faith to be a thing natural ; who attribute the being thereof to our selves , and to the strength of our corrupt nature ? yes . do not likewise the arminians err , who though they grant faith to be the gift god , yet they deny faith to be given according to the precise will of god , for the saving of some men ? yes . by what reasons are they confuted ? ( ) i confute the pelagians ; for christ sayes , no man can come to me ( that is , believe ) unless the father that hath sent me draw him ; iohn . . ( ) because , the apostle sayes for unto you it is given , in the behalf of christ , not onely to believe in him ; but also to suffer for his sake ; phil. . . ( ) because , that which is natural , is proper to all ; but all men have not faith ; thes. . . ( ) because , faith is reckoned up among the fruits of the spirit ; gal. . . ( ) because , the very desire it self of believing is from god , and not from our selves ; phil. . . ( ) because , christ , is the author and finisher of our faith ; heb. . . by what reasons do you confute the arminians ? ( ) because , faith is given to the elect onely , and to such , as are ordained to life eternal ; titus . . acts . . ( ) because , he that believes , shall be saved ; mark . . iohn . , , , . ( ) because , god wills precisely , the glorifying of all those whom he justifies ; rom. . . but they who have faith , are justified ; rom. . . ( ) because , god wills precisely , the gloryfying of all those , whom he inwardly , and efficaciously calleth ; rom. . . but all that believe in him , are powerfully called ; thes. . , . ( ) because , all the children of god , are heirs of god , and joynt-heirs with christ ; rom. . . but how many soever believes in his name ; to them he gave power to become the sons god ; iohn . . quest. ii. is faith the fruit of christs purchase ? yes . titus . , . titus . . ezek. . , . well then , do not the arminians err , who deny faith , and other saving graces to be christs purchase , or the fruits of his death ? yes . do not likewise others of the same kind err , who granting the gift of believing , not to flow from mans free-will , or from any sufficient grace bestowed upon all , maintain , that it flows from gods soveraign good-will , thinking fit to bestow that gift upon some whom he hath elected , and not upon others ; without respect to the merits of christs death ? yes . by what reasons are they confuted ? ( ) because , if this be all , that christ hath purchased by his death , that god might save fallen man , upon condition he believe ; then christ might attain his end in dying , and yet not one soul be saved by his death . ( ) because , it makes christ a titular saviour onely , purchasing salvation to all , without any full and certain intention of applying it to any . ( ) because , it is promised to christ the mediator , as a satisfaction to him for his sufferings , that not only many through faith in him , shall be justified , but that certainly , he shall see his seed , and the fruit of his soul ; isaiah . . ( ) because , the washing of regeneration , and renewing of the holy ghost ; under which all particular graces may be comprehended , are said to be shed on us aboundantly , through jesus christ ; titus . , . ( ) because , the lord hath promised to remove from us , the heart of stone , and to give us a new heart ; to cleanse us from all our idols , and wash us with clean water . but these promises are in one bundle , with the promises of his pardoning our iniquity , and remembring our sins no more ; ezek. . , . ierem. . , . ( ) because , christ is made unto us wisdom , sanctification , and redemption , no less , than righteousness , under which , faith and all saving graces needful to the working out of our salvation are comprehended ; cor. . , . ( ) because , we are said to be blessed , with all spiritual blessings in christ iesus , ( ephes. . . ) which by his merit are communicated to us . and is not faith and saving grace to be accounted among the spiritual blessings ? ( ) because , it is not a meer possibility of redemption , but actual redemption , that the saints in heaven praise and extol christ for ; rev. . , . an arminian , cannot well sing a part of this song , while he thinks in his heart , he is no more beholden to the lamb for his redemption , than cain and judas . quest. iii. doth a christian by faith , believe whatsoever is revealed in the word , for the authority of god speaking therein ? yes . iohn . . iohn . . acts . . thes. . . well then , do not the papists err , who commend and extol implicit faith ; and who define faith , rather by ignorance , than by knowledge ? yes . by what reasons are they confuted ? ( ) because , faith cometh by hearing , and hearing by the word of god ; and therefore , there can be no faith , without knowledge ; rom. . . ( ) because , all believers , are taught of god ; isaiah . . iohn . . ( ) because , christ sayes , this is life eternal to know thee , the onely true god , and jesus christ , whom thou hast sent ; iohn . . ( ) because , the prophet isaiah sayes , by his knowledge , shall my righteous servant justify many ; chap. . . quest. iv. are the principal acts of saving faith , accepting , receiving , and resting upon christ alone , for iustification , sanctification , and eternal life , by vertue of the covenant of grace ? yes . iohn . . acts . . gal. . . acts . . well then , do not the papists err , who maintain , faith to be nothing , but a naked assent , to the truth revealed in the word ; it being placed by them , in the understanding onely ? yes . do not likewise the sccinians err , who put no difference between faith , and the obedience of works ? yes . by what reasons are they confuted ? ( ) because , to believe , is to receive christ , which is an act of the will ; iohn . . ( ) because , faith is the substance of things hoped for , the evidence of things not seen . or faith , is a firm ground , or a firm confidence ; that is , which causeth to subsist , or stand firm , the things which are promised by god in christ , and which therefore are expected by hope , which is not done only by an assent , to gods promises in our understanding , but also by a trusting to the same in our will. i say faith , is a firm ground of the things , which are hoped , and an argument of things not seen . or a conviction , in greeke elegchos : for faith respecting gods revelation and promise , convinceth and assureth the heart of man , more strongly of the truth of a thing , than any other argument brought from natural reason , can do ; heb. . . ( ) because , we are justified before god by faith ; rom. . . but we are not justified by a bare and naked assent to the truth ; otherwise the devils should be justified ; iam. . . neither are we justified by the socinians faith , which is every where condemned in scripture ; rom. . , . gal. . . eph. . , . phil. . . titus . , . chap. xv. of repentance . question i. is repentance unto life , an evangelical grace , the doctrine whereof is to be preached by every minister of the gospel , as well as that of faith in christ ? yes . ezek. . . acts . . luke . . make . . acts . . well then , do not the antinomians err , who maintain , that repentance is not an evangelical grace ; and that it ought not to be preached by any minister of the gospel , seing it leads us away from christ , and is many wayes hurtful and dangerous to us ? yes . by what reasons are they confuted ? ( ) because , god hath promised in the covenant of grace , that he will pour upon the house of david , and upon the inhabitants of ierusalem , the spirit of grace and supplication , which shall cause christians under the gospel , to repent and mourn for their sins ; zech. . . ( ) because , repentance is numbered among the saving graces , which shall be bestowed and conferred upon converts , under the gospel , and is sometimes put for the whole conversion of a man to god ; acts . , , , . ( ) because , the ministers of the gospel ought to instruct those with meekness ; who oppose themselves ; if god peradventure will give them repentance , to the acknowledging of the truth ; tim. . . ( ) because , repentance from dead works , is among the principles of the doctrine of christ ; and is a foundation , which ought to be layed , before the hearers of the gospel can go on into perfection ; i say , layed by the ministers of the gospel ; heb. . . ( ) because , christ himself appointed repentance , no less to be preached , through the world , than remission of sins ; luke . . ( ) because , christ and his apostles preached repentance , no less than faith ; mar. . . mat. . . nay , the whole sum of the gospel is placed in preaching faith and repentance ; acts . , . quest ii. doth a sinner . ( namely by repentance ) out of the sight , and sense , not only of the danger , but also of the filthiness , and odiousness of his sins , as contrary to the holy nature , and righteous law of god , and upon the apprehension of his mercy in christ , to such as are penitent , so grieve for , and hate his sins , as to turn from them all unto god ? yes . ezek. . : ezek. , . isai. . . ier. . , . ioel . , . amos . . psalm . . . . well then , do not the antinomians err , who maintain , we ought not by repentance , to hate our sins , to mourn for them , and turn from them to god : but only to believe , that christ in our stead and for us , hath repented ? yes . by what reasons are they confuted ? ( ) because , repentance , being a turning from our sins , and evil ways , and a turning to god , and christ being without sin , could not be capable to repent in our stead ; king. . . heb. . , . ioel . , . ( ) because , they that repent , confess their sins , and are grieved for them ; ezra . . mark . . they hate their sins ; cor. . . they are ashamed , and confounded for them ; ier. . . ( ) because , repentance , is a sorrow after a godly manner , in the same very persons , that repent , wrought by god , by the preaching of the word ; cor. . . acts . . ( ) because , repentance , is called a renting of the heart ; ioel . . and they that repent , hate and loath themselves for their abominations ; ezek. ▪ . they are ashamed , and confounded ; ier. . . they are grieved , and pricked in their reins ; psal. . ( ) because , god promising repentance , to the people of the jews , being converted to christ , after their backsliding , says , i will pour out upon the house of david , and upon the inhabitants of ierusalem , the spirit of grace and supplication , and they shall look upon me , whom they have peirced , and they shall mourn for him , as one mourneth for his only son ; zech. . , and shall be in bitterness for him , as one that is in bitterness , for his first born . but is any man so foolish as to affirm , that when a man doth mourn , for his first born , he believes only , that another man , hath mourned in his stead ? ( ) because , faith is one thing , and repentance specially so called , is another thing ; mark. . . acts . . heb. . . in which places , faith and repentance , are numbred two diverse things . and it is evident likewise , that faith is the cause of repentance , but nothing can be the cause of it self . do not likewise , the papists err , who maintain , that we are not by repentance converted from our sins to god ; which they only make an endument , or quality fitting , and disposing us for conversion , and meriting it : which ( say they ) consists in heart contrition , mouth confession , absolution , and satisfaction . by the first , they have heart sorrow for sin . by the second , they confess their sins to the preist . by the third , ( which can be no part of repentance ; seeing it is not a thing done by the sinner ) they are absolved by the priest , from theirsins . by the fourth ▪ they make satisfaction for former sins , in performing some good work willingly undertaken , or enjoyned by the priest after absolution ; as fastings , chastising of their own bodies , pilgrimages , and hearing of many masses yes . by what reasons are they confuted ? ( ) because , the word of god asserts no meritorious work in us , to go before our conversion . not by works of righteousnss , , which we have done , but according to his mercy , he saved us ; titus . , , . ( ) because , the only merit of christ , is the meritorious cause of our conversion ; heb. . . cor. . . ( ) because , true repentance , is the infallible antecedent , and forerunner of life ; cor. . . acts . . and they who truely repent have all their sins pardoned ; acts . . acts . . nay , repentance is a peice of the exercise of the life of grace here , and worketh unto life , and salvation hereafter . but of no foregoing disposition , or qualification previous to repentance , can these forecited places of scripture be understood . ( ) because , repentance , and turning to god , are sometimes put , for the same thing : and the prophets , while they study to excite , and stir up the people to repentance , they signifie it , by the word conversion and turning to god ; acts . , , , , . ioel . , , esek . . , . ( ) because , whatsoever goes before our conversion to god , it cannot be of faith ; and therefore , it must displease god ; rom. : : rom. . . but true repentance is of faith , and god delighteth in it ; ier. . , , . ( ) because , in very many places of scripture , repentance is described , by a departing from evil , and a turning to god. isa. . , . isaiah . . psalm . . hos. . . ( ) because , heart contrition , mouth ( confession , and satisfaction for ) former sins which they call pennance , as they are explained by the papists , may be found in hypocritical repentance , as is evident from the example of iudas , and abah ; matth. . , , . kings . . there may be true evangelical repentance , without confession of the mouth made to a priest , and without pennance . if the mouth and heart confess to god only , it is sufficient , unless their be a publick scandal , committed against the church of god. as for absolution , it can be no part of repentance , for it is not a thing done by the sinner , but ( as i said ) conferred by the priest. quest. iii. is repentance to be rested on , as any satisfaction for sin , or cause of the pardon thereof ? no. ezek. . , , ezek. . , , . well then , do not the papists err , who maintain , that repentance , is a satisfaction for sins ( to wit , an imperfect satisfaction ) and that it deserves the mercy of god , and pardon of sin ? yes . by what reasons are they confuted ? ( ) because ; christ did satisfy the justice of god to the full : and it is his blood only , that purgeth us from all sin ; isai. . , , , . . iohn . . ( ) because , to satisfie for sin , is a part of the priestly office of christ , which cannot be communicated to any ; heb. . . compared with heb. . , . ( ) because , the lord pardoneth our sins , not for our sake , but for his own sake ; isai. . . ezek. . . . . ( ) because , pardon of sin , is an act of the free favour of god ; hos. . . eph. . . but if it be of the free favour of god , then it is no more of works , and of repentance ▪ as a satisfaction for sin ; rom. . . quest. iv. is there any sin so great , that it will bring damnation upon those , who truely repent . no. isaiah . . rom. . . isaiah . . . well then , do not the novatians , anabaptists , and puritans called kathari err , who maintain , that if any after baptism , and grace received , fall into grievous sins , offend willingly , there is no pardon remaining for them , even though they should repent ? yes . by what reasons are they confuted ? ( ) because , god under the law , appointed dayly sacrifices even for sins , that were commited willingly ; num. . . lev. . . to the eight verse . ( ) because , god in the covenant of grace hath promised , that he will not utterly take from them ( with whom he is in covenant ) his loving kindness : even though they have broken his statutes , and not keeped his commandments ; psalm . , , . ( ) because , god invites the galatians , and corinthians , who were guilty of apostasie , and of very many gross scandals , to repentance , from the hope of pardon , gal. . . gal. . . gal. , . cor. . , . and cor. . , , , . cor. . . ( ) because , the apostle iohn says , even to such as have sinned willingly , after baptism , and grace received , if we truely repent and confess our sins , god is faithful and just , to forgive us our sins ; iohn . . see , iohn . . ( ) because , david after murder , and adultery : and peter , after denying of his master , obtained pardon , when they repented ; sam. . . iohn , . therefore there remaineth pardon to such , as after baptism , and grace received , have fallen and repented . quest. v. is every man bound to make private confession of his sins to god , praying for the pardon thereof ? yes . psalm . , , , . psalm . , . well then , do not the antinomians , libertines , and anabaptists err , who maintain , that those , who are once iustified , are not any more obliged , to confess their sins , to be grieved for them , or to repent of them ? yes . by what reasons are they confuted ? ( ) because , whosoever doth call upon god the father , in their pravers , they ought to seek dayly remission of sins ; luke . , , ( ) because , god doth commend , the serious confession of sins , and grief for them ▪ in justified persons , and delighteth therein ; ier. . , , . luke . . isa. . . ( ) because , pardon of those sins , which justified persons shall confess , is promised ; prov. . . psalm . . iohn ; . ( ) because , such are declared blessed , that mourn . matth. . . ( ) because , in whom the spirit dwelleth , it worketh in them , being greatly weighted , with the burden of their sins , a continual groaning : and sorrow for the same ; rom. ▪ , . rom. . . ( ) because , true repentance , is a renewing of the image of god lost , at least greatly defaced , by the committing of sin , which in sanctification is not perfected , but only begun , and doth dayly increase through the vertue of christs death , and resurrection ; eph. . , , , , , . ( ) from the example of justified persons , as david , iosia , peter and others , who after justification confessed their sins , grieved for them , and begged pardon ; sam. . . psalm . the kings . : neh : . from the begining ; mark . . quest : vi : do those , who confess their sins privately to god , who pray for the pardon thereof , and forsake them , obtain mercy ? yes . prov : : : iohn : : well then , do not the papists err , who maintain , that besides confession of sins made to god , and forsaking of them , an auricular confession , and enumeration of all particular sins , committed after baptism , must be made to our own proper priest , as a necessary mean , for obtaining remission of them ? yes . by what reasons are they confuted ? ( ) because , the psalmist says , who can understand his errors ; psalm : : and they being moe , than the hairs of our head , how can they be mumbled over to a priest ? psalm : . : ( ) because , christ gave an absolution , without an enumeration of every sin ; mat. : : neither doth he demand , an enumeration , of all our several sins , though we be obliged to reckon , and rehearse , all that we are able to remember ; luke . . luke . , . ( ) because , there is no command , or example in scripture , for any man to whisper , and round his sins into the ear of a priest : and therefore , it not being of faith , it is sin ; rom. . . ( ) because , whosoever turneth from his sin to god , and confesseth them , he findeth mercy presently ; ezek. . . . prov. . . quest. vii . ought he who scandalizeth his brother , or the church of christ , to be willing , by a private , or publick conconfession , and sorrow for his sin , to declare his repentance to those who are offended ? yes . iames . . luke . , . iosh. . . psalm . throughout ; cor. . . well then , do not the novatians err , and others too , who maintain , that those , who have offended their brother , or the church of christ , are not obliged to declare their repentance , to the parties offended ; and that those , who are offended , ought not to require any such thing , as private , or publick confession , and acknowledgement , but that presently , they ought to be received , without doing any such thing ? yes . do not likewise some church-men err , who connive , and wink , at the publick scandals , especially of the richer , and better sort ? yes . and lastly , do not many in these times err , who jear , and make a mock , at all publick confession of sins . yes . by what reasons are they confuted ? ( ) because , he that offendeth his brother , ought to return to him , saying i repent ; luke ▪ . , . ( ) because , christ did even value so much a private mans offence , that he was not to be admitted to the altar with his gift , until he was reconciled to his brother ; matth. . , . ( ) because , the incestuous person , was not received into the communion of the church of corinth , before he had evidenced his repentance , by satisfying the church ; cor. . . ( ) because , publick confession of sin , glorifies god ; iosh. . . ( ) because , those who sin , must be rebuked before all , that others also may fear ; tim. . . quest. viii . are those , who are offended , bound to be reconcilled to the offending party ▪ he declaring his repentance , and ought they in love to receive him ? yes . cor. . . well then , do not the novatians and anabaptists err , who maintain , that professors of religion , falling into publick scandal , especially in denying the truth , in the time of persecution , are no more to be received into the church , even though they repent ? yes . by what reasons are they confuted ? ( ) because , christ says , if they brother trespasse against thee , rebuke him ; and if he repent , forgive him , and if he trespass against thee seven times in a day , and seven times in a day , turn again to thee , saying i repent thou shalt forgive him ; luke : . . . ( ) because , for a heathen , and publican ( that is one casten out from the communion of the church ) he only is to be esteemed , who neglecteth to hear the church ; matth. . . ( ) because , such as have offended the church , after submission , to the churches censure , ought to be comforted ; the church ought to make their love known to them ; and receive them again into communion , least happly their grief , and sorrow increasing , they be swallowed up ; cor. . , . ( ) because , if a man be overtaken in a fault , they who are spiritual , ought to restore such an one , in the spirit of meekness ; considering themselves , least they also be tempted ; gal. . . ( ) because , if men , repenting of their faults committed against their brethren , and fellow christians , be not received into the communion of the church , both they and the church are in hazard , lest satan by his devices , gain an advantage of them ; cor. . . . ( ) because , miriam , who for her sedition , against moses , was shut out from the camp seven days , was brought in again ; num. . . so was the incestuous person , received into the communion of the church ; cor. . . chap. xvi . of good works . question i. are good works onely such , as god hath commanded in his holy word , and not such as without the warrant thereof , are devised by men , out of blind zeal , upon any pretence of good intention ? yes . micah . . rom. . . heb. . . matth. . . with sam. . , , . isa. . . pet. . . rom. . . well then , do not the papists err , who maintain , that not only such works are good , which are done according to the will and law of god , but others also , which are commanded by the publick authority of the church ; though over and above , what the law of god requires . and that those also are good works , which are done out of a good intention , to advance gods glory , or to perform worship to him , though they be not commanded by god ? yes . do not likewise the old and late libertines err , who maintain , that the difference between good works , and evil , depends onely upon the private and particular opinion of every man. for they think , that no work ought to be called evil , but in so far , as he that doth it , thinks it evil ? yes . by what reasons are they confuted ? ( ) because , good works are described by the apostle to be such , as god before hath ordained , that we should walk in them ; eph. . . ( ) because , god expresly commands , that every man must not do that , which seems good in his own eyes , but onely such works , as he hath commanded , and must neither add thereto , nor diminish from it ; deut. . , . iosh. . . prov. . . rev. . . ( ) because , the lord openly testifies that in vain they do worship him , teaching for doctrines , the commandments of men , not requiring that will-worship , which phantastick men would give him ; isaiah . . matth. . . micah . , , . col. . . ( ) because , the scribes and pharisees are severely rebuked by christ , that made the commandment of god of no effect , by their traditions ; matth. . . and it is often mentioned in the books of the kings , and chronicles , as a fault in the kings of iuda , that the high-places were not taken away . and how severely were the israelites punished , for their worshipping of the golden-calf ? exod. . and for worshipping the calves , which ieroboam set up at dan , and bethel , all know ; kin. . . ( ) because , the law of god , is the perfect rule and square of good works ; to the law , and to the testimony : if they speak not according to this word , it is , because there is no light in them ; isaiah . . ( ) because , without faith , it is impossible to please god ; heb. . . but faith hath alwayes a respect to the word of god. quest. ii. are good works done in obedience to gods commandments , the fruits , and evidences of a true , and lively faith ? yes . iames . , . well then , do not the antinomians , and libertines err , who deny , that believers , ought to make evident to themselves , and others , the truth of their iustification , by good works , as fruits of a true , and lively faith ? yes . by what reasons are they confuted ? ( ) because , christ sayes , by their fruits , ye shall know them : for a good tree bringeth forth good fruit ; matth : . , , . ( ) because , we are commanded , to make sure our calling and election by good works , as by the fruits of faith ; peter : , , , . ( ) because , in scripture there are delivered many undoubted , and sure marks of regeneration , taken from the fruits of faith , and good works ; iohn : , : and iohn : : and iohn : , , . quest. iii. is our ability to do good works , wholly from the spirit of christ , and not at all from our selves ? yes . and that we may be enabled thereunto , besides the graces already received , is there not required an actual influence of the same holy spirit , to work in us , both to will and to do , of his good pleasure ? yes . iohn . , . ezek. . , . phil. . . . cor. . . well then , do not the pelagians err , who maintain , that good works done by the strength of our free-will , are conform to the law of god , and worthy of the kingdom of heaven ? yes . do not likewise the papists err , who maintain , that good works may be done , by a meer general and common influence from god ? yes . do not lastly the arminians err , who maintain , that good works flow only from god , as a moral cause ? yes . by what reasons are they confuted ? ( ) because , christ says , ye can do nothing without me ; iohn . . ( ) because , of our selves , we are not able to think a good thought ; cor. . . ( ) because , it is god , that worketh in us , both to will , and to do , of his good pleasure ; phil. . . quest. iv. are they who are regenerated , to grow negligent , as if they were not bound , to perform any duty , unless by a special motion of the spirit ? no. ought they to stir up diligently the grace of god which is in them ? yes . phil. . . heb. : , . peter . , , . isa. . . tim. . . acts . , . iude verse . , . well then , do not the quakers , familists , and other giddy-headed persons err , who maintain , that believers ought not to perform , any duties in religion , unless the spirit within , move and excite them , to those duties : and that we ought to forbear , when this is wanting ? yes . by what reasons are they confuted ? ( ) because , the holy ghost forbiddeth us , to be slow in performing such duties : nay , commands us to stir up the gift , which is in us , and use all diligence to perform duties commanded by himself ; phil. . . iude verse . ( ) because , the prophet confesseth that , as the great sin , of the lords people , that there is none that calleth upon his name , that stirreth up himself , to take hold of him ; isaiah . . ( ) because , to neglect the worshipping of god , is an evident sign , and token of an atheist ; ps : . . ps. . . ( ) because , the lord hath threatned to pour out his fury upon the heathen , that know him not , and upon the families that call not on his name ; ierem. . . ( ) because , the twelve tribes , which hoped to come to the promise made to the fathers , instantly served god day and night ; acts . , . and the apostles gave themselves continually to prayer , and to the ministry of the word ; acts . . ( ) because , christ himself who had always the spirit , was very frequent , in all those exercises and duties , as all the histories , of the four evangelists do testifie . those fanatick recusants , either have the spirit of god in them ; or they want it . this last they will not grant . if then they have it , why do they refuse to perform duties of religion , more then our blessed saviour did , when opportunitie , and occasion , did call him . they have the spirit but want the impulse . but contrarywise , this impulse ; is never wanting when there is a call . but the spirits call is never wanting , when opportunity is offered . ( ) because , christ will have the gospel preached to every creature ; mark . . and hath commanded the administration of the lords supper , even to his second coming ; cor. . . and will have the work of the ministry to continue in his church , for the perfecting of the saints , for the edifying of the body of christ ; till we all come in the unity of the faith , &c. eph. . , , . ( ) because , we are commanded , to pray without ceasing ; thes. . : that is , upon all opportunities , and in all our necessities . ( ) because , we are commanded , to trust in him at all times ; psalm . . ( ) if we shall forbear outward duties , as prayer , and such like , then ought we to forbear inward exercises , as acts of faith , love , and fear , till we be moved thereunto , which is most absurd , for we are commanded ( as was cited ) to trust in him alwayes . ( ) what assurance can men have , the next hour , or to morrow , more than in the present time , of the spirits motion on their souls : or that they shall be thus , at a greater advantage , by putting off the duty , till they have some inward motion , and impulse thereunto , than by waiting on the ordinary call of the word , or of providence ? quest. v. are they , who , in their obedience , attain to the greatest hight , which is possible in this life , so far from being able to supererogate , and to do more , than god requires , that they fall short of much , which in duty they are bound to do ? yes . luke . . neh. . . gal. . . iob . , . well then , do not the papists err , who maintain , that a man regenerated can not only fulfil the law of god perfectly , but may do also more good , than the law of god requires of him ? this is their mad fancy , of the works of supererogation . yes . by what reasons are they confuted ? ( ) because , no man living , is able to fulfil the law of god ; psalm . . isaiah . . iohn . . far less is any man able to do more than the law requires . ( ) because , we are obliged to seek remission of sins every day ; matth. . . but to seek pardon for sin every day , and to perform works of supererogation , are inconsistent together . ( ) because , christ says , when you shall have done all things , which are commanded you , say , we are unprofitable servants ; we have done that which was our duty to do ; luke . . ( ) because , according to this doctrine of works of supererogation , we must accuse the scripture , and law of god , of imperfection , as if they were not a perfect rule of life , and manners , which is contrary to the psalmist . . and contrary to tim. . , . deut. . . ( ) because , whatsoever things are true , honest , just , pure , lovely , of good report , these are commanded , as things necessary to all men : therefore , either the works , which the papists call works of supererogation , are true , honest , just , and pure : and if they be such , they are commanded by god in scripture , and not works of supererogation : or they are unhonest , impure , unjust : and if such , then no man is so mad , as to call them good-works , much less works of supererogation ; phil. . . quest. vi. can our best works , merit pardon of sin , or eternal life , at the hands of god ? no. rom. . . rom. . , , . eph. ▪ , . titus . , , . rom. . . psalm . . iob . , . well then , do not the papists , and some of the quakers err , who maintain , that the good works of regenerate men , do truely , and properly merit , and deserve eternal life ? yes . by what reasons are they confuted ? ( ) because , there is no proportion , between our imperfect works . and life eternal , between the work and the reward ; cor. . . for our light afflictions worketh for us , that is brings forth , not of any merit , but of meer grace for christs sake , see rom. . . rom . . ( ) if by our good works , we deserved the pardon of sin , we might have whereof to boast ; for if abraham were justified by works , he hath whereof to glory , but not before god ; rom. . , but the scripture saith , he that glorieth , let him glorie in the lord : cor. . . ( ) because , no creature , performing the most excellent works , can deserve any favour from god , or oblige him , to give any thing as due . and according to the order of gods justice , he can receive no favor from us ; nor can any creature , confer any benefit on him ; ps. . . iob . , . truely , where there is no favour done , there can be no merit : for merit presupposeth a benefit accepted . ( ) because , our works are imperfect , as well , as to parts , as to degrees ; gal. . ; is. . . deut. . . a perfection of parts is , when we have a part of every grace , and are renewed in some measure in every power , and faculty of the whole man , though we be not come to the just and due measure in any of them . a perfection of degrees , consists in the compleat measure of our conformity , and our exact correspondence to the law of god , in respect of all whatsoever it requires . ( ) because , christ says , so likewise ye , when ye shal have done all those things which are commanded you , say we are unprofitable servants , we have done that which was our duty to do ; luke . . ( ) because , the good works , which we do , are not ours , but it is god that worketh in us , both to will , and to do ; cor. . . gal. . . phil. . . ( ) because , that heavenly blessedness , to be given to the saints , is expresly attributed to the mercy and pity of god ; plalm . . matth. . . titus . . eph. . , , . ( ) because , when the apostle proclaims death to be the wages of sin , he doth not affirm life eternal to be the reward of good works , but the free , and gracious gift of god , which we obtain by christ , even in our sanctification , whereof the apostle here ; rom. . . which free gift hath for its end , eternal life . not that it merits this ( for then it should not be a gracious gift ) but because christ , hath merited this for us , and shal of free grace give it to us , as the following words , through iesus christ our lord shew . ( ) because , god will have us to buy without money or price , wine , milk , honey : that is , to receive all things requisite , and necessary for our spiritual life , for nothing ; and eternal life it self ; isaiah . , , . ( ) because , christ should not be a perfect saviour , if any thing from us were to be added , to the righteousness of his merit . but christ is a perfect saviour ; eph. . . eph. . , , . iohn . . acts . . ( ) because , our best works , have such a mixture of corruption , and sin in them , that they deserve his curse , and wrath , so far are they from meriting ; isa. . . but we are all , saith the prophet , as an unclean thing , and all our righteousnesses , are like filthy raggs . ( ) if the works of regenerated men , did deserve eternal life , then should the whole contrivance of the gospel be subverted , and the same very way of life layed down , which was in the covenant of works , as is clear from cor. . . the gospel is so contrived , by the infinite wisdom , and goodness of god , that there is a judicial transferring of our sin , as a debt on christ , the cautioner , and a translation of his righteousness , and merit , to be imputed to us , for our justification , without the least respect to our works . quest. vii . are works done by unregenerate men , although for the matter of them , they may be things which god commands , and of good use , both to themselves , and others , are they ( i say ) sinful , and cannot please god ? yes . hag. . . titus . . amos . . . hos. . . rom. . . titus . . well then , do not the papists err , who maintain , that not only , all the works of unregenerate men are not sinful , but also that some of their works do indeed merit , and deserve somewhat from god , namely ( as they speak ) by merit of congruity , that is , as they are agreeable to the law of god ? yes . there is also ( as they say ) a merit of condignity , by which the works of the regenerate , which follow justification , deserve eternal life , not from the imputation of christs righteousness , but from their own intrinseck worth , and proportionableness to the reward ? yes . by what reasons are they confuted ? ( ) because , as a good tree cannot bring forth evil fruit , neither can a corrupt , rotten tree , bring forth good fruit ; matth. . . ( ) because all unregenerate men are dead in trespasses and sin ; eph. . . ( ) because , all the works of unregenerate men are done , without faith , and so cannot please god ; heb. . . rom. . . ( ) because , if unregenerate men were able to do good works , or perform any duty which deserved somewhat from god , than would it follow , that a man were able to do some good of himself , which is contrary to iohn . . phil. . . ( ) because , it is clear from scripture , that before renewing grace , all are the children of wrath ; who of themselves cannot have a good thought , nor any active concurrence , or putting themselves forth to the utmost , for their own conversion ; cor. . . therefore no plea for merit , by any improvement of mens natural abilities ; see rom. . . chap. xvii . of the perseverance of the saints . question i. can they whom god hath accepted in his beloved , effectually called , and sanctified by his spirit , either totally or finally fall away from the state of grace ? no. shall they certainly persevere therein to the end , and be eternally saved ? yes . phil. . . pet. . . iohn . , . iohn : . peter . . . well then , do not the papists , socinians , arminians , and some ring-leaders among the quakers err , who maintain , that the saints may totally and finally fall away ? yes . by what reasons are they confuted ? ( ) because , the saints , are built upon the rock , and not upon the sand : therefore when temptations of any kind assault , they can never fall , nor can the gates of hell prevail against them ; matth. . . matth. . , . ( ) because , he that hath begun a good work in the saints , will finish it , untill the day of jesus christ ; phil. . . ( ) because , paul says , nothing can separate us from the love of god ; rom. . , , . ( ) because , they that fall away , have never had true justifying faith ; luke . , . iohn . . ( ) because , it is impossible for the elect to be seduced ; matth. . . i say impossible , not in respect of the will , and power of the elect themselves , but in respect of the immutability of gods decree , concerning them , and of his purpose of keeping them powerfully against seduction , according to his promises , of which he cannot repent ; see iohn . . rom. . , . peter . . ( ) because , they that believe in the son of god have life eternal ; iohn . . iohn . , , . and they have passed from death , unto life , and shall never thirst , nor hunger any more ; iohn . . ( ) because , god hath promised in his covenant , that though he chastise his own children for their faults , yet he will never take away his mercy , and loving kindness from them ; psalm . , , , ▪ . ier. . , , . ( ) ▪ because , that golden chain , that paul speaks of , cannot be broken ; rom. . . whom he did predestinate , them also he called , &c. ( ) because , christs says , this is the fathers will , which hath sent me , that of all which he hath given me , i should lose nothing ; iohn . . ( ) because , we are keeped by the power of god through faith , unto salvation , ready to be revealed in the last time ; peter . . ( ) because , he hath prayed for us , that our faith fail not ; luke . . iohn . . quest. ii. can believers by reason of their sins , and failings incurr gods displeasure , and grieve his holy spirit , come to be deprived of some measure of their graces , and comforts , have their hearts hardned , and their consciences wounded , hurt , and scandalize others , and bring temporal judgements upon themselves ? yes . isaiah . , , . ephes. . . psal : . , , . rev. . . cant. . , , , . isa . . psalm . , . sam. . . psal. ▪ , . mark . . cor. . . well then , do not the antinomians err , who maintain , that the sins of the regenerate , do not displease god , and cannot grieve his holy spirit : and that believers are not chastised in any wise for their sins ? yes . by what reasons are they confuted ? ( ) because , the prophet says , thou art wroth , for we have sinned ; isai. . . ( ) because , it is said , that the thing which david had done ( namely his murder , and his adultery ) displeased the lord ; sam. . . ( ) because , the scripture testifies , that the sins of believers grieve his holy spirit ; eph. . . ( ) because , the saints by reason of their sins , are deprived of some measure of grace and consolation ; psalm . , . rev. . , . ( ) because , the lord hath inflicted temporal punishments upon believers for their faults ; psalm . , . sam. , . and , . cor. . . chap. xviii . of assurance of grace , and salvation . question i. may they who truely believe in the lord iesus , and love him in sincerity , and endeavour to walk in all good conscience before him ; may they ( i say ) be certainly assured in this life , that they are in the state of grace , and being enabled by the spirit to know the things , which are freely given them of god , may they without extraordinary revelation attain thereunto ? yes . iohn . . iohn . , , , , . iohn . . cor. . . heb. . , . ephes. . , . well then , do not the papists err , who maintain , that no man can be sure ( namly sure by divine faith ) of gods peculiar favour , towards himself , without extraordinary revelation ? yes . by what reasons are they confuted ? ( ) because , the apostle commands us , saying , brethren , give all diligence , to make your calling and election sure ; for if you do these things , ye shall never fall ; for so an entrance shall be ministred unto you aboundantly , into the everlasting kingdom of our lord , and saviour jesus christ ; peter . . heb. . . ( ) because , the apostle commands the corinthians , to examine themselves , whether they be in the faith ; cor. . . ( ) because , the scripture proposes , and setteth forth , sure marks , and tokens , by which a believer , may be infallibly assured , that he is one of the number of christs sheep ; iohn . , , , . and that he is one of christs disciples ; iohn . . nay , it is the scope , of the whole first epistle of iohn to propose such sure marks to believers , whereby they may know , that they have life eternal : iohn . . . ( ) because , the true believer may be perswaded , that neither death , nor life , nor any other thing can separate him , from the love of christ ; rom. . . . where the apostle not only speaketh of himself , but of them , to whom he writes . ( ) because , believers have received the spirit of adoption , whereby they cry abba father , and he himself witnesseth with their spirit , that they are the children of god ; rom. . . . ( ) because , believers have received not the spirit of the world , but the spirit which is of god , that they might know the things that are freely given to them of god ; cor. . . quest. ii. is this certainty , a bare conjectural , and probable perswasion grounded upon a fallible hope ? no. but is it an infallible assurance of faith ? yes . heb. . . . heb. . , . well then , do not the papists , and arminians err , who maintain , that the assurance of salvation , is only conjectural , or at the most , only probable , which hath for its foundation , a failling , and fadeing faith ? yes . by what reasons are they confuted ? ( ) because , assurance is from the testimony of the holy spirit , witnessing with our spirits , that we are the children of god ; rom. . . ( ) because , this assurance is founded upon the promises of god , who cannot lie ; isai. . . iohn . . ( ) because , believers are sealed with the holy spirit of promise , which is the earnest of their inheritance : but he that receiveth the earnest , not only hath right to the possession , but knows assuredly , that he hath that right , and shall be put in the actual possession thereof ; eph. . , . ( ) because , god willing more aboundantly , to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath , that by two immutable things , in which it was impossible to god to lie , we might have a strong consolation ; heb. . , . quest. iii. is the infallible assurance of faith , founded upon the divine truth of the promises of salvation , and upon the inward evidence of those graces , unto which these promises are made ? yes . heb. . , . peter . , . iohn , , and iohn . . cor. . . well then , do not the antinomians err , who maintain , that none ought , or can gather any comfort , or assurance of salvation from his own works of holiness ; but that a believer ought to lean and rest upon the alone testimony of the spirit , without any marks , or signs : from which testimony he may ( say they ) be fully assured of the remission of his sins , and of his own salvation ? yes . by what reasons are they confuted ? ( ) from the example of the saints , who gathered their comfort from the fruits of faith , and works of holiness , as david did psalm . . . and as paul did ; cor. . . ( ) from the reckoning up of marks , which are held out in scripture , by which believers may be known from unbelievers , as mutual love ; iohn . . observing and keeping his commandments ; iohn . . doing of righteousness ; iohn . . and loving the brethren ; ( ) because , unless faith be proven by marks , true faith cannot be discerned from presumption ; neither can assurance rightly founded , be discerned from a delusion of satan ; iohn . . ( ) because , reason requires , that from the knowledge of the effect , we should come to the knowledge of the cause , according to that of matth. . . ( ) because , marks of grace have so much clearness in themselves , that they will even beget in others , a judgement according to charity concerning the election of others ; therefore much more in those same very persons , who are able to discern , and know better their own hearts ; thes. . , . quest. iv. doth this infallible assurance , belong to the essence of faith ? no. may a true believer wait long and conflict with many difficulties , before he be partaker of it ? yes . iohn . . isai. . . mark . . psalm throughout . psalm , to the . verse . well then , do not the antinomians err , who maintain , that the assurance of salvation , is faith it self ? and that faith is nothing els , but the eho of the soul , answering the holy spirit , my sins are forgiven me ? yes . by what reasons are they confuted ? ( ) because , the sealing of the holy spirit which is the earnest of our inheritance , is given to believers , after they have believed ; eph. . , . ( ) because , believers may sometimes not know , that they have eternal life ; iohn . . and he that feareth the lord , obeying the voice of his servant , may walk in darkness ; isaiah . . ( ) because , if this assurance , which takes away all doubting , ( as the antinomians affirm ) were of the essence of faith , there should not be any degrees of faith , which is contrary to mark . . matth. . . matth. . . ( ) because , there are evident examples in scripture , from the experience of the saints ; as that of faithful heman , who thus complained ; psalm . why casteth thou off my soul ? why hidest thou thy face from me ? and of faithful asaph , under very sad exercise ; psalm . . to the verse . quest. v. doth this assurance of salvation , incline men to loosness ? no. iohn . , . rom : : , : iohn : , : iohn : , : rom : : , : titus : : , : cor : : : well then , do not the papists err , who maintain , that the doctrine of assurance of salvation , is , of its own nature , hurtful to true piety , and inclines men to sin and wickedness ? yes . by what reasons are they confuted ? ( ) because ; the apostle peter argues the contrary way , and infers a far other conclusion ; namely , because believers know , they are redeemed , by the pretious blood of christ , they ought to pass , the time of their sojourning here in fear ; peter . , , . ( ) because , the apostle paul , who was certainly perswaded of his interest in christ , rejects , and abominats that conclusion , with indignation , and wrath ; rom. . , . ( ) because , from the promise that god is the father of believers , the apostle exhorts the corinthians , by consequence , to cleanse themselves from all filthiness of the flesh , and spirit , and to perfect holiness . in the fear of god ; cor. . . ( ) because , they who are in christ , ( to whom there is no condemnation , and are assured of it ) walk not after the flesh , but after the spirit ; rom. . . , , . ( ) because , a believer knowing god to be merciful , concludes that god ought to be feared ; psalm . . ( ) because , whosoever hath that hope ( namely that he shall see christ , and be made like unto him ) he purifies himself , as he is pure ; iohn . . ( ) because , it is evident from the example of those , who were perswaded of their salvation , who yet lived piously , and holily . as paul ; rom. . , . compared with cor. . . acts . . next , we have the example of abraham ; gen. . . compared with rom. . , , . quest : vi : are true believers , when they fall into some special sin which woundeth the conscience , and grieveth the spirit , destitute of the seed of god , and life of faith ? no. iohn : : luke : : well then , do not the quakers and others err , who maintain , that true believers falling into some special sin , can have nothing of the life of faith , and seed of god in them ? yes . by what reasons are they confuted ? ( ) because , whosoever is born of god , doth not commit sin , for his seed remaineth in him , and he cannot sin , because he is born of god ; iohn . . for his seed remaineth in him ; that is , doth not totally perish , but abideth thenceforeward ; working the fruits of regeneration , once begun in them ; phil. . . ( ) because , although peter fell into that grievous sin of denying his master thrice , yet he still retained , that seed of god , and life of faith , and love to christ ; because christ had said to him , i have prayed for thee that thy faith fail not ; luke . . the like may be said of david , and others of the saints of god , who by falling into some special sins , have wounded the conscience , and grieved the holy spirit . chap. xix . of the law of god. question i. did god give to adam a law as a covenant of works , by which he bound him and all his posterity , to personal , entire , exact , and perpetual obedience ? yes . did he promise life upon the fulfilling ; and did he threatten death , upon the breach of it ? yes . was adam endued with power and ability to keep it ? yes . gen : : , : gen : : , rom : : , : rom : : , : gal : : , : eccl : : : iob : : well then , do not the socinians err , who maintain , that god made no covenant with adam in his integrity , in which he promised to him , and his posterity life eternal ? yes . by what reasons are they confuted ? ( ) from those places of scripture , where the righteousness of the law is described ; lev. . . rom. . . gal. . . ezek. . . . whosoever , therefore keepeth my statutes and judgements , saith the lord , shall live in them . and to whom life is promised for ever , upon their perfect obedience , and continuance in all things , written in the book of the law. and from those places , in which death is threatned to them , that in the least transgress the law of god ; deut. . . gal. . . ezek. . . ( ) from the words of our saviour , who spoke to the young man , according to the covenant of works , in which the lord promiseth life eternal , to such as shall fulfil the law ; matth. . . luke . . observe , that christ answereth here , according to the question , and opinion of this young man , who thought he was able to obtain salvation , by his own good works : and therefore christ directs him to the law , thereby to bring him to the acknowledgement , of his own imperfection , and afterwards to faith , in himself . ( ) because , man was created by god , in righteousness , holiness , and immortality , according to the similitude , and image of god ; gen. . . gen. . . eccl. . . eph. . . col. . , . and received from him , the law of nature , naturally ingraven upon his heart ; rom. . . . and besides this law , a positive law was superadded to it , that adam should not eat of the tree , of the knowledge of good , and evil ; that by obeying the same , he might give a specimen , or proof of his obedience to the law of nature , in the perfect obedience whereof , so long as he should continue , he should live for ever . for the lord threatned death to him only , if he should sin : and death is the wages of sin , which by sin entered into the world ; gen. . . rom. . . rom. . . . ( ) from those places of scripture , in which it is denyed , that believers , under the covenant of grace , are justified by the law ; but by faith , and the righteousness of christ , manifested in the gospel . for that the law is weak , powerless , or impotent , through the corruption of our nature , to justifie us , and give us life ; rom. . , , . gal. . . gal. . , , , . phil. . . rom. . , . quest. ii. do the first four commandments contain our duty towards god , and the other six , our duty towards man ? yes . matth. . , , , . well then , do not the papists , and lutherians err , who maintain , that three only belong to the first table , and seven to the second : and that , thou shalt not make unto thee any graven image with the foregoing , thou shalt not have any other gods before me , are but one command . and that , thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , &c. are two distinct commands ? yes . by what reasons are they confuted ? ( ) because , the two first precepts , command diverse things . the one teacheth us , who is to be worshipped , to wit , the true and living god , and no other . the second instructs us , how he is to be worshipped , namely according to his own appointment , and not according to the appointment , and pleasure of men , as by images and such like . ( ) because , it is one , and the same concupiscence , which is forbidden in the tenth command , the summ whereof , thou shalt not covet , is cited by the apostle paul ; rom. . . and which is summarly exprest , in the close of the tenth command , nor any thing which is thy neighbours . ( ) if the tenth command ought to be two , because these words , thou shalt not covet , are twice repeated , then would it follow , there should be as many commands , as there are things desired , forbidden : because it is evident , that these words thou shalt not covet , are to be repeated with every part . quest. iii. are all the ceremonial laws now abrogated under the new testament ? yes . col. . , , . dan. . . eph. , , . well then , do not the judaisers err , who maintain , that all the ceremonial laws remain in their former strength , and vigour , and are obliging to believers under the gospel , and not abrogated , or disanulled by christ ? yes . by what reasons are they confuted ? ( ) because , christ hath abolished the law of commandments , contained in ordinances , that he might gather together , both iews , and gentiles , into one new man ; eph. . , . col. . . note , that the apostle here speaks of all believers , both of iews , and gentiles , as of one man : because , they being all under christ the head , as members of one spiritual body , are made up , as one renewed man. ( ) because , the apostle sayes , let no man judge you , in meat , or in drink , or in respect of an holy day , or of the new moon , or of the sabbath dayes : all which are shaddows of things to come , but the body is of christ ; col. . , . this ver . is a conclusion of the apostles foregoing discourse , against ceremonies , and things commanded by the ceremonial law , which by the coming of christ are abolished . he calls them in the verse , a shaddow of things to come , but the body ( says he ) is of christ. that is , the thing signified is of christ : for all the shaddows of the old testament , had respect to christ , and his benefites , by whose coming they also have an end ; iohn . . gal. . , , . ( ) because , the apostle says , believers are dead with christ , from the rudiments of the world : that is , from the ceremonial commands ; as is evident from the context . why says he , as though living in the world , are ye subject to ordinances ? that is , as if your life , and happiness , consisted in these outward worldly principles : but suffer your selves to be burdened , by such teachers , with humane institutions , and ordinances . the apostle indeed ; in these last words , is reasoning against the institutions , and ordinances of men , from this medium , which is an argument from the greater , to the lesser : if ye be dead with christ from the ceremonies of the law instituted in the old testament , by god himself , much more are ye free , from the institutions , and ordinances of men , which are only grounded upon their own good pleasure ; col. . , . gal. . , . ( ) because , the apostle affirms , that the observation , and useing of circumcision , cannot consist , with true faith in christ , now after the gospel is fully published . and he exhorts the galatians to abide in their liberty purchased by christ , and not to submit themselves , to the yoke of mosaical ceremonies ; gal. . , . ( ) because , those teachers , who pressed the believing gentiles to be circumcised , and to observe the law of moses , ( i mean the ceremonial law , ) were condemned by the council of apostles ; acts . . ( ) because , ceremonial commands , are neither of the law of nature , nor are they injoyned to believers under the gospel as things moral . ( ) because , these appointed ceremonies , were figures only of things to come , imposed on the iewes , until the time of reformation ; but taken away by christ ; heb. . , , , . and heb. . . where it is said , he taketh away the first , namely all sorts of propitiatory offerings which were used in the old testament , to settle the second , namely his obedience to the will of his father . ( ) because , they were given to the israelites , to foresignifie , and represent christ , and his death , and to be marks of difference between them , and the unbelieving nations ; col. . . eph. . . where it is said , who hath made both these , namly iewes , and gentiles , one : and hath broken down , the middle wall of partition , whereby the ceremonial law is understood , which made a difference between the iewes , and the gentiles . now , since christ hath suffered death , and the gentiles are called , all these ceremonies , which did foresignifie his death , and made that difference , must of necessity cease . ( ) because , the temple of ierusalem , to which the ceremonies were restricted , is destroyed , and could never since be rebuilded . quest. iv. did the lord by moses give to the jews , as a body politick , sundry iudicial laws , which expired together with their state ? yes . do they oblige any other now , further than the general equity thereof may require . no. exod. . from the first to the last ver . exod. . . to verse . gen. . . cor. . , , . peter . . . matth. . . . . well then , do not some err , though otherwise orthodox , who maintain , that the whole iudicial law of the jews ; is yet alive , and binding all of us , who are christian gentiles ? yes . by what reasons are they confuted ? ( ) because , the judicial law , was delivered by moses to the israelites to be observed , as to a body politick ; exod. chapter . ( ) because , this law , in many things , which are of particular right , was accommodated , to the common-wealth of the iews , and not to other nations also ; exod. . . exod. . . lev. . , . deut. . , , . deut. . , , . ( ) because , in other things , which are not of particular right , it is neither from the law of nature , obliging by reason ; neither is it pressed upon believers under the gospel , to be observed . ( ) because , believers are appointed under the gospel to obey the civil laws , and commands of those under whose government they live , providing they be just , and that for conscience sake . rom. . . peter . , . titus . . quest. v. doth the moral law for ever bind , as well justified persons as others , to the obedience thereof , and that not only in regard of the matter contained in it , but also in respect of the authority of god , who gave it ? yes . rom. . , , . eph. . . iohn . , , , . iames . . . well then , do not the antinomians err , who maintain , that believers under the gospel are not obliged to the obedience of the moral law ? yes . by what reasons are they confuted ? ( ) because , christ sayes , he came not to destroy the law , and the prophets ; that is , to alter , or disannul the doctrine of the law , or of the prophets ; matth. . . ( ) because , he says in the following verse ; i say unto you , till heaven and earth pass , one jot , or one title , shal in no wise pass from the law till all be fulfilled ; matth. . . ( ) because , whosoever , shal break , one of these least commandments , and shall teach men so , he shall be called least in the kingdom of heaven ▪ that is , shall not at all be esteemed there , or shall not enter thereinto , verse . ( ) because , that after the apostle paul , hath concluded the justification of believers , to be of free grace , he subjoines , do we then make void the law , through faith , god forbid : yea we establish the law ; rom. . . ( ) because , all the precepts of the moral law , belong to the law of nature , naturally ingraven , upon the hearts of men , which cannot be abrogated , but oblige all men perpetually , and necessarly from natural reason it self ; rom. . . ( ) because , all the precepts of the moral law , are repeated in the gospel and injoyned to all believers by christ ; matth. . , , , . rom. . . ( ) because , paul adjoyneth , and proposeth to believers under the new testament , both a command , and a promise of the decalogue , as properly belonging to them ; eph. . , . ( ) because , the apostle iames setteth forth to believers the moral law , as a rule of life , which they are obliged to observe , and by breaking of which they are convinced of sins ; iames . , , . ( ) because , whosoever committeth any sin against the moral law , shall never enter into the kingdom of god : cor. . , . gal. . . ( ) because , this tenet of the antinomians , turns the grace of god into wantonness ; overturneth the end of christian liberty , and of the coming , and death of christ , and paveth a way leading to all impiety , and the indulging of the lusts of the flesh , and fostering the dominion of sin , contrary to these scriptures ; iude verse fourth iohn . . peter . , , . rom. . , , . luke . , . tit. . . . tim. . . rom. . . , . ( ) because , believers ought to study good works titus . , to which they are created in christ , that they should walk in them ; eph. . . ( ) because , christ will render to every man , at his last coming , both to the good , and the bad , according to their works ; rev. . . matth. . , , , . quest. vi. are true believers under the law , as a covenant of works , to be thereby justified , or condemned ▪ no. rom. . . gal. . . gal. . . gal. . , . acts . . rom. . . well then , do not the papists and socinians err , who maintain , that believers under the gospel , are justified , by their obedience to the law of god ( the law ( i say ) either moral , or evangelical ) and condemned for the transgression thereof ? yes . by what reasons are they confuted ? ( ) because , by the law is the knowledge of sin ; rom. . . ( ) because , for as many , as are of the works of the law , are under the curse ; gal. . . ( ) because , there is not a law given , which could have given life to fallen man ; gal. . . ( ) because , christ is not dead in vain : for if righteousness be by the law , then christ is dead in vain , that is , without cause , reason , need , or fruit ; gal. . . see iohn . . . ( ) because , it was promised by god , about years before the promulgation of the law , that all the nations of the earth should be blessed in the seed of abraham ; gen. . . gen. . . with gal. . , , . ( ) because , christ is become of no effect , to them , that are justified by the law : they are fallen from grace ; gal. . , ( ) because , believers ought to wait , through the spirit , for the hope of righteousness by faith ; gal. . . ( ) because , the apostle ( though a strick observer of the law ) counted all his works but loss , and dung , that he might be found in christ , not having his own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith ; phil. . , . ( ) because , christ is made of god to believers righteousness ; cor. . . cor. . . ( ) because , they that seek righteousness , not by faith , but by their works , do not attain to it . and contrarywise , they that seek their righteousness , by faith , and not by their works , do attain to it ; rom. . , , . ( ) because , christ is the end of the law for righteousnes , to every one that believeth ; rom. . . ( ) because , the justification of men under the law , or covenant of works is by the law and by the works of the law : but the justification of men under grace , or the covenant of grace , is by faith ; rom. . , , , . . gal. . , . lev. . . but believers now are not under the law , or the covenant of works , but under grace , or the covenant of grace , rom. . , . gal. . . ( ) because , believers under the new , and old testament , are saved by the grace of jesus christ , and not by the law , whose yoke none were able to bear . that is , none were able perfectly to keep , nor to be justified thereby ; acts . , . ( ) because , whosoever transgresseth the law , in the least , is under the curse of it ; gal. . . deut. . . and deserveth death , and a curse ; rom. . . ezek. . , . but all men , even the regenerate sin dayly , and transgress the law of god , and so are guilty of all ; iam. . , compared with iames . , and with iohn . . ( ) because , good works , do not go before justification , but follow after it ; titus . . heb. . . rom. . . rom. . , , . ( ) because , the righteousness of god , which is by faith in jesus christ , is manifested unto all , and upon all by moses and the prophets . for all the apostles do witness , that whosover believeth in jesus christ , shall have remission of sins ; rom. . , , . acts. . . ( ) because , justification is from the free grace of god ; rom. . . not by the works of the law , otherwise grace , should be no more grace ; nor work any more work ; rom. . . ( ) because , the good works of believers are unclean , and defiled ; isa. . . gal. . . ( ) because , it is said , by the spirit of god , the just shall live by faith ; hab. . . gal. . . ( ) because , it is written , that abraham believed god , and it was imputed to him for righteousness ; gen. . . rom. . . but to him that worketh not , but believeth on him , that justifies the ungodly , his faith is counted for righteousness ; rom. . . ( ) because , believers must not glory in themselves , but in god only ; rom. . . rom. . . ( ) because , by the obedience of one , many shall be made righteous , as was foretold , by the prophet ; isaiah . . and is asserted by paul ; rom. . . ( ) because , justification by faith , and not by works , is expresly taught , at large by the apostle , in that third to the romans , and third to the galatians . chap. xx. of christian liberty , and liberty of conscience . question i. is god alone lord of the conscience , and hath left it free from the doctrines , and commandments of men , which are in any thing contrary to to his word , or beside it , in matters of faith , or worship ? yes . iam. . . acts . . acts . . matth. . , , . cor. . . matth. . . well then , do not the papists err , who contradict this , both in doctrine ( because they teach , that the pope of rome , and bishops in their own diocesses , may by their own authority , praeter scripturam , beside the word , make laws , which oblige and bind the conscience , under the pain of everlasting death ) and in practise ( because , they have obtruded , and do obtrude , many ecclesiastical rites and ceremonies , as necessary in worship , without any foundation in scripture . ) yes . by what reasons are they confuted ? ( ) because , there is one law-giver , who is able to save , and to destroy ; iames . . therefore no pope , no prelate , nor any meer man , can be a law-giver . ( ) because , christ rejects the commandments of men , from the worship of god ; matth. . . ( ) because , the apostles refused , to obey the orders of the council , since they were contrary to the commands of god ; acts . . acts . . ( ) because , the lord threatens to do a marvellous work among his people , because they drew near to him with their mouth ( as the most part of the ceremonial service , is but a drawing near to god with the mouth , ) but had their hearts removed far from him ; isaiah . , . ( ) because , christ expresly forbids such subjection and obedience to the commands of men ; matth. . , . cor. . . ( ) because , the apostles themselves forbids all will-worship , such as the popish ceremonies are ; col. . , , , . ( ) because , the apostle paul , withstood these false brethren , unawars brought in , who came in privily , to spie out his liberty , which he had in christ jesus , that they might bring him into bondage , to whom he gave place by subjection , no not for an hour ; that the truth of the gospel , might continue : where he lays so much weight upon christian liberty ; that , if that were taken away , the truth of the gospel , would perish likewise ; gal. . , . ( ) because , the apostle commands believers , to stand fast in their liberty , wherewith christ hath made them free , and not to be intangled again with the yoke of bondage ; gal. . . ( ) because ceremonies are superstitious , being a vice opposite to religion in the excess , commanding more in the worship of god , than he requires in his worship . quest. ii. is not the requiring of an implicit faith , and an absolute , and blind obedience , to the church , or any man , a destroying of liberty of conscience , and reason also ? yes . rom. . . rom. . . isaiah . . acts . . iohn . . hos. . . rev. . , , . ier. . . well then , do not the papists err , who require , an implicit faith , to all the decrees and ordinances of their church and pope : and a blind obedience to their commands without a previous judgement of discretion ? yes . by what reasons are they confuted ? ( ) because , no man performing any duty , out of blind obedience , can be perswaded in his mind , of the will of god therein : and so he that doubteth is damned , because it is not of faith ; rom. . . ( ) because , all things must be examined , and proven by the rule of the word ; isaiah . . iohn . , . ( ) because , the apostle says , prove all things and hold fast that which is good ; thes. . . ( ) because , blind obedience makes us the servants of men , which is contrary to cor. . . and against the command of christ , forbidding us to call any man father on earth ; matth. . . ( ) because , absolute obedience , is only due to god , whose commands are all most just : himself being the alone law-giver ; iames . . ( ) because , every man ought to be ready to render a reason of the hope which is in him ; peter . . this no man can do , who receives the commands of superiors , with an implicit faith. quest. iii. do they , who upon pretence of christian liberty , practise any sin , or cherish any lust , destroy thereby , the end of christian liberty ? yes . gal. . . peter . . peter . . iohn . . luke . , . well then , do not the libertines err , who maintain , that the true christian liberty , which we ought to follow , and use , is to take away all difference , between good and evil : to esteem nothing of sin ; nor to be touched with any conscience , or sense of it : that every man ought to follow the swing of his own lust ? yes . do not likewise the antinomians err , who maintain , almost the same very tenet , and opinion ? yes . by what reasons are they confuted ? ( ) because , we being called to liberty , ought not to use our liberty , for an occasion of the flesh ; gal. . : and that with well doing , we ought to put to silence , the ignorance of foolish men ; peter : : ( ) because , they that follow , the liberty of sinning , and promise liberty to others , are truely the servants of corruption : for of whom a man is overcome , of the same is he brought in bondage : peter : . ( ) because , the end of that liberty , which is purchased by christ , is that , being delivered out of the hands of our enemies , we might serve him without fear , in holiness , and righteousness , all the days of our life ; luke , : ( ) because , whosoever committeth sin , is the servant of sin ; iohn : : ( ) because , the moral law obligeth believers to perform obedience , out of gratitude , and thankfulness : for christ came not to destroy the law but to fulfil it ; matth : : : ( ) because , whosoever shall break one of these least commandments , and shall teach men so , he shal be called the least in the kingdom of heaven ; matth. . : quest : iv : may such men be lawfully called to an account , and proceeded against , by the censures of the church , and by the power of the civil magistrat , who publish such opinions , or maintain such practises , as are contrary to the light of nature , or to the known principles of christianity , whether concerning faith , worship , or conversation , or to the power of godliness , or such erroneous opinions , and practises , as either in their own nature , or in the manner of publishing , or maintaining them , are destructive to the external peace , and order , which christ hath established in his church ? yes . cor. , , , . , iohn v : , : tim. : , : titus : , , : titus : . tim. : , : matth : : , , : rev : : , , , : rev : : : well then , do not the anabaptists err , who maintain , there should be no ecclesiastical censures ? yes . do not others also err , who maintain , that church censures , should not be inflicted upon hereticks ? yes . do not lastly the lutherians , anabaptists , arminians , quakers , and all sort of hereticks , and sectaries err , who maintain , ( under the pretext of christian liberty ) that the civil magistrat , is not obliged in duty , to punish any man with the sword , for errors in doctrine , but that they ought to be tolerated , and suffered , providing such persons as own them , do not trouble , or molest the common-wealth ! yes : by what reasons are they confuted ? ( ) because , the keyes of the kingdom of heaven , are for this end delivered to the ministers of the church , that with censures , they may pursue scandalous , and offending persons , who will not obey admonition ; matth. . , , . but such also are hereticks ; gal. . . tit. . . . ( ) because an heretick after the first and second admonition , is to be rejected , avoided , or shuned . that is , let him not remain in the external communion , of the church ; titus . . ( ) because , paul did excommunicat hymeneus , and alexander , who had made shipwrack of the faith ; tim. . , . ( ) because , if any man obey not our word , by this epistle , note that man , and have no company with him , that he may be ashamed ; thes. . . tim. . , . titus . : ( ) because , christ approves , and commends the pastors of the church of ephesus , because they could not suffer them , that are evil , but had tried them , which say they are apostles , and were not , and had found them liars ; rev. . . and christ in that same chapter , accuses the pastors of the church of pergamus , and thyatira , and threatneth them , because they had suffered hereticks to be in the church . the lutherians , anabaptists , arminians , and other sectaries are confuted ? ( ) because , it is evident , from many examples of godly magistrats , who did extirpat idolatry , and inflict punishment upon idolaters , as did iacob the patriarch , who at least purged his family of strange gods ; gen. . , , . moses likewise took punishment with the sword , upon those , who did worship the golden-calf ; exod. . , , . we have ( ) the examples of hesekia ; kings . . of iosia ; kings . of asa , who decreed that whosoever would not seek the lord god of israel ( according to the law of god ; deut. . . ) should be put to death , whether small or great , whether man , or woman ; chro. . . of iehosaphat ; chron. . . of nehemia . , . ( ) were not good kings reproved , and was it not imputed to them , as a fault , that they did not take away the high-places ? kings . . kings . . kings . . chron. . . far more is it a fault to suffer hereticks . ( ) it is evident from the office of the magistrat , who is the minister of god against them , that do evil , and beareth not the sword in vain : rom. . , . ( ) because , it is expresly commanded in scripture , that punishment be inflicted upon idolaters , even by the nearest relations . if then , the father may kill the son , may kill the daughter , the husband the wife of his bosom : and if one brother may stone another brother with stones , that he die , for being idolaters ; much more may the civil magistrat do this ; deut. . . to the verse ; deut. . . to the verse ; lev. . . ( ) because , it is foretold , that under the new testament , kings shall be nursing fathers to the church , and queens nursing mothers , and that hereticks , that were about to be hurtful , to the church , shall be removed , and taken away ; isaiah . . zech. . , . and it shall come to pass , in that day saith the lord of hosts , that i will cut off the names of the idols , out of the land ( that is , all idolatry whatsoever , so that the same shall not be so much as named , any more among you ) and they shall no more be remembred . and i will also cause the prophets , ( the false prophets ) and the unclean spirit , to pass out of the land : that is , the false teachers who teach impure doctrines , through the inspiration of the unclean spirit the devil . compare with this iohn . , , . for confirmation , consider what is foretold by iohn ; rev. . , , . that the kings of the earth , shall eat the flesh of the whore , and burn her with fire . all which are foretold , as blessings to be confered upon the church . ( ) it is evident from the epithets , whereby the pernicious , and destructive nature of hereticks , is set forth in scripture . they are called wolfes , not sparing the flock , thieves , robers , troublers of the church , and seducers , or beguilers of poor souls . they are like unto a gangren , or canker in the body . they are as leaven , or soure dough , which leaveneth the whole lump ; acts . . iohn . . acts . . gal. . . tim. . . gal. . . ( ) because , ezra did esteem it , a great favour and blessing of god , conferred upon the church ; for which he thanked god , that had inclined the heart of artaxerxes , to publish a decree , for the punishment of those , that did not observe the law , whether it be , ( saith the text ) unto death , or to banishment , or to confiscation of goods , or to imprisonment ; chap. . , , . ( ) because , we ought to pray for kings , and all in authority , that under them , we may lead a quiet and peaceable life , in all godliness , and in honesty , which end cannot be attained , unless the civil magistrat bridle and ty up hereticks ; tim. . . these words , in all godliness , concerns religion . or the first table of the moral law , as the following word honesty , or civility , hath a respect to the commands of the second table , and the duties which we owe to our neighbour , and to one another . for true magistrates , are keepers and defenders of both tables of the ten commandments . ( ) because , the toleration of hereticks , as we may read of the anabaptists in germany , thomas muntzer , iohn of leidden , and their followers , first by railling against the ministry , as the quakers do , and raging against magistracy , brought both church and state into confusion , put the country into burning flames , wherein themselves at length were consumed to ashes . chap. xxi . of religious worship , and the sabbath day . question i. doth the light of nature shew , that there is a god , who hath lordship , and soveraignty over all ? yes . rom. . . acts . . psalm . ier. . . psalm . . well then , do not the socinians err , who maintain , that there is no knowledge of god , implanted naturally in the minds of men ? yes . do not secondly , the vaninians , and many of the cartesians err , who under the pretext of maintaining a god-head , have in effect taught men to deny , there is a god ? yes . do not thirdly , some bee-headed men err , who dispute against the beeing of a god-head , because they cannot find a demonstration for it called dihoti ? yes . by what reasons are they confuted ? ( ) because , the invisible things of him from the creation of the world are clearly seen , being understood , by the things which are made , even his eternal power , and godhead : so that they are without excuse ; rom. . . ( ) because , the psalmist saith , the heavens declare the glory of god , and the firmament sheweth his handy work . that is , they give us matter and occasion to speak and discourse of his omnipotency , wisdom , and goodness ; psalm : , , . ( ) because , the knowledge of the law of nature , is naturally implanted in the minds of all men ; rom. . . therefore , some knowledge of the law-giver , must be implanted in the minds of all men . ( ) because , in the most wick ed , and ungodly there are terrors and tortures of conscience , wherewith , nil they , will they , they are haunted and possessed : whence it is evident , that in the minds of all men , there is some lively knowledge of god. ( ) because , men had rather worship a stock , or a stone , than they should think , there were no god ; acts . . ( ) what a brave order , and comliness , shines forth , with so much wisdom , and power , in the government and preservation of things above and below ; that no man can be in doubt , but there must be a god , who rules and preserves all those things . ( ) because , nothing can be the cause of it self : because then , it should be both the cause , and the effect , both before and after it self : therefore all things have their beginning , from one first and supream cause , which is god. ( ) because , the existence of a god-head , may be evinced from the foretelling of things to come ; isaiah . . and as cicero says , si est divinatio , sunt dii , if there be a foretelling , there must be also a god that foretelleth . ( ) from the assaults , and suggestions of satan , we find there is a devil , may we not then certainly conclude that there is a god ? the devil labours by all means to extinguish the light of the gospel , to lead men on in ignorance , error , and prophanness , and to turn them out of the path of holiness . now , why should satan thus warr against god , his word , and his saints ? why should he seek gods dishonour , and mans destruction , if there were not a god , a law , and an everlasting life ? ( ) because , the mind of man is not satisfied with the knowledge of all things ; nor the will of man , with the enjoyment of all things in this world , but still they seek and thirst earnestly , after some higher good . there is therefore , a soveraign ▪ truth , and chief good , which being perfectly known , and enjoyed , will give contentment , and satisfaction , to the soul. in vain should the powers , and faculties of the soul , be capable of happiness , or of the chief good ; if there were not a chief good to be possessed , and enjoyed . ( ) from the wonders , and miracles , which have been wrought , visible , and apparent works , extraordinarly wrought , not only above the ordinary course of nature , but simply above the power of nature . these effects do convince , that there is an infinite power , which is above , and over-ruleth all things . for every principal , and primary cause , is more excellent , than the effects thereof . ( ) from the beeing of man , the curious workmanship of his body in the womb , which is wrought most artificially ; namely with sinews , veins , arteries , muscels ▪ and other parts of the body , even as an embroiderer sitteth , and joyneth many parcels ▪ stuff , and dyed work of various colours , very artificially , and curiously together , untill there cometh forth some goodly pourtraiture , or other dainty workmanship ; psal. . . iob . . but especially from the beeing of a mans soul , which is immaterial , invisible , rational , immortal , and which cannot be ● traduce , from the power of the matter ( as the sensitive souls of bruits ) neither doth depend on the body in many of its operations . these , and all the works , which our eye doth see , or the mind doth apprehend do prove , that there is a god , who hath given a beeing to them , and continueth them therein . ( ) because , seeing god is the the first cause , there cannot be any thing prior to him , by which , as a cause , his existence can be demonstrated . quest. ii. is the acceptable way of worshipping the true god , instituted by himself , and so limited to his own revealed will , that he may not be worshipped according to the imaginations and devices of men , or the suggestions of satan , under any visible representation , or any other way not prescribed in the holy scripture ? yes . deut. . . matth. . . acts . . col. . . exod. . , , . well then , do not the papists err , who teach that the images of christ , and the trinity ought to be worshipped , and that not improperly , but even properly , and per se , with that same sort of worship , wherewith christ , and the blessed trinity are adored ? yes . do not likewise the greeks err , who maintain , that the painted images of god , may be adored , but not the engraven , or carved images of god ? yes . by what reasons are they confuted ? ( ) because , it is expresly against the second command ; exod. . , . ( ) because , god is infinite , unmeasurable , incomprehensible , and spiritual : and therefore nothing can represent him , as the prophet well infers ; isaiah . , . ( ) because , every representation of god , by graven images , or pictures , is a most disgraceful changing of the glory of the incorruptible god ; rom. . . ( ) because , images , and pictures of this kind , are lies and vanities , which the lord abhores , and mocks at with an holy scorn ; isaiah . from verse . to . ( ) because , the lord expresly forbiddeth the israelites to represent him under any form or shape , for ( saith the text ) ye saw no manner of similitude , on the day that the lord spake to you in horeb , out of the midst of the fire ; deut. . . to verse . ( ) because , though the israelites worshipped the true god , by an image ( for aaron built an alter , and made proclamation , and said , to morrow is a feast to the lord ) yet are they accused of the sin of idolatry , and for that cause severely punished ; exod. . , : ( ) because , ieroboam , and the ten tribes , who worshipped the true god , by the golden-calves , set up at dan and bethel ( for the worship of false gods by images , was afterwards brought in by achab , who is therefore said to have provoked the lord more than all the kings of israel before him ; kin : : , . ) are accused for the sin of idolatry , and are severely threatned ; king. . , . and kings . . which threatning was put in execution by iosiah ; kings . , , . ( ) because , the apostle says , we ought not to think that the god-head , is like unto gold or silver , or stone graven by art and mans device ; acts . . quest. iii. is religious worship to be given to god the father , son , and holy ghost , and to him alone ? yes . is religious worship , to be given to angels , saints , or any other creature ? no. matth , . . iohn . . . cor. . . iohn . . col. . . rev. . . rom. . . well then , do not the papists err , who maintain , that not only god , but good angels , and saints departed , being canonized by the pope , ought to be worshipped , and called upon , even after a religious manner : but cheifly the virgin mary , and that there is a divine power in the relicks of saints , which therefore ought to be worshipped ? yes . by what reasons are they confuted ? ( ) because , the lord our god , and he only is to be worshipped ; matth. . . deut . . ( ) because , the object of invocation , and religious adoration , is he only who is omnipotent , omniscient , and searcher of the heart . for there is none that knows our necessities and wants , but he that is omniscient : and none can succour and help us , but he that is omnipotent . but angels are not omniscient ; eph. . . peter . . neither are the saints departed omniscient , as is clear from isa. . . abraham is ignorant of us . ( ) because , they that are dead , know nothing of our condition ; eccl. . . ( ) because , no man ought to call upon him , in whom he doth not believe ; rom. . . but no man ought to believe in saints , or angels , but in god alone ; isaiah . . ier. . . ( ) because , neither saints alive , nor angels would suffer adoration , and worship to be given to themselves ; acts . . rev. . , . ( ) because , the worshipping of angels doth derogate from the honour of christ , in whom we have boldness , and access with confidence by the faith of him , eph. . . ( ) because , the worshipping of saints and angels , is like a polytheismus , the having of many gods. for the papists attribute to each one of their saints , and angels , a proper divine power , as the heathens did of old , to their idols , and false gods . quest. iv. is any religious worship given to god , since the fall , without a mediator ? no. nor in the mediation of any other , but of christ alone ? no. iohn . . tim. . . eph. . . col. . . well then , doth not the popish church err , who maintain , that saints departed , but chiefly the virgin mary are mediators and intercessors between god and man ? yes . by what reasons are they confuted ? ( ) because , the scripture affirms expresly , that there is but one mediator between god and man , namely the man jesus christ ; tim. . . ( ) because , no man cometh to the father , but by christ ; iohn . . and by him , we have access to the father ; eph : . . ( ) because , the scripture promiseth that they shall be heard , that in the name of christ , seek such things , as are according to the will of god : but there is no promise in all the word , that they shall be heard that pray to saints or angels ; iohn . , . iohn . . ( ) because , the apostle says , whatsoever ye do in word or deed , do all in the name of the lord jesus , not in the name of saints ; col. . . ( ) because , christ who is called the propitiation for our sins , is also called our advocate with the father ; iohn . , . ( ) because , mediation is a part of the priestly office of christ , which is only proper to himself ; and which cannot be divided , between him and the saints . ( ) because , the saints are not to be called upon , as was proven in the foregoing question . quest. v. is prayer with thanksgiving , one special part of gods worship , required by god of all men ? yes . phil. . . psal. . . well then , do not the adamites , and others long since err , who denyed , that god was to be called upon . for ( say they ) god is omniscient , and bestowes all things upon us freely without our prayers ? yes . do not likewise some late hereticks err , who maintain , that unregenerate men ought not to call upon god ? yes . do not also the quakers err , who will not move , in the commanded duties of prayer , and thanksgiving , unless there be some inward call , and motion on their spirit ? yes . by what reasons are they confuted ? ( ) because , there are extant many universal precepts in the word , by which the duty of prayer is commanded ; phil. . . thes. . . iohn . . matth. . . ( ) because , god is the hearer of prayer , and to him shall all flesh come ; psal. . . ( ) we have the example of david ; psalm . . of daniel , chapter . . the example of those many , who were gathered together , praying in the behalf of the apostle peter ; acts . . the example of christ himself ; iohn . chapter . ( ) because , the apostle paul , bids simon magus , who was in the gall of bitterness , and bond of iniquity , to repent and call upon god ; acts . . as to the quakers , what assurance can they have the next hour , or the next day , more than now , of the spirits moving on their souls ? and are we not commanded to pray without ceasing ; thes. . . that is , upon all opportunities , and in all our necessities . quest. vi. if prayer be vocal , ought it to be in a known tongue ? yes . cor. . . well then , do not the papists err , who maintain , that it is not needful , that publick prayers be in a known tongue ; but that it is often-times expedient , that prayers be performed , in a tongue-unknown to the common-people ? yes . by what reasons are they confuted ? ( ) because , the apostle teaches expresly the contrary ; cor. . , . ( ) because , prayers celebrated in an unknown tongue , are not for edification ? cor. . . ( ) because , he that occupieth the room of the unlearned ( that is , who understands not strange tongues ) cannot say amen ; cor. . . ( ) because , the lords prayer which is the special rule of all our prayers , was prescribed in a tongue , at that time best known . quest. vii . may we pray for the dead , or for those of whom it may be known , that they have sinned , the sin unto death ? no. sam. . , , . luke . , . rev. . . iohn . . well then , do not the papists err , who maintain , that prayers , almes , and masses ought to be appointed , and made for souls departed , as these , which will really profit them ? yes . by what reasons are they confuted ? ( ) because , the dead are either happy ; and so they need not our prayers ; rev. . . or they are damned , and so our prayers cannot profit them : for out of hell there is no redemption ; luke . . ( ) because , we read that david mourned , and fasted for the child , so long , as it was alive : but when once the child was removed by death , wherefore ( says he ) should i fast ? can i bring him back again ? sam. . , . ( ) because , all our requests , and prayers are either founded upon a precept , or promise of god , to hear our prayers . but there is neither a promise that god will hear us , in order to the dead , nor a command to pray for them . ( ) because , we are altogether ignorant of the state , and condition of the dead : and therefore we cannot pray for them in faith ; rom. . . quest. viii . is the reading of the scriptures , with godly fear , the sound preaching , and comfortable hearing of the word , in obedience to god , with understanding , faith , and reverence , are they ( i say ) parts of the ordinary religious worship of god ? yes . are these with the due administration of the sacraments , to wit , baptism and the lords supper ; to continue in the church of god , till the end of the world , and the day of christ ? yes . acts . . rev. , . tim. . . mat. . . iames . . heb. . . isaiah . . acts . . well then , do not the enthusiasts , libertines , anabaptists , and other sectaries err , who under a pretext , of being inspired by the holy ghost , that teaches them all things , despise and contemn all reading of the scripture , and publick hearing of the word preached ? yes . do not likewise the quakers err , who are down-right enemies , to all the publick ordinances , which christ hath appointed to continue in his church to the end of the world ? yes . by what reasons are they confuted ? ( ) because , christ commanded his apostles , and in them , all the ministers of the gospel , to whom he hath promised his presence , to the end of the world , to teach all nations , and to preach the gospel to every creature ; matth. . . mark . . ( ) because , the publick preaching of the word , by a minister sent , and called , and the hearing of it , is a mean ordained , and appointed by god , and according to the ordinary manner , necessary for begetting faith ; and therefore needful to salvation ; rom. . , . cor. . . ( ) because , god hath promised to his covenanted ones , to bring them to his holy mountain , and make them joyful in his house of prayer ; that is , in the publick meetings of his saints , and people ; isaiah . . . ( ) from the example of those believers ; acts . . who continued steadfastly in the apostles doctrine . ( ) because , the word of god , is the perfect rule of life and manners . and all spirits , are to be tried by it ; tim. . . iohn . . isaiah . . neither ought we to follow , or hear any man , no not an angel if he teach any thing contrary to the word , or heterodox from it ; thes. . . gal. . . ( ) because , the word of god , is that incorruptible seed , by which we are born again ; peter . . ( ) because , god forbids expresly separations from publick assemblies ( i mean so long as the word is truely and purely taught , by those who enter in by the right door , that is christ , and the way appointed by him in his word ; iohn . , . ) heb. . . ( ) because , the lord hath joyned together these two , his faithful servants , for teaching his people publickly , and the promise of the spirit to guide them , and assist them in their work ; matth. . iohn . , , . for confutation of the quakers , two things must be made out : the one that the office of the ministry , is of divine institution . ( ) because , god hath particularly designed some persons to the work of the ministry . for if god appointed some persons to be judges over israel , then must the office of judgeing israel be of divine institution . christ appointed not only apostles , the seventy disciples , evangelists , prophets , whose call and gifts were extraordinary , but other ordinary pastors , and teachers , whose spirits were not infallible , whom the scripture affirms to be as truely by divine institution ▪ as the former ; cor. . . eph. . . ( ) because , god hath given peculiar names and titles , to the persons designed for this office , which he hath not given to other saints . the onely wise god will not distinguish ▪ where he himself hath made no distinction ▪ or difference . these are called pastors , teachers , such as rule well , stewards of the mysteries of god , preachers , bishops or overseers of the flock , stars in christs right hand , angels of the churches . christ evidently puts a difference between the churches and the angels , set over them ; rev. . , , , . rev. . , . ( ) because , the lord hath taken a special care to bestow peculiar gifts and qualifications upon these persons , so designed for the ministery ; and that for the good of the souls of his people , above what is required in other saints . would ever the lord have bestowed such qualifications , if he had not appointed some for such an office ? though gifts as gifts do not alone invest into such an office , yet when they are strictly required , they argue , that there is an office. they must be apt to teach others ; tim. . . and not onely so , but able to teach others ; able to convince them that oppose themselves ; titus . . they must be such as study to shew themselves approven unto god ; workmen that need not be ashamed ; tim. . . and the apostle in admiration of the difficulty of this employment , cryeth out , who is sufficient for these things ? cor. . . ( ) because , the lord requires peculiar duties of his ministers , which he doth not require of believers ; therefore , there must be such a distinct office , by divine institution . they must take special care of the church of god ; tim. . . pet. . . . they are not to neglect the gift which is in them ; tim. . . they are to meditate on these things , and to give themselves wholly to them ; tim. . . acts . . . they are to preach the word , to rebuke , to instruct gainsayers ; tim. . . tim. . . to administer the sacraments ; matth. . . cor. . . to ordain others for the ministry , by imposition of hands ; tim. . . to watch over the flock , as those that must give an account ; heb. . . ( ) because , christ requires peculiar distinct duties in the people , in reference to their ministers ; therefore the office of the ministry must be of divine institution . they must know and acknowledge those that are over them in the lord ; thes. . . highly to esteem them in love for their works sake ; thes. . . to obey them , to encourage them ; heb. . . to maintain them ; gal. . . to pray for them ; thes. . . ( ) because , god hath made peculiar promises to his ministers ; as , lo , i am with you alway , even to the end of the world ; matth. . . the promise of special assistance ; cor. . . . of protection and defence in all aslaults ; rev. . . the promise of the power of the keyes , which promise was not limited to the apostles , as apostles , but was given to the apostles , as ministers of the gospel , as is evident from mat. . , . the promise of special sympathy with them ; matth. . . luke . . iohn . . thes. . . now , would ever the lord have promised to keep up , and maintain that office in his church which he had not set up and instituted . the other thing to be made out , is that the office of the ministry , is perpetually necessary ? ( ) because , the ordinances are perpetually necessary , by divine institution : therefore the office of the ministry , to dispense these ordinances , is perpetually necessary , by divine institution . for if god had only appointed the ordinances , to continue in his church , then would preaching , and administration of the sacraments fail : because , that which is every mans work , is usually and effectually no mans work . the lord doth not immediatly administer them himself : neither are angels employed for this work . but he hath committed this service to men , who are stewards , and dispensers of the mysteries of god. it is evident that the preaching of the word , shall continue to the end of the world , from matth. . . eph. , , . it is evident of baptism , and the lords supper , which are conjoyned in the institution of christ , with the ministery of the word . for to whom , he gave commission to preach , to them also he gave commission to administer the sacraments . baptism is an ordinance of the new testament , appointed by god himself . for iohn was sent to baptize . god was the author , iohn was only the minister . this was to continue perpetually , as is evident from christs promise , and his precept ; matth. , . the ends for which baptism was ordained , are not temporary , but moral , and so perpetual . do not all christians , now need these means as the christians during the age of the apostles ? are not christians to be baptized into his death , buried with him by baptism , that like as christ was raised from the dead by the glory of the father , even so we also should walk in newness of life . it is called by the holy ghost , a saving ordinance , and is unto believers , and their seed in the new testament , as the ark was to noah , and his family in the old world , who being in the ark , was saved from perishing in the waters , when the rest were drowned : so baptism doth now save us , not only or mainly , the outward part of it , the putting away the filth of the flesh , ( which is yet an ordinance to further our salvation ) but when the spirit of regeneration effectually concurs , so that we find there is a renewing of the holy ghost , and thereby the answer of a good conscience towards god ; pet. . . it is evident , that the sacrament of the lords supper , is to continue to the end of the world . it was not only appointed for apostles , to whom it was first administred , but unto all believers , both iews , and gentiles . and not only for that age , but for all generations succeeding , for believers , are commanded , to shew forth the lords death till he come , by eating this bread , and drinking this cup. therefore , if these ordinances , be appointed by god , to continue to the end , it follows evidently , that he hath designed the office of the ministry to hold up , and hold forth his ordinances to the end of the world . ( ) because , the promises , which christ hath made to uphold the ministry , are perpetual ; therefore the office must be perpetual ; matth. . . go teach , and baptize all nations , and lo i am with you to the end of the world . this promise cannot be limited to the particular age , during the lives of the apostles ; because the holy ghost , useth three expressions , to declare the perpetuity of this promise , aion , that this promise , shall continue so long as the world continues . secondly , synteleia ; heos tes synteleias tu aionos , that this promise shall have no end , till the world be consummat , or brought to a period . thirdly , pasas tas hemeras , all days , and successions of times . not only meth hymon hemeras hymon , not only with you , during your own dayes , but all the dayes of the gospel , till time shall be no more , and this promise was made not to the apostles , as apostles , nor to the apostles as believers , but to the apostles , as ministers and stewards , of the mysteries of god. ( ) because , the elect require , the office of the ministry perpetually . our natures are as bad , as iews , and pagans ; eph. : . our judgements full of darkness , and ignorance ; cor. . . our wills stuborn and rebellious , and so alienated , that we rebel against the light . the delusions of satan are strong . the multitude of false teachers are very numerous , so that they are ready to seduce the elect themselves , if it were possible . ( ) because , the ends for which christ , hath appointed a ministry are perpetually necessary . the elect must be called and gathered , for there will be some still in every age , to be added to the church , of them that shall be saved . there are many sheep , which are not yet brought into his fold : many who belong to the election , who are not yet effectually called , them also will christ bring in , both iews , and gentiles , that there may be one fold , as there is one shephers . now , god hath revealed no other ordinary way to convert , and bring these into his fold , but the ministry of his word ; for how shall they believe without a preacher ? therefore , if there be some elect , continually to be brought into fellowship with christ , and this end not fully attained , till the end of the world , then the ministry assigned to this end , must be perpetually necessary . quest ix . is singing of psalms with grace in the heart , a part of the ordinary worship of god ? yes . col. . . eph. . . iam. . . well then , do not the quakers , and other sectaries err , who are against the singing of psalms , or at least , ty it only to some certain persons , others being excluded ? yes . by what reasons are they confuted ? ( ) from the practise of christ , and his apostles ; matth. . . from the example of paul and silas ; acts . . from moses , and the israelites ; exod. . ( ) because , the singing of psalms was commanded under the old testament , and that , not as a type of any substance to come , nor for any ceremonial cause . neither is it abrogated under the new testament , but confirmed ; psalm . . psalm . . ( ) from the general and universal commands in the new testament ; eph. . . col. . . cor. . . ( ) because , the apostle iames says , is any man afflicted , let him pray , is any man merry , let him sing psalms ; chap. . . the meaning is not , that none should sing , but such as are merry : for then none should pray but such as are afflicted . ( ) because , by singing of psalms , we glorifie god , we make his praise glorious . we edify others with whom we sing , as well , as we edify our selves . so the end to be proposed in singing , is teaching and admonishing one another , in psalms , and hymns , and spiritual songs ; col. . . lastly , we chear and refresh our selves , by making melody in our hearts to the lord ; eph. . . which ariseth first from our consciencious going about it , as a piece of worship to god , and in so doing we are accepted in that . secondly from its being a part of scripture , appointed for his praise , whether it agree with our case or not . that being the end wherefore it was designed to be sung , is a sufficient warrand for our joyning in the singing thereof . quest. x. is prayer , or any other part of religious worship now under the gospel , either tyed unto , or made more acceptable , by any place , in which it is performed , or towards which it is directed ? no. iohn . . mal. . . tim. . . well then , do not the papists err , who consecrate churches , and ascribe holiness to them , and appoint peregrinations to christs grave , and to other places far off , where they mumble their preachings , and mutter their prayers ? yes . do not likewise many ignorant persons err , who think their private prayers , will be more acceptable to god , being said in the kirk , than in their own private closet ? yes . by what reasons are they confuted ? ( ) because , the lord says , by the mouth of his prophet , that prayers shall be offered up to him in all places , under the time of the gospel : mal. . . ( ) because , christ commands us when we pray , to enter into our closet , and the door being shut , to pray to our father , which is in secret , least we should seem to desire praise , and approbation from men : which rite and ceremony of praying publickly , when we should pray privately , christ clearly condemns , matth. . , . ( ) because , paul wills that men pray every where , lifting up holy hands , without wrath and doubting ; tim. . . ( ) because , christ says the hour cometh , when we shall neither in this mountain , nor yet at ierusalem worship the father ; iohn . . quest. xi . hath god in his word , by a positive , moral , and perpetual commandment , binding all men in all ages , particularly appointed , one day in seven , for a sabbath to be kept holy unto himself ? yes . exod. . , , . isaiah . , , , . well then , do not some men err , who maintain , that god hath not under the gospel determined any certain day , for his own worship , but only hath commanded , that some indefinite time , be destined for publick worship , which time ( say they ) is left to be determined , by the church ? yes . by what reasons are they confuted ? ( ) because , the determining of an ordinary and sufficient time , for divine worship , and as a sabbath , belongs to god only , and not to man. for we do not read , that any such power or authority , is granted to man , either by the law of nature , or scripture . is it not a thing of very great moment ? is it likely , that the wisdom of god , would leave it uncertain ? this might accuse the scripture of imperfection . it is not sutable to the love of god , and his care towards his church . by such mens doctrine , the church universal , and all oecumenick councils , should be guilty of a dreadful sin , which for so many ages , have been deficient in their duty . therefore , it behoveth that there be one day of seven by virtue of the fourth command , seeing no where els another necessary day , is appointed , or prescribed in the word . ( ) because , it is just and equitable ( as the adversaries grant ) that one day should be set apart for god , who hath freely given us six . ( ) because , in six dayes , god made the heavens , and the earth , and rested on the seventh : not out of necessity , but to give us an example , to do the like . ( ) because , one day of ten , twenty , or thirty , cannot be thought convenient . neither is such a thing commanded , in any place of scripture . and would it not argue a neglect of divine worship , & the care of souls , if one day of twenty , thirty , or fourty were appointed ? neither , can the fifth , fourth , or sixth day be appointed , seeing god hath commanded us to work six dayes . this would make our yoke more heavy than the iewish yoke , which the adversaries will not grant . ( ) because , it is the principal , and chief scope of the fourth command , that one day of seven , in respect of us , be set apart , and consecrated to divine worship . not truely that some indefinite time , be set apart . if this were true , the fourth command , should differ substantially , from the other precepts of the decalogue ; and so there behoved to be an useless precept , or at least a tautology ought to be committed . do not likewise the anabaptists , socinians , and libertins err , with whom we may take in the quakers , ( and other antisabbatarians , that disown the sabbath , as being carnal , and a command of the letter ) who teach , that whatever is contained in the fourth command , is ceremonial , and so properly , as to the matter , and substance , which it holds out , abrogated wholly . and therefore ( say they ) by virtue of this fourth command there is no day to be set a part , for publick divine worship ? yes . by what reasons are they confuted ? ( ) because , the fourth command , which appoints one day of seven to be set apart for god , is a positive , and moral command , as to substance ; seeing it was given to adam in his integrity , before ever there was need of any types , and ceremonies shaddowing forth christ ; gen. . , . ( ) because , it was repeated , before the promulgation of the ceremonial law ; exod. . . thirdly , because it was written , with gods own hand , and inserted into the midst of the rest of the moral precepts , and was put into the ark of the testimony , with the other nine , which honour , was never conferred upon any precept meerly ceremonial . ( ) because , all the reasons of this command , are intirely moral . he rested after six days , and allowed us six days to work , therefore in all equity we ought to rest after so many days work , and give god a seventh . ( ) because , christ confirms this command , in saying , pray that your flight be not in the winter , neither on the sabbath day , where the lord insinuateth that as travelling is troublesome to the body in winter , so would it be to the minds of the godly to travel on that day , specially and solemnly set apart for gods worship . now , if there were no sabbath to continue after christs ascension , or if it were not to be sanctified , there would be no occasion of this grief and trouble , that they behoved to travel on the sabbath , and durst not tary till that day were by-past ; and so no cause to put up this prayer which yet by our lords exhortation seemeth to infer that the sabbath was to be as certain in its time , as the winter . and doubtless this cannot be meaned of the iewish sabbath ; for that was to be abolished shortly . next , travelling on the iewish sabbath was to be no cause of grief unto them , if indeed all days were alike , neither would it be scroupled in such a case by the apostles to whom he is now speaking . quest. xii . was this one day in seven , from the beginning of the world , to the resurrection of christ , the last day of the week ▪ yes . and was it , from the resurrection of christ , changed into the first day of the week ? yes . and is it to be continued , to the end of the world , as the christian sabbath ? yes . gen. . , . cor. . . . acts . . rev. . . matth. . , . well then , do not the sabbatarians err , who maintain , that the iewish sabbath , or the seventh day from the creation , is to be observed ? yes . do not others likewise err , who maintain , that the observation of the lords day , is only of ecclesiastick and apostolick institution ? yes . these authors , ( you see ) do confound , and make two things really distinct , to be but one , namely ecclesiastick and apostolick institution ? by what reasons are they confuted ? ( ) because , the fourth command standing , wherein one day of seven is appointed , the numbering is left free to god himself , that the right , and power may be reserved to christ the law-giver , and to his spirit , for the change of the day , and continuing the worship , prescribed in the fourth command . ( ) from the name it self ; for our sabbath is called the lords day , rev. . . i was in the spirit on the lords day : or on that lords day , or dominick day , or day which is the lords ; pointing out a day singularly , and a day , which in a particular , & special manner is called his day ; even as the lords prayer and the lords supper are so called , because appointed by christ the lord. ( ) because , god only can abrogate the lords day ( the adversaries granting so much ) therefore , he that hath power to rescind hath power likewise to establish . ( ) because , there is an implicit command , concerning the observation of the lords day ; cor. . . as i have ( saith paul ) given order to the churches of galatia , even so do ye the first day of the week , let every one of you lay by him . from which place , we reason thus ; that not the seventh , but the first day , is the chief solemn day for worship after christs resurrection , because , the apostles did pitch particularly and eminently upon that day , and that in diverse churches , as the fittest time , for expressing their charity . he doth not think it indifferent , what day it be done on , nor that all dayes are alike , but pitcheth on the first day , not in one church only , but in many . next , this command , supposeth them to be already acquainted with some special priviledges of the first day beyond others ; and that there must be some peculiar thing in this day making it fit , yea more fit for such a purpose , rather than any other day . ( ) because , as the seventh day , was instituted , in remembrance of the works of creation , so the first day , after the work of redemption was finished , succeeded as most convenient , for collating , and comparing both mercies together . ( ) because , christ on the first day of the week , appeared most frequently to his disciples , and blessed it with his presence ; matth. . . acts . . iohn . , . ( ) because , on that day , the holy ghost descended upon the apostles . and on the same day peter baptized three thousand ; acts . , , , , . ( ) because , the church , in the time of the apostles did observe the first day of the week , as holy ; acts . . but the practise of the apostles , approven in scripture , is equivalent to a divine institution . ( ) because , christ was seen of his apostles fourty dayes after his resurrection , and spoke to them of the things pertaining to the kingdom of god , during which time he hath taught them all things needful to be known , and among the rest ( it is probable ) the change of the sabbath , and the institution of the first day of the week , and that immediatly after his resurrection : he hath either immediatly by himself institute that day , or hath inspired his apostles to observe it , from that same very time . ( ) because , the lord hath remarkably owned this christian sabbath , in being remarkably avenged , upon the breakers , and profanners thereof , as it is clear from several histories . quest. xiii . is this sabbath then kept holy unto the lord , when men after a due preparation , of their hearts , and ordering of their common affairs before hand , do not only observe an holy rest , all the day from their own works , words , and thoughts , about their worldly employments , and recreations , but are also taken up the whole time , in the publick and private exercises of his own worship , except what is spent in the duties of necessity and mercy ? yes . exod. . , , , , . exod. . , , . isa. . . neh. . , , , , , . well then , do not some err , who think , that after publick worship is ended , the rest of the lords day , may be spent , in ordinary exercises , recreations , and such like sports as are not unlawful on other dayes , unless they be forbidden , by the church , or common-wealth wherein men live ? yes . by what reasons are they confuted ? ( ) because , the lord says in the fourth commandment , in it thou shalt not do any work . but ordinary recreations , games , and sports , are our own works . ( ) because , nature it self requires , that we bestow , as much of the sabbath day on god , who is the lord of time , and of all things which we have , as we can , and use to bestow upon our own affairs , on other days . ( ) because , the lord says , if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , the holy of the lord honourable , and shalt honour him , not doing thy own wayes , nor finding thy own pleasure , nor speaking thy own words , then shalt thou delight thy self in the lord , and i will cause thee to ride upon the high places of the earth , and feed thee with the heritage of iacob thy father for the mouth of the lord hath spoken it ; isaiah . , . see ierem. . . deut. . , , . numb . . , , . and neh. . . to verse . in those dayes saw i in iudah , some treading wine-presses on the sabbath , and bringing in sheaves , and lading asses , as also wine-grapes , and figes , and all manner of burdens which they brought into ierusalem , on the sabbath day ; and i testified against them in the day wherein they sold victuals . chap. xxii . of lawful oaths and vows . question i. is the name of god , that only by which men ought to swear ? yes . deut. . . well then , do not the papists err , who in their swearing , joyn with their calling upon the name of god , the calling on saints departed , and their reliques ? yes . by what reasons are they confuted ? ( ) because , swearing is a part of divine worship , which is only due to god ; deut. . . deut. . . isaiah . . ( ) because , god only is the judge of hidden and secret truth ; and the avenger to take vengence on them , that do not swear in truth . therfore he only is to be called on as witness of those things , which are asserted , and promised , which was the practise of the apostle paul , rom. . . rom. . . phil. . . ( ) because , god condemns swearing by them , that are no gods ; ier. . . quest. ii. is an oath warranted by the word of god , under the new testament , as well , as under the old , in matters of weight , and moment ? yes . heb. . . isaiah . . gal. . . rom. . . rom. . . cor. . . . and cor. . . with cor. , . thes. . . rev. . . well then , do not the quakers and anabaptists err , who maintain , that there is no lawful use of an oath under the new testament ? yes . do not likewise the papists err , who make it a degree of perfection , to abstain from all oaths ? yes . by what reasons are they confuted ? ( ) from isaiah . . where it is promised , under the time of the gospel , that the nations to be converted to christ , shall swear by the name of god , as is clear also from ierem. . . ( ) because , the calling upon the name of god with due fear and reverence in swearing , is commanded in the third command , as the profanation of his name is forbidden : but christ came not to abolish the moral law. ( ) from the approven examples of the saints , which occurr in the new testament ; gal. . . rom. . . and cor. . , . rev. . . ( ) because , the end of an oath , is approven by god , and is in all ages , necessary to all men , being the end of all controversie ; heb. . . ( ) because , an oath rightly taken , is an act of religion , whereby we glorifie god , and adore his attributes . we thereby , first , solemnly acknowledge his beeing and existence . secondly , his ubiquity that he is present in all places , and at all times , and within our hearing ; psalm . . his omniscience , that he is the searcher of the heart . the apostle calls him kardiognostes ; acts . . we acknowledge , fourthly , his truth and veracity : he is a witness brought into the court , that cannot lie , nor be impos'd upon , as saith the apostle , be not deceived god is not mocked ; gal. . . fifthly , his supremacy over all creatures , for verily men swear by the greater ; heb. . . we acknowledge , sixthly , his vindictive justice , as he is a revenger of perjury . seventhly , we acknowledge his providence , and fatherly care of the concerns of mankind , owning the cause of the righteous . ( ) because , there being an express law for swearing ( to wit rightly ; deut. . ) it must either belong to the moral law , to the judicial law , or ceremonial law. the adversaries will not call it , a part of the judicial law , which was given to the iewes , as a body politick , which expired together with the state of that people . it is no part of the ceremonial law : for what was purely ceremonial , was purely typical : but the law concerning an oath was not a type of any thing to come . and if it was a type , where will you find its antitype in all the gospel , or the thing represented by it ? therefore , it must be a part of the moral law ; deut. . . ier. . , and consequently perpetual , which christ came not to destroy . it is confirmed hence , that it was of authentick use , and held sacred among the patriarchs , before the delivery of the levitical law , as it is clear from abraham the father of the faithful , and abimelech ; gen. . , , . consider also that other instance in abraham ; gen. . , , . who would not give his servant an oath rashly , nor exercise his authority to impose on his conscience . it is evident also from the example of isaac , who made a covenant , and swore to abimelech ; gen. . , , and from the example of iacob , who made a covenant with , and swore to his uncle laban , by the fear of his father isaac ; gen. . . that is , by god , who is called our fear , by reason of the filial awe , and fear we ought to stand in before him ; isaiah . . ( ) because , the reasons and usefulness of oaths , are perpetual , and the same to us under the gospel , as they were to them under the law. there is as much need of oaths for ending of strife in this litigious age , as there could be in former times . ( ) because , oaths were once lawful , therefore they are lawful still ; unless the adversaries prove them repealled ; which they must do , not by stealing out of the scripture single words by themselves , making one part contradict another . ( ) because , we need not fear to imitate any thing , which is done in heaven . our lord has taught us to pray , thy will be done in earth , as it is done in heaven . but the angel ( says iohn ; rev. . , . ) which i saw stand upon the sea , and upon the earth , lifted up his hand to heaven , and swore by him that liveth for ever and ever . that angel , calls himself our fellow-servant , and of our brethren the prophets , and of them which keep the sayings of this book ; rev. . . and therefore the angels being of the same fraternity with us , do not act under different dispensations from us . quest. iii. is an oath to be taken , in the plain and common sense of the words , without equivocation , or mental reservation ? yes . psalm . . . exod. . . lev. . . ier. . . well then , do not the anabaptists err , who maintain , that it is lawful in swearing , to use words of equivocation ? yes . do not likewise the papists err , who maintain mental reservation , to be lawful in swearing ? yes . by what reasons are they confuted ? ( ) because , the scripture requires from all men in their common dealing one with another , in their discourse , and conferences , verity , and simplicity ; matth. . . eph. . . much more are these things required in swearing , wherein god is called to be witness of the truth of those things , which are asserted . ( ) because , the lord threatneth such as use guile , and deceit in their words ; psalm . . psalm . . gal. . , , . ( ) because , the lord requires in every oath , truth , righteousness , and judgement ; ier. . . ( ) because , equivocations , and mental reservations , are against the very end of an approven oath ; which is to put an end to all debate , and controversie . ( ) because , if equivocations , and mental reservations were lawful , in vain should the lord have made laws against lying : for a lie may be excused by mental reservation . ( ) if equivocations , and mental reservations were allowed , they would take away all commerce among men , and would make bonds , contracts , and charter-parties of none effect . quest. iv. is a religious vow to be made to god alone , and not to any creature ? yes . to god alone ; ier. . , . psalm . . well then , do not the papists err , who maintain , vows may be made to saints departed , and to cenobiarchs , that is , to priors of monasteries , or abbeys ? yes . by what reasons are they confuted ? ( ) because , vows are a part of our gratitude , and thankfulness due to god only , for his favours and mercies conferred upon us ; psalm . . psalm . , . ( ) because , we are commanded in the word to make our vowes to god , and perform them . but no where are we appointed to make our vows to saints departed ; psalm . , ( ) because , god only is the trier , and searcher of the heart : and it is he only that knoweth the sincerity of the mans mind , that voweth , and is able to punish such as violate , and break their vows ; deut. . . ( ) because , the lord threatneth those severely , that had vowed to any other gods , but to himself alone , and accuses them of a very great sin ; ierem. . , . quest. v. are popish monastical vows of a perpetual single life , professed poverty , and regular obedience , so far from being degrees of higher perfection , that they are superstitious , and sinful snares , in which no christian , may intangle himself ? yes . matth. . , . cor. . , . eph. . . peter . . well then , do not the papists err , who maintain monastical vows of perpetual single life , professed poverty , and regular obedience , to be degrees of higher perfection ? yes . by what reasons are they confuted ? ( ) because , a vow of a perpetual single life , is unlawful . for no man ought to vow the performance of that , for which he hath not a promise of strength to perform . but no man hath a promise of perpetual continency which is necessarly required to a perpetual single life . nay christ says expresly , that the gift of continency , is not given to all men ; mat. . . ( ) because , marriage is honourable among all men , and the bed undefiled ; heb. . . ( ) because , the apostle bids every man take his own wife , for shuning of fornication ; cor. . , , . ( ) because , the forbidding of marriage , is a doctrine of devils ; tim. . , . next , the vow of professed poverty is unlawful . ( ) because , the lord did not allow beggars to be among his people of old ; deut. . . ( ) because , agur wished , that the lord might not give him poverty , least he should steal , and take the name of god in vain ; prov. . , . ( ) because , the lord will have every man to eat his bread , in the sweat of his face ; gen. . . ( ) because , the apostle commands the thessalonians to work with their own hands ; thes. . . ( ) because , professed poverty , hindereth a greater good , to wit , our charity , and benevolence towards the poor , and indigent members of christ , which is contrary to the apostles rule ; eph. . . the vow of regular obedience is likewise unlawful . ) because , it makes us the servants of men , which is contrary to the apostle . ye are bought with a price , be not ye the servants of men , viz. to do any thing for the service , or obedience of men ( superiours ) which should be repugnant , to the commands of the service of god. or suffer not your selves , in spiritual things , to be brought in bondage by any men , that you should not freely use that which the lord hath made free to us ; cor. . . chap. xxiii . of the civil magistrate . question i. hath god armed the civil magistrat , with the power of the sword , for the defence , and encouragement of them that are good , and for the punishment of evil doers ? yes . rom. . , , , . peter . . . well then , do not the socinians err , who maintain , that it is not the duty of the civil magistrate , to punish the guilty with death ? yes . by what reasons are they confuted ? ( ) because , god hath expresly commanded , that transgressing idolaters be put to death ; deut. . . deut. . . ( ) because , it appertains to the office , and duty of the magistrate , to punish the guilty with death ; rom. . . peter . . ( ) because , the capital punishment of evil doers makes others stand in awe , and fear to offend ; deut. . . deut. . : ( ) because , if the magistrate shall neglect , to inflict due punishment , the lord himself will be avenged on that magistrate ; kings . . num. . . ( ) because , he that smitteth a man so that he die , shall surely be put to death ; exod. . . ( ) because , all that take the sword , shall perish by the sword ; matth. . . namely without a lawful call , or order for it . they shall perish , by order and command of the magistrate , to whom the lord hath given the sword , for this same very end to punish evil doers with death ; gen. . . rom. . . quest. ii. is it the duty of the civil magistrate , to take order , that all blasphemies , and heresies be suppressed , all the ordinances of god , duely settled , administred , and observed ; all abuses in worship , and discipline reformed , all idolaters , gainsayers , and other obstinate dissenters , be obliged and forced to quite their tenets and opinions , and conform themselves to the true worship , and service of god , according to his law ? yes . isaiah . . chro. . , . chro. . . kings . . kings . , to the verse . ezra . , , , , . lev. . . well then , do not the quakers , and other sectaries err , who judge it antichristian , and the practise of the church of rome , that the civil and supream magistrate , with the assistance of the church , and her censures , should by his coactive power , force , and oblige all his subjects , to a reformation of religion , and to a conformity to the true worship , sound doctrine , and discipline , of the church ? yes . by what reasons are they confuted ? ( ) because , it is foretold by the prophet isaiah , that in the dayes of the gospel , kings shall be nursing fathers , and queens nursing mothers , to the church of god ; chap. . . ( ) because , artaxerxes , who was but a heathen king , was very careful to make a decree , that whatsoever was commanded by the god of heaven , should be diligently done for the house of the god of heaven . and that whosoever would not obey the law of god , and the king , judgement was to be executed speedily upon him , whether by death , banishment , confiscation of goods , or imprisonment . for which singular mercy , ezra blessed the lord god of his fathers , who had put such a thing in the kings heart ; chap. . , , , , . so did nebuchadnezzar make a decree , that if any people , nation , or language , should speak any thing amiss against the god of heaven , they should be cut in pieces , and their houses made a dunghill ; dan. . . the like we read of darius , who made a decree , that all men should tremble and fear before the god of daniel , chap. . . ( ) from the example of hezekiah , who removed the high places , and brake the images , and cut down the groves , and brake in pieces the brazen serpent , to which the israelites did burn incense ; kings . . ( ) from the example of iosiah , who made a through reformation ; and made all israel to serve the lord their god. the word in the original importeth , that he in a manner forced , and compelled them to the pure worship , and service of god , as a servant is forced , and compelled to his work . he by his royal power , and authority kept them in order , forbidding idolatry , and commanding them to serve god no otherwise , than according to his word ; chron. . . and chro. . , . they entered into a covenant , to seek the lord of their fathers , with all their heart , and with all their soul : that whosoever would not seek the lord god of israel should be put to death , whether great or small , man or woman . ( ) because , whosoever blasphemed the name of the lord , was surely put to death ; lev. . . this blaspheming , was a peircing through , or stabbing the name of the lord , as the original word properly signifies : which may be done not only after this manner , but by maintaining blasphemous errors , and heresies . ( ) because , the supream magistrate is custos utriusque tabulae , a keeper of both tables of the law of god. as well of the first table , which relates to religion , and our duty to god ; as of the second which relates to righteousness , and our duty to our neighbour . if then , he may punish evil doers , who offend against the second table , and force and compel them to obedience , by the sword of justice , which god hath put into his hand , much more may he punish idolaters , and blasphemers , who offend against the first table , and force and compell them to obedience : seeing there are many ▪ sins against the first table , which are more hainous , and odious , than the sins against the second table . and though it be the sinful practise of the church of rome , to force men , and women , to be of their religion , which is superstitious , and idolatrous , yet it is not so to others , who have the true religion among them . and though our blessed saviour , and his apostles did not use such means for propagating the gospel , reserving the glory of conquering of souls , to himself , and the power of his spirit ; yet he has taught nothing to the contrary , but that kings and magistrates , whom he has made nursing fathers to his church , may according to the laudable examples of the good kings of iuda , improve their power for reformation , and maintainance of his own religion . and though religion , hath been much advanced by suffering , yet it will not infer , that a christian prince has not power to reform his own subjects , or extirpate blasphemers , and hereticks . quest. iii. is it lawful for a christian , to accept and execute the office of a magistrate , when called thereunto ? yes . prov. . , . rom. . , , . well then , do not the anabaptists err , who maintain , that it is not lawful for christians to carry the office of a magistrate ? yes . by what reasons are they confuted ? ( ) because , there is no power but of god , and the powers , which are , are ordained of god ; rom. . . ( ) because , solomon says , by me ( that is by the lord ) kings reign , and princes decree justice ; prov. . . ( ) because , the magistrate exercises , and executes gods judgements ; deut. . . ( ) because , the magistrate receiveth all things from god , which are necessary , for the performance of his office ; numb . . . ( ) because , the lord hath promised , that magistrates under the gospel , shall be nursing fathers to his church ; isaiah . . and shall make the whore desolate , naked , and shal eat her flesh , and burn her with fire ; rev. . . quest. iv. may the civil magistrate , now under the new testament wage warr upon just and necessary occasion ? yes . luke . . matth. . , . rev. . , . acts . , . well then , do not the quakers , anabaptists and socinians err , who maintain , that it is altogether unlawful , now under the new testament , to wage warr ? yes . by what reasons are they confuted ? ( ) because , god appointed , and commanded lawful war ; numb . . . for it is said , the spirit of the lord came upon gideon , when he was to fight the battles of the lord , against the midianites , and amalekites ; iudges . . nay , the lord himself , prescribeth the manner , and way of making of war ; numb . . . numb . . . deut . . and giveth knowledge , and skill , to his generals , and heroes , to fight his own battles ; psalm . . psalm . . all which are in no wise abrogated , and taken away , under the new testament . ( ) because , the centurion , that was converted to the faith , did not lay down his office of a captain of a hundred ; which surely , he would have done , if to war under the new testament , had been unlawful ; acts . , , . the same may be said of the believing centurion ; matth. . , , . ( ) because , the office of a souldier , is not reprehended , and reproved , by iohn the baptist , but rather approven : luke . . ( ) because , opposition , and defence , against unjust violence which often times cannot be done , without war , is the very law of nature . ( ) because , it is foretold , that the kings of the earth , shall make war against the beast ; rev. . , . quest. v. may the civil magistrate , assume to himself , the administration of the word , and sacraments , or the power of the keyes of the kingdom of heaven ? no. chron. . . matth. . . matth. . . cor. . , . rom. . . hebr. . . well then , do not the erastians err , who maintain , that the civil magistrate hath in himself all church power ; and so may administer the sacraments , and preach the word , and may exercise the power of the keys of the kingdom of heaven ? yes . by what reasons are they confuted ? ( ) because , christ hath given no such power to magistrates : as evidently appears , from all those places of scripture , where mention is made of the keyes . there is not in them , one syllabe , of the civil magistrate ; matth. . . matth . . ( ) if the power of the keyes of the kingdom of heaven , agree to the magistrate , as a magistrate , then ought it to agree , to every magistrate , though the magistrate were an infidel , or a woman , which is absurd . ( ) a magistrate , as a magistrate is not a minister of the church , as is evident , from all the catalogues of the ministers of the church . for in them , you will not find any mention of the magistrate ; eph. . . rom. . . . car. . , , . ( ) because , before ever there was a christian magistrate in the world , the church exercised all acts of church jurisdiction , and government . the church ordained ministers and pastors ; tim. . . and inflicted the censure of excommunication ; cor. . . and relaxed the penitent from this censure . called a synod , and stigmatized hereticks ; acts . ( ) because , god hath put a difference , between the church government and the civil , and hath appointed distinct governours to them ; chron. . , , , . ( ) because , god did severely punish saul , and uzzia for presuming to offer sacrifice , which was proper to the priests only ; sam. . , , . chron. . , . quest. vi. hath the civil magistrate power to call synods , to be present at them , and to provide , that whatsoever is transacted in them be according to the mind of god ? yes . chron. . , , , . and chron. , . chapters , matth. . , . well then , do not the papists err , who maintain , that the judgement and care of religion doth not belong to the civil magistrate ? yes . by what reasons are they confuted ? ( ) because , the custody and keeping of the divine law , is committed by god to the civil magistrate ; deut. . . ( ) because , it was foretold , that kings should be nursing fathers to the church ; isaiah . . ( ) because , it is the duty of the magistrate , to take care , that subjects may lead a quiet and peaceable life , in all godliness , and honesty ; tim. . . ( ) from the commendable examples of the good kings of iuda ; chron. . . chapters . quest. vi. doth infidelity , or difference in religion make void the magistrates just and legal authority ? no. doth it free the people from their due obedience to him ? no. peter . , rom. . , , , . titus . . well then , do not the papists , anabaptists , and others err , who maintain , that subjects ought not to suffer a king that 's an infidel , or obey that king in his just commands , that differs from them in religion ? yes . by what reasons are they confuted ? ( ) because , we are commanded to submit our selves to every ordinance of man ; peter . . namely in all that they command us , if it be not contrary to god and his command ; otherwise , ( according to acts . . ) it is better to obey god than man. and it is said , for the lords sake , that is , because it is gods will to govern us by them . ( ) because , the christians , which were at rome , were commanded by the apostle to subject themselves to the higher powers , and that without exception of religion and piety , and even to that heathen the roman emperour ; rom. . . ( ) because , the same apostle writing to titus , bids him exhort the cretians his hearers , to obey magistrates , what manner of ones soever they be , not only believing ones , but also those , that are unbelieving , as then , they were yet most of them ; titus . . . ( ) because , when the apostle paul was persued for his life , and charged with matters criminal , he appealled unto cesar ; acts . , . ( ) because , the prophet ieremiah did own the power of zedekia , who had turned aside to a false worship , and had despised the oath , which he had made to the king of babylon ; ezek . , . now hear i pray thee , ( says the prophet ) o my lord the king , let my supplication i pray thee be accepted before thee ; ierem. . . ( ) because , christ himself payed tribute to cesar , though he was free , being both the son of god by nature , and the son of david by birth ; matth. . . and he commanded and allowed others to pay ; matth. . . rom. . . ( ) because , paul did own and acknowledge the power of king agrippa ; acts . . quest. vii . is it the duty of people to pray for magistrates and honour their persons ? yes . tim. . , . and peter . . well then , do not some err , who deny this ? yes . by what reasons are they confuted ? ( ) because , samuel at the request of saul , whom he knew the lord had rejected , returned again after him , and honoured him before the people ; sam. . . ( ) because , the lord having appointed magistrates to administer justice and judgement in his name , is so far pleased to honour them , as to call them gods , and the children of the high ; psalm . , . ( ) because , the apostle peter says , fear god and honour the king , parallel to what paul says , render to all men their dues ; honour to whom honour is due ; peter . rom. . . ( ) because , even heathen magistrates , are called the lords anointed ; isaiah . . and the lord calls nebuchadnezzar , his servant ; ierem. . . if then such magistrates ought to be honoured upon that account , much more christian magistrates . ( ) because , if we be obliged not to speak evil of dignities ; peter . , nor revile the gods ; exod. . ; we are obliged to honour dignities , for where a sin is forbidden , the contrary duty is commanded . ( ) because , god commanded his people the jews to seek the peace of the city ( that is , the welfare and prosperity of babylon ) whither he had caused them to be carried away captives ; ierem. . . ( ) because , the prophet , the man of god , besought the lord in behalf of ieroboam , and prayed for him , a man that had made apostacy from the true worship of god , and had made israel to sin ; kings . . ( ) because , our blessed saviour says , render to cesar , the things that are cesars ; matth. . . but prayers and supplications are as due to cesar , as custom and tribute ; tim. . , . ( ) because , the apostle commands us to pray for all that are in authority , that we may lead a quiet and peaceable life ; which is the cause wherefore we must pray for magistrates . for in the apostles times , and long after , magistrates were persecutors of the church of god , and hindred the members of christ to live in peace and godliness ; tim. . , . ( ) because , moses cryed unto the lord in behalf of pharoah ; exod. . . abraham prayed unto god for abimelech ; gen. . . iacob blessed pharoah ; gen. . , . ( ) because , many blessed martyrs going to death have prayed for their persecuting magistrates , following the example , and command of our blessed saviour ; luke . . matth. . . quest. viii ought any man at his own hand , or at the instigation of other men , to assassinate or kill a magistrate , or any private or publick person , under the pretence , they are hereticks , and persecutors of the truth ? no. exod. . : prov. . . . well then , do not those men of the romish-church err , and others too , who own this dangerous tenet ? yes . by what reasons are they confuted ? ( ) because , all sort of murder is expresly forbidden in the sixth command , thou shalt not kill ; exod. . . where there is a clear distinction made by thou , between a private man and a publick magistrate , that doth it by divine authority . ( ) because , though saul was a man rejected of god ( sam. . . ) yet david says to the amalekite , how wast thou not affrayed to stretch forth thine hand , to destroy the lords anointed ; sa. . . see sam. . . sam. . . ( ) because , whatever may be alledged from phineas his fact ; num. . . from ehuds fact in stobbing eglon ; iudges . . from samuels fact in killing agag , sam. . . and from elijahs fact in killing the priests of baal ; kings . . they will not by any means favour private mens assassinations ; for certainly phineas had a divine motion , as ehud had ; stirring him up , which was evident by the lords approving the fact , and rewarding it . samuel ( no doubt ) was moved hereunto by an inward motion and instinct of god , and the conduct of his spirit , as was elijah ; so that their facts , and suck like were altogether particular , and cannot be abused by imitation , and followed by every one , as rules , whose calling is not properly to use the sword of justice . ( ) because , it would bring a mass of confusion , to the utter ruine of all societies , if every man at his own hand might execute vindictive justice upon offenders , who deserve it , or upon pretence they do deserve it , which is to fight against god , who is the god of order politick , as well , as ecclesiastick , and not of confusion . ( ) because , the wrath of man worketh not the righteousness of god ; ia. . . ( ) because , it is a contempt of publick laws , and publick order . it is an usurpation of the magistrates sword , which god hath put into his hand for punishing and protecting , it is an invasion of gods right and prerogative of executing vengeance , which he hath so expresly reserved to himself ; psalm . . rom. . . deut. . . prov. . , . ( ) because , solomon sayes , my son , if sinners entice thee , consent thou not , if they say come with us , let us lay wait for blood , let us lurk privily for the innocent , walk not thou in the way with them . prov. . , . ( ) because , a righteous man regardeth the life of his beast , much more ought a righteous man to regard the life of his neighbour ; prov. . . the sin of murder may be many wayes aggravated . first by the quality of the person murdered , whether he be a superiour , as a magistrate , or minister , or parent , or whether he be of a near relation , as a brother , or near kinsman . secondly , from the manner , extream cruelty being used , or sudden and unexpected death , putting a man into eternity in the twinckling of an eye . to which we may add deliberation and premediate murder , of which solomon speaks in the forecited place . quest. ix . are ecclesiastick persons exempted from due obedience to the magistrate ? no. rom. . , kings . . acts , , . peter . , , . iude verse . , , . well then , do not the papists err , who maintain , that the clergy ( as they call them ) and their goods are altogether free , by the law of god from secular powers ? yes . by what reasons are they confuted ? ( ) because , the command of obedience is general , and universal . let every soul be subject ; rom. . . ( ) because , christ commanded the pharisees , who were of the clergy , to render unto cesar , the things which are cesars ; matth. . . nay christ himself , payed tribute money , to wit , a stater , in value two shillings , and three pence , which peter found in the fishes mouth , when he opened it ; matth. , . ( ) because , paul did acknowledge himself subject to the magistrate , when he appealled unto cesar ; acts . . ( ) from the example of the priests who were subject to their kings . did not abiather at solomons command , go to anothoth ? kings . . quest. x. hath the pope any power , or iurisdiction over magistrates , in their dominions , or over any of their people ? no. rev. . , , . thes. : : well then , do not the papists err , who maintain , that the pope of rome , as pope , hath full power by divine right , over the whole world , as well in matters civil as ecclesiastical ? yes . by what reasons are they confuted ? ( ) because , christ expresly discharges his disciples , from taking to themselves , any such power or dominion , matth. : ; mark : : ( ) because , the kingdom of christ is not of this world ▪ iohn . . neither ought the popes kingdom to be of this world who calls himself the vicar of christ. that is , one who supplieth christs room , and taketh pains for him , his depute here on earth . ( ) because , when the people would have made christ a king , he departed again into a mountain himself alone ; iohn . . ( ) because , the apostle peter discharged this dominion ; peter . , , . ( ) because , its never heard , that any of the apostles did ever use any civil power , or command ; or sate as judges in civil matters , but stood alwayes to be judged , by civil powers , as is evident from the history of the acts. ( ) because , god hath put a difference , between the government of the church , and the civil government ; and hath given to each , their own proper , and distinct officers . neither can the one invade the other without very great sin ; chron. . , , , . ( ) because , it is the mark of antichrist , to exalt himself above all , that is called god ; thes. . . chap. xxiiii . of marriage and divorce . question i. is marriage between one man and one woman ? yes . is it lawful for a man , to have more than one wife , or for a woman , to have more than one husband at the same time ? no. gen. . : matth : : , . prov : : : well then , do not the anabaptists , and familists err , who maintain , that it is lawful for a christian , not only to have more wives at the same time , but as many as he desires ? yes . by what reasons are they confuted ? ( ) because , the having of two wives , or many wives , is contrary to the first institution of marriage , for the lord gave to adam , one wife only ; gen. . . ( ) because , the law of god forbidds expresly bigamie , or two wives ; lev. . . ( ) because , the lord doth find fault sharply , with polygamie , many wives ; mal. . , . ( ) because , christ says , he that puts away his wife ( except in the case of adultery ) and marries another , committeth adultery ; matth. . . but if it were lawful to have at one time , more wives than one , he should not be guilty of adultery in marrying another , whether he put away the former wife or not . ( ) because , bigamie and polygamie , take away the true peace of a wedded life , as is evident from the examples of iacob ; gen. . and of elkana ; sam. . . ( ) because , the invention of bigamie ; was the device of a wicked man lamech ; gen. . . quest. ii. is it lawful for all sorts of people to marry , who are able with judgement to give their consent ? yes . heb. . . tim. . . cor. . , , . gen. . , . well then , doth not the popish-church err , that forbids , and discharges marriage to their church men ? yes . by what reasons are they confuted ? ( ) because , marriage is honourable among all men , and the bed undefiled ; heb. . . ( ) because , the apostle commands , for avoiding fornication , every man to have his own wife , and every woman to have her own husband ; cor. . . ( ) because , the apostle reckons up the forbidding of marriage , among the doctrines of devils ; tim. . . ( ) because , a bishop must be the husband of one wife ; tim. . . . titus . . ( ) because , the apostle reckons over the qualifications which are requisite for bishops wives ; tim. . . ( ) because , it can be gathered from scripture , that some of the apostles , and other ministers of the gospel , have been married persons . concerning peter , the matter is evident : matth. . . mark . . and we read that philip the evangelist , had four daughters , all of them prophetesses ; acts . . and sayes not the apostle , have we not power to lead about a sister , a wife , as well , as other apostles , and all the brethren of the lord , and cephas ; cor. . . quest. iii. ought marriage to be within the degrees of consanguinity , or affinity forbidden in the word ? no. can incestuous marriages ever be made lawful , by any law of man , or consent of parties , so as these persons , may live together , as man , and wife ? no. cor , . . amos . . mark . . lev. . , , , , . well then , doth not the popish-church err , that speaks in the decrees of the council of trent , after this manner . if any man affirm , that these degrees only of consanguinity or affinity , which are set down in leviticus , may hinder a contract of marriage to be made , or may dissolve a marriage contract already made ; and that the church hath not power to dispense with some of these degrees ( that is to say to permit incest ) or may not make new laws , and constitute far more forbidden degrees , than are exprest in leviticus , let him be an anathema , and accursed ? yes . by what reasons are they confuted ? before this be done , take notice , that there are here two heads to be considered . first , whether or not we must stand , to the forbidden degrees of consanguinity and affinity exprest in leviticus : secondly , whether , to these degrees set down as forbidden in leviticus , new degrees may be added by the church of rome , which will render a marriage incestuous ? to which we answer , that it is not in the power of any creature to dispense ( that is to say , to suffer that to be used , which is forbidden by the law of god ) with any of these laws in leviticus , which forbid incestuous marriages . and next , we affirm , neither is it in the power of any creature , to add to these degrees forbidden in leviticus , any other which are not forbidden , ( ) because , such a power of dispensing , is not to be found in all the scripture . ( ) because , the lord sayes expresly , what thing soever i command you , observe to do it : thou shalt not add thereto , nor diminish from it ; deut. . . but the lord himself hath made these laws , and established these marches so sure , that no council , no pope , no creature , can either dispense with any of them , or add new ones to them . see leviticus . ( ) because , these laws are of common , and perpetual right ; and therefore cannot be dispensed with . for the breach of them is reckoned up , amongst the abominations wherewith the nations about polluted and defiled the land ; lev. . . , . quest. iv. is it lawful to marry a second wife , after the first is dead ? yes . is it lawful after divorce to marry another , as if the offending party were dead ? yes . matth. . , . rom. . . . matth. . . well then , do not the novatians , the puritans of old , truely so called : and the tertullianists err , who absolutely condemned second marriages ? yes . this absurd tenet is confuted from rom. . , . and from cor. . . do not likewise the papists err , who deny , that after divorce , second marriages are permitted to christians ? yes . but here by two distinctions they explain their mind . first , they distinguish between cohabitation , the bed , and the ty. the first is , the dwelling together of man and woman , in one family . the second is , the right of giving , and requiring due benevolence . the third is that , whereby both are made one : whereby the one cannot but be the others while they are both living . they distinguish next , between persons that are believers , and that are unbelievers . if then both parties , or one of them be unbelievers , they grant that the marriage is valide , both as to cohabitation , to the marriage bed ; and to the ty , or bond. but if both parties be christians , they think that the marriage may be dissolved , as to bedding together , and cohabitation , yet the bond standeth sure , and abideth unloosable : especially , if the marriage be contracted after baptism : and therefore a second marriage after divorce is unlawful to any of them . but this is easily confuted ? ( ) because , christ permitted marriage after divorce ; matth. . , . matth. . . here christ forbidding a man to put away his wife , and to marry another , in express words , excepts the case of fornication . therefore he suffers a man to put away his wife in the case of fornication , and to marry another . ( ) because , the apostle says , but if the unbelieving depart , let him depart : for a brother , or sister , is not under bondage in such cases ; cor. . . therefore , if a brother or sister , when there is such a wilful and obstinate desertion , be not under bondage , then surely the bond is dissolved : and all remedies being tryed in vain , for bringing back the obstinate party , i doubt not , but the innocent party may marry another without blame . if this be , then much more may the innocent party marry another , when a divorce is obtained . quest. v. is nothing but adultery , or such wilful desertion , as can no way be remedied , by the church , or civil magistrate , a sufficient cause of dissolving the bond of marriage ? nothing . matth. . , . cor. . . matth. . . well then , do not the enthusiasts , and familists err , who maintain , that it is free to a man , to put away his wife when he pleaseth ? yes . by what reasons are they confuted ? ( ) because , the god of israel hatteth putting away ; mal. . . ( ) because , whosoever putteth away his wife , except in case of fornication , he causeth her to commit adultery ; matth. , . ( ) because , the apostle says , art thou bound to a wife , seek not to be loosed ; cor. . . do not likewise the papists err , who maintain that there are other causes of divorce , than adultery and wilful desertion ? yes . they first tell us , that marriage contracted , but not consummated , may be dissolved ; to wit , by a monastick vow of a perpetual single life . they tell us secondly , that infidelity , and heresie are just causes of divorce . so say the anabaptists . and thirdly , they tell us that murder committed upon the hope of getting such a match , is a sufficient cause of divorce . that coldness , perpetual impotency , and such like fancies are causes ? by what reasons are they confuted ? ( ) because , christ says , what god hath joyned together , let no man put asunder , matth. . . but marriage contracted , and ratified , though not consummated , is made by god : therefore it cannot be dissolved by man. neither ought any man once married , to turn a monck ; for a single life is only fit for those , that have the gift of continency ; for god commands them , that have it not , to marry ; cor. . . ( ) neither can infidelity , or heresie , be a ground of divorce , as is clear from cor. . , . if any brother hath a wife that believeth not , and she be pleased to dwell with him , let him not put her away . and the woman that hath an husband , that believeth not , if he be pleased , to dwell with her , let her not leave him . chap. xxv . of the church . question i. doth the catholick , or universal church which is invisible , consist of the whole number of elect , that have been , are , or shall be gathered into one under christ , the head thereof ? yes . eph. . , , . eph. . , . col. . . well then , doth not the popish-church err , who deny any catholick invisible church , consisting of the elect only , effectually called : who maintain , the catholick church , to be absolutely visible , and as visible a society , as the republick of venice , or the kingdom of france : and that it consists no less of reprobates , unbelievers , great and manifest sinners , void of all inward and true grace , than of the elect effectually called ? yes . by what reasons are they confuted ? ( ) because , we profess to believe , according to the creed , that there is a church universal , namely such a one , as we have now described : but what we believe must be invisible ; heb. . . ( ) because , the internal form of the church ( namely her effectual calling by the word and spirit ; peter . . ) is invisible ; tim. . . cor. . . ( ) because , the glory of the kings daughter ( that is of the universal church , as the adversaries themselves confess ) is internal , and therefore hidden and invisible ; psalm . . ( ) because , the word tells us , that there is a church , even the number of those , whom christ hath loved ; for whom he gave himself to the death ; whom he hath sanctified , and washen and cleansed , and redeemed , with his own blood , and whom at last , he will glorifie ; eph. . , , . ( ) because , the scripture tells ; that there is a church , which is the mystical body of christ ( and therefore invisible to the eyes ) which by a most mystical , and most marvelous union , is conjoyned , and united straitly with him ; eph. . , , . ( ) because , the church universal , as to its internal forme , is a spiritual house , built of lively stones , in christ ; peter . . ( ) because , the members of the church universal , considered as to their internal state , and condition , are united , and conjoyned together in one body , by one spirit , and by one faith ; cor. . . eph. . , . ( ) because , the members of the church universal , considered the former way , are the lively members of christ , which he himself doth cherish with a lively , and quickning nurishment ; eph. . , . quest. ii. is the visible church , under the new testament , catholick and universal ? yes . cor. . . and cor. . , . psal. . . rev. . . rom. . , , , . well then , do not the independents err , who maintain , there is no visible church , under the new testament , except what may meet in one place , and may perform all their holy services in a private church ? yes . by what reasons are they confuted ? ( ) because , in very many places of the new testament , the word church ( to wit visible ) is so largely taken , that it cannot be restricted , to any particular congregational church ; acts . . gal. . . acts . . cor. . . eph. . . cor. . . tim. . . ( ) because , it hath been foretold , in many places of the old testament , that the catholick church shall be visible ; psalm . , , , , . psalm . , , , . psalm . . isaiah . , , . zech. . . ( ) because , the donation , or the gift of the kingdom ( that is of the church universal ) made by the father to the son , is universal , and of all the world ; psalm . . psalm . . isaiah . . dan. . . ( ) because , the gospel of the kingdom , is universal ; and according to the stile of the scripture , worketh the visible conversion of the whole world , and therefore the church visibly converted , and gathered together , is catholick and universal ; matth. . . mark . . col. . . ( ) because , the visible charter , which constitutes the church is universal : and therefore since one charter , constitutes one politie , or government , all the visible particular churches , which are constitute by that one catholick charter , are one church universal ; matth. . . eph. . . ( ) because , if there be officers of a church visible universal , there must be a church visible universal it self : but the first is true , since the donation of the ministry , and the giving of it in a gift , is made to the catholick church ; cor. , . matth. . . ( ) because , there is a general outward call , and a general outward covenant into which all christians enter outwardly , by vertue whereof all of them , are knit , and tyed together ; acts . . ( ) because , that same individual system , and body of external laws , proceeding from that same authority , in which all particular churches are equally concerned , and by which they are ruled , is universal ; tim. chap. . and titus chap. ( ) because , that external union of brotherhood , which is amongst all the visible christians in the world , is catholick , and universal ; acts . . acts . . gal. . . ( ) because , the initial visible seal , admittance , and enrowlment , are things catholick , and oecumenical . for he that takes up his freedom in a whole corporation or kingdom , is free of the whole , and in every part thereof , and hath right to all the general priviledges and immunities thereof . there is a patent for baptism go and baptize all nations . and by vertue of the priviledges thereof , they that are baptized in any one church , are accounted visible subjects of christs kingdom , in all places of the christian world . matth. . . ( ) because , all churches are one body ; rom. . . ( ) because , peter writting to the strangers scattered abroad throughout pontus , galatia , cappadocia , asia , and bithynia calleth them all one flock ; peter . . ( ) because , all the churches of the world are one sheepfold ; iohn . . ( ) because , the visible church is one great house ; tim. . . quest. iii. doth the visible church consist of all those thorowout the world that profess the christian religion , together with their children ? yes . cor. . . psalm . . cor. . . well then , do not the donatists , anabaptists , and puritans of old so truely named , err , who affirm the visible church to consist of those only , that are pious and holy ? yes . do not likewise the independents err , who think , none ought to be members of the visible church , save those , who in the judgement of men very spiritual , and discerning are esteemed true believers , and saints : who have given sufficient proof of their knowledge in the fundamentals of religion : who have reported in order , and given a good account of the experimental work of their conversion , and effectual calling ; who have shewed their conversation in the world , to have been without the omission of any known duty , or commission of any known fault , and that for a considerable length of time . yes . do not lastly the quakers err , who think the only visible church of god on earth , to be themselves ; and all others not of their profession , and practise , to be unregenerate , and wanting the spirit ? yes . by what reasons are they confuted ? ( ) because , the visible church , is compared to a garner , in which there is not only wheat , but chaff mixed with it . to a field , in which tares , and darnel are mixed among the good corn. to a net , in which both good fishes , and bad are taken ; matth. . chapter . to a great house , wherein are not only vessels of gold , and silver , but of wood , and of earth ; tim. . . ( ) because , christ will answer some at the last day ; who will say to him , lord , have not we prophesied in thy name , and in thy name casten out devils , and have we not eaten and drunken at thy table , i know you not . this evidently shews , that many have been members of the visible church , whom christ will not own at the last day ; matth. . , . ( ) from the parable of the ten virgins , five whereof were foolish , five wise ; matth. . . ( ) from the parable of the banquet , where one was found at the table , without a wedding garment ; matth. . . ( ) because , many are of the visible church , who are not of the invisible church ; iohn . . ( ) because the apostle , calls the church of corinth , the church of christ , notwithstanding of their gross enormities ; cor. . . cor. . . cor. . . cor. . . ( ) because , moses did acknowledge , even those then to be members of the visible church , to whom yet he knew , the lord had not given ears to hear , nor eyes to see , nor a heart to understand , the great and wonderful miracles which he wrought in their sight ; deut. . , , , . compared with the verses , , . ( ) because , iohn the baptist did admit many thousands into the communion of the visible church , without making a narrow search of their true grace , and conversion ; matth. . ( ) because , the apostles did instantly , and without the delay of one day , baptise all those that professed the christian religion ; acts . , . acts . . iohn . . ( ) because , the preaching of the gospel , is appointed by god , as an ordinary mean , no less for the conversion of men , and women , than for the advancement of those in grace that are converted ; prov. ▪ , . cor. . , . , tim. . , ( ) because , we are forbidden by the apostle , to judge the spiritual state and condition of our neighbour ; rom. . . ( ) because , christ did acknowledge iudas the theif , and traitor , as a member of his visible church , whom yet he foresaw to be the son of perdition ; matth. . . ( ) because , christ had a visible church on earth many hundered of years before ever there were such cattle as quakers in the world. unless they will alledge that the primitive christians and all the saints , since the apostles dayes , have been their predecessors , and claime kin to them , as the samaritans did to iacob , who were truely descended of the heathen ; who were brought thither out of assyria , as the quakers are descended from the enthusiasts in germany , about years since , as nicolas strokins , iohn matthias , and iohn of leyden , notorious hereticks , blasphemers , and bloody murderers . but how quite different , the quakers are to the primitive christians , and holy men of god then , and since , will evidently appear hence , that they did not contemn these two great ordinances of the gospel instituted by christ , to wit , baptism and the lords supper . they had bishops and deacons to govern , and instruct them , who were ordained to their functions by prayer and imposition of hands , whom they did not revile , with the ugly names of dumb dogs , and hirelings . these primitive christians , had not in their assemblies women-preachers as the quakers have , which is down right contrary to pauls injunctions ; cor. . . neither were silent meetings ever heard of among the primitive christians . nor did they ever out of contempt call churches , places appointed for the publick worship of god , steeple-houses , but resorted to them for performing their devotions , and service to god , as did our blessed saviour , and his apostles ; iohn . . luke . . acts . . acts . . do not likewise the papists and lutherians err , who will have none members of the visible church that are unbaptized ? yes . do not lastly the anabaptists err , who will have no infants members of the visible church ? yes . by what reasons are they confuted ? ( ) because , that god commanded infants , and little ones , should stand before him ; should enter into covenant with him ; deut. . , . ( ) because , infants are called the people of god , no less than men and women come to age ; deut. . , , . ( ) because , the promise of grace belongs to children as well as to the parents ; acts . . ( ) if children be not members of the visible church , they must be members of the visible kingdom of the devil , for there can be no midst ; eph. . , . and so there shall be no difference between the children of believers , and the children of turks and pagans . ( ) because , infants under the old testament , had right unto the covenant of grace ; gen. . , . and children of believers under the new testament have lost no right to that covenant of grace , which children under the old testament had ; seeing the covenant of grace , now under the gospel , is not more strickly , and sparingly administred , than long since under the law ; heb. . . rom. . . ( ) because , infants are commanded to joyn themselves to gods ordinances ; ioel . . ( ) because , if christ , while an infant , was head of the visible church ; then infants may be his members . but the first is true , from isaiah . . therefore the second must be true also . ( ) because , they whom the false apostles would have to be circumcised , after the manner of moses ( and therefore infants ) were called disciples ; acts . . quest. iv. is there any ordinary possibility of salvation out of the visible church ? no. acts . . well then , do not the enthusiasts , quakers , and libertines err , who affirm , that any man , may be a true christian , and be saved , though he live within no visible church ? yes . by what reasons are they confuted ? ( ) because , the lord iehovah , in his visible church ( ordinarly ) commands the blessing , even life for evermore ; psalm . . ( ) because , the visible church , is the mother of all believers ; gal. . . by ierusalem which is above , i understand the true christian church , which seeketh its salvation ; not by the first covenant of the law , namely by the works of the law , but by the second of the gospel ; namely by the merits of christ , embraced by a true faith , which hath its orginal from heaven , by the powerful calling of the holy ghost . ( ) because , they that are without the visible church , are without christ ; eph. . . ( ) why are men and women joyned to the visible church but that they may be saved ? acts . . ( ) because , they that are without the visible church , are destitute , of the ordinary means of life and salvation ; psalm . . . quest. v. hath christ given to this catholick-church-visible , the ministry , oracles , and ordinances of god , for the gathering , and perfecting of the saints in this life , to the end of the world ? yes . shall there be alwayes a church on earth , to worship god according to his will ? yes . cor . . . eph. . , , . mat. . , . matth. . . psalm . . psalm . . isai. . . well then , do not the socinians , anabaptists ; and libertines err , who affirm that the visible church may fail , and perish out of the world ? yes . do not likewise the scepticks commonly called seekers err , who affirm , that the whole universal church , which hath been upon the earth : and all religious worship , all external and outward preaching of the word , all administration of sacraments , and the use of all other religious things have perished a little after the apostles times , and are not to this day restored , until christ from heaven , shall send new apostles with an extraordinary commission , for restoring , and raising up again the visible church ? and that in the mean time , no man hath right or power , to dispense the word , or administer the sacraments , or perform any ecclesiastical duty : and that they who are now called the preachers of the gospel are not so ? yes . by what reasons are they confuted ? ( ) because , the lord hath promised , that his church shall endure , so long as the ordinances of heaven shall continue ; isaiah . . ( ) because , christ hath promised that the gates of hell shal not prevail against his church ; matth. . . ( ) because , there is no end to be put to the kingdom of christ ; luke . . and therefore no end to his church ; isaiah . . ( ) because ▪ glory will be to him , in the church by christ jesus throughout all ages , world without end amen ; eph. . . ( ) because , christ who hath given power to his ministers , to teach his church , and to administer the sacraments , hath promised to be with them to the end of the world ; matth. . , . ( ) because , the lord hath promised to preserve a people to himself , to the end of the world which he shall rule , and govern , by his word and spirit ; isaiah . , . isaiah . . , . ( ) because , the lord hath chosen zion : he hath desired it for his habitation , where he will rest , and dwell for ever ; psalm . . . ( ) because , christ hath given some to be pastors , and teachers for the perfecting of the saints , till we all come into the unity of the faith , and of the knowledge of the son of god ; eph. . . and he hath appointed a ministry to continue even after the apostles dayes , as is evident from tim. chapter . from titus first chapter , where the apostle sets down the ordinary qualifications of ministers , and the rules for calling them to the ministry . ( ) because , there is a general rule set down , for the government , and discipline , of christs church : which discipline and order , is to continue in it , to the end of the world ; matth. . ( ) because , the lord commands , that we forsake not the assembling of our selves together : and hath promised to bless after a special manner , any that are gathered together in his name , any where , but our assembling for hearing the word of god , is done in the name of christ ; heb. . . matth. . . matth. . . ( ) because , the death of christ , in the last supper , is to be shewed till he come ; cor. . . ( ) because , by the word ( even preached rom. . . ) we are born again ; peter . . iames . . by baptism we are ingrafted into christ ; rom. . , . gal. . . in the lords supper , we have communion with christ ; cor. . . see more to this purpose ; chap. . question eight . quest. vi. hath the catholick church been sometimes more , sometimes less visible ? yes . rom. . , . rev. . , . well then , do not the papists err , who affirm , that the church hath been , is , and shall be most gloriously visible to all the whole world far and nigh ? yes . by what reasons are they confuted ? ( ) because , the church of god , in the prophet elijahs time was brought to that pass , that he thought none remained but himself ; kings . . rom. . , , . ( ) because , for a long time israel was without the true god , and without a teaching priest , and without the law ; chron. . . ( ) because , the lord often complains , that his church and people have forsaken him , have not known him : that the faithful city hath become a harlot , that scarce a man could be found to do justice , and follow truth ; all which is inconsistent with that glorious condition of the visible church , which the papists dream of ; isaiah . , . ierm . . . ierm . . . ( ) because , in the time of the ten persecutions , the visible church was much obscured , and darkned . and after these storms were over , arose the arians , who did much trouble the church of christ , as is clear from history . ( ) because , two wings were given to the woman , that is to the church of god , two wings ( i say ) of a great eagle , that she might flie into the wilderness , to hid her self ; rev. . . ( ) because , the apostle paul did foretel that general defection , and apostasy of the visible church mentioned ; thes. , . ( ) because , christ hath foretold , that before his second coming , he shall scarce find faith on the earth ; luke . . ( ) because , the church of god is alwayes lyable to trouble , and persecution while it sojourneth in this world . but troubles and persecutions do much obscure the brightness , and splendour of a visible church ; luke . . iohn . . psalm . , , . quest. vii . are the purest churches under heaven subject both to mixture and error ? yes . cor. . . rev. . and . chapter rev. . . rom. . , , , , . well then , do not the papists err , who affirm , that the church cannot err , neither in matters absolutely necessary , neither in other things , which it proposes to be done and believed by us ? yes . by what reasons are they confuted ? ( ) because , the visible church , under the old testament , oftentimes made defection to idolatry ; exod. . . iudges . . ( ) because , as long as we are here , we know but in part ; and therefore we are subject , and lyable to mistakes ; cor. . , . ( ) because , the seven churches of asia to which iohn did writ , are accused of mixture , and errors ; rev. . , . ( ) because , while christ was on earth , the disciples dreamed of a worldly kingdom ▪ and for a time , even after his resurrection they did believe it ; acts . . ( ) because , before the day of christ be at hand , there shall be a falling away of the visible church , from the true orthodox faith to antichristianism , which in great part is already come to pass , and more than is to come between this time and his second coming : thes. . . rev. . . ( ) because , one of the chief differences between the church militant , and the church triumphant is this , that the one can err , but not the other ; cor. . , , . ( ) because , christ hath foretold , that there shall arise false christs and false prophets , and shall shew great signs and wonders , in so much , if it were possible they shall deceive the very elect ; matth. . . ( ) because , when the son of man cometh , he shall scarce find faith on the earth ; luke . . ( ) because , the converted iews erred , in being zealous for the law ; thinking that the ceremonial law , ought yet to be observed , not understanding that the same was abolished by christ ; acts . . so did the galatians err , in admitting circumcision ; gal. , . and the corinthians , in their abuse of the lords supper ; cor. . . quest. viii . is there no other head of the visible church , but the lord iesus christ ? no. can the pope of rome , in any sense be the head thereof ? no. col. . . eph. . . well then , doth not the popish-church err , who maintains , that not only christ , is the universal head of the church , but that there is another visible head under him , who ( say they ) is the pope of rome , christs vicar , or deputy under him ? yes . by what reasons are they confuted ? ( ) because , as not many husbands , but one only , is head of the wife , so christ only is head of the church ; eph. . . ( ) because , the church is espoused to one only namely to christ ; cor. . . ( ) because , the church is the body of christ only ; eph. . , . ( ) because , among all the ecclesiastick orders instituted , and appointed by christ , we do not read of such a creature , as an universal vicar ▪ of christ ; eph. . . ( ) because , the church is one body only ( unless it be a monster ) but one body , cannot have two heads ; rom. . , . ( ) because , christ only , can inspire , or breath in vigour , sense , motion , and spiritual life into his members ; eph. . , . iohn . , , . iohn . , . ( ) because , there must not be lordship , and soveraignty among them , that are under christ their head and lord ; luke . . peter . , . ( ) if the pope be not so much as a bishop of a particular church , he cannot be universal bishop . the first is true , because he doth not perform the office of a bishop , which is set down ; tim. , , titus , . , . do not likewise the erastians , and others as arminians err , who make the supream magistrate head of the church ? yes . by what reasons are they confuted ? ( ) because , the protestant religion , as it is contained in the harmony of confessions , especially in the confession of faith , recorded in the first parliament of king iames the sixth , laitly ratified , and confirmed , doth not acknowledge any supream head , or governor in the church , neither angel , man , pope , prince , nor potentate , save the lord christ , from whom alone , all subordinate power and authority is derived , to the officers , of his own church . ( ) because , if the supream magistrate be a church officer he must derive his power from christ , and must be a spiritual , and ecclesiastick head and governour , and not a civil only . and if such then christ hath devolved his own place and office upon him , which is without scripture proof . ( ) because , if the supream magistrate be head of the church , he must have a right to this title , either by humane law , or by a divine warrant . laws of a nation , cannot make him head of the church , because such laws cannot make him an ecclesiastick , and spiritual officer . there is no divine warrant , or commission from christ , as is clear from matth. . . from the epistles to timothy , and titus . from ephes. . . rom. . , . and from cor. . . quest. ix . is the pope that antichrist , that man of sin , and son of perdition , that exalteth himself in the church of god against christ , and all that is called god ? yes . thes. . , , , rev. . . matt. . , , . though this be denyed by the church of rome , yet the true discription of antichrist agrees to him . ( ) because , he is not one single man , but an order , and race of men , succeeding to one another , in that same state , and office , which you will see , by comparing ; iohn . . thes. . , . together . ( ) his coming , is after the manner of satan ; thes. . . ( ) as to his name , he calls himself a christian , but in very truth an adversary to christ : and by consequence , one that denys jesus to be the christ ; rev. . . rev. . . thes. . iohn . . ( ) he sitteth in the temple of god , as god ; thes. . . ( ) he ruleth in the great city , and exercises dominion over the kings of the earth . ) he deceiveth them , that dwell on the earth , with lying wonders , and miracles ; thes. . . rev. : , : ( ) he causeth all sorts of persons to receive his mark , on their right hand , or on their forehead ; rev : : , : ( ) to him agrees , what paul sayes : and now ye know what with-holdeth ( namely the roman emperour ) that he might be revealed in his time ; thes : : , : chap. xxvi . of the communion of saints . question i. are the saints bound by profession , to maintain an holy fellowship , and communion in the worship of god , in performing such other spiritual duties , as tend to their mutual edification ? ye , . heb. . , . acts . . . isa. . . cor. . . well then , did not the donatists of old , and separatists now err , who maintain , that hypocrites and wicked men , do pollute , and defile the worship of god , not only to themselves , but also to others that worship with them : and that therefore , we must separate from communion in the worship of god , because of them ? yes . by what reasons are they confuted ? ( ) because , the church of the iews in christs time was very corrupt ; matth. . . mark , , . and yet both by his practise , and his command , he would not have his hearers to separate from it . for he both observed the feasts , and preached in their synagogues ; iohn . . luke . . iohn . . and he commands his hearers to observe what the scribes , and pharisees bad them do ; matth. . , . ( ) because , the apostle is so far from commanding separation from the church of corinth , that he praises their meetings ; ( cor. . . cor. . . cor. . . ) notwithstanding of the many gross scandals , which were among them ; cor. . , , . cor. . , . and cor. . , . ( ) because , the apostles calls the galatians , the church of christ , brethren , and the children of god , who were yet in some measure removed from god , to another gospel . nay , says paul , o foolish , ( or senseless ) galatians , who hath bewitched you , ( that is , so blinded the eyes of your understanding , that ye cannot see the right truth ; as the iuglars bewitch the outward eyes , that men think they see that which they see not ) that ye should not obey the truth ; gal. . . and yet since it was a constitute true church , it was his judgement , there should be no separation from it , notwithstanding of all the foresaid faults . ( ) because , the church of ephesus was a true church , though they made defection from their first love . so was the church of pergamus , though there were in it who held the doctrine of balaam . so was the church of thyatira , notwithstanding that they suffered iesebel , that called her self a prophetess , and taught the servants of christ to commit fornication , and to eat things sacrificed to idols . ( ) if we must separate from the communion of the church in things lawful , for the faults of others , of for the faults of ministers , and if their sins pollute the worship of god to others , than , we must not keep communion with any church : seeing there can hardly be a church where there are not some hidden hypocrites . nay , where there are not some , who are known to be such by the minister . yet such are not to be excluded , as christ himself teaches ; matth. . . to . see the . and . verses of that same chapter . ( ) if the worship be polluted to some , for the faults of others , with whom they worship , then must the word and sacraments , have their efficacy and worth from the persons , that worship , and from the dispensers of them , which is absurd . ( ) because , wicked and evil men , do not pollute the worship to others , but to themselves only ; as it appears from the man , that wanted the wedding garment ; matth. . . and from those who did eat and drink unworthily at the lords table . such do not eat and drink damnation to others , but to themselves ; cor. . , . ▪ quest. ii. doth this communion , which the saints have with christ , make them in any wise partakers of the substance of his god-head , or equal with him in any respect ? no. is there a mixture of the divine essence , with the substance of all the creatures , because the divine essence is infinite , and every where present ? no. doth every règenerate man , that is united with god , by vertue of this union , become god the maker of heaven and earth ? no. are all the acts of a mans will , and all his actions , even his most cursed , and wicked actions , wholly divine , which to resist , and contradict is rebellion against god ? no. iohn . . col. . , . well then , do not the familists err , who teach , that the saints are made god , and christ , by an essential and corporal union with them ? yes . do not likewise the manicheans err , who blasphemously taught , that the divine essence , was mingled with soul and body of every man , and that therefore all his actions were wholly divine ? yes . by what reasons are they confuted ? ( ) because , the personal union is given to none , but to christ only ; iohn . . the word was made flesh , that is , a true man like unto us in all things , yet without sin . ( ) because , in him dwelleth all the fulness of the god-head bodily . namely by an essential inhabitation of the son of god in the humane nature , by the uniting of his divine nature with the humane , in the unity of his person . bodily , that is personally , essentially , and truely . ( ) because , the union of the saints with christ is by faith , not indeed by a personal union ; eph. . . ( ) . because , there is no man that sinneth not ; iohn . , . ( ) because , gods essence , is most simple , and single , and infinitely above and beyond all creatures ; exod. . . ( ) because , holy , holy , holy , is the lord god of hosts ; isaiah . . ( ) because , solomon in his prayer says , behold the heaven of heavens , cannot contain thee , how much less this house which i have builded to thy name ; kings . . ( ) because , the prophet isaiah says , behold the nations are as a drop of a bucket , and are as the smallest dust of the ballance estemed ; chap. . . ( ) because , the manichean error , is the outmost stretch of satans invention , beyond which he is not able to go . they deserve not confutation , but to be looked upon , as devils incarnate . quest. iii. doth the communion of saints , which they have one with another , take away or infringe the title , or propriety which each man hath in his own goods , and possessions ? no. acts . . exod. . . eph. . . well then , do not the anabaptists err , who affirm , that the goods and possessions of the saints ought to be common ? yes . by what reasons are they confuted ? ( ) because , in the time of the primitive church , no man was obliged out of necessity to deliver his goods . neither did believers loss their right and propriety which they had to them ; acts . . ( ) because , the eight command , which is of perpetual use to all men , supposeth a distinction , and propriety of goods . for if all goods were common , it were impossible to steal . ( ) because , there should be no giving of almes : there should be no hospitality , which is contrary to the apostle ; eph. . . heb. . . chap. xxvii . of the sacraments . question . i. are the sacraments holy signs and seals of the covenant of grace , immediatly instituted by god , to represent christ , and his benefits ; and to confirm our interest in him ? yes . do the sacraments put a visible difference , between those that belong unto the church , and the rest of the world ? yes . do the sacraments solemnly engage men and women to the service of god in christ , according to his word ? yes . rom. . . gen. . , . matth. . . cor. . . cor. . . cor. . , . gal. . . rom. . . exod. . . gen. . . rom. . , . and cor. . , . well then , do not the socinians err , with the anabaptists , who maintain , that the sacraments , are not seals of the covenant of grace , instituted by god , to represent christ and his benefits : but only bare tokens , and tests of our christian profession ? yes . by what reasons are they confuted ? ( ) because , circumcision is expresly called a sign , and seal of the righteousness of faith ; rom. . . now , if circumcision was a seal , and sign ; why ought not baptism , and the lords supper to be signs , and seals also ? ( ) because , the names , and properties of the things signified , are given to the sacramental signs . thus circumcision is called the covenant ; gen. . . the bread is called the body of christ ; matth. . . and baptism is called the washing of regeneration ; titus . . for no other reasons , but because they represent and confirm things spiritual to believers . ( ) because , the cup of blessing in the sacrament , is the communion of the blood of christ ; and the bread is the communion of the body of christ ; cor. . . ( ) because , the sacraments bring into our memories , christ and his benefits ; and therefore , as it were , they set him before our eyes , and so increase and confirm our faith : cor. . , . quest. ii. is the grace , which is exhibited in , or by the sacraments , rightly used ; conferred by any power in them ? no. rom. . , . peter . . well then , do not the papists and lutherians err , who maintain , that the sacraments of themselves are true , immediate , and effectual causes of our iustification , and give life ? yes . by what reasons are they confuted ? ( ) because , the holy scripture attributes our justification to faith only , as an instrumental cause , and to no other thing ; rom. . . rom. . . gal. . . and therefore the sacraments cannot be the efficient causes of our justification , and life . ( ) because , the scripture makes an express difference , between the work of a man dispensing the sacraments , and the work of the holy ghost ; matth. . . ( ) because , signs and seals of grace cannot confer , and effectuat grace . but the sacraments , are but signs and seals of grace ; because to signifie , and to have vertue , and power to do differ in nature and in kind . ( ) because , many are partakers of the sacraments , who yet are not partakers of the grace of god , as simon magus ; acts . . ananias , and saphira ; acts . , . and how many thousands do eat and drink unworthily , drinking and eating damnation to themselves ; cor. . . ( ) because , many have been justified , before ever they did partake of a sacrament , as abraham ; rom. . . and cornelius with his fellows ; acts . . quest. iii. doth the efficacy of a sacrament depend upon the piety or intention of him , that doth administer it ? no. matth. . . cor. . . well then , do not the donatists , and anabaptists err , who maintain , that the sacraments dispensed by a wicked , and graceless minister are of no vertue , or efficacy ? yes . do not also some others now a days err , who are not far from the same opinion ? yes . do not lastly the papists err , who maintain , that to the perfection of a sacrament , the actual intention of the minister , at least his vertual intention of doing that , which the church doth , is necessary ? yes . by what reasons are they confuted ? ( ) because , iudas who was a thief , and a traitour , did according to the command of christ baptize , as well as the rest : yet christ , never called in question his baptism . ( ) because , the efficacy of the word , doth not depend upon the piety , goodness , worthiness , or good intention of the instrument ; phil. . : therefore , neither doth the efficacy of a sacrament depend upon the intention of him , that doth administer it . ( ) if the efficacy of baptism depended upon the good intention of the minister , then no christian could be sure , that he is baptized : seeing no man can be sure of , or know the ministers intention . ( ) because , the operation , and efficacy of the sacraments , depend upon the operation of the holy ghost , and the word of institution ; matth. . . cor. , . ( ) because , the papists themselves ( which is argumentum ad hominem ) cannot be sure , that the bread in the eucharist is transubstantiat into the body of christ. and therefore in their adoration , and falling down to the host , they commit most damnable idolatry in worshipping that which is neither god , nor any divine thing . i say , they cannot be sure , because the priests intention , may be deficient , while he is consecrating the bread. quest. iv. are there only two sacraments , ordained by christ , in the gospel ? i answer two only , namely baptism , and the lords supper . matth. . . cor. . , . well then , do not the romanists err , who make seven sacraments , by adding to baptism , and the lords supper , confirmation , pennance , extream unction , ordination , and matrimony ? yes . by what reasons are they confuted ? ( ) because , no other sacraments , save baptism and the lords supper are instituted by christ , in all the holy scripture . ( ) because , the description , and definition of a sacrament , as you will find it in the first question ; doth agree only to baptism , and the lord , supper , ( ) because , christ was a copartner , and sharer of baptism , and the lords supper , which in his own person , he did sanctifie , and by them did testifie and profess his communion with his people of the new testament , but never was a sharer of any of these five bastard sacraments . quest. v. may baptism and the lords supper , be dispensed by any but by a minister of the word , lawfully ordained ? no. matth. . . cor. . , . cor. . . heb. . . well then , do not the anabaptists err , who maintain , that the sacraments may be dispensed , and administred by any believer ? yes . do not likewise the papists and the lutherians err , who maintain that it is lawful for laicks , or women , to administer the sacrament of baptism , in case of necessity ? yes . by what reasons are they confuted ? ( ) because , christ gave the power of dispensing the sacraments to them only , to whom he gave the power of preaching ; mat. . . but the power of preaching is not given to all men ; heb. . . ( ) because , all that ever did dispense the sacrament of baptism in the new testament , were either called ordinarly , or extraordinarly : as is evident from the examples of iohn the baptist , and the disciples of christ. from the example of peter ; acts . . from the example of philip , acts . . from the example of ananias ; acts . . from the example of paul and silas ; acts . . . ( ) because , it is unlawful for any man , to affix the kings seal to a charter , or letters-patent , unless he be a person authorized , and deputed by the king for that use . but the sacraments are seals , of the covenant between god and his people ; rom. . . ( ) because , women are not permitted to speak publickly in the church : therefore they have no power , to dispense the sacrament of baptism ; cor. . . tim. . . ( ) because , the adversaries grant that it is unlawful to women , or laicks to administer the lords supper : therefore it is as unlawful for them to administer baptism . no just cause of reason , or disparity can be given . ( ) because , the benefit of regeneration is not tyed ( as the adversaries may dream ) to the outward baptism , as is clear and evident from the conversion of the thief upon the cross . and from peter . . therefore , there is no such necessity of baptism , as the papists , and lutherians do fancy . quest. vi. are the sacraments of the old testament , in regard of the spiritual things , thereby signified , and exhibited , the same for substance with those of the new ? yes . cor. . , , , . well then , do not the papists and lutherians err , who maintain , that the difference between the sacraments of the old testament , and the new , consists in this , that those did deliniate and shaddow forth grace ; these contain , offer , and confer grace ? yes . by what reasons are they confuted ? ( ) because , the apostle ( cor. . , , . ) expresly says , that the cloud , and the passing thorow the red-sea , did signifie these same things to the iews , which baptism signifies to us . and that the manna , and the water from the rock , did signifie the same thing to them ; which the lords supper signifies to us . ( ) because , the sacraments of the old and new testament , did obsignate and seal up the same righteousness of faith ; rom. . . ( ) because , the scripture applyeth to believers , under the old testament , the sacraments of the new ; cor. . , , . and on the other hand , the scripture applyeth the sacraments of the new testament , to believers under the old ; which is not done by reason of the sign , for the signs are diverse and different : therefore it must be done , by reason of the thing signified ; and by consequence the sacraments of the old testament must agree in the thing signified with the sacraments of the new. ( ) because , the sacraments of both testaments agree in the word of promise ; gen. . . acts . , . rom. . , , . gal. . . chap. xxviii . of baptism . question i. is the sacrament of baptism with water by christs appointment , to be continued in his church to the end of the world ? yes . matth. . , . well then , do not the quakers err , who maintain , that baptism with water , is not an ordinance of divine institution , and that there is no gospel precept for it ? yes . by what reasons are they confuted ? ( ) because , christ taking his fare-well of his disciples , gave them this commission , go ye therefore and teach all nations , baptising them in the name of the father , son , and holy ghost . or according to the original word , make all nations disciples , by your doctrine , baptising them , in the name of , &c. all which words are spoken with one breath . whence it is clear , that the same very persons that were commanded to make all nations disciples by their doctrine , were commanded to baptise them . but it was not in their power to administer the inward baptism ; that is , to baptise with the holy ghost , and with fire . men may well administer the water , or external sign ; but it is christ that bestowes the inward grace , and thing signified ; as is clear from matth. . . where iohn the baptist , sayes , i indeed baptise you with water unto repentance , but he that cometh after me , shall baptise you with the holy ghost , and with fire . if any man had received this power of baptising with the holy ghost , then surely iohn should have received it , whom jesus so highly commends , as , that there was not a greater than he born of women ; matth. . . and though our saviour subjoyns , he that is least in the kingdom of heaven , is greater than he , yet this will not infer , that any among the teachers of the gospel , had the power of baptising with the holy ghost , which he had not ; but only , that they did shew christ more clearly , as having most perfectly accomplished whatsoever was requisite to our salvation ; and did publish this , not only to the iews , but also to the gentiles . and so christ as the master employed only the disciples , as his servants to dispense and act ministerially in his service , reserving the blessing of their employments to himself . now , baptizing with the holy ghost , is the greatest blessing of the gospel , and so cannot flow but from christ himself . ( ) because , the disciples of christ acted only ministerially under him in working of miracles : therefore they could not administer baptism , with the holy ghost , seing this is a greater power , than the other . the cureing of the soul is a far greater work , than to cure miraculously the body . the work of conversion , and regeneration , is a work beyond the creating of heaven and earth . there was only here , the introducing of a new form , but no contrary form , or quality to be expelled . but in this , the heart of stone must not onely be taken away , but a heart of flesh must be given . that they acted only ministerially under christ , it is evident from what peter sayes , ye men of israel , why look ye so earnestly on us , as though by our own power and godliness , we made this man to walk ; acts . . and the same peter says , eneas , jesus christ maketh thee whole ; acts . see mark . . cor. . . ( ) because , if this commission , empowred the apostles to baptise onely with the holy ghost , and not with water ; then they in the exercise of this commission , would onely have baptized men and women with the holy ghost , and not with water , but the contrary is manifest . ( acts . . ) where peter makes a distinction between being baptized in the name of jesus christ , and receiving the gift of the holy ghost : namely the gifts and graces of the holy spirit , which are common to all believers , and necessary to salvation . ( ) because , if baptism with the holy ghost be here meant , then all whom the apostles did baptize , were baptised with the holy ghost , which is false : for ananias and saphira could not have been hypocrites , if they had been baptized with the holy ghost . and simon was baptized and yet not with the holy ghost , as appears by peters answer to him verse , . of the fifth chapter . ( ) because , if christs commission carry not a warrant for baptizing with water , whence then had the apostles a warrant for baptizing with water ? either they must produce and let us see another commission for it , or else they must acknowledge , that the apostles did warrantably baptise with water . but another commission the quakers cannot shew us from scripture . quest. ii. is dipping of the person ( to be baptised ) into water necessary ? no. is baptism rightly administred by pouring , or sprinkling water upon the person ? yes . acts . . acts . . well then , do not the anabaptists err , who maintain , dipping to be an absolute and necessary ceremony in baptism ? yes . by what reasons are they confuted ? ( ) because , the greek word in the original signifies , as well to poure , and sprinkle water , as it signifies to dip ; mark . . where it is said , and when they come from the mercat , unless they wash , or be baptised , they eat not . ( ) because , we read of three thousand baptised in one day , in the streets of ierusalem , by twelve apostles at the most , where there was no river to dip them into ; acts . . and was not ierusalem , and all iudea , and the region round about iordan , baptised by iohn the baptist himself alone , which could not be done to all and every one by dipping ? matth. . , . ( ) were not many baptised in private houses , as we read in the history of the acts , chapter . . and . . with . . and . . ( ) because , dipping of infants into water in these cold countries , would be hurtful and dangerous to them . but god will rather have mercy than sacrifice ; matth. . . quest. iii. are the infants of one , or both believing parents to be baptised ? yes . gen. . , . gal. . . . col. . . . acts . . . rom. . , . well then , do not the anabaptists err , who maintain , that no infants though born of believing parents ought to be baptised ? yes . by what reasons are they confuted ? ( ) because , to covenanted ones ( of which number the infants of believers are no less than their parents ; acts . , . acts. . . rom. . . gen. . , . ) that seal of the covenant , of which they are capable , is not to be denyed ; gen. . , , . ( ) because , the outward sacrament of water , cannot be denyed to such , as have received the spirit of christ , and to whom the promises of the new covenant , sealed up in baptism do belong ; acts . . acts . , , . but to some infants of believers , as well as to others come to age , the spirit of christ hath been given ; ierem. . . luke . . matth. . . mark . , . and to them do the promises belong ; acts . . ( ) because the infants of believers are members of the church , which is sanctified and cleansed , with the washing of water by the word ; eph. . , . ioel . . ezek. . , . cor. . . ( ) because , infants no less than others come to age , were baptised , in the cloud and in the sea ; cor. . . ( ) because , christ commanded that all nations should be baptised , a great part whereof were infants ; gen. . . matth. . . ( ) because , christ commanded baptism to be administred to disciples , ( infants also are here to be taken in ; acts . . ) matth. . . the word in the original is matheteusate , teach , instruct , or make disciples all nations , or make disciples among all nations , baptising them . the signification of this greek word may be gathered from iohn . . where it is said , that the pharisees had heard , that jesus made disciples . so that matheteuein and mathetas poiein , are both one thing . ( ) because , the children of believers , were by a divine right circumcised , under the old testament : therefore , the children of believers under the new testament , ought to be baptised ; because the one hath succeeded to the other . that baptism succeeds to circumcision , is evident first , because , they both seal up , the same very thing . next , as circumcision was the initiating seal , under the old testament , so is baptism under the new : because the apostles did administer it so early to the disciples at the first appearing of their new birth , and interest in the covenant . moreover , because by baptism , we are said to put on christ ; gal. . . that they both seal up the same thing , is evident by comparing rom. : : with mar : : : acts : . where circumcision is declared to be a seal of the righteousnes of faith , and baptism is held forth to be a pledge of the remission of sins , as also may be seen ; rom. . , , . see col. . . . where the apostle teaches , that our being buried with christ in baptism , is our circumcision in christ ; which shews that baptism hath succeeded to us in the room of circumcision . ( ) because , the apostle sayes , that the infants but of one believing parent are holy ; cor. . . that is , are comprehended in the outward covenant of god , and have access to the signs , and scals of gods grace as well as they are , that are born of both believing parents . quest. iv. are grace and salvation so inseparably annexed unto baptism , as that no person can be regenerated , or saved without it ? no. are all that are baptised , undoubtedly regenerated ? no. acts . , . well then , do not the papists and lutherians err , who maintain , that baptism is simply necessary to salvation ; and that all , and those onely , who are baptised , are most surely regenerated , in that same very moment of time , wherein baptism is administred ? yes . by what reasons are they confuted ? ( ) because , the thief upon the cross , and others were saved , that were never baptised ; luke . . ( ) because , persons unbaptised have had saving faith ; acts . , . ( ) because , infants that are predestinated unto life , though they die in their mothers belly , yet they cannot perish ; matth. . . ( ) because , some children before their baptism , have been beloved of god , whose love is unchangeable ; rom. , . others have been regenerated by the holy ghost ; luke chap : : ver : : and some have also been comprehended within the covenant of grace ; acts . . ( ) because , that baptism , without faith , and the inward operation of the holy spirit , hath no efficacy to salvation ; mark . . peter . . ( ) because , the baptism of the spirit , at one time goes before , at another time follows baptism with water ; acts . . matth. . . ( ) because , very many that are baptized within the visible church , are damned ; matth. . , . ( ) because , in those that are come to age , faith , and repentance , are pre-required to baptism ; and therefore before they be baptized , they have the beginning of regeneration ; acts . . ( ) because , not all that are baptized are elected ; matth. . . but all that are elected by god , are in time regenerated ; peter . . ( ) because , the holy ghost , is a most free agent , and worker : and therefore his operation ( whence the efficacy of baptism depends ) whereby we are regenerated , is not tyed to any one moment of time ; iohn . . ( ) because , baptism is not a converting , but a confirming ordinance , even as the lords supper is . the papists do otherwise contradict the second part , in affirming , that the vertue and efficacy of baptism ( as to the abolishing , and sealing up the remission of more grievous sins and faillings , which they call mortal ) doth not extend it self , to the time to come , but to the time past : so that if the person baptized , fall into some deadly and dangerous sin , which wounds the conscience , there is need of another sacrament , to wit , pennance , whereby the remission of that mortal sin , as they call it , is sealed up unto him ? by what reasons are they confuted ? ( ) because , the sacrament of baptism , after the administration thereof doth not cease to be a sacrament , of the blood of christ which purgeth us from all our sins ; mark . . iohn . . ( ) because , justification by faith ( which is sealed up to us by baptism ; rom. . . col. . , . ) is for all sins committed before and after baptism ; acts . . ( ) because , our saviour says , he that believeth and is baptized shall be saved ; mark . . ( ) because , not onely the beginning of our salvation , is referred to baptism , but also salvation it self , and eternal life ; peter . . ( ) because , the scripture bringeth arguments from the use and remembrance of baptism , by which we that have been baptized , are stirred up to holiness , and newness of life , and to put off the old man , and consequently all those sins , which the adversaries call mortal ; rom. . , . gal. . . col. . . . quest. v. is the sacrament of baptism , but once to be administred to any person ? once only ; gal. . . titus . . . well then , do not the marcionites err , who maintain , that men after grosser faillings ought to be re-baptized ? yes . do not likewise the hemerobaptists err , who maintain , that men according to their faults every day , ought every day to be baptised ? yes . do not lastly , the anabaptists err , who maintain , that children baptized , ought to be rebaptized , when they come to age ? yes . by what reasons are they confuted ? ( ) because , baptism is a sacrament of admission into the visible church , and of regeneration , ( which is one onely , iohn . . ) cor. , . tit. . . eph. . . ( ) because , there is a command for repeating , and frequent using the lords supper ; cor. . , . but no precept , or command for repeating baptism . ( ) because , circumcision ( to which succeeded baptism ) was never repeated , as the passover was . ( ) because , baptism is a seal of adoption ; gal. . , . but whom god loveth , and hath once adopted , those he never casteth off afterwards ; rom. . . ( ) because , the apostle sayes , there is but one baptism ; eph. . . namely , not only in number , but also in the administration upon us all ; rom. . , . chap. xxix . of the lords supper . question . i. is the sacrament of christs body and bloud , called the lords supper , an ordinance of god , to be observed in the church , unto the end of the world ? yes . cor. . , , , . cor. . , , . matth. . luke . well then , do not the quakers err , who maintain , the sacrament of the lords supper to be no gospel ordinance , and that there is no gospel precept , for the administration thereof , until his second coming ? yes . they look upon this ordinance , as a type onely and figure , or shadow of christs body and blood , which was commanded for that time , and for some time to come , but not unto his second coming . thus they abandon that most precious ordinance of taking and eating the bread and drinking the wine , as they do baptism with water , and all other ordinances , to the introducing of black atheism into the world. they pervert the true meaning of the scripture for the defence of their damnable tenets , as by this one instance till he come , which is meant ( say they ) not of his second coming at the last day , but of his coming to dwell in his disciples and apostles , as if christ had not been in them , both before , and after his ascension ; even as they deny baptism , in christs commission ( matth. . . ) to his disciples , to be meant of baptism with water , because water is not exprest ; they deny either wilfully , as their ring-leaders do , or ignorantly , or by a delusion from the devll , as the most part do , the most sure and evident truths in scripture , pratling and gagling in their discourse , sense , and nonsense , being oftner out of purpose , than in a purpose , skipping from one subject to another , to save themselves from the strength of reason , like subtile foxes , which when they are beaten from one hole , flie into another . but while they are obstinate , and pertinacious , in maintaining lies , and untruths , they ought to be confuted , as the man was , that denyed snow to be white . for it is not so much a blindness of mind , or a weakness of judgement , as many well meaning people are misled by , as a wilful , obstinate resisting of the truth , as the perverse iews did , or as , iannes and iambres withstood moses . they that are against commanded gospel ordinances , and the ministers of christ , whom they look upon as the priests of baal , would ( if they durst ) shake off the very scripture , and word of god. and it is more than probable , that if they could shun the odium of open blasphemy , and the hazard of standing laws against blasphemers , the most part of them would disown the scriptures , as many of them have done . for what kindness or respect can they have for the scriptures , but such as men carry to topicks or common places , whence they draw arguments to impugne others , or defend themselves with . for they do not look upon the word as their rule , seing ( as they dream ) they have a light within them , beyond that more sure word of prophesie , which the aopstle peter prefers to a voice from heaven . nay , they have so little veneration for the scriptures , that they will not suffer them to be called the word of god , contrary to many express places of the scripture ; as iohn . . chr. . . psalm . . mark . , , . kings . . kings . . ezra . . king. . . isaiah . . ephes. . . isaiah . . quest. ii. is christ offered up to his father in this sacrament ? no. is there any reall sacrifice made at all , for remission of sin , of the quick or dead ? no. heb. . , , , . well then , do not the papists err , who maintain , that in this sacrament there is performed a true and real sacrifice ( commonly called the mass ) wherein christ under the forms of bread aud wine , without sheding of blood , is offered unto god , by a priest , and sacrificed for the living , and for the dead , to obtain remission of sins ? yes . by what reasons are they confuted ? ( ) because , the sacrificing and offering up of christ , is a part of his own priesthood ; heb. . . but the priesthood of christ cannot be transferred from himself to any other ; heb. . . therefore , no priest can offer him up under the forms of bread and wine unto god. ( ) because , the offering of the body of christ , is once for all . it is but one single offering , and cannot be repeated ? heb. . , , . ( ) because , the sacrificing and offering up of christ , is one only , and of a most perfect merit , and efficacy ; heb. . . heb. : . but the repeating of the same sacrifice , and the multitude of priests , are a token of an imperfect sacrifice , heb. . , . heb. . , . ( ) if christ be often offered , he must often die and suffer ; heb. . , . but christ being now raised from the dead , cannot any more suffer and die ; rom. . . ( ) because , that one and most perfect sacrifice of christ , did abrogate and take away all those external sacrifices , and caused them to cease ; daniel . . ( ) because , there can be no propitiatory sacrifice for sin , without shedding of blood ; heb. . . neither doth he die any more , but is now in heaven to appear in the presence of god for us , and to interceed in our behalf ; heb. . . heb. . . heb. . . ( ) because , in every sacrifice there is required ( and really is ) a dying , and destruction of the thing sacrificed . but christ still liveth , rom. . . ( ) because , no man can offer jesus up to god , but christ himself ; heb. . . ( ) because , in all external sacrifices , properly so called , there is necessarly required , a visible external host , or thing sacrificed , as the adversaries grant . but the thing which is said to be offered up by the mass-priest , namely the body of christ , is neither external nor visible here , it being in heaven and not on earth with man ; acts . . quest. iii. are private masses , or the receiving this sacrament by a priest , or any other alone ; as likewise the denyall of the cup to the people ; worshipping the elements , the lifting them up , or carrying them about for adoration , and the reserving them for any pretended religious use ; are all these ( i say ) contrary to the nature of this sacrament , and to the institution of christ ? yes . mark . . cor : . , , , , . matth. . . well then , doth not the romish church err , whose mass-priests standing in the altar , celebrate private masses , ( the people eihter being absent , or standing idle ) who take the cup to themselves only , and drink thereof . that administer the lords supper privately to sick persons , and bed-rid ; that teach to administer the communion to laicks , under both the forms of bread and wine , is not only not necessary , but unlawful : who teach , that for adorations-cause , the elements are to be lifted up , and carried about , and reserved for religious uses ? yes . by what reasons are they confuted ? ( ) because , christ did institute the last supper not for one a part , but for many together ; matth. . , . ( ) because , christ in celebrating the last supper , did not eat and drink himself alone , but the disciples did also eat and drink with him ; matth. . , . ( ) because , the apostle commands the corrinthians , that when they come together to eat , they tarry one for another ; cor. . . ( ) because , the lords supper is a sacrament of brother-hood , and communion of the saints ; cor. . , : cor. . . ( ) because , in the dayes of the apostles , the disciples and brethren met together for breaking of bread ; acts . . ( ) because , christ when he had taken bread , and distributed it , is said , to have likewise taken the cup ; cor : : , , , , . ( ) because , it is expresly said , and commanded ( christ foreseeing this black errour , which is now in their church ) drink ye all of it ; matth : : . ( ) because , the common people , which are communicants , gather more fruit from both the forms , than from one onely ; cor : : : and cor. : : ( ) because , the blood of christ , the sign whereof is the wine in the cup , is not onely shed for apostles , preachers , and pastours , but also for lay-men , and those that are not of the clergy , as the popish church speaks ; iohn : . ( ) because , the apostles and christians of the primitive church , did communicate under both forms ; mark : : : cor : : , chapters . ( ) because , it is a villany to detract and withdraw any thing from christs testament : and therefore the cup ( which is left to us by legacy ; matth : : , : ) is not to be denyed to any communicant ; gal : : : ( ) because , christ did not institute any adoration of the elements : therefore this adoration is to be condemned , as will-worship , matth. : . ( ) because , the adoration is founded upon the corporal presence of christs body in the sacrament , which is blasphemous , seing christ now is at the right hand of god ; heb : : . ( ) because , this popish adoration of the elements , is a worshipping of the creature together with the creator , a most abominable idolatry ; daniel : : matth : : : to verse . ( ) because , if the elements ought to be adored , because christ is sacramentally present in them ; then ought believers ( in whom christ dwelleth ; iohn . . ) to be adored , which is absurd . nay the water of baptism , ought to be worshipped , seeing the whole trinity is no less present there , than in the supper . ( ) the worshipping of the bread , since no man ( as the adversaries confess ) is able to know certainly , that the host is consecrated , is a work done without faith , therefore a sin ; rom. . . ( ) because , christ commanded the element of bread to be broken , eaten , and distributed . but no where doth christ command the bread to be reserved ; cor. . , . ( ) because , the bread which is the communion of the body of christ , is the bread which we break ; cor. . . ( ) because , the bread and the wine , are not sacramental symbols , but in the very action ; ▪ cor. . . here it is said , for as often , as ye eat this bread , and drink this cup ; but not , as often as ye reserve this bread . ( ) because , god commanded , that nothing should be reserved , of the pasehal-lamb ( to which bread and wine in the lords supper have succeeded ) till the morning ; exod. . . that it might not be put to any other use , whether for idolatry , or common food . quest. iv. do the outward elements in this sacrament , in substance , and nature remain still , truely , and only bread and wine , as they were before ? yes . matth. . . cor. . , , . well then , do not the papists err , who maintain , that the bredd and wine , by the power of the words of consecration this is my body , are truely transubstantiat into the very body and blood of christ ; nothing remaining but the outward forms , and accidents of the bread and wine ? yes . by what reasons are they confuted ? ( ) because , the doctrine of transubstantiation makes christs body every where present , invisible , that cannot be handled , without shape , and figure , without humane quantity , which is contrary to matth. . . here christ is only present in bethany . and iohn . . thomas toucheth christ. and according to acts . . the heavens must receive him ; and therefore cannot be every where . see heb. . , . ( ) because , before and after consecration , the bread is called the communion of the body of christ : but nothing is said , or can be the communion of its own self ; cor. . . ( ) because , afrer consecration , the apostle calls not the bread , a species or form of bread ; cor. . , , . and after consecration , christ calls the wine the fruit of the vine ; matth. . . ( ) because , christ did institute the supper to be a memorial of himself until he come again . but a memorial , is not of things corporally present , but of things absent ; . cor. . . ( ) because , that which is properly broken , is not the body of christ , but the bread is properly broken , therefore the bread is not the body of christ , cor. . . ( ) because , christ went up to heaven bodily , and is to tarry there until the end of the world ; acts . . ( ) transubstantiation destroys the very essence , and being of the lords supper . first , it destroyes the sign , because it takes away the substance of the bread and wine ; the accidents , and outward forms only remaining . secondly , it destroys the thing signified , for it robes and spoils the body of christ , of its true quantity and dimensions ( for according to that infallible philosophical maxim , sublatis dimensionibus corporis , tollitur ipsum corpus . that is , by taking away the length , breadth , and thickness of any physical or natural body , you destroy consequentially the very essence and being of that body ) and introduces instead of one body , many bodies . ( ) because , transubstantiation takes away the sacramental analogie : and so , when the sign is turned into the thing signified , all similitude between them is gone , and ceaseth . ( ) from this doctrine do follow many great absurdities inconsistent with religion , sense , and reason . as first , that christ in the supper , did both eat and drink himself : that he was wholly in his own mouth : that he had a double and twofold body ; one visible , another invisible : that a mouse , or rat , may eat christs body : that his body being reserved , and laid up into a cupboard , in a short time may turn into vermine . must not christs body be in many places at once ? must not his body , and all the parts thereof , his head , hands and feet be in the smallest , and least crumb of the host ? must not christs body , having now that bigness in heaven , which he had upon earth , be biger , than it self ; longer , and thicker ? if christs body may be in diverse places at once , why may not a mans body be in diverse places at once ? this is granted by the adversaries ) but a man cannot be in diverse places at once . can peter , for example , be both at edinburgh and london , in the same moment of time ? he may then be both a man and not a man , at the same time : he may be a man , because living at edinburgh ; and not a man , because dead at london . may not peter at edinburgh go to york , and meet peter there from london ? and what a mirry meeting must it be , when peter shakes hands with peter , and takes a glass of wine from him ? may not peter from london be killed there at york , and peter from edinburgh be left alive ? may not peter alive be re-produced in a thousand cities at once , and marry there a thousand wives , and beget in one night a thousand sons , and daughters ? may not peter be so many times re-produced , till he make up an hundred thousand fighting men ? may not one candle by re-production be made as many ; as may give light to the whole universe ? may not one bottle of water be made so many , as may serve an army of an hundred thousand ? may not one guiney be reproduced as many times as may amount to five and twenty hundred thousand pounds sterling ? a brave invention for paying five or six hundred thousand merks of debt : next , as the adversaries are engaged to maintaine that one body may be in many places a , once , so are they under a necessity to affirm that many bodies may be in one place together , by way of penetration , for in every crumb of the host , is christs body . from which position , it follows that a mans body may be contained within a nut-shel . that a snuff-box may contain athurs seat : the hollow of an ox eye , the whole globe of the earth . that a sparrow may swallow , one by one , the seven planets , seeing each one of them , may occupy no more bounds , or space , than a grain of barly corn doth : and yet the sun which is swallowed , will be as big as at present : for christs body in the host , is as big and tall , as when he was on the cross , as the adversaries confess . ( ) we never read of a miracle wrought by god , but what was evident , and conspicuous to all , and evidently seen to be such . as when moses his rod was turned into a serpent , and became a rod again ; exod. . , . such were the wonders of egypt . such was the dividing of the red sea : the stricking of the rock : and the flowing out of the waters ; numb . . . the destruction of korah , dathan , and abiram , was evident to all the israelites ; numb . . , . so were the miracles , which were wrought by the holy prophets , such were the miracles which christ and his apostles wrought . was not the water most evidently turned into wine ; iohn . , , . but after the words of consecrationn uttered by the mass priest , the bread as to sense , is the same thing it was . the bread hath the same taste , thè same smell , that same touch , that same outward form , and figure , that same colour , that same weight . it occupies that same space and bounds , and hath the same quantity in all its dimensions . but the rod was seen a serpent , and the serpent was seen a rod. the water was seen wine : it was known to be wine by the taste , by the smell , by the colour . christ never wrought such a miracle as the miracle of transubstantiation . in all his miracles he appealed to our outward senses . and was it ever heard that christ wrought miracles without a necessity ? quest. v. is the body and blood of christ in this sacrament corporally , or carnally in , with , or under the brèad and wine ? no. cor. . . well then , do not the lutherians err , who maintain , that the body and blood of christ , are corporally in , with , and under the bread and wine : and that ( as the papists also teach ) his body and blood , are taken corporally by the mouth , by all communicants , believers , and unbelievers ? yes . by what reasons are they confuted ? ( ) because , christ was sitting with his body at the table . ( ) because , he himself did eat of the bread , and drink of the wine . ( ) because , he took bread from the table : he took not his own body : he break bread , and did distribute it , he break not his own body : so he took the cup , and not his own blood . ( ) because , christ said , the cup was the new testament in his blood : but the cup is not in , with , and under the wine . ( ) because christ said , the bread was his body , which was broken ; the wine was his blood , which was shed . but neither was his body broken under the bread , nor his blood shed under the wine , seing christ as yet , was not betrayed , crucified , and dead . in the next place , the end of the lords supper is , that we may remember christ , and declare his death until be come ; luke . . cor. . , , . therefore if christ be now present with his body , in , with , and under the bread , the sacramental remembrance of christ , and the declaring of his death , ought to cease . this doctrine of consubstantiation , is contrary to the articles of our faith. it is against the truth and verity of his humane nature , which is visible , palpable , and in a certain place circumscriptive . it is against the article of his ascension : for it makes his body , which is now in heaven , until the last day , to be in , with , and under a piece of bread . it is against the spiritual communion of the saints with christ the head , which the lutherians makes by this doctrine a corporal and carnal communion , contrary to cor. . , . ephes. . . ephes. . . rom. . . cor. . . iohn . . iohn . . it brings with it many and great absurdities ; as that the body of christ , non habeat partem extra partem ; hath not one part of it without another ; but as if all the parts of his body , were in one part , which is contrary to the nature of a true and real quantum , which consists essentially in three dimensions , length , breadth , and thickness . it makes in effect his body to be no body . it brings down the glorious body of christ from heaven , and puts it under the base elements of this earth . it makes as many bodies of christ , as there are pieces of eucharistical bread . it makes his body to be broken in , with , and under the bread , and bruised with the teeth : it sends his body down to the stomach , where it is turned into a mans substance , and afterwards throwen out . moreover , all true eating brings life and salvation ; iohn . , . but eating by the mouth profiteth nothing ; iohn . . again , our union with christ , ( and therefore our eating of his body , from whence ariseth this union ) is not corporal but spiritual ; eph. . . and the body and blood of christ , are meat and drink ; not carnal but spiritual ; even as the hunger , whereby we long for this meat is spiritual : and the life to which we are nourished , is spiritual , and the nutriment is spiritual . lastly , according to this doctrine of consubstantiation , stiffly maintained by the lutherians , it follows , that christ did 〈◊〉 his own body , while he did eat the bread of the first supper . that his disciples did eat their lord and masters body . that christ before he was crucified , was dead : that his disciples were more cruel and inhumane to him than the iews were that crucified him : that he is often buried within the intrals of wicked men . quest. vi. is the body and blood of christ as really , but spiritually present , to the faith of believers , in that ordinance , as the elements themselves are to the outward senses ? yes . cor. . . well then , do not the socinians err , who maintain , that the body and blood of christ , in the sacrament of the supper , are not really present ? yes . by what reasons are they confuted ? ( ) because , the body of christ in this sacrament , is spiritually eaten by believers ; and his blood is spiritually drunken . but a spiritual presence , is a true and real presence ; because , it comes and flowes from true and real causes , namely from faith , and the holy spirit . ( ) because , in the right use of this sacrament , christ is united to a man by faith , and by the holy spirit ; cor. . . ( ) because , the body of christ , in so far as , it was given to the death , and was broken for us on the cross , and in so far , as his blood was shed for the remission of our sins ; all these ( i say ) are the internal matter of this sacrament ; luke . . mat. . . cor. . . ( ) because , those who eat and drink unworthily , are said , not to discern the lords body : and therefore to such as eat and drink worthily , the body and blood of christ must be truely present , according to their spiritual sense , namely faith ; cor. . . ( ) because , length of time doth not hinder , but that faith may make things past , and things to come spiritually present : and therefore distance of place doth not hinder , but that things most distant , as to place , may be made spiritually and truely present ; heb. . . iohn . . phil. . . heb. . . quest. vii . are all ignorant and ungodly persons , as they are unfit to enjoy communion with christ , unworthy of his table ? yes . can they without great sin against christ , while they continue such , partake of these holy mysteries ? no. and are not therefore church-officers to debar those who appear grosly ignorant , and scandalous ? yes . cor. . , , . and cor. . , . and cor. . , , . matth. . . well then , do not some men err , in their practise , if not in their opinion , who suffer many ignorant , scandalous , and ungoodly persons , to come to the lords table ? yes . by what reasons are they confuted ? ( ) because , ignorant and wicked men eating and drinking unworthily , are guily of the body and blood of christ , and so bring judgement upon themselves ; cor. . . ( ) because , all were not admitted to eat of the passover , neither was it for all promiscuously to partake thereof ; numb . . , . and chron. . . esek . . . ( ) because , it was not lawful for any man to come to the marriage feast that wanted the wedding garment ; matth. . . ( ) because , pearles are not to be casten before dogs and swine : men manifestly ungodly , and wicked ; matth. . . ( ) because , they who deserve to be excluded from the fellowship and society of believers , ought not to be admitted to the sacrament of intimate communion and familiarity with god : but such are all these who walk inordinatly ; cor . . . ( ) because , if the church willingly and wittingly admit such persons , they stir up the wrath of god , against themselves , for suffering gods covenant , and his holy symboles , to be openly prophaned ; cor. . . ( ) because , the lord will not suffer such as are manifestly and contumaciously wicked , to take his covenant in their mouth : and therefore to such persons , the seals , and symboles of his covenenat , ought not to be offered ; psalm . . ( ) because , ignorant , prophane , and godless persons , ought to be esteemed as heathens , and publicans ; matth. . . chap. xxx . of church censures . question i. hath ▪ the lord iesus as king , and head of his church , appointed therein a government , in the hands of church-officers , distinct from the civil magistrate ? yes . isaiah . , . tim. . . thes . . acts . , . hebr. . , , . cor. . , matth. . , , . well then , do not the erastians , and others err , who maintain , that in the holy scripture there is no particular form of church government set down , and appointed by christ ? yes . by what reasons are they confuted ? ( ) because , the lord jesus christ hath delivered to the ministers of his church , as to his own delegates and ambassadours ( and therefore according to his own laws ) the whole power of governing the church , which he himself received from the father , to be managed , and put in execution in his own name and authority ; iohn . . matth. . . acts . . eph. . , , . ( ) because , all the substantials of church government , under the new testament , which either concern ministers , ordinances , censures , synods , councils , and their power , are proposed , and set down in scripture , namely in the third chapter of the first epistle to timothy ; acts . chapter . and cor. . , . ( ) because , the lord jesus christ , hath looked to the good of his church , no less under the new testament , than under the old. therefore , since the church under the old testament , had a most perfect form of government prescribed to it : and since there is as great need and necessity of church order , and discipline , under the new testament , as was under the old , it must follow , that there is a patern and form of church government no less set down , and prescribed under the new testament , than was under the old ; heb. . , , , . heb. . . cor. chap. . tim. . . and tim. . . ( ) the end of the church government is spiritual namely the gaining of mens souls to christ. but nothing that 's meerly of humane authority , can reach this end ; matth. . , , . ( ) because , all the parts of church government , are particularly set down in scripture . as first , those things which concern the key of doctrine , as publick prayer , and giving of thanks ; tim. . . cor . . , , . singing of psalms ; eph. . , . col. . . publick reading of the word , preching , and expounding the same ; acts . . acts . , . acts . . cor . . . matth. . , . tim. . . heb. . . gal. . . secondly , those parts likewise , which concern the key of discipline ; namely the ordination of presbyters , with the imposition of the hands of the presbytrie ; tim. . . and tim. . . titus . . acts . , . thirdly , the authoritative giving of judgement , and sentence concerning doctrine ; and that according to the word ; acts . , , . fourthly , admonition and publick rebuking of those who have offended ; matth. . , , . thes. . . tim. . . fifthly , the excommunicating of those who are contumacious , and ungodly , and who are convicted of manifest crimes , and scandals ; matth . . titus . ▪ tim. . . cor . . , , , . lastly , the receiving again into the fellowship of the church persons cast out by excommunication , having testified their repentance ; cor . . , , , . do not the same erastians err , who make no distinction between church power and the secular power ? yes . by what reasons are they confuted ? ( ) because , christ hath committed the keyes of the kingdom of heaven to the officers of his church which are governours distinct from the civil magistrate ; matth. . , . matth. . . iohn . , , . ( ) because , church power , and civil power differ specifically . the church , and the common-wealth are polities formally , and essentially different . they are not , as such , powers subordinate , at least in a right line , but co-ordinate ; acts . , . chron . . . next , god the creator and governour of the world ; is the efficient of the power of the civil magistrate ; rom. . , , . but god-christ , our blessed mediator , and lord of his church , is the efficient of the church particularly , and of its government . the matter ( materia ex qua ) of the civil government , is the secular sword : but the matter of the church government , are the keyes of the kingdom of heaven . the matter of the civil government ( materia in qua ) may be a senate , many people , the person of one king , of a child . 〈◊〉 woman . but the matter of the church government , is not of this kind ; heb. . . . tim. . . cor . . , . the matter of the civil government ( materia circa quam ) are men and women , as members of the common-wealth , without , as well as within the church : but as christians and members of the church , they are not such ; cor . . . the formal causes of both are distinct ; the one inflicts punishments meerly spiritual ; the other inflicts punishments meerly civil . lastly , the end of this , is the corporal and external good of a society ; but the end of that , is the spiritual good of the church and its edification ; matth. . . cor . . . cor . . . do not likewise the socinians , anabaptists , quakers , many independents , and others err , who maintain , that the key of doctrine , or the publick preaching of the word , is proper to any man furnished with sutable gifts , though not called , and sent to that employment ? yes . by what reasons are they confuted ? ( ) because , no man can believe in christ of whom he hath not heard , and how shal he hear without a preacher ; and how shal he preach unless he be sent ; rom. . , . ( ) because , women may have sutable , and competent gifts for preaching , and yet they are forbidden to speak in the church ; tim : . . ( ) because , the scripture blames such , as have run , and yet have not been sent ; ierem. . , . ( ) because , no man taketh this honour to himself ( that is , he ought not to take it ) but he that is called of god , as was aaron ; heb. . . ( ) because , the scripture mentioneth , that god hath set apart certain peculiar ministers , for the preaching of the word ; rom. . . ephes : . . titus . . ( ) because , no man can take the office of a civil magistrate , or of a deacon of the church upon him , unless he be called thereunto ; luke . . acts . . tim. . . and therefore no man ought to take upon him the publick preaching of the word , unless he be called thereunto likewise . ( ) because , he that taketh upon him this office , without a call , he usurpeth authority in the church , seing preaching is an act of authority ; thes. . . ( ) because , the titles which are given to the preachers of the gospel , are names of office ; they are called the ambassadours of christ ; cor . . . stewards of the word ; titus . . the men of god ; tim. . . and angels ; rev. . . ( ) because , there is not one approven example , in all the word of god , for a gifted brother to preach without a call ; and therefore seing it is not done in faith , it must be sin. must every fellow that takes a laxit in his tongue , go up to the pulpit and ease himself ? ( ) because , there are precepts and rules set down in scripture , for all the ages of the church , to the end of the world , anent the calling of men to be ministers of the gospel ; tim. . , , , . and tim. . , . do not likewise the independents , brunists , and anabaptists err , who maintain , that the right and power of governing the church , belongs no less to the multitude and community of believers , than to the officers of the church ? yes . by what reasons are they confuted ? ( ) because , the scripture expresly teaches , that god hath committed the government of his church , and the care of his people , to certain chosen persons , and not to all , and every one ; ephes. . . , . cor. . . ( ) because , if the power of the keyes were given to believers , in common ; either they are given to them as believers , or as they are gifted by god , with gifts , and qualifications above others , for governing the church , and chosen out of the rest , for performing that office . if the last part be affirmed , it follows , that the power , and right of the keyes , is committed not to a community of believers , but to some select persons , which we own , and maintain : but the independents deny . if the first be asserted , then it follows first , that the care of governing the church is committed to women , and children , being believers ; and so they must necessarly have the power of seeing , as being eyes , and watch men to the church : the power of hearing , as being the ears of the church : and the body of the church must be deformed ; because the whole body is the eye , and the whole body is the ear , and whose many members are made one member ; cor . . , , , , , , , . ( ) it follows , that the power of the keyes , it not only given to all , but to believers only : but it is evident by the example of iudas , and other reprobates , that many in christs name have preached , who were not believers ; matth. . , . phil. . , , . ( ) because , to whom christ has given the power of governing the church ; to them also , he hath promised to give gifts , and enduments largely for performing that office ; iohn . , , . cor. . , . matth. . , . but to a community of believers , god has never promised a spirit for the ministry , nor gifts for that employment . nor did he ever bestow , or confer any such enduments . ( ) because , christ our mediator , appointed ecclesiastical officers and church-governours , before ever there was a formal church , under the new testament gathered , and set up ; luke . . luke . , , . iohn . , , . matth. . , . this was all done before his death . and before his ascension he did the like ; ephes. . . , . acts . cor. . . now it is evident , that there was no formal gathering together of a church , before the feast of pentecost ; acts . ecclesiastick ministers , and officers were appointed for calling in , and gathering together the mystical body of christ , to wit , his members : therefore it was needful , that ministers baptizing , ought to be before persons baptized . that gatherers of the church ought to be before persons gathered . that callers and inviters to christ , ought to be before persons called and invited . ( ) this democracy or popular government , cannot but bring in great confusion , whence many absurdities will follow . as the church of god should not be an organical body . that women who are forbidden to speak in the church , most have the keyes of the kingdom of heaven hanging at their belt , forsooth . all must govern , and none must be governed . all must attend the government of the church . all must be rendred uncapable for going about their particular callings , which god calls them to every day . therefore seing this sort of government , brings so much confusion with it , it is most probable , that it is not of god who is a god of order , and not of confusion ; cor. . . quest. ii. are church censures necessary for reclaiming , and gaining of offending brethren ; for deterring of others from the like offences ; for purging out of that leaven , which might infect the whole lump , for vindicating the honour of christ ; and the holy profession of the gospel , and for preventing the wrath of god , which might justly fall upon the church , if they should suffer his covenant , and the seals thereof to be prophaned by notorious and obstinate sinners ? yes . tim. . . tim. . . cor . . . to the end ; iude . verse . are the officers of the church for the better attaining of these ends to proceed by admonition , by suspension from the lords table , for a season , and by excommunication from the church according to the nature of the crime or scandalous offence , and demerit of the person ? yes . thes. . , cor . . , , . matth. . titus . . well then , do not the socinians , anabaptists , quakers ; and other sectaries err , who deny that any church censures should be inflicted upon offenders ? yes . do not likewise the erastians err , who maintain , there should be no suspension from the lords table or excommunication from the church ? yes . by what reasons are they confuted ? ( ) because , the power of the keyes , is given to the ministers of the church , wherewith not only by the preaching of the word , but also by church censures , they open and shut the kingdom of heaven ; as will appear by comparing these places of scripture together ; matth. . . matth. . . ( ) because , he that offends publickly , and after admonition , persists pertinaciously in his sin , should be esteemed as a publican and heathen ; matth. . . ( ) because , the apostle says , if any man obey not our word by this epistle ; note that man , and have no company with him . note him , that is , either by excommunication , or some other note of church censure ; thess. . . ( ) because , the apostolick church , being moved by the same reasons ( which now are ) used the power of the keyes , and excluded from the sacrament , men that were manifestly contumacious , and wicked ; cor. . , . and tim. . . thes. . . . ( ) because , the apostle sayes , them that sin ( to wit publickly ) rebuke before all , that others also may fear ; tim. : . ( ) consider the various ends of ecclesiastical censures , as the reclaiming of offending brethren , and the rest of them , which are set down in the question . chap. xxxi . of synods and councils . question i. ought there to be such assemblies for the government and further edification of the church , as are called synods and councils ? yes . acts . , , . are the decrees and determinations of councils , and synods , if consonant to the word of god , to be received with reverence , and submission , not only for their agreement with the word , but also for their power , whereby they are made , as being an ordinance of god appointed thereunto in his word ? yes . acts : , , , , , ; , . acts , . matth. . , , , : well then , do not the ●●●unists and independents err , who maintain ; that every particular congregation , or church hath in it self , the full power of church government for exercising the whole power of the keyes , without subordination , or subjection to any classical or synodical meeting : and that presbytries , and synods , have only a power of counselling , advising , and exhorting , but no power of iurisdiction , to command or enjoyn any thing in the lord , to particular churches or congregations ? yes . by what reasons are they confuted ? ( ) because , the apostolick church referred all weightier matters , which did equally concern many congregations , to the free suffrages , and votes of the apostles , pastors , and select brethren , and not to the determination of any one particular church , or congregation ; acts . , , . acts . , . ( ) because , it is evident from scripture , that there have been many particular churches , and congregations subordinate to one presbytrie . for , in the church of ierusalem , it is manifest , that there were more than one congregation . first , from the multitude of believers , who were of a greater number than could be of one congregation , for hearing the word , and communicating ; acts . , . acts . . acts . , , , , , . acts . . ( ) from the multitude of pastors , and ministers , whose pains and labours many churches required ; acts : . , , . acts . , , , . acts : , , , . acts . . acts : : ( ) from the diversity of tongues among the disciples at ierusalem , which were given , not only for the edification of those that were of that church ; but also for signs and wonders to others , who were without , and not of that church . ( ) it is manifest from this , that in those dayes , they had no churches , or meeting houses built , but only met and conveened in private houses , and upper rooms . the same is also true of the church of antioch , ephesus , and corinth , from the acts of the apostles ; and other places of scripture . but all these congregations were ruled and governed by one colledge of pastors . ( ) because , all these particular congregations , are called but one church ; acts : : acts , : ( ) because , in that one church , there were church presbyters , who were called governours , not of any one particular congregation , but of the church , which was made up of many particular churches ; acts . : acts : : : acts : , , : ( ) because , these presbyters did meet together for governing the church , and performed acts of iurisdiction , which concerned the whole church in common ; acts : : compared with chapter : , : and acts : , , , , , , : and acts : , , : ( ) because , there is a particular example of a synod , which had the power of iurisdiction , and which consisted , and was made up of members , out of diverse classical conventions : for when the question about circumcision , and the keeping of moses law , which troubled the churches of syria , cilicia , antioch , and ierusalem , could not be determined in their own particular churches , the matter was referred to a synod of apostles and presbyters , who met at ierusalem , which decided the controversy , and appointed their decrees to be obligatory , and binding to all these foresaid churches ; acts . acts . . acts . . ( ) because , the iewish church , which was a politick body , had in every city synagogues subordinate to one supream council , or great synagogue which was at ierusalem ▪ deut. . , . chron . . . . exod : . , . seing therefore , dangers and difficulties for the preventing , and healing of which , the lord hath appointed and set up , in that church such a government , may be as great , if not greater in his church , under the new testament than was then : and seeing the lord has no less consulted the good of his church now , than he did of old ; it follows , that there must be councils , no less under the new testament than under the old , to which , particular churches ought to be subordinate . ( ) from the light of nature , and right reason : for the law of nature directs to a diversity of courts ; namely , where there is any rule or government in a city or common-wealth , and orders the inferiour courts to be subordinate to the superiour , the lesser to the greater , and appeals to be made from them to the greater . and in bodies both natural and politick the parts ought to be subject to the whole , for the good of both . besides there are , and will be very many ecclesiastick affairs which will concern many congregations equally and alike , which cannot be determined by any one . ( ) because , the pastors and presbyters of particular congregations will stand in need each one of anothers help , and assistance mutually . ( ) because , cases and difficulties may occur , more intangled , and intricate , than can be settled and composed by the governours of any one congregation . ( ) seing particular congregations which ly nigh one to another , ought to shun divisions , and differences , and to live in peace and unity , it follows manifestly , that there ought to be synods or councils , consisting of the presbyters of many particular congregations , which ought to be subordinate , to these councils , and synods . ( ) from christs own precept , and command , tell the church ; matth. . , , . for if our blessed lord appointed , that for a single brothers offence , ( he trespassing against god , or his brother , for gaining of him , and removing the scandal ) he be brought before the church , it follows by consequence , that the same course ought to be taken , when any one particular congregation , offends against another , and remains obstinate in their scandalous opinion , and practise . for our blessed lord , hath sufficiently prescribed a remedy in this place , for removing of all scandals , and offences , whether of one brother against another , or of one congregation against another . nay , surely , since christ hath consulted so much the conversion of one brother , that hath sinned , and gone astray ; much more will he look to the good , and conversion of a whole congregation . ( ) because , any one single congregation , with one pastor only , hath not the power of ordination , an instance whereof cannot be given , either from precept , or practise , in all the new testament . nay , the ordination of ministers , in the new testament , was alwayes performed by a colledge of pastors associate together ; acts . . acts . , , . tim. . . ( ) because , from this doctrine of the independents these and the like absurdities will follow . first , that the prophets must be censured , and judged by way of authority , not by other prophets , but by the multitude : and vulgar of the congregation , which is contrary to cor . . ( ) that all the councils , in the times of the apostles , which were convocated upon necessary occasions for matters which concerned many churches alike , were but during the time , and extraordinary , and so not obliging succeeding churches , though the occasions , and causes , why these councils were convocated then , are , and will be to the end of the world . ( ) that private believers , must be the bishops of their own bishops , watch-men of their own watch-men . no communion or fellowship among ecclesiastick ministers . that single and particular churches , though they have defiled , and pudled themselves , with the most black , and ugly heresies , with the most abominable faults , and vices , yet are not lyable to any ecclesiastick censure , but must be refered , to the immediate judgement of christ , at the last day . ( ) that a colledge of pastors , and presbyters conveened together from several congregations , shall have no more power of the keyes of the kingdom of heaven , than any one particular man , that is able to look to the good of his brother . ( ) that a pastor , out of his own congregation , hath no power to administer the sacraments , or to preach the word , or exerce any ministerial act. from which absurdities , it follows evidently , that this kind of church government labours under a manifest defect of the means of propagating the gospel . ( ) that christ , hath as many visible bodies , as there are particular congregations . that men and women , are to be accounted members only of a particular congregation , and not of the church-catholick . and that those who are excomunicated , are only casten out of a particular congregation not out of the church universal . quest. ii. may not the ministers of the church of themselves , by vertue of their office , meet in assemblies , with other fit persons upon delegation from their churches , when magistrates are open enemies to the christian religion ? yes . acts . , , , , . well then , do not the erastians err , who maintain , that the ministers of the gospel have no right or power in themselves , or by vertue of their office to meet in a synod , or council ? yes . by what reasons are they confuted ? ( ) because , the church of god , in the primitive times , had power in themselves , to convocate their own assemblies , for worship and government , not only without , but against the consent of the civil magistrate , as is evident from the acts of the apostles , and church histories . ( ) though the power , and right of meeting in church assemblies be visible in the constitution , and exercise , yet it is intrinseck and within the church , as well as the power of preaching . quest. iii. may magistrates lawfully call a synod of ministers , and other fit persons to consult , and advise with , about matters of religion ? yes isa. . . tim. . , . matth. . , . prov. . . well then , do not the papists err , who maintain , that the civil magistrate hath no right or power to convocate synods , or councils , but that it belongs to the bishop to convocate diocesian synods ; to the metropolitan to convocate provincial synods ; to the primate and patriarch to convocate national synods : to the pope onely to convocate and call oecumenick and general synods ? yes . by what reasons are they confuted ? ( ) because , under the old testament , councils , and synods were appointed and called by godly kings ; kings . . kings . . chron . . . ( ) because , it is the duty of the civil magistrate being born within the church , to take care that peace and unity be preserved and keeped in the church : that the truth and word of god , be intirely , and soundly preached and obeyed : that blasphemies and heresies be kept under and supprest ; that all corruptions in worship and discipline be reformed : that all gods ordinances be lawfully established , administred , and preserved . and if it should happen , that both church and state iudicaturies , should make an universal defection from the purity of doctrine and worship received and acknowledged , it is the duty of a godly king , by vertue of his regal power , and authority , to set about a work of reformation , and to call and command all ranks of people to return to the true worship and service of god ; isa. . . psalm . , : . ezra : , , , , . levit. . . deut. . , , . chron . . , , , , , , , , . kings . from the first verse to the . ( ) from the example of constantine , that did convocate the first nicene council : from theodosius the elder , that did call the first council of constantinople : from theodosius the younger , that did call the first council at ephesus : from martianus , that did call the chalcedon council . quest. iv. may all synods or councils since the apostles dayes err ? yes . and have not many actually erred ? yes . well then , doth not the popish church err , who maintain , that councils confirmed , and solemnised by the popes authority , cannot err , neither in explaining doctrines of faith , nor in delivering precepts , and rules of manners , common to the whole church ? yes . by what reasons are they confuted ? ( ) because , all the priests , levites , and prophets of the iewish church , who had the same promises which the christian church hath now under the new testament ; ( cor. . , . sam. . . isaiah . , . ) together with the high priest have sometimes erred , as is clear from the following scriptures ; isaiah . , . ierem. . . ierem. . . hos. . , , . mic. . . the lords prophets that were immediately guided , and inspired by him , must be excepted . ( ) because , councils under the old testament , lawfully called , have often-times erred ; sam. . . . ier. . , , . kings . . and under the new testament ; iohn . . iohn . , , . matth. , , , , . acts . , , , . ( ) because , the pope cannot shew a proof of infallibility ; rom. . . ( ) because , it is foretold in the new testament , that many pastors , and teachers shall become false prophets , and turn seducers ; and that antichrist shall sit in the temple of god , shewing himself that he is god ; mat. . , . acts . , . peter . . thes. . . ( ) it is most evident , that many councils approven and authorized by the pope , have most foully erred , and that some have openly contradicted others . caap. xxxii . of the state of men after death , and of the resurrection of the dead . question i. are the souls of the righteous , being made perfect in holiness , received into the highest heavens where they behold the face of god in light and glory ? yes . acts . . ephes. . . well then , do not the greeks , arminians , anabaptists , and papists err , who maintain , that the souls of the righteous are not presently after death , admitted to enjoy happiness , which consists in seeing of god ; but are put into some mansion , though it be not a heavenly one ; yet a place above hell , where they enjoy , even until the resurrection , some heavenly delight , and recreation , without seeing of god ? yes . do not likewise the socinians err , who affirm , that the souls of the righteous after death , until the resurrection , are extinguished , and put out , to speak so ? yes . by what reasons are they confuted ? ( ) because , the souls of the righteous after death are with christ in heaven , and enjoy that blessed vision ; phil. . . acts . . ephes. . . ( ) because , the spirits of iust men after death return to god , and are received by god ; eccles. . . acts . . note , that solomon onely speaketh of the people of god. yet some understand it of the souls both of believers and unbelievers , which are both sentenced by god , as supream iudge , immediately when a man dieth , every man to his place , the souls of believers to heaven , of unbelievers to hell . ( ) because , the saints departed , together with the angels , are said to sing perpetually praises and thanksgiving before his throne ; rev. . , , , . rev. . , , . rev. . , . ( ) because , christ promised , that the thief should be with him in paradise , that same very day he died ; luke . . paul also calls it the third heaven ; cor . . . . ( ) because , the spirits of just men , are said to be made perfect in holiness and glory , and placed in the heavenly ierusalem with the angels ; heb. . . . ( ) because , the apostle sayes , that if our earthly house of this tabernacle were dissolved we have a building of god , an house not made with hands , eternal in the heavens ; cor. . , . ( ) because , the same apostle sayes , therefore we are alwayes confident , knowing that whilst we are at home in the body , we are absent from the lord ; cor. . , . ( ) because , the souls of the righteous after death are comforted , and carried into abrahams bosom ; luke . . . quest. ii. are the souls of the wicked cast into hell , where they remain in torments , and utter darkness reserved to the judgement of the great day ? yes . luke . , . acts . . iude , . verses . peter . . well then , do not the greeks , and others err , who maintain , that the souls of the wicked are not adjudged to hells torments , till after the resurrection ? yes . do not likewise the socinians err , who maintain , that the souls of the wicked shall never be tormented in hell ? yes . by what reasons are they confuted ? ( ) because , the particular judgement of every single man , follows immediately his departure out of this life ; heb. . ( ) because , the soul of the rich glutton , after it departed from his body , was tormented in the flames of hell ; luke . . . ( ) because , the souls of wicked men departed go to their own place , that is to hell ; acts . . ( ) because , the souls of wicked men , are no less punished in hell , than the apostate angels ; iude verses , . ( ) because , the spirits of those who in the time of noah were disobedient are said to be in prison ; peter . . this prison is hell ; matth. . , . quest. iii. doth the scripture acknowledge any other place than heaven and hell for souls departed from their bodies ? no. well then , do not the papists err , who besides these two places , have devised other four . first , a place called limbus patrum , in which the faithful , who died before christs passion , have been shut up , as in a dark prison , under ground ; and being without torment , and for the time wanting happiness , have been keeped closs there until christs resurrection and ascension into heaven . secondly , a place called limbus infantum , in which infants which die without baptism , suffer the eternal punishment , not of sense , but of loss . the third is a most pleasant meadow , in which as in a royal prison , the souls that are in it , want happiness , yet suffer no punishment of sense , except what ariseth from the delay of happiness , but only of loss . this place seems to be the elisian fields , taken out of the sixth book of virgils aeneiods . the fourth place is called purgatory , which is a middle place between heaven and hell , in which are the saints , who have departed from this life , without making satisfaction by temporal punishments , for their venial sins , yet have gone thither for the guilt of their punishment , the fault whereof is pardoned in this life : that when they have satisfied and are well purged from every spot and blemish , they may be admitted to that blessed vision in seeing god for ever . do not ( i say ) the papists err , who besides heaven and hell maintain other four places , for souls departed ? yes . by what reasons do you confute limbus patrum ? ( ) because , the souls of the faithful that departed before christs passion , were made inhabitants of the same heavenly ierusalem , with the angels ; heb. . , . ( ) because , the spirits and souls of the faithful that died before christ suffered , returned to god who gave them ; eccl. . . ( ) because , the vertue of christs sacrifice did no less extend it self to believers under the old testament , than to believers under the new ; rev. . . ( ) from the example of enoch , and of moses , and elias , which two before the passion of christ , were seen upon the mount with him ; gen. . . kings . . luke . , . heb. . . by what reasons confute you limbus infantum ? ( ) because , the covenant belongs to the children of believers though not baptised ; in which covenant , glory and life eternal are promised ; acts : . ( ) because , christ said , that the kingdom of heaven belonged to little children , though not baptised ; matth. . . ( ) because , the infants of the israelites dying before the eight day , were not shut up in limbus infantum , as the adversaries themselves confess . but the nature and essence of baptism under the new testament , and the nature and essence of circumcision under the old , are the same ; col. . , . ( ) all the arguments which are brought against the absolute necessity of baptism , do clearly overturn this fiction of limbus infantum . thirdly , there is no such place , as a most pleasant meadow , in which , as in a senatorian prison , the souls that are in it want felicity ; yet suffer no punishment of sense . this was made evident in the first question . lastly , there is no such place as purgatory . ( ) because , there is no such thing as venial sin , as it is explained by the popish-church , upon which false foundation , is built this fancy of purgatory ; rom. . . ( ) because , temporal punishments do not extend themselves beyond this life ; rom. . . cor. . , . peter . . for in this life onely , the godly receive their evil things , as the wicked receive their good things ; luke . . ( ) because , after the fault is pardoned , there remains no punishment to be undergone ; ezek. . . psalm . , . micah . . rom. . , . ( ) because , the thief upon the cross , that was converted , did not suffer afterwards any punishment in purgatory ; luke . . neither could his death , and confession upon the cross , be accounted a perfect satisfaction ( as the adversaries affirm ) because he did acknowledge , he had received the due reward of his deeds ; luke . . he that suffers as a murderer , or as a thief , or as an evi doer , his punishment cannot be accounted a satisfaction ; peter . . ( ) because , they that die in the lord , rest from all their labours ; rev. . . ( ) because , christs satisfaction for the sins of believers , is most full , compleat , and perfect , and doth not need our imperfect satisfactions , whether for the fault or the punishment ; isaiah . chapter ; titus . . iohn : : heb : : : col. : , , . neither by our sufferings in purgatory , is christs satisfaction applyed to us . first , because our sufferings there cannot be an instrument for applying christs merits to us . for on gods part , we have the word , sacraments , and the spirit as means , for applying his merits to us . on our part we have faith. was it ever heard of in the word of god , that the lord made use of exquisite torments for applying his grace ? to apply mercy by the executing of justice : is forgiving debt , applyed by exacting the debt ? shall pardon be applyed to by the punishing of us ? quest. iv. will such as are found alive , at the last day not die but be changed ? yes . thess. . . cor. . , . well then , do not the papists err , who maintain , that such as are found alive at the last day shall die ? yes . by what reasons are they confuted ? ( ) because , christ is ordained of god to be judge of quick and dead ; which distinction would be needless , if all truely died ; act . . ( ) because , the apostle says ( as was cited ) we shal not all sleep but be changed : which place of scripture is not to be read , we shall all therefore sleep , as the papists say , putting in the greek particle oun , for ou , therefore for not . because this illative particle oun , cannot agree sufficiently with the apostles preface , behold , i shew you a mystery : this mysterie is not death it self , but a change in place of death , which is a great mystery indeed . ( ) as the resurrection of many of the bodies of the saints , was a preamble of the great resurrection of our bodies ; ( mat. . . ) so the translating of enoch , that he might not see death , seems to be a preamble of this change in place of death heb. . . quest. v. shal the dead be raised up , with the self same bodies and none other , although with different qualities , which shall be united again to their souls for ever ? yes . iob . , . cor. . , , . well then , do not the socinians , arminians , anabaptists , photinians , and marcionites err , who maintain , that the same individual body , is not raised up , which we carried about with us here , and laid down in the dust , but another body made of air , or of some matter more subtile than air , altogether void of flesh and blood , made a-new by christ ? yes . do not likewise many of the quakers err , who maintain also , that the same individual body is not raised again , but that there is a change thereof in substance , as well as in quality ? yes . by what reasons are they confuted ? ( ) because , it is evident from scripture , phil. . . that there shall be a transforming of those vile bodies at the resurrection , to be fashioned after the glorious body of christ ; and so not the forming and making of a new one , which is hard to conceive , if the same individual body should not be raised , and if this change here spoken of , be as well in substance , as in quality . ( ) because , the apostle sayes , he that raised up christ from the dead , shall also quicken your mortal bodies ( and therefore not bodies made of air ) by his spirit , that dwelleth in you ; rom. . . ( ) the same apostle sayes , for this corruption must put on incorruption , and this mortality must put on immortality ; cor. . . ( ) because , the iustice of god requires , that the same individual bodies shal receive rewards , or punishments , which have done good or evil , while life remained ; cor. . . rom. . . eph. . . ( ) because , the body of christ , who is the efficient cause of our resurrection , ( cor. . , , , . ) rose again that same individual body ; luke . , . quest. vi. shal the bodies of the unjust by the power of christ , be raised to dishonour ? yes . acts . . iohn . . . phil. . . well then , do not the socinians err , who maintain , there shall be no resurrection of the unjust ? yes . by what reasons are they confuted ? ( ) because , the apostle sayes , we must all appear before the judgment-seat of christ , that every man may receive the things done in the body ; cor. . . ( ) because , the hour cometh , in the which , all that are in their graves shall hear his voice , and shall come forth ; they that have done good , unto the resurrection of life : and they that have done evil , unto the resurrection of damnation : iohn . , . ( ) because , the apostle sayes , being accused before tertullus , there shall be a resurrection of the dead , both of the just and unjust ; acts . . ( ) because , according to the enochs prophesy , the lord cometh with ten thousands of his saints , to execute judgement upon all , and to convince all that are ungodly among them ; iude verses , . ( ) because , many of them that sleep in the dust of the earth , shall awake , some to everlasting life , and some to shame , and everlasting contempt ; daniel . . chap. xxxiii . of the last iudgement . question . shal the wicked who know not god , and obey not the gospel of iesus christ , be casten into everlasting torments , and be punished with everlasting destruction , from the presence of the lord , and from the glory of his power ? yes . matth. . , to the end ; rom. . , . acts . . thes. . , , . well then , do not the socinians err , who defining eternal death to be the extinguishing of the body and soul , maintain , that the wicked are to suffer no torment in hell ; and that their whole punishment will be to be deprived of eternity , or anihilated , that is , both soul and body turned into nothing ? yes . do not likewise the origenists , and some anabaptists err , who think , that not only the wicked , but the devils themselves , after many torments in hell , shall be received by god into favour , and be made blessed and happy ? yes . by what reasons are they confuted ? ( ) because , the apostle affirms , almost in so many words , that which we have asserted ; thes. . , , , . ( ) because , life eternal , and death eternal , are in scripture opposed to one another in the same sense ; mat. . . but life eternal in scripture , is not taken for being simply eternal , but for being eternally happy , or to be in a blessed eternal state and condition ; psalm . . therefore , eternal death must be taken in scripture not for anihilation , or being turned into nothing ; but for an eternal wretched and miserable state and condition . ( ) because , the scripture saves , but the children of the kingdom shall be casten into utter darkness , there shall be weeping and gnashing of teeth ; matth. . , . ( ) because , the scripture affirms expresly , that the wicked are tormented in hell ; luke . . next , there are some degrees of torments there , but there are no degrees in non esse , that is , in not to be . ( ) because , abraham saves expresly , there can no man pass from the place of torment , to the place of bless and happiness ; luke . . ( ) because , the torments of the wicked are called a worm that dieth not ; a fire that cannot be extinguished . ( ) because , the scripture sayes , that the smoke of their torment ascendeth up for ever and ever ; rev. : . rev. . . ( ) because , the wicked will be carried into everlasting fire , prepared for the devil and his angels ; matth. . . and the same wicked , are to rise again to shame , and everlasting contempt ; daniel . . and to suffer the vengeance of everlasting fire ; iude verse . and now only is the accepted time , and now is the day of salvation ; cor. . . finis . notes, typically marginal, from the original text notes for div a -e * in magnis voluisse satest . polpoikilos sophia, a compleat history or survey of all the dispensations and methods of religion, from the beginning of the world to the consummation of all things, as represented in the old and new testament shewing the several reasons and designs of those different administrations, and the wisdom and goodness of god in the government of his church, through all the ages of it : in which also, the opinion of dr. spencer concerning the jewish rites and sacrifices is examin'd, and the certainty of the christian religion demonstrated against the cavils of the deists, &c. / by john edwards ... edwards, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) polpoikilos sophia, a compleat history or survey of all the dispensations and methods of religion, from the beginning of the world to the consummation of all things, as represented in the old and new testament shewing the several reasons and designs of those different administrations, and the wisdom and goodness of god in the government of his church, through all the ages of it : in which also, the opinion of dr. spencer concerning the jewish rites and sacrifices is examin'd, and the certainty of the christian religion demonstrated against the cavils of the deists, &c. / by john edwards ... edwards, john, - . v. ([ ], xvi, , [ ], - p.) : port. printed for daniel brown, jonath. robinson, andrew bell, john wyat, and e. harris, london : . title transliterated from greek. pages vi and have faded print in filmed copy. beginning to p. photographed from union theological seminary library copy and inserted at the end. errata: p. vii (v. ) and p. 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ΠΟΛΥΠΟΙΚΙΛΟΣ ΣΟΦΙΑ . a compleat history or survey of all the dispensations and methods of religion , from the beginning of the world to the consummation of all things ; as represented in the old and new testament . shewing the several reasons and designs of those different administrations ; and the wisdom and goodness of god in the government of his church , through all the ages of it . in which also the opinion of dr. spencer concerning the jewish rites and sacrifices , is examin'd : and the certainty of the christian religion demonstrated , against the cavils of the deists , &c. by iohn edwards , b. d. london , printed for daniel brown , ionath . robinson , andrew bell , iohn wyat , and e. harris . m. dc.xc.ix . to the right honourable iohn lord sommers , baron of evesham , lord high chancellor of england . my lord , we every day behold the lawyers and physicians , the philosophers , the historians , the poets , and all professors of useful arts , presenting their several performances to your lordship , not only as a judg , but as their common patron : why then may not those of our order presume to approach your lordship with their respective offerings , and hope for a kind and favourable reception ? especially seeing you have let the world know by sundry illustrious instances what regard you bear to that function , and those of that character . they all admire your capacious and universal genius , which has given you a profound insight into theological studies , as well as all others , westminster-hall has now another hale , that is , one who is a divine , a lawyer , and philosopher , and skill'd in every science . your lordship every day atchieves great and brave things , and with a spirit that is such . you oblige the good , and win upon the bad , and please all men by the methods of an unstain'd integrity . which brings to my thoughts that observation of my lord coke , that he never knew any excellent iudicious lawyer , but was a faithful honest man. [ pref. to the d part of reports . ] but lest this should look too much like panegyrick ( which i know is offensive to your lordship's modesty ) and lest i should obscure and tarnish the splendour of your lordship's vertues and excellencies by an imperfect representing of them , i will here check my self , and add no more on this theme , which is so inviting and charming . permit me only to lay these papers at your lordship's feet , and humbly to beg of your lordship that you would be pleased to exercise that equity and favour , to which your present province and high office prompt you : and then i shall not wholly despair of your lordship's acceptance of this poor oblation , and of your suffering me to have the honour to profess my self , my lord , your lordship 's most humble and obedient servant , iohn edwards . the preface . i have undertaken a great work , viz. to display all the transactions of divine providence relating to the methods of religion , from the creation to the end of the world , from the first chapter of genesis to the last of the revelation . for i had not met with any author that had undertaken to comprise them all , and to give us an account of them according to their true series : nor had i ever lit upon a writer ( either foreign or domestick ) who had designedly traced the particular causes and grounds of them , or settled them on their right and true foundations . wherefore i betook my self to this work , resolving to attempt something , tho it were only to invite others of greater skill to go on with it , and to add the finishing stroke to it . i acknowledg this essay to be very mean , and unworthy of its noble subject ; but however , this i will say in its behalf , and that with great truth , that though i have done but little , yet i never met with any that hath done so much on this theme , whether ●e have respect to the full enumeration of the ●economies , or whether we speak of the reasons and grounds of them . but more especially as to the last oeconomy . i have been very curious in the distribution of 〈◊〉 several parts : though i have , i confess , ●●●●ented therein from most writers ; but i have ●●deavour'd to treat those with candor and re●●ect who differ in this matter from me . for it 〈◊〉 certain , that in this case liberty of writing is 〈◊〉 reasonable as that of thoughts . i shall not 〈◊〉 angry with any man for not being of my opinion ●●out the state of the world before the close of 〈◊〉 : i leave every man to his own conjectures , and i desire to be left to mine . i do not ask any ●ne whether he thinks jansenism and quietism ●●ll make way for any change of religion in france , spain , or italy ; or whether they will be ●●ite rooted out of those countreys . i do not ask ●hether the moscovite , who seems to be no longer ●●●zen , but is entring upon action , is like to have 〈◊〉 hand in such revolutions as will end at last in 〈◊〉 alteration of religion in the north-east . i 〈◊〉 not enquire whether the french lillies will ●●read themselves further , and take root in any protestant soil . and all other the like queries ●●hich may be occasion'd by the present occurren●●s in the world ) i wholly dismiss , and trouble 〈◊〉 my self or my reader with the resolving of 〈◊〉 . in treating of this last dispensation i 〈◊〉 , as to the main and substantial strokes of it , 〈◊〉 my self close to the bible ; i have positively 〈◊〉 nothing but what is plainly founded on divine revelation , as deliver'd to us in the writings of the prophets and apostles : and even there i have not presumed to fix any certain time. those halcyon days which i treat of may commence in part very soon , and blaze out of a sudden ; or they may be stifled and smother'd till many lusters of years are expired . i verily believe the thing it self , but it is the highest arrogance to determine the season . this is all i have to say by way of preface . errata to the first volume . page . l. . read sex . p. . l. . r. it in . p. . l. . for tho r. but. p. . l. . r. and he . p. . l. . r. seem'd to run . p. . l. . r. minca● , or . p. . l. . for and r. had . p. . margin , r. philo de . p. . l. . put the comma after thus . p. . l. . r. cherub . p. . l. . after not insert that all this is significant ? p. . . . r. but the latter . p. . l. . r. his . p. . l. . r. of any . l. . after meant insert not of the flesh of those animals , but. p. . l. antepen . r. as almost all . p. . l. . after gospel add , tho it was in part under the other dispensations . p. . l. . for you r. them . the contents of the first volume . chap. i. the great advantage of the present vndertaking . a general distribution of the work. the state of innocence . the folly of the praeadamitick opinion . the solemn consultation of the sacred trinity about the making of man. his excellency . what god's image in man is not . what it is , largely discours'd of . the various opinions concerning paradise . it is proved by sundry arguments that it was in babylon . an account of its four rivers . an objection fully answered , whereby the author's opinion concerning those rivers is explain'd and establish'd . the employment of our first parents in paradise . besides the law of nature , there were these positive laws in the state of primitive integrity : . that of matrimony . . that concerning propagation . . observing the sabbath or seventh day . it is proved that adam and eve kept this day . . abstaining from the fruit of a certain tree in the garden of eden . an account of the tree of lif● , and the tree of knowledg of good and evil. the prohibiting of this latter shew'd in several particulars to be reasonable and equitable . . the covenant of works . not only the first man and woman , but all their race were under this first dispensation . page chap. ii. the nature of the second general dispensation . the several particular ingredients of the first sin. its aggravation from the matter of it . what kind of creature the serpent was , whom the devil made use of in seducing our first parents . it was not a firy flying serpent , but an ordinary one . wherein the subtilty of this animal consisted . that adam and eve fell not on the same day in which they were made , is proved from scripture and reason . the dreadful effects of the fall which related to themselves . others which belong'd not only to them , but to their whole race . death was the penal consequence of the first defection . the inward and spiritual evils that attended it are enumerated . how man became like the beasts . eternal death the fruit of his apostacy . the penalty insticted on the serpent . not only our first parents , but all mankind were under this second dispensation . p. chap. iii. the nature of the third general dispensation . the first part of which is the adamick state. the early promise concerning the messias , gen. . . explain'd . he was expected betimes . the new testament witnesses that he was to bruise the serpent's head. several positive laws were under this occonomy . that of oblations and sacrifices is especially consider'd . eucharistical sacrifices were part of the law of nature . expiatory and bloody onec were not so . thence these latter were disapproved of by the wisest heathens . they are founded upon divine institution . the practice of sacrificing among the pagans was derived to them by tradition from the jews , or the foregoing patriarchs . whether sacrifices were prescribed before or after the fall of our first parents . concerning the primitive priesthood . the distinction of clean and unclean animals was in respect of sacrificing , not eating . gen. . . explain'd , and a settled church founded upon it . marrying with infidels seems to be prohibited under this dispensation . the rise of polygamy . the seven precepts said to be given to the sons of adam and noah . the improbability of this jewish tradition evinced from several considerations . the mistakes of volkelius and episcopius concerning the antediluvian oeconomy . p. chap. iv. the noachical oeconomy . the first positive law under it was about eating of flesh. it is proved that this prevail'd n●● till after the flood . objections against it answer'd . the testimony of pagans to confirm it . the reason of the prohibition . the second positive law was concerning not eating flesh with the blood. the reason of it . the third positive law was concerning not shedding of man's blood. with the penalty of it . and the sanction of magistracy . ser●itude not introduced under this dispensation . the longevity of the patriarchs was common to all in those times . the months and years were of the same length then that they are now . they were solar not lunar years . the causes of the long lives of those that lived before the flood . the abrahamick oeconomy . with its several steps and advances . the nature of the covenant made with abraham . now the faithful were separated and distinguish'd from the rest of the world. why they are called hebrews . the nature and design of circumcision . vnder this dispensation altars were erected , tithes paid , &c. of polygamy , and concubines , and other vsages . p. chap. v. the mosaick or jewish dispensation seems to be preposterous . the law of grace was veiled for a season . the triple law which this oeconomy was famous for , briefly display'd . four reasons assigned why the world was so long without a written law. the ceremonial law is part of this dispensation . the several things which are comprehended in it . oblations , viz. of inanimate things . sacrifices , which were of living creatures . an enumeration of those sacrifices which were set and determined . others were occasional , viz. . sin-offerings . . trespass-offerings . . peace-offerings . some remarks about sacrifices . the several ends and designs of this way of worship . how the mosaick sacrifices are said to expiate . it is largely proved that the guilt of all kinds of sins whatsoever was atoned by them . the objections to the contrary are answered . the principal end of the jud●ick sacrifices was to typifie and represent the sacrifi●e of christ on the cross. p. chap. vi. the high-priest's office. his peculiar attire . the imployment and apparel of the p●iests . the levites particular charge . whether they might sacrifice , or no. their office in the reigns of king david and king solomon , differ'd in some things from what it was before . the ordinary and fixed place of worship , and particularly of sacrificing , was the tabernacle . a particular account of the three divisions or partitions of it , viz. the outward court , the holy place , and the holy of holies , with all things contain'd in them . the mystical and spiritual meaning of the several particulars . the travels and removes of the tabernacle and ark. a distinct account of the parts of the temple , shewing wherein it differ'd from the tabernacle . of the fabrick it self , and its dimensions . houses and chambers belonging to it . the sacraments appointed by the ceremonial law. p. chap. vii . the jewish feasts , sabbaths , new moon , passover . the parallel between the paschal lamb and our sa●iour , shew'd in several particulars . this mystical way approved of . christ celebrated not the passover the same evening that the jews did , but in the evening before . this represented in a scheme . the feast of pentecost . the feast of tabernacles . the feast of trumpets . of expiation . other lesser feasts , not commanded in the law , but appointed by the jewish church . fasts kept , tho not injoin'd by the law. the difference of clean and unclean animals . why the latter were forbidden to be eaten . the chief reason of the prohibition was , to prevent idolatry . two objections answer'd . vows proper to the mosaick dispensation . they were either personal or real . the cherem . p. chap. viii . the reasons of the ceremonial rites among the jews . they were to try that people . they were to restrain them . they were injoin'd in opposition to the idolatrous customs of the heathens . several instances of this . dr. spencer opposes it . his two parallels of the jewish and gentile rites . his opinion shew'd to be unreasonable , absurd , and contradictious . he makes the eucharist an imitation of a pagan barbarous vsage . other writers mention'd who have fallen into the like notions . the ceremonial law was prescribed the jews because it was sutable to that age and disposition of the church . particularly it agreed with them as they were children and minors . it was serviceable to teach them something of morality . those ritual observances were design'd to be types and representations of greater and higher things . more especially they prefigured the messias . the contents of the judicial law. some parts of it were in force before moses's time . what obligation it hath upon christians now under the gospel . p. chap. ix . the several ways and kinds of divine revelation under the different oeconomies . ordinary external revelation was by hearing or by seeing . inward reve●l●tion was by dreams or prophetick . inspiration . what prophecy was . how th●y knew to distinguish between true prophets and false ones . the extraordinary ways of revelation were , . that which was vouchsa●ed to moses alone . the nature of it . it differ'd from other revelations as to degree o●ly . . that from between the cherubims . . the urim and thummim . these are not the same with the teraphim . they were not borrowed from pagan idolaters . this would be a countenancing of image-worship . the absurdity and impiety of their opinion who hold that the urim and thummim were of heathen extraction . these were no other than those bare words written or engraven on the high priest's breastplate . an objection answer'd . p. chap. x. the gentile oeconomy . others besides those of the family of abraham were of the church . some of these were in palestine . an enumeration of the several opinions concerning melchisedech . he was a canaanitish king and priest. job's countrey . his character . his friends . several other pious and religious gentiles in other countreys . hebrew prophets sent to the people of other nations . malachi speaks of true worshippers among the gentiles . the proselytes of the gate . the proselytes of righteousness . tho the nations were generally for saken of god because of their idolatry , yet some among them professed and worshipped the true god. those places of scripture in the old and new testament which set forth the peculiar privileges of the jewish people are not inconsistent with this . no nations were d●barr'd and excluded from god's grace and favour . p. chap. xi . the christian or evangelical oeconomy . it agrees with the former dispensations of grace as to the designation of the messias ▪ as to the way of salvation . as to the conditions and qualifications of it . this corroborated by the suff●●ge of the antient fathers . it differs from the mosaick oeconomy or law as to the author in some respect . as to the actual discovery of it . as to the clearness of it . as to its spirituality . as to its extent . as to several circumstances that relate to the conditions of salvation ; which are largely enumerated . as to the motives of obedience . the doctrine of the socinians , viz. that there were no promises of eternal life under the old testament , confuted . as to the perfection of its pattern . as to its helps and assistances . this query , whether christ added any new laws to those which were before under the old testament , resolved in several particulars . it is proved against the socinians , that prayer was commanded under the law. how love is call'd a new commandment . p. chap. xii . an answer to an objection from mat. . . shewing distinctly and particularly what is the law , and how christ came to fulfil it . it is held by some that christ came to add new precepts to the moral law. in confutation of which opinion it is proved that anger is forbid by the decalogue . so is a lustful eye . so is all rash and prophane swearing . so is divorce , unless in the case of adultery . so is resisting of evil. so is hating of our enemies . it is largely discuss'd whether it was lawful for the israelites to hate the seven nations whom they were commanded to destroy . and whether the command to destroy them was absolute . objections from deut. . , . & psal. . . answer'd . the nature of the two covenants , viz. of works and of grace , fully stated . the conditions , on our part . how [ do this , and live ] is applicable to the covenant of grace . the covenant made with the israelites at the giving of the law on mount sinai was the covenant of grace , tho it seem'd to resemble the covenant of works . the covenant of grace was completed and perfected by christ's coming , and not before . the mediator , the terms , the seals of this covenant now fully manifested . it is proved that according to the stile of scripture the old and new covenant are the same covenant of grace . p. chap. xiii . tho we could assign no reason why the christian oeconomy was so late , and why our saviour arrived no sooner in the world , this is sufficient to satisfie us , that it was god's pleasure it should be so . but for the sake of the inquisitive , such reasons and considerations as these are offer'd : . it must be remembred that christ appear'd in the world even in the early times of the patriarchs . . the benefits of christ's redemption were imparted to the faithful before he actually appear'd in the flesh . . the world was not fit to receive him sooner . . he delay'd his coming to make the world sensible of their misery . . that the advantages of his coming might be prized . . it was congruous that so great a prince should not arrive without solemn harbingers and heralds of his coming . . the necessities of mankind call'd for him at that particular time and juncture when he came . the jewish church grew worse and worse . an enumeration of the several sects and factions which they were divided into , viz. essenes , pharisees , sadduces herodians , samaritans , galilaeans . . god proceedeth in a gradual order and method . the most perfect things are reserved till the last . p. of the different dispensations of religion . chap. i. the great advantage of the present vndertaking . a general distribution of the work. the state of innocence . the folly of the praeadamitick opinion . the solemn consultation of the sacred trinity about the making of man. his excellency . what god's image in man is not . what it is , largely discours'd of . the various opinions concerning paradise . it is proved by sundry arguments that it was in babylon . an account of its four rivers . an objection fully answered , whereby the author's opinion concerning those rivers is explain'd and establish'd . the employment of our first parents in paradise . besides the law of nature , there were these positive laws in the state of primitive integrity : . that of matrimony . . that concerning propagation . . observing the sabbath , or seventh day . it is prov'd that adam and eve kept this day . . abstaining from the fruit of a certain tree in the garden of eden . an account of the tree of life , and the tree of knowledg of good and evil. the prohibiting of this latter shew'd in several particulars to be reasonable and equitable . . the covenant of works . not only the first man and woman , but all their race were under this first dispensation . the task which i undertake at present , is to delineate and display the various dispensations of religion , which are recorded in the infallible writings of the old and new testament , and are by that means revealed to us , as well as they were heretofore to the respective persons and people among whom those ▪ sacred records were first dispers'd . this certainly is a very deligh●ful undertaking , for it cannot but be a pleasant prospect to see all ages of the world at once , and to behold the vast differences of them at one view . it must needs be very welcome and entertaining to have before our eyes the various states of religion , to observe the whole chain of its affairs throughout the world : and it must be yet more pleasing and diverting to behold how it is linked together , to take notice of the excellent agreement and harmony of the universal scheme of these administrations which are set before us . and this ●ight is as profitable as it is ●elightful ; for by sailing round this globe , by encompas●ing this whole circle of religious dispensations , we shall be able to make such discoveries as will be of singular use and advantage in our lives : we shall hereby avoid that confusion which too often attends the contemplation of these divine matters ; we shall apprehend aright the exact order of them in the succession of times ; we shall attain to a right understanding of the sacred scriptures of the old and new testament where the several dispensations are mention'd ; we shall have an insight into the whole method and process of divine providence relating to religion : we shall be convinced of the transcendent wisdom and goodness of heaven in the wonderful diversity of those oeconomies which are presented to our view , especially of the evangelical one , which is the perfection of all the rest , and was more signally contrived for the welfare and happiness of mankind . neither have we here a view only of what is past and present , but here is represented to us a prospect of what is to come . for the same ●acred and infallible records which give us an account of the one , are not deficient in setting before us the other . they acquaint us with the events and issues of things which shall be herea●ter ; they foretel the fate of the world till the very last expiring period of all : so that our utmost curiosity as to futurities may be here fully satisfied . these are the things which i am to offer to the reader . and because there have been great failures in the handling of these dispensations , because authors have not rightly distinguish'd them , but some have made them more , and others fewer than they are ; sometimes they have mix'd and confounded those which really differ in themselves , and at other times they have made a distinction between such as indeed are the same ; i shall therefore use great caution , and be very careful to avoid these mistakes , both in as●igning the general , and the more distinct and particular division or dis●ribution of these dispensations . to enter then upon this task , i assert that the more catholick and grand oeconomies are these three : . the state of innocency and felicity , or adam created upright . ii. the state of sin and misery , or adam fallen . in this state were our first parents , till they were reconciled to god : and in this are all their posterity , till they be made partakers of grace and pardon . iii. the state of reconciliation , or adam recovered . in this state our first parents were after they were received into favour : and in this all the faithful are . thus man in integrity , man lapsed , man restored , are the three great oeconomies . the first of these continued from the creation to man's fall : the second from man's fall to his being recovered : the third reacheth from man's recovery or restauration to the end of the world : and consequently this last general dispensation ( which may be called the dispensation of grace ) is the largest of all , and of the longest continuance . the first general dispensation is the state of innocence , which continued from the creation of man till his apostacy . we must know then that god having made the world , and furnish'd it with all convenience , at last made the most excellent and accomplish'd piece of the visible creation , man. and to man was added woman , to be a companion of his happiness . as the divine being would not be without his creatures , so neither was it his pleasure that man should be without the woman , jointly to enjoy the good things of the creation , which were made for that very purpose . * it was wisely ordered by the deity , saith the great philosopher , that there should be these two distinct sexes for mutual communion and society in the world : yea , and i may add , for keeping up the world it self , which would soon have a period if human kind ceased . the first person of this kind was by god himself named adam , because he was made of earth . adam of adamah ; he had this name given him to remind him of his original . and for this reason adam was the name given to woman as well as man ; gen. . . he called their name adam in the day when they were created . for tho the man was immediately descended of the earth , yet the woman , as being taken out of the man , was remotely so ( for it is said , the rib which the lord god had taken from man , made he a woman , gen. . . where without doubt by a rib are meant the bone , and the flesh and muscles that go along with it ; for that is implied in the closing up the flesh in the stead thereof , ver . . and we find bone and flesh together , ver . . ) whence by the way we may take notice of that mistake of a learned anatomist , the younger bartholine , that adam had thirteen ribs on each side , and that eve was made out of a pair of these ; which is contrary to the express words of the text , god took one of his ribs , gen. . . and made the woman of it . of a single rib then she was formed ; and that rib , as the rest of man's body , being made of earth , she was but one remove from the earth , and therefore might have her name from the earth in common with man : tho afterwards for another reason she was named eve by her husband , gen. . . and the name adam became appropriated to him , because he was the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that had his first original out of the earth . and there never was any but he , whatever the antient athenians ●ancied of themselves . he was the only person that had his rise from the soil he lived on : tho 't is true in a remote sense we are all aborigines , as having our extraction from him , and consequently are descended from the earth . and here ( before we go any further ) we may observe that the ●olly of the praeadamitick opinion is detected . the sacred history of moses assures us , that adam and eve were the ●irst persons that were created on the earth ; and ( lest any should question it ) our saviour hath confirmed it , from the beginning of the creation god made them male and female , mark . . for it is undeniable that he speaks this of adam and eve , because in the next verse he alledgeth what was said by god presently after the production of this latter ; therefore shall a man leave his father and his mother , and cleave unto his wife , gen. . . whence it evidently appears , that the male and female here spoken of are adam and eve , and that these were made from the beginning of the creation ; therefore there were no men and women before them . this is clear from gen. . . adam called his wife's name eve , because she was the mother of all living . this reason of her name is assigned by moses , ( for when adam gave her this name she was not a mother ) she was so call'd , ●aith he , because she was the mother of all living ; she was the person that was the root and source of all men and women that ever are in the world ; which plainly intimates that there was no other woman that was such ● mother : she was constituted , by god's appointment , the only mother of the living , yea of all living , of human kind , that have been or shall be upon earth : and consequently there was no race of men or women before her . if there were no other text to be alledged but this one , it were sufficient to consute the vain opinion of the author of the praeadamites , who with a great deal of straining and forcing of texts , endeavours to prove that there was another generation besides that of adam and eve. he tells us there is a creation of man and woman spoken of in the latter end of the first chapter of genesis ; and another creation of the holy race of mankind , of which the first man and woman were adam and eve , spoken of chap. . v. , . whereas the plain , obvious and true account is , that the first narrative is general , but the second is particular , that is , it gives a distinct and particular account of the formation of man and woman . notwithstanding this , a late * writer hath revived the notion of a double creation , and attempts to prove it as dyrerius doth . the most considerable objection that this latter make● , is founded on those passages which imply a great number of people in the world at that time , whereas we read ( saith he ) of none descended from adam and eve but cain , and abel , and seth about that time . but who knows not that the mosaick history is silent as to several things of the like nature , yea of an higher i●portance ? it is not to be doubted that adam and eve had more children than are expresly mention'd by moses ; yea , that they had a great many children and grand children . if we consider this , we shall discover the vanity of the praeadamitical conceit , and answer the cavils that are rais'd about it by the first author of it , dyrerius , who indeed at last was sensible of the folly of his opinion , and ( as we are † told ) recanted it . besides , to think there was any man before adam is groundless , because he is expresly call'd twice by the apostle the first man , cor. . , . it is ridiculous then to imagine that he was not the first of his kind , but that there were men in the world long before him , even some thousands of years before him . this text , and the others before-mention'd , must be removed out of the bible before we can believe such a thing , or that there are others of human race besides those that descend from adam , as some inhabitants in the moon , or other orbs of heaven , as a late writer and some others fancy . the fond conceit of the praeadamites being justly rejected , let us proceed . as the forming of this most excellent creature man , was the close of the creation ; so it may be observed that this was peculiar to him , to have a solemn consultation and decree about his making , which was not about any other creature . god said , let us make man , gen. . . philo the jew is of the opinion , that angels were cooperators in framing adam's body , and to them god spake when he said , let us make man. this platonist derived this notion from his master , who held that lesser and created gods made men , and all other animals , by the command of the greatest and supreme deity . but others deservedly explode this opinion , and think that these words denote god the father's con●erring with the two other persons of the sacred trinity concerning the making of man. this is the general sentiment of the antient writers of the church , who usually alledg this place to prove the doctrin of the trinity . and certainly it is a considerable place for that purpose . but however ( abstracting from this ) this way of speaking may signify to us , that the making of man was an ex●ellent and noble work , if it were said only after the manner of men , who hold a conference , and seriously consult , and call in assistance about a matter which is of great moment and worth . thus god is represented speaking after the same gui●e , to acquaint us what a worthy , excellent and transcendent work this was . i take seneca's words to be a good comment on that place ; be it known to you ( sai●h he ) that man is not a work huddled over in haste , and done without forethinking and great consideration ; for man is the greatest and most stupendous work of god. man hath not only a body in common with all inferior animals , but into his body was in●used a soul , of a far more noble nature and make , a rational principle , worthy of the name of a soul. hereby he is enabled to act according to the designs of his creation , that is , to contemplate the works of god , to admire his perfections , and to worship him , to live as becomes one who received his excellent being from him , to converse with his fellow creatures that are of his own order , to maintain mutual love and society , and to serve god in consort . man is a wonderful creature , and not undeservedly said to be a little world , a world within himself , and containing whatever is found in the greater . in him is the spiritual and immaterial nature of god , the reasonableness of angels , the sensitive power of brutes , the vegetative life of plants , and the virtues of all the elements : in brief , he is a compound of all . and hence it is that the life of man is difficulter than that of others ; for other creatures are ruled by one single nature , but man is made up of divers qualities . but as it is more difficult , so it is more excellent to be a man. he hath larger capacities than other creatures , and moveth in a wider circumference ; he holdeth converse with both worlds , this and that to come . thus man is crowned with glory and honour , he is the most remarkable workmanship of god. among the greatest things which nature boasteth of , she hath nothing that she can glory in more than in man. man is a great miracle , a creature worthy of th● highest respect and honour . he is that great and admirable animal which is more precious to god than all other created beings whatsoever , and for which the heaven , the earth , and the sea , and the rest of the world was made . accordingly he was in a more signal eminent manner framed by god , and f●rmed by the advice of the sacred trinity , yea ( which is yet more wonderful ) according to the similitude and resemblance of it ; ●or so we read in gen. . . let us make man in our image , after our likeness . some quaintly distinguish between image and likeness , following herein st. augustin in his retractations , and after him peter lombard and other schoolmen . but waving those subtilties , i will endeavour to shew you wherein the image or similitude ( for i take them to be both one ) of god in man consisteth . negatively ; . origen's opinion concerning this image is not to be imbraced : for he saith here is meant the image and likeness of the son of god , who is the express image of the person of the father , heb. . . but besides that the words in the hebrew , and this ( for it is but one ) in the greek do not exactly answer , it is to be observed first , that it is said in the plural , let us make man after our image , and consequently it is not restrained to the image of the second person of the trinity only : therefore there is no reason that we should restrain it . again , when afterwards 't is spoken in the singular , yet 't is spoken generally of the godhead ; as in the verse following , god created man in his own image , in the image of god created he him . still here is no restriction , and therefore we cannot say it is to be understood only of the image of the second person in the glorious trinity . . philo the iew , and some of the fathers that were pla●onically dispos'd , understood this image of the idea , according to which god made all things , and particularly man. for there were ( say they ) eternal images and exemplars of things in god's mind , there were universal natures of all things , certain archetypes and patterns , by looking on which god framed all things ; as an artificer being to build a house , first delineateth in his own mind the whole frame and scheme of the future building , and by this he afterwards proceeds in erecting the fabrick . god's idea , saith philo , is the image by which adam was made ; and so man was the fairest pourtraiture of the fairest image , a copy of the divine original . and iustin the martyr ( who had been educated in the platonick philosophy ) followeth this notion , asserting that the image of god according to which adam was made , was the exemplar of man in the mind of god. and clemens alexandrinus is of the same judgment , and interprets the text in the same manner . now in answer to this i will only say , that the notion of ideas , as it is generally meant by the platonists , is fond and precarious , and some of their own tribe have no great kindness for it . but if the notion of the divine idea be soberly understood , viz. that from eternity there were in the mind of god images of all things which were afterward to be made , and particularly of man ; i see nothing amiss in this assertion , yea 〈◊〉 take it to be a very sound and orthodox notion , and such as is of great use in divinity , it being the foundation of all truth , as i shall shew in another place , and it being the basis on which the doctrin of the divine decrees is establish'd . but this then is nothing to our pre●ent purpose , for god's making of man after his image is meant in the forecited place of some singular and peculiar thing . neither beasts , nor fishes , nor birds , nor plants , nor any visible being in the whole creation mention'd in that chapter , are said to be made after god's image or likeness . we read that man alone was created in the divine image ; as much as to say , no other creature whatsoever on earth resembleth god but man. therefore it is evident that these words cannot be understood of the idea according to which god made all things , for according to that he made beasts as well as men , and then we might have expected to read in genesis , not only let us make man , but let us make beasts and all other creatures in our image , after our likeness . . the anthropomorphites held this image was in the body of man , because they conceived that god had a body ; and so they dreamt that the shape and figure of human bodies answer to the same lineaments and proportions in god. but i need not stand to con●ute so blasphemous and cursed an opinion . i know some would mitigate it by saying , that man was made after the image of christ who was to come in the flesh , and was to have bodily parts . but this hath no relation to the anthropomorphites doctrin , and consequently can be no mitigation of it . besides , it is contrary to the words themselves , which speak not of the image of christ , either as god or man , but of the godhead in general . positively then , the image of god wherein man was created was something in his soul chiefly , something in his outward man , and it also consisted in his d●minion over the creatures . . in the soul of man is god's image or likeness placed . for this part of us is of an immaterial and spiritual nature ; and such is god , he is a spirit , john . . again , the soul of man is immortal , and therein is god's image and representation . this indeed follows upon the former quality ; it being immaterial and incorporeal , it must needs be in its own nature incorruptible . herein we signally resemble the deity , and therefore it is rightly asserted by st. augustin , that because of the immortality of the soul ( tho not only for that ) man is said to be made according to god's image . moreover , the soul of man is of a rational and intelligent nature , and therein also is like unto god. there was no visible or sublunary creature before adam that was of this kind : therefore , saith god , let us make man after our image , let us frame a terrestrial creature with a reasonable soul , with an immortal and immaterial nature , which are resemblances of the divinity it self : let us make him capable of conceiving things aright , of arguing and discoursing , and of making inferences and deductions from things , which no brutes are able to do . let us furnish him with all divine knowledg , that he may be able to apprehend the things of god , and have an insight into the most sublime and heavenly truths , and by this means also partake of the divine nature and likeness . that this knowledg and wisdom are part of the divine image , is clear from the apostle's words in col. . . where he acquaints us , that the new man is renewed in knowledg , after the image of him that created him . whence it is rationally to be inferr'd , that god's image partly consisted in knowledg and vnderstanding . socinus and smalcius had a very low opinion of the first man when they asserted that at his being first made , he had no more understanding than a stupid infant , yea , that adam was next to a fool. but may not these writers be thought to be next to something of that nature , when they assert a thing so unreasonable and absurd , so wild and extravagant ? i do not say that adam was subtil and scholastical in his notions , that he had any skill in the quirks of wit and logick . i believe scotus would have baffled him , a knotty schoolman would have put him to a nonplus ; and it would quite have puzzl'd and amus'd his brain to have reduc'd a syllogism in bocardo . for these subtilties were not the accomplishments of innocence , and the early attendents of the spade and plough . no ; these are the consequents of apostacy , the crutches of lame reason , and supporters of lapsed understanding , the salvo's of ignorance , and sometimes the greatest increasers of it . therefore i do not think that adam's intellectual happiness consisted in these , but in that which was solid and useful . what man of sense and sober thoughts can deny that god indued adam with a quick understanding , upon considering this one thing , viz. that he gave names to every living creature , gen. . . and it may be ( tho it is not recorded ) to the plants and all vegetables on earth , yea , even to the stars in heaven , ( tho the names of them are now lost ) yea , to all things above and below , which were useful and common in the life of man ? and those names then did express and signify the very nature and properties of the things , whereas now they are generally ex instituto , merely from custom and the arbitrary will of men. he that was able thus to give names to all creatures according to their natures , was no fool or sot certainly . this was the great plato's judgment , who tells us it was no ordinary and mean thing , it was not the work of a vulgar person to impose names on things : yea , he that did it at first , was master of more than human wisdom and skill . it is reasonable to believe that adam was a great natural philosopher , had knowledg of all those creatures which he named ; else he could not have fitted names to them . and that he did so , is evident from comparing the th verse of the forementioned chapter , with the d and d verses . in the former 't is said , that the lord god formed every living creature out of the ground , and brought them to adam , to see what he would call them ; and whatsoever he call'd them that was the name thereof . in the latter 't is said , the rib which the lord god had taken from man , made he a woman , and brought her unto the man. and adam said , she shall be called woman , because she was taken out of man. you see the parallel , the brute creatures were brough by god to adam , on purpose that he should bestow names on them : so was eve brought to him , that she should have a name given her by him . adam gave proper and significant names to the other creatures ; and so he did to the woman . we gather the former from the latter . we find that when god brought the woman to the man , he fastned a name on her sutable to her nature and original : therefore 't is reasonably to be concluded , that when the other creatures of an inferior rank were brought by god to adam , he con●er'd such names on them as were most expressive of their different properties and qualities . as god had given adam his name which was significant , so adam gave other creatures names which carried significancy with them . this argues his intellectuals to have been very acute and profound , otherwise he could not have perceived the several signatures and properties of those animals which were brought before him . it is not to be question'd then , that he had an insight into the true nature of all beings , and was one of unspeakable sagacity . in fine , whatever some rabbies extravagantly assert on the one hand concerning the prodigious transcendency of adam's knowledg , and how meanly soever some of pelagius and socinus's followers on the other hand speak of his endowments , it is a sober truth that our first parents were very knowing persons . it is not to be doubted that they had especially a perfect knowledg of divine truth , from whence all virtue and holiness spring . which reminds me of another quality of man's soul in the first creation , viz. its righteousness or holiness . for god endued it , not only with understanding , but with a will , which he adorned with divine graces ; and in these also consisteth the image of god , as we are ascertain'd by an inspired and infallible writer , who tells us , that the new man is created after god ( i. e. after the image and likeness of god ) in righteousness and true holiness , ephes. . . these give us the perfect resemblance of our maker , and imprint upon us the divine and heavenly image . for these are principally placed in the will , in the elective faculty of man , that noblest part of his soul , that sovereign and ruling faculty of the mind . thus i have shew'd how the soul of man is justly said to be god's image and likeness , namely as it is a spiritual , immortal , and intelligent being ; but chiefly as 't is capable of religion , and is indu'd with divine virtues and graces . by these it is that man most of all resembles god , and is truly bless'd and happy , and is , as 't were , another god. princes stamp their image on their coin : that which is choicest and most precious , beareth their effigies . and so here the exactest lineaments of the divine image are to be seen impress'd on this choice part of man , which is the seat of true grace and goodness . god , who is the chief pulchritude , would draw his own beautiful image on the soul , that that on earth might be a kind of representative of himself , and a pourtray of his own divine perfections . . tho the image of god in which man was made , be seated chiefly in the rational soul of man , yet it is imprinted also on his body , as ireneus and some other fathers have rightly asserted . not that the body can resemble god , as if god were of human shape : this we exploded before as absurd and ridiculous . but the image of god was on the body of the first man , first , as it was extraordinarily fair , comely and beautiful . it is true , adam's body was made of earth ; but this earth was marvelously refined and purified . and this is implied , if not express'd , in adam's name , and in the word which is used in the original for the earth out of which he was taken . for the import of the hebrew verb adam ( whence is the noun adamah ) is not only rubuit , he was red or ruddy , ( and so adam is as much as edom , rufus , which was esau's name , because he was ruddy when he was born , gen. . . ) but it is of a larger signification , and is as much as splenduit . that it bears this sense , may be gathered from the word adamdameth , levit. . . where it must be rendred shining or glistering , or else the same thing there spoken of must be very white and very red , as bochart hath noted , hieroz . p. . l. . c. . sometimes adam is as much as formosus fuit . thus of the temperate and healthful nazarites it is said , lam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ruddy , i. e. they were fair ; whence arias montanus renders it nitidi fuere . and so the word admoni ( which comes from the verb adam ) is taken in this sense , as in sam. . . where 't is said of david , that he was ruddy , i. e. beautiful , as is explain'd in the following words . thus edom , of the very same extraction , is understood in cant. . . where the spouse saith of her beloved , that he is ruddy , i. e. he is comely , he is one of a beautiful aspect . and i could here add , that the verb adam in other languages bears this meaning ; thus bochart acquaints us , that in arabick it is as much as splendere : and by ludolphus we are ascertain'd that in ethiopick it signifies formosum , pulchrum esse . in the latin i could observe something like this , for rutilare in its more general signification is splendidum esse . so purpureus is the same with splendidus , pulcher ; whence purpureus capillus , and purpurei olores . i know no oriental word that comes so near to this as chur , which is both albus fuit and erubuit . and the reason i conceive is this , both these colours , white and red , have a great deal of light mixed with them ; therefore the signification of them is alike , and they both of them denote that which is fair and bright . and as it is thus with the hebrew verb adam , so proportionably the substantive adamah doth not only signify red earth ( as if it were so called from its red colour , because it is said , that that was the native hew of the earth in the east country : and iosephus the learned iew , speaking of adam's make , relates , that the natural mould call'd virgin-earth , is of a red or yellow complexion . so we have a small county in england that carries red earth in its name , because the soil is generally reddish ) but the word is of a larger extent , and signifies that earth which is bright and shining , and is of the best and purest sort . so that when it is said that adam was form'd out of adamah , there is meant by this word , that earth which was of the purest and finest composition . and to this purpose it may be further observ'd , that whereas other animals are said to be made out of aretz , common earth , gen. . , . it is particularly recorded , that the first man was made out of adamah , a peculiar and choice sort of ground , ( ex meli●re luto , as the poet speaking of this very thing fitly expresses it ) yea , out of the dust of this ground , gen. . . i. e. the finest and most agile part of it . all which is an eviction of what i at first asserted concerning the materials of adam's body . this was the true terra sigillata , this was the earth which god set his mark and image on , that it might be known whose it was . adam in his body , as well as in his soul , outvied all his race . i attend not to the prodigious stories which some fanciful rabbies and talmudick doctors tell us of the strange beauty and elegancy , and of the vast proportions of adam's body . rabbi solomon iarchi avers that adam was so tall , that standing on the earth he could touch the heavens with his hand . and several other such romantick passages in the writings of these fond men , i disregard ; ( nay , those that are sober among themselves give no credit to it , but understand it in a mystical manner , for some of them tell us , that when it is said , adam's stature reached from one end of the earth to the other , it is to be understood of the perfection of his mind , that he knew and comprehended the nature of all things contained in the world ) but it is certain , that as adam's soul was made a transcript of god himself , so his body was framed in a most exquisite manner , and the divine art and skill were wonderfully discovered in the shaping of it . for as philo saith , we are begot of men , but god himself made adam . the author being better , the work must be more excellent . yea , this must be said , that all of us , having been in adam's loins , are part of that excellent workmanship , and have the same image stamped upon us that adam had . we are all marked and sealed by the divine hand ; his own impression and signature are upon us , even upon our corporeal part , tho 't is true it was much defac'd by the primitive aopstacy . secondly , the body of adam was god's image as it was made immortal . he was created in full strength , and as a person of a just age , healthful , sound and flourishing . for his body was not like those of beasts , weak and corruptible , but was made to be of perpetual duration , obnoxious to no decays , diseases or changes . if man had stood entire , and kept his innocence , this had been his condition . but this image was restored to him and us who are his posterity ; and not only our souls but bodies shall everlastingly subsist . thus by their immortality and eternal continuance , they partake in some measure of the divine nature and likeness . thirdly , in the body of man , as well as in his soul , the image of god consisteth , because the soul worketh on the body , and by it . hence the members of the body are said to be instruments of righteousness , rom. . . as they are instrumental to so excellent a purpose , as they are subservient to grace and holiness , and as the virtues of the holy spirit are exerted by them , they are part of the image of god. for it is not to be questioned , that the whole man is god's image . therefore tho the divine likeness doth not equally shine in all parts , yet this corporeal part of man in some degree , shareth in that image . for which reason the bodies of good men are stiled the temples of the holy ghost , cor. . . fourthly , god's image is on the body of man , as it is of that particular erect figure , which no living creature else partaketh of . aristotle was so much a divine as to apprehend and acknowledg this . man only ( saith he ) of all the animals was made upright , because his nature and substance are divine . for this particular figure represented the inward uprightness and rectitude which he was created in . the frame of the body was to signify the quality of the soul. the outward man was made an hieroglyphick of the inward temper and disposition of the mind . again , this erect shape represented the sovere●gnty and power of man over all other animals . for being not made in that low and groveling posture which these are in , it is a sign he was to be distinguish'd from them , and to be made a ruler over them . which brings me to the next thing i propounded . . god's image in man consisteth in his dominion over the creatures . observe therefore , that when god had said , let us make man in our image , after our likeness , it immediately follows , let him have dominion over the fish of the sea , and over the fowl of the air , &c. so god created man in his own image , gen. . , . which intimates to us ( as st. basil , st. chrysostom , and other fathers agree on that place ) that man's dominion over the creatures was the image and representation of god's principality and soveraignty . god constituted him lord of the earth , and governour over all things in it ; he made him prince of the whole creation , universal lord and emperor , and there is nothing but is made subject to him . which david sets forth thus in psal. . , , . thou madest him to have dominion over the works of thy hands , thou hast put all things under his feet : all sheep and oxen , yea , and the beasts of the field , ( i. e. beasts which are untamed and wild ) the fowl of the air , and the fish of the sea , and whatsoever passeth through the paths of the sea. here is part of god's image and likeness . and this power which adam had over all animals was exerted and manifested afterwards in a very visible and notable instance , viz. when he call●d them all together , and gave names to them . the lord god brought them to him , by giving him this power to summon them , and to cause them to appear before him at his pleasure . and when they were come . adam strook a terror into the fiercest of them . at the sight of him they stood astonished ; the wildest of them ( for some may be said , in comparison of others , to be wild ) grew tame and gentle , and adored him as their lord and ruler . there is seated in the nature of man ( faith cornelius agrippa ) a certain power of dominion from that dread which he is able to strike into other creatures . this remains in man at this day , and he might exert it if he knew how to make use of it . there is a certain terrifick character impress'd on man by the creator , by which all creatures stand in aw of him as the image of his creator . if a man could exercise this power aright , he might work wonders in the world : so he . but the power which adam had over the creatures was discover'd , not only in making them appear , and stand submissive before him , but also in his giving of names to them . the imposition of names ( saith a learned father ) was a token of his authority and dominion over the creatures , as when men buy servants , they change their names and give them new ones ; this shews that they are lords over them . and there is something of this perhaps in adam's giving the woman her name . she shall be called woman , saith he ; which may imply his primitive power and authority over her . but tho i propound this only as probable , yet the other is past all doubt , viz. that man had and hath an empire over the in●erior creatures ; and herein the image of god partly consisteth . chrysost●m ( as i have said ) imbraceth this opinion , but therein is mistaken , that the image of god in man is nothing else but this dominion . and he would prove it from cor. . . where the apostle , speaking of the behaviour of christians in the assemblies , saith , the man must be uncovered on his head , because he is the image and glory of god. uncovering was a sign of liberty and dominion ; so that the image of god in man is that dominion and superiority which god hath given him over the woman and all things else . this is but poor proof , and not worth the refuting : besides that , according to this father , the image of god is peculiar to man , and the other six is wholly excluded . which sheweth this to be a fanciful and groundless opinion : for man and woman are both of the same nature in the considerations of religion , and with respect to so great and important a thing as the divine image is . this opinion , that god's image consists wholly or chiefly in man's soveraignty over the creatures , is espoused by the socinians , and strongly maintain'd by them . you will find socinus himself , and volkelius , and others , asserting , in express terms , that the image of god is placed solely or principally in dominion . but tho this be apparently false , and asserted by those men only to uphold a belov'd doctrin of theirs , yet there is reason to believe that that power over the rest of the creatures which god invested man with , is part of the divine image . man doth eminently resemble god in this prerogative . in his presiding and ruling over them he is a lively representation of him who is the king and ruler of all . thus you see this image of god in man is a complex thing . it is not only in the soul , or in the body , or in power and dominion , but it is in all of them together ; in opposition to those different parties who place it in one of them singly , as origen and the●doret in perfect knowledg and wisdom , clement of alexandria in perfect holines , chrysostom ( as you have heard ) and cyril of alexandria in dominion over the creatures ; and maugre the wild opinion of another antient writer , who holds this image of god is neither in man's body nor soul , nor in any thing else that is known to us : it is not , it cannot be determin'd in what it consisteth . soon after adam and eve were made by god , and thus adorned with his image , they were placed in the garden of eden , ( gen. . . ) i. e. a garden of delight or pleasure , for so much the hebr●w word denoteth . paradise is the word used by the septuagint , and is of hebrew ( some say of persian ) original , and signifieth a place inclosed for pleasure and delight ; whether it be a park where beasts do range , or a spot of ground stock'd with choice plants , which is properly a garden , or curiously set with trees yielding all manner of fruits , which is an orchard . and the word is here fitly applied to the pleasant plantation wherein our first parents were placed by god. this was not only a delightful garden , and a fruitful orchard , washed with convenient rivers , ( as you shall hear afterwards ) but a spacious park or forest , where all the beasts met together , as you have heard already . concerning this place there have been different opinions ; yet , it hath been questioned whether it was a place or no , and when it had its beginning . paradise was made before the heavens and the earth , say some of the iewish doctors . and st. ierom , who was a great admirer of theodotion and symmachus , heretical iews , and averse to the translation of the septuagint , follows them in that opinion . some held that paradise was not local , but that it was a state rather than a place ; and that this state was not on earth . this was the high-flown notion of philo and origen , of basil , ambrose and damascen , and sometimes of ierom , who understood paradise in a spiritual and mystical sense , and conceived it to be meant only of some blessed and happy condition . some of them seem to refer it to heaven , others to the virtues of the soul , or the soul 's chief and principal faculties : tho st. ierom on daniel laughs at those who think rivers , and trees , and paradise it self to be allegories ; which is a sign he chang'd his opinion . and this is not to be marvelled at , for he is not wont to approve of that mystical strain , and to allegorize after that high rate , which is the way to make void all scripture-history , and by that to null the whole bible . therefore we find that the manichees were condemned of old for allegorizing of paradise : and we read * that it was part of the h●resy of the seleuciani and hermiani , that they denied a visible paradise . this opinion hath been revived by some moderns , and very lately by one , who makes the history of moses concerning the terrestrial paradise ( as well as he doth other parts of it ) a mere fable , at least a parable . that is the result of his disquisition about it . st. * augustin goes in a middle way , and holds paradise to be partly local and corporeal , and partly spiritual . ephraim syrus grants paradise to be local , but placeth it an other world beyond this . it is a place above the whole creation , saith an other : it is seated in the third heaven by st. ambrose . some make it to be the coelum empyreum . others say the moon was the paradise wherin our first parents were created , and from whence they were thrust down to this earth . bede and rabanus maurus will have it be near the orb of the moon . one of the ●ewish doctors comes pretty near this , and tells us that paradise is about the second region of the air , and hangs between heaven and earth . it was the whol● earth , say beca●us and noviamagus . some of old held that it was the whole world , as relates . and luther of late held the same , asserting that the whole world was call'd paradise , because it was at first so delightful and pleasant . others ( and with good reason ) assert it to be a par● only of this lower world , or the earth ; but they agree not about the particular place : for some tell us it is seated in an unknown country , remote from the company of the wicked , where en●ch and elias inhabit . so bellarmine thinks , d● grat. primi hominis , cap. . and some of that church follow him , and they derive it from some of the antients , who had it from papias . others assign a known part of the earth , but among these there is also a difference ; some groundlesly placing it in africa , and in the warmest part there . thus maimonides , aben ezra , and other iewish doctors hold it was seated under the equinoctial . and durandus and bonaventure among the schoolmen are of that judgment . others fancy it to be in america , and in the warmest country there ; for these men think the torrid zone to be the most comfortable part of the world. but those most certainly are in the right who place it in asia . there is one man who is singular in imagining paradise to have been in that part of asia which is called palestine , near iordan in the land of sodom ; which he gathers from gen. . . but any one may see that no such thing can be inferr'd from those words , which only intimate , that the plain of iordan where sodom stood , was a very pleasant and delightful place , and might in some respect be compared with paradise . but after all the rambling conjectures and wild fancies concerning paradise , and the particular place where it was , this is to be imbraced as the most probable and accountable truth , that it was situated on those most pleasant and fruitful fields of asia , which of old were called babylon , and afterwards mesopotamia . in the lower part of this mesopotamia , taking in also a part of shinar and armenia , was this garden of eden planted , as a learned knight hath excellently shew'd . in the map you may observe it stands degrees from the equinoctial , and from the northern pole. because paradise ( being of a very great extent ) reach'd towards armenia , galtruchius placeth it in the mountains of armenia the greater ; especially the mountain paiarde ( saith he ) was paradise . but herein this learned man was mistaken : for it is evident that paradise was in babylon , because eden was there ; as that worthy knight hath proved from if a. . . and ezek. . . by shewing where those other countries are found which are joined with eden . by many arguments he makes it clear that eden was part of babylonia , and babylonia a part of mesopotamia . or rather i am inclined to determin thus , ( which doth not alter the main thing , but only gives you a more distinct account of it ) eden , and babylon , and mesopotamia , were three names of the same country . eden was the first and antientest : babylon was the name it was call'd by afterwards , and mesopotamia is a greek name given to it , and signifieth that it stood in the midst of rivers ; especially it referreth to its being situated between those two rivers , tigris and euphrates , tho i know there is a stricter acceptation ( and that not uncommon ) of mesopotamia . and so you find this place described in genesis , as famous for its rivers , gen. . . a river went out of eden to water the garden , and from thence it was parted , and became into four heads : i. e. the principal river of paradise had four great channels . the name of the first is pison ; that is it which compasseth the whole land of havilah , vers . . this pison is call'd by some phasis , or phasitigris ; it runs ( they say ) by that havilah whither the amalekites fled , sam. . . and divides it from the country of susiana , and at last falls into the persian gulf. so galtruchius is positive that armenia the greater , and the coutries thereabout are meant by havilah , and that the river phasis in that armenia is the same with moses ' s pison . str●bo places havilah in the borders of arabia and mesop●tamia : and bochart thinks it is arabia it self . but ( so far as i can judg ) there is no reason to recede from the old opinion of the christian writers , who hold that havilah is india , and pison the river ganges . this was first asserted by iosephus , and from him eusebius , ierom , and most of the fathers receiv'd it . and not without good reason , for moses here adds , as a mark to know the place by , that there is gold , and the gold of that land is good , ver . . now it is confes'd by all , that india is the most noted for gold , and that of the best sort . further it is added , as a note whereby to discover that place , that there is bdellium and the onyx stone . there is some dispute about the former ; some hold it to be a tree or a resinous gum , but most think it a precious stone or a pearl : and this is probable , it being join'd with the onyx stone : and india is famous for precious stones and pearls . the name of the second river is gihon , vers . . galtruchius holds that the river araxes in armenia the greater is meant by gihon ; this as well as phasis flowing from the mountain payarde there . but moses adding in this verse , that the river gihon is the same that compasseth the whole land of ethiopia , ( or cush , as it is in the original ) there is reason to believe that this gihon is the river nile , as the forenamed iewish antiquary , and most of the antient writers of the church hold . which may be confirmed by what you may take notice of in the forenamed place , where the garden of the lord , and the land of egygt are join'd tother , intimating that paradise , by the help of the river nile , did as 't were border upon egypt , which is the principal part of the african ethiopia , which it is most probable is meant here . the name of the third river is hiddekel : that is it which goeth toward the east of assyria , ver . . that it was a river belonging to babylon , is clear from dan. . . this is generally concluded to be the river tigris , which divides mesopotamia from assyria , and therefore runs toward the east of it . this commonly goeth along with euphrates , and so it doth here ; for we are told , ver . . that the fourth river ( which issued out of paradise ) was euphrates ▪ the fourth river , or the fourth channel of the great river euphrates , is , by way of eminence , here called euphrates , this being the great middle channel that ran thro eden or babylon ; and it may be thought to take its name from its fructifying quality . for what some have thought , viz. that the word is deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l●tificare ; and that in allusion to this it is call'd the river whose streams make glad the city of god , psal. . . it hath little foundation ; seeing there is a great probability that its original is from the hebrew perah , which is the world here and in all other places of the bible for this river , and is from parah crescere , fructificare , because the country own'd its fertility and fruitfulness of the spreading streams of this river . but how is euphrates deriv'd from perah ? it is likely that the greeks made it out of these two words in this verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu p●rath , perath it self ; for they read it vphrath , and added a termination of their own , and thence came euphrates . nor is it an unusual thing with the grecians to borrow words from the hebrew . i will at present instance only in another word which hath relation to the matter in hand , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is used by several gentile writers for a garden or orchard , and it is the corruption of the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardes , hortus : it is this word transmuted into a greek form . these are the rivers of paradise mention'd by moses , of which that noble author of the history of the world hath copiously discours'd , and those that are curious may find satisfaction to their scruples about this matter . we are to think this ( and it is a very rational thought ) that paradise is now scarce to be found ; because after so many changes , especially that made by the deluge , which marr'd the figure of it , and wash'd away a great deal of its beauty , it is exceedingly alter'd . wherefore we must not expect to find in historians and geographers the same description of paradise which moses gives . herodotus and pliny will tell you , that euphrates hath not the same channel it had in the ages of old , it hath several times been put out of its way . and if in so long a time the course of rivers be changed , the region may be alter'd as to other things . besides , the names of pison and gihon , two branches of the river of paradise , are not very well known to us , because they are not the names that they are call'd by in profane authors ; for 't is common in scripture to use the names of places ( as well as of men sometimes ) which are not used in other writers . or , this may be as truly said , that some names of rivers mention'd by moses , are long since lost and extinct ( as the antient names of several countries are , which is acknowledg'd by all the learned . after so many generations , and changings of languages , it is no wonder that they are not call'd after the same manner that they once were . but we cannot gather thence that they are not in being ; we cannot say ( with a late writer ) that of the four antient rivers of paradise two remain , but the other two do not . but this may , and ought to be said , that the altering of the primitive names renders it difficult to assign the more particular place of paradise , and to tell exactly where it was . but from the account given us in genesis , and by comparing all things together , there is reason to assert that paradise was in babylon , that noted part of the world. for first moses acquaints us , that god planted a garden eastward in eden , gen. . . which agrees well with that region of assyria which it is certain was situate eastward in asia ; besides , that it lay eastward from canaan , or the deserts of the amorites where moses wrote . again , from what you read of this place call'd eden , in king. . . and amos . . ( besides those other texts before mention'd , which sir w. r●leigh takes notice of , and comments upon ) you may gather that this country was the place where paradise was seated . next , no part of the whole earth bids so fair for the seat of paradise as that , for all the antient historians agree in this , that that region was the pleasantest in the whole world , and that the soil of it was prodigiously fertile , and almost fruitful to a miracle . moreover , paradise was a place remarkable for its rivers ; and such is that country represented by all to be , and particularly it is famous for the great and noted river euphrates . but if it shall be objected , that it is improbable paradise was washed with all these four rivers , viz. euphrates , tigris , ganges , and nile ; for then it must needs be almost as large as a third part of half the globe : especially as to pison and gihon , how can we hold that the former is ganges , and the latter nile ? for then we must take in almost all asia , and a great part of africa into paradise . therefore this notion concerning the rivers of paradise is very extravagant , and consequently must not look for any reception . i answer , . it is not so extravagant to make a quarter of half the earth paradisiacal , as to hold that it was all of it so at first , which yet we find vouched of late . but , . it is a gross mistake in the objectors to think , that what i have said enlarges paradise to that wideness which they mention ; for when we speak of the rivers belonging to this place , this must be remembred , that the heads and springs of them are meant , not the whole body and current of them . for you read but of a river ( gen. . . ) i. e. one river ; but this one river was parted ( as you read in the same verse ) into four branches , or ( if you will ) into four rivers , viz. without paradise , not within it . the one river was in paradise , and was serviceable to water it , whilst these arms and branches of it spread themselves to a vast distance , even on one hand to some regions of africa , and further yet on the other hand to some remote parts of india . here is nothing extravagant in this assertion , and consequently nile and ganges might , and certainly did descend from the capital river of eden . the river pison is said to compass the whole land of havilah , and gihon is said to compass the whole land of ethiopia ; that is , the waters of these springs or fountain-heads which had their rise in paradise , flow'd as far as havilah in india , and ethiopia in africk , and encompass'd these places with their various turnings and windings . moses tells us what regions of the world these derivative streams and branches ( which in broad channels made very considerable rivers ) reach'd to : but we cannot conclude thence that paradise it self was extended so far . this , i think , is very plain and intelligible , and no man of sense can oppose it ; and therefore there is no cause for that outcry which is made against ganges and nile's being two of the rivers mention'd in gen. . notwithstanding what some late writers have ingeniously offer'd , i think the old opinion is the most probable , or at least i take it to have as much probability in it as any of the modern ones . and so any unprejudic'd person will be inclin'd to think , if he considers how likely a thing it is , that the fountains and springs of rivers are much alter'd since the creation of the world ; and consequently what these learned men alledg concerning the rise and spring of euphrates , &c. which they have met with in some authors , is to little purpose . . i will add this , that euphrates and tigris were the only rivers that were proper to eden or paradise ; but the other two are mention'd , because they wash'd those regions which appertain'd to and border'd upon that blessed ground called paradise . paradise strictly taken was not so wide and spacious ; but all the whole country lying about that particular ground , is in a large sense termed paradise . we may observe it is said , god planted a garden in eden , gen. . . not that the garden was as large as eden , but rather it is evident from these words that eden , was that region of the earth in part of which god planted a garden ; which was not , and indeed could not be so large as the place he planted it in . yet without doubt it was of a very considerable length and breadth ; the circumference of it was large and specious , and therefore rivers , or arms of rivers at a great distance might belong to it . in short , the soil thereabouts was in some measure paradisiacal ; but this one part of it was more eminently so , and in a peculiar sense might be call'd paradise , and the garden of eden . thus i hope i have given a full answer to what was objected , and thereby made it very clear and perspicuous that paradise was planted in that region which was afterward call'd eden , and that babylon ( even that which was cursed babylon afterwards ) was the seat of that blessed ground . and tho what tertullian and augustin , and several of the moderns ( as aquina● , gregory de valentiâ , bellarmine , del rio , and others ) have held , viz. that this happy place is not known to mortals , may be thus far true , that we are not acquainted with the individual spot of ground where adam and eve were placed in their innocence : yet if these persons aforemention'd meant what they said in a more general sense , their opinion is false and groundless , for it is evident from the premises that paradise was in the eastern part of the continent of asia ; that it was that part of mesopotamia which was wash'd with tigris and euphrates ; that it was a kind of an island made so by these and other rivers that encompass it ; and particularly that babylon ( now a known place in turky ) was afterward the name of the country , that pleasant and delightful country where the garden of paradise was situated . here it was that our first parents were seated by the particular appointment of god. in this happy region of the world , in this blessed island they were to spend their days . but what were they to do here ? what manner of life were they to lead ? what laws were they govern'd by ? this we are next to consider , and it is necessary to do so , in order to our being acquainted with the nature of this first dispensation . god who had given adam the whole earth , and all that was in it to possess and enjoy , yet assign'd him this lesser portion of ground to inhabit in , and to cultivate : and he would not suffer him to be idle and unimploy'd in that happy state of innocence , but set him to dress and keep that choice piece of earth , gen. . . which would want his care , because it was so luxuriant . here he was to employ his mind , as well as exercise his body : here he was to enjoy god , himself , and the whole world : here he was to contemplate and study god's works ; to submit himself wholly to the divine conduct ; to conform● all his actions to the will of his maker , and to live in a constant dependence upon him : here he was to spend his days in the continual exercises of prayers and praises : and it may be the very natural dictates of gratitude would prompt him to offer up some of the fruits of the ground , and some living creatures in way of sacrifice unto god. there were thousands of objects to exercise his wit and understanding , to call forth his reason , and to employ it . but the ultimate perfection of his life , without doubt , was to consist in the union of his soul with the chief good , the infinite and eternal being , for it is this alone which constitutes the happiness of man. his mind being of a spiritual nature , could find no satisfaction but in an object that was of that kind ; for a spiritual and intellectual being must be entertain'd by its like . but the chief happiness ought to be something that is above us , and far exceeds us in excellency ; for the capacities of the mind cannot be happy in any thing that is of an inferior nature to them . and the chief good must be of infinite perfection , otherwise the vast and capacious faculties of the soul cannot be satisfied . hence it follows that god alone was his supreme blessedness , which he was entirely to possess and enjoy by such a knowledg as was perfective of his understanding , and by such vehement and ardent acts of love , whereby he might be intimately united to the eternal good , and live in perpetual ●ruition of it , and that without satiety ; for there is no excess in the chief good , it cannot be known , desired , loved , or enjoy'd too much . this was the designed felicity of our first parents . neither they nor their whole race were to be liable to sorrow or misery of any kind , but to be possessed of a constant and never-failing happiness : and after innumerable ages and successions , they were in their courses to be taken up to a heavenly paradise . in this oeconomy adam had two sorts of laws to conduct him , viz. . the natural law of goodness and righteousness in his own breast . the light of reason was his guide ; and this shone very bright at that time : he had true conceptions of things , he had clear apprehensions of what was good and right , just and holy. he had a perfect knowledg of his duty from this law which god had implanted in his nature . . besides this natural or moral law , adam receiv'd positive laws from god in this state of his innocence ; and they were these three . . there was the law of matrimony . that this state of life was instituted and appointed by god in paradise , is clear from what we read in gen. . . god having made the woman , and brought her to the man , he pronounced the law of marriage in these words , a man shall leave his father and his mother , and shall cleave unto his wife , and they shall be one flesh. here is the indissoluble knot of wedlock . but yet this must be said , that tho the first instituting and appointing of this state was from god , yet the law of nature dictated something of it . for this teacheth that two , and no more , agreeing to join in the fellowship of marriage , should become one flesh : the light of reason discovers , that a conjugal union cannot consist of a plurality . thus far matrimony , as 't is the joining of one man to one woman , is a branch of the natural law. but , as i have shew'd in another place , a law may be partly natural , and partly positive ; and so is this . it was positive , because god himself directed our first parents to this state of matrimony . but then reason approving of the natural equity of it , it may be said to be a law of nature . . the hebrew masters reckon that an absolute precept , gen. . . be fruitful and multiply ; and they look upon it as the first and the chiefest of all , as out of several of their own writers , and out of buxtorf is evident . but others esteem it rather a benediction , wherein god approves of the propagation of mankind , as he doth also of other creatures , ver . . yet this we may grant , that those words had the force of a precept or law , as well as a benediction , with respect to our first parents ; they had the full force of a command to those two individual persons adam and eve , and indispensably obliged them , because it was intended by god that mankind should be increas'd and propagated by those two particular persons . but they are words of approbation to all others afterwards ; that is , they signify the lawfulness , tho not the necessity of matrimony and generation . . there was a positive law given to adam in his integrity concerning the keeping of the sabbath , or observing the seventh day . god blessed the seventh day , and sanctified it , gen. . . i. e. he assign'd it for some special purpose ; he separated it from the other days ; he dedicated it more especially to divine worship : he set it apart to be the feast of the world's nativity ; to call to mind the works of the creation ; to magnify the power , wisdom and goodness of god in the framing of the universe ; to extol his providence in the world. in short , this day was devoted to holy uses , and the more solemn service of god : this is blessing and sanctifying of that day . indeed we read not that adam kept this day after this manner ; nor is it said that any of the old patriarchs did : but we know that many things were done which are not recorded . moses omits several matters of fact , ( and he intending brevity in his history , must needs do so ) but we may supply them by our own collective reason . thus in the present case we find it expresly recorded , that god blessed and sanctified the seventh day ; here he instituted the celebration of it . we need not then question whether adam , and the righteous men that succeeded him , practis'd according to this divine institution . but if any shall question it , i prove it thus . first , there was no imaginable reason why this day should not be celebrated presently after it was instituted . what was it sanctified and set apart for if not for this , to be observ'd ? and can you conceive any thing that hindred this ? no certainly . therefore seeing it was instituted , we may conclude it was kept , that is , that it was so from the creation of the world. if it be objected , that adam in innocency lived free from toil and labour , and therfore the cessation on the seventh day was not necessary or proper for him : i answer , it is true , he was not subject to hard and uneasy labour , and such as was accompanied with fatigue ; but it is as true , that he was bid to dress and keep the garden , and consequently he was not unimploy'd ; he had ordinarily some bodily work to do , and to think of : but there was a certain time set him by god's particular appointment , on which he was to cease from this or any other worldly and corporeal business , that he might devote himself wholly to the worship of god. this was the sabbath day which he was to keep , and there is no reason to think he did not keep it . secondly , this appears from the reason of god's appointing and setting apart this day . his ceasing from his works of the creation on this day was the ground of it : and what did that infer , but man's cessation from working on that day ? gen. . , . and can we think that god would not require this at his hand ? can we think that he would not take care to see this rest from all labour observ'd ? can we think that adam and eve , the last piece of the divine work , did not call their creation and formation to remembrance , and praise god for that as well as for his wonderful making of the world ? can we reasonably and on good grounds imagine any of these things , when the very sabbath was instituted on purpose to perpetuate the memory of the creation ? may we not rather say that it is expresly recorded , that god blessed the seventh day before adam's fall , to intimate to us what adam and eve were to do the next day after their formation , viz. to sanctify that day in a solemn commemoration of the divine goodness to them ? thirdly , there are several passages in the old testament , whence we may gather the early observation of the seventh day . the keeping of it seems to be intimated in gen. . . where we find that noah divides the time by weeks , or seven days : and so he doth again , ver . . which being repeated , seems to tell us that the seventh day was then observed in a religious way by noah in the ark ; who questionless had it from adam , who receiv'd it from god , who instituted it to be a commemoration of the birth-day of the world , of the divine blessings that accompanied the creation . it is not improbably conjectur'd by a learned writer , that the day when the sons of god ( i. e. iob's sons and other holy men , who are rightly call'd god's sons or children ) came to present themselves before the lord ( job . . & . . ) was the sabbath day , the day when the professors of religion met together in the publick assemblies ; for even in the land of vz they kept this solemn day , they living near the hebrews , who had it deriv'd to them from the creation . further , i desire it may be observ'd that there is express mention of the sabbath day before the law was deliver'd on mount sinai . to morrow is the rest of the holy sabbath unto the lord , faith moses , exod. . . and when that day was come , he thus speaks to them , to day is a sabbath unto the lord , ver . . and it is plain , that it is meant of the seventh day sabbath , because the day before was the sixth day , as you read in the foregoing verse ; but more expresly in ver . . there is mention of the seventh day which is the sabbath . it appears then that this day was kept before the decalogue was given , and was antienter than the laws of moses . and indeed the fourth commandment which enjoins the keeping holy the sabbath day , seems to hint no less to us ; for when the israelites are bid to remember to do this , there is intimated to us in this manner of expression , that it was kept holy before , for remembrance hath regard to things past , and so forgetting respects what hath been heretofore . it might be observ'd also that it is call'd in this commandment ha sabbath , the sabbath , or that sabbath which i have enjoin'd you before to keep : the article here seems to imply so much . but however , from what hath been said it is manifest that there was a day of rest , a keeping of a sabbath observ'd before the law of moses . and if before it , then it was by virtue of this primitive institution which i am now speaking of , and consequently the celebrating of this day was from the beginning of the world. in paradise was given the law of sanctifying the seventh day as a day of rest and holy worship ; as some of the ancient writers of the christian church , who search'd into this matter further than others , have freely acknowledged . and therefore those words , gen. . . god blessed the seventh day , are not proleptick as some groundlesly imagine , but acquaint us that that day was then instituted , and was to be observ'd from that very time , that they might be settled in the truth of god's creating the world , and not ( like pagans ) think it to have been from eternity . this then must go along with the succeeding dispensations . fourthly , there was a positive law given to adam of abstaining from the fruit of a certain tree in the garden of eden . we must know then , that in paradise were divers sorts of trees , but two of them were of more especial not than the rest . the first was the tree of life ; which was called so , because it was appointed by god to signify , that if our first parents did obey god's command , they should live for ever . it was design'd to be a sacrament of that immortality which man should have had if he had retain'd his innocence . this is clear from what is said in gen. . . — lest he take of the tree of life , and eat , and live for ever . this text proves ( against the socinians ) that our first parents should not have died if they had not transgressed the divine law ; and it proves that the tree of life was give them on purpose to perpetuate their lives . the eating of the fruit of that tree would have been a means to have kept them from dying , and to have made them immortal . yea , this tree was a symbol of all happiness , as life is taken in that sense very frequently . wisdom is said to be a tree of life to those that lay hold on her , prov. . . which is thus explain'd in the next verse , happy is every one that retaineth her . as often then as our first parents had eaten of the tree of life , they were to be reminded by it , that all manner of bliss and happiness was to be entail'd upon them and their posterity , if they continued in their obedience , and broke not the command of god. as long as they ●ed on this tree , they should be void of old age , sickness , pains , cares , and all troubles of body and mind , till at last they should have been translated from the earthly paradise to those compleat and eternal regions of bliss at god's right hand . so that it was a type of enternal life and bliss , and a sign and seal of these to them if they had not apostatiz'd . how long a time this particular course of preserving health and life should have continued , if mankind ( supposing in a state of innocence ) had increas'd , or whether other trees of the same nature should have been produced in other regions of the earth , or whether there should have been some other way of keeping mens bodies from decay , i am not able to determine , nor need we concern our selves about it . the other tree in the garden which was of more note than the rest , was the tree of knowledg of good and evil. and they were strictly forbidden by god to eat of this , they were by no means to taste any part of it . it was call'd the tree of knowledg of good and evil , because it was to try adam whether he would do well or ill ; or because the observing of that prohibition was to be follow'd with the perfect enjoyment of good , and the violating of it with the experience of all evil of sin and punishment . it was to signify what they should know by eating , viz. the difference between the evil of disobedience , and the god of the contrary . or thus , it was the tree of knowledg of good and evil , i. e. of the good they had before , and of the evil which was to ensue upon eating . they should experimentally find what good they lost , and what evil they fell into . so that it is probable this tree had its name from the event and effect of it . it taught them by experience what good and evil was ; for after man had sinn'd in eating that forbidden fruit , he saw and felt what happiness he had lost , and what misery he had procured . some have been so curious as to enquire , and so bold as to determine what particular tree and fruit this was . it was and apple-tree , say some , and they would make it probable from cant. . . it was the vine , saith vossius . it was the indian fig-tree , saith goropius becanus . most say it was a fig-tree , with the leaves of which adam and eve covered their nakedness as soon as they had eaten of the fruit. theodoret stiffly maintains this opinion , and saith . this was the reason why christ cursed the fig-tree . athanasius , with others , incline to this belief , but there is no ground for it : it must only pass as a conjecture . and so that father grants , in his answer to that demand , what tree was it of which adam eat the fruit ? no man , saith he , is able exactly to discover that which the scripture hath wilfully conceal'd . the grand thing which we are to mind ( and which is the principal thing in this first oeconomy ) is this , that it was god's pleasure that the fruit of that tree ( whatever it was ) should not be meddled with , and therefore straitly charged adam and his consort , that they should not dare to touch it . god might reasonably act after this manner : for first ( as an antient writer saith on this subject ) god dispenseth all things sutably to the particular time , and measureth his institutions by the abilities and powers of men. therefore he gave that command of not eating of this tree to adam , as it were to a new-born babe . he dealt with our first parents as with infants and children ; he tried them by mean and low things , as most agreeable to their nature . but secondly , tho he was thus pleased to prohibit them the fruit of one single tree , yet this was highly accountable if you consider that god gave them the use of all the rest of the trees in paradise . of every tree in the garden thou mayest freely eat , gen. . . there was only this one tree excepted and reserved . here was liberty and indulgence sufficient . and they might well have contented themselves in the injoyment of it . besides , the creator can lay what restraints he pleaseth on his creatures . he that made both them and the garden , could justly bar them of any thing which that place afforded . therefore god gave them this precept to shew his dominion over them , as he was their maker and lord. he would let them see by this little command his absolute soverainty over them , as a pious father speaks . again , god having made them reasonable , and indowed them with a power or freedom of choice , he might justly exercise that faculty , and put them to an actual trial of it : which could not be done but by proposing something to their choice . as they had a rational nature and free will given them by god , they were able to keep that law of abstinence ; and therefore it was not unjust in god , yea it was just and fit to impose this upon them as they were free and reasonable beings . this shews the reason of this positive law which was given them to try their obedience . likewise , it was very reasonable and equitable command , that seeing god had con●err'd on them so many benefits and blessings , they should be limited as to a single one , that thereby they might shew their thankfulness to god for all the rest . in the next place , consider also that god particularly told them what he expected from them , when he gave them a prohibition about the tree . he assured them , that if they ventured to eat of it , it should cost them their lives , or , more emphatically in the original , they should die the death . here was fair warning , and they had time to consider of it ; and they were sensible how greatly they were obliged to god , and how just and reasonable a thing it was to observe his first and original law , ( that which was matrix omnium praeceptorum , as tertullian calls it ) yea , to obey god in whatsoever he commanded . fifthly , to the revealed laws under the state of integrity , we must refer the covenant of works : for we may gather from the sacred writings , that there was a mutual agreement or federal compact between god and our first parents , wherein he promis'd to them eternal life and happiness , on condition of their perfect obedience to his laws ; and on the contrary , death was threatned if they disobey'd , as we have heard already . it is true , it is not expresly call'd a covenant in genesis ; but it was one , for god gave man a law , and back'd it with threatnings and promises , and man agreed and consented to it , which is the formal nature of a covenant . not are we to think that those two persons , and no more , were under this dispensation . altho only adam and eve were in actual being at that time , yet all mankind were included in them , and represented by them , and therefore are to be reckon'd as under that dispensation . for god having created our first parents without sin , and with knowledg of their duty , and strength to do it , he made a covenant or agreement with them , not only in behalf of themselves , but of all their posterity . it was covenanted , that if they and their race continued in obedience , they should never die , but be always blessed and happy ; but if they disobey'd the divine command , they should be subject to death , and be every way wretched and miserable . it is certain they consented and agreed to this ; for in that state of integrity , what god propounded to them could not but be acceptable . god would offer that which was just and equitable , as he was god : our first parents would not disagree to it , as they were indu●d with a perfect understanding , and knew that what their maker propounded was most reasonable . they could not but approve of the condition on their part , viz. obedience ; and they could not but accept of the reward promis'd on god's part , viz. endless happiness . that they fully consented to the contract , in the name of themselves and their posterity , is demonstrable from many passages in holy writ , as that hos. . . they like adam ( for so it is the hebrew ) have transgress'd the covenant ; which refers to god's covenant with mankind in the beginning of the world , when adam was their representative : and it is certain that he could not transgress it unless he had first agreed to it . and this is abundantly clear from the epistles of st. paul. , which frequently have reference to this very thing . and the truth of this may be too manifestly gather'd from the miserable effects and consequences of it which we now experience . this covenant then , and this dispensation to which it belongs , extend to all mankind . as being in adam they were all indued with the divine image , they were all possess'd of life and happiness ; and might have so continued , unless they had in him fallen from their primitive integrity . hitherto man was in honour , psal. . . being created in god's image he was placed in paradise , he was possess'd of all manner of felicity ; and he might have perpetuated it to himself and his posterity . this is the first state of man , viz. that of innocence , which constitutes the first dispensation . chap. ii. the nature of the second general dispensation . the several particular ingredients of the first sin. its aggravations from the matter of it . what kind of creature the serpent was , whom the devil made use of in seducing our first parents . it was not a firy flying serpent , but an ordinary one . wherein the subtilty of this animal consisted . that adam and eve fell not on the same day in which they were made , is proved from scripture and reason . the dreadful effects of the fall which related to themselves . others which belong'd not only to them , but to their whole race . death was the penal consequence of the first defection . the inward and spiritual evils that attended it are enumerated . how man became like the beasts . eternal death the fruit of his apostacy . the penalty inflicted on the serpent . not only our first parents , but all mankind were under this second dispensation . the second general dispensation is the state of sin and infelicity , viz. from adam's fall till he was restored and recover'd . this state is doubly express'd by the psalmist , man understood not , but became like the beasts . the first represents his sin and fall , the second the effects of it : so here are both his fault and his penalty . as among philosophers there is physiology , which is the considering of bodies in their natural temper , and there is pathology , which is the consideration of man's body , as fallen into a state of disease ; so in divinity we distinctly treat of these two , the state of innocence ( the primitive temper of mankind ) and the state of corruption , ( which is a degeneracy from that first temper and constitution . ) des cartes imagines this earth of ours to have been once a glorious sun , but afterward to have sunk into another vortex , and to be overcast with spots and scum , and so to move slowly , and to be what it now is . it is certain that man , the best creature on earth , was once a bright and glorious being , and moved in a high sphere , and cast a most ravishing light : he had the image of god , and the characters of divine wisdom impress'd upon him : but he soon lost his primitive light and lustre , he forsook his station , and was absorp'd into darkness , and overspread with sin and misery . i begin first with adam's sin : and here i must enquire into these two things ; . what this sin was ? . who were the instruments of it ? as to the sin it self , it was no other than this ; whereas god had commanded our first parents , that they should not eat of the fruit of the tree of good and evil , they wilfully despised that command , and took of the forbidden fruit , and did eat of it . this was the sin of adam and eve , and the first sin that ever was in the world. but this i must insert , that there were many undue inclinations and vitious dispositions in their souls , which made way for this actual and external transgression , and may be said to be parts and ingredients of this sin , and which are also great aggravations of their crime . . man being in honour understood not , which may signify that ignorance and senslesness which they had contracted by non-attention . they consider'd not what honour and dignity they had , and so discerned not what was their proper duty in that state. incogitancy was the first rise and occasion of the fall of our first parents , saith the profound dr. iackson , and that very rightly . and before him st. chrysostom had determin'd in the like manner ; for he holds that negligence was the first fault : they grew heedless and careless , not reflecting on their state and circumstances , not duly thinking what they were , and what they ought to do : thence arose their transgression . . sensuality was the previous cause of the first apostacy . the sight of the fruit excited the woman's appetite . when she saw the tree was good for food , and that it was pleasant to the eyes , she took of the fruit thereof , and did eat , gen. . . and she might easily prevail with her husband to do so too , whilst he perhaps was as much taken with her beauty , as she was with that of the fruit. there have been several conjectures about the rise of the first transgression ( and i am now presenting the reader with them ) but if i should say that lust , among other incentives , was the first spring of it , i think no considerate man can disallow what i propound . for tho the new-married couple were created without any tincture of sinful concupiscence , yet god had planted in them those natural inclinations which were proper and sutable to the conjugal state. tho these were unpolluted and void of all vice , yet god had placed the possessors of them in such a mutable state , and had endued them with such powers and faculties , both of soul and body , that they might make use of them to good or evil , as they pleas'd . and accordingly they enclined to the latter , and turn'd the concupiscible part into that which was evil and vicious , and so their innocent propensions to one another were chang'd into lustful amours ; and their mutual desires and complacencies , occasion'd by the force of each others beauty , became instrumental to that sin which we are treating of . with adam more especially this had a great sway , for his wise was a very fair and lovely creature ; and it is probable that he look'd on her more than on the fruit. this was not so fair as she that handed it to him ; and therefore he was more in love with her than with that , because he saw a brightness in that face which was more charming than what the tree afforded . but yet he had a love to this for the sake of the other ; and thereupon the uxorious man ( after several fits of reluctancy , we may suppose ) resolv'd to gratify his spouse ; being beguil'd by her beauty , and by that amorous propension which it had produc'd in him , he could deny her nothing : or , to speak in more general terms , his entire love and affection to her prevail'd with him to do as she did , i. e. to violate the commandment because she did so . which we may gather from those words of his , gen. . . the woman whom thou gavest to be with me , ( and to be my other-self ) she gave me of the tree , and i did eat : for tho he did ill in laying his fault , and transferring his guilt on the woman , thereby only to excuse himself ; yet thus far we may believe him , that he was drawn into this transgression by her whom god had given unto him . his passionate regard to her betray'd him to this folly . thus this desire of his eyes was one occasion of his misery . by the inchantments and sollicitations of a woman , man was first ruin'd . whilst he was alone he did well , but when he saw so fair and image he was tempted to fall down to it , and to comply with it , and to forget himself and his duty . this was the origine of adam's prevarication ; the sensitive part was too powerful . pleasure betray'd him , and ever since all mankind : the animal and sensual life gets the better of the divine . . another previous sin of our first parents was , a being dissatisfied with their condition , and an ambitious desiring to know more , and to become greater . it was a vile compound of curiosity , discontent and pride : yea , this latter seems to have the predominancy ; whence it was the determination of one of the antient fathers , that adam and eve's first sin by which they fell was pride . the devil inve●gled them with telling them , that their eyes should be opened , and that they should know good and evil ; nay , that they should be as gods in knowledg and perfection , gen. . . this was no mean incentive to the breach of the divine law ; tho indeed it was a strange solecism and absurdity , ( and it is an strange that our first parents should not observe it ) viz. that they should be like god by breaking his law. this was an arrant piece of nonsence , and yet it was swallowed , the vehement desire of seeing having blinded them , their inordinate longing after wisdom rendring them so foolish and sottish . their affection of knowledg , and their vain ambition , ruined them . their desire to arrive to the partners with god almighty , made them forget they were his creatures . their wishing to be gods , made them become like beasts which perish ( as you shall hear afterwards ) : yea , their desire to be like gods , made them too like unto devils . the th sin which made way for their actual violating god's command was vnbelief . god had himself told him , that in the day they eat of the forbidden fruit , they should surely die , gen. . . but satan comes and con●ronts this , and tells them , y● shall not surely die , gen. . . whereupon they give credit to this tempter , and disbelieve what god had said . they attend not to the divine threatnings , but listen to the devil's promises of impunity . they believe the father of lies , but what the god of truth saith is none of their creed . this was the cursed infidelity which was the forerunner of the actual breaking of the divine command . thus you may be convinc'd , that tho the eating the forbidden fruit may at first sight seem to be a small matter , a kind of venial fault , ( and some vain men have labour'd to represent it as such ) yet upon a particular and narrow view of it , and by reason of the circumstances that attend it , it was a most grievous and horrid crime . that sin which was usher'd in with so many vile harbingers , must needs be a capital offence . besides , the greatness of the transgression must be esteem'd and measur'd by the authority of the lawgiver ; we must consider not so much what was forbid , as who forbad it . god , their creator and father , who had absolute power and command over them ; god , who knew best how to govern them , and what was most for their real good and advantage ; god , who required the observance but of a small and easy thing , ought to have been obey'd with all exactness . adam and eve had no father but god ; how just and reasonable then was it , that they should express all duty and obedience to him ; that they should observe his laws , and not dare to break the ●east command of his ; that they should do nothing without his order , and never listen to any that would attempt to withdraw them from their duty ; but that they should continually live in a sense of their dependence upon him ; that they should call upon him , trust in him , honour and worship him only ; that they should strive to walk worthy of the singular favours they had receiv'd from him , and that they should endeavor to persevere in their innocence and integrity , and to continue in that blessed state wherein god had created them ? and as for the matter of the sin , the letter and lighter it is , the greater is the sinner's contempt of god. this inhances his fault , that he preferreth so slight a thing before god's will and pleasure ; that he regardeth not the divine anger , tho it be so easy to avoid it . here we may say , as cicero doth in defence of the stoicks paradox , ( viz. that all sins are alike ) the matter is small , but the fault is great . yea , i may add , the latter is the greater because the former is so small . the sin of adam and eve was the more grievous and inexcusable , because it was in so little a matter as the bare tasting of the fruit of a tree . which was a thing they had no temptation to , if we consider that the whole garden of fruit was before them , and there was but one single tree only forbidden them . but it seems all the rest were insipid without this ; no tree will so content them as the forbidden one . there was no fruit so desirable as this ; and it is likely this had not been desired if it had not been forbidden . this argues great perversness and obstinacy , and consequently aggravateth their sin , and senders their offence very heinous . say not then , the eating of the fruit of a tree is a light and inconsiderable thing . so it might be said , lot's wise did only look back to see the miserable ruin of the place she lived in . what! might she not look behind her ? it was out of pity that she did this . did this deserve so sore a punishment ? abraham look'd on sod●m in its flames , and was not punish'd . it was not criminal in him to do so : why then was it in this poor woman ? the plain answer is this , that there are many things from whence actions are denominated good or evil. they are sometimes reputed so by god according to the intrinsick causes and reasons of them , sometimes also according to their good or evil adjuncts ; but at all times according to the will and command of god , allowing or disallowing of such actions . by these we must judg of lot's wife 's sin● out of an immoderate love of the city , which had been the place of her abode , or from an inward cove●ing of the goods which she left behind her , or from a foolish pitying of those whom god had design'd for destruction , she stood , and look'd back . which example of hers might have produced the like passions in others : and if it had gone unpunish'd , a great contempt of god's providence would have been the effect . but the chief thing which made her looking back to● be sinful was this , that it was a direct affront to the command of god , who had strictly charged them to fly , and not to look back , gen. . . . and he certainly ought to have been obey'd , he that so graciously deliver'd them from the flames of sodom , he that rescued them thence out of his mere mercy and favour ; he that required observance in so easy a matter as this , he surely was not to be repay'd with disobedience ; therefore he acted most justly when he severely punish'd it in this stubborn woman . so in the sin of our first parents , we have shew'd before that the intrinsick causes of it were very bad , and the adjoining circumstances might be prov'd to be as evil and pernicious : but if we consider that it was a wilful violating of the divine command ( as it most palpably was ) it will appear to be yet more sinful and vitious . it was no less than a set and voluntary chusing of death and misery , and re●using of everlasting happiness . there can't be imagin'd a greater sin than this ; nothing could speak them greater rebels against heaven . for god designing that his new-made creatures , by conforming to that prohibition , should testify their acknowledgment of him , and their subjection to him ; their acting contrary to it was a high instance of rebellion , and a downright disowning of god's dominion and authority . and tho indeed it was disobedience to the divine command in a lesser matter , yet even thence the baseness of the action is more manifested , and the greater ingratitude and un●aithfulness of the sinners are discovered . thus you see what the sin of our first parents was , you are acquainted with the nature of their offence . secondly , i will in a few words speak of the pr●curer and instrument of it . whilst our first parents were in their happy state of integrity , they are envied by the spirits of darkness , the fallen angels , a rank of creatures that were made by god to enjoy a blessed immortality , and to be the attendents and ministers of the majesty of heaven ; but they soon revolted from god , and for their pride and arrogance were thrust down from heaven , and divested of that dignity and glory which were confer'd upon them . these wicked and reprobate spirits being thus degraded , maliciously and revengefully resolv'd to disturb the felicity of mankind , and to betray the innocent inhabitants of paradise into the same misery with themselves . the prince of these apostate spirits ( it is most probable ) was by general consent of the rest chosen to effect this direful project , and the method they pitch'd upon was to set upon the woman first , and that in the disguise of a serpent . cyril , and one or two others of the antients were of opinion , that he devil appear'd in the likeness only of a serpent : but it is more probable that the entred into a true and real serpent , according to the sentiment of most of the fathers . and they have the plain history on their side , which saith he was the subtilest of all the beasts of the field , gen. . . and besides , the curs● denounc'd against this animal , shews it was a natural serpent , gen. . . one tells us , that this creature was a basilisk : another saith , it was a viper ; and a * third saith , it was a dragon , ( which is an overgrown serpent ) . but the devil appearing in the shape of these creatures , would have terrified rather than allured the poor female . others ( on a contrary extreme ) think that it was a bright , glorious and winged serpent that appeared to her . they fancy that a daemon or devil came to eve like some angel or saraph : for the seraphim or angels appear'd in form of splendid flying serpents sometimes , as they would prove from num● . . where the serpents that god sent among the israelites are call'd seraphim . and from this place , and isa. . . they gather that these flying serpents , that were very bright , and shining like fire , were usual in the eastern countries . i have found lately , that two excellent persons , of great name and esteem in our own church , favour this opinion . but , with due respect and deference given first to their judgment , i make bold to offer these reasons why i dissent from them in this present matter : . we have no certain knowledg or account of the serpents spoken of in the forenamed texts ; only we know that they were raging , fierce and venomous , and thence it is likely they were call'd seraphim , burning , because by their venomous sting they produced an inflammation in that part of the body which they stung . and they might be said to flie , because of their swift and impetuous motion , wherein they exceeded other serpents . . if i should grant that there were such firy flying serpents as these worthy persons suppose , and that they are spoken of in the foregoing places , yet it seems not to me probable that satan would make use of such an affrighting creature to deal with our mother eve. this sort of animals , in my apprehension , would sooner scare than entice her . methinks his fierce and furious motion should strike terror into her ; his flaming wings should make her fly from him , not hold discourse with him . or at least , . this spectacle was too glittering and dazeling , so that she could not endure the brightness of it . i am apt to conceive that such a sight was fitter to amaze than to tempt . . when i find this serpent reckon'd among the beasts of the field , and that twice , gen. . , . i must needs say , i cannot easily be perswaded that it was of that kind before named ; it seems not to me to be a winged animal moving aloft in the air. i do not well apprehend , i confess , how such a one can be numbred among the beasts of the field , or earth . tho the holy ghost in scripture having barely told us that it was a serpent , it is most natural and genuine to conclude , it was an ordinary serpent , such as god had lately created , and such as among other creatures lived on the soil of paradise . now the serpent was more subtil than any beasts of the field which the lord god had made , gen. . . the subtilty of the serpent denoteth here to us the gentle , familiar and insinuating nature of this animal : for the author of the iewish antiquities observes , that this creature frequently convers'd , and in a familiar manner associated with adam and his wife . and so an antient father of the church agrees with this iewish writer , telling us , that the serpent before the fall was mild and gentle , and more familiar with man than other creatures were , that he came to him often , and was pleas'd with his society , that he did not creep on the ground , but went on his feet . but the same author goes too far when he intimates , that he was of an erect figure , for that is proper only to man. it is very probable that the serpent did not then grovel and creep on the earth as he now doth , ( for this was the curse pronounced against him after the fall ) but he was somewhat lifted up from the ground by feet , ( tho perhaps they were very short ) for you find in the forenamed place , that he is sorted with the beasts of the field , which are distinguish'd in kind from creeping things , gen. . . another ecclesiastical writer agrees with the former author , that the serpent was more sociable and conversant with our first parents than all the other creatures were ; that he often approach'd to them , and insinuated himself into them with the gentle motions of his body . i do not think , with iosephus , that the serpent ( and all other beasts ) naturally spoke in paradise , ( a dream which basil also assents to ) ; but this i am ascertain'd of from the inspired records of moses , that the devil spoke by the serpent , or ( which is all one ) that the serpent possessed by the devil spoke to eve. so we read afterwards that an ass by an extraordinary impulse spake to balaam . and since that time , several histories mention the speaking of irrational animals , yea of inanimate creatures : thus a river spoke to pythagoras , and saluted him as he passed by it , if we may believe porphyrius in his life . a tree spoke to apollonius tyanaeus , saith philostratus . this was the effect of magick , both those persons being skill'd in that art. it will be granted then , that the devil is able to do what his agents and ministers can effect ; thus here , the serpent spake to eve by the motion of satan actuating his body : the devil moved his tongue , and inabled him to hold a discourse with the woman . and now if you consider that he was by his nature and make of a graceful hew and figure , and that he was made by god a subtil and insinuating creature , you will not deny that he was fit to be made use of by satan to intice and inveigle the woman . wherefore the bold man that laughs at this part of the mosaick history concerning the serpent and eve talking together , and in effect represents it as a mere fiction , hath as little reason as religion on his side . it is certainly agreeable to reason that the devil would tempt and seduce her by making use of some familiar and domestick creature , if he used any at all . the fox was cunning and crafty , but the serpent was the most gentle and tractable of all ; this was his proper subtilty . it is probable that this creature was beloved both by adam and eve : she especially was delighted with it , and used to play and sport with it ; she laid it perhaps in her bosom , or adorned her neck with its twistings and windings ; or she made it a bracelet for her arms. this is certain , that the enmity between the serpent and mankind was not till after man's fall , as appears from gen. . . i will put enmity between thee and the woman , and between thy seed and her seed . there could not be an enmity put between them , unless there had been a friendship before . or , if the serpent used before to ensnare or hurt mankind , and to shew himself an enemy , why is it denounced by god as a threatning and curse , that he will put enmity between them ? it is evident then , that the serpent was some goodly lovely creature , and would needs make himself acceptable to the woman : and in this masquerade the devil soon got the better of her , perswading her that if she did eat of the prohibited fruit , she should be so far from receiving any harm and damage , that she should thereby mend her condition , and be some goddess rather than a woman . she was caught with these fond and flattering suggestions , and slighted the divine injunction , and boldly ventured on the forbidden dainties . the subtil ingineer planted his artillery against the weakest part of the fort : he began his batteries against the feeble sex first , alas ! a silly woman , and a subtil serpent acted by the devil , were not matches . and as this latter tempted eve by a serpent , so he tempted man by eve , who was gentle and alluring , familiar and insinuating , and not easily to be repulsed . the weak woman must needs fall , being sollicited both by satan and the serpent : the poor man could not but fall who had a triple temptation , that of the devil , the serpent , and the woman . thus both man and woman fell , and that in a short time after they were created . man being in honour , abideth not . he stood not one night ( say some ) in integrity , but apostatized in the close of the same day in which he was made ; and in the very same day he was cast out of paradise . so the iews generally , and many of the christian fathers assert . luther is very punctual : our first parents entred ( saith he ) into the garden at noon-day ; and the woman having an appetite , and taking delight in the food , eat of it about two a clock . but these two things may incline us to think that they did not : . what the sacred history concerning that matter affordeth us . . what reason , and the thing it self will suggest to us about it . . the history of the acts of that day on which adam was made , is a sufficient confutation of this opinion . for moses in the book of genesis acquaints us , that on that day wherein he was created ( which was the sixth day ) all these things were done : . being created without paradise , he was that day brought into it . . the tree of life , and the tree of the knowledg of good and evil were proposed to him . . a law concerning abstaining from one of them was given him . . all the four-footed creatures , one of a sort at least , were brought to him , and set before him ; and he view'd and observ'd them , and according to the nature and differences of every species , gave peculiar names to them . the same he did to all the fowls of the air. this would take up a considerable time . . after this adam fell into a deep sleep , and a rib is taken out of his side , and of it the woman was made . . god , as the paranymph , brings this spouse to adam , who acknowledgeth her to be a part of him , and takes her into intimate familiarity , and made her his wife . all this was done on the sixth day ; but we do not read that any more was done . but you will say , if it admitted of so much work , we may as well add the eating of the forbidden fruit , which did not take up much time . but i answer , we learn not from the history that this was done on that day : yea , we are sure it was not done , for it is said of the works of the sixth day , as of the foregoing ones , god saw every thing that he had made , and behold it was very good , gen. . . it is not probable this would have been said , if man had not continued good till then , and if sin , the greatest evil of all , was entred at that time . and we are to observe that these words were pronounced concerning what happen'd all the space of that sixth day of the creation : and all the things before-mention'd ( which are the contents of the second chapter of genesis ) are suppos'd to be comprehended within this time ; for 't is said immediately after the foregoing approbation in the close of the first chapter of genesis , that the evening and the morning ( which make the day compleat ) were the sixth day . after this you read that the story of adam's fall begins , that satan attempts the woman , that there were several discourses between the serpent and the woman , and between her and the man. therefore 't is evident that our parents did not fall from god on the same day they were ●reated . secondly , several reasons may be offer'd why it was not so , viz. first because it is more worthy of god to believe that adam and his mate were not baffled so soo● after their creation . it is not congruous to god's wisdom to create so excellent a frame , and let it be spoil'd immediately . then more particularly this may be alledged , that god's proposal of the covenant of works to our first parents , ( on which depended the whole result of the present affair ) their mutual consenting to it , and the ratifying it on god's part , and man's part , in some solemn manner , were a work which required some length of time . further , the parley between satan and eve might be of a long continuance , to it is briefly set down by moses . it is probable that she at first gave a repulse to the assault ; it is likely that several onsets were made before she yielded . we cannot but suppose a considerable time of tempting , because otherwise it would have been a surprize , and then it would not have been what it is ; that is , the transgression would not have been of so heinous a nature , and would not have been animadverted on so severely . again , it is rational to think that adam and his wise being created by god in that perfection of knowledg and holiness which are acknowledg'd to have been in them , could not suddenly be drawn from their obedience to god. those high endowments could not easily be lost , those divine gifts could not decay but by little and little . therefore upon this account we have reason to believe and affirm , that these persons shrunk back from their integrity by degrees , and not all at once , and that the space of time between their temptation and actual transgression in eating the forbidden fruit , was of some length , much more than we can reasonably suppose to have been crowded into one single day . thus both scripture and reason induce us to reject that common opinion , that our first parents fell from their primitive innocence on the very day that they were made . but when i say this , i pretend not to determine how long adam and eve continued in their innocence , and what time pass'd before they were turn'd out of paradise . none can positively assert , that they were created and fell upon the same day , because it is no where said so . but then on the other hand , it is as true that none can be positive as to the certain time of their abiding in their innocence , because we find it not mention'd . as those who say they fell in the very day in which god formed them , are not to be credited ; so those cabalistick iews , who say they were twenty years in paradise before they were turn'd out , are to be utterly exploded . the renowned vsher ( in his annals ) holds , that adam was expell'd out of paradise on the tenth day from the beginning of the world ; according to which timing of it , he fell in the third or fourth day after that of his creation ; for it is not to be thought that he staid there after his fall. but in my judgment those hebrew doctors ( for they are not all o● them of the same mind ) who hold that our first parents continued both in their integrity and in paradise eight days , do approach nearest to the truth . it is likely that they retain'd their innocence , amidst many assaults and temptations , ●ill about that time : so that as the first week in the world ended with the creation of man and woman ; so their fatal seduction and fall were the close of the second week . however , from the premises it is eviden● , that there was a considerable time between their formation and lapse . hitherto i have consider'd the sin and fall of our first pa●ents ; now i must speak of the dreadful effects , of it . man became like the beasts which perish . man was in a happy and glorious condition , but made himself wretched and miserable . man was in honour ; we were once happy . in which sense those words in gen. . . may be understood ; behold , the man was as one of us , for so it may be rendred according to the hebrew . he was so happy as to be like one of us ; he was created after our image , but now is miserable . it is such a manner of speaking as that of the poet , — fuimus troes , ●uit ilium , & ingens gloria teucrorum . unless you are rather inclin'd to think those words are spoken ironically , and by way of interrogation , is the man become like one of us ? as much as to say , he is not , he is far from it , he is lost and undone , he hath made himself a very lamentable and wretched creature . let us now briefly recount the particulars of his misery . first , god who for●ad man to eat of the tree of knowledg , now forbids him to touch the tree of life . now man is turn'd out of paradise , that garden of pleasure ; he is sent out of god's presence , and is become a reprobate and castaway . there is a stern angel with a flaming sword set at the entrance of eden , to keep him and his posterity out for ever . we may in part imagine , but we cannot sufficiently relate how sad and deplorable the condition of adam and eve was at this time . they could not but spend their days in languishing grief , in continual sighs and tears ; they could not but be filled with regret and remorse , when they reflected on their past felicity , and the loss of it by their folly ; when they look'd forward also , and saw the innumerable evils which insue upon this their miscarriage . to augment their sorrows , there soon happen'd a dismal effect of their fall and depravation . their dear son abel was murder'd by his own brother , the same devil that deluded them working on him . and how can the disconsolate parents bear this and the rest of their sorrows ? the children had been brought up well , they had been set to honest imployments . adam gave unto cain , lands to till , unto abel sheep to keep ; their callings intimating to them what should be their allotment and portion afterwards , the real estate being to be assigned to the eldest son , and the personal to the younger , as is in use at this day . but the careful parents might dispose of their estate , but they could not entail virtue and grace upon their children . cain most maliciously rose up against his brother , and neither his innocency nor his near relation to him , could divert him from violently pursuing and shedding his blood. this made th● hearts of the distressed parents bleed afresh , this added new dolours to their former ones , and caus'd them yet more seriously to look back on their vile apostacy from god , which was the spring of all the miseries they underwent . there is nothing said in scripture of the repentaonce of these sinners after their fall ; whereupon some have concluded , that these first offenders died in impenitency , and were denied all mercy and pardon . but it thust be remembred , that the sacred history omits many things , being very short and compendious ; yea , of this very nature some things are pass'd by , as that noah repented of his drunkenness , and lot of his incest ; so that we cannot draw an argument in this case from scripture-silence . but we have reason rather to believe that adam and eve did repent , and were saved : for the● promise of the seed , which was to redeem and save mankind , was made immediately after the fall , and so concern'd them as well as others , gen. . . besides , we may piously believe , that god's mercy would not overpass these poor offenders at its very first setting out , but rather that it would begin with them , to give an instance of his present pity and kindness , and an assurance of his future goodness and clemency . the wise god would not suffer satan to boast , that his first conquest and spoils remain'd entire , and met not with an afterdefeat . this was the judgment of the most antient , pious and learned fathers , and they declar'd , that the tatiani , and others who held that adam never repented , but was damned , were very unreasonable and absurd in their assertion . yea , irenaeus and epiphanius reckon this as an haresy , and con●ute it . and this may be observ'd , that the fathers , both greek and latin , do generally agree in this , that adam was buried on mount calvary , where christ was crucified , intimating thereby that he had the benefit of our saviour's sufferings , that his repentance for his apostacy was accepted for christ's sake , that in the great and universal shipwrack of the world ( for it was then all concern'd ) he swam safe to shore on this plank . but i proceed to consider some larger effects of our first parents apostacy , i. e. what befel their whole race as well as themselves . we will consider them both together . and these dole●ul effects are both temporal and eternal . i begin with the first , the temporal evils ; they are either outward or inward . the outward and bodily evils , which are the consequences of man's revolt , are very many and great . cursed is the ground for thy sake , saith god to adam , gen. . . at first its pregnancy and ●ecundity were exceeding great , so that it yielded its fruit easily without any toil . — per se dabat omnia tellus . and again , — ipsaque tellus omnia liberiùs nullo poscente ferebat . and the like we find spoken by other poets concerning the golden age , from some broken notions and traditions ( as a judicious person of our own hath observ'd ) of man's first estate in paradise , and of that estate wherein the world and all things should have continued , of man had not fallen . there was nothing noxious in the earth at first , all things were safe and wholesom , useful and pleasant , serviceable for the life of man , and every ways advantageous to him . but man's fall introduced a change , the ground brought forth thorns and thistles , gen. . . which shews , that the former fruitfulness of it was decay'd , and that now it would require some toil and pains to prepare and manure it , in order to a plentiful crop. and therefore i am not forward to assent to what a late learned writer suggests , that the pl●ugh was of no use till after the deluge , and was not invented till than : as if the state of innocence lasted till that time . he confesses himself , that god sent the deluge ●o destroy that constitution of the earth , which was calculated and contrived for a state of innocence , and to fashion it anew according to the lapsed and frail state of mankind : and therefore according to his own concession , the flood should have come presently after the fall of man , whereas it was above sixteen hundred years after i●r this author ingeniously lays hold upon the sentence of death , which was pronounced at the same time with this part of the curse about the earth's sterility , and argues from the suspending of that to the suspending of this . but i conceive this is not a good way of arguing , unless he could have proved that neither our first parents , nor any others , felt the effect of that sentence of mortality before the deluge ; for it is of this which he was discoursing , and his opinion is , that this was the cause which check'd the exuberance of the earth , and therefore the curse took not place till this time . but the very words and expressions themselves , by which the curse of sterility is set forth , seem to me to put this matter out of controversy : for they respect not only mankind in general , but the first man in particular , and more especially , and therefore must have taken place before the flood . cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life . see here , adam himself , for whose sake the earth had its doom , was to experience the sad effect of it by eating of the fruits of the ground in sorrow , that is , with labour and toil , the ground not bringing sorth its fruits with that ease , and in that plenty which it did before . the curse then was inflicted in adam's time , ●nd consequently before the deluge . and unto adam himself the following words are directed , thorns and thistles shall it bring ●orth unto thee , and ●hou shalt eat the herb of the field , viz. with hard labour and pains , or ( as 't is express'd in the next verse ) in the sweat of thy face ; and this must continue until he return vnto the grovnd , ovt of which he vas taken . and we know he return'd above years before the flood , and consequently the commination did affect that generation of men which lived before that time . and there is a farther proof of this in v. . therefore the lord sent him forth from the garden of eden , to till the ground from whence he was taken . this shews that the curse had actually taken effect , and that thorns and thi●tles were come up ; for adam here is set on work , by the immediate order of god himself , to root up those unprofitable weeds , and other less useful plants , and to apply himself to laborious agriculture , this being now become necessary since his apostacy , and since the denuntiation of the curse , for unto this the word therefore in the beginning of the verse re●ers : as much as if it had been said to adam , seeing the earth is deprived of its former fruitfulness , seeing it will not for the future bring forth food for man without painful ●illage , and wearisome culture , therefore i send thee ●orth , &c. here is a plain instance of the actual inflicting of the curse in our first parents time , even long before the universal deluge . wherefore i hope i shall prevail with this ingenious author to aker his system of the earth as to this particular , that he may avoid so considerable an objection as this is , viz. that it is repugnant to the sacred writings , to which i know he pays a great reverence . and besides , so far as i apprehend , his general syst●m can very well be without this particular hypothesis . i take the freedom to suggest this to one who seems to be made for great discoveries in natural philosophy ; and therefore out of that friendship which i bear to him , and which he is pleas'd mutually to honour me with , i would not have them tinctured with the least disrespect to the mosaick writings , for this is enough to blast them in the esteem of those that are wise and sober . but tho i cannot yield assent to this gentleman's hypothesis as he hath laid it down ; yet thus far i agree with him , that the sentence before mention'd took not place in the most effectual manner till the time he assigns ; it was not fully accomplish'd and executed till the deluge . that indeed was the consummation of the curse of barrenness : then there was a more general restraint and decay of the fruits of the earth , caused by that destructive inundation . but the curse commenced before in part , as is clear from the express words of the mosaick history . and therefore i take it for an impregnable truth , because it is founded on the sacred records , that the earth was immediately curs'd upon man's fall , and that all the creatures degenerated when he fell . the earth , and air , and other elements became disorder'd , and in some measure unwholesom , and sometimes fatal . hence proceeded dearth , scarcity , pestilences , earthquakes , storms , tempests , harmful thunder and lightning , conflagrations , and all manner of evils and calamities . man's body , which was made of the earth , participated of the curse ; whence floweth such a variety of diseases and distempers , that the masters of medicks have not yet compleated their bill of mortality , and given us a perfect catalogue of the maladies which infest us . another external effect of man's fall , is the labour and trouble of this life . using diligence and labour in a lawful calling is no curse , for god set adam to work even in the state of innocence : but afterwards his labour was attended with faintness and weariness , with pain and uneasiness , as in that formentioned place . in the sweat of thy face shalt thou eat bread. which seems more particularly and especially to have reference to the great labour which accompanies plowing and sowing , and gathering in of the fruits of the earth . for tho , it is true , part of adam's employment in paradise was dressing the ground , yet it cost him not any considerable labour then , it was not like the husbandry which was afterwards , and is at present , viz. uneasy and toilsome by reason of the barrenness of the ground . but in a larger and more extensive sense these words denote all the fatigue and pains which men undergo in this world. it was the eating of the forbidden fruit which was the cause of this eating in sorrow and sweat . now innumerable hardships and distresses are the allotment of man's life : now man is born to trouble , job . . all his days are sorrow , and his travel grief , eccles. . . now the earth is truly the land of labourers : numberless poor people sweat and turmoil in getting a livelyhood , and even their bodies are bow'd down sometimes with a burden : so the erect figure of man is partly impair'd . who can recount the various troubles and afflictions of this mortal state ? what a vast number of calamities and miseries is a man liable to daily ? how strangely is he beset with crosses and disasters at home and abroad , in his private and relative capacity , in his body , mind , and all his concerns ? his dominion over the creatures is much diminished : many of them being hard to be tamed and kept in subjection , many of them proving hurtful and mortal . he may lament the loss of another dominion which is more considerable , i mean that which relates to that sex over which god and nature had given him a command and authority . and on the other side , the undue subjection of the woman to her husband , is the curse and punishment of the first woman's sin. which i take to be the meaning of those words , gen. . . thy d●sire shall be to thy husband , and he shall rule over thee . it is true , she was under his rule and command even in innocency , as was suggested before : there was then a power and preeminence in man over the woman , as the apostle informs us cor. . , , . but they did not dispute this superiority , they did not contend about it , for the man did not exert his power imperiously ; and the woman's subjection ( call'd here her desire unto her husband ) was free and voluntary . but afterwards , this obedience was forced and unwilling , and the man's dominion too often degenerated into an arbitrary unreasonable sway . and that this is the meaning of this place is plain from the like words of god to cain ( to pacify his wrath against his brother abel ) unto thee shall be his desire , and thou shalt rule over him , gen. . . that is , abel is thy younger brother , and shall be subject unto thee , and thou shalt have the superiority over him . so then the import of the foresaid words is this , that tho indeed man , as being first created , had a superiority and preeminence over the woman , and should have yet had if they had stood in their intergrity ; yet now since the fall the latter is oftentimes too indecently treated , whilst the former instead of claiming his just precedency and power , becomes inhuman and tyrannical . a farther curse on womankind is that which is mention'd in gen. . . i will greatly multiply thy sorrow ▪ and thy conception : in sorrow thou shalt bring forth children . difficulty in childbearing , bringing forth with pain , is the effect of the first woman's transgression : whereas ( as aristotle observes ) other creatures have not that uneasiness and torment in bringing ●orth their young. thus both sexes partake of the evil which accrued by the first apostacy . and wheresoever you look , you may see the cursed fruits of it : all things are out of order , and shatter'd by the fall. that which the apostles were falsly accused for , viz. that they turned the world upside down , may truly be attributed to our first parents : they have by their wil●ul disobedience perverted the order of nature , and disturbed the course of the world. it is by their means become a place of disorder and confusion , a stage of affliction and misery , a scene of sorrows , losses , disappointments , poverty , reproach , diseases , pains , tortures and plagues of all sorts . this is man's portion till he returns unto the ground ; for out of it was he taken , and unto it he shall return , ver . . death is the last of all outward and bodily evils : this was threatned in gen. . . in the day thou eatest thereof , thou shalt surely die . which place alone is sufficient to refute the socinian conceit , that man was mortal in his first state of innocence , and that th● he had not fallen , yet he should have died . we find here mortality pronounc'd the effect of adam's transgression , in the day that thou eatest of the fo●bidden fruit , and thereby ●innest against thy maker , thou shalt surely die , i. e. thou shalt immediately become subject to death , and afterwards it shall actually be inflicted on thee . so we are to understand these words , according to that of theodoret , god here call●th the sentence of mortality death . and so chrysost●m on the place ; man is said ( saith he ) to die , in that the sentence of death is pronounc'd against him . it was god's mercy to reprieve him , that he might have time to repent . but he was a dead man at first , as a condemned malefactor is reckon'd a dead man , tho his execution be respi●ed for a time . so is it with the whole race of adam , they are obnoxious to death , they have the sentence of it upon them , and they daily incur that penalty by their sins . the great judg is pleas'd to spare them for a time , but at last the sentence is executed on them . their nature being corrupted and poison'd by the fall , at length the venom and virulency of it break forth ; the contrary qualities , which have been long fighting within them , destroy them in the close ; or in some other manner their bodies sink into the grave , and stench and rottenness are their portion . the inward and spiritual evils , which are the consequences of the fall , are yet more grievous and direful . not only the bodies , but the souls of all adam's race feel the cursed effects of his apostacy from god. hereby the rational and divine moiety of man ( which was the chief and noblest part of his constitution ) was corrupted , its original rectitude and primitive righteousness were defaced , and all the powers and faculties of his mind miserably depraved . first , his intellectual powers are impaired by ignorance and error : the notions of good and evil are much obliterated , reason is weakned , and can hardly do its office . man understanding not , must needs be like the beasts , for it is this faculty which differenceth him from that rank of beings . it was said of old , that man is a wise creature : and he was so questionless in the state of his first creation , and primitive innocency ; but since his vile defection he is sunk into folly and sottishness . he confutes all his pretences , and baffles all his boastings of knowledg and wisdom ; for when he should give experiment of them , he discovers plainly that he is possessor of no such thing , but that his rational part is much enfeebled , and that he hath very ●alse and erroneous conceptions of things , especially of those which relate to the kingdom of god. thus man's head is hurt by the fall. his heart likewise , his will and affections are exceedingly endamag'd by it . there is a strange impotency in our elective faculty ; we are not only disabled in a great measure from chusing good , but we have an aversion in us to god and goodness , and an inclination on the contrary to comply with satan , and to do whatever is displeasing to our marker . we are taken captive by satan at his will : for we have lost our liberty , and we have not so much sense as to bemoan our loss . this is our condition by nature , abstracted from the blessed remedy which we have by christ iesus , and the powerful influences of the holy spirit . as for our affections and passions , they are miserably dis●orted and dislocated , they continually sally forth to undue objects , they are unruly and extravagant , and put us into great disorder and dis●raction . and indeed we cannot wonder that they are very refractory and headstrong , when they have slipt off that bridle which right reason had put upon them . our love and hatred , our desires , our fears , our hopes , our joys , our anger , our sorrows are all unbridled and ungovern'd ; they hurry us into mischief , they fill us with perturbation , they make us uneasy , restless , and unquiet , and they end in vanity and vexation of spirit . these disorders in the understanding , will and affections , make way for more visible ones in the actions of mens lives . hence proceed idolatry , prophaneness , blasphemy , perjury , injustice , theft , rapine , violence , slaughter , murder , drunkenness , luxury , whoredom , and all kind of lasciviousness ; in short , sins of all degrees , vices of all dimensions . thus it was rightly said by the royal prophet , that man in his lapsed condition is become like the beasts ; he is sunk below his own species . he that listned to a brute ( the serpent ) is become like one . man , the flower and glory of the creation , resembleth the beasts . he is as sly and crafty as a fox , as lustful and salacious as a goat , as fierce as a lion , as savage as a bear , as ravenous as a wolf , as gluttonous as a swine , as angry and barking as a dog , and sometimes as stupid and dull as an ass. thus man is become like the beasts . which this psalmist takes notice of in other places likewise , where you find him representing wicked men as fat bulls , devouring dragons , roaring lions , ravenous dogs . and this good king acknowledgeth even concerning himself , that , so far as he had acted sinfully against god , he was not only foolish and ignorant , but even as a beast before him . so agur , i. e. as some think , solomon , who had been a notorious offender , confesseth that he was more brutish than any one , prov. . . the new testament also speaks after this manner ; christ calls false prophets ravenous wolves , and herod a fox : and iohn baptist stiles the wicked jews vipers . st. paul calls his adversaries whom he grappled with at ephesus , beasts : he stiles false teachers grievous wolves , and dogs : and he thanks god that he was delivered out of the mouth of the lion , meaning nero. and the apocalyptick beast is to be understood of the vilest and wickedest body of men under heaven . this too was the notion and phrase of the best moralist among the platonists and stoicks . they held that wicked men are a kind of brutes , that vice transforms them into mere sensitive animals . the rectified mind , said they , is the man , but the sensitive appetite is the beast . this latter they declared to be the principle which predominateth in all vicious men : and because they wholly ●ollow their sense , and are led merely by a corporeal appetite , they resemble brutes . accordingly epimenides calls the cr●tians , evil beasts , as the apostle takes notice ; and for the same reason all persons that are given to vice deserve that denomination . for their portion , like nebuchadnezzar's , is with the beasts . you cannot reckon them in the number of men , for tho they retain the human shape , yet they are really degenerated into the nature of brutes . nay , man is become more irrational by far than the whole herd of brutes , who by a natural instinct or by some certain laws of motion , following the apprehensions of their senses , discern what is good or hurtful to them , and not only so , but imbrace the one , and avoid the other . man alone , once the excellentest creature in the world , but now depraved , knows not his happiness , or despises it . which in the sacred stile is expressed after this manner , the ox knows his owner , and the as● his master's crib , but israel doth not know , my people do not consider , isa. . . these are the inword and spiritual evils which are the effects of adam's degeneracy , and they are usually called by divines by the name of spiritual death ; for these also were part of that dreadful threatning , in the day thou ●atest thereof thou shalt surely die . but there are not only temporal but eternal evils which are the fruit of man's apostatizing . man by his guilt and pollution contracted by the fall , and since delighted in , is liable to be excluded from happiness in another life , and is obnoxious to eternal punishment and misery in the world to come : for sin of it self can never be expiated , and therefore the guilt of it must necessarily continue without any period . accordingly we read that the wages of sin is death , rom. . . i. e. eternal death ; for it being oppos'd in that place to eternal life , it cannot signify less . it appears then that the sinner deserves to be ●ormented both in body and soul with endless and eternal pains ; which makes his condition far worse than that of the beasts , who perish , and so are made uncapable of all future sufferings , this is that worst of deaths , which is another part of that dire●ul threatning denounced against adam , and which is the most grievous and terrible effect of his disobedience and falling from god ; and from this ( as from the other evils procured by man's apostacy ) there is no redemption on 〈◊〉 the merciful and meritorious undertakings of the blessed messias , who was afterwards promised . after all , it might be observ'd , that not only adam and eve were threatned to be punish'd for this transgression , but even the serpent , which the devil made use of in order to it : he was rendred the most cursed of all creatures , and condemn'd to grovel on his belly , and to feed on the dust of the earth , gen. . . which was design'd to be a lasting , as well as a visible memorial of god's displeasure against the first sin in the world. so we read afterwards that god spared not the brut● beasts , whom the sinners of the old world had abused , but destin'd them no less than the offenders themselves to destruction , gen. . . which gives us some account of the implacable opposition of the divine nature to all sin , and even to all that are but instrumental and serviceable to it . he that is of purer eyes than to behold iniquity , will not suffer it to go unpunish'd wherever he observes it . and this might be added here , that the foresaid curs● on the serpent hath reference also to the malicious d●mon who actuated that animal . the doom of this impure spirit is here included ; his being not able to raise up himself against the servants of the most high , so as to hurt them ; and his being 〈◊〉 to hell , and his being made for ever a curs●d creature , l●ath'd and abhor'd of god and man , are comprehended in this execration . thus i have finish'd the second state of man. this i call a state as it respects us , but i call it a dispensation as it hath respect unto god , because it was his will and pleasure to suffer this to be . out of infinite wisdom he permitted man's fall , designing to make it subservient at last to the good of mankind , and to his own glory , by inhansing his mercy and goodness in the 〈◊〉 and unexpected rescuing of mankind from the miseries which they had incur'd by this general lapse . i say general ; for as i asserted before concerning the first state , that of innoc●ncy , that it included all men in it as well as our first progenitors , so i must declare the same concerning this second state and dispensation . it takes in not only adam and ev● ( who indeed were the most consp●cuous persons ) but all the succeeding generations of men and women . for by reason of our first parents wilful sinning and transgressing the divine law , all persons are under the displeasure of god , the penalty of his law , and the power of satan : for they are all conceived in sin , and brought forth in iniquity ; they are naturally averse to all good , and prone to all evil , and therefore a condemnation is justly pass'd on them all . here i might cop●ously treat of original sin , and the fatal influence of it : but i intend not at present to enlarge on any main article or point of divinity , this treatise being design'd only as an 〈◊〉 to so great a performance . this only in brief is to be remembred , that adam , as a common person , sinn'd for himself and his whole posterity . in him all mankind were created , and in him they all ●ell and were corrupted . adam being the father and root of all successions , by his sinning involv'd himself and his prog●ny into a state of guilt and enmity against god. this great banker broke , and with him all his race were beggar'd and ruin'd . his particular fault became the catholick crime of all persons descended from him , even before they knew what was good and evil , i. e. before they were born . they were all accurs'd in him , and rendred obnoxious to the divine wrath , and no creature was able to deliver them from it . but god , the merciful creator and indulgent father of mankind , was pleased to contrive their deliverance . accordingly he made an early discovery of his grace and love to our first parents , and to their posterity , which leads me to the next dispensation . chap. iii. the nature of the third general dispensation . the first part of which is the adamick state. the early promise concerning the messias , gen. . . explain'd . he was expected betimes . the new testament witnesses that he was to bruise the serpent's head. several positive laws were under this oeconomy . that of oblations and sacrifices is especially consider'd . eucharistical sacrifices were part of the law of nature . expiatory and bloody ones were not so . thence these latter were disapproved of by the wisest heathens . they are ●ounded upon divine institution . the practice of sacrificing among the pagans was derived to them by tradition from the jews , or the foregoing patriarchs . whether sacrifices were prescribed before or after the fall of our first parents . concerning the primitive priesthood . the distinction of clean and unclean animals was in respect of sacrificing , not eating . gen. . . explain'd , and a settled church founded upon it . marrying with infidels seems to b● prohibited under this dispensation . the rise of polygamy . the seven precepts said to be given to the sons of adam and noah . the improbability of this jewish tradition evinced from several considerations . the mistakes of volkelius and episcopius concerning the antediluvian o●conomy . the third general dispensation is that of 〈◊〉 and recovery through the m●ssia● . this is the most considerable state of all , and the most lasting : for it extends from adam's restauration to the end of the world. now begins the law of grace , and the law of faith , which makes this a new o●conomy . now god's will concerning man's redemption and the free pardon of sins was discover'd . now , upon the fall of adam , and the corruption of mankind , and the forfeiture of all happiness , life and immortality are bestowed anew . to him that overcom●th , it is given to eat of the tree of life , which is in the midst of the paradise of god. deliverance here , and eternal life hereafter , are freely offer●d . now god treateth with man de novo , viz. by a mediator . now there was a new covenant made between god and adam , or rather between god and mankind in him . the sum of the covenant was this , that god on his part would shew mercy unto adam and his prosterity for the sake of the messias , who was to die for their sins , and that by virtue of his satisfaction and merit man should be accepted . and on man's part it was covenanted and promised by adam , that they should believe in this messias , and rely upon his undertakings and merits , and faithfully perform all the other conditions requir'd of them in those laws which god publish'd to the world. this covenant of grace succeeded in the room of the covenant of works made with man in his state of integrity : for he by his fall breaking that covenant , there was another enter'd into ; and it is call'd the covenant of grace , because it is the result of the divine favor and goodness : for on the violation of the first covenant , man became obnoxious to the devine displeasure , and might justly have been left to perish in his sin ; but the divine mercy and philanthropy exerted themselves in favor of mankind , and graciously submitted to a n●w cov●nant through the mediator and sponsor christ iesus , the lamb slain from the foundation of the world. this is the cov●nant of grace made with mankind , of which i shall speak . but let me remark this by the by , that tho this grand revelation and covenant constitute a new oeconomy , yet the administration of the law of nature still remained . as natural religion was of use before in the two other oeconomies ( for they were under the law of nature mix'd with some revelutions ) so now it c●aseth not . tho nature is corrupted , yet this light is not extinguish'd . the law of nature written in man's heart at his creation is still necessary and useful . this was imprinted on men as they were created with rational minds , and therefore this must last always , and it was made to do so ▪ for it must conduct them as they are m●n , i. e. as they are indued with principles of reason . this goes through all the particular dispensations which i shall mention afterwards . having premised this , i come to speak of the 〈◊〉 o●conomy of grace , which contains in it all those periods of time which were from the discovery of the blessed seed to adam until the end of the world. this one great disp●nsation of grace comprehends under it these four particular and p●culiar ones . the patriarchal . . the m●s●ical or l●gal . . the g●ntil● . . the christian or evang●lical dispensation . 〈◊〉 i begin first with the patriarchal o●conomy , which is call'd so because it prevail'd in the time when the old patriarchs lived . adam , n●ah , and abraham , were the principal of them , and f●om them this o●conomy may be distinguished into three periods , viz. the a●amical , ( for though the two former dispensations may be ●ruly call'd adamick● as respecting both the innocent and ●allen state of adam ; yet here i restrain the term to that particular part of god's dispensation , which was in this first patriarch's time , from his blessed recovery till his leaving the world : and it comprehends whatever things the holy scripture hath mention'd as proper to him and his immediate posterity till the flood ) the noachical , and the abrahamick . the first commenceth with the discovery of the messias made to adam , and lasteth till noah : the second begins with noah , and the confirmation of the covenant of grace made to him : the third takes place from the renewing of it to abraham . the first patriarchal dispensation , call'd adamical and antediluvian , began with that signal promise concerning the m●ssias in gen. . . i will put enmity between thee and the woman , and between thy seed and her seed . it shall bruise thy head , and thou shalt bruise his heel . it is true , this may be meant of the natural brood of serpents , and of all the woman's offspring , namely , there shall be a great antipathy between those and these . who seeth not that there is a natural enmity between the serpent and man ? the former is ready with his venomous sting to hurt mankind ; he may be said to bruise their heel , for this creature being on the ground , can more easily come at that part , and i●jure it . therefore man is afraid of him , and f●eeth from him ; but , if he hath an opportunity , he crusheth him , he bruiseth his head , he destroyeth him . thus the iews generally interpret this text , viz. of the i●bred antipathy between the natur●l serpent and all mankind . but tho this be the literal and most obviou● sense of the words , yet it is not the primary one . for there is another and higher meaning of them , and that is this ; by the serpent is meant the devil , because he enter'd into the serpent , and appea●'d in that shape when he tempted eve : and by the seed of the woman is mean● christ , who is signally said to be made of a woman , gal. . . in contradistinction to others who are made of man , and are the seed of man. there is an irreconcileable enmity and hostility between thes● two , christ and satan . this latter shews his enmity in bruising the heel of the other , in persecuting him and his followers ; but the former shall shew his antipathy in bruising the others head , i. ● . in utterly destroying his power and dominion . here then is the promise of christ's coming in the flesh , of the son of god assuming our nature , and thereby redressing the evils which came by the fall , and by his meritorious death making atonement for the sins of men , and reconciling them to the incens'd majesty of heaven . and it is here included that even before he was incarnate , the merit of his future suffe●ings and death should in all ages be imputed to those who believe in him , and look for his coming . for he is the lamb slain from the beginning of the world , he was appointed from eternity to redeem and save lost mankind by the effusion of his precious blood. this is the purport of this gracious promis● made to adam in paradise : this was the fi●st dawning of the gospel-light , here were the first tidings of a m●ssia● . some of the church of rom● understand this promise concerning the virgin mary ; the vulgar latin have render'd it ips● , she shall bruis● thy head : and hence it is inferr'd by tiri●us and others on the place , that that pronoun refers to a woman , and that woman is the virgin mary , who bringing forth christ , bruised the serpent's head. but these men must be reminded that the h●br●w word which we translate it , is not hi , but 〈◊〉 , not she but 〈◊〉 however , being of the masculine gender , it must needs re●er to the word before , which is of the same gender● and that is z●rang , the s●●d , viz. the seed of the woman , which is christ. the law● of grammar forbid us to render it she , and the laws of the christian religion forbid us to apply it to the virgin mary , seeing it is the proper work of the m●ssia● to bruise and break the serpent's head , i. e. to destroy satan . this interpretation then we quit , not only as it is ungrammatical , but as it is profane , and blasphemously derogates from the office and undertakings of christ. of him alone we ought to understand these words , to him only we can with good reason apply them . thus without doubt they were understood by our first parents , and administred unspeakable solace and comfort to them . hence the messia● was daily expected by them , and when eve was deliver'd of her first-born son , she thought verily she had brought forth the m●ssia● , who should bruise the serpent's head. i have gotten ( ●aith she ) a man from the lord , or ( according to the hebrew ) the man the lord. not only the iewish , especially the cabalistick doctors , but some worthy persons of the christian perswasion read the words thus , and interpret them concerning the blessed seed . helvicus hath shew'd that eth is an article of the accusative cas● , and he doth it in so many instances in scripture , that it seems to be the hebr●w idiom . and besides , it is a demonstrative or ●mphatick particle , and points at some thing or person in a signal manner . so here it emphatically refers to the m●ssia● , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both man and god. our grandmother ev● was in hopes that she had born this god-man , that person who was to bruise sa●an's head , according to the promise made to them . it is not wholly improbable that 〈◊〉 also perswaded himself that his son noah should be the messias , and take away the curse of the fall , and bring a blessing with him , and comfort the distressed world , and give it rest and ease ; and therefore he named him noah , which signifies both rest and consolation . there was without question a continual expectation of the coming of this person , and of the ful●illing of that promise concerning his destroying of satan . the seventy interpreters understood that text of the messias , which occasion'd their making the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the neu●er gender , as the apostle also doth , gal. . . and all the anti●nt iews understood this promise of the blessed seed christ , tho the moderns do not . you will find it thus applied by both the targums . and the new testament approves of this , by bearing witness that christ is the person who ●ruis●s the serpent's head. he took flesh and blood , that through death he might destroy him that had the power of death , that is , the d●vil , heb. . . to this purpose the son of god was manifest●d , that he might destroy the works of the devil , john . . and luke . . iohn . . and . . with many other places , declare that this was he who was to bruise satan under our feet . this is the scope of the whole gospel , and this is that gospel which was preached by god in paradis● . when adam , and in him all mankind , aposta●ized from god , and could expect nothing but the reward of their rebellion , and therefore might have abandon'd themselves to utter despair , god reviv'd them with this promise of the m●ssias , the seed of the woman shall bruis● the s●rp●nt's head. god the father so loved the world , that he resolved to give to his only son to be their redeemer ; who being the eternal wisdom and word of god , and so truly god , and one in essence with the father , was in due time to assume our nature , and become man , thereby to transact the redemption of lost mankind , and accomplish the designs of grace and mercy to undone sinners . which tho it be not expresly on this occasion set down in the m●saick history , yet other passages of sacred scripture assure us that it was so ; and that the second pers●n in the s●cred trini●y undertook to pacify the wrath of the dei●y , and to reconcile man unto god , and to accomplish the new covenant made with adam and his posterity , even a covenant of grace and mercy through his blood. having thus shew'd the main thing in this dispensation , i must in the next place acquaint you what other considerable things made up this particular oeconomy and administration of the almighty . a●ter this grand revelation and discovery made to adam and eve concerning the messias to come , there were several positive precepts and laws given to them and their children . some reckon that as one , that the woman should be subject to the man , he shall rule over thee , gen. . . for these words , they say , may contain , not only a threatning , but a command . here is not only signified the punishment consequent on the fall , that the husband should imperiously rule over the woman ( which we mention'd before ) but here is enjoyn'd the subjection of the latter to the former , this being now become requisite in the state that men and women are in . and tho it was a curse to be tyrannically ruled , tho a servile subjection was the consequent of the fall , yet now it is a duty to be freely submissive , and with it goes a blessing . that also may be look'd upon as another positiv● law , that men should labour . for tho those words , in the sweat of thy face shalt thou eat bread , gen. . . carry the nature of a commination and curse , so far as man's labour is with uneasiness , trouble and pain , yet ▪ they may likewise be understood in the way of a precept , in as much as labour and diligence in ● lawful calling are useful and necessary in this present state , and are indeed of the law of nature and reason , tho they are here made positive , as i have heretofore shew'd that these two are not inconsistent . moreover , under this dispensation the marriag● of parents and children , ( which was also against the law of nature ) was forbid by god , gen. . . and it is not improbable that there was a particular prohibition from god , that none who were near by nature and blood , should be joined together in marriage : for altho at first it was absolutely necessary in order to propagation , that the brother should marry the sister ; yet when this necessity was removed , we read that they observed the laws of consanguinity and propinquity . the next thing i take notice of must be more largely insisted upon , viz. that oblations and sacrifices were the religion of the people of this adamick dispensation . sacrificing and offering are sometimes ●aken as synonymous : when they offered up the fruits of the earth , and other things , they might be said to sacrifice . therefore p●rphyri●● distinguisheth between bloody and unbloody sacrifices : the former were of the fruits of the ground , the latter were of living creatures . of both these we read in gen. . , . where it is said that cain ●ffer'd of the fruit of the ground , abel of the firstlings of his flock . both these , viz. the oblations of first fruits , and the sacrifices of beasts were constantly observ'd by the antediluvian patriarchs . the question is , whether this kind of worship was natural , or by divine command . as for the offering the first-fruits of the earth unto god , st. chrysostom gives his judgment thus , cain had no law concerning these , but merely of himself , and by the incit●ment of his own conscience , offer'd this ●ort of oblation . and so others afterwards offer'd their first-fruits unto god as an acknowledgment that they receiv'd those and all other good things from him . they were grateful recognitions of the almighty's soveraign●y , and of their dependance upon him . these annual oblations were owning the year's income , and the mercies of all their life to be from god. by these first fruits they acknowledg'd him the author of all , that particularly he was the owner of the soil whence those fruits came , and that a blessing and increase were to be expected only from him . the best and most precious things that god bestoweth on us , ●aith porphyriu● , are the fruits of the earth : therefore with these we ought to worship god ; and these he calls the natural worship of a deity . there needed not a command of god for these ; for the law of nature dictated this kind of oblations , tho it may be there was a divine command added to inforce the natural dictate . as for the other sort of offerings , and which porphyry calls bloody sacrifices , the killing of beasts , and offering them up to god , there is some controversy ( and that not undeservedly ) about these . it is disputed whether abel and those before noah offer'd this kind of sacrifice by any natural reason moving them to it , or by god's institution and command ; whether it was done by the mere light of nature , or by revelation . ● there are learned writer● on both sides . iustin martyr ( or whoever was the a●thor of the questions and answers to the orthodox ) is very peremptory : none of those ( saith he ) who offer'd brutes as a sacrifice to god before ●he law , did it by divine order . then according to him all of them did it by some natural instinct , and dictate of reason . and so say other 〈◊〉 and several of the rabbins : so say be●●armine , suarez , aquinas , and most of the papists . so say soci●us and his followers ; and for this reason , that those sacrifices may not be thought to be the representations of the sacrifice of christ , which without doubt was the chief end of the instituting of sacrifices . some of other perswasions likewise agree in this tenent , that sacrifices ( i. e. the killing and offering of beasts ) were by the law of nature . but these are contradicted by others , both papists and protestants , who confidently aver , that these sacrifices were by the special injunction of god , and did not proceed from any natural notions and principles which they had . now , it is my desire here ( as 't is in all other cases ) to reconcile dissenting and disputing men : which may effectually be done , by leading them off from their extremes which they adhere to . in my judgment neither to these parties are in the right , not those who say all sacrifices are by the law of nature , nor those who assert that all of them must needs be by divine revelation . there is a middle way between these , which i take to be the true one , viz. that both natural reason , and supernatural revelation concur'd here . reason taught them to offer some sacrifices , and a positive word from god ( tho not express'd by mos●s ) taught them to offer others . i must remind you then , that sacrifices were either eucharistical or expiatory , that is , they were either offer'd to god in way of thankful acknowledgment , or to atone and expiate for their sins . the former of these , i conceive , were dictated by the light of nature , but the latter were wholly or partly from god. first , i say , the offering of eucharistical sacrifices was part of the law of nature : for reason would teach them to offer their flocks as well as their fruits to god. these , no less than the other , were acknowledgments , they were owning of god's dominion and soveraignty . as cain , a husbandman , offer'd by the mere instinct of nature the fruits of the ground as an acknowledgment that god was his benefactor ; so the same principle moved abel a shepherd , to offer the first of his flock in way of recognition , that god bestow'd those good things upon him . yea , abel by the only instinct of right reason , judged that god was to be worshipped with the best things , and that the sacrifices ought to be of the fattest of the flock . i do not think minutius felix discourseth and argueth closely , when to the gentiles , who objected against the christians that they had no altars and sacrifices , he replieth thus ; shall we offer sacrifices and oblations to god , which he gave us on purpose for our use and service ? it is ingratitude to return him gifts again . and arnobius saith the same , in answer to the same objection , but with as little reason : it is madness ( saith he ) to measure god by our needs , and to give the things that are useful to us , to god who is the giver of them . but this was a great mistake ; there was no madness in doing this , but a great deal of reason and sobriety : for natural gratitude directed them to give something to god : therefore sacrifices are called gifts in the holy scripture , particularly abel's offering is stiled a gift , heb. . . and so the mosaick sacrifices are call'd corban , i. e. a gift , mat. . . the law of thankfulness , which is a law of nature , taught the antient patriarchs to offer these gifts as tokens and testimonies of their gratitude . by these they openly proclaim'd , that god was the supreme giver of all things . natural light inform'd them , that it was fitting to make some returns to god , to give something to him from whom they receiv'd all . they needed not a particular command from god for this : these were spontaneous , free and uncommanded offerings , these were dictated by reason , and the voluntary motions of their hearts , which told them that they ought to acknowledg god's goodness to them by such gratulatory sacrifices . these were but so many acts of thanksgiving to god for benefits and favours receiv'd of him , and were but natural signs of worship due to him . but , secondly , besides the eucharistical sacrifices , there were expiatory ones : but these were not the dictates of natural reason ; for tho the patriarchs might perswade themselves that those sacrifices being thankful acknowledgments and gifts would be acceptable to god , that he would receive them kindly , and be pleas'd not to shew himself angry and offended for their former miscarriages ; yet this they might as well have thought to have been done by the unbloody sacrifices , the offering of the fruits of the earth : for they being gifts as well as these , those that offer'd them might expect that god would be pleas'd with them , and that thereby they should conciliate the divine favor and acceptance , and so that there should be an expiation made for their sine . thus the unbloody sort of sacrifices would have been sufficient , and there is no reason why the bloody ones should be added . no truly , nature could afford them no substantial reason why the blood of beasts should be shed . reason doth not tell us that god is delighted in the blood and pain of the innocent brutes . reason doth not acquaint us that the offering of these is a satisfaction to his justice , and a means to avert the judgments of god. there is no law of nature that dictates any such thing . hence the sacrificing of the beasts was condemned by the wisest men among the heathens . what saith porphyrius ? ( and by him you may know what the pythagoreans thought and held , for he was a principal man of that sect ; ) as for sacrificing of beasts and blood ( saith he ) that was not from the beginning . but introduced lately by superstitious and wicked persons . bloody sacrifices commenced from famine and war , when people were forced to tast blood. when they had tasted of the blood of animals , they sacrificed them to the gods. again , saith he , in the same place , as they sacrificed , so they eat : flesh was at first not eaten ; afterwards that being sacrificed , they eat it , for they reckon'd what was good for their gods , was good for themselves ; so from ●●ating they proceeded to offer . thus this philosopher was mistaken about the first original of bloody sacrifices : and it could not be expected that he should attain to the true reason of it , which ( as i shall shew you ) is the grand bottom of revealed religion . but this testimony of porphyrius confirmeth what i am asserting , viz. that bloody sacrificing was not the dictate or precept of nature . had it been so , this person , who was so well versed in the law of nature and reason , would not have inveighed against this kind of sacrificing , as not becoming god nor men , as having no reason nor religion to justify it . he would not have told us in plain terms , that god is by no means delighted in the blood of beasts , and that this manner of sacrificing was discountenanced and disapproved by the oracles , as he relateth . let us hear what other heathens thought of the bloody sacrifices . it is impious to pollute altars with blood , saith plato : who concurreth with pythagor●s in this as well as in many other things . varro , quoted by arnobius , declareth , that the true gods neither desire nor expect these sacrifices , and the false gods made of brass and wood do less care for them . from tertullian we learn that the philosophers had no good opinion of sacrifices , and never were urgent with the people to offer them . the best heathen moralists profess'd , that the only acceptable offerings were a pious heart and an upright will. some of the poets have slighted and disparaged the offering of slain beasts in sacrifice . ovid is of this number , and moreover tells us , that bloody sacrifices were not in the more innocent and primitive ages of the world. which tho it be false , yet it shews the sentiment of this and other wise men , who had no good opinion of this kind of sacrifices . among the egyptians , who were the wisest of the antient nations , no animals were kill'd for sacrifice to the gods , saith macrobius . do you think now that the gravest and wisest heathens would have disapproved of and condemned sacrifices , if they had been a dictate of nature and morality , if they had been the natural worship of god ? would they not rather have defended and maintain'd them ? for natural religion , and the main offices of it , are extoll'd by none more than them . but as they were bloody sacrifices , there was no principle in nature and reason to commend them : and thence it is that the wisest pagans never spoke seriously for them , but generally against them ; and they were of the opinion that god was not honour'd by the blood of brutes , and the killing of harmless beasts ; and that he took no pleasure in the smoke that ascended from their slain bodies . it is evident then , that bloody sacrificing , as it denoteth atonement and propitiating , was not the result of natural light , but was by positive and divine institution . and from what was known hence , there came to be even among the pagans a notion of expiation by sacrificing , which we find in several of their writings : but they had not of themselves any such apprehension . this i prove from the reason which moses , or rather the lord by moses , giveth of bloody sacrifices , levit . . . the life of the flesh is in the blood , and i have given it to you on the altar , to make an atonement for your souls , for it is the blood that makes atonement for the soul. tho this reason of offering the blood of slain beasts was divulged to the israelites at this particular time , yet this reason was good at first , and was the true account of the service of bloody sacrifices among the patriarchs . now the reason here given why these sacrifices are to be used , is , because it is the blood that makes atonement for the soul. and if you ask the reason of this , it is implied in the beginning of the verse before recited , the life of the flesh is in the blood : so then when the blood of the beast is offer'd in sacrifice , the life of it is offer'd ; and the life of the beast is supposed to be given instead of the life of the offender , for whom the sacrifice is offered : and so the beast was slain instead of the person that offended . this was the intent and meaning of bloody sacrifices . but this divine significations of them was not the issue of natural reason . did this tell them that the blood of beasts was an atonement for the souls of men , that the blood of slain animals on the altar , signified that men deserved to bleed and die ? did this tell them that the blood of brutes was poured forth instead of the blood of men ? that sacrisicing was an acknowledgment of demerit and guilt , and that he that kill'd the beast did as much as confess he deserved to be so used ? it must be from revelation at first that they had a particular and distinct knowledg of this , that god would accept of a sacrifice in the place of the guilty sinner . natural light could not make this out : much less could it discover that these sacrifices were representations and types of the great sacrifice which was to come ; that they shadowed our christ the redeemer who was to be sacrificed on the cross , and to shed his blood for the salvation of mankind . this was the main thing which those sacrifices represented . god instituted them chiefly to intimate the translating of our punishment on our redeemer , and to signifie the great bloody sacrifice of the messias which is truly propitiatory . it was then by divine revelation discover'd to our first parents , and to the antient patriarchs , that offering the blood of slain beasts would be an acceptable service to god : and hereupon they constantly used themselves to this service and worship . but you will say , expiatory and bloody sacrificing hath been in use among all nations , not only iews , but greeks , romans , barbarians , and even the whole gentile world. if they knew nothing of this by the light of nature , how came they to use this sort of sacrifice constantly ? how came some of them to have this notion , that the beasts bled in their stead ? i answer , it was derived to the gentiles by tradition : they receiv'd it from those who had it first by supernatural manifestation . hence they got the notion of expiatory sacrifices ( as well as of some other things , as i could shew you ) they were transmitted to them from the practice of the iews : or if any of the gentiles had this perswasion before , they receiv'd it by tradition from their forefathers , who had it from the father of all , adam , who had it from god by particular revelation . and this seems to be confirm'd by the author of the epistle to the hebrews , chap. . . by faith abel offered unto god a more excellent sacrifice than cain . if he sacrificed by faith ( as that word may be well understood here ) there was some warrant and word of god for it , for faith cometh by hearing , and hearing by the word of god , rom. . . faith is grounded on some word , it relyeth on a divine command , or promise . therefore when abel offered of the fat of his flock in sacrifice , he did that which was instituted by god , and consequently that sort of sacrifices was by divine institution , there was a precept for it . adam and his sons had a particular order from god , though it is not recorded by moses , neither was it necessary it should be in so short an account as he intended of things . take the sum of all in few words : this law of sacrifices , which was in use in the adamick oeconomy , was partly natural and partly divine . as sacrifices were tokens of thankfulness , and acknowledgments that as they receiv'd the fruits of the earth and all other inanimate good things from god , so the animals which they sacrificed , and all other living creatures for the use and benefit of man , were given them by the same divine hand ; thus they were a service dictated by natural reason , and so were natural acts of worship : but as they carry'd with them the notion of expiation and atonement for the souls of men , but especially as they refer'd to the messias , and signified the future sacrifice of christ , and so were to strengthen and support their faith till that time , thus it is certain they were instituted by god , and the practice of them was founded on a divine command : and the patriarchs knew they would be acceptable to god , because they were of his own appointment . it may be asked , ( as it is a question among writers ) whether sacrifices were prescribed before or after the fall of adam ? here they are divided ( as the manner is ) and some say they were instituted before , and others say after the fall. but i have made way for a more satisfactory answer to this query by the distinction of bloody and vnbloody sacrifices , and of propitiatory and eucharistical sacrifices . unbloody sacrifices , and such as are meerly eucharistical , i. e. such as were natural tokens of thanksgiving for benefits received , were used , it is likely , by adam before his fall : ( which i intimated under that oeconomy ) these might begin in paradise . but these sacrifices needed not to be prescribed them by god , because they were a part of natural religion and worship . but as for bloody sacrifices , i mean such as were expiatory , they were not instituted by god till after the fall : for when there was no sin , there was no need of expiation . priesthood goes along with sacrificing , and therefore it were pertinent to say something of that here . adam was the first priest and sacrificer : but now under this dispensation it is expresly recorded , that cain made an oblation of the fruits of the earth , and abel offered the firstlings of his flock to god. the priestly office is hitherto but obscure , and no particular persons are assign'd and appointed by god to act in it . this we know that abel , the younger brother , was the proper sacrificer , and acted the part of a priest , which was to stay and offer living creatures unto god ; but what the practice was afterwards in the sequel of this dispensation is not set down by moses , and therefore was cannot determine any thing . but in the other following patriarchal dispensations , we find that the domestick sacrifices belonging to the family ( for of publick sacrificing we read nothing yet ) were offered by the fathers and masters of families generally , as by noab ( gen. . . ) abraham ( gen. . . ) iacob ( gen. . , . ) it is the opinion of selden , grotius , and others , that the sacerdotal dignity resided in the first-born before moses's time , and that the primogeniture and priesthood went together . nay , they add kingship or magistracy to these , asserting that the first-born among the patriarchs were princes as well as priests . and so indeed cohen , which is the word for a priest , signifies also a prince or ruler ( as in iob. . . sam. . . & . . ) and such were the heads and fathers of families , and the first-born of old . but though it is true the priesthood was exercised by the chief heads and fathers of families , and by the first-born sons , yet we likewise read of priests or sacrificers who were younger brothers , as abel and iacob , gen. . . & . . & . . whence i gather that was not the sole prerogative of the first-born before the mosaick law : for if the younger brothers offer'd as well as the elder , the office of priest was not confin'd to the primogeniture . the sum then of all is this , that before the priesthood , was setled by the law of moses , the first-born were priests , that is , generally and for the most part , but not always , for some instances there are of others that offer'd sacrifices . so that this middle way which i have taken may decide the controversie that hath been among some learned writers , viz. whether the priesthood at first resided altogether in the first-born ? in the next place , the difference of clean and vnclean animals was part of this dispensation . we read of the distinction between these first of all in gen. . . where noah is commanded by god to put up in the ark seven pair of clean , and two pair of vnclean creatures . of every clean beast thou shalt take to thee by sevens , the male and his female ; and of beasts that are not clean , by two , the male and his female . this account of the number of the beasts taken into the ark , may seem to differ from what is said in gen. . . of every living thing of all flesh , two of every sort shalt thou bring into the ark ; and in gen. . . there went in two and two into the ark , the male and the female . but by comparing the former of these texts with the foresaid place , we shall find that it is only a general account of bringing the beasts into the ark , viz. by pairs , a male and a female of every sort of living creatures . but that place which i first produced speaks particularly , and specifics the number of the pairs , i. e. seven pair of clean beasts , and two pair of unclean . for whereas some have thought that of clean animals seven only of a sort entred the ark , it is evident from the original that they are mistaken , for the hebrew word shibgnah is repeated , to signifie that there were two seven , i. e. seven males and seven females taken into the ark , that they might have enough for sacrifice and food after the flood . and as for the latter place , that also speaks of all the creatures whether clean or not clean ( as you will see in ver . ) and is to be understood of the manner of their going into the ark : they went by couples ( and here by the way observe , that if there were only seven , they could not go by couples ) but this order of their march contradicts not what hath been said , and is plainly gather'd from the other text , viz. that males and females in all of the clean beasts were preserved in that receptacle . having thus clear'd the text ( which hath been misunderstood ) i come to the matter in hand . some think these beasts are call'd clean or vnclean by a prolepsis : as much as to say , some beasts went then into the ark , which now since that time are reputed clean ; and others went in which are now reckon'd unclean . moses calls them clean or unclean , because there was that distinction of animals in his time . thus rabbi solomon on the place tells us , that that is called clean which was afterwards to be clean : whence we learn ( saith he ) that noah at that time knew the law. for it is a fancy of the rabbins and talmudical doctors , that the mosaical law was made , and existed before the world was . but this historical anticipation will not serve the turn here ( though at some other times i grant it is useful ) for you may observe there is a reason included in the forementioned words , why noah was to shut up in the ark more of one sort of animals than of another , viz. because at that time some were clean and others vnclean . wherefore did god order him to take fourteen of one sort of living creatures , and but four of another ? was there not a reason for this disparity ? and what can we imagin it to be but this , that the creatures were of a different nature , i. e. ( as 't is here expresly said ) that some of them were clean , and others not ? and this was before noah's time , for this is supposed here as a thing well known . but how is this to be understood ? no creatures are naturally vnclean : they are all clean , and pure , and good from the first creation . in what sense then are any said to be vnclean ? it is certain this distinction could not be in regard of eating , for no animals were eaten before the flood ( as shall be proved anon ) but it is reasonable to think that it was with respect to the sacrifices , that they were call'd clean or unclean : and if you consult gen. . . you will see that this is spoken with particular reference to sacrifices . noah made use of clean beasts and fowls in sacrificing , and whoever sacrificed then , did so . they did not sacrifice all sorts of creatures , but some only . they look'd upon some animals , in respect of others , as unfit for sacrifice : they offer'd to god the best , or what they thought so , as the sheep , and not the hog , &c. this was founded in their natural reason , as sacrifices themselves partly were . these animals which at that time they esteemed the best and choicest , and fittest for sacrifice , were reputed clean and pure , and were call'd so : and on the contrary , the meanest and worst animals , and which they thought unfit for sacrifice , were reckon'd as impure and vnclean , and were so called . and it is likely there was also a positive law for this as well as sacrifices . by this law such and such creatures were determin'd to be clean our unclean : and this law was before that of moses , yea it was long before the flood ▪ even then beasts were call'd clean or vnclean in respect of sacrificing , as afterward they were call'd so in respect of eating . we may observe further that there was a publick setled church in the days of those renowned and godly patriarchs seth and enos . then began men to call upon the name of the lord , gen. . . i know there is a contrary reading of these words , for some think that huchal signifies prophaned as well as began , and accordingly they render the words thus , then men prophaned by calling on the name of the lord. so the iewish writers generally interpret this place , and particularly the chalde● paraphrast and rabbi solomon iarchi understand it . whence mr. selden infers that there was idolatry in those days , and that it was set up then first of all . but these learned persons considered not that the verb chalal as it is here used , i. e. in the conjugation hophal , and with an infinitive verb after it , is never us'd in scripture to signifie prophaning but beginning . nor did these writers give themselves time to remember that this place speaks of seth and his godly family , and not of any idolaters ( yea it is likely there was no such thing as idolatry in those days , but that its date was afterwards ) and therefore it must be meant of religious invoking of god , and the solemn use of it . there are others , who though they are satisfied that the word is to be rendred began ( not prophaned ) yet understand what follows according to aquila's translation , and therefore read the whole thus , then men began to be call'd by the name of the lord , i. e. seth and enos for their great piety were the first that had the honour as it were of a divine appellation , whence they that were their offspring were call'd the son of god ; or they were call'd by gods names , i. e. they were reputed and celebrated as eminent worshippers of god , as his profess'd servants and votaries . but this seems to be a forc'd interpretation , and is built upon a wrong translation of the words . the plain and genuine meaning ( both according to the original , the seventy , and other versions which are held to be most exact ) is this , that though adam , ab●l , seth , and others had called on god in their houses and families long before this time , yet now they met together publickly , and the rites of religion which god had appointed them were fixed . here is the first infancy of the more visible church . now holy assemblies are set up ; and perhaps as cain then built cities , so enos built temples or places for divine worship . sacrifices were setled before : now the way and manner of invoking god aright are established . or , if you will take calling on the lord as a general expression for religion , then the meaning is , that in the time of these holy men , the true vvorship and service of god begun to flourish openly . though cain and his seed liv'd atheistically and prophanely , yet those of the family of seth and enos promoted all piety and virtue , they generally ●eared god , and walked uprightly , and religion was in great esteem among men . there seems to have been a law under this patriarchal period , not to marry with infidels . this is implied in gen. . . the sons of god saw the daught●rs of men , and they took them wives of all that they chose . the children of seth were joyned in wedlock with the wicked posterity of cain , which we have reason to think was forbidden them , because this is reckon'd as the great sin which provoked god's wrath , and brought the devouring flood , v. . here it may be taken notice of , that whereas marriag● ( the joyning of one man and one woman only ) had prevail'd hitherto by virtue of the primitive order and institution in gen. . . now at the latter end of the adamick dispensation polygamy began to be introduced . lam●ch took unto him two wives , gen. . . and was the fir●● person that transgress'd against that conjugal law. i find a very reverend and worthy person ●avourable to him , and thinks his ●arnest desire of seeing that blessed seed which was promis'd to eve , might induce him to take more wives than one , hoping by multiplying of his posterity , some or other of th●m might prove so happy as to produce that seed . this is a very learned and pious account of the original of polygamy . here i might mention the seven precepts which the iews much talk of , and say w●re given by god to the sons of adam and n●ah before moses's time . but rabbi maimon is more distinct , and ●aith six of these precepts were given to adam , and those that immediately came of his loins ( and so they fall in under this patriarchal dispensation ) and afterwards these six with another added ( i. ● . of abstaining from blood ) were delivered to noah and his sons . of the seventh i am not to speak in this place , it belonging to the noac●ical dispensation : but it is proper to give you some account of the other six . both the talmuds and other writings of the hebrew doctors recite them in this order : the first precept was of iudgments , of politick and civil government , of administration of justice in publick tribunals and courts of judicature ; and that those who offended in the kinds after named ought to be severely punished . the second was of cursing the most holy name , or blasphemy ; that god's name is not to be prophaned . the third was of strang● worship or idolatry ; that they should not worship id●ls . the fourth is of uncovering of nakedness , or unlawful copulation , as adultery , incest , and the like : that these are absolutely unlawful . the fifth is of sh●dding of blood , or homicide . the sixth is of thef● and rapine : clandestine or open stealing ; taking away what is anothers : that none of these are to be practised . those that would see these precepts largely commented upon may consult the learned seld●n , who hath almost fill'd a whole volume with them . that which i am to inquire into at present is , whether it be reasonable to give credit to the common assertion of the iews , who say that these precepts were given by god himself to adam and the patriarchs before noah . first , i might take notice that the iews agree not fully about the number of the precepts given to adam : for though seven generally be said to be the number of them , yet there are those who dissent here , and so in some sort bring the giving of the precepts , as well as th● number of them , into question . secondly , we read no where in genesis ( nor in any of the inspired books afterwards ) that any of these precepts were given by god to adam , or his immediate children . we meet with nothing like them before noah and moses , and therefore we cannot with any certainty and confidence assert , that god deliver'd these before that time . i know it is said , and that by the learnedest , that all facts are not mention'd in the bible ; the scripture refers to some as known and acknowledg'd , though no where expresly recorded : thus these precepts are refer'd to in acts . . but i answer , though one thing done at this time , and another at another may be omitted in scripture-history , as adam's observing the seventh day , and god's injunction about bloody sacrifices , &c. yet it is folly to think that a whole body of precepts should be given to adam and his sons , and that they should be openly divulg'd ( as the iews say there was a formal promulgation of them ) and yet not one of them be mention'd , nor so much as hinted at in the history , which purposely treats of those things . credat i●da●● , &c. and as to what some say , that these precepts are referr'd to in the decree of the apostolical council at ierusalem , it is but a surmise , and there is no real ground for it : only the matter or substance of two or three of those precepts is there enjoyn'd ( as we find in some other places ) and that is all . thirdly , not only the writings of moses and other books of holy writ were silent concerning the giving of these precepts , but ioseph , the learned iewish antiquary , who comments upon the mosaical writings , and is wont to insert and add what he thought was left out , saith not one word concerning these . fourthly , these precepts are all of them the laws of nature , or most easily reducible to them : they are prohibitions against injustice , blasphemy , idolatry , uncleanness ▪ bloodshed , rapine : all which are general dictates of nature and reason , and written in man's mind originally . therefore it may be rememb●red that these precepts obtain'd not only among the hebrews , but among all nations whatsoever . it is not likely then that god did orally deliver these to the patriarchs before the flood ; for in that early time of the world it was not requisite . tho afterwards some of thes● precepts were given to noah , viz. after the corruption and gross degeneracy of the people of the old world , and when a new world of men was to be set up : and tho these and the like precepts were made up afterward into ten commandments , and given to the iews , i. e. when the world was more corrupted , and the dictates of reason and morality were almost lost ; and when it was as necessary to rouse mens minds , and to keep religion from decaying , and when god was erecting a new o●conomy , and chusing a peculiar people to himself ; tho in these circumstances the giving of such precepts was necessary , yet now , in the patriarchs days , there was no need of delivering them , they having them fresh on their minds . there is no ground then for us to credit the hebrew doctors when they tell us , that those six precepts were deliver'd solemnly to the sons of adam . it is only a tradition of the iews : and of what truth and reality their traditions generally are , is known to those who are sober and unprejudiced persons ; they are usually mere fancies and conceits , dreams and dotages , lies and forgeries . thus you see how it went with the world from adam to the flood , which is reckon'd to be about sixteen hundred years . you see how the state of religion stood , what communications the world had from god. and here by the way i cannot but take notice of the groundless assertion of that socinian writer who declares , that before the flood there was no general precept given to men by god : they had only some injunctions , which appertain'd to certain particular persons and particular ▪ affairs . nor had they any general promise made to them , he saith . episcopius is more large , telling us , that they lived almost years without any law , without any promises , without any precepts from god. and he further adds , that the religion from adam to abraham was merely natural , and had nothing but right reason for its rule and measure . all which are mistaken notions ; for from what hath been deliver'd concerning this oeconomy before the flood , it is evident that there was a divine pr●cept ( which was general ) concerning sacrifices ; and there was a promise ( and that a general one ) concerning the blessed seed ; and there were other laws and prescriptions besides those that were founded on mere reason : for it appears that this antediluvian dispensation was mixt , partly guided by the light and law of nature , partly by revelation . religion consisted both of natural principles , and positive commands . these were all along interwoven with one another . thus the old world was govern'd : in which period there were these ten patriarchs who were all long-liv'd but one ; adam was the first , who ( when abel was dead ) begat seth : whose son was enosh , who begat cainan , and he mahalalel ; and this iared , whose son was enoch , who was translated . then methusala● , the longest liver of them all , ( adam and he took up all the time between the creation and the flood ) ; then lamech ( not he of that name who was of cain's race ) ; and noah was the last of the ten antediluvian fathers . chap. iv. the noachical oeconomy . the first positive law under it was about eating of flesh. it is proved that this prevail'd not till after the flood . objections against it answer'd . the testimony of pagans to confirm it . the reason of the prohibition . the second positive law was concerning not eating flesh with the blood. the reason of it . the third positive law was concerning not shedding of man's blood. with the penalty of it . and the sanction of magistracy . servitude not introduced under this dispensation . the longevity of the patriarchs was common to all in those times . the months and years were of the same length then that they are now . they were solar , not lunar years . the causes of the long lives of those that lived before the flood . the abrahamick oeconomy . with its several steps and advances . the nature of the covenant made with abraham . now the faithful were separated and distinguish'd from the rest of the world. why they are called hebrews . the nature and design of circumcision . vnder this dispensation altars were erected , tithes paid , &c. of polygamy , and concubines , and other vsages . the second patriarchal dispensation , or the noachical o●conomy began in noah's days , and lasted till abraham . immediately after the flood , the covenant which was made with our first parents was renewed to noah : the law of grace which had been given to them , was now confirmed to this eminent person , and to the ●est of mankind in him : and the ●ow in the cloud was made a sign of the covenant , gen. . . it is to be believ'd , that a farther discovery of the m●ssias was made to noah , tho the sacred history saith nothing of it . but this is expresly recorded , that this renewing and confirming of the dispensation of grace , were accompanied with some positive institutions and laws , which were an addition to those that were before given to adam . these are the things which make the difference between this and the former o●conomy . the first positive law was concerning ●ating of flesh. ev●ry moving thing that liveth shall b● meat for you , gen. . . the discrimination of meats is taken away , and flesh is granted to be eaten : and indeed there was a necessity of it at that time , because the fruits of the earth were destroy'd by the flood . before the delug● there was not a liberty given to eat flesh , for they were limited by that injunction in gen. . . which appoints herbs and fruits to be their meat . god said , b●h●ld , i have given you every h●rb bearing s●●d which is upon the face of all the earth , and every tree in th● which is the fruit of a tree yielding seed , to you i● shall b● for meat . here is the lex cibaria , man is confined as to his diet : herbs and fruits are appointed his food , and no other . but now this restraint is taken off by the same hand that laid it on ; and god permit● noah and his posterity to eat flesh as well as herbs . but yet it is a controversy among writers , whether eating of flesh was granted just after the flood , and was altogether prohibited before . the hebrews generally say , that the people before the deluge fed only upon what the earth produced , and abstain'd from all living creatures . most of the christian fathers hold this , and say , it was by divine injunction : but chrysostom and theodoret seem to be of another judgment . the moderns are divided ; some hold that flesh was eaten before the flood , and others not till after it . luther , peter martyr , fr. iunius , and musculus , hold the latter : but calvin , rivet , par●us , and other reformed divines , hold the former , viz. that eating of flesh as well as herbs was free from the very creation . of this opinion too are beverovici●● the physician , bochart , voetius , hottinger , and our wille● . but i conceive that these worthy men fail in this point , and that the other opinion is to be prefer'd before this , because there is a plain text of scripture to back it , ( which the other opinion is destitute of ) every moving thing that liveth shall be meat for you : even as th● green herb ( which was the only food allow'd you before , gen. . . ) have i given you all things , gen. . . as much as to say , you have as free liberty now , since the flood , to eat the flesh of every living creature , as you had before the flood to feed on every sort of herbs and fruits , tho you were stinted as to flesh. this is the clear sense and import of the words ; and consequently proves , that eating flesh before the flood was unl●wful . i do not say , they never ate flesh , for it 's p●obable they did transgress sometimes , and made bold to taste of that sort of food ; but this is the thing i assert , that ●ating flesh was forbidden them at that time , and that the prohibition was not taken off till after the flood ; and that then first of all it was lawful to kill animals in order to the eating of their flesh ; all which appears from clear words of scripture . if it be objected that the antediluvians kept sheep ; and therefore it is to be infer'd thence , that they ●ade use of their flesh for food : i answer , that they kept flocks of sheep ; . for their wool and skins to clothe them . . for sacrifices , which consumed many of their sheep and other cattel : and perhaps , ▪ for milk , to sustain them ( for , as i suggested before , they ventured to transgress sometimes , and to eat something else besides herbs and fruits , tho it was against a command . ) thus you see the shepherds life , or keeping of sheep , proveth not that they used the flesh of sheep for food . and by what hath been said we know likewise how to answer that common objection , that killing of beasts was used by the patriarchs ; therefore eating flesh was in use . it follows not , because they killed them either for their skins or fleece , or to offer them on the altar . the elder 〈◊〉 thinks that tho at all other times they abstain'd from flesh , yet this was their extraordinary repast at sacrificing . but i do not see any reason to confirm what he suggests ; for tho afterwards it was usual to eat of the sacrifices , yet it doth not follow thence that this was practis'd before the flood . others argue also from the difference of clean and unclean beasts before the flood . it is evident , say they , that there was eating of b●asts at that time ; else some could not be said to be clean , and others unclean . but i have proved before , that the distinction of clean and unclean animals which was before the flood , had respect only to sacrifices , not to eating . notwithstanding then these objections , i assert , that there was no sarcophagy before the flood , at least it was not common ; and that if any presumed to eat flesh , it was unlawfully done of them . this notion the pagan poets and philosophers had 〈◊〉 . virgil intimateth , that eating of flesh was an impious thing , and not known in the first and purest ages of the world. ovid describing those times , le ts us know that they sed on no flesh , but lived altogether on the fruits of the earth . a● vetus illa ●tas , cui fecimus aur●a n●men , foetibus arboreis , & quas hum●● educat herbi● fortunata fuit , nec polluit or a cruore . tunc & aves tut● movér● p●r ●era pennas , et lepus impavidus mediis erravit in arvis , nec sua credulitas pisc●m suspender at h●mo . cuncta , sine in●idiis , nulláamque timentia fra●dem , plenáque paci● erant . which may be english'd thus ; the antient age , which we the golden call , was bless'd with h●rbs and fruits , the only fare that wholesom is . those days were not defil'd with bloody dainties . in those early times the fowls in safety flew in th' open air , the beasts securely ranged in the plains , fishes were not by their credulity unwarily betray'd . all creatures liv'd in a profound security . for why ? they neither used nor fear'd treachery . this the pythagoreans testify , who were great searchers into the antient and primitive practices of the world. p●rphyrius , who was one of that sect , asserts that in the golden age no flesh of beasts was eaten : and he is to be pardoned in what he addeth afterwards in the same book , that war and famine first introduced this usage . he was not acquainted with genesis , he knew not that god's order to noa● after the flood was , that every living creature should be meat for him . if you enquire into the reason why god , who had restrain'd men from eating of flesh before the flood , permitted them to do it a●ter it ; it is likely he did it because the earth was corrupted by the deluge , and by the saltness of the seas ; and so the plants and herbs , and all fruits of the earth were indamaged : the natural virtue of vegetables was much impaired , and thereby they could not yield so wholesom and solid a nourishment as they once did , they were not so sutable to man's body as they were before . hereupon god gave them a licence to eat flesh , he indulged this to them out of the care and love he bore to them . the second positive law which noa● receiv'd was concerning the not ●ating of flesh with the blood. gen. . . flesh with th● lif● th●reof , which is the blood thereof , shall ye not ●at . lud●vic●● de die● is of opinion , that the eating of creatures that died of themselves is here forbid ; but i see no foundation for it . st. chrys●●tom thinks , that eating of things strangled is spoken against here . but this doth not reach the full meaning of this prohibition : for by this law it was made unlawful to eat any raw flesh whilst it was yet warm , and had the blood and life in it . thus the iewish doctors understood it , and that very rightly , as the famous mr. selden hath shew'd . this , they say , was the seventh precept given by god to noah after the flood . we are sure it was one , for the holy ghost by moses attesteth it here . tho they had leave to eat flesh , yet it was with this exception , that they should not eat it with the life or soul , which is the blood , that is , they were forbid to eat live flesh with the blood in it ; they were not permitted to eat the flesh before it was quite dead : or they were not to eat any limb or member torn off from an animal alive . the reason given , in another place , why they must not ●at blood , is , because it is the soul or life of all flesh ; that is , it is the chief instrument of life ; and therefore is properly and significantly used in making atonement for souls . therefore it was designed wholly for expiation , it was appointed and appropriated to that sacred use on the altar : and for this reason it ought not to be used in a common way . again , god forbad eating of blood ( and that even before the law ) to teach abstaining from man's blood. they must eat no beast's blood , that they might not thereby learn to delight in human blood : as we see ( saith an expositor upon the place ) butchers , who kill beasts , are generally cruel and bloody to men ; and for that reason the law suffers them not to be on the jury of life and death the ath●nians , order'd one to be flead alive because he had serv'd a ram so . the areopagite judges condemn'd a boy to death , because he put out the eyes of quails ; and this is given as the reason , because it shew'd that the boy was of a cruel disposition , and would prove very hurtful if he lived . so here it was thought that blood-eating was a sign of and preparative to inhuman actions , and accordingly was not allow'd of . therefore this precept , of not eating the flesh of beasts with the blood running about it , was to restrain this cruelty . the old giants of the world before the flood , generally liv'd on the blood of beasts , and so learn'd to be cruel and savage to men ; and thence , as maimonides and mr. selden from him conjecture , this law had its rise : god therefore commanded those of noah's posterity to re●rain wholly from blood , that they might not proceed from cruelty to beasts , to killing of men. besides , this may seem partly to be a natural law , blood being a gross meat , and not fit for nourishment . a third law given to noah was that in gen. . , . surely the blood of your lives will i require : at the hand of every beast will i require it , and at the hand of man , at the hand of every mans brother will i require th● lif● of man. whoso ●●eddeth mans blood , by man shall his blood be shed : for in the image of god made 〈◊〉 ma● . there is indeed a treble law comprised in these words : . they are forbid to shed mans blood . noa● and his sons are commanded not to be guilty of homicid● . taking away a mans life was unlawful before , as in c ain ; but here it is solemnly denounced to be such : and moreover , the punishment of it is set down . if shedding of mans blood were not here forbidden as unlawful , it would not be followed with a p●nalty , as you see it is . which is the second sanction here , the blood of your lives i will require at the hand of every beast , and at the hand of every man. whether man or beast procure the death of a man , their blood shall be required for it . death is here made the penalty of murder . yea , the very beasts that kill'd a man should themselves be kill'd . there was no law before this for the punishing of bloodshed . and thirdly , here is also signified the aut●ority of th● magistrate , whose particular and peculiar work it is to require the life of man at the hand of every mans br●th●r . whoso sheddeth mans blood , by man shall his blood be shed . here the manner of punishing bloodshed is set down , and appointed ; it must be done by the magistrate . a publick minister of justice is here ordered and appointed to punish the guilty : here is the first institution of that political order . here is the first injunction for erecting courts of judicature . some of the socinian party will allow this to be a commination , but not a precept given to magistrates . but herein they separate what they ought to have united , for these words are both a threatning of punishment , and also an order or warrant given to the magistrate to execute that punishment . it is to be done by man ( adam ) which word sometimes is appropriated to one of eminency and power , and therefore here not unfitly denotes the magistrate , the ruler , him that hath authority and power above others . this is the person that is commission'd here not to suffer bloodshed to go unpunish'd , but to return blood for blood : which is a practice grounded on the law of reason and equity , which in such a case as this requires a just and equal retribution . but this and other places those of the rac●vian way distort , to serve their own end , viz. to patronize their opinions concerning magistrates , who according to them are not to use any capital punishment , not to 〈◊〉 war , &c. but any unprejudic'd and considerate person cannot but see that the power of the sword is here given to the civil magistrate . upon this one charter depends the execution of justice against all crimes : upon this is founded the power of executing judgment upon offenders , and of cutting off of malefactors . so that you see in this forecited place are contain'd two of those precepts which were said to be given to adam , the titles whereof were of iudgments , and of not shedding of blood , which both were laws of nature imprinted in mens breasts ; but when after the flood the world began anew , god thought fit to revive the remembrance of these laws , and made them positiv● , and not before , that we know of . some think that under this dispensation was introduced slavery ; that men were all free before the flood , and that not long after servitud● began , viz. in canaan the son of cham ; for which they alledg that text , gen. . . a servant of servant● shall he b● . here is the first servant mention'd ; and because we read of none before , they conclude that bondage , which is a great curse , began in this cursed person , the offspring of cursed c●am . but i cannot so easily assert that servitud● had its first rise here ; for though canaan be the first servant mention'd , yet it doth not follow thence that thraldom had its beginning in him : for silence is no argument that there was none before . but the main thing which i have to say is this , that if bondage commenc'd in canaan , it is to be understood not of himself , but of his posterity . so that we may truly say , it did not begin in this disp●nsati●n , but afterwards . and this is plain from the place it self , and the following verses , where 't is said , canaan shall be the servant of sh●m ; and he was so when his posterity the canaanit●s were overcome and subdued by those of the race of sh●m , viz. the isra●lites . then it was that this curse on canaan was fulfill'd , and not before . but as to common servitude , we read of it long before that time ; a●ra●am had m●n-servants and maid-s●rvants , who 〈◊〉 bo●ght with hi● m●n●y , gen. . . & . . so had iacob , gen. . . & . . and according to the m●saick law they were permitted , in case of extreme poverty , to get money by the sale of their children , exod. . . lev. . but when the 〈◊〉 arrived , liberty was to be proclaim'd , and servants were set free . there is nothing more , besides what hath been said , that is considerable in this disp●nsati●n , unless it be the long●vity of those persons who lived both under this and the foregoing oeconomy . this indeed is very remarkable ; and because it is peculiar to this period of time ( for we find that soon after the deluge the age of men was abridged , and in a short time terminated as ours doth ) i think it will not be foreign to our present design to give the reader some account of it ; that is , to inquire into the particular causes of the long lives of the patriarchs , to assign the reasons why they arrived to six , seven , eight , nine hundred , yea almost a thousand years . so it is expresly recorded in gen. . , &c. adam lived years , seth , enos , cainan , mahalaleel , iared , methusela● , lamech : and noah's age is said to be years , gen. . . some indeed labour to perswade us that this vivacity was peculiar only to those patriarchs that moses rehearseth . maimonides goes this way , and aberbanel agrees with him . none of late have endeavoured the proof of this more ingeniously than mr. warren in his geologia , where he tells us that the fifth chapter of genesis is the compleat list of those whose lives were thus lengthened in those first times of the world , because these were very eminent and vseful persons above others , men of extraordinary piety and honesty , and therefore fitly design'd by god to live so long in the world to instruct and reform it , and carry on other designs of providence for that time . but there is no manifest proof of this , yea the contrary is very evident ; for all the days of enoch ( who is mention'd in the same chapter with those long livers before named ) 〈◊〉 but three hundred sixty and five , v. . and yet he was the most holy , religious and exemplary man of them all , which is meant by his walking with god , which is applyed only to the most pious and vertuous persons . and on the other side , there is no mark of eminency set on most of those whose long lives are recorded , as cainan , mahalal●el , iared , mathuselah , &c. this is the sum total of their lives , that they liv●d so many y●ars , and b●gat s●ns and daught●rs . so that it is evident hence , that this length of years was not indulg'd to the ant●diluvian patriarchs for their singular vertue and excellency above others , but that it was common to all , i. ● . to the greatest part of the persons of those times , as they were people of that peculiar dispensation , wherein god was pleas'd for several reasons ( which i shall produce afterwards ) to prolong their days after this manner , and this which mos●s saith , is back'd and confirm'd by pagan testimony , as ioseph the 〈◊〉 takes notice , who alledges the antientest authors that have writ concerning the antiquities of the egyptians , chald●ans , ph●nicians , grecians , as witnesses to this part of the mosaick history . they all ●ver that the measure of the time which the first people of the world lived was exceeding large , and even amounted to a thousand years in some . there is no reason therefore to doubt of what m●ses delivers , or to think that those of this period who are not mention'd by him , lived not so long as these whose names are enumerated in the . chap. of g●n●sis : for the mosaick relation is known and confess'd by all to be brief and concise , and is wont to specifie only a few instances when the generality is understood . but others detract from the mosaick verity by a more severe way of cavilling , whilst they insinuate a mistake in the y●ar● which the old testament speaks of . it is not likely , say they , that there should be such a vast disproportion between the antediluvians and us , between their lives and ours . it may be they then reckon'd a shorter time for a year than we do now , and thence it is that they are thought to have lived so much longer than we . the years of adam's life were lunar , i. e. they were but months , saith a confident man , without assigning any reason for what he saith . the like was alledged by pliny long since , who mentioning some that were said to live seven or eight hundred years , tells us that this proceeded from ignorance of those times , and of the accompt or computation they went by ; their years being some of them but half , others but a quarter of a year . and it is true , i grant , that the arcadian y●ar was but three months ; yea , i shall not deny that the egyptians y●ar was no more than the moons course , i. e. a month : so that we need not wonder at what diodore of sicily saith , that some egyptian people lived in a thousand years . and here by the way we may know how to solve those several passages in this author , and herodotus , and pliny , and aelian concerning the vast antiquity which the egyptians so much boasted of . we find in these writers that the egyptian calculation ran extravagantly high , some making their kingdom to be above ten thousand , some above twenty thousand years standing . thus far then i am willing to grant , that the v●lgar year among the egyptians of old was but a month ( though if we may credit vossi●s , they had other years that were longer ; and we learn from a much antienter author that they had a different computation , and that their year was not always alike ) but it is groundless and ridiculous to conclude hence , that the years which all other nations and people reckon'd by were of this small dimension , and particularly that these years are meant by moses when he speaks of the patriarchs . yet there are some that have taken up this conceit , and hold that these years were but menstruous , i. ● . they were of no longer duration than the space of the moon 's passing through the twelve signs , which is done in or days ; and hereby they think they give a fair account of the reputed long●vity of those persons . but this opinion is soon baffled by considering these following things ; . there never was any such computation of years in use among the h●br●ws , and those from whom they descended . the learnedest and skilfullest antiquaries , and those who are most conversant in that sort of knowledg , will assure you of this . . moses himself , who is the person that gives us the account of the lives of the patriarchs , makes express mention of months as distinct from y●ars , g●n . . . & . . and if they be really distinct , who can have the confidence to say they are the same ? . if you carefully peruse the history of the flood , that will certainly demonstrate that the y●ars in those times contain'd many m●nths in them , as in g●n . . , , . where you read not only of the first and sec●nd , but the t●nt● m●nt● of that y●ar in which the deluge was . and that it may appear that the months were like ours , we read not only of the seventeenth day of the second month , gen. . . but of the twenty s●venth day of the same month , g●n . . . nay i will prove that the antediluvians had days in their months , from those words in gen. . . th● waters pr●vail'd on the earth a hundred and fifty days . on the th day of the d month noah entred into the ark , as we read in gen. . , . then the flood began , and it prevail'd till the th day of the th month , as we find it in g●n . . . which space of time is exactly fiv● m●nths , reckoning days to a month , for five times thirty is a hundred and fifty . this proves that both their years and their months were such as ours , and that they had the same computation which we have at this day . and this calculation continu'd till st. iohn's time , as we may satisfy our selves from rev. . , . & . . where forty two months are ● thousand two hundred and threescore days . . what i assert may be proved from the absurdity of the contrary opinion ; for if the antient years were no longer than our months , then it would follow that some of the patriarchs begot children when they were but six or seven years of age ; which appears undeniably from the history of moses , for mahalaleel begat iared , and enoch begat methuselah at the age of sixty five years : now if these years were no other than months , these persons were but five years of age , and a little more , when they begot children ; which is a thing that no man of sober thoughts will entertain . . according to this calculation the patriarchs would have been very short-lived . if years were only so many revolutions of the moon , it will follow that some of those persons mention'd in gen. . lived not so long as we generally do at this day . nay , methuselah himself , according to this way of computing , had not arrived to a hundred years , which is a number that several reach even in this age of the world. thus you see what absurdities ensue upon this opinion . some therefore taking notice of these absured consequences , are forced to abandon this conceit ; but yet they betake themselves to another , which is this . lunary years , say they , are so call'd either because they are but one month , or because they fall short of the solar y●ar eleven days , as being reckon'd wholly by the revolution of th● moon . these latter sort of lunary years consist of days , whereas the solar year contains days in it . it is by those , and not by these that we are to reckon the years of the patr●archs before spoken of , say the present objectors : and accordingly their years and ours now in use ; are not the same . i answer , it is true the antient h●br●ws held the y●ars in scripture to be l●nar in this sense now mention'd , and there is good ground for it , because the i●ws began the month with the new moon ; so that there could be not above nine and twenty days in one of their months ; for the course of that planet is finish'd within that time . and it cannot be denied that the old way of computing the months among the antient arabians , grecians , and r●mans , was from the phas●s of the moon , and consequently they reckon'd by these lunar years . ios●ph scalig●r was the first that denied the hebr●● years to be of this sort , and undertook to prove that they were s●lar , i. ● . that they contain'd days , and consequently the months consisted of days . and herein he was partly in the right ; but when he contends that this was the use always among them , and that they had no other computation , he goes too far . but petavius , who designedly handles this controversy , viz. whether they were lunar or solar years which they reckon'd by of old , and are mention'd in the old testament , is more exact when he holds that both the lunar and s●lar y●ar were used by the hebrews : the first was their civil , the second their sacred or ecclesiastical year . this reconciles all . but what have the objectors gain'd by it ? they have only brought the year down from days to ( for this is a lunar , and the other a solar year ) and the one is but days shorter than the other . that is all , which is no great matter : it doth not considerably alter the accompt , and therefore it was to little purpose to alledg it . besides , this may be said after all , that the years of the patriarchs ( whom we are speaking of ) and those of the hebrews or iews , who observ'd the new moons , and reckon'd their months by their appearances , are not altogether the same ; and therefore we can't argue from these latter to the former , especially when i have proved before from the relation of the deluge , that the years and months were then of the like extent with ours . therefore we have reason to believe that moses means solar years in gen. . and other places which speak of the lives of the men of those first times , and consequently that the length and duration of them were such as we have represented them to be : which was the first thing i undertook to prove . but all this time i have been but clearing the way to what i principally intended , which is this , to search into the causes of the long lives of those that lived before the flood ; for to say with maimonides , that it was a miracle that they lived so long , will not , i suppose , be satisfactory to the curious reader : wherefore i will enquire whenc● it was that they usually lived seven or eight hundred years , and sometimes almost a thousand , tho we read of none that reach'd to that full number . this will appear very reasonable and accountable if you consider , . that god gave them a longer space of time that they might multiply mankind , and replenish the earth , that ( as theodoret saith ) their numbers might be increas'd by their annosity . their lives were lengthned out for the sake of generation . there was a necessity of the prolonging of their days , that the world might be peopled the sooner , that the earth might be stock'd with inhabitants in a short time . and this is a general reason , you see ; and therefore it is not likely that longevity was the privilege of a few only in those days , as maimonides and som others have thought , but that it was common to the whole race of men , excepting a few , as enoch , and two or three more perhaps . . as men lived long before the flood for propagating of mankind the more speedily , so their lives were prolong'd , that they might the better propagate arts and sciences for the use of life , that they might find out and discover things the more successfully , and deliver to posterity the things which they invented . it is iosep●'s opinion that god indulg'd the autediluvians a long life , that they might study the stars , and find out the nature , motion , and influence of the heavenly bodies ; for they could not attain to a certainty and an experience of these things without this . and he adds that the great year comes not about till the period of years , wherefore it was requisi●e they should live so long at least . but whether we admit of this particular conceit of his or no , it is certain that astronomy and other arts could not be attain'd at first in a short time . long observation was necessary for this purpose , frequent and repeated experiments being the great basis of most arts. these therefore could not be accomplish'd and perfected but by a large term of years . the persons who lived to a great age were able to convey and entail knowledg more effectually than w● can now : only this is to be said , that w● have some other ways and advantages of promoting knowledg which they had not . . their long lives were serviceable to a higher and a nobler purpose , viz. for the retaining and preserving of religion , and the true worship of god , in a more intire manner : for 't is to be remembred that there was no scriptur● then , and therefore religion could not be more advantageously spread and propagated than by a sa●e tradition . and that this was especially aim'd at and designed by the wisdom and providence of god is evident hence , that as soon as the matchless treasure of religion was deliver'd and secured to the world by committing the law to writing , the age of man was presently stinted , and reduced to a set period . this shews that one reason why the dimensions of mens lives were far longer in those days than they were afterwards , was , that religion might be the more surely kept up , they having no written laws at that time . therefore these living laws ( for such were the long-lived patriarchs ) were requisite , whereby the will of god was communicated with great ease and advantage to all men . this could be done even by four persons for the space of years and more ; for adam's auditor was methuselah , whom noah succeeded , and taught shem , and he those of his age , even till the year of the world , or thereabouts : so compendious a way this was of instructing the world , and upholding religion in it . but of this i shall speak afterwards . . another ground of the long lives of the patriarchs before the deluge was their healthful temper , wherein they much exceeded others that follow'd them . for tho we need not assert ( as some have done ) that the earth was not situated before the flood as it is now , that there were no summers and winters , but that there was a perpetual equinox all over the world ; yet this we may with good reason hold that there was a greater equality of heat and cold in those days , and , as the consequent of that , there was a more constant and uniform temperature of mens bodies . for we cannot but think that there was a great change caus'd by that universal deluge which cover'd the earth ; this could not but damp and chill the air , and thereby exceedingly affect mens bodies , and contribute towards the shortning of their lives . but before this general inundation they were healthful , and lived a long time . and this account which i give le ts us see that this was not a peculiar donation to those persons only whom moses mentions , but that it was vouchsafed to all that lived in those early times . . i might add , that their food was purer and wholesomer than that of the following ages . the fruits of the earth came up more kindly before the deluge than afterwards ; for we cannot but conceive that they were endamaged by the briny waters of the seas which were let loose on the ground . by this means the products of the earth were not so nutritive as befo●● , not so adjusted to the constitutions and tempers of mens bodies , and thence the plenitude of years was abated . . their health and long-living may be ascrib'd to their temperance and moderation ; for their diet being more simple and plain ( consisting wholly of herbs and plants , and such like products of the ground ) they were not tempted to that excess which prevail'd afterwards , when several sorts of curious and delicat● dishes were allow'd them . hereupon follow'd wantonness , intemperance , luxury and riot ; and by these the hale temper of mens bodies was impair'd , and diseases bred , and their days shortned . but as long as they continu'd sober and temperate , they wer● bless'd with a sound constitution , they were strong and vigorous , witness what you read in gen. . . noah was fiv● hundred y●ars ●ld , and b●gat shem , ham and japhet . i could adjoin in the next place , that it is very probable they had greater skill in physick than there was afterwards , tho they had seldom occasion to make use of it . the professors of the spagyrick art do indeed tell us that the longevity of the patriarchs is to be attributed to their skill in chymistry ( for it is of that antiquity they say ) but it is to be question'd whether there was any such thing at that time : we may rather content our selves with this belief , that they understood well the nature of herbs and plants , and had more time and opportunity to study their qualities and operations than men since have ; and thence perhaps they made especial choice of such of them as were great strengthners of nature , and upheld the life of man. again , their quiet and contented way of living contributed much to the lengthning of their lives . they were generally free from care and distraction , they understood not the intrigues and perplexities which vain men are now plagu'd with . in those golden times there was more simplicity and honesty , men were satisfied with a little , and could live at a cheap rate . but afterwards the world was disorder'd , mens desires and wishes grew immoderate and extravagant , and their days were worn out with troubles and vexations . this is the best account i can give of the long lives of the patriarchs of the first ages , and of the shorter term of years of those that succeeded them . the third patriarchal dispensation , or the abrahamick oeconomy , began with abraham , and continued till the giving of the law by moses , which was years , ex. . . gal. . . the person from whom this period hath its denomination was a chald●an by birth , and lived in vr , the chief city of chald●a . in this idolatrous country it is probable he was partly infected with the vic● of the place , and thence perhaps he is said to be vngodly , r●m . . . but tho he was not wholly free from the impious practice of idolatry which then re●gn'd in the world , yet he retain'd his integrity as to the main , and would not suffer himself to be born down with the wicked examples of others . maimonides and other hebrew writers tell us that he was cast into the fire by the chald●ans , because he would not worship it . so the trial of his faith was by fire , in the most strict and limited sense of the apostle's words , pet. . . this we are certain of , that it seemed good to god to call him out of that place of so great temptation , and to command him to repair to the land of canaan . when noah's family and race were corrupted , he made choice of this person above the rest , and rais'd him up to profess the true doctrine and worship . he vouchsa●ed to reveal his will to him in an extraordinary and peculiar manner , and to make a covenant with him , and to constitute him the father of the faithful : for idolatry had invaded the holy race of s●●m , and thereby obliterated the memory of the covenant made with adam , and afterwards with noah ; wherefore it was congruous to the divine wisdom to call forth abraham who was of that offspring , and to renew the covenant and promise with him , and further to assure him and his seed of the blessings that should accrue to them by the coming of the messias . it will not be amiss to take notice of the several steps leading to this . . god appear'd to abraham in chald●a , hidding him leave that place , and seek another country , and he assured him of his blessing . g●n . . , , . th● lord had said unto abram , get there out of thy country , and from thy kindre● , and from thy father 's h●us● , unto a land that i will shew thee . and i will make of thee a great nation , and i will bless th●● , and make thy name great , and t●ou shalt be a blessing . and i will bless them that bl●ss th●● , and curse him that curs●th the● : and in 〈◊〉 shall all the families of the earth b● blessed . . abraham being come into canaan , god appear'd to him first at sich●m , and the promise he then made him was this , vnto they s●●d will i giv● this land , gen. . . . god appear'd again to him at b●th●l , and renewed his former promises , telling him that 〈◊〉 w●uld 〈◊〉 his seed as th● dust of th● earth , gen. . . . he appear'd again to him , incouraging and comforting him when he complain'd for want of an heir . he promis'd him that he should have a son , and that his seed should be multiplied , and repeats his promise also concerning his possessing the land of canaan . only he adds , that his seed must expect to be strangers in a foreign land , and to be afflicted years before they came to settle in the promis'd country , gen. . to . and at the same time god solemnly made a covenant with him , saying , vnto thy seed have i given this land , ver . . . god appear'd to abraham yet again , and renewed the former covenant , saying unto him after this manner , i am th● almighty god ; walk before me , and be thou perfect . and i will make my covenant between me and thee , and i will multiply thee exceedingly : and thou shalt be a father of many nations ; and i will establish my covenant between me and thee , and thy seed after thee in their generations , for an everlasting covenant , to be a god unto thee , and to thy seed after thee . gen. . , , , . and now it was that his name abraham was given to him , which signifies the fath●r of a multitude , i. e. of many nations ; for hamon , which is the word here contracted , is a multitude . . this covenant is confirm'd with the seal of circumcision : every man-child among you shall be circumcised , gen. . . this is a particular and distinct account of god's appearing to abraham , and of his gracious communicating himself to him . it is all in way of covenant ; and accordingly what hath been said , may be reduced to these two things : . what god promiseth to do on his part . . what abraham and his seed were to do on theirs . god promised in general that he would be a god unto him , and to his seed ; yea , he would be an almighty or alsufficient god to him ; which comprehends all that can be said . but particularly , god promised him these things : . to give him ( i. ● . his posterity ) the land of canaan in due time . . to multiply his seed exceedingly , even as the sta●s of heaven . . to bless all nations of the earth in his seed . and st. peter in his sermon ( acts . , . ) interprets and explains this blessing , speaking thus to the iews , y● are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , in thy seed shall all the kingdoms of the earth be blessed . vnto you first , god having raised up his son iesus , sent him to bless you in turning away every one of you from his iniquities . christ jesus the messias is the blessing that was promis'd by god to abraham . this we learn also from st. paul , gal. . , . the scripture foreseeing that god would justify the heathen through faith , preached bef●re the gosp●l unto abraham , saying , in the● shall all nations be blessed . so then they which be of faith , are blessed with faithful abraham . and in the th verse the apostle declares , that th● blessing of abraham cam● on the gentiles through iesus christ. and to make this more evident , he adds , ver . . to abraham and his seed wer● th● promises mad● . he saith not , vnto seeds , as of many , but a● of one , and to thy seed , which is christ. this was the covenant on god's part : now let us see what it was on abraham's part . he and his seed were oblig'd by this covenant to behave themselves answerably to such bountiful promises made to them , and such great things as were to be done for them . as the lord had ingaged to be their god , so they by virtue of this covenant undertook to be his 〈◊〉 , to deport themselves as such in all the actions of their lives , and to do nothing unworthy of this singular honour and favour confer'd on them . all is summ'd up in those words , walk b●for● m● , and be thou perfect . to walk before god , is to please him . enoch walked with god , gen. . . which by the s●v●nty int●rpret●rs is rendred , enoch pleased god. and accordingly the author to the hebrews saith , that enoch , before his translation , had this testimony , that he pleased god , heb. . . so noah walked with god , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ lxx . i will walk before the lord , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the same in●erpreters . therefore to walk , and to please god , are joined together by the same inspir'd writer , in thess. . . the latter being the explication of the former . this is , according to the same apostle , to walk worthy of the lord unto all pleasing , col. . . thus abraham and his seed , by virtue of this federal transaction , were ingaged to walk before god , to serve him in that way which was most acceptable to him . this religious and spiritual walking denoteth ( as the bodily one generally doth ) continued motion , progress , acquaintance , converse , friendship . and to walk before god , implieth that the perso●s who do so , consider that they are in god's presence , and therefore do nothing but what is pleasing to him . the walking before god after this manner , denominates a man perfect ; that is , it is the only persection which he is capable of in this life . we see then what it was that made this a peculiar dispensation . the law of grace , or covenant made with adam , and confirmed to noah , was renewed to abraham with special and peculiar promises to him and his seed , with singular ingagements on their part . here were new discoveries and manifestations concerning the messias , viz. that he should be of the seed of abraham , and consequently of the nation of the iews ; and that tho he should spring out of the herbe● stock , yet he should be an universal saviour , and all nations should be capable of receiving benefit from him , and of being blessed by him : and that they should all be justified by faith , as we have ground to infer from what is said of abraham in gen. . . he believed in the lord , and he counted it to him f●r rightcousn●ss ; and from the apostle's comment on it in gal. . , . and then , this is peculiar to this period , that whereas hitherto there had been no diff●rence of any countries and nations of men ; now there is a palpable difference made . for as god chose a person out from the rest of the world , so he will now make of him a great nation and people , which shall be differenced from the rest of mankind . god seeing the world generally running into idolatry , and all sorts of wickedness , set up abraham's seed to stem the torrent of vice , to keep up religion pure and entire , and to maintain the true worship of god upon the earth . the church before was not separated , and gathered from the rest of the world , but was in common with it as to place and stock till abraham's time . but now it is distinguish'd from other nations , and it is confined to one race of people , among whom there shall constantly be some religious men , who are true and living members of the church , and of whom at length the messias , the lord of righteousness , shall come according to the flesh. this stock and posterity of abraham were called hebrews ; but what occasion'd this name first of all is disputable . the iewish antiquary , and from him several others , have thought that the hebrews were call'd so from heber , the son of salah , the father of peleg . others think it more reasonable to assert , that they had their name from abraham . i do not mean it in st. augustin's sense , i. e. hebrai , quasi abra●●i ( which was the opinion of this father at first , but afterward he retracted it , and adhered to the foremention'd one ) : but i mean this , that this name of the hebrews ( as several have been induced to believe ) is derived from gneber , transiit , viz. from the passing of abraham and others with him from vr in chaldea , through mesopotamia into canaan . thence this patriarch is called ▪ and that emphatically , abram the passenger , hagnibri , gen. . . we translate it abram the hebrew : but the septuagint , who well understood the true derivation of the word , render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the passenger , or the traveller . the reader may take his choice of these two opinions , viz. whether the hebrews were call'd so from heber , or from g●ibri . but , to speak freely , tho i have no author on my side , i do not see why they might not have their name from both , i. e. from heber , and afterwards from abraham . for 't is certain that the iews were the progeny of that worthy man gneber or heber , and therefore from him might originally be call'd , and he may be said to be the father of the hebrews . but it is as certain that abraham was also the father of them ; and we cannot but acknowledg that his leaving his country , and travelling into canaan ( where afterward his posterity settled ) were most famous and remarkable occurrences , and might deservedly give him the name of gnibri the traveller ; whence the denomination of the people descended from him is hebrews . in this name is recorded the rise of that nation , viz. from mesopotamia , whence the father of them came . and you may observe that it is particularly and signally mention'd by god himself , iosh. . . that he led him over euphrates to go to canaan : and therefore i am inclin'd to think that from this epithet , ( tho not wholly ) i say , from this epithet given to abraham ( because he left his own country , and passed over e●phrates , and so came travelling to palestine ) the posterity of abraham took their name , and were call'd hebrews . afterwards they were call●d israelites ( from iacob , whose name was chang'd into that of israel ) ; and iews ( from iudah , iacob's son ) . some think this last name did not prevail till the kingdom , upon solomon's death , was divided into iudah and israel . but i see no footsteps of its prevailing then , for these people are not called iews but once in the old testament before the captivity , viz. in king ahaz's reign , kings . . which how●ver confutes that of iosephus , that they were first call'd iews when they return'd from the captivity in babylon . that they might be known to be a peculiar people , they were distinguish'd from all others by the bloody badg of circumcision : which was another thing that contributed towards the making this a new dispensation . it is true , this rite was instituted first with relation to abraham's particular person ; for in my judgment the best account is given by iustin martyr of the primary reason of this practice , viz. because abraham believ'd in god , even when he was aged and un●●t for generation , and when his wife was decrepid and barren ; he then believ'd ( i say ) that he should be a father of a child : for that reason god gave him a sign of this nature , viz. the circumcision of the foreskin of that part of his body , which then through age was useless as to procreation , but through faith became otherwise . but there are other reasons ( secondary ones , and some of them mystical ) which have reference , not only to abraham , but the people descended from him . . circumcision was intended and appointed to be a character of genealogical sanctity , a special mark of distinction between the people of god and infidels , between the true worshippers and idolaters , between the holy seed and the profane ; in short , between the seed of abra●am and the rest of the world. therefore all the forty years the israelites were in the desert , they did not make use of this distinguishing mark , because then they had no converse with other people , and so there was no need of an external note of distinction to discriminate them from other nations . . circumcision ( as hath been suggested already ) was a sign and seal of the covenant made with abraham and his seed , a confirmation of the promises made by god to them . thence it is called by god himself his covenant , gen. . , . i. e. the sign of it , as you read it explain'd in the next verse , it shall be a token of the covenant between you and me . thus this bloody rite is call'd the covenant of circumcision , acts . . and the sign of circumcision , rom. . . where the apostle adds this high encomium of it , that it is the seal of the righteousness of faith , i. e. of justification and pardon of sin through the free mercy of god , for the sake of the promi●ed seed , in whom all the faithful believe . for this federal mark in that part of his body , was to remind and assure abraham , that christ should be born of his seed . . it was reckon'd by the hebrew doctors as a kind of an oblation and sacrifice to god , there being a taking of something from the body , and offering is to god : yea , it was a bloody sacrifice . . philo asserts , that the cutting off of that part was a sign of the abscission and casting away of superfluous pleasures and carnal delights . some have thought it was an artificial restraint of lust and lewdness , and in the nature of the thing it self was some check to lasciviousness . this is but a fancy , for it is known that the people of that nation ( and so of others since who use circumcision ) are none of the chastest men in the world , to say no worse . that is another rabbinical notion , that circumcision was made in that part of their flesh , to represent they were to be a holy seed unto the lord. but to speak with sobriety and reason , circumcision was appointed for the ends at first mentioned ; and lastly , to be a symbol of the inward and spiritual circumcision , the circumcision of the heart . accordingly you read in the old law of circumcising the foreskin of the heart , deut. . . & . . and so in ier. . . and in the new testament the apostle speaks of the circumcision of the heart , in the spirit , rom. . . and of putting ●ff the body of the sins of the flesh by th● circumcision of christ , col. . . hence observe why sin is call'd a body , because it is represented by the body or flesh in circumcision . when the flesh of the foreskin is cut off , the taking away of sin is signified ; sin is as it were cut off by it . and in the th verse of that chapter the apostle speaks thus , you being dead in your sins , and the uncircumcision of your flesh , hath he quickned . sin and the pr●putium are here put together as the same ; and it is plainly signified , that sin is denoted to be taken away when the foreskin is cut off . circumcision then was design'd as the symbol of a holy nation , a religious and 〈◊〉 people ; and thence you read in scripture , not only of the circumcision of the heart , but of the ears and lips , to denote the sanctity which was required in their words and convers● , and indeed in their whole lives . as to other religious rites and offices , those that were used in the former oeconomi●s prevailed now also , as sacrifices , altars , priesthood , &c. tho we read not of temples or tabernacles under the patriarchal dispensation ; yet now their manner was to erect altars in those places where god appear'd to them : and these were signalized for the future by dedicating them to the publick service of god. here they were wont to assemble together , to offer solemn prayers and praises to the most high ; and they became as it were , temples and houses of god , gen. . , . to the ordinary sacrifices before used , you will find that abraham and iacob added another kind , viz. mere federal ones , which are describ'd in gen. . , . & . . now also we first hear of tithes : abraham paid tithes of all ( i. e. all the spoils ) to melchisedeck a priest , gen. . . iacob made this vow , i will surely give the tenth of all to thee , i. e. of all that came of his flock , or of the fields , gen. . . thus the paying tithes became a pledg of religion , and of subjection to god. the patriarchs now also used certain ceremonial lustrations and purifications , as may be gathered from gen. . , . jacob said unto his houshold , be clean , and change your garments : and let us arise and go up to bethel . i might add the ceremony used in swearing , viz. of putting the hand under the thigh of the person they swore to , gen. . . also , you may observe there were at that time holy feasts of the remainders of the sacrifices , exod. . . all these were rites relating to religion and worship . there were other remarkable things in this o●conomy , which are reducible to religion and manners . at this time began the ius leviri , or right of marrying the brother's widow . judah said unto onan , go in unto thy brother's wife , and marry her , and raise up seed to thy brother , gen. . . the surviving brother was to marry the relict of the brother deceas'd , if he died without issue . but it took not effect at this time . as to the degrees of consanguinity in reference to marriage , they were not all of them observ'd , for abraham married sarah who was his niece , for she was his eldest brother haran's daughter , ( tho he call'd her his sister , and labour'd to make it out , saying , she is the daughter of my father , but not of my mother , gen. . . i. e. she was grand-daugh●●r to his father ; and such were reckon'd by the hebrews as half sisters . ) iac●b married his cousin-german rachel , the daughter of his uncle laban , gen. . . and as for p●lygamy , which was begun by lamech many years before , it was now practis'd by abraham , esau , iacob , and others , tho it was against the primitive law and institution , gen. . . the concubines which they took were a secondary sort of wives , as the issue they had by them were a secondary kind of children , for they had gifts and legacies , but no inheritance , gen. . . but this must be said , and that with evident truth , that abraham and iacob's taking of other wives or concubines differ'd from the same custom and practice of that time in three things , which much alters the case . . they did not this of themselves , and so it was not their own act properly . it is expresly said , that sarah brought her maid hagar to abraham , and gave her to him to be his wife , gen. . . so iacob , upon the motion and persuation of his wife rachel , took his handmaid to wife ; it is in express terms said , she gave him her to wife , gen. . . so lea● did the same with her maid , vers . . . ioseph the learned jew rightly noteth , that abraham and sarah did what they did by the particular direction and approbation of god ; for their history informs us , that they were persons that were under the mo●e immediate guidance of heaven . . it is not unlikely that the ●oresaid women moved their husbands to this , and that they consented to it on the account of the promise which god had made concerning the blessed seed which should be of their family ; they were impatient of having it fulfill'd some way or other . and particularly as to abraham , god having only told him , that he should have a child , but had not yet said by sarah , this good patriarch thought it might be this way fulfill'd , as an' excellent person suggests . we read that whoredom and adultery were now punish'd with death : thus iudah sentenc'd thamar to be burnt , gen. . . unless with some we shall say , that this was no capital infliction , but a stigmatizing or branding with a hot iron . incest was in those times unlawful , for re●ben is reprehended by his father for defiling his bed , gen. . . and his birth-right was taken from him , chron. . . the law of primogeniture now prevail'd , as appears in the instances of esa● and reuben , tho by their own fault they divested themselves of that privilege . these were the several kinds of positive laws relating either to religion or to civil affairs , which were in use among the patriarchs : ( where by the by we may take notice how unskilful mr. hobbs was in the sacred history , when he saith , abraham had no other law , except that of circumcision , whereunto he was obliged but the laws of nature . ) this must be added and remembred by us in the last place , that the precepts and injunctions which were given in the foregoing dispensation , are suppos'd to be retain'd here . so much concerning the primitive state of things before the law of moses : which was the patriarchal dispensation , or the first dispensation of grace . chap. v. the mosaick or jewish dispensation seems to be preposterous . the law of grace was veiled for a season . the triple law which this oeconomy was famous for , briefly display'd . four reasons assigned why the world was so long without a written law. the ceremonial law is part of this dispensation . the several things which are comprehended in it . oblations , viz. of inanimate things . sacrifices , which were of living creatures . an enumeration of those sacrifices which were set and determined . others were occasional , viz. . sin offerings . . trespass-offerings . . peace-offerings . some remarks about sacrifices . the several ends and designs of this way of worship . how the mosaick sacrifices are said to expiate . it is largely proved that the guilt of all kinds of sins whatsoever was atoned by them . the objections to the contrary are answered . the principal end of the judaick sacrifices was to typifie and represent the sacrifice of christ on the cross. the second dispensation of grace is that which is known by the name of iewish , mosaick , or legal . concerning which we may observe this , before we go any further , that though this oeconomy in some respects was not so perfect as the abrahamick , yet it was introduced after it . the promise made to abraham was of justification by faith in christ jesus , as the apostle , who best understood it , expounds it in gal. . where he calls it the covenant confirmed before of god in christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that covenant whereby the faithful were engaged to believe in christ for salvation . but then comes moses's law , and seems to establish justification by the works of it . so god was pleas'd to go back as it were . you will find the apostle taking special notice of this in gal. . , . the covenant that was confirm'd before of god in christ , the law which was four hundred and thirty years after cannot disannul . — wherefore then serveth the law : it was added because of transgressions , till the seed should come , &c. he acquaints them here with the reason of this strange and preposterous transaction , viz. why moses succeeded abraham , why the mosaick law came after the covenant made and confirm'd of god in christ. there was a necessity of it , as things then were : the law was added , i. e. it followed the promise made to abraham , because of transgressions : as much as to say , though iustification was then and ever to be had by that promise to the father of the faithful , yet the mosaick o●c●n●my took place four hundred and thirty years afterwards , to restrain men from sin , to shew them their guilt , and to cause them to look for a remedy . the law was given so long after the covenant of grace renewed to abraham , because the infinitely wise disposer of all things knew that it would be serviceable in discovering sin and transgression , and so in preparing men for the gospel . thus it was found requisite to go back a little , for the law of faith could not have its free course and progress till the law of works was as it were brought upon the stage again . there seem'd to be a representation of this when abrahams posterity , the holy patriarch iacob's childr●n , went out of canaan into egypt , out of the promis'd land to the house of bondage , and then return'd back to canaan . this shadowed out this retr●grad● dispensation . the world was not fit for an higher oecono●y , the law was to do the office of a s●hoolmaster , and to prepare and discipline them against christ's coming . so it was necessary till the s●●d should come to whom the promise was made , i. e. till christ himself should appear , and till the spiritual s●●d of abraham , the church of christ , made up of iews and gentil●s , should be in the world. yet this is not so to be understood as if the law of grace were null'd all the time of the mosaick oeconomy . no : it was only in some respects obscured and veil'd for a certain season . or , it may be said , one was superinduced upon the other , and they did in a manner take place together , but in different degrees , and among different persons . whilst the i●wish oeconomy was in being , the former one yet continued : for when a new oeconomy is introduced , the preceding one is not always abolish'd , but remains partly in force . so here , the law of faith , or the covenant of grace which was made with abraham , is still on foot under the mosaick administration . therefore it is ob●ervabl● that the law published in the des●rt of sinai , and receiv'd ther● by the people , is call'd a covenant , ●xod . . . and with reference to this m●ses tells the isra●lites that the lord their god made a covenant with them in hor●● , deut. . . which was no other than the covenant of grace made with adam , and confirm'd to 〈◊〉 and abraham ( as hath been before shew'd ) but now in a more illustrious manner ratified , and also enlarged and augmented , and transfer'd from a family to a nation ▪ and this covenant is actually and personally made good to the iews by their being s●parated ●n a more signal manner than before from the rest of the world , and by their being made a peculiar people , and taken into grace and favour . there was a distinction made between god's servants and others under the abrahamick period , but now it is more visible and remarkable ; now the iewish state properly commenceth : now these people are molded into a new commonwealth , and god is their peculiar governour . the church of god was first united into one politick body or society , and grew to be national in moses's time . now the church in the wilderness ( as 't is call'd by st. stephen acts . . ) became a distinct body of men known by the name of israelites . this oeconomy is famous for the delivering of a threefold law , moral , ceremonial , iudicial . tho moral , ecclesiastical , civil may be a better division of those laws : for some that are reckon'd among the ceremonial and typical laws ( as tithes and first-fruits ) are not such : and some of those call'd iudicial , deserve not that name . but the usual partition shall serve ; and by the moral law we understand those precepts and commands by the observance of which men are madereally good and virtuous . the ceremonial law is the iews canon law , and directs them in their external behaviour in religious worship , and tells them what rites and usages they must observe . by the iudicial law we understand the civil law of the iewish nation , as ius civile is taken for the particular law of every single state : this contains those constitutions and orders which respect publick justice , and acquaints men what is right and equitable in their dealings and commerce ▪ with one another . the first of these are such precepts and prohibitions as are good in themselves . the second are indifferent in their own nature , but are so far good as they are commanded by a positive law of god. the third sort are of a mixt nature , being partly in their own nature good , and partly indifferent . this triple law is thought by the iewish writers to be comprised in those three words , commandments , statutes , iudgments , deut. . . mitzoth praecepta are said to be the ten commandments , the moral law : chukkim statuta are thought to be those rites and ceremonies that respect god's worship , as circumcision , &c. mishaphattim iudicia are suppos'd to be all those politick constitutions that concern humane society . but it is not certain that by these three words are meant those three distinct kinds of laws , for these are mention'd in gen. . . before there was this formal distinction of laws . and in deut. . . you will find these words transposed , which intimates that those are too nice who understand them in the former manner , for 't is not likely that the commandments , i. e. the moral law , would be set in the last place . wherefore i think it more probable that this diversity of words is used only to signifie the whole body of precepts , of what nature soever , that was given to the iews . but this is unquestionable , that the dec●logue is the chief and most eminent part of these laws , and the rest are b●t appendages and supplements to it . the cerom●●ial injunctions are annex'd to the precepts of the first table , and those that are iudicial to them of the second . the former are particular instances of the duty which was required of the iewish people toward● god : the latt●r of their duty towards their neighbours . the hebrew doctors divide all the commandments of the law into 〈◊〉 and negative , and both 〈◊〉 into twelve houses ( as they call them ) and under each house more or less commandments . the ●●mplete sum is ▪ which they say is according to the number of the ●etter● in the 〈◊〉 , in which all the law is virtually and reductively comprised . these ten words ( as they are called in the hebrew ) and those other iudicial and ceremonial laws ( which you may find set down from the th chap. of exodus to the end of the pentateuch ) began to be deliver'd on mount sinai three months after the israelites came out of egypt , exod. . . moses was forty days ( or six weeks ) in the mount : or rather ( if you con●ult the ●●●tory ) you will find that he was twice or thrice on the mount so long a time , or a very considerable time ; and then it was that he receiv'd these divine laws . first , i will speak concerning the moral law , comprised in the ten commandments . i call the wh●l● decalogue the moral law , although the observation of the seventh day , app●inted in the fourth commandment , be not strictly moral ▪ but because the devoting some certain time to god's service is moral , and is contain'd in that comm●ndment , therefore i reckon it part of the moral law. you meet with several particular laws relating to moral duties , scatter'd up and down in the four last books of moses ; but these ten words ( as they are call'd ) are a summary account of all those laws and rules which are more sp●cially and particularly set down . this law of morality and natural reason was in all the former dispensations : but that which makes it peculiar in is this , that this law , which before was written in mens hearts , is now ingraven on stone . if i should say that there were no lett●rs at all before these which god used on mount sinai : if i should a●sert that they had no books or writings before the 〈◊〉 , but that the characters of the law were the first that ever were in the world , and consequently that now god taught men to write , i do not see how why man can disprove me . but this we are sure of , that from adam to moses ( which is above years ) there was no written word of god to direct the world. the church was without scriptures . god's will which was communicated to them by revelation , was continued and kept up by tradition . if it be demanded why god suffer'd the world to live so long without a written law , and what was the reason of the writing of the law at last ; i answer , . the long lives of the patriarchs ( as hath been intimated before ) were one main reason why there was no written law for so long a time . there was a college and society of many seniors living many hundred years together with one another . adam lived with seth years , with enes , with cainan , with mahalaleel , with iared , with methuselah , with lamech . or we may instance in pious shem , who was both before and after the flood : he lived with methuselah years , with lam●ch , with noah , with arphaxad , sala and heber about , with peleg and regu about , with serug , with nabor , with terah , with abraham , with isaac . these therefore could con●er notes with great ease , they could inform themselves truly concerning the faith and religion and practice of the first man , they could instruct one another concerning thei● duty , and the indispensible necessity of it . or take it more briefly thu● , adam lived to converse with methuselah , methuselah lived to see and know shem , shem lived till iacob was born : so that these three patriarchs , who could give an account of all that time wherein they lived ( which was above years ) were able to keep their families , and all other people that were near them , in the knowledg of the true religion , and where they err'd and offended , to correct them . thus religion and divine worship might be faithfully transmitted from the beginning of the world to above twenty centuries by three persons only . the church was then sufficiently taught by tradition from father to son , viv● v●c● , because of the longevity of the patriarchs , some of whom lived years , others , or . for this reason the church was without scriptur● almost five and twenty hundred years . but afterwards when the years of mans life were shortned , god used another method , he taught men by a written law. . the degeneracy of the world was another reason why the law was committed to writing . the world at first had many pious as well as antient patriarchs , who were ( as philo notes ) living and rational laws , and so stood in need of no written ones : for these are but commentaries on those old fathers lives . but the vices of men grew proportionable to their numbers : and when mankind was spread wide up and down the earth , immorality and sin were dispersed likewise , and the world became notoriously wicked . the deluge did not wash away the contagion , but in a considerable time after men were as bad as ever , and the very dictates of their reasonable nature were discarded by them . when they had thus obliterated the law written on their minds , god thence ingraved it on tables of stone . if men had not been wonderfully corrupted , there had been no need of this . so faith the apostle , speaking of this law , it was not made for the righteous , but for the lawless and disobedient , for the ungodly and for sinners , i tim. . . the same he had intimated before in gal. . . the law was added because of transgression ; it was given to be a check to their notorious sins , and that they might not offend uncontroul'd . and this may be the meaning of the apostle's words in rom. . . the law entred , that the offence might abound , i. e. that men might see how their sins abounded . god gave his law in writing , to shew them their guilt , to convince them of their gross miscarriages , and to reduce them to the way of virtue and obedience , that when god himself had writ down their duty with his own hand , they might be inexcusable . . the law was committed to writing that it might not be forgot . one , reputed to be a judicious writer , is of opinion that the patriarchs were happier without the written law than with it ; it was a mark of god's love and favour that they had no books and writings , i suppose he means because they did not need them . but afterwards there was occasion for them ; for the impressions of the law of nature were almost defaced and obliterated ; the instructions and traditions of their fathers were neglected ; and the knowledg of god and their duty could not be kept pure by oral tradition , when not only their lives were short , but corrupted and miserably depraved . therefore an exact written law was wanting , to set before their eyes , and to remind them of what they were to do , to put them constantly in remembrance of what god required of them . hereupon the moral precepts were written by god himself , and delivered to m●s●s , that the might communicate them to the people , and they to the rest of the world. this was out of kindness to them , it was design'd to be a remedy against their forgetfulness and negligence . lastly , ( which comprehends all ) the law was written that it might not be corrupted . tradition was unsafe when the numbers of men were increased , and the world was dispersed , and arrived to a great height of impiety . therefore god thought it necessary to preserve and perpetuate the law by ingraving it on tables of stone , which are solid and du●able , and by lodging it in the a●k as in a safe treasury , by ordering it to be transcribed , and to be read to all the people , and that they themselves should read it continually . this was the best way to prevent all error and imposture , all fraud and corruption about the law. this made it a thing impossible to deprave and pervert the letter and plain sense of it . for these reasons that word , which for near centuries of years was delivered and promulged by tradition , was committed to writing in moses's time , and not before . for these reasons the common law of nature was turn'd into this statut● law of the commandments . i will not here speak particularly of the ten commandments , because in the body of the work which i intend , i am obliged to insist upon every one of them distinctly and largely : and also because it is the writing of the moral law ( of which i have given you an account ) not the law it self , that is part of this mosaick dispensation , as it is different from those which went before . the ten command●ents were given now , not that they were of no force before this time : but now they were written on tables , and more solemnly promulg'd . this was it which we were to take notice of as new , and proper to this iudaical period . if any man thinketh that these ten commandments , because they were deliver'● to the iews , were drawn up for that body of people only , and are not of universal concernment , i could silence that surmise , by shewing that these commandments were in force before the law given by moses to the iews , and that every one of them was a law before the mosaick oeconomy , and that those who lived in all the former dispensations observed these commandments . nay , they are all of them , excepting only the determination of the sabbath day , the very law of nature , written on the heart of man at his creation . they are dictates of natural reason , and therefore they ought to be done though they were not commanded . for this reason likewise it is not proper to insist upon them in this place : for they are no special part of this oeconomy . but the cerem●nial and iudicial laws are the grand things which make this a distinct and peculiar administration . of those therefore i will hasten to speak . the ceremonial or ecclesiastical law is no other than the precepts given by god to the iews concerning external rites belonging to religion and the worship of god. of these ceremonial usages several were in use before moses's time , viz. priests , altars , sacrifices , oblations , tithes , distinction of clean and unclean animals , not eating blood , circumcision . but now all the former rites and ceremonies are digested into one body , and are become more fixed and certain . the ceremonial service of the i●ws was now precisely determin'd , and there was no varying from it . agai● , whereas in some ag●s one ceremony was used , in another another , now they are all together , and are observed at the same time , and by the same persons . besides , the worship of the patriarchs , tho not wholly void of ceremonies , was simple and plain in respect of what was now . under this legal dispensation the number of ceremonies was vastly increas'd , and the worship was all gay and pompous by reason of them . moreover , ( as you will have occasion to observe ) several of the ceremonies used by the iews differ from the same in use among the patriarchs , as to some considerable circ●●stances and qualifications . the cer●monial law of the iews comprehended in it , . the external worship it 〈◊〉 , which consisted chiefly in ob●●tions and sa●●if●ces , in offer●ng and consuming 〈◊〉 to the honour of god. . the things belonging to the persons who officiated , as high-priests , priests , 〈◊〉 . the place of god's worship , viz. the tabernacle and temple , with all the utensils and instruments employ'd about them . . the sacraments , circumcision and the paschal lamb. . the times and set seasons of worship . . some things that respect the co●●ersation of the worshippers , as the difference of meats and drinks , uncleanness in touching the dead , garments , &c. . the religion of vows . of these in their order . i begin with oblations and sacrifices , which were the principal matter of the ceremonious worship commanded by the mosaick law. these two are distinct things , as we see in psal. . . sacrifice and offering thou wouldest not . and in dan. . . he shall cause the sacrifice and oblation to cease . zebach and minchah , which are the words here used for sacrifice and oblation , are answer'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heb. . . and the same author again makes this division of the legal offerings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gifts and sacrifices , heb. . . the iewish writers keep this distinction inviolably in their treatises relating to this matter . first , the mosaick law enjoined the minchah , the gift , or oblation , i. e. meal , flower , bread , cakes , wafers , salt , oil , frankincense , handfuls of green ears of corn , and all other fruits of the earth . these were brought and burnt before god , or partly eaten and partly burnt . but tho minchah was the general name for the offering and burning of all inanimate things which were presented to god ; yet the bread , meal , or flower that was offer'd , was more signally called minchah , for which reason i conceive ( if i may be permitted to be critical in this matter ) minchah , which we constantly translate in the ●ent●teuch , a meat offering , should rather be rendred a meal or flower offering , and the sacrifices of fl●s● might be called the meat offerings rather , according to our usual way of speaking ▪ but the mincah was a c●●e made of fine meal , oil , and frankincense , and baked . it was offer'd every morning and evening with the ordinary sacrifices ; and at other times it was generally join'd with all bloody sacrifices . the like kind of oblation among the gentiles was called libum . the oblations of the things before mentioned , were sometimes , stiled terumoth , or heave-offerings , from the manner of offering them , viz. by holding them up , and by shaking them up and down , to signisy ( say the jews ) that god was lord of heaven and earth : for terumah was an offering to god of something they had received , to acknowledg god's dominion over the whole earth , and to set forth his praise and honour . it was an honouring of god with their substance , and a thankful remembrance of the blessings they enjoyed in so good a land. the oblations of these things were sometimes also called tenuphoth , or wave-offerings , because they used this kind of gesture in offering them , they waved them to and fro ▪ from the right to the left , east and west , north and south : and this also was to declare , that god was lord of the whole world. these offerings were instituted by god as an acknowledgment , that the fruits of the earth which they enjoy'd were from him . the liquid things which were offered to god , were water , wine , oil , and blood : the way of offering these liquors was partly by effusion ; they poured out the water , oil , and blood , and some portion of the wine on the ground , and spilt them about the altar , and upon the sacrifices . thence that of the apostle may be understood , if i be poured forth ( for so it is in the greek ) upon the sacrifice and service of your faith , phil. . . and part of the wine they drank , whence you read of drink-offerings or libations : of which the psalmist speaks , when he saith , he will take the cup of salvation , psal. . . which is meant of the drink-offering of praise , which was in use when they sacrificed and feasted in the temple . these were the inanimate things of which 〈◊〉 oblations consisted , which were generally known by the name of mincahor , meat-offering , as we translate it , tho it is true likewise that mincah ( which is a word of a large signification ) was the usual term for the daily sacrifice . secondly , their worship was accompanied with sacrifices , which were of living creatures . zebach was the bloody sacrifice , such a one as was always attended with the shedding of the blood of beasts . it is usually called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a slaughter offering , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the latins victima , and hostia . these sacrifices , properly so call'd , were animals kill'd , and then burnt . these animals used in scripture were either terrestrial , or aerial , beasts or birds . of beasts there were these three kinds only , viz. the bull , or cow , or ox , which made but one kind ; the goat or kid ; the sheep or lamb ; ( and this may be observ'd , that a lamb is applied to the young ones both of goats and sheep , exod. . . ) the iewish masters take notice , that these were the only cattel that were used in sacrifice , because they are mild and tame creatures . god made choice , say they , of those animals that are driven by others , not those that drive and worry others , as the lion , the wolf , the leopard . whence they make a good moral observation , that those are the elect of god , and are fit to be offer'd unto him , who are of a meek and patient spirit . tho i believe the true reason why bulls , sheep and goats were the standing sacrifices , was this , that they were obvious and easy to be had . of birds or fowls , they sacrificed pigeons , and turtle doves , and some add the sparrow . but this is certain , that if we reckon not this last among sacrifices , we must put it into the number of oblations . the iewish sacrifices were either set and determin'd , or vnlimited and occasional . the former were these that follow , . such as were anniversary , as that once a year in the holy of holies , and those that were offer'd yearly at the passover and other solemn feasts . and the paschal lamb it self was a sacrifice , and often so call'd , exod. . . & . . & . . deut. . , . why then is it not numbred among the sacrifices by those that write on this subject ? . such as were monthly , viz. the sacrifices offer'd constantly at the new moons . . some were weekly , offer'd every sabbath : for we read of sacrifices proper for this time ; god commanded the iews to offer more on this day than on any other , num. . , . two lambs were sacrificed both in the morning and in the evening , and a double portion of flower and wine . . there was the daily sacrifice , hatamid , iuge sacrificium , dan. . . two of these were offer'd every day , viz. a lamb in the morning and a lamb in the evening , ex. . . but this lamb is taken in a large sense , for it might be either of the sheep or of the goats . the morning sacrifice was offer'd at the third hour , i. e. nine a clock in the morning : and the evening sacrifice at the ninth hour , i. e. three a clock in the afternoon . this latter is said to be offer'd between the two evenings , viz. ( as iosephus expounds it ) between the afternoon-evening ( i. e. when the sun began to decline ) and the sun-set evening , which is reckon'd from the suns setting to midnight . it was offer'd between the declining and the setting sun. these daily sacrifices were of that kind of sacrifices which were call'd holocausts , or burnt offerings , and therefore are call'd continual burnt-offerings , num. . , , . & . . ezr. . . ne● . . . now the nature of this sort of sacrifice was , that it was wholly consumed , and all of it turn'd into smoke and flame , to the honour of god : thence it was called gnolah , i. e. ascension , because the whole animal ( except the skin and entrails ) ascended up in flames of god. yet some learned men , because of those words in psal. . distinguish between a burnt-offering and a whole burnt-offering . the g●olah or burnt-offering ( say they ) was that of which one part only was burnt , and the other part was given to him that brought the sacrifice : but of the chalil , the whole burnt-offering , every part was consumed by fire , even the very skin ; not the least portion being spared either for the priest , or him that presented it . concerning the burnt-offering we may observe , that it was never offer'd without the meat-offering of flower and oyl mingled , and never without a drink-offering of wine , num. . , , . so much of the more . solemn and stated sacrifices among the iews . the latter sort of iewish sacrifices were occasional , the precise time of offering , which was not determin'd by the law. these were either after the commission of some sins against the iewish law , or after the receipt of some particular mercies . the first , i say , were offered when some sin against the law was committed : therefore they were called sacrifices for sin , or sin-offerings . but here we are taught to distinguish , for these sacrifices were either for sin , as it denoteth some lesser fault , or for trespass , which signifieth a greater one . the former of these sacrifices was called chattah a sin-offering , because it was appointed to be offer'd for the expiating of a sin of infirmity and inadvertency , or of ignorance and error . the latter of them is named asham , a trespass-offering , because it was commanded to be offer'd for the expiating of a trespass knowingly committed , a voluntary , deliberate sin , and therefore it required a more costly sacrifice than the other . this is the usual distinction between chattah and asham , and it is approved of by that great and piercing critick monsieur b●chart , hieroz . p. . l. . c. . but maimonides a learned iew held the quite contrary , and was of opinion that chattah was a sacrifice that was offer'd for the expiating of faults of an high nature , and asham for those of an inferiour sort ; more nev. p. . c. . there are other reasons given of the names of these two piacular sacrifices : particularly mr. mede ( discourse . ) thinks that the trespass-offering was for sins against the first table , and the sin-offering was for sins against the second . some of the hebrew doctors distinguish otherwise ; and indeed there is no great certainty here amongst the most learned writers that i have met with . i might observe to you further concerning these sacrifices , that they were partly burnt , and partly went to the use of the priests , who in the atrium of the tabernacle or temple sed upon them , i. e. when the sacrifice was for a particular person . but if it was for the people or the priest himself , it was all of it burnt to ashes . the second sort of occasional sacrifices was upon the actual receiving some particular mercy from god , or upon good hopes and expectations of the arrival of some singular benefit and favour . these were generally call'd shelamim , peace-offerings , or sacrifices of peace : and they were either eucharistical , i. e. voluntary sacrifices to return thanks to god for the benefits they had receiv'd ; or they were euctical , i. e. attended with wishes and prayers for new mercies and benefits . both these kinds of sacrifices were free-will offerings , and of choice . whereas the holocaust was all of it consumed in the fire , and nothing was left ; and whereas part of the sin-offering was burnt , and another part was given to the priest , here it is otherwise ; for these sacrifices were distributed into three parts , one part , ( i. e. the fat and the kidneys and blood ) was burnt to god on the altar for a sweet favour : another part was the priests , to him belonged the right shoulder , the breast , the two cheeks or jaws , the tongue , and the maw : the third part , viz. the rest of the flesh , and the skin were for the use of those that gave the peace-offering , and such as they pleas'd to call to partake with them : so that always after the peace-offering follow'd a feast made of the remainders of the sacrifice . yet there was some difference as to the peace-offerings of the congregation ( which were for the whole people ) and the peace-offerings of particular persons . in the former the blood of them was sprinkled , and only the inwards burnt , and the flesh not eaten by the persons who offer'd them , but only by the priests in the court : but in the latter ( which were private sacrifices ) it was not so . it is to be noted that those parts of the flesh which were not appointed to be consumed on the altar , but to be eaten by the priests and the persons that brought the sacrifices , were not roasted , but sodden , num. . . sam. . . . chron. . . observe also that whereas males only might eat of the sin-offering and trespass-offering , women were admitted to the peace-offerings . note this too , that these sacrifices were of beasts of both sexes , but the burnt-offerings were of the males only . i might add this , as having relation to the discourse of sacrifices , that the fire which kindled them at first came down from heaven , lev. . . this was perpetually kept , and not suffer'd to go out : and any fire but this was accounted strange fire . it is thought that that celestial fire was preserv'd in some vessel whilst the israelites were in the wilderness , and so was continued till solomon's temple was finished : and then fire came down again from heaven , and consumed the sacrifices , chron. . . this was preserv'd till the babylonian captivity , and afterwards renewed , macc. . . here the difference between the patriarchal sacrifices and the mosaick ones might be taken notice of . the patriarchs had no other expiatory sacrifices but holocausts or burnt-offerings , as is clear from several places . besides , there were anniversary , monthly , and weekly sacrifices among the iews , but we know not that there was any such thing before the law. and some other differences the reader may gather from the particulars aforesaid . but the end and design of these sacrifices are chiefly to be inquired into : ( where we shall also see a further difference in some things between the mosaical and patriarchal sacrifices ) let us see to what purpose all those bloody offerings were appointed , let us acquaint our selves with the design of heaven in it . first , they were ( as the fruits of the earth ) intended as acknowledgments that god was their benefactor . he gave these animals as well as those fruits , and therefore it was fit to offer these as well as the others . . if we speak concerning the continual morning and evening sacrifices , it is certain they were symbolical , they were a token of god's presence among them . they were instituted as a testimony of this , as you read in exod. . , to the end . they were a sign that the lord would be continually with them , and be their god. . the mosaical sacrifices were to testifie what the iews deserved for their sins , viz. death . by these bloody oblations it was signified that the life of beasts should expiate for the life of men who had sinned , and were become worse than beasts . sheep and oxen were substituted in the room of offenders : these sinned , and those were slain . though this could not be evidently discover'd by natural light ( as hath been said ) yet now , upon god's declaring in the law , the nature of these sacrifices , it appears that this was one design of them . those legal sacrifices were a kind of confession of their guilt . by killing their beasts they did as 't were acknowledg that themselves deserved to be used so . . the mosaical sacrifices were federal rites , and design'd to signify the correspondence and agreement between god and man. to which purpose you may observe that as part of the shelamim , the peace-offerings , was burnt on the altar , so the remainder and greater part were eaten by the people that brought it , to shew that it was truly a sacrifice of peace , a ceremony of communion and friendship with god , a token of fellowship and amity between god and man. as for the holocaust , that indeed was all of it burnt ; but there was a meat-offering and drink-offering annexed to it , to denote familiarity and friendship , to shew that they were guests in god's house , or rather that they were of his family , and were fed at his table , and eat of his meat ( as the sacrifices are call'd in mal. . . ) and houshold provision . again , the great design of the mosaick sacrifices was to expiate and atone . not only burnt-offerings or helocausts , but all free-will-offerings were expiatory , notwithstanding what crellius affirms , viz. that they were eucharistical , and therefore were not expiatory . but we must know that that epithet doth not respect the end which those sacrifices were design'd for , but the occasion of their offering them . as for the name of peace-offerings , that was given to this sort of sacrifices , not only because they were offer'd in way of return for their peace , i. e. ( as the hebrew word denotes ) their safety and welfare which were vouchsafed to them , but because the offering of them did also procure peace with god , and did assure them of the like blessing for the future from the same propitious hand . and therefore tho in another dispensation i distinguish'd between eucharistical and expiatory sacrifices , yet there is no reason to do so here , when i am speaking of the mosaick sacrifices , all or most of which have on them the evident marks and tokens of expiation . they were appointed to propitiate and appea●e god's wrath , and therefore might all of them be call'd pacifick , as well as some . that these peace-offerings were expiatory , is proved from this , that here was putting the beast to death , here was sprinkling the blood , here was the consumption of some part of the beast on the altar as an oblation to god , which are the three ingredients of an expiatory sacrifice . but what was this expiation which was made by the mosaick sacrifices ? i answer , it was threesold : . in respect of corporal punishment . the sanction of the whole mosaick law is express'd in deut. . . gal. . . cursed is every one that continueth not in all things which are written in the book of the law to do them . which curse imports no less then death it self , besides all the miseries of this life . but god was pleas'd to mitigate the rigour of this sanction ; and whereas according to the strictness of the law those who were found guilty of violating it were to die , this was not put in execution , but beasts were appointed to suffer death for the offenders , and their death was accepted for the death of sinners . . these sacrifices expiated as to legal and bodily impurities , which separated them from publick converse and worship . such were leprosy , touching the dead , &c. hence the author of the epistle to the hebr●ws saith , that they sanctified to the purifying of the flesh , heb. . . . these sacrifices ( which is the most considerable thing of all ) expiated for moral impurities , viz. all sorts of sins . i know it is asserted by some men of great learning , when they discourse of sacrifices , that the mosaick law gave no pardon to he●●ous sinners , that great offences were not expiated by scarifices . this is more especially held by 〈◊〉 , who urges , that the sacrifices under the law were available only for lesser sins , not for great ones . and volkelius and other profes'd socinians , insist upon the same thing , and labour to prove , that sacrifices were offer'd only for expiating of sins of lgnorance , weakness and error , and that death was the penalty of all great and enormous offences . the same is defended by smalcius , as the reader may find it in his writing . and we are told by one of our own divines , that the jewish religion allow'd of no expiation but for legal impurities and involuntary transgressions , such as proceeded from ignorance and inadvertency , but not for sins of presumption , and such as were committed with an high hand . if men sinned wilfully , there was no sacrifice appointed by the law for such sins . and another of great repute in our church agrees with him , saying , the greater crimes under the law were no otherwise to be expiated but by the blood of the offender himself : whereas for lesser ones the blood of beast was accepted . and this passes for a general opinion with us , and not without a great shew of reason , for it seems to be founded on the mosaick law it self : there we see that idolatry , murder , blasphemy , &c. were always punish'd with death , unless the special favour of god interposed . there was no sacrifice permitted to expiate the pro●anation of the sabbath , for it is expresly said , everyone that defileth the sabbath shall surely be put to death , exod. . . nor could he that eat the sacrifice , whilst he was in his vncleanness , be pardon'd ; for this is his doom , that soul shall be cut off from his people , levit. . , . there was no sacrifice admitted for adultery , or for disobeying of parents : in short , sins of ignorance only were expiated by the mosaick sacrifices , but all sins of presumption remain'd unatoned ; which they prove from numb . . , . the priest shall make an atonement for the soul that sinneth ignorantly . but the soul that doth ought presumptuously shall be cut off from among his people . so that sins of obstinacy and malice had no sacrifice allow'd : the offenders were either put to death by the magistrate , or cut off by god. but notwithstanding all this that is alledged , it seems to me very evident , that the guilt of all sins whatsoever , if they were heartily repented of , was atoned by the mosaick sacrifices . for when those of the other opinion say there was no expiation for greater sins , it must be meant either of internal or external sins . now it is generally confess'd , that god appointed sacrifices and expiations for the greatest sins of the heart and mind , as unbelief , blasphemous thoughts , idolatrous imaginations , desires of murder , uncleanness of the heart , &c. for even some of the best men it is likely were not free from these mental pollutions . who can imagine that there was no atonement for these under the law ? can we think that all perish'd who were at any time guilty of these ? no certainly ; they were pardon'd through god's mercy upon repentance , and the appointed means of sacrificing . and as for visible and outward gross enormities , tho there may seem to be no provision made in the mosaick law for their expiation , because the offenders were presently punish'd with death ; yet it doth not follow thence , that there was no expiation for those notorious crimes , for they might be expiated , tho it was fitting and necessary that they should be animadverted upon by a severe penalty , le●t impunity should encourage men in sin and vice. when we find then in moses's law , that such as were guilty of adultery , murder , incest , &c. were not exempted from capital punishment ; we cannot thence infer that sacrifices purg'd none from the guilt of these enormities , and that the legal offerings were design'd only to expiate for smaller aberrations : for the reason why those great offenders were punish'd , was not because there were no sacrifices and oblations to clear them of their guilt , but because it was requisite death should be the recompence of those crimes , lest the common-wealth should be endamaged and ruined by suffering such to go unpunish'd . but even the guilt of these heinous sins , if those that committed them sincerely repented of them , was expiated by those daily offerings which were made for the sins of the people , and by the frequent trespass-offerings , notwithstanding the infliction of the corporal punishment . the propitiatory sacrifices were available even to those who suffer'd for their sins . they were able through god's appointment , to remove the guilt , the not the punishment . is it not acknowledg'd ( and that because it is manifest from several instances ) that the crimes of persons have been forgiven and pardon'd , tho they themselves were not exempted from the penalty ? moses's death was the recompence of his unbelief , tho none doubts of his expiring in the divine favour . david was punish'd with the death of his child , tho we read that his sin was pardon'd . iosiah was justly snatch'd away in battel , because he ingag'd in it against the divine will and command ; but yet he died in peace , i. e. in the favour of god , and was transmitted to the place of everlasting peace and happiness . wherefore i gather hence , that tho death was made by moses's law the penal consequence of adultery , disobedience to parents , violation of the sabbath day , &c. yet whoever among such criminals as these turn'd unto god by an unfeign'd detestation of the sins they committed , had without doubt the benefit of the legal sacrifices , which expiated the offences of all true penitents tho they were never so great . and the reason is this , because this institution or ordinance of sacrificing was the standing means of salvation in the jewish dispensation ; and therefore it was requisite that the influence of it should extend to all sinners that were heartily sorry for their offences , and abhorr'd their past crimes , yea and themselves for being guilty of them . this we must grant , unless we will say , that no heinous sinners under the law were ever pardon'd and receiv'd to mercy : which is an assertion that is easily baffled by a great many instances which the old testament records . it was in the was of sacrifices that these persons had their guilt remitted and expiated , for there was no other expedient or remedy at that time , as we are assured , not only from the end and design of instituting the sacrifices , which was to take away sin , but from those express words of the apostle , ( which refer to this manner of expiation ) without shedding of blood there is no remission , heb. . . this then being the only way of remission and pardon of sin , it was certainly efficacious ; and even those who were cut off from their people , ( tho this doom doth not always signify immature death , and therefore can't be absolutely made use of here ) or were cut off from the land of the living , and their sins atoned by the law of sacrifices , supposing ( as hath been said before ) that they repented from their hearts of their vile and flagitious miscarriages . and this may be further made good from that plain distinction of chattah and asham , the sin offering and the trespass offering , the one being design'd to remove the guilt of petty declensions , the other to make satisfaction for gross and enormous crimes . and moreover , this is plain from levit. . , . where sacrifices are commanded to be offer'd for great crimes , as unlawful swearing and sacrilege . and the a●niversary oblation in levit. . , &c. was not only for their vncleannesses , but for for their transgressions in all their sins . but as for the sin of presumption , or sinning with a high hand , ( as 't is in the hebrew ) numb . . . it includes in this place impenitence and final obstinacy ; and therefore it is no wonder that there was no atonement for it , for even the alsufficient merit of christ jesus doth not expiate for this sin ; but all other sins were atoned by sacrifices . i see no reason to the contrary , and therefore i beg leave to dissent from those who assert , that these sacrifices expiated only for lesser sins and failings , and not for the greater ones of external idolatry , murder , blasphemy , and the like . it is not to be doubted that all kinds and degrees of sin were expiated by the legal sacrifices ; not only corporal punishment ( in the sense which i have explain'd ) and legal uncleanness , but all moral impurity and guilt were taken away by them . but this the mosaick sacrifices did not do of themselves , but by virtue only of the expiatory sacrifice of the messias to come , of which they were but shadows . to speak properly and strictly , they did not really and formally , but typically expiate , i. e. as they were significations and figures of that great sacrifice to be offer'd . lastly then , the grand and principal end of the judaical sacrifices was to typify and represent the sacrifice of christ on the cross. socinus denies not that the anniversary sacrifice on the day of expiation was a type of christ ' s death : but as for the other common and usual sacrifices , he holds that christ was not prefigured by them , but that the spiritual sacrifices of christians were only typified thereby . this is a gross error , for the burnt-offerings , and sin-offerings , and peace-offerings , which were common and frequent , were expiatory sacrifices ( as i shew'd before ) and they were as much expiatory as that which was but once a year . now , being expiatory , they , as such , were types of the great propitiatory sacrifice of the lamb of god , they prefigured christ's death , and the expiation and satisfaction which he was to make for sin. it is a strange thing therefore to me that socinus , who denies christ to be a propitiatory sacrifice , should grant that the sacrifice which the high priest offer'd once a year , entring into the holy of holies , prefigured the death of christ ; for the same reason he ought to grant , that all the expiatory sacrifices of the law were types of our saviour . and he could not but see that the holy ghost in scripture doth , not only speak of that annual sacrifice as a prefiguration of christ's passion , and apply it expresly to him in heb. . . by his own blood ●e entred in once into the holy place ; but the same infallible spirit in that epistle , applieth what is said of the other sacrifices unto christ : therefore the apostle saith , christ our passover is sacrificed for us , cor. . . therefore iohn the baptist call'd our saviour the lamb of god who takes away the sins of the world , john . . having respect , without doubt , to the expiatory sacrifices of the old testament , which prefigured christ the true immaculate lamb , the lamb that was slain ( as the same inspired writer speaks ) from the foundation of the world , rev. . . christ's offering was the idea and pattern of all the levitical and mosaical sacrifices . to this very end god instituted these , that they might shadow out that to us . a greater and better sacrifice , and oblation of a higher nature was to succeed those , viz. the sacrifice of christ jesus , by which god is appeased , and all our sins are expiated : and therefore the phrase of a sweet-smelling savour applied to expiatory sacrifices under the law , is used ( and that properly ) by the apostle concerning christ his giving up himself for us , and pacifying god's wrath on our behalf . that the legal sacrifices were types and symbols of spiritual things , is acknowledg'd by philo ; but we who have an infallible information from the new testament are taught further , viz. that they were types of christ the great sacrifice . and we have the greatest reason imaginable to assent to this , because the blood of bulls and goats was a poor expiation of it self . that butchery , that bloody employment could have no real and intrinsick worth in it , and therefore it must needs have been in order to something else ; it was to prefigure the expiatory death and sacrifice of the massias . and all the time that these mosaick sacrifices lasted , they did not pacify god's anger , and satisfy his justice , and take away sin , and justify persons by their own force and virtue , or by their own worthiness ; but they did all this typically and mystically , as they represented christ and his merit , who was the great sacrifice ; they did it by divine order and institution . chap. vi. the high-priest's office. his peculiar attire . the imployment and apparel of the priests . the levites particular charge . whether they might sacrifice , or no. their office in the reigns of king david and king solomon , differ'd in some things from what it was before . the ordinary and fixed place of worship , and particularly of sacrificing , was the tabernacle . a particular account of the three divisions or partitions of it , viz. the outward court , the holy place , and the holy of holies , with all things contain'd in them . the mystical and spiritual meaning of the several particulars . the travels and removes of the tabernacle and ark. a distinct account of the parts of the temple , shewing wherein it differ'd from the tabernacle . of the fabrick it self , and its dimensions . houses and chambers belonging to it . the sacraments appointed by the ceremonial law. having spoken of sacrifices , we will now in the second place speak of the sacrificers , the persons that officiated in the ceremonial worship under the law. there were three orders of these , the first whereof was the high-priest : for tho there were priests before the law , who were fathers and heads , and the first-born of families , yet we read of 〈◊〉 high-priest . this office is now added , and aaron had it first of all , to whose house it was tied by divine institution . but it continued not long there ▪ only eleazer succeeded his father aaron , and upon eleazer's death three priests of his family successively were high-priests : then the office went out of the house of aaron , and came to eli of the family of ithamar . but generally afterwards the high priesthood was by succession of blood , and lineally descended from the father to the son : or , if there were no son , to the next of the kindred . this high priest was the great and supreme ecclesiastical minister among the iews : and even according to philo and some other iews , was a type of the messias . his office was in common with that of the priests ( of whom afterwards ) to pray for , instruct and bless the people : but his peculiar province was to preside over the priests and other inferior officers of the church , to take care that they discharg'd their function aright . whereas these administred daily , he was obliged to officiate only on the solemn day of expiation . he differ'd from them in the manner of his consecration , and was peculiar in some other things . he had the singular honour to be the metropolitan of the jewish church , and the president of the great council or sanhedrim . to make him more pompous and venerable , the law took care of his very attire . i will only shew you this sacred wardrobe , ( and truly if the holy ghost in scripture was pleas'd to make mention of it , and to describe it , it cannot be improper here to repeat it ) and then leave origen , ierom , durandus , erasmus , and others , to comment upon the several parts , and to give you the moral and mystical sense of them . . there were linen breeches which the high priest was injoin'd to wear to cover his nakedness , exod. . . that is , that his secret parts might not be exposed , whenever it chanced that the wind blew up his upper garments : for the men in those eastern countries wore long garments hanging down low , without breeches ; whence we read that david was uncover'd in those parts when he danc'd before the ark , sam. . . that the high priest therefore might not be liable to this indecency and inconvenience , when he administred in sacred things , or at any other time , he was commanded to wear these bre●ches or drawers of linen . . there was ketonah ( from whence perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a tunick or coat , exod. . . it was of fine linen , and white , and had sleeves , and reach'd down beyond the ankles . it was properly the shirt , for it was that garment which was worn next to his flesh ; only it was closer than a shirt , and it was curiously woven with artificial figures . . over these was mechil , a robe of blue , exod. . . which answer'd exactly to the ephod both in wideness and shape , tho not as to length . at the bottom or skirts of this robe , instead of fringes , hung pomegranates of blue , purple and scarlet , and as many golden bells . . the ephod , which was a short garment without sleeves , but most artificially wrought with gold , purple and broider'd work in divers figures and colours , and thereby made very beautiful and glorious . it was worn over all the other garments but the girdle ; it had two holes on the sides to let the arms come through ; and they put it on over their heads as a surplice is put on . this imbroider'd cope was remarkable for these following things ; first , on the shoulders of it were set two great onyx stones , whereon were grav'd the names of the children of israel , exod. . . that is , of the twelve tribes , six on one stone , and six on another . these precious gems were set in gold , with two chains of gold hanging at them . secondly , on the fore-part of this garment there was fastned a four-square piece of cloth doubled ; the breadth and length of it were the dimension of a span , imbroider'd with gold , and adorn'd with twelve precious stones , exod. . . they were of four classes or rows , and there were three stones in each class ; and the name of one of the twelve tribes of israel was ingraved in each of the stones . in this four-square piece there were also contained the vrim and thummim , of which i will distinctly speak when i give you a catalogue of the several ways of divine revelation . this fore-part of the garment was called coshen , the pectoral or breast-plate , and sometimes the breast-plate of iudgment ; and also by the vulgar latin version rationale : which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the septuagint . this was fastned to the ephod with golden chains and rings , and might be put on or off on occasion . this breast-plate was of the same artificial composure and curious work with the ephod , i. e. it was of fine linen of divers colours imbroider'd with gold. thirdly , this garment was remarkable for the girdle or belt with which it was surrounded , exod. . . this was made of the same materials and embroider'd work with the ephod . this pontifical shash ( and who knows but this word is originally the same with shesh , which is the usual word in scripture for fine linen , of which the eastern girdles were made ? ) was useful to tie the rest of the high-priest's habits close , especially when he was call'd to his publick work and ministry , for then it girt them so together , that they were no impediment to him in that service . . there was a mitr● ; or bonnet of fine linen , which was wrapt up in several folds , and worn about his head , exod. . . on the fore-front of which mitre was tied with a blue lace a plate of gold two fingers broad ( call'd a crown , and the plate of the holy crown , exod. . . & . ▪ for the antients call'd any thing that was tied about the head , a crown or a diadem ) in which holiness to the lord , and the name of ieh●vah was ingraven . in this gay attire the iewish pentif appear'd as often as he officiated , and at all great and solemn times . this indeed was an attire fit to be been only on holy-days : but especially when he was to enter into the holy of holies ( which was the peculiar dignity of the high priest ) to consult and know god's will , he was seen to shine in this glorious array ; a great part of which was as to the matter and shape of it such as kings and princes wore , as a very knowing iew expresly testifies . however we are certain that these vestments were appointed for glory and for beauty , exod. . . to represent the person and office of the high priest , glorious and beautiful , he being a type of him who was the glory of his people israel , luke . . secondly , priests are the next order : whose office was now fixed to a certain family , whereas before it was executed by any head of father of a family , or by the first-born , as was said before . as the high priesthood was now confined to the line of aaron's first-born , so the priests were the successors of aaron's other children , exod. . . and afterwards the priesthood was solemnly settled and entail'd on the family of levi , numb . . . & . . this particular tribe was dedicated to the priest's office , and so it went by succession and birth-right . as to the imployment or office of the priests , it was to offer sacrifices for the people to god ( numb . & . ) to intercede for them with him ; to bless the people , numb . . . and to expound and teach the law , levit. . . they were the ordinary instructers of the people , as prophets were the extraordinary ones ▪ the priest's lips kept knowledg , and they sought the law at his mouth ; for he is the m●●●enger of the lord of plosts , mal. . . moreover , the priests were imploy'd sometimes in the courts of judicature , they were judges in causes both spiritual and civil , levit. & . d●●● . , &c. ezek. . . but tho these things were their chief imployment , yet they did also , when there was occasion , a●●● in the carrying of the av●● , and in looking after the vessels of the tab●●nacle . david a 〈◊〉 wards , when the ark was settled , appointed orders or cours●s of priests : and there was a chief of every one of those o●ders . both in the tabe●nacle and in the temple they officiated in their courses according to the several ranks they were divided into . in the time of their attendance they watch'd in their turns all night , sam. . . whence they are call'd the servants of the lord , who by night stand in the house of the lord , psal. . . it is likely the four and twenty elders , rev. . . have reference to these four and twenty orders or class●s of priests . these priests likewise had apparel to distinguish them from the people . some think they had as many garments , and the very same with the high priest excepting the ephod . not to ingage in this needless controversy , this we are certain of , that the rich and sumptuous cope to which the br●●st-plat● and the vrim and thummi● belong'd , was peculiar to the high priest alone . but there was another ephod which was common to priest and levites , ● . sam. . . this was made of white . linen , and was an ordinary surplice ▪ and this garments others besides priests might use in god's ser●●● , as david did . or it may be , when we read that david was gird●d with a l●●●● ephod , ● sam. . . it is not meant of the sacred pri●●●ly habit so call'd , but of any other garment , for eph●● signifies a covering in general . but the ep●●● ( strictly taken ) was proper and peculiar to the high priest , which he wore as the particular and distinguishing livery of his lord and master . the third order or rank was levites , so call'd , because they were of the tribe of levi ; tho 't is certain ( as hath been said before ) that the tribe of levi consisted of priests as well as levites . the levites were distinguish'd , according to levi's three sons , into gershonites , cohathites , and morarites . concerning the particular and distinct office of these levites , there is some difference among the learned ; for some say it was the proper work of the levites to carry and pitch the tabernacle and ark , and to carry and take care of all the utensils belonging to both . others say it was none of their office to carry the ark , but only to carry and take care of the tabernacle and all its vessels . and whereas that text chron. . . is alledged against them , where 't is expresly said , the levites carried the ark ; they answer thus in scripture , the priests are sometimes call'd levites , ( yea , a certain rabbin tells us , that no less than times they are call'd so ) but at other times these are distinct names : and this may occasion the controversy . when therefore it is said , the levites carried the ark , the meaning is , that the priests who were of levi's race did so ; for this was the priest's work , as the levites employment was to carry the tabernacle , and utensils of it . but from a due comparing of what is said on both sides . i am bold to affirm this as the truth in this matter , viz. that both priests and levites bore the ark ; but it was ordinarily and chiefly the levites office. yet might not those levites touch any of the holy things which they carried till they were covered by the priests , numb . . . vzzah therefore was smitten , not only because he suffered the ark to be carried on a cart , ( which they should have carried on their shoulders according to the law ) but because he touched the holy things contrary to the law in numb . . . or , it may be he touched some part of the ark , which was forbid to be touched . so then the office of a levite in moses's days , and some time after , was to bear up and down the ark and the tabernacle , and to look after the several things appeartining to them . and tho the priests might do something of this , yet the l●vit● could not do any thing of the priest's main office , which was sacrificing . but here we must distinguish , or else we shall not understand this point aright . we must make a difference between private and publick sacrificing , and between ordinary and extraordinary sacrificing , and between sacrificing and assisting at sacrifice . on a private altar others besides priests might sacrifice : so samuel did , who was but a l●vit● , . sam. . . and so elkanah , who was but of that order , sam. . . and tho it is said he went up to sacrifice at shiloh , the publick place of yearly sacrificing , yet he might sacrifice on a private altar , and on a private account : or , he assisted the priest in sacrificing . some have asserted , that those who were neither priests nor l●vit●s might sacrifice thus , and they say saul did so ; and that saul is rebuked , not for sacrificing , but for not staying the full time of god's appointment , sam. . . but if you consult sam. . . you will see that saul tarried seven days , according to the set time which samuel had appointed . therefore it is clear that saul invaded the priest's office ; for kings cannot sacrifice as kings . vzziah incroached on the priest's office , and you read the effect of it in chron. . . if david before this sacrificed with his own hands , ( which is question'd by some ) it may be said he was an extraordinary person , and extraordinarily moved thereto . so gi●●●●n and elias were not capacitated according to the law to sacrifice , yet they perform'd that office themselves , they being in an extraordinary manner stir'd up by god to do it . as for m●ses , we read that he executed part of the priestly office about sacrificing , exod. . , &c. levit. . . but that also was an extraordinary act , and we always allow for such , and never make them a rule in the matter we are speaking of . besides , moses himself was an extraordinary person : he was a compound of priest as well as magistrate , or else he could not have consecrated aaron and his sons , ex●d . . . nay , he had the character of a high priest , for he went into the holy of holies , where none could enter but the high priest , exod. . . in psal. . . you find m●ses call'd a priest as well as aaron . hence it appears that he was an extraordinary person , and that what he did was unusual and extraordinary , particularly as to his sacrificing , but we speak not of the ordinary sacrificing , which we rightly assert to belong to the order of priests only , and not to that of l●vit●s , or to any other sort of men whatsoever . tho priests were permitted to officiate in some things that respected the l●vit●s office , and every priest might be said to be a l●vit●s , yet no levite was a priest , i. e. could take upon him to sacrifice publickly , ordinarily , and as the chief sacrificer . but whenever he discharg'd the office of sacrificing , he did it on a private account , and in private places : he did it also on some singular and unwonted occasion : he was not the principal offerer , but only subservient ( as d●ac●ns are with us to priests ) he might be busy in preparing all things for the priest , and in order to sacrificing . whenever you read in scripture that the l●vit●s sacrificed , it is to be understood in these acceptions . the short is , the levites were the priests ministers and servants , and not priests , which was a higher office. and that they were inferior to the priests , appeared in their paying the tithe of their tithes to the priests , as if in respect of the priests they were a kind of laymen . but tho the levites never mingled the priestly office with theirs , yet it is to be taken notice of , that in david's time they were somewhat altered and advanced ; for that pious king having settled the tabernacle , ark , and priesthood , appointed the levites also their charges and administrations , and as to some things added to their office and imployment . he chose some of them singers and musicians , and officers about the tabernacle . at last in solomon's time , when there was no tabernacle or ark to carry about , but a temple was erected , and all things fixed , it must needs follow that that part of the levite's work ceased . now their standing task was to assist at the altar in the time of sacrificing , to help in the service of the temple , and openly to teach and instruct the people , and to be assessors sometimes with the priests in courts of judicature . thus you see there was some difference and variety in the function of the levites , according to the different times of this o●conomy . so much concerning the three holy orders of ministers in the iewish church , which seem to have been fitted to the three divisions and apartments of the tabernacle . the tabernacle consisted of the court , the holy , and the most holy place . accordingly the l●vit●s minist●red in the court , waiting there on the priests , and helping them about their offerings and sacrifices . the priests did service in the holy place , for they only were admitted hither to offer incense daily . and the high priests alone officiated in the most holy place . of these distinct apartments ( whether you respect the tabernacle or temple ) i am to give you an account next . thirdly , the place of the ceremonial worship among the jews is to be consider'd . for now under the mosaical o●conomy a certain place of worship was fixed , and not before , as you may gather from levit. . , . d●ut . . , . they erected altars , and offered sacrifice in the fields , or where they thought good : but a tabernacle and temple are proper to the iewish dispensation . in these set and appointed places they were commanded to sacrifice , and not in any other , levit. . . yet they did not punctually observe this : there are several examples in scripture of persons who offered sacrifice in other places besides the tabernacle and temple . this then is to be said , that tho the place of ordinary sacrificing was determined , yet upon extraordinary occasions it was lawful to sacrifice in any place , as samuel intimates he might sacrifice in iesse's house , sam. . . and we read that elijah sacrificed on mount carmel , kings . , . neither were the high places forbidden them altogether , as appeareth from . sam. . , . the high places were used for sacrifice among the iews , who were no idolaters , from the time that the ark and the tabernacle were removed from shilo● . l●● places were not thought so worthy of god's worship : altars were named from their height : the temple at ierusalem was built on a hill. yea the tabernacle , before that , was placed on hills , in david's time : whence are those expressions in psal. . . & . . & . . unless you will say these psalms were not penn'd by david , but after the building of the temple , which will be very hard to prove . the high places then are condemned in scripture , and commanded to be destroyed , because they were used to superstitious and idolatrous worship : and the gentiles chose these places , because they were nearer heaven than others , they thought the gods could hear their prayers sooner thence than from the low valleys . otherwise the iews were not forbid to worship god on hills and high places , nor indeed in any places , if there were vrgent occasion for it . this liberty you will find granted in exod. . . but for the vsual , ordinary and fixed worship of god , the tabernacle first was erected : to which afterwards succeeded the temple , which is sometimes call'd the tabernacle , jer. . . lam. . , . and the tabernacle is sometimes call'd the temple , sam. . . & chap. . ver. . the reason of which interchanging of names was because the tabernacle was a moveable temple , and the temple was a fix'd and immoveable tabernacle . the iewish tabernacle ( which was first erected when they came out of egypt into the wilderness , and was the first fixed place for oblations , sacrifices , hearing the law , publick praying , &c. ) stood east and west , as appears from num. . . the entrance into it was at the east end , and there we will begin , for i will speak , . of the court of the tabernacle . . of the body of it , or the holy place . . of the holy of holies . and this i will do not only to give a brief account of this most remarkable piece of iewish antiquity , but to clear some passages of scripture which relate to it , and to rectify some mistakes ( and those of no mean writers ) concerning it . . there was the court of the tabernacle , which was very large and spacious , for it was an hundred cubits in length , exod. . . and fifty cubits in breadth , ver . . this atrium , or p●rch , or outward court of the tabernacle ( for it hath these several names ) was that open place or yard before it which was without any covering or roof : but it was enclosed or bounded on the sides with hangings and pillars , exod. . , &c. this court was divided into several lesser apartments or divisions , and thence we read of courts in the plural , psal. . . & . . one place was for the priests , another for the people that were men ; a third perhaps for the women : but there is nothing express concerning this , and therefore i can't be positive here . in general we are certain that in this court the people met for divine worship , hither they brought all their offerings , and here the priests took them of them , and here they prayed , and heard , and stood all the while the priests sacrificed . the west part of this atrium , and which was next the body of the temple , was the place where the priests sacrificed . here was the great altar on which the beasts were daily slain , and utterly consumed by fire . this altar of hol●causts or burnt-offerings was four-square , being five cubits long , and five cubits broad : but it was but three cubits high . we may take notice here by the by , that altars were of two sorts . . extemporaneous , occasional and extra●rdinary : and these were made either of earth , i. e. green turf , ex●d . . . ( such as these were used upon occasion by moses , toshua , samuel , elias , and others ) or ( if they could not have convenient turf ) they might make them of stone , as they did in the wilderness , ex●d . . . but these altars were not to be made of h●w●n stone , and the ascent to them was to be made without steps , i. e. the earth was to be laid so as that it should rise by little and little , as you learn in this place of ex●du● . . there were fixed , setled , and ordinary altars for sacrifice , such as those in the tabernacle and temple ; and these were made of wood overlaid either with gold or brass . of this latter sort was this altar in the court of the tabernacle . exod. . , . it was made with four h●rns , on which they that fled for refuge were wont to lay hold , and to these horns the sacrifices also were tyed . in this court was the brazen laver ( as well as the brazen altar ) in which was contain'd water for the priests to wash their hands and feet with before they offer'd sacrifice , and before they went into the holy place , or before they undertook any holy work belonging to the tabernacle . this laver stood at the entrance of the court of the tabernacle , a little on the south side : it had c●cks or spouts at the lower part of it ( which are meant by the foot of it , exod. . . ) to let out the water for the foresaid use . . the body of the tabernacle , the sanctum , the h●ly place , the tabernacle of testimony , the sanctuary ( for it hath these different names ) is next to be spoken of . here was placed the altar of incense , overlayd with gold , on which was burnt frankincense and other sweet persumes morning and evening : for as there were daily burnt-offerings on the brazen altar in the court of the tabernacle ( of which before ) so there was every day incense , morning and evening , offer'd and burnt on this golden altar within the sanctuary ; exod. . , . there was also a golden censer belonging to this altar , i. e. a persuming pan or dish to transmit and scatter the scent of the frankincense round about . and indeed there was great occasion for this sweet incense and perfumes at the altar , exod. . , . and for those fragrant ointments and ar●matick oyls which all holy persons and things were anointed and tinctured with , exod. . . to cause odoriferous smells , because otherwise the scent of the flesh of the sacrifices , which was continually burnt , would have been very offensive and ungrateful : but these sweet odors were a preservative against that ill smell . this altar was a cubit long , a cubit broad , and two cubits high , and stood close by the entrance into the holy of holies . on one side ( viz. the north-side ) of this altar was placed the table of shew-bread , or according to the hebr●w the bread of faces , because it was placed before the ark where god was present , it was thus set before god's face looking from the mercy-seat . this shew-bread consisted of six loaves set in one dish , and six in another piled upon one another . these twelve loaves were changed weekly , the old ones being every sabbath day taken away , and new ones put in their place . frankincense in dishes was placed on the two rows of this shew-bread , and was burnt every week to the lord. on the other , viz. the south-side of the altar , was the golden candlestick with seven branches , which were so many lamps of oyl . these were burning all night in the tabernacle , and put out in the morning , as appears from . sam. . . . there was the sanctum sanctorum , the holy of holies , or the holiest of all , as we translate it , heb. . . the most holy place of the tabernacle . and it is also call'd the second tabernacl● by the apostle in heb. . . viz. in regard of the other last spoken of , which is stiled by the same holy writer the first tabernacle , heb. . . here was the ark , wherein were laid up the pot of manna , aaron's r●d , and the two tables of stone , which last are also called the t●stim●ny , and the covenant of the lord , deut. . , . kings . . because god testifyed his will by them , and because he made a covenant with the people when he deliver'd them to them . hence likewise the ark which contain'd them was call'd the ark of the t●stim●ny , exod. . . and the ark of the covenant , jos. . . some think that aaron's r●d and the manna were not deposited in the ark , but in some place near it , for it is not expresly said in the old testament that they were put into the ark. but it is said of both of them , that they were laid up , and kept before the testimony , exod. . . num. . . now , this [ before the testimony ] may signify that they were laid up before the two tables in the ark : that is , the two tables being placed in the chief apartment of the ark , the manna and r●d were laid in another place or apartment of the ark , just before them . this is the plain and obvious sense according to my apprehension : and the author to the hebrews confirmeth it , for speaking of the ark he saith expresly that therein w●● the golden pot that had manna , and aaron's red that budded , and the tables of the covenant , heb. . . some would perswade us that therein refers to the taber●acle and not to the ark in particular ; but such a reference is strain'd and unusual , and therefore we need not admit it , especially when what the old testament delivers concerning this matter directs us to another meaning . the ark was two cubits and a half in length , one cubit and a half in breadth , and one cubit and a half in heighth . the covering of the ark was call'd the mercy-seat , and pr●pitiatory . from this propitiatory the oracle was given , yea the place it self was call'd the oracle , debir , psal. . . ( which name it also retain'd afterwards , kings . . ) because from that place god spake to the high priest , and gave answers concerning what was inquired of . we read that these answers were delivered from the vppermost part of the mercy-seat , that place which was between the wings of the cherubims , which hover'd over this propitiatory . of these cherubims let me give some account , because it is the only thing here that hath any difficulty in it . concerning these , . some have thought they were images in the shape of boys : so the hebrew doctors generally affirm . . others say they were images in the likeness of oxen or calves , because cherubim in chaldee and syriack is bos , and so is taken in ezek . . compared with ezek. . . and ier●boam's calves were in imitation of these , they say . . there are those that hold them to have been images not of one shape , but of many . thus in ezek . . the cherubims had the faces or shapes of a man , a lyon , an ox , an eagle . allusively in rev. . , . the angels or cherubim are represented under the distinct shapes of these four animal● severally . it is probable they had the face and erect stature of a man , four wings like eagles , the backs of lions , with mains hanging down , the thighs and legs of oxen or calves . this is the opinion of some . it is thought by others that the shape of the cherubim is not known . thus the iewish antiquary tells us that they were winged animals of such a shape as never was seen by men. and in another place he saith , no man can say or conceive what figure the cherubims were of . this might be the best account ( if it be any account at all ) supposing that were true which some say , viz. that the cherubims were never seen by any but the high priest , who only could go into the holy of holies : and so they were not known to others . but this ( altho very learned writers have asserted it ) is a mistake , for the cherubims were pictured not only in the holy of holies , but on the veil between that and the holy place , and on the walls and doors and vessels of the temple ; kings . , . chron. . . kings . . besides , those images or pictures were for ornament , and therefore were to be exposed to sight ; and consequently the shape of them was well known . that they were not any of those shapes before described is probable , if you consider these things : . it is likely that those cherubims described by ez●ki●l had no affinity with the cherubims over the ark ; for the prophet saw them in a vision only , they were no real things . . the talmudists and hebr●● rabbies were very fanciful people , and so their opinion is of little value . . it appears that some of them had too great a liking to young boys faces , and thence perhaps this notion came into their minds . . that god should be so incensed as we read he was , at the making a golden calf , and yet presently alter set up calves over the ark is not to be believed . . calves or oxen are expresly distinguish'd from cherubims ; kings . . but if you will fix on any thing , the most probable is this , that they were the images and representations of angels , the heavenly messengers . for what other is the signification of cherubim in gen. . . and so in the th and th chapters of ez●kiel ? and what is more usual in sacted sc●ipture than to give the name of the thing signified or represented to that which represents the thing ? so here , cherubim are the angels of heaven , and the images of them over the propi●i●ory are call'd cherubim for this reason , because they represent them . and very ●itly are angels , those ministring spiri●s , placed in the tabernacle or temple , because this was god's palace , the holy of holies represented heaven : therefore the 〈◊〉 are placed here as the servants and attendants of the heavenly king ; they are always near him , and stand round about him . i have this further to add to the present account , that the holy of holies had no window to let in light : nor had the holy place any . but they had 〈◊〉 come in by drawing aside the veil that was between the sanctuary and the outward court. and they burnt lamps even in the day time in the sanctuary , which they did not do in the holy of holies , and consequently this latte● was quite 〈◊〉 . not indeed was there any use or occasion for light there , because the high priest visited it but once in a year ; and then upon drawing aside the vpper veil , which was next the holy of holies , the light of the burning lamps might be transmitted into this place . but the priests officiating every day in the sanctuary , there was need of light in that place 〈◊〉 , and accordingly in the very day time ( as well as in the night ) the lamps were burning , for this was according to the prescription , exod. . . but how could this be if the lamps were put out in the morning ? as we read in . sa● . . . this is thus reconcil'd by the iewish antiquary , who was himself a priest of the law , and therefore was no stranger to the usages of it . three of the lamps of the golden candlestick , ●aith he , b●●nt all day in the tabernacle , and the others were lighted in the evening . it appears hence th●t though the seven lamps burnt all might long , yet the custom 〈◊〉 to put some of them out in the morning . again , i ●ight mention the veil of the tabernac● , of which we re●d in exod. . . m●● . . . heb. . . which was a thick curtain drawn between the holy of holies and the body of the tabernacle , and parted the one from the other . but there was another veil ( call'd m●●●● , to distinguish it from the 〈◊〉 one , call'd 〈◊〉 ) which is not taken notice of by writers , but is certainly meant by the d●●● of t●● 〈…〉 . . . and the gate of the court , exod. . . for tho the tabernaole , when it was brought to shtlob , and afterwards , had a building 〈◊〉 about it , which had doors to it , and had lodgings within for the prieste and levites , i chron. . . yet whilst the tabemack was in the wildernese , it had no doors properly so call'd ; but by the door and gate in the foremention'd places is meant that veil or 〈◊〉 which divided the come of the people from the apartment of the priests , of rather it was the cartain that hung at the entrance of the sanctuary , therefore call'd the hanging of the door of the tabornacle , exod. . . and it was of the fome embroider'd : work with the i● ward curtains of the tabernacle . which gives me occesion to speak of these and the other covetings belonging to in , and then i have finished my desorlption of it . it was on the sides and ends hung with ten pieces of tapestry , very artificially wrought , and with divers colours , exod. . . and besides these fine inward hangings ( which are call'd curtains , because they hung in such a fashion ) there were others of goats hair , of rams skins , &c. which were course in comparison of the former , and were thrown over them to preserve them from the injury of the weather , exod. . , &c. and not only the sides and ends , but the roof of the tabernacle was cover'd with rich tapestry within , but on the outside with stronger coverings , the same with those beforemention'd : and there were no less than four of these coverings or safeguards all particularly specified in the foresaid chapter . besides the curtains or hangings , there were boards or planks on the sides of the tabernacle , to render the structure more strong , firm and steady ; and these were so artificially fastned together , that they seemed to be all of a piece , and yet they could easily be taken asunder , exod. . , to . now i am oblig'd in the next place to discover briefly the mystical meaning of all these strange things before mention'd , which appertain to the furniture of the tabernacle : for it is reasonable to think that these being so solemnly appointed by god , were not insignificant , but had some great and worthy mysteries couch'd in them . nay , which is more , we are assured from the inspired writings of the new testament that it was so , for the tabernacle is said to have been a figure for the time then present , heb. . . i. e. all the time of that way of service and worship some great mystery was represented by it . and the mosaick priests are said to serve unto the example and shadow of heavenly things , heb. . . let us briefly see what these celestial and spiritual things were , or at least let us guess and modestly conceive what they were . first , in the court of the tabernacle the altar of burnt-offering fitly signified the great expiatory sacrifice of christ on the cross , heb. . . and the laver was a very congruous symbol of spiritual washing and purifying , eph. . . tit. . . then in the sanctuary , the altar of incense and the golden censer plainly denoted the intercession of the messias : thereby was signified that he should pray for us , and offer our prayers , and make them acceptable to god through his merits ; for the incense figures the continual sweet savour and acceptableness of the offering . the table of shew bread did not only represent god's providing a table and maintenance for the israelites whilst they were in the wilderness , but it teacheth us that god's church hath his constant eye and care , and that he provideth for it daily , he gives them their daily bread : or it signified christ , who calls himself the bread of life , with which the faithful are nourish'd to eternal life . or ( as things of this nature frequently have divers significations ) the brazen laver before , and the shew-bread here represented the two sacraments , baptism and the lord's supper . the candlestick and lamps very appositely signify christ and his apostles : he is the true light , and in a secondary sense his ministers may be call'd so too . the sacred oyl belonging to them may set forth the anointing of the spirit , the vnction from the holy one , whereby the faithful are enlightened and know all things , joh. . . or , the golden candlestick with seven branches may denote the manifold gifts and graces of the holy ghost , with that abundant light which is the blessing of the gospel , rev. . . & . . lastly , the inmost part of the tabernacle into which the high priest enter'd , and none else , is yet a more lively representation of the great mysteries of the gospel . the atonement which the high priest made by blood , and his offering it in this most holy place , and that but once a year , are all expresly applied to christ , our great high priest , by the apostle , heb. . . & . . & . , . but more particularly it is worth our observing on this occasion , that tho the high priest enter'd this place but once a year , and that on a set day in the year , yet he enter'd thrice in that one day . for , first , he went in with the censer of coals and the cup of incense , and put the incense upon the fire before the lord , levit. . . then he came out , and took the blood of the bullock slain at the altar of burnt-offering , and went with it into the holy of holies , and sprinkled it upon the mercy-seat , levit. . . then he came ●orth and carried the blood of a goat which was also slain at the foresaid altar , and sprinkled it upon , or towards the mercy-seat , ver . . this was the third time of going into the holy of holies . and who sees not that the high priest's offering of incense appositely represents the solemn prayers which our high priest jesus offer'd before he became a sacrifice , which is particularly mention'd iohn . , , & c ? and is it not as plain that the sprinkling of the blood of the slain bullock and goat signified the blood of christ crucified apply'd to believers , to atone for their sins ? for those words of the apostle , heb. . , , , &c. refer to the blood of the beasts brought into the holy place to make atonement , levit. . . in this place was the ark , the special symbol of god's presence , for that carnal people could not believe god was present with them , unless they had some apparent and visible token of it : wherefore god was pleas'd so far to indulge their weakness , as to give them this corporeal and sensible sign of his presence with them , tho he thought good to remove it sometimes from their sight , to wean them by degrees from that grosser dispensation . but it is certain that the ark was a symbol of mighty import , and represented not only the divine presence , but was a type of christ iesus , the incarnate and visible god , in whom the fulness of the godhead dwelt bodily . the oracle from whence god gave answer , was the figure of the incarnate word , who reveal'd the will of god to us . by the pot of manna was signified the hidden manna vouchsafed to all believers . aarons rod that blossomed , figured that efficacious blessing which is given to the labours of christ's ministers . the testimony in the ark , the witness or evidence of god's presence there , represents to us the word of god , the holy scriptures . the mercy-seat , or the covering of the ark , was a more particular and signal representation of christ , by whom alone the divine mercy is conferr'd on mankind ; by whose merits the church is cover'd and de●ended from god's wrath. whom god hath set for●h to be a propitiation , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very word which the same apostle uses for the mercy-seat , heb. . . as the law in the ark was cover'd and hid by this , so the messias covers , hides , shields us from the condemnation which is by the law , and consequently from the divine displeasure . or , which is the same thing , sin is covered ( as the psalmist speaks , psal. . . ) by christ our propitiatory . and 't is observable that the apostle saith , god hath set him forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which refers to the prefigurations of the law : he was before set forth ( as the word signifies ) he was of old propounded in the legal types , and more signally in this of the propitiatory . the cherubims hovering over the ark , denote the angels protecting the church : and withal it speaks their future prying into the mysteries of the gospel , which they desire to look into , as st. peter saith , epist. chap. . v. . which very words re●er to the cherubims stooping and looking down with bowed heads toward the mercy-seat . and this by the way lets us know , that those cherubims over the ark were angels . the veil in the tabernacle ( and so that of the templ● afterwards ) sets forth the humane nature of christ , if we will give credit to the apostle , heb. . . the v●il , that is to say , his flesh. this was rent at christ's passion , to signify , that he by his death open'd the way into the kingdom of heaven : for we learn from st. paul , in his epistle to the hebrews , that heaven was meant by the holy of holies , heb. . . whence it is call'd that within the veil , heb. . . and christian hope is said to enter into it , because this grace looks beyond the afflictions and calamities of this life , into that place of endless glory . ioseph the learned iew gives his suffrage here , and declares , that this part of the tabernacle was a type of the celestial mansions above . other learned jews acknowledg'd this place to be a typical representation of heaven . yea , the whole tabernacle was , if we may so speak , god's heaven here below , for it was the place of his special presence and habitation . to which purpose i could observe that blue or sky-colour , which denotes heaven , god's seat , was very much made use of in the tabernacle , and all the sacred ornaments belonging to it . to conclude , the presence of god with his people , the glorious undertakings of the son of god , the gracious influence of the holy spirit , the state of christ's church both here and hereafter , were shadow'd forth by the several things which were contain'd in the distinct partitions of the mosaick tabernacle . i do not pretend to affirm that there are no other mystical and spiritual meanings of these things but what i have mention'd : but as i am sure in the general that a mystical sense was intended by the holy ghost , as is evident from the greatest part of the epistle to the hebrews ; so the particular meaning which i have offer'd may be gather'd by analogy , as many things in our holy religion are ; yea , the main part of what i have said is grounded on express texts in the new testament , where these sacred mysteries are thus unfolded , explain'd and illustrated . lastly , before i take my leave of this old venerable iewish monument , the tabernacle , i will set down the travels and removes of it , and the ark. first , they were in the wilderness forty years ; thence they removed to gilgal , and staid there about fourteen years . afterwards their mansion-place was shil●h a country of samaria , a city in the tribe of benjamin : hither they were brought in the seventh year of ioshua's government , and continued here till samuel's time , which was in all about years , as from the years of the iudges may be computed . hitherto the tabernacle and ark were together ; now they are parted , for the ark was taken by the philistines and carried to bethsh●mesh , and thence to kirjathjearim , where it remain'd many years ; then it came to mishphat , then to gilgal , then to nob , then to gib●●● , and to the house of obed edom , where it staid but three months , and was fetch'd with great joy and triumph to mount sion , the city of david , sam. . . chron. . . where this pious prince erected a tabernacle for it ; which whether it was a new one , or the old one preserv'd at shiloh , and fetch'd thence , i will not dispute . and at last the ark after all its travels was fix'd in the holy of holies in solomon's temple . and the tabernacle it self ( which was fitted for the foregoing state , their continual removing from place to place ) was laid up ( as some think ) as a sacred monument in some part of the temple ; of which i am to speak next . and this i do ( as when before i gave an account of the tab●rnacle ) to correct some mistakes about this matter . the temple was built answerable to the tabernacle , for the front of it was toward the east , and the holy of holies was situate toward the west . thence the east door of the temple is call'd shagnar haithon , ezek. . . the gate of access or ingress , because it was the chief gate whereby they enter'd into the temple , or that directly led up to the main part of it . and perhaps from this situation of it , and their coming up to it with their faces and foreparts towards this east-end and gate of it , the east is call'd kedem and kadim the fore-part , ezek. . . the temple being thus placed , they accordingly worship'd and bowed toward the west : tho afterwards some in imitation of the idolatrous gentiles , bowed toward the east , and turn'd their backs on the holy of holies , ezek. . . the temple as well as the tabernacle , consisted of three divisions , viz. the court , the holy place , and the holiest of all . i will briefly shew you what these several parts contained in them : for tho as to the main the temple was built proportionable to the tabernacle , yet it differ'd from it in several things . and for variety sake i will present the temple to you differently from the tabernacle , that is , i will begin first with the holy of holies , and so pass downward , whereas i went upward before . in this first part of the temple was the ark of the covenant , wherein were deposited the two tables of stone on which the law was written . some think the temple fell short of the tabernacle in this , that in the ark of the tabernacle were the two tables , and the p●t of manna , and aaron ' s rod : but in the ark of the temple there was nothing save the two tables of stone , which moses put there at horeb , king. . . deut. . . it is implied in these words , say they , that there had been something else in the ark hereto●ore , and that now it was missing , else it would have been barely said , that in the ark were the two tables of stone , without this addition there was nothing else , which intima●es that other things were there before , but now are lost , viz. by the ark's being carried from place to place so often . but all this is false arguing , and groundless surmise ; and the true account is this , ( which i partly assign'd before when i spoke of the tabernacle , and on which i have enlarged in a former discourse ) that the ark in that place of the kings is taken strictly for the chief apartment or division of the ark , and so it is rightly said it had nothing in it but the two tables : but in a larger sense , i. e. as the ark signifies the whole body and compass of the ark , it contain'd those other things in it . in this part of the temple were the cherubims , which were placed at each end of the ark with wings spread abroad . but this is to be observed , that whereas in the tabernacle there were but two cherubims , in the temple there were four . between their wings were the propitiatory , and the oracle whence god gave answers in difficult cases ; but this latter was much larger than that in the tabernacle . the second part of the temple was the body of it , or the holy place , or sanctuary , or the outward house of the lord. here was the veil , adorned with cherubims , which separated the holy of holies from the holy place , but was much wider and longer than that of the tabernacle . here were the shew-bread and golden candlesticks : the former of these in the tabernacle was set on one table only , but in the temple it was set on t●n tables , five being on one side , and five on the other . in the tabernacle there was but one golden candlestick , with seven branches ; but instead of that in the temple , there were ten golden candlesticks , five on one hand , and five on the other ; for the temple being greater , wanted more light. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the altar of incense was of the same materials and make with that in the tabernacle . the third part of the temple was that which was called the court. this part was not covered , but lay open to the sky ; but the body of the temple and the oracle were covered . this east-end of the temple was divided into four lesser courts , whereas in the tabern●cle there was but one area or court. . the priests court , which was next the body of the temple . in it was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the brazen altar of burnt-offerings , which were offer'd every morning and evening . this was a great deal longer , broader and wider than that in the tabernacle , for it was cubits in l●ngth , in breadth , and in height . observe that at first altars were without steps ; but ●●●●wards this was dispensed with : and as religion advanced , so did the altars , and rose higher and higher , as is evid●nt here in this ; tho some abatements are ●ade in these dim●nsions , by sa●ing , this altar sh●uld not be measured by sacred cubits , but common ones , which are as short again as the others . in this court were two brass pillars , call'd iachin and boaz , one on the right hand , and the other on the left ; which are an addition to what was in the tabernacle , for we read of no such thing there . here also were ten lavers of brass , five on the right hand , and five on the left , whereas there was but one brazen laver in the tabernacle . the beasts for sacrifice were washed here , being first wash'd in the sheep-pool . here was the sea of brass , standing on oxen of brass : in this the priests and levites wash'd their hands and feet before they serv'd at the altar . into this court none generally enter'd but the priests and levites . . the peoples court , i. e. the court of the israelites , and all other circumcised worshippers . this is that which is call'd the great court , chron. . . here they stood to pray , and to see the performance of the sacrifices . here were several porches for the people to repair to in rainy weather , and thence this court is sometimes call'd the porch : and it is particularly call'd solomo●'s porch , acts . . & . . because he stood here when he dedicated the temple . about the middle of this court was the brazen scaffold or stage which solomon erected , and where he stood and prayed , chron. . . the gate of this court is that which was call'd the beautiful gate , as some think , acts . . the king only went in at this gate , ezek. . . but the people went in by two gates on the north and south , ezek. . . this court was call'd the peoples court , because the jewish people went no further than this court , and worship'd here . but this court frequently goes under the name of the temple in the new testament , as in matth. . . acts . . and other places . here christ preached , and here he cast out the buyers and sellers . . the womens court , which was an apartment distinct from that of the men. in imitation of which perhaps it is , that among the i●ws at this day the men and women do not worship together , but are confined to a place that looks into the synagogue . so among the turks , none but males enter the moschs . and in russia the women either stand at the door of the church , or are in some place shut up from the men. in this court stood the treasury , from whence this court is called the treasury , john . . it was stiled in h●brew corban , i. e. a gift , because it contain'd the gifts and mony offer'd by the people towards the repairing of the temple , relieving the poor , and the providing of sacrifices . here christ saw the widow casting in her mite . . the court of the gentiles , or of the proselytes of the gate . here , as some think , was a market of sheep and oxen , doves , &c. and here were the shops and tables of mony-changers , for the supply of oblations . the others think ( as hath been mention'd ) that the buyers and sellers had intruded even into the peoples court. this outward court of the gentiles , or uncircumcised proselytes , is called the house of prayer to ( or for ) all nations , because the gentiles were admitted to pray in this part of the temple . but they were not permitted to come into the inner court of the temple : thence st. paul is impeached for bringing greeks into the temple , acts . . this partition was divided from the other court ( where the iews and circumcised proselytes were ) by a little stone-wall but three cubits high , with this inscription on pillars , let no alien enter into the holy place . to this wall the apostle alludeth , saying , christ hath broken down the middle wall of partition between us , i. e. between jews and gentiles , ephes. ● . . this court is sometimes call'd the temple , for the temple is taken either strictly for that part which was covered , into which the priests only enter'd ; or largely for all that space walled in , but not covered , where the people as well as the priests were : and thus these four courts may be called the temple . this may suffice for an account of those particular things which were contained in the iewish temple . as for the fabrick it self , i will only say this ( which exalts it above all the buildings in the world ) that the contriver of it was god himself ; the platform was from heaven . for which reason the form of it hath been imitated by christians , who generally built their churches after that model . thence we read , in the writings of the greek fathers , and in the antient councils and historians , of , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which answer to the court , the holy place , and the holy of holies in solomon's temple . thus the antient christians emulated that divine pattern , i may truly call it the pattern in the mount ; for this stately pile stood upon mount sion , a principal part of i●rusalem . here god's temple and the king's palace were seated . here it was that abraham of old offer'd his son isaac , for mount sion and mount m●riah are the same , as ioseph 〈◊〉 ; and so it was a fit place where those solemn o●●erings and sacrifices should b● , which were to represent and presigni●y the mystical isaac , the blessed messias , the sacrifice offer'd for the sins of the world. as for the dimensions of this temple built by solomon , ( for that which was erected after the return from the captivity , and was afterwards repair'd , and in a manner rebuilt by h●r●d seven years before our saviour's birth , differ'd from this as to its magnitude ) it was just as big again as the tabernacle , for the one was cubits long , cubits broad , and cubits high ; but that was but cubits in length , in breadth , and in height . but when 't is said in kings . . that the temple was cubits high , it must be meant only of the space which reached from the floor to the first story ; for when it is compared with the tabernacle , it is consider'd without a roof or any superstructure , because the tabernacle was such . but if you take the whole height of the temple , it was no less than cubits , as you read in chron. . . thus then it is , from the bottom to the first roof were cubits , from thence to the second roof more , and from thence to the top cubits : so the height of the temple from the floor to the top of all , was cubits . thus the learned iewish antiquary reconciles those texts in kings and chronicles which seem to oppose one another . i might add , that as the tabernacle , when 't was fix'd in shilo● , had buildings about it for the priests and levites to lodg in , so likewise it was contriv'd in the spot of ground where the temple was erected , there were houses to receive those sacred officers of the temple , and in them they lodg'd and resided all the time of their ministry , as our deans and prebendaries houses are round about their respective cathedrals . and about the temple there were divers chambers , some of which were us'd as storehoses to lay up the tithes and offerings , chron. . . . chron. . . others were repositories for the vessels and utensils , and all things belonging to the service of the temple , nehem. . . & . . and some of them were made use of as places of re●ection , ier. . . so much of this magnificent temple at ierusalem , which was the iews cathedral ( as the synagogues were their parish-churches ) where their ceremonious worship was perform'd with the greatest pomp and splendor . fourthly , the sacraments appointed by the ceremonial law are here to be taken notice of . they were circumcision and the passover : the former was in use before the mosaick dispensation , it being appointed as a sign of the covenant between god and abraham . it was reestablished by god when he delivered the ceremonial law to moses ; and it was to continue a badg and confirmation of the same covenant , that the posterity of abraham , the iews , might receive comfort thence . it was also to be a remarkable token to difference the iews from other nations ( tho other people afterwards borrow'd circumcision from the israelites , as the idumaeans , the egyptians , &c. ) there were other ends and designs of this bloody rite , which you will find enumerated under the abrahamick dispensation , and ther●●●e i will not repeat them here . the other iewish sacrament was the passover ; but because i may more properly speak of it among the other feasts , i refer it thither , and accordingly proceed to the consideration of the set times of iewish worship . chap. vii . the jewish feasts , sabbaths , new moon , passover . the parallel between the paschal lamb and our saviour , shew'd in several particulars . this mystical way approved of . christ celebrated not the passover on the same evening that the jews did , but in the evening before . this represented in a scheme . the feast of pentecost . the feast of tabernacles . the feast of trumpets . of expiation . other lesser feasts , not commanded in the law , but appointed by the jewish church . fasts kept , tho not injoin'd by the law. the difference of clean and unclean animals . why the latter were forbidden to be eaten . the chief reason of the prohibition was , to prevent idolatry . two objections answer'd . vows proper to the mosaick dispensation . they were either personal or real . the cherem . in the fifth place i am to treat of the solemn times and set seasons of worship appointed the iews by the mosaick law. these by a general name were call'd feasts ; but if you speak properly , some of them were fasts . but because the word is sometimes taken by the iews for a solemn time of religious worship , whether it was accompanied with rejoicing or mourning , that term is applied to them all . the design of these festivals was to commemorate some great blessing , to maintain mutual love , friendship and communion , and to join together in the service of god. these feasts are divided by the iews into the greater and the lesser . the greater feasts are these . . the sabbaths . for tho this word be of a larger signification , and is applied to all feasts and solemn times of worship , yet it hath a restrained sense , and is particularly applied to these certain seasons , viz. the sabbaths of days , and the sabbaths of years . the sabbaths of days are the lesser and the greater : the lesser are every seventh day , call'd the sabbath by way of eminence , in memory of god's resting or ceasing from the works of the creation . but it was commanded now with particular reference to the iewish people , and to their resting from their captivity and bondage in egypt . i say no more of it here , because i am to insist largely upon it when i come to treat of the fourth commandment . the greater sabbath of days was , when the passover ●ell on the sabbath-day , as it did that year when christ suffer'd , iohn . . this was call'd the great sabbath by the iews . and as there were the sabbaths of days , so there were the sabbaths of years : these were two ; first , every seventh year was a sabbath of rest to the land , levit. ● . . and then there was no plowing or sowing , nor making any the like provision , but what the ground yielded that year of it self was sufficient , and it was in common to all persons to eat of it . it was god's pleasure to deal thus with this people , to bring them to a sense of his providence in the world , that he was able without their care and art to sustain them , that he was lord of all things , and the supreme disposer of them . this was the reason why their land enjoy'd its sabbaths . secondly , there was the sabbath which was the end of seven times seven years , that is , years , levit. . . this was the greatest sabbath of all , and was call'd the iubilee . but whether it was kept in the close of that th year , ( as scalig●r , petavi●s , calvisius think ) or in the year after , viz. the th year ( ●s those who follow iosephus determine ) i will not dispute at present , having said something of it in another place . this we are certain of , that when the year of iubilee return'd , all debts were to be cancell'd , and mortgaged lands were to return to their owners , and every freeholder repossess'd what was alien'd from him , and all prisoners and debtors were set free , and captives were released , and all controversies and suits about lands , estates , possessions and properties were ended . it is certain likewise , that as on every seventh year , so in every year of iubilee the iews plough'd not their ground , but fed upon what came up of it self ; which may be attributed to the singular nature of the soil , and to god's particular blessing on that people . . every new moon , or the first day of every month , was another festival among the iews . it is disputed whether they kept the day of the moon 's c●njunction with the sun , or of its appearance , which is two or three days after . but it is most probable that they observ'd the former , because it is most properly the new moon ; and as for the latter , it was uncertain , because the clouds might hinder it several days or nights from appearing , and so the festival would be uncertain , which we can't well imagine . it is true , there is no express institution that we read of for the observing this feast : but it may be gather'd from many places , ( sam. . , . chron. . . prov. . . isa. . . & . . ) that they kept this day in a festival manner . on these hebrew calends , as on the sa●●ath , people repair'd to the prophets for ins●●uction , kings . . and it was not lawful to buy or sell , amos . . or follow any other works of their ordinary calling . . the pesac● , or the feast of the pass●ver , kept in the first month of the year , according to the ecclesiastick order of the months , ( for we must know that the iews reckon'd their months two ways , viz. either according to the political or the ecclesiastical year . ) according to the political or civil year ( which was for contracts and business ) they began the year with the month tisri or september , and ended it with elul or august . but according to the sacred and ecclesiastical account ( which they observ'd in keeping their feasts ) they began the year with the month abib , exod. . . call'd also nisan , nehem. . . which answers to our march , and concluded with adar or february . this account was not in use till moses's time , and was instituted in memory of their coming out of egypt , which was in the month nisan or ab●b . for it had these two names ; it was called nisan from nus , fugit , from the israelites flying 〈◊〉 of egypt ( so this is the iewish hegira ) ; it was call'd abib , because that word signifieth a green ear of corn , denoting that that was the time when corn began to ripen . the feast of the passover began in this first month according to the ecclesiastical computation , nay indeed according to divine institution ; for the month wherein the israelites were delivered , being the seventh in civil account , was for ever after call'd the first month , by god's command , exod. . . this solemn feast began on the th of this month , and lasted till the st , i. e. seven days . on the evening before this feast , viz. on the th day , the paschal lamb was killed and eaten ; and on the seven following days the paschal sacrifices were offered . this was also call'd the feast of vnleavened bread , because this sort of bread was used at that time , and no other . therefore two or three days together before the passover , they used to light up candles , and to look into every hole and corner about their houses , to see if any old leaven'd bread was scatter'd there . this feast of the passover was the greatest of all the feasts which the iews observ'd ; and the first and last days were the greatest days of all . this extraordinary f●ast was c●l●brated in remembrance of the angel's passing 〈◊〉 , and sparing the israelites first-born in egypt , and in commemoration of god's wonderful bringing them out of that place . but this was not the only reason of the instituting this feast ; there was a higher design , and it was no other than this , that the paschal lamb should be a type of the lamb of god , who was to be slain , and to take away the sins of the world. as i have shew'd before how the jewish sacrifices , and how several of those things which appertained to the tabernacle prefigured christ ▪ so here i will let you see how the jewish passover did the same . i will take then those words of the apostle for the ground-work of what i shall say on this subject , christ our passover is sacrificed for us , cor. . . this word passover is taken in several senses , viz. for the thing it self represented , the angel's passing over the houses of the israelites , and doing no harm . this is the first and original meaning of that term . but it is taken likewise for the israelites representation of that act of the angel's transition , exod. . . for the feast which was appointed to be kept in remembrance of that mercy ; for the sacrifices offer'd at that solemnity , deut. . . lastly , for the lamb which was then offered and eaten , chr●● . . . and so it is taken here , christ our passover , i. e. our paschal lamb , is kill'd and sacrificed for us : and all the rites and observances of the jews about their passover , were but re●resentations of the true christian passover . s. chrysostom expresses it thus briefly , speaking of the paschal l●m● , it prefigured something to come ; that lamb was a type of another , viz. the spiritual lamb : that was but the shadow , this is the truth . i will then undertake to shew the analogy and resemblance between the one and the other . it is easy for a quick fancy and a nimble invention to make more resemblances than indeed there are : but without doubt these two agree in very many things ▪ insomuch that several writers have composed entire tract●●●s about it . i shall only mention those things which every sober mind may at the very first view take notice of . in the th chapter of ex●dus , where you read of the first institution of the iewish pass●ver , and where you have a particular account of all rites and observances belonging to it , first it is said , they sha●● tak● to them every man a lamb , ver . . a lamb then was made choice o● for the pass●ver : and by that christ i●●us was pre●igured ; for first he is called by that name in scripture , iohn . , . rev. . . and ten times at lea●● this name is given to christ in this book . and then , as to his q●alities and virtues , he is a lamb : he was innocent , m●●k , patient , and obedient ; therefore the evangelical prophet saith , he is brought ●s a lamb to the slaugh●er , and as a sheep before her 〈…〉 is dumb , so he openeth not his mouth , isa. . . thus the person of christ is fitly represented under the type of a lamb. but every lamb would not serve for the passover ; the paschal lamb was to have these three conditions and qualifications ▪ first , it was to be without blemish , ver . . this ●●gnally points ●o●th the messias , who was the only person o● all mankind that was sinless . for this lamb of god who was to take away other mens 〈◊〉 , was not to have any himself . it was necessary that he should be a lamb without blemish and without spot , ( as he is call'd pet. . ) who was to present to himself a church not having spot or wrinkle , ephes. . . this was he ( and there was none ever like him ) who ●id no ●in , neither was guile found in his mouth , pet. . . secondly , the paschal lamb was to be a male , ver . . serviu● on that place of virgil , — casâ jungebant foed●r● porcâ , hath this note , that the gentiles thought the s●●-sacrifices were most prevalent and acceptable . whence some conjecture that here is a male-sacrifice enjoined in opposition to the custom of the gentiles ; for it is well known that many things were commanded the iews , because they were contrary to the practice of the heathen people round about them . and there might be some regard to this here , tho i cannot say with a late writer , that all the circumstances here relating to the passover , were inj●ined in opp●sition to the practice of the superstitious and idolatrous gentiles . others think a male was to represent christ , who was man as well as god. so that this qualification was fulfilled ( as the learned bochart observes ) in the very strictness of the letter . and this excellent writer adds , that it was a male , because the sacrifice of this kind was reputed more worthy and excellent than the female offerings , mal. . . but the plainest and most obvious reason why the paschal lamb was a male , is , because it is the stronger and more vigorous , and so it was fittest to represent him who is the christians strength . i can do all things through christ who strengthn●t● me , saith the apostle . god hath laid help on one that is mighty , one that 〈◊〉 able to save to the uttermost them that com● to god by him , one who was indued with sufficient power to accomplish the great work he undertook ▪ and as the paschal lamb was to be a male ; so on the very same account the third qualification of it was , that it must be of the first year , ver . . for then it was supposed to arrive to its vigour . such a lamb was christ iesus , he was crucified when he was in the strength of his years , in the full vigour of his age , when he was young and lively . thus you see there is a perfect resemblance in all these particulars between the paschal lamb and the lamb of god , even our lord iesus christ. and i may add this too , that the paschal lamb was to be taken out of their own folds , ver . . and deut. . . so was our redeemer one of the flock , taken out of the fold of mankind , taken from his brethren , deut. . . heb. . . he was one of us , a true man , of our flesh , and of our bone. and , which was yet nearer to the matter , he was taken out of the fold of the iews , and he was of the seed of david . in the next place the lamb was to be kill'd , and in this also it is a manifest type of christ. that without shedding of blood there should be no remission , was the appointment of eternal wisdom , that which angels admire , and men must ever stand amazed at . therefore the messias was to die for us , to expiate our sins by his blood , for his blood cleanseth us from all sin , john . . but before the lamb was kill'd , it was to be kept in their houses four days , ver . . and ver . . you will find , upon perusing the history of the gospel , that christ was crucified the th day after his last coming into ierusalem , the iews own home : he was , as it were , all that time kept up before he was slain . or it may be bochart's notion may be acceptable , who observes that this passage was thus fulfill'd , christ was taken from his mother's house ( the fold where he was brought up ) at years of age , and suffer'd death the th year after that . if according to the prophetick stile we take a day for a year , this is exactly accomplish'd . but this judicious author favours rather the other interpretation , viz. christ suffering on the fourth day after his coming to ierusalem ; tho i conceive this learned man is mistaken in his reckoning of it , for tho our saviour rode into ierusalem on the th day of the month , yet he return'd to bethany ( whence he came ) at the evening , mat. . . and came back to ierusalem the next day , mat. . . and consequently he was not crucified on the th day ( as this author determines ) but on the th . but let us pass to the next circumstance of time , and that is , that they were to kill the lamb in the evening , at the going down of the sun , ver . . & deut. . . which plainly points at the time of christ's passion and death , viz. towards the shutting in of the day , at the declining of the sun. then did this sun of righteousness leave this world. for tho some apply it to the evening of the iewish oeconomy and government , and others to the evening of the world , yet i rather pitch upon the most easie and unexceptionable meaning , i. e. the evening of the day : then our christian passover was sacrificed for us . he was slain in the evening , or , as 't is said here of the paschal lamb , between the two evenings , i. e. ( as i have shew'd before ) between the first declining of the sun , and its going down , or setting , which was about the ninth hour , or three a clock in the afternoon . then the lamb which was slain from the foundation of the world , viz. as to the decree of god , and as to the virtue and efficacy of his death ( for those that were before christ's coming , were as effectually saved by him as those that lived at or after it ) was really and actually slain in his body on the cross. and thus he and the paschal lamb were slain at the same hour of the day , mat. . , . the next thing observable is the effusion and sprinkling of the blood of the lamb , ver . , & . the blood was to be to them for a token upon the houses where they were , that when the angel saw the blood he should pass over them , and the plague should not be upon them to destroy them . here is the benefit which came to the israelites by the passover , they were kept safe and secure from the destroying angel , when death and destruction seiz'd upon the egyptians . can any thing more evidently set forth the design of iesus the messias , who was to come and shed his blood for us , that thereby we might be freed from the vengeance of god , and escape the stroak of the destroyer , and be rescued from death and eternal misery ? wherefore a pious father saith rightly , the lamb which of old was slain by the israelites was a type of the true lamb christ our lord , who was sacrificed for us : for as there the blood sprinkled on the posts saved those that sprinkled it , so the blood of the true lamb christ our god delivers us from the curse of the enemy and from eternal death . indeed this is the grand and principal thing signified by the paschal lamb , viz. our redemption by the blood of jesus christ. and the sprinkling of this blood is twice expresly mention'd as absolutely necessary for this purpose , heb. . . pet. . . and the hearts of believers are said to be sprinkled from an evil conscience , heb. . . that is , purged and cleans'd from the defilements of sin by sprinkling of the blood of this lamb. besides , the sprinkling and striking of the blood on the posts , denotes unto us the particular applying of the blood of jesus and the virtue of his passion to our selves by a lively faith. which that religious and pious critick , whom i have before quoted , expresses thus , the blood of christ ( saith he ) is sprinkled on the posts of our hearts , when with a firm faith we imbrace the doctrine of the cross , being assured that the son of god poured out his blood for us , so that every one of us may say with the apostle , this is a faithful saying , and worthy of all acceptation , that christ iesus came into the world to save sinners , of whom i am chief . moreover , at the celebration of the passover they were to strike the blood of the slain lamb on the two side posts of the door within and without , on purpose that they might see it , and take special notice of it ( as the angel did before ) and that they might call that wonderful mercy to remembrance . this shall be to you for a memorial , and ye shall keep it a feast to the lord for ever , ver . . this solemn feast was instituted on purpose to remind them of their deliverance : and so the lords supper , which succeeds in its room , is a commem●ration of our deliverance by christ. do this in remembrance of me , saith he ; observe this holy feast , to help you to call to mind my death , and consequently the infinite benefits and advantages which you receive by it . in the next place , we come to speak of the eating of the paschal lamb , and the several circumstances that were observable in it : and let us see how they agree with that which we are speaking of . first , i say , it was to be eaten , and so was the lamb of god. he himself uses this stile and language , he calls unto us saying , take , eat , this is my body , mat. . . and he assures us that except we eat the flesh of the son of man , and drink his blood , we have no life in u● . whose ●ateth my flesh and drinketh my blood , hath eternal life : for my flesh is meat indeed , and my blood is drink indeed . he that eateth my flesh and drinketh my blood dwelle●h in me , and i in him . joh. . , &c. this i think is sufficient to prove the parallel between christ and the paschal lamb , as to eating them . next , we are to observe that this lamb which was to be eaten , was to be roasted with fire , ver . . and therein also is prefigured what be●el the lamb of god. the holy ghost in scripture is pleased to compare god's wrath to fire , deut. . . jer. . . jer. . . jer. . . lam. . . lam. . . and in many other places . therefore roasting in the fire fitly expresseth the extremity of christs sufferings under the flames of god's anger . he was as it were scorched and burnt , he underwent the displeasure of god , who is a consuming fire , deut. . . heb. . . this is thus expressed in other terms by isaiah , he was wo●nded for our transgressions , he was bruised for our iniquities , isa. . . he was oppressed and he was afflicted , ver . . it pleased the lord to bruise him , and to put him to grief , ver . . some commentators take no notice of this parallel , but certainly it is not to be omitted , nay it is of very great moment : and the manner of speech very fitly and significantly expresses the heat , the height of god's wrath kindled against sinners . we see this torrefaction is adapted to the usual language of scripture , where the extremity of the divine anger against the wicked is set forth by fire , with which ( saith the learned and pious bochart ) it behoved christ to be as it were scorched and burnt , who had made himself a surety for sinners , that he might undergo the punishment which they deserved . nay , besides the mystical signification , there is a kind of literal fulfilling of the expression here used , if we may credit an antient and pious father , who acquaints us that the roasted lamb at the passover was spitted in such a manner that it resembled the figure of a cross , and he particularly tells us how . if we consider that this antient writer of the church was born and bred in palestine , and was skill'd in the iewish ( as well as pagan ) rites and customs ; and likewise if we remember that he spoke these words in a conference with a knowing iew , who could and would have contradicted him if he had deliver'd any thing concerning the iewish practices which was not true , we cannot but look upon this as a very considerable testimony , and we must conclude that he would not have dared to apply this particular passage of the roasting of the lamb to our blessed savi●ur ; he would not have compar'd this cross to the spit , unless there had been ground for it . the next thing observable is , that the whole lamb was to be eaten , ver . . ye shall let nothing of it remain's which may import how intire and compleat the spiritual eating of the lamb of god should be . whole christ , or none , must be receiv'd by faith. which the forecited author thus piously descants upon . it is not sufficient to eat christ in part , as if we were desirous to enjoy his glory , but not to be partakers of his sufferings , or as if we would have him for our redeemer , not for our lawgiver and master : as if not attributing enough to the merits of christ , we would partly place our confident hope of salvation in our own works , or in the mediation and intercession of others . and further , when it is said that the lamb must not remain till morning , it doth strangely and marvelously agree with what the evangelists relate , that christ was taken down from the cross on a sudden , contrary to the custom in such cases , and partly because of the sabbath on the ensuing day , that thereby the parallel between our saviour and the iewish passover might be more manifest . it is said further ver . . and num. . . neither shall ye break a bone thereof . that christ iesus , who suffer'd on the cross , was presignifi'd and foretold by this , is plain from what is recorded by st. iohn , who tells us that divine providence so order'd it , that tho the souldiers broke the legs of those that were crucified with christ , yet they br●ke not his legs , joh. . . a most remarkable completion of the type , and that by the wonderful disposal of heaven . whereupon the evangelist saith , this was done , that the scripture might be fulfill'd , a b●n● of him shall not be broken , ver . . which plainly refers to this passage concerning the paschal lamb of the iews , that they were commanded not to break any bone of it . and if , according to st. iohn , that particular injunction concerning the lamb be applicable to christ , and was fulfill'd in him , there is just ground so believe that the other passages and circumstances relating to that lamb , are to be apply'd to christ the lamb of god , and are accomplish'd in him . this no man of composed thoughts can deny . and whereas the iews were to eat their paschal lamb with vnleavened bread , ver . , & . the apostle hath told us the meaning of that ; for after he had said , christ our passover i● sacrificed for us , he immediately adds , let us therefore keep the feast , not with old leaven , neither with the leaven of malice and wickedness , but with the vnleavened bread of sincerity and truth . the corrupt ferment of sin , especially of hypocrisie and dissimulation , ( which our saviour also calls leaven , luks . . ) futeth not with the bread of life which we are to eat . yea , we must purge out all sin and wickedness , which the same inspired author in the same place again calls the old leaven , ver . . if we would keep the christian passover aright , we must abandon every known vice , which is fitly compared to leaven , because it spreadeth it self , and soon corrupteth the soul : a little leaven leaveneth the whole lump , ver . . & gal. . . but from what we read in deut. . . we may gather that something besides this is shadowed out : there they are bid to eat all the time of the passover vnleavened bread , even the bread of affliction , because they came forth out of the land of egypt in haste . vnleavened bread then is the bread of affliction ; but why is it call'd so ? i conceive it hath this name , because it is such bread as the poor and afflicted by reason of pressing hunger eat , not staying till it be leavened : this sort of bread they were to eat . and so we are taught here in what manner we are to eat the christian passover , viz. with the bread of affliction : we must not pamper our carnal part , we must not make provision for the flesh to fulfil the lusts thereof ; we must , according to the apostles example , keep under our bodies , and bring them into subjection to our better part . and this was partly signified by the eating of the paschal lamb with bitter herbs , ver . . the spiritual meaning whereof is , that we should not indulge our selves in the pleasures of sin , that we should celebrate our evangelical passover with godly contrition and sorrow , with hearty remorse and repentance , and that with the penitent apostle , we should weep bitterly for our sins . the crucified iesus is best entertain'd with a broken heart . and moreover , the posture and demeanour which the israelites were to observe in their celebrating the passover , viz. with their loins girded , and with sh●●s on their feet , and staves in their hands , ver . . which exprest their readiness to leave egypt , and to depart out of it at the first warning , represent unto us our duty , which is to be prepar'd to quit our sins , which make us worse than egyptian bondslaves . christ being sacrificed and ascended , we are to fit our selves to follow him , we must gird up the loins of our minds , we must have our feet sh●● with the evangelical preparation ; we must be constantly in the posture of pilgrims , whose thoughts are on leaving the place where they are : and we must be willing and ready to follow our blessed saviour which way soever he calls us . this is to be remarked likewise , that no vncircumcised person was to eat of the passover , no f●reigner or stranger , ver . , . which acquainteth us that none but those who are admitted into christ's church , and are true and proper members of it , can partake of the benefits which accrue by the death of our lord ; and also , that strangers and aliens from the covenant of grace , and those that are uncircumcis'd in heart , receive no real advantage by coming to the lord's supper : they partake only of the outward elements , but are excluded from sharing in the inward grace and blessing which are represented by those external signs . thus you see the parallel between the iewish and christian passover . the paschal lamb was a male , and without blemish , and of the first year : it was taken out of their own fold , and kill'd in the evening , and the door-posts were sprinkled with the blood : it was roasted , and then eaten whole , not a bone of it was to be broken , and nothing of it was to remain . it was eaten with unleavened bread , and bitter herbs , with loins girt , and in haste : it was eaten not by strangers and uncircumcised persons : and in every one of these particulars it was typical and representative . for tho it is true , there was this general reason why these several observances concerning the paschal lamb were enjoyn'd , namely because of their direct opposition to the heathen cerem●nies then in practice ( as you shall hear afterwards ) yet there was a more particular reason and distinct ground of the prescribing of these several rites , viz. because they in some manner were types and significations of what our lord christ was to do or suffer , and of what is required of us in solemnizing the gospel-passover . if any man shall despise these things , and imagine them little , and not worthy of the spirit of god , he may correct his prophane mistake by looking into the epistles of st. paul , especially that to the hebrews , where he will find that the apostle takes notice of such passages as these which relate to the iewish observances , and by the direction of the divine and infallible spirit applies them to our lord , and his blessed undertakings , and the main things of the gospel-dispensation . let none then be so presumptuous and imp●ous as to say that these are little and contemptible , seeing they are such as the holy spirit was pleased to dictate . nay , i might add with great reason and truth that this mystical way of delivering the most weighty matters was heretofore used and approved of by all the antient sages and men of wisdom , especially by the egyptians , whose learning chiefly consisted in hieroglyphicks . and therefore when we see that some men who have a great esteem of the egyptian learning , and admire it at a very high rate , do yet slight and vilifie those mysterious representations of the greatest and most important truths which the old testament presents us with , we cannot but observe their wicked perversness , whilst they disregard and even ridicule that very way of communicating truth in the holy and inspired scriptures which they magnifie and extol in prophane writers . but i have not finished this parallel yet . to make it every way compleat , christ our passover chose to be sacrificed on the very day that the iews eat their paschal lamb. it is remarkable that christ , who came to abolish the typical and ceremonious service of the iews , yet just before his leaving the world submitted to this mosaical observance , and kept it with his disciples , which certainly he would never have done if it had not been to signifie this very thing which i am treating of , viz. that he was the true and real paschal lamb , and that before he died he designed to let them know that there was an exact resemblance and agreement between one and the other , and more especially as to the times . this hath been partly proved already ; i will now give farther evidence of it . it is a mighty controversy among some writers , whether christ kept the passover on the same day the iews did , or the day before ? some are of the opinion that the lamb according to the law was to be killed on that night christ kept his passover , but was to be eaten the next evening . therefore they say christ eat not the paschal lamb , but only celebrated the passover with unleavened bread and bitter herbs . but this is only said , and not proved . on the contrary , we know that the paschal lamb was to be kill'd and eaten in the same night , exod . . dent. . . yea , all of it was to be eaten that very night , nothing was to remain till the morning . next then , it is to be demanded whether christ eat the passover on the same night with the iews ? i answer , he did not keep the passover on the same night that the iews did , but on the night before i. e. on the evening of the day before . not that christ anticipated the time of celebrating the passover according to the law ( as the greek church holds ) but he kept the true time , he celebrated it according to moses's law , i. e. on the th day of the first month ( which answer'd to our march ) after evening , levit. . mat. . , &c. but the jews ( contrary to the law ) eat the passover on the evening of the day following , being the th day . this they did according to a custom among them which had obtain'd for a good while . i will at present offer only one text , as a clear proof of this their practice : in iohn . . 't is said of the jews , that they went not into the iudgment hall , lest they should be defiled ; but that they might 〈◊〉 the passover . thence it appears that they had not at that time ( viz. on friday morning ) eaten the passover , which christ and his apostles had done ; therefore christ kept the passover a night sooner then the iews did : they eat not theirs till the evening after christ was crucified , i. e. on friday night or evening . this following scheme will represent it to you more clearly ; which also will be serviceable to clear some other passages in the evangelical history , which i find are mistaken by some persons . on the th day of the month 〈◊〉 ( which answers to our march ) being the st day of the week according to the jews , which answers to our sunday , or lord's day christ came from bethany , and en●●ed into ierusalem in triumph , mat. . ▪ &c. and return'd to bethany in the evening , mat. . . on the th day of the month 〈◊〉 ( which answers to our march ) being the d day of the week according to the jews , which answers to monday christ cursed the figree as he return'd from bethany , mat. . , &c. on the th day of the month 〈◊〉 ( which answers to our march ) being the rd day of the week according to the jews , which answers to tuesday christ foretold the destruction of ierusalem , mat. . . on the th day of the month 〈◊〉 ( which answers to our march ) being the th day of the week according to the jews , which answers to wednesday christ was sold by iudas , mat. . . on the th day of the month 〈◊〉 ( which answers to our march ) being the th day of the week according to the jews , which answers to thursday , the day of the preparat . to the passover feast according to the law. christ in the evening eat the paschal lamb with his disciples ; instituted the lord's supper met. . . afterwards was appreheaded and arraign'd , mat . . joh. . . on the th day of the month 〈◊〉 ( which answers to our march ) being the th day of the week according to the jews , which answers to friday , the day of preparation by the jews custom . christ was arraign'd again , & condemn'd , crucified and buried , mat. . in the evening of this day the jews eat the passover , ioh. . . on the th day of the month 〈◊〉 ( which answers to our march ) being the th ( or sabbath ) day of the week according to the jews , which answers to saturday , or jews sabbath , on which they observ'd the passover feast . christ lay in the grave all this day , mat. . , &c. on the th day of the month 〈◊〉 ( which answers to our march ) being the st day of the week according to the jews , which answers to sunday , or id's d. christ rose from the dead very early , mat. . . some writers , because the jews day of hours was reckoned from sun set to sun-set , take the evening of the th day of the month to be the beginning of the next day , the th ; for if the day commenc'd from the evening , then the evening of the th day belong'd to the next ensuing day . but this is to be said , that tho 't is true the jewish feasts took their beginning in the evening , and the natural day was counted from evening to evening , yet the 〈◊〉 day of hours began with sun-rising , and ended at sun-set ▪ and the sormer part of the insuing night was added to the account ; and consequently the evening of the th day was reckon'd as part of that day . however , if you should say that the evening of the th day belonged to the th which followed , you may make allowance for that in the scheme , and adjust the foremention'd time by a small alteration : but still it holds true , that the passover was not killed and eaten by christ and his apostles , on the same day that the jews kill'd and eat their passover , as appeareth from the place before alledged . and this is very remarkable , for the jews putting off their passover a day longer , contrary to their own law , was not without the disposal of the all-wise god , that hereby the paschal lamb , and he that was represented by it , might be slain on the same day . which shews the agreement and resemblance between christ and the iewish passover , which was the thing i here intended . . the feast of weeks , or the feast of pentecost ( for it was known by both those names ) was another of those greater feasts observ'd by the jews . it was call'd the feast of weeks , because it was kept at the and of seven weeks , i. e. days , levit. . , . and it had the greek name of pentecost , because the first day of it was the th day after the first day of the passover , as whitsunday is days after easter . this feast ( it is probable ) is meant by the second sabbath after the first , luke . . for the day of pentecost falling then on a sabbath , is call'd the second sabbath after the first , or the second prime or chief sabbath , because the passover before being on a sabbath day , was the first prime or chief sabbath . so then in respect of that , this is call'd the second chief sabbath , as the feast of tabernacles ( which come afterwards ) may be call'd the third chief sabbath . thus grotius and hammond ; but scaliger and lightfoot refer it to the feast of vnleaven'd bread , and make it the first sabbath after the second day of the passover . the feast of pentecost began on the sixth day of the month sivan , which answers to our may : and the harvest began at this time . wherefore it is call'd the feast of harvest , and the feast of first-fruits of what was sown in the field , exod. . . then the first-fruits of the corn were offer'd to god. so i may call it the iewish lammass , sax. lafmasse i. e. loas-masse or bread-masse , so call'd heretofore as a feast of thanksgiving to god for the first-fruits of the corn. but when the feast of pentecost is called the feast of harvest , we must understand this aright , ( and i mention it the rather , because some writers have mistaken here , and represented the matter amiss ) we must know then that there were two harvests among the jews , but not in the same order that they are with us , for their barley-harvest began first , viz. at the passover , and their wheat-harvest was seven weeks after that . it is of this latter that the foresaid text in exodus is meant . this feast was of seven days continuance , but the first and last days were most solemnly kept : it was instituted in memory of the law given on mount sinai fifty days after the passover , lev. . , &c. . there was the feast of tabernacles , which began on the th day of the th month , or september , according to the computation of the sacred year , which commenced from march , levit. . , &c. it continued eight days , in the first seven of which they dwelt in tabernacles or booths , made of the boughs of these trees especially , willow , palm , mirtle . whatever weather happen'd , they remain'd in these tabernacles so many days together . they used at this time to hold in their hands branches of trees , which they call'd hosannas , because when they had them in their hands , it was their custom to cry hasanna , save now . the first and last days were the chiefest , as it was in all their feasts . on the last day they fetch'd water out of the river siloah , and brought it to the temple , which they delivered to the priest , who poured it with wine upon the altar , the people singing that in isa. . . hence our saviour took occasion on this last day of the feast to cry , saying , if any man thirst , let him come unto me and drink , &c. iohn . , . this anniversary feast was kept in remembrance of the years sojourning in the wilderness , all which time they dwelt in tabernacles . these are they which the jews call shalosh regalim , the great feasts : but more especially they call the three last so , which you find mentioned together in exod. . , . three times in the year shalt thou keep a feast unto me : thou shalt keep the feast of vnleavened bread , ( i. e. the feast of the passover ) and the feast of ingathering , which is in the end of the year , ( i. e. the feast of tabernacles ) : these three times in the year shall all thy males appear before the lord , i. e. they were to go from their own habitations up to shiloh , and afterwards to ierusalem on these three principal feasts . but the other lesser feasts ( which they call'd good days ) were kept in the place and cities where they lived . of these i am to speak next . the lesser feasts are these two : . the feast of trumpets , or new-years day ; for they made a solemn promulgation of the new year , by sounding of trumpets at that time more than at another . as they kept the first day of every month ▪ ( of which we spoke before ) so likewise of every year ; i. e. they celebrated the first day of the month tisri , or september , because it was the first day of the year , according to the aera that they computed their civil years by . there are some that think the feast of trumpets was in remembrance of the trumpets on mount sinai when the law ▪ was given , exod. . , . . the feast of expiation : for in a general way it may be call'd a feast ; and so it is reckon'd among the feasts , levit. . . but not strictly and properly , because it was not a day of rejoycing , which is essential to a feast , but was spent wholly in repentance , humiliation , and mourning . yet it is call'd a feast , because it was a day of resting ; on this day they were to do no manner of work , lev. . . which is not enjoyn'd concerning any other feast but the grand sabbath , or weekly feast ( on other feast-days they were forbid only to do servile work , levit. . , . ) and so on that account this day may be stiled a festival . but otherwise it ought to be call'd the f●st of expiation , for it was a great fast , nay it was the only fast-day that was injoyn'd the jews by moses's law , tho others were observ'd by their own free choice . it was kept on the th day of the th month ( tisri ) on which the high priest solemnly enterd ( as hath been shew'd before ) into the holy of holies , to expiate for his own and the peoples sins committed the whole year before . this fast is meant in acts . . and thence it is gather'd , that sailing was then dangerous , that season of the year being usually boistrous and tempestuous . concerning the modern jews , buxtorf tells us , that on this day every man kill'd a cock ( and a white cock it was , and of no other colour ) and every woman kill'd a hen ; and this they thought was expiatory , and satisfy'd for their former faults , and took away their past sins . besides the festivals and solemn days commanded in the mosaick law , there were others appointed by the iewish church , some of which are recorded in the old testament , and on that account belong to the iewish dispensation . these were , . the feast of the law , or of the rejoycing of the law , on which day was read the last parasha in the pentat●uch , i. e. the last chapter but one of deuteronomy . for the law was divided into sections , and on every sabbath they read one of them ; the last reading was on the d of september . the next sabbath the law was begun to be read again , and this sabbath was call'd sabbath bereshith , because they began then to read bereshith , i. e. the beginning of genesis . they celebrated the foresaid day in thanking of god for his great mercy in vouchsa●ing them the reading of the law. . the eeast of the dedication of the temple , instituted by solomon , kings . . and afterwards observ'd ( as some think ) by the jews . . the feast of dedication , or encoenia , celebrated on the th day of november , which month is call'd ki●leu by the hebrews . it was instituted in memory of that great hero iudas macchabaeu● , who after the death of his father mattathias conquer'd the greeks and syrians who had taken ierusalem , and tyranniz'd over the iews . he recover'd that city , and dedicated the temple anew , which the impious antioch●●● had prophan'd . he commanded this festival to be solemnly kept yearly eight days together , beginning on the th day of the foresaid month , mac. . . . p●rim , or the feast of l●ts , esther . , &c. in remembrance of the deliverance in esther's time . it was kept on the th and th days of the month ad●r , the th month , or february . it was called purim ( which is a persian word , and signifieth lots ) in memory of haman's throwing lots , that all the iews in a●asuerus's dominions should be killed : for this was an old custom to cast lots to find ●it and seasonable times for effecting of any great business . they writ the days and the months , and put them into a pitcher , and so what they took out ( according to the marks they had set down ) was lucky or unlucky . this feast then of purim , was celebrated in remembrance of the massacre appointed by lot against the jews . there were also fasts among the jews , which , tho they were not commanded by the law of mos●s , yet the jewish church enjoin'd them to be kept . of these you read in zech. . . viz. the fast of the ●ourth month , tamuz , or iune , in remembrance of the time when ierusalem was invaded , and the tables of the law broken , and the book of the law burnt , ier. . , . and the fast of the fifth month , or iuly , for the destruction of the temple , zech. . . and the fast of the seventh month , tisr● , or september , for the ki●ling of gedaliah , kings . , and the fast of the tenth ( in which month , thebat , or december , the city began to be besieged ) ier. . . thus much of the r●ligious feast● and sacred s●asons , wherein the jewish people used to lay aside secular business , and to be imployed wholly in religious worship . sixthly , there were in the law of moses , some particular obs●rvanc●s whi●h r●spected the convers●●ion of the w●rshippers . they were tied up as to their commerce with others , they were not at liberty to associate with every one , they were confined as to their garments , and as to their diet. there was no such thing as vncleanness by touching the dead among the old patriarchs , ( for we read that ioseph kissed dead iacob : ) this was pu●ely mosaick , and so was that of not coming near any leprous person , or touching those who had issues of blood , and the like . but the main thing remarkable was , the difference of meats and drinks : therefore i will speak particularly of that in this place , ( and i may have occasion to glance on some of the rest afterwards . ) some have thought ( as hath been suggested before ) that this usage prevailed before the mosaick law , i. e. that some creatures were clean , and others unclean , in regard of their being permitted or forbidden to be eaten . but i have already shew'd in what sense they were said to be clean o● unclean , viz. in respect of sacrificing , and not of eating . but under the mosaick law there is ( and never was before ) set down the number of those creatures which must not be eaten , and we are particularly told what the cleanness or uncleanness of them is . the clean animals were only those that chew the cud , and divide the hoof. this was the sign and mark of them ; and it must be observed , that by dividing the hoof is meant , dividing it into two parts only , not into more ; for some divide the hoof into more parts , and are not clean , as a dog , a lion , a wolf. and camels have the hoof divided , but not quite through , it is pa●ted above , but not below ; therefore it is said of the camel , levit. . . that he div●deth not the hoof , viz. from the top to the bottom , but only in part , as na●ural historians have observed . and as parting the hoof , and chewing the cud , are two signs of a clean beast , so fins and scales make a fish legally clean . and as for fowl , you have a particular enumeration of those that are clean or unclean . bees also were unclean and forbidden food to the jews , but their honey was not . i might observe further , that fat is forbidden to be eaten , i. e. the fat which covers the inward parts , as the heart , liver , kidneys , &c. levit . . . this the jews might not eat , no not at home when they kill'd a beast . but it is to be understood of such beasts as were used to be sacrificed to god , as sheep , oxen , goats , levit. . , . the fat of these creatures was to be burnt , but by no means eaten . and as for the blood of these , and all other animals , it was to be poured on the ground , and by no means to be eaten or drank . i could add , that the jews stretched this abstinence from meats beyond what was injoined , for they would not eat the hinder legs o● animals because the angel strained iacob's thigh , whereupon the sinews shrank : but in italy the jews cut out these nerves by art , and eat the legs . if it be asked , what was the reason that such and such creatures were forbidden to be food ? why did not god suffer the jews to feed on all animals indifferently ? the answer may be that of st. augus●in in the like case , quia voluit , because it seemed good to god to do so : it was his will and pleasure , and no reason is to be given . thus c●naeus and spanhemius resolve it wholly into god's authority and sovereignty . but others offer reason of god's acting thus : . some think that it was god's pleasure to ins●il lessons of morality by that prohibition , according to the quali●ies observ'd in those creatures . they conceive that so many sins and vices are represented by unclean animals , and so many virtues and graces by the clean ones . in a mystical w●y god taught the jews , and brutes were symbolical and hieroglyphical . when god bid th●m not eat the flesh of the hare , the swin● , and the hawk , he warned them against the timorousness of the one , the filthiness of the other , and the ravenousness of the third . thus the antient jewish commentators , and some of the fathers of the christian church , give moral reasons why such and such creatures were forbid to be eaten by the jews . and more particularly as to unclean birds , they were forbid because they were rapacious , or because they were night-birds , or because they ●ed upon impure and filthy things : on which considerations they were to teach some useful matter to the jews . this is agreed to , not only by some of the antient writers of the church , but by thomas aq●inas and others among the moderns , and by monsieur bochart of late . but none hath assigned the moral account of the law concerning difference of meats among the jews more satisfactorily than that worthy and ingenious writer of this age i. wagenseil on sota . . this jewish institution is though● by others so have been design'd to teach them temperance and self-denial , to curb luxury , to check an immoderate appetite : therefore some meats were denied them . so tertulli●n . . iosephus renders this reason , because some were gross meat , and would with their feculent vapours pollute the mind , and cloud the soul. . grotius assigns this as another reason why god forbad the jews some sorts of food , because they were not good nutriment for the body . to this , it is likely , may be refer'd that mosaick command , thou shalt not seeth a kid in his mother's milk , exod. . . for whilst some of the hebrew doctors imagine , that by virtue of this prohibition , no flesh which is to be eaten ought to be boil'd with milk ; whilst another thinks that it is cruel and unnatural to take away the young one from its dam before it is wean'd , and consequently that there is good morality contain'd in these words ; whilst others are of opinion , that not cruelty , but affectation of curiosity and pleasing the taste are check'd here ; whilst some very strangely and unaccountably understand this place of sacrificing the paschal lamb or kid ; whilst others think this to be a prohibition of a gentile custom that had a smack of idolatry ; and whilst other odd fancies have been propounded about the meaning of it , which you will find rehearsed by several commentators on the text , and by bochart in his hieroz●icon ( part . book . chap. . ) i take this to be the easy and plain interpretation , that the jews were forbid to eat lambs or kids , or calves before the due time . to b●il a kid in its mother's milk , is to dress and eat it whilst it sucks the milk of its dam i. e. at its very first sucking , before the flesh is come to any consistency and maturity , and consequently before it is wholesom aliment . i look upon it as a pr●c●p● of health . and so , it is probable , many of those are that make a distinction as to animals , and forbid the eating of some rather than others , viz. because the flesh of them is not so good and laudable food as that of other creatures . the great maimonides was of this opinion , and positively afferts , that they were unwholefom meats , and therefore forbidden , m●r. n●v●●h . pag. . cap. . there was this natural cause of the prohibition ; god consulted their health . i do not see sufficient reason to affirm , that any of these , much less that all of them , are false accounts of the prohibition , as a late learned writer confidently asserts . they are not the chief reasons ; but i cannot aver with him that they are no reasons . but , . one of the chief and main reasons of god's appointing the difference of meats to the jews was , because he intended this should be a distinction between them and other people . this is the positive reason given by god himself , in deut. . , . levit. . , . the jews were a peculiar people , and therefore had this as a peculiar law. . with this reason another is inseparably join'd , viz. that by this means they were kept from occasions of idolatry : for hereby a familiar converse with the gentiles was hindred . they could not eat together , because some meats were unclean to the iews : therefore the iews could not mix with them , but were forced to separate from them , which was a good expedient to keep them from the idolatry of the nations . lastly , this law was given the jews , to prevent all idolatry on another account , as thus , god appointed some animals clen , and others unclean , that these people eating the former , and abhorring the latter , might worship neither ; for it is the highest madness imaginable to adore what we eat ; and there is no likelihood of deifying what we abominate . thus theodoret and some other fathers say , the difference of clean and vnclean animals was set by god , because he foresaw the jews inclinable to idolatry . he ordered some to be clean , as sheep , and oxen , and goats , and doves , these being abstain'd from , and counted as gods by the egyptians : therefore the israelites were commanded to eat these . they must now not only sacrifice , but feed upon that which some of them before worship'd in egypt . but what the egyptians eat , that the iews were to abstain from : thus god enjoined them to eat no swines flesh , because the egyptians ●ed on no flesh of four-footed animals but this , reckoning other creatures as sacred , as herodotus , diod●re of sicily , and several other good authors testifie , and as we may gather from gen. . . & . . which places not only the famous onkel●s and ionathan , but the chiefest expositors , antient and modern , interpret this way . but did not the murmuring israelites call to mind the flesh-pots they sat by when they were in egypt ? exod. . . which seems to argue that the egyptians ( from whom they had these flesh-pots ) did not abstain from the flesh of animals . to which i answer , . this may be understood of the flesh of sheep , oxen , and goats , which it was lawful for the israelites to eat , and which they did eat in egypt as often as they could get it . so that this refers not to the egyptians , but the israelites only . or . supposing it hath reference to the former , it is meant of the flesh of fish and fowl which the egyptians fed upon , and of which there was very great plenty in that countrey . and it is to be understood likewise of the pots and vessels wherein the egyptians boil'd and kept hogs-flesh , which was a ●ood permitted to them . and indeed generally the people of other heathen countries , tho they abstain'd from some other animals out of a certain reverence to them , fed freely on swines-flesh . whence , i remember , dr. lightfoot gathers that the gadarens were heathens , viz. because we read there were swine among them , luke . . , &c. if it be objected , the egytians had cattle , gen. . . and flocks and h●rds , ver . . therefore they eat of their flesh : i answer , that this is no good consequence , for they bred up these cattle not for food , but to use in sacrifices . that they did not make use of them in the former manner . i prove from that forecited place , gen. . . where it is said , the egyptians brought their cattl● ( their flocks and ●erds ) to ioseph , and exchang'd them for bread. which they would not have done in the time of famine , if they had thought sheep and oxen were to be eaten by them : for certainly these were as good provision against hunger as bread. therefore their battering of those for this , shews that they were not us'd to ●eed on the flesh of cattle , but that they reserv'd and sold their beasts for sacrifice , as if they were meat for their gods , and not for themselves . this part then of the mosaick law seems to have been instituted on purpose to affront the idolatry of the egyptians , who used to adore several animals . now g●d would shew that they were not to be a●ored by his commanding them to be eaten . this eating was to confute their divinity : for feeding upon their gods was not dreamt of then , tho the papists have introduced it since . ly . and lastly , there were vows proper to the mosaick dispensation . the famous votaries under the law were the nezarites , and these are said to be either perpetual , as sampson , samuel , iohn the baptist ; or temporary ( i. e. for a certain time only ) as absalom , st. paul , and others : but if we look narrowly into the matter , we shall find ( as i have elsewhere shew'd ) that they were all at their liberty to relinquish their vow . as for the rechabites , theirs was no religious but a mere civil practice , grounded on a national custom , chron. . . the old kenites were dwellers in tents from the beginning , and abstain'd from wine , and they retain'd the same usage when they came into c●naan . and when at length their posterity laid it aside , ionadab the son of rechab a famous k●nit● renew'd it , kings . . ier. . . but in the th chapter of leviticus we have a peculiar and select account of the religion of vows under the law. there you will find these vows ( which were voluntary services tending to the honour of god ) were either estimat●ry , or vows of destruction . of the first of these the chapter treateth from the beginning to the th ver . estimatory vows were either personal or real . of the former , viz. the vowing or consecrating of the persons of men , women or children to god , that chapter speaketh from ver . . to the th . but tho the persons were vowed , it was intended that a valuation should serve the turn , i. e. the priest was to set a value on the person , and then such a sum of money was to be paid by the person that made the vow , which was to be laid out on pious uses , as repairing the tabernacle , &c. and accordingly you find the persons are here estimated , and so were to be redeemed with money . such vows as that of anna , who dedicated samu●l to the lord , were of another kind : that was a vow to be actually performed , not to be redeemed . that devoted a person to a particular function or service , but this was the solemn promising of giving the rate of a person , of himself , or his wife , or servant , or child to god. and there was a general law that all the first-born of men should be set apart for god's service , exod. . . which was occasion'd by god's saving the first-born of the israelites when he destroy'd those of the egyptians , exod. . . these therefore were to be redeem'd with a certain sum which was to be paid to the priest. this is all the meaning of this sort of personal vows . of the real vows the chapter speaks from ver . . to . these were vowings of things to god , as cattle , fields , houses , possessions . the giving of beasts by vow was to sacrifice them , if they were clean , ( and indeed the first-born males of all clean creatures were to be sacrificed , exod. . , . num. . . ) if vnclean , to redeem them , exod . . ( for here an as●stands for all other unclean animals ) that is , to pay a price to the priest for them . or if they would not do this , they were to break their n●cks , they must have no use of them . the vowing of houses and poss●ssions to god , was bestowing them on the priests and levites for their maintenance , or for repairing the tabernacle or temple , or for any other pious uses . but all these might be redeemed at a certain price or rate ; i. e. by giving something in lieu of them to the priests : the particular valuations are set down in this chapter . and here it is to be observ'd , that it was intolerable prophaneness to vow and offer things to god that were mean and base , and of a polluted nature . which is thus express'd in deut. . . thou shalt not bring the hire of a whore , or the price of a dog into the house of the lord thy god for any vow . money which harlots receiv'd for prostitution was to be by no means dedicated to god. the sacrifices which were bought with the price of their whoredom were abominable to him . their money was adulterate as well as themselves . not only they but their gains were detestable . it was the price of sin , and therefore must not be offer'd . this was a sufficient caution against the future practice of some of the pontifs of the roman church , who exact a tribute of the stews , and pretend to employ it to religious uses . and so as for money for the sale of any vile creature , especially of a dog , it was not to be brought into the sanctuary or temple . nay , whereas the firstilings of all other unclean animals were redeemed with money , this is excepted , as being under the law a very contemptible and base creature , and therefore deservedly joyn'd with harlets . so one tells us that a tribute on dogs as well as prostitutes was used among the greeks , and he proves it out of evagrius and cedrenus . so much for the real vows , which concern things redeemable . but as there were some persons and things vowed which might be redeemed , so there was another fort of devoted things and persons , call'd cherem , which could not be redeemed . of these you read in ver. , & . . of this chapter . here are meant vows of destruction , i. e. devoting persons to slaughter and death , or destining things to desolation and ruine , as in the case of iericho , which was pronounced a curs'd , a devoted place , with all the persons in it , ios. . . and the killing and destroying of the seven nations was an instance of the like nature . the ch●rem , the thing or persons devoted with a curse , could not be redeem'd , as in the former cases . some have thought that iephthah sacrificed his daughter by virtue of the vow he had thus made , but i have heretofore disproved this in a set discourse , and therefore i need not say any thing of it here . nor shall i particularly insist on any more of the religious usages and rites ( though they are very numerous ) which were proper to the mosaick o●conomy . chap. viii . the reasons of the ceremonial rites among the jews . they were to try that people . they were to restrain them . they were injoyn'd in opposition to the idolatrous customs of the heathens . several instances of this . dr. spencer opposes it . his two parallels of the jewish and gent●le rites . his opinion shew'd to be unreasonable , absurd , and contradictious . he makes the eucharist an imitation of a pagan barbarous vsage . other writers mention'd who have fallen into the like notions . the ceremonial law was prescribed the jews because it was suitable to that age and disposition of the church . particularly it agreed with them as they were children and minors . it was serviceable to teach them something of morality . those ritual observances were design'd to be types and representations of greater and higher things . more especially they prefigured the messias . the contents of the judicial law. some parts of it were in force before moses's time . what obligation it hath upon christians now under the gospel . i will now enter upon another task : for tho i have already , as i went along , interspersed some reasons of the particular rites and ceremonial practices which i mention'd ; yet , before i proceed to the next main head propounded , i will yet further produce some general , and some more particular reasons of those ceremonies and observances already mentioned , as also of the rest of the iudaical customs and practices . and these six reasons i offer , . by these ceremonious rites god was pleas'd to try and exercise the jews obedience . i do not say with cocceiu● , and some that have espoused his notions , that the ceremonies and observa●ces prescrib'd the iews were impos'd upon them by god as a punishment ●or making the golden calf ; as if the whole ceremonial law was given them meerly to chastize them for their idolatry : this is a groundless ●ancy , and con●ounds the notions of a law and punishment , which are two distinct things . but this we may safely and on good grounds assert , that god design'd this law to be a tryal of them . as god thought fit to try the obedience of our first parents by the fruit of one single tree , as it was his pleasure to choose that particular way , so here it seem'd good to him to make experiment of the iews readiness to comply with his will , by imposing these rit●s upon them , and by requiring their submission to them . . god thought good to put this restraint upon the iewish people . before faith came ( saith the apostle ) we were kept under the law , shut up unto the faith which should afterwards be revealed , gal. . . those that are critical tell us that he here compareth the ceremonial law to a strict watch , or military guard set upon the iews . this as it were imprison'd and shut them up , this confin'd and check'd them . this s●jag let●rah , this hedg of the law ( as the iews call'd the mosaick rites ) enclos'd them , and kept them in . it [ was the wisdom of god to keep that people in awe by this severe discipline . if there were no other account to be given of the imposing of the legal ceremonies but this , this were enough . but there are several others . . the primary reason of the mosaick rites was to keep the people from idolatry . this i had occasion to touch upon when i gave the particular reason of the law concerning the distinction of meats . but now i apply it more generally to all the parts of the ceremonial law. the observance of these kept them from idolatry ; and this it did two ways : . as those rites held the people in employment . . as they were directly opposite to the rites and customs of the idolatrous nations● first , i say , they serve to keep them employ'd , and so in some measure hindred them from idolatry . this is certain , that the iewish people were strangely prone to imitate the heathens that lived about them , they used to ape their gross●st idolatries . wherefore god used this method , he prescribed them all these various rites , which he knew would certainly keep them in action , and not allow them leisure to mind the usages of other nations . they had their hands full , and could not well apply themselves to any thing else . by busying themselves with their own rites and customs they were diverted from following idolatrous ones . by the multitude and variety of those ceremonies they were diverted from the idolatry of the gentiles who were round about them , and who otherwise would have infected them with their pagan fashions . st. chrysostom expresseth it thus : th●se ceremonies were prescribed to the jews for a certain bridle to them , and that they might yield an occasion of business and employment . they had work enough to do , and so could not attend to idolatrous practices . secondly , the mosaick rites and ceremonies were a good remedy against these , because they were directly opposite to the idolatrous rites of the gentiles . i have shew'd this already in the instance of forbidding of swines flesh , &c. but now i will make it good in other parts of the mosaick law : i will let you see that they were instituted in opposition to the customs and practices of the heathen idolaters . we must know then that the eastern nations , as assyrians , and egyptians , and others that were neighbours to the iews , used these following ceremonies , viz. cutting their flesh , rounding the corners of their heads , sowing the ground with divers seeds : it was usual for women to wear the garments of men , and men those of women ; they accustom'd themselves to eating of the blood of animals , looking towards the east when they worshipp'd , and adoring the rising sun ; and some things likewise relating to sacrifices and oblations might be mention'd . these and many more were constantly practised by the zabians and other neighbouring people who were given to idolatry , and they were used by them in a superstitious and idolatrous manner . this you will find proved by the excellent selden , hottinger , and other learned writers out of maimonides . and from him the learned dr. spencer and others shew that even all the rites and ceremonies used at the paschal feast , which i particularly enumerated before , were in opposition to idolatrous customs among the gentiles . the paschal lamb was to be a male of the first year , i. e. a young ram , in defiance of the idolatrous egyptians who counted a ram the most sacred animal : this therefore god bids them kill and sacrifice . they must not eat it raw , because the heathens eat their sacrifices raw . it was to be eaten in the house , to avoid the procession used by the gentiles . a bone was not to be broken , because the heathens tore their sacrifices in pieces . the head with the legs and purtenance were to be eaten , to affront the pagans who eat the entrails only . nothing was to remain till the morning , in opposition to the heathens who used the relicks of sacrifices superstitiously . it was not to be sodden in water , but to be roasted , to oppose the custom of the egyptians and others who boyl'd their sacrifices . this maimonides was indeed the first that opposed and confuted that received opinion of some iewish doctors , that there was no reason to be given of the ritual law , but that it was wholly from the soveraign will and pleasure of god. he on the contrary proves that these mosaick rites have reason to vouch them , and that they were not given as the arbitrary commands of an absolute empire over mankind . and he came to know this particular reason , which i now assign of the mosaick observances , from his being acquainted with the rites and ceremonies of the zabii . he largely insists on this proposition , that most of the jewish rites were instituted to oppose the superstitions of those zabii , an antient sort of idolaters in the east . the very things which those heathens practised are particularly forbid by god to the iews : hence they are forbid to cut or mangle their flesh , to shave the corners of their heads , to sow the ground with different seeds , because all these were superstitious usages of the zabii . likewise eating of blood was severely forbidden on the same account , and so was the womans wearing the garment of a man , and vice versa . this changing of vestments is forbid ( saith selden ) that they might not imitate the worshippers of the syrian venus , who had various rites in worshipping her , and according to the difference of those put on mens or womens clothes . and this learned antiquary had it from maimonides , who tells us that by that mosaick precept is forbid idolatrous worship , and particularly the worship of venus male and female in use among the assyrians . the iews were forbid also to seeth a kid in his mother's milk , i. e. to offer a kid or any animal in sacrifice whilst it is immature , and sucking its dam : it must be kept up seven days with its dam , exod. . . or , this may refer not only to sacrifices and first-fruits , but to food ; they were not to eat a kid till it was come to a sufficient growth , i. e. till it was fit , by reason of age , to be eaten : so this is applied in deut. . . in either of these senses the precept may seem to be oppos'd to a heathenish zabian rite , and therefore was enjoyn'd the iews , saith our learned gregory . a dog was the most abominable animal of all the creation under the law ( as appears from what was said before ) the occasion of which was this , it was the chief animal and in highest respect among the egyptians , and was worshipp'd by them . whence in opposition to this base and idolatrous venerating of it by the egyptians , it is by the mosaick law rendred the most filthy and detestable creature upon earth . so the iews were commanded to worship toward the west , and accordingly the holy of holies in the sanctuary and temple was built west-ward , in opposition to the sabaan worshippers of the sun , who turn'd towards the east . therefore god would have the iews turn their backs to the sun when they worshipped . and several other precepts of the mosaick law were given in direct opposition to the superstitious rites and ceremonies of the sab●●ans , chaldeans , assyrians , and other gentile nations . god would not permit his people to symbolize with the pagans in their corrupt customs . to this end , as theod●ret observes , god commanded the iews to kill and sacrifice those animals which the egyptians chiefly held as sacred , that they might not take them for gods. and with him agrees maimonides , who saith there was a design in this command to check the idolatrous inclination of the iews , and to condemn the idolatrous practice of the egyptians . this very thing was taken notice of by the gentile historians ; thus diodorus siculus saith , of moses , that he commanded the rites of sacrificing , and the manner of the iews lives , to differ much from the way and usage of other nations . and tacitus speaking of this same law-giver , saith , that the iewish nation was set up by him , by his enjoyning them new rites , and such as were contrary to the customs of other mortals . those things were counted prophane with them which are held sacred with us : and again , those things were lawful with them which are reputed abominable with by us . whence it appears that the mosaick laws and rites were given to the iews because they were repugnant to the practices of the gentiles , and that one great design of these laws was to prevent idolatry for the future , and to keep them at the greatest distance imaginable from it . but tho this be a very clear notion , yet it hath been strongly opposed of late . one ingenious gentleman is bold to say , that god enjoyn'd the iews the use of sacrifices ( which were the chiefest of their religious ceremonies ) because they had been used to this kind of worship in egypt , and god had no other way to bring them off from their idolatry but this . therefore he was forced to comply with them , and indulge them in this pagan folly . but there is another of very great learning that outdoth him in this point , and hath pro●essedly and amply maintain'd this assertion , that most of the rites and usages which we read of in the old testament , and which were prescrib'd by god to the iews , were borrow'd from the gentile idolaters , viz. worshipping god in a tabernacle , purifications , new moons , the scape-goat , offering of sacrifices , making horns for the altars , feasts at sacrifices , or eating what was left of the sacrifices , keeping of festival days , offering of first-fruits , paying of tithes , the priest's vestments of linen , the vow of nazarites , or letting the hair grow for a time , and then consecrating it to god , the temple , urim and thummim , the ark and cherubims . in all these instances he endeavours to shew how god followed the gentile worshippers , and accordingly he undertakes to give several parallels between the iewish and the heathen rites . i had occasion heretofore to offer one of them , and now i will present the reader with two more . the first is of the ark which both the gentiles and the iews had . . the gentiles , who were cursed idolaters , had arks made of c●dar , and covered with gold. to comply with ●his time and rich invention of the heathens god caus'd an ark to be made for the iewish people of the same materials , i. e. of shittim wood , which passeth for c●dar with this author , and it was to be overlaid with pure gold ; exod. . , . . the pagan worshippers call'd these chests or arks holy : accordingly the ark of the covenant is stiled so , num. . . . kings . . thus they were to be like one another as to their title of sanctity . . the gentile gods shew'd themselves angry against those that look'd into their ark , and sometimes struck dead the prophane handlers of it : even so ( saith this writer ) the true god punish'd the curiosity and prophaneness of such as peep'd into his ark , or irreverently laid hands upon it , . sam. . . . the idolaters placed their ark in the temple , and in the chief apartment of their temple : thus the ark of the testament was set in the holiest place of the tabernacle or temple . thus they agree as to the place . . the pagans had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men appointed on purpose for the carrying of their ark. every one was not permitted to be employ'd in that sacred work : yea they chose persons of the highest rank among them to execute this worthy office. thus the bearing of the ark among the israelites was the work of those who were consecrated to that employment , and were of the levitical race , which was esteemed most worthy and noble . . both sorts of arks agree in their use and principal end , which was to contain the sacred things belonging to god and idols . as the pagans ark held their magical instruments , diabolical utensils , and prophane knacks and trumpery , even so , and just so god appointed his ark to hold and preserve the tables of the law. is not this playing with holy things ? the very exposing these particulars is , i think , confutation sufficient . the second parallel is between the egyptian images and the cherubims : . saith he , those images were held to be the most sacred things among that people ; so the iews , god's people , knew nothing more sacred and august than the cherubinical images . . the images of egypt were generally made of gold : in imitation of which the cherubims were of the same costly matter . . the egyptians , all the time of their worship , cast their eyes on their images ; in like manner the iews look'd towards the cherubins whenever they pray'd , or sprinkled the blood of the sacrifices . . the egyptian images were the seat or throne of their gods , from whence they gave answers to those who came to inquire of them ; after which example god placed his royal seat or throne between the cherubins , and from thence he gave forth answers to moses whenever he came to consult upon great occasions . . the images of those pagans were of a mixt shape , and did not resemble any one animal : thus the c●erubim appointed by god were miscellaneous images , made up of the likeness of man and beasts . . he adds that it was the custom of the egyptian priests to bear their images on their shoulders , and to carry them about with great pomp. the iewish priests were commanded by god to follow this practice , whence we read that they li●ted the ark and cherubim upon their shoulders , and carried them in procession among the people with great ovations and signs of rejoycing . these are the particulars which make up the two parall●ls ; which if this author had inverted , i. e. had shew'd that the pagans imitated god's ark , that their images were an aping of the cherubim , he had undertaken a laudable work : but the hath taken the quite contrary course , and labours to perswade us that god was punctually observant of every little idolat●ous ri●e of the heathen worshippers . he makes the true god most diligently and precisely tread in the steps of the false gods and idols . i appeal to the world whether this be doctrine becoming a christian theologer . and moreover , i will appeal to any sober and considerate man whether it be reconcileable to sense , reason , and truth , that god should make laws exactly contrary to the customs of the chaldeans and egypti●●s , and other pagan nations ( which is freely acknowledged by this very author ) shewing thereby that he hated the very semblance of their rites , and that his will was that his people should avoid the very appearance of any such practices , and yet that at the same time he should give them laws exactly complying with the customs and practices of those gen●iles . throughout his whole second book this author endeavours to prove that the mosaick laws are diam●trically opposed to the gentile rites , and that therefore god injoined those laws because they were so directly contrary to the pagan rights and usages . yet in his whole third book he labours to prove that the iewish rites were taken from the gentile idolaters . he ( as well as maimonides , scaliger , hottinger and others ) asserts that the mosaick institutions were a remedy against zabiism , i. e. they were given and injoyn'd to the iews to keep them from idolatry , especially that practis'd by the zabii , that is , the chaldeans and arabians , yea and egyptians , whose idolatrous practices were most known in moses's time . but you may wonder to find at the same time the great asserter of this notion endeavouring to convince his readers in many places of his writings , that god in the instituting and framing of the iewish laws , borrowed many things from those zabii , and designedly made his laws in imitation of them . what strange notions are these ! god instituted divers rites me●ely and purely in opposition to the idolatrous rites of the heathens ; for he would have the iews to be antipodes to the gentiles in their worship : yet he appointed several other rites and observances , and strictly commanded his people to use them for this reason , because they were such rites as were observed by the heathen idolaters . the iews were forbid to symbolize with the pagans , lest they should learn their idolatry : and yet they were commanded to practise sundry of their rites , that they might not relapse into idolatry . what ? must we believe that a great part of moses's laws were made on purpose to oppose the rites of the zabii , and likewise that god takes these heathens for his pattern , and gives his people several commandments merely to comply with their usages ? is it to be credited that god forbad and abhorred the gentile practices , and yet at the same time appointed his people several rites which the gentiles used , yea because they were gentile rites , and practis'd by the idolatrous nations , as this author expresly asserts ? he hath no where satisfied these difficulties , and reconciled these absurdities and contradictions , which it was very necessary for him to have done , in order to his gaining belief among understanding considerate per●●ns . but being warmed with this notion , he keeps on with full career , and attempts to shew ( as he imagines ) that many customs prophane and diabolical were taken into the m●saick laws by god , he translating them from satan's service to his own . a great part of his third book is spent in this . with those old rites the devil had been served , and now he pretends it is god's turn to be serv'd by them . he labours to shew there that the most holy and tremendous things in our religion are taken from the most prophane and impure practices of the worst of heathens . in short , he maintains no other than this throughout his whole third book , that god raked up all the vain , lud●crous , superstitious , impure , obscene , irreligious , impious , prophane , idolatrous , execrable , magical , devillish customs which had been first invented , and afterwards constantly used by the most barbarous gentiles , the scum of the world , the dregs of mankind , and out of all these patch'd up a great part of the religion which he appointed his own people . if you can credit this ( and you must credit it if you assent to what that author propounds ) there is nothing too hard for your belief and assent . nay , he would make one of the most solemn offices of christianity to be in pure imitation of a pagan usage for he saith , christ in celebrating the holy sacrament of his supper , refer'd to the custom of the barbarous scythians and other savage nations , who used to drink blood at their making of covenants and bargains : thence it is said , this cup is my blood of the new testament ; drink ye all of this . this was the highest and most daring result of his ●ormer notion . but i hope the learned doctor , before he left the world , corrected his error , and entertain'd other thoughts of these things , and therefore i will not press them any further : especially because i discours'd of this matter somewhat freely when i made it my business to prove that many of the pagan rites and customs in religion ( as well as in secular affairs ) were borrow'd from the iews and their sacred usages : which is directly contrary to what this author asserts , viz. that the rites and ceremonies injoyn'd by god himself to the iews were of pagan extraction . i might here mention that some others have fallen into the same or the like notion , and have made use of it to ill purpose . our english socinians approve of this doctrine , that god complied with the idolatrous nations in the sacrifices and other rites which he instituted . and some of the antienter racovians run up higher , and refer the method of man's redemption and salvation to the usages of the pagan world. thus a noted man among them tells us that god sent christ into the world in compliance with a custom that was very prevailing , viz. that those who were eminent and celebrated for their virtue and their serviceableness to mankind , were after their death canonized as 't were , and placed in heaven as an inferiour kind of deities : and those that wanted their help used to implore it , and make them their mediators . even so god exalted christ , who had been an excelle●t and useful person , and made him a kind of god. and as noted a person of our own seems to have imbibed the same doctrine , for he asserts that a gre●● part of the iewish religion , which was instituted by god himself , seems to have been a plain condescension to the general apprehension of mankind ( i. e. the heathen world , as he explains himself afterwards ) concerning the way of appeasing the offended deity by sacrifices . nay , he makes the incarnation of christ , and his suffering of death to be a condescension to the pagans , who ( he saith ) loved a visible deity , and had a great esteem of sacrifices , especially of human sacrifices , and used to dei●y their benefactors a●d heroes . that is very strange , which he gives as reason why christ was incarnate , that men ( viz. the gentiles ) who were much given to admire myst●ri●s in religion , might have one that is a mystery indeed . so that all was direct compliance with the gentiles , and according to this writer the way of salvation of mankind is derived from the impious customs of the heathens . but his more particular words ( which are almost too harsh to be mention'd ) i shall have occasion shortly to represent to the reader in a more proper place . . the ceremonial law and other mosaick usages were prescribed the iewish people , because these were fit and proper for them at that time , because they were most suitable to their present geniu● and disposition . thus the apostle in gal. . , &c. very handsomely illustrates the nature of this part of the legal dispensation : the law was our schoolmaster , saith he . here is moses with a rod in his hand . we were instituted and educated ( saith the apostle ) under the pedag●gi● of the law , for being but in our minority , we were not capable then of a higher institution and instruction . but this fitted and prepared us by degrees for the reception of that other , and this schoolmaster of the law serv'd as an usher to the gospel . but saith the apostle in the next verse , after that faith ( i. e. the time of the gospel ) is come , w● are no longer under a schoolmaster : we are then no longer under the lash of the law ; our state and condition do not require it . and god is pleas'd to administer things wisely according to the condition and circumstances we are under . and this apostle by another fit allusion in gal. . , &c. sets forth the nature of this oeconomy which he had spoken of before : the heir as long as he is a child , differeth nothing from a servant , though he be lord of all , bu● is under tut●rs and governors , until the time appointed of the father . even so we , when we were children , were in bondage under the elements of the world : but when the fulness of the time was come , god sent forth his son , &c. in which words st. paul compareth the iudaical law to a tutor or guardian , under whom the heir doth not enjoy that freedom of a son which afterwards he is to come to . this ( saith he ) was the case of the iewish people : they were but minors and pupils , and so stood in need of a tutor , i. e. one that is appointed to take care and have the charge of those who by reason of their insufficient age and understanding cannot look to themselves . the ceremonial law was the iews guardian whilst they were under age : this sowr governour and overseer kept them in , and curb'd them , and on that account was very useful to them at that time . but the apostle seems here to recur to his former comparison of the law to a schoolmaster , when he adds , that the iews as long as they were children , were in bondage under the elements of the world . the iews were then got no further than their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their first elements , they were but conning their alphabet . their sacrifices and circumcision were as it were so many plain letters in blood ; and there were other fair and legible characters : but there were few of the common iews so good proficients as to spell out of them any thing of a future and higher concernment . these and their other rudiments were sutable to the mean capacity and non-age of the iewish church ; when they were in this state , such a low and mean dispensation as this , was good enough for them . diversity of ages calls ●or diversity of actions and behaviour , and consequently for diversity of laws . parents rule children after another manner than when they arrive to any ripeness of years , and are capable of discourse . so god ordereth his church : that is fit for it at one time which is not at another . israel was a child , hos. . . that was the state of the iews when they were call'd out of egypt . and the apostle uses the same expression , as you have heard . now , when the iewish church was in this lower form , the first rudiments were most agreeable to that condition : these beginners were to be used to their letters . god dealt with that people according to their weakness and shallowness . wherefore we may observe that he invited and allured them , as well as terrified them : the promise of a land flowing with milk and honey suited these children well . pueris olimdant crustula blandi doctores , elementa veli●t ut disc●r● prima . earthly and carnal things , and the conveniencies of this present life were chiefly propounded to the iews to encourage them , to draw them on gently , and to win upon them . children are taken with a gawdy outside ; accordingly these were brought up with ceremonies , fine and gay things , to please their childish fancies . the goodly garments and pompous vestments of the high-priest were a very agreeable sight to them , the jingling bells of a●ron were a very pleasing musick . indeed the whole mosaick work was very curious and fine , most of the legal furniture was rich and sumptuous , and therefore a sutable entertainment for them . to teach and instruct children ( whose reason is weak and imperfect ) we use emblems , pictures , and representations . thus types and symbols were a sort of instructions sutable to the iews : in those dark times these shadows served very well . but these ceremonious rites and practices were in order to something else . god call'd the iews by things carnal and sensual to those that are spiritual , by temporal objects to those that are eternal , and by things earthly unto those that are heavenly . the mosaick laws were like frames and props which support an arch , till it is finish'd and can stand alone : then the supporters are removed , and become useless to the building . when the evangelical oeconomy approached , then the iewish ceremonies and observances ceas'd , and were laid aside : for the ritual law of moses was given on purpose to be a governour and manager of childish and imperfect souls , and to prepare and train them up to something that is manly and perfect , viz. the administration of the gospel , which was to succeed . nor is this unworthy of god , for he wisely alters his methods , in his administring the affairs of the world , according to the times and ages he deals with . wherefore he is wont to approve of such and such practices for a season , and then afterwards to change them . which argues not any mistake or error , or want of foreknowledg in god ( as the deists , who laugh at the iewish as well as the evangelical dispensation , would suggest ) but the alteration is prudently made according to the circumstances of times and persons . . it was the opinion of the iewish doctors and rabbies that some of these ceremonial usages were design'd to instruct the iews in their necessary du●ies and practices , and to teach them wholesom lessons of morality . this mystical and moral meaning of the different kinds of sacrifices , difference of meats , and all the other mosaick observances , is set down by theodoret in his questions on levi●icu● , which i will not h●re recite . and aquinas and others in the account or rationale which they give of the ceremonial institutions , speak something of this . i know indeed that many of old , and some more lately have most fondly and fantastically interpreted those ritual laws : what they deliver is their own conceit , and hath no foundation to support it . they under the pretence of giving the meaning of those iewish rites say and write any thing . this is that sort of men who fill all things● in divinity with allegory and mystery , and thereby abuse and prophane the holy scripture . but yet there may be a moral sense profitably made of the mosaick law which treats of the ceremonies : wholesom instructions may be drawn thence for directing our lives and manners : and this might be partly , and by the● by design'd in the instituting these things . . these ritual observances and ceremonial practices were types and figures to represent greater things that were to come . god chose out a certain people from the rest of the world , to make them a spectacle to all others , and by his wonderful dealing with them● as in a type , to signifie to us the admirable method of his gracious will to mankind in future ages . all their promises and rewards were presignificative of the mercy intended to be exhibited to the world afterwards . and the same may be said of their ceremonial and ritual worship . i have shew'd already that the mosaick sacrifices and the tabernacle , and all the things appertaining to it , and the feast of the passover signified higher things : but it is as true that the other considerable ri●es enjoyn'd by moses's law did so too , for there is the like reason for one as for another . that they were to represent sublime , sacred and heavenly things , we are assured from the infallible scriptures , where they are call'd the example and shadow of heavenly things , and patterns of things in the heavens . and more ●ully the apostle declares that meat and drink ( i. e. the difference of these ) and holy-days , and new moons , and sabbath days are a shadow of things to come , but the body is of christ , col. . , . the main design of those things was to prefigure the messias , and the benefits of the gospel : these are the substance , and the others were the shadow . thus st. ierom , speaking of the book of leviticus , saith that all the sacrifices in it , yea almost all the syllables , and the garments of aaron , and the whole levi●ick order breat ●e heavenly sacraments . thus iustin martyr informed the iew whom he discours'd with , that all the ordinances and rites of the mosaick law were figures , symb●ls and declara●ions of the things which were to happen afterwards unto christ. the allegorical interpreters , who apply the mosaick rites to the church of christ , and to the messias himself , tho they are sometimes more ingenious than solid , and may be thought to strain and force some things , yet as to the main they let us see that those mosaick and ritual constitutions had some reference to the gospel , and that most of them ●ypifie and represent the great things of the christian dispensation . indeed the mosaick observances , taken according to the mere letter , are very odd and strange , and some of them seem to be very light and frivolous , and unworthy of their author . i am bold to say with origen that if these ceremonial laws of moses have no other meaning than the literal one , they come far short of the roman , athenian , or lacedemonian laws . but if you consider that they were serviceable to try the iews obedience , to restrain them and keep them in awe , to divert them from idolatry , and that they were ●uitable to their present condition , and also that they were to inform their manners , and lastly , that they were images and types of spiritual things , that they represented and pointed out the messias with all his blessed undertakings , and the unspeakable benefits which accrue to us thence , you will not say those laws were light and ludicrous and unworthy of god , but that they were of great and singular use , and serv'd to most excellent purposes . this is the best account i can give of the true reasons of this part of the legal dispensation , viz. why after so long a time from the creation these ceremonies and observations ( some of which were very irksome and burdensome ) were imposed by god on the hebrew people , and lasted till christ's coming . it may be expected i should treat , in the next place , of the iudicial law , which was for preserving of civil peace and justice among the iews . this was the common or municipal law of that nation . it contain'd precepts concerning the ordering of that people in the matter of judgement , punishments , contracts , division of lands and inheritances , making of war and the like . these precepts may be distinguish'd according to the different ranks of men , and so , . they have a regard to the relation between the prince or magistrate and the people : there you have the injunctions which concern governours and their office , and likewise the duty which is to be paid to them . . they have respect to the relation and commerce which people have with one another : and there you have precepts concerning buying and selling , &c. . they direct the iews as to their behaviour towards strangers ▪ here are rules concerning entertaining of strangers , going to war against their enemies , &c. . they take notice of domestick relations , and accordingly give directions as to the behaviour of husbands , wives , children , servants , &c. it is not of this law that i am concern'd at present to speak , because it is secular rather than religious , and so doth not properly fall under my consideration when i treat of the dispensations of religion . only , as we observ'd before of some of the ceremonies enjoyn'd by the mosaick law , that they were in use before that dispensation , so here it may be noted that some of the iudicial laws were in force before moses's time , as punishing adultery with death : ( only with this difference , that before the law adultery was punish●d with fire , but now with s●oning ) killing of a man or woman was punish'd with death : marrying the brother's widow was enjoyn'd : cutting off from the people was a sanction among the patriarchs . the right of primogeniture obtain'd before the law of moses . moreover , i will remark that some things in this juncture pass for laws , which are rather , and more properly may be call'd dispensations or permissions . thus poligamy , which was practis'd by lamech first , then by abraham and iacob , is now permitted under the law , as in elkana● , david , solomon , &c. and thus they permitted a man to put away his wife for fornication or adultery . as for the degrees of consanguinity and affinity , within which the iews were forbid to marry , the th chapter of leviticus gives us a full account of them , and i shall afterwards have an opportunity of discoursing of them . therefore i will not insert any thing of them in this place , for what i have said is sufficient for my purpose , which was to give you some account of this distinct administration , and to let you see wherein it differeth from the rest . only here i will inquire what obligation these iudicial laws have upon christians . it was the opinion of castalio and some others , that these are to be perpetually retain'd in christian commonwealths , but it is not reasonable to pronounce this in the gross , for we ought rather to distinguish concerning this matter . i could observe then to you that as moral laws , viz. concerning the poor , forgiving of injuries , equity in contracts , duty towards strangers , were mixed with the ceremonial ones in levit. . so several moral or natural laws , such as oblige all nations , were delivered on mount sinai mixed with iudicial ones . such was the law against homicide , the duty of men to widows , and orphans , the reverence due to the magistrate , and others mention'd in the , and . chapters of exodu● . these belong not to the m●saical polity or the iudicial law , but concern all persons at all times , and in all places . in the inquiry then proposed , there are these two kinds of laws , . such as have respect to the particular condition and circumstances of the iews , and concern their individual polity and state. . such as are not appropriated to the state of the hebrew people , but were given to them as men rather than iews , and consequently may be serviceable and useful to other nations . as to the former of these , they do not oblige christians in the least , but expired with the state of that people : but the latter are obligatory under the gospel , so far as they are of common equity , and as they may be made use of now as well as then . and tho what our church ( in her seventh article ) saith is to be granted , namely , that the civil precepts of the mosaick law ought not of necessity to be receiv'd in any common-wealth , yet where reason and equity commend those civil constitutions to any commonwealth or kingdom , they are to be embraced and made use of . for there is some reverence to be given to those politicks which were the invention and appointment of heaven : and so far as they were not appropriated to the condition of the iewish people , they may be practised among christians without offence . thus the law of tithes is lawfully adopted into our constitutions in this nation . so likewise if you look to their bodily punishments , you will see that some of them are made use of in christian kingdoms , if not all of them , in one place or other . but here it will be asked , may christians inflict severer punishments than the iewish law prescribed ? to which sr. w. raleigh answers thus , christian magistrates may abate of the severity of moses's law , and mitigate the punishment of death , but they can't make it more heavy ; for it becomes not the gospel to shew more rigour than the law. but why then is a capital punishment i●flicted on thieves and robbers not only among our selves but in other christian countries , whereas such offenders were only to make restitution , or to be sold , according to the mosaick law ? i answer , law-givers have ●ound that a less punishment than death is not a sufficient restraint , and therefore think it necessary to make use of this . and as to what is alledged , we return this , that thieves sometimes had a greater punishment than a mulct even under the law. we read that they might have been kill'd by those that found them breaking up a house in the night time , exod. . . and it appears from that judgment and decision of king david in sam. . . that theft in some cases was capital . and we read that two thieves were crucifled with christ , which was no punishment for theft among the romans , and therefore we may probably think the execution was iewish , and had ●ome foundation in the mosaick law , according to which some kind of theft was felony : and in this , as in several other things , the christian laws diffe● not from the iewish ones . it is probable that the jewi●● cherem or cu●●ing off gave occasion to the christian church to in●●oduce excommunication , which is a cutting off or separating from the communion of the faithful . a very useful ordinance in the church . and there seem to be among christians several footsteps of other cons●itutions ( and those merely secular ) which were among the iews , as apprentices generally serving six or seven years , which may be borrow'd from the iewi●● servants being ●et free every seventh year . so from the law of dividing the lands to the israelites by l●t , the custom is re●eiv'd in many christian countreys of assigning portions of land in that manner , and in case of co●te●tion especially to have recourse to l●ts . and in other instances it might be shew'd , how the mosaick laws are imitable by christians in the times of the gospel . and it is certain that this may lawfully be done , so far as those laws are of common use and equity , and advance the welfare of the publick , and promote charity , good will , justice , innocence , peace and tranqu●llity in the commonwealth . it is needless to sally forth to any more particulars here : for my design was to present you with a competent draught of this part of the iud●ical o●conomy , which i hope i have done . thus much of this mosaick o●conomy . chap. ix . the several ways and kinds of divine revelation under the different oeconomies . ordinary external revelation was by hearing or by seeing . inward revelation was by dreams or prophetick inspiration . what prophecy was . how they knew to distinguish between true prophets and false ones . the extraordinary ways of revelation were , . that which was vouchsafed to moses alone . the nature of it . it differ'd from other revelations as to degree only . . that from between the cherubims . . the urim and thummim . these are not the same with the teraphim . they were not borrowed from pagan idolaters . this would be a countenancing of image-worship . the absurdity and impiety of their opinion who hold that the urim and thummim were of heathen extraction . these were no other than those bare words written or engraven on the high priest's breastplate . an objection answer'd . be●ore i proceed to the next dispensation , i look upon this as a proper place wherein to speak of the several kinds of revelations , the various ways of god's communicating himself to mankind in the different dispen●ations which we have discoursed of . here i will recount them all together . god under all his administrations made known his will by the law of nature and reason which he implanted in men : but i speak not of this here , but of divin● and supernatural revel●tion , as distinct from the discoveries of natural light and reason . there were several ways of this revelation : for god not only spake at sundry times ( as the apostle saith ) i. e. in the days of adam , noah , abraham , moses , ioshua , the iudges , david , and of the following kings and prophets ; ( or , as the greek word signifieth likewise , he spake by degrees , by several parts , not all at once , but now one thing and then another ) but he also spake in divers manners , i. e. there was a great variety of revelations , there were several distinct ways of god's discovering his will to the world : and as the world was more and more corrupted , the discoveries of god's will were multiply'd and increas'd . these supernatural revelations are divided by writers into immediate and mediate , but they can't well agree in determining which are of the former sort , and which of the latter . some rank revelations by dreams and visions under those that are immediate , others again hold that they belong to mediate discoveries , and in several other instances i could shew how they disagree . to avoid controversy here i will take another course , and i offer this as the exactest division of divine revelations , viz. that they are either ordinary and frequent , or extraordinary and rare . the ordinary are either outward or inward . the outward are made to the bodily sense , viz. hearing and seeing . the inward are made to the soul , viz. either to the fancy , when persons are asleep , or to the rational mind of man when he is awake . god spake , i. e , communicated his will , . in an outward manner , viz. to the bodily senses , and first to the hearing . this was done first by an immediate voice : so god spake to adam and eve when he commanded them not to eat of the tree of knowledg of good and evil , gen. . , . ( which was the first revelation we read of ) and thus he communicated his pleasure to them at other times , mention'd in the third chapter , for 't is call'd the voice of the lord , ver . . thus he reveal'd his will several times to abraham , isaac and iacob , as we read . by such a voice ●ramed by the air , god spake to moses in the tabernacle and in the bush , and to samuel in the temple , sam. . . and it is probable that at other times in those first ages god convers'd with his servants by speaking audibly to them . secondly , god spake by the voice of an angel very frequently , as to adam , it is likely , presently after his fall : for that angel who guarded paradise spoke to him without doubt , and told him roundly of the dire effects of his apostacy , and warn'd him not to approach the flaming sword , lest he perish immediately . we read that god spake by angels to moses , lot , abraham , isaac , iacob , daniel , and several others . or , when god spake by a wind or thunder , or some strange sound and terrible concu●●ion of the air , it was thought to be by the ministry of angels . this was call'd by the iews bath kol , the daughter of a voice . it was any voice heard as descending from heaven , and directing them in any matter or concern whatsoever . the iews say that by this voice the six precept● were given to the sons of adam , and the additional one to noah and his sons : and by this the law of circumcision and the ten commandments ( which were not written at first ) were given to moses . many of the hebrew doctors assert this bath kol to have been the lowest degree of revelation ; and they say this supplied the room of prophecy , and was frequent after that ceased among the iews . thirdly , god spake to his people by the voice of pr●phe●s , na●ijim , messengers dispatched on purpose to declare his will. of these we often read in the old testament , but especially about king david's time , and afterwards . for tho abraham be the first that is call'd by the name of prophet , gen. . . because he was one that was acquainted with god's will , and was prevalent in prayer , yet now we are speaking of that particular sort of prophets who foretold things to come , and denounced the judgments which were to be executed on offenders , and were sent forth by god to that purpose very usually , but especially when the nation of the iews grew very wicked and idolatrous . then these persons were rais'd up by god to admonish that people , to tell them freely of their miscarriages , and to declare the displeasure of god against them . and these envoys of heaven were sent not only to god's own people , but sometimes to others , as the ninivites . thus revelation was made by voice : god spake himself , or by others audibly : and this was no uncommon way of divulging and discovering his will. again , god spake , i. e. communicated himself heretofore not only by the sense of hearing , but by that of seeing . he was pleased to make known his divine pleasure by some visible appearances , which most vigorously struck on that sense , and gave more evident testimony of the will of heaven . thus god discovered himself , . by angels appearing ; for tho it was not the appearing of these messengers , but their speaking to persons which gave them the discovery of god's pleasure , yet the former was no mean confirmation of what was delivered , because those glorious spi●●ts could not appear to mankind unless they were commission'd by god. when he thought fit to send them , then ( and not else ) they descended from heaven , and shew'd themselves to men. . writing was another manner of visible revelation . thus the law was deliver'd to moses , and afterwards this way of revelation grew frequent , the sacred history of moses , and other histories and prophecie being committed to writing . thus the antient church before christ's coming had the written word of the holy scriptures to inform them . . god spake to the sight by those representations which in holy writ are so usually stiled visions , for these properly belong to the outward sense of seeing : they are either real spectacles exposed to the eye , as the burning bush which moses saw , exod. . . and the pillar of a cloud which went before the israelites in the day , and the pillar of fire which conducted them in the night , exod. . . and the cloud in the temple , chron. . , . call'd the glory of the lord , chron. . , . and this expression is used in other places of the old testament , to signifie that visible glory and majesty whereby he manifested himself to mankind in those times . or else visions in holy scripture are certain images of things represented by god to the eye , as those strange appearances and signs mention'd in the books of ieremiah , ezekiel and daniel . whether these things may be said to be real objects , or whether they be mere apparitions , we need not ( as some ) solicitously inquire . if they be resemblances caused by god , and there be such an impression made on the sense of seeing that the organ be affected , as if there were such an object before it , it is sufficient to denominate it vision . but this is not to be doubted of , that these external representations and figures pointed out real things , either present or to come . from this sort of manifestation , call'd vision , the prophets who were most conversant in this way of revelation , were stiled se●rs , sam. . , . chron. . . thus i have distinctly spoken of voices and visions : but it must be observed also that these two are joyned together sometimes . this you may see in some of the foregoing instances ; and in others not named , the revelation by voice was mixed with that by vision : so in the new testament saul saw a light , and heard a voice . but i am confined at present to the old testament , for i speak now only of the variety of revelations which were before the gospel-dicd\sspensation . it is to be observed moreover that sometimes vision and voice were accompanied with an extasy : tho the persons were awake , yet they were cast into a trance . lastly , under this head it is remarkable that all the outward and sensible ways of god's revealing himself , especially those that are visible , are call'd by the jewish masters the shekinah , i. e. the divine presence and majesty , whereby the doth as it were dwell , and is constantly present with his church ( for the word shakan signifies to inha●●●● or dwell ) whereby he doth gloriously discover himself to his servants . with reference to this the apostle saith , to the israelites pertaineth the glory , rom. . . i. e. the glorious presence and habitation of god with them , not only by angels , but all those other ways before spoken of , in which he appear'd and manifested himself in the times of the law. this st. paul stiles the glory , because this visible appearing of god is so stiled ( as you have heard ) in the old testament , and because the seventy interpreters ( whose way of speaking this apostle is wont to imitate ) used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express the glorious presence of the divine majesty in any kind of sensible and external manner . . there are inward as well as outward revelations . these are made more immediately to the soul , as the other were to the body . first , god spake or reveal'd himself to the fancies of men , by dreams . he thought good to communicate his will to persons by a powerful influence on their imaginations whilst they were asleep , as well as by presenting things to their senses when they were awake . thus god reveal'd himself to abraham , abimelech , iacob , ioseph , * pharaoh , solomon , nebuchadnezzar . in their dreams their fancies were impress'd with such and such representations , they verily thought they beheld this or that object , as iacob thought he saw a ladder that reached from heaven to earth . and because these representations seem to be offer'd to the eye , therefore they are sometimes call'd visions in scripture . i saw a dream , saith nebuchadnezzar , dan. . . and so we read of a dream of the night vision , isai. . . but if you speak of visions in the proper sense , then it is certain visions and dreams are two distinct species of revelation ; and so i have made them , having before spoken of visions strictly so call'd . but this is a thing not consider'd sometimes by writers on this subject , and so they confound visions and dreams . secondly , god speaks to the soul not only by working on the imagination in sleep , but by immediate inspiring the minds of the prophets when they are awake . this way of revealing his will to men is call'd inspiration , and sometimes illumination : but there is a gradual difference between these , the former being of a higher degree than the later , and the later being as it were a preparative to the former . this inspiration , which is made by an inward afflatus and excitation of the spirit , is signally call'd the holy spirit by the jewish writers . a man , say they , is said to have the holy spirit when being awake , and having the full use of his senses , he speaks by the incitement of the spirit . thus the prophets of old spake as they were stirr'd up , by this inward afflation and instinct . the jewish doctors think that this degree of divine revelation is especially in the psalms of david , and the proverbs of solomon , and the book of iob , &c. the writers of which are termed by way of excellency chetubim scriptores , by the hebrews , and their writings are distinguish'd from other books of scripture by the name of hagiographa . this put holy men upon pious discourses , and excellent strains of devotion , and rais'd them above their ordinary temper . yea , all the holy penmen of scripture were moved and actuated by this divine influx : by this they dictated and composed those sacred writings . this is that degree of prophecy or prophetick inspiration which is call'd the holy spirit . tho you may observe too that all those kinds of revelation beforemention'd , are stiled in the jewish writings inspiration and the holy spirit , and sometimes they are call'd prophecy , and the spirit of prophecy . for prophecy ( nebuah ) is taken either strictly or largely : in the strict acception , according to the jewish notion of it , it is when any thing is reveal'd to a person when he is asleep , or in a rapture , or besides himself . and others of them say , that prophecy properly so call'd , is either in the way of dreams or visions . prophecy in scripture is taken in a restrained sense , for seeing and foretelling things to come : and hence ( as well as from what was suggested before ) it is probable the prophets antiently were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seers . this also is that which most usually is call'd prophecy by the iews . but prophecy in the largest acception is the general word to comprehend all kinds of divine revelation : it is the way whereby all revealed knowledg and truth are convey'd to us . therefore the schools of the prophets were those places where young men were prepar'd for all sorts of revelation and inspiration ; and out of these schools generally the prophets were chosen . education and improvement fitted them for the prophetick office , and by these testimonials they were able to go abroad . there was a way to know who were true prophets and who false , and to distinguish one from the other . indeed when a prophet foretold things to come to pass hereafter , he could not be convinced of falshood presently , because his prophecy must be known to be true or false by the event of his prediction , deut. . . and yet here was some uncertainty , for the thing he foretold might not come to pass , and yet he might be a true prophet , for god could do otherwise than the prophet foretold , ier. . , . but then the prediction was conditional , not absolute , or rather it was a commination . but if any one by the prophetical spirit dictated such and such things to be done , it was possible to tell , and that presently , or in a very short time , whether he was a true prophet or no. this might be known first from the qualifications of a true prophet : for first he must be no way inclined to idolatry ; secondly he must predict nothing against the law. if he said any thing derogatory to the law of moses , the moral law chiefly and the worship of god , he discover'd himself to be a false prophet ; deut. . . deut. . , , . thirdly , some add , that as he was one who said nothing against the law , so neither must he do any thing against it . it was a notion of the iews that the spirit of prophecy was not communicated to any but holy men. but there is reason to doubt as to this . besides the qualifications , a prophet might be known to be true , when he was back'd by another prophet who was certainly known to be true , when this prophet testified of the other . further , when god himself testified concerning a prophet by some manifest sign , as in kings . thus they were to judg whether prophets were counterfeit or no. add this also , that they were deterred from counterfeiting the prophetick spirit , because by the law a false prophet was to be punish'd with death , deut. . . lastly , the true prophets might be discern'd and distinguish'd from the false ones by this , that they were plain and downright in their predictions , whereas the others were generally ambiguous and equivocating , as we see in the example of those false prophets whom ahab consulted , the lord shall deliver it ( say they ) into the hands of the king , kings . . so we render that place , but the relative it is not in the hebrew , and so the words have two senses , either the lord shall deliver ramoth gilead into the hands of the king of israel , or , the lord shall deliver thee and thy forces into the hands of the king of syria . this was frequently imitated afterwards by the heathen oracles , and was of some advantage ; for from the ambiguity of the words mistakes might easily arise , and by that means the credit of the false prophets was salved . but however this rendred their predictions uncertain and wavering , whereas those that had the true prophetick spirit were sure and fix'd : and thus there could not but be a certainty of prophecy among the iews . but at last the spirit of prophecy ceased , and ( as the jewish writers and christian fathers agree ) ended in malachi , who was the last prophet . but this way of revelation was afterwards restored by christ , as shall be shew'd afterwards . to the foremention'd ways of god's communicating his will and pleasure , may be added that impulse whereby persons are stir'd up by god to undertake some extraordinary enterprize , and to accomplish some very notable act. thus maimonides reckons it among the several kinds of prophecy , that moses by a particular intimation from god slew the egyptian , exod. . . so by the same divine motion phineas knew it would be acceptable to god to kill those two notorious sinners , and he was stir'd up accordingly to do it . by the same heavenly impulse sampson was excited to destroy the philistines , tho with the loss of his own life . and several other instances might be produced of this nature in the old testament . thus you see what were the ordinary ways of revelation , what was the frequent and usual manner of god's communicating his will in the several dispensations before treated of . in the next place i will enumerate the extraordinary means of revealing god's will : as , . that way of revelation whereby god conversed with moses on the mount , when he gave him the law , and whereby he was pleas'd to communicate himself to him at some other times . the jewish doctors cry up this for the highest degree of revelation that ever was , and some of them talk such strange things of it as are next to blasphemy . but this we are sure of , that the sacred spirit represents this as an vnusual and extraordinary revelation , and such as was peculiar to moses alone : for it is said , the lord spake to moses face to face , as a man speaketh to his friend , exod. . . indeed iacob testifieth of himself , that he had seen god face to face , gen. . . but tho he had seen god so , yet we do not read that he talk'd with him after that manner , which implieth something more . i know moses tells the people of israel , that god talked with them face to face in the mount , deut. . . but this he means of himself , viz. that after god had spoken to him in that immediate manner , he imparted god's will to them , but they were not suffer'd to come near the mount , as we expresly read . besides , this is part of moses's peculiar character , that there arose not a prophet since in israel like unto him , whom the lord knew face to face , deut. . . viz. by talking , conversing with him face to face ; therefore this was a singular prerogative granted to him , and no other prophet partook of it , or was to be compared with moses as to this . but what you read in num. . , , . is yet more full : if there be a prophet among you , i the lord will make my self known unto him in a vision , and will speak unto him in a dream . my servant moses is not so , who is faithful in all my house ( he is a singular person , and i trust him with all my concerns : therefore i vouchsafe him a greater measure of revelation than other prophets have . i make my pleasure known to them in dreams and visions , the ordinary ways of divine discovery , but ) with him will i speak mouth to mouth , even apparently , and not in dark speeches : and the similitude of the lord shall be behold . hence it is evident , that the gradus mosaicus was not communicable to any other prophet , and consequently that there was a vast difference between moses's prophesying and that of other prophets . moses convers'd immediately with god : that is , in that clear and evident manner which no other prophets were acquainted with , without any disturbing impressions on his imagination , as in the usual dreams and visions of prophets . or , moses had not that awe and astonishment on him which the rest of the prophets had . or , face to face , i. e. friendlily ( as 't is explain'd in the place before mention'd ; as a man speaketh to his friend ) signifieth that he conversed intimately and familiarly with god ; he was admitted to the nearest communion with the divine presence and majesty that ever any mortal man had . in this he excell'd all former prophets , as to this he was singular and peculiar , and the way of discovery made to him was the highest degree that ever was . but tho i allow this , that moses experienc'd a more immediate and familiar way of revelation than any others , and that this was the most exalted degree of inspiration , yet i do not see but that we may affirm it was in some of those ways i have before mention'd . as to the degree it was most sublime and transcendent , but yet the way of conveyance might be the same . it might be by immediate voice from god , and by the voice of angels , by visions and dreams , sleeping and waking , by inward illumination and divine afflation : in all these ways , and in the height and transcendency of them , moses , it is likely , receiv'd communications from god. thus it differs from all other revelations , tho as to the substance it is the same . god's calling to moses out of the bush , exod. . . is counted by maimonides one of the highest degrees of divine revelation ; for none but moses , saith he , had the honour to hear god speak to him in a vision , whilst he was awake . but this learned iew seems to be singular here , and therefore i will not reckon this as a distinct and peculiar way of divine manifestation . . another way of revelation was that of the oracle in the tabernacle , or temple . exod. . . i will meet with thee , and i will commune with thee , from above the mercy-seat , from between the two cherubims which are upon the ark of the testimony , of all things which i will give thee in commandment unto the children of israel . and accordingly in num. . . we read that god spake to moses from the mercy-seat , and gave answer to him when he consulted him : and none else had that honour in his time . but afterwards the high priests had this privilege conferred upon them . some of the vncircumcised doctors tell us prodigious things of this way of revelation : they talk as seraphically as if they had been the persons that were admitted to that sacred oracle . but after all they have said , either we must refer it to some , or all of the ways of revelation before specified , or else we must fit still , and say we know not what it was . . the answering by vrim and thummim was another extraordinary way of revelation . by this god gave answers in great and weighty affairs , especially about the kingdom , for it may be reckon'd a politick oracle : and some have thought ( from what they read in sam. . , . ) that kings as well as the high priests were the persons to whom the vrim and thummim were committed . but i see no ground for this , for this oracle had its residence in the high priests breast-plate , and therefore was given out wholly by him . and as for what is said in the foremention'd place in samuel , it is not to be understood of david's personal act , but of what he did by his authority . but that this great oracle of the iews was consulted chiefly in difficult cases of state , may be gather'd from num. . . sam. . . & . . & . . sam. . . tho i fee no reason to appropriate it wholly to civil matters , for the high priests pectoral had this general name given it , coshen hamishphat , the breastplate of judgment , exod. . . because by the vrim and thummim , which were lodg'd here , iudgment infallibly pass'd ; but we do not find that this iudgment or decision was restrain'd to one particular sort of cases . when this oracle ceas'd , is not agreed among writers . according to ioseph the iew there was no such thing about two hundred years before our saviour's time . but some of the hebrew doctors say , it had its period in the prophet haggai's days . nay , it was never heard of from the day that the children of israel were carry'd captive to babylon , say others of the iews , who it is probable come nearest to the truth . as to the nature of the vrim and thummim ; there have been several conjectures of iews and christians ; but the most considerable of late hath been that of the famous mr. selden , and some others , who think they were little images , that were representations of angels , and that they were the same with the teraphim . but i have subverted the foundation of this opinion , by shewing that the word teraphim is not of a middle signification in scripture , but that it is the word to express idolatry , sam. . . and that in all other places it signifies some unlawful images , idols , or false gods. a noble critick strikes in with our famous antiquary , and would perswade us that vrim and teraphim are the same . he hath shew'd a great deal of excellent reading and criticism in his undertaking , to maintain the identity of these two : he hath done great and amazing things in so barren a subject ; his atchievements are extraordinary , and like himself : but if i may be so free with this worthy man , and the rest of those authors that have gone this way , as to deliver my thoughts impartially concerning the reasons and arguments which they have offer'd , truly i must pronounce that some of them are slight and frivolous , and they might as well have asserted that the vrim and teraphim are the same because they both end in im . this learned writer adds , that both the vrim and thummim were of pagan extraction ; but herein he leaves the judicious selden , who held not that the vrim was borrow'd from the teraphim , but that this was taken from that , for he saith expresly that the teraphim are call'd vrim and thummim , because they aped the fanctity of these . but this later author avers that the iews imitated he gentiles in their teraphim and other idolatrous rites and practices . tho the iewish laws were made in absolute opposition ( as hath been said before ) to the customs of the idolatrous nations , yet ( notwithstanding this ) he asserts that god borrowed this and most of the mosaick rites from those pagan idolaters . did god himself openly declare against the idolatry of the gentiles , and yet would he by these images of pagan invention nurse it up ? is it possible for considerate minds to give credit to this ? to think that the iews , who were particularly commanded not to learn the way of the heathen , ier. . . not to comply with the customs of the idolatrous nations , but to avoid them , and act quite contrary to them ; to think that these persons were permitted , nay in a particular manner commanded and enjoyn'd to use this superstitious and magical rite , and other the like customs of the heathens ; to think that god , who had so often declared his hatred and abomination of idols , and whatever look'd like idolatry , gave out his oracles to his own people by a couple of little pert waxen images , and that in complyance with the talismanical puppets used by most pagans , and which were first invented by their idolatrous priests , is such a heap of odd and wild conceits that no unprejudiced and unbyass'd mind can entertain . as for the thummim , that also is held by the same author to have been borrow'd from the gentiles . as vrim was fetch'd from serapis an egyptian idol , so ( saith he ) thummim is of the like original , for it was an image set with precious stones which the high priests of egypt wore about their necks . now , because these pagans were brave and gawdy , and had a rich saphire and truth engraven on it hanging at their breasts , therefore god appointed his own high priest a thummim , which was such another fine brave thing . yea , god gave him bells to dangle and make a noise at his heels , because the egyptian priests were hung about after that manner , for which this author quoteth alexander ab alexandre . this in brief is his conjecture about thummim . and thus the vrim were images , and the thummim was an image . which it seems was the opinion of a. castre heretofore ( tho he hath not the same particular notion concerning these images with this present writer ) but hear how a learn'd and sober man of his own communion censures him for it ; as this is a new opinion , so it is very improbable , because such a thing as this would have been of dangerous consequence among that people who were so inclined to idolatry . if they had seen images , or heard them speak , and deliver oracles , they would thereby have been encourag'd and confirm'd in their idolatrous service , i. e. worshipping of images . and truly , if i may speak freely , this assertion that god's most holy oracle , whereby he deliver'd his will to the hebrew people , was managed altogether by images , gives too much encouragement to the image-worship maintain'd and practis'd by some of the church of rome . accordingly you will find that one who was a well-willer to the roman cause and interest , highly applauds these notions , and borrows several pages together from doctor spencer as sutable to his purpose . he furnish'd himself with materials for his pamphlet about the notion of idolatry , from this writer's conceptions of it . but that which is the greatest reproach to these images is , that they were borrow'd from the idolatrous pagans , which is the thing this reverend gentleman asserts and defends . this makes them unworthy of god and his worship , and not fit to be used by the people of god. this opinion makes god to imitate the pagan in their customs and usages . but he thinks he salves the absurdity and impiety of this , by adding , that god did this , by reason of the bardness of the jews hearts . he imputes the use of this vrim or teraphim to the morosity of that people , who were to be pleas'd by all means , and therefore god indulged them in these heathen superstitions . but who can think this to be a satisfactory account of the matter ? it is as much as to say , god , to comply with the vain humour of this people , gave them these little images , these pratling puppets to dance and dandle . the iewish nation being children , must have these baubles to play with . the froward israelites cried for the pagan gewgaws , therefore god let them have them , that they might play and worship at the same time . we must hold that these pretty idols wrap'd up in a folded piece of cloth of a span long , were the famous , celebrated , and sacred vrim of the iews : these ludicrous images were the holy oracles whereby god spake to his people on the most serious and eminent occasions : in short , the vrim were the very same with the teraphim , which were the heathens penates , the pagans houshold-gods , or rather ( to speak more plainly ) they were the bodies of those gods , or ( to speak yet more plainly ) of the infernal ghosts , who came and informed these little carcases after they were prepared under a certain constellation : then and not before , they were a trap to catch damons , as mr. mede pleasantly speaks . these were the teraphim , as all the learned know , and consequently they were the vrim : which if any man can believe , 't is next to the faith of miracles , in my apprehension . if we can perswade our selves that the holy god of israel was an exact imitator of the pagans magical feats , and diabolical conjurations , we may then swallow any thing , be it never so incredible and impossible . what is erroneous and absurd , yea what is prophane and blasphemous if this be not , viz. that god's worship was borrow'd by god himself from the idolatrous gentiles ? i have in another place offer'd my particular sentiment concerning these vrim and thummim ( so much controverted by the learned ) the sum of which is this , that they were no other than these two hebrew words vrim and thvmmim written or engraven , and put into the high priest's breast-plate . to which purpose it is observable that in exod. . , &c. where the high priests garments are rehears'd , and are said to be made , the vrim and thummim are not mention'd at all , because these were not made of materials of linen , gold , &c. as the garments were , but were only bare words written or engraved , and deposited in the hollow of the breast-plate , which was a folded or doubled cloth , and was capable of holding those written words : wherefore they are bid to put them in it , not upon it , for upon it were the twelve precious stones . i have shew'd the probability of this opinion from several material considerations , as well as from the manner of expression us'd in exod. . . thou shalt put , or ( according to the hebrew ) thou shalt give in the breast-plate the vrim and thummim . i have shew'd that giving is apply'd in several places of scripture to writing : and i will further confirm it by one instance more , viz. in ezek. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give i. e. write a mark on the foreheads , &c. for it is spoken to him who had the writer's inkhorn , ver . , . thus giving and writing are the same . and so in our own way of speaking there is something like it , for to render or give and to ascribe are sometimes synonimous . these written words ( which were of mighty importance and significancy ) were put into the rationale , or rather , the duplicature contain'd in it , and were made use of by the high priest when answers were to be given . those words may signifie to us the nature of this kind of oracle , viz. that by consulting it they should be illuminated ( that is the import of vrim ) they should have a clear discovery of what they ask'd and enquired after , and they should have not only a distinct , but a full and perfect answer ( that is implied in thummim ) to their demands . if it be objected ( as i find it is ) that the hebrew ● being set before vrim and thummim , and the particle the being placed before them in our english translation , argue the vrim and thummim to be things , and not bare words : i answer , it is true that the hebrew ha which is sometimes a praepositive article before nouns , and is rendred the , is ( like the greek articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before some words ) very significant and emphatical , having the force of a demonstrative : but at other times you will find that it is of no significancy at all , but is a mere expletive . so that we cannot infer with any certainty that ha or the being prefix'd to vrim and thummim have any emphasis , or argue them to be things , and not words . again , you may observe that tho it be haurim in exod. . . and is translated the vrim , yet in num. . . tho there be the article ha in the original , yet in our english translation it is plain vrim . and moreover , take notice that it is barely vrim , deut. . . sam. . . both in the hebrew and in our translation . whence still you may infer that there is no stress to be laid on either the hebrew ha or the english the when they are prefix'd to vrim and thummim , there is nothing emphatick in it . nay , that the is no note of a thing is clear from hag. . . ( not to mention any other place ) where the hebrew ha and the english the are set before [ word ] and you 'l find almost a hundred times in your english bible the word , but i suppose you will not thence gather that a word is a thing , taking this latter in the strictest sense . this is the best and plainest account i can give of the vrim and thummim , on which i should further have enlarged if i had not prevented my self by a particular essay on this subject . i never met with any one that had any thing considerable to object against this notion , but on the contrary i find that one or two writers of good note have shew'd themselves much inclin'd to embrace it . i am not concern'd to satisfie those who ask , how god answer'd by these words or letters . it is hard to resolve this question , but such a conjecture as this may be probable , that the high priest was particularly taught by god to understand this secret , from some difference which he observ'd in the letters made by god's own disposal . if the iewish writers thought such a thing as this was reasonable and accountable when they asserted the responses to be made by the precious stones , i do not see why we may not with greater reason make use of the same solution here . but this we are certain of , that the divine responses were given by and from these vrim and thummim , and we are sure that they were part of the celebrated shekinah , the divine presence , the visible and glorious appearance of god : for by these in an extraordinary manner ( which none is able to relate ) he reveal'd his will to the high priests , and they imparted it to those who came to inquire of this oracle . and so i have let you see what were the various revelations , both ordinary and extraordinary , under the several dispensations we have been speaking of . the mosaick occonomy especially had the advantage of all these : the iewish people were most signally honoured with all these sorts of revelations ; vnto them were committed the oracles of god , rom. . . the high priest's pectoral is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because responses in some difficult cases were spoken and reveal'd thereby : and so the revelations of god's will by that way are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the apostle here , but that is not all , for this is to be look'd upon as a large word , to signifie all the various discoveries vouchsafed by god , the divers manners of communicating his pleasure to mankind . he spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it might be expected now that i should pass to the evangelical dispensation : but i having said under the abrahamick occonomy that there was then a palpable distinction made between god's servants and worshippers , and those that worship'd false gods ; and afterwards in the mosaick dispensation there being a more visible distinction made , it is necessary here to add something to qualifie what was there said , and to acquaint you with the whole account of god's transactions in that affair : it is proper here to say something of god's dealing with other nations , which makes a distinct o●conomy . chap. x. the gentile oeconomy . others besides those of the family of abraham were of the church . some of these were in palestine . an enumeration of the several opinions concerning melchisedech . he was a canaanitish king and priest. job's countrey . his character . his friends . several other pious and religious gentiles in other countreys . hebrew prophets sent to the people of other nations . malachi speaks of true worshippers among the gentiles . the proselytes of the gate . the proselytes of righteousness . tho the nations were generally forsaken of god because of their idolatry , yet some among them professed and worshipped the true god. those places of scripture in the old and new testament which set forth the peculiar privileges of the jewish people are not inconsistent with this . no nations were debarr'd and excluded from god's grace and favour . therefore in the next place i proceed to the gentile o●conomy : for so i may call it , tho it lies not all together , as the other dispensations do , but is dispers'd both through the abrahamick and mosaick o●conomi●s . you must know then that tho the church of god , or the faithful , were separated from the greater part of the world which were infidels , and commonly call'd in scripture the nations , ( for tho sometimes , but very rarely , this word be apply'd to iews as well as heathens in the old and new testament , yet generally g●jim gentes is the word in the old testament proper to those that believe not in the true god , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament expresses the same . thence is the common antithesis in the new testament of iew and greek or gentile : and this was the perfect dichotomy of all mankind at that time ) and tho the church were those of the stock of abraham who retain'd the true worship of god , and more especially and eminently the iews were call'd the church and peculiar people of god ; and the nations were those that invented new gods , and worshipped them , and lived in all sorts of wickedness and lewdness ( as babylon , sodom , egypt , and other places ) yet the seat of the church was not so tied to abraham's family , or afterwards to the iews , that salvation was confined to that people , or that there were no other persons professing godliness besides them . altho god in a peculiar way reveal'd himself to abraham and his family , and that by covenant , yet others likewise were favoured by god , and included in that covenant . tho god calls himself the god of abraham , the god of isaac , and the god of jacob , exod. . . that is , he was the god of those patriarchs and of their seed in a peculiar manner , as having actually made a covenant with them , and promis'd that the blessed seed , the messia● , should arise thence ; yet in a larger and extensive sense god was the god of other people besides . for as all were not good that were in abraham's family or of his posterity ( there were ismael and esau , incestuous reuben , the bloody simeon and levi ; and both in the wilderness and in canaan there were murmurers , blasphemers , idolaters , and persons every way defiled ) so all were not bad or shut out from grace and the covenant of mercy that were not of the family or race of abraham . there was shem , noah's first-born , who lived in palestine when abraham came thither out of babylon , and it is highly probable that he was a good man and a religious worshipper . nor must iaphet be supposed to have revolted form god : this was one of the sons of the blessing , and it is likely was a godly person . abimelech , one of the kings of canaan ( it is probable of the southern part of it , as melchisedech , of whom i shall speak● anon , was king of the northern parts ) was at that time one that feared the true god , and thereby was taught to abstain form abraham's wife , gen. . , . and indeed form several passages in this chapter it appears that this king was a very religious and conscientious man , that he had the knowledg of the true god , and worship'd him . abraham's asking god to spare sodom if there were fifty righteous men in it , implies that he thought there were so many there : and consequently other cities of that bigness had at least that number of righteous persons : and proportionably in greater places he thought there were more that might be saved . now it is not probable that he was wholly mistaken , and consequently there were religious persons besides those of abraham's seed even in the cities of palestine . rahab was a canaanite , but yet a religious faithful woman , one that acknowledg'd and worship'd the god of israel , and accordingly is commended for her faith , heb. . . and questionless others there were in that countrey ( tho they are not particularly mention'd ) who feared god. i will instance in one very great and eminent person who was a canaanite , viz. m●lchisedech . i know it is disputed who he was : . some have thought that he was an angel in the form of a man , as st. augustin tells us . this was the fancy of origen , as we may gather from one of his homilies . . others , as hierax and the hieracites ( a sort of hereticks in the third century named from him ) hold that melchisedech was the divine power of god , or ( more plainly ) the person of the holy ghost in shape of a man , as epiphanius reports . . others ( as the same father relates ) said he was the son of god incarnate . and this opinion is imbraced by a modern writer , who would perswade us that melchisedech and christ are the same . but these are false and groundless surmises , and have no bottom to support them . as to the last of them , it is incredible that the type and antitype should be the same : for this is the case here , melchisedech was a representative of our saviour , according to that of the apostle , heb. . . iesus was a priest after the order of melchisedech . which he explains in chap. . ver . . after the similitude of melchisedech there ariseth another priest : as much as to say , melchisedech and christ were like one another in several things , and thereupon one was design'd to be a fit type of the other . but it is unreasonable and absurd to say that a person is like himself , therefore we cannot rationally imagine that christ , who ( as st. paul saith ) was after the similitude of melchisedech , was the same with him . this cannot be admitted by any considerate man. and this also is to be remembred , that the apostle in the epistle to the hebrews ( where he particularly treateth of melchisedech ) would certainly have told us this if it had been so . st. ierom is of the opinion that melchisedech and shem the son of n●ah were the same person , and he saith it was the general tradition of the hebrews . but this is not the first time that he as well as other christians have been deceived by iews . i grant that the ierusalem targum ( on the text that speaks of melchisedech ) asserts him to be shem , and i deny not that ionathan the author of this targum lived before christ's coming . it was then the antient perswasion of the iewish doctors , and therefore i cannot excuse iacobus capellus , who saith it was but a late device and fiction of the iews . if he had said it was an old fiction of the rabbies , he had spoken truth , for it is w●ll known to the learned , that these men were given to forgery form the beginning , and that their writings abound with mere inventions of their own : and this among the rest may be one instance of their abilities that way . again , it was not universally receiv'd by the iews that shem and melchisedech were the same , for both iosephus and phil● ( two of the most learned and judicious men of that nation ) think otherwise . further , you will be perswaded of this if you consider the several arguments which pereti●● uses to prove that m●lchisedech was not shem ▪ and if you weigh the seven reasons produced by bochare to confirm the same . or , without consulting of these , you may be convinced by that one single text of the author to the hebrews , chap. . ver . . where you are told that this melchisedech was without father , without mother , without descent ; i. e. whereas moses in his writings hath told the genealogie and ped●gree of all other pious worthies mentioned by him , he saith nothing at all of this person 's birth or stock . whence you may certainly gather that this person was not shem , because we know his genealogy : his father and mother and descent are expresly recorded . moreover , melchise●ch was not shem , for canaan , where he was king , sell to cham , not to shem , as all historians assert . this may suffice to confute those iews and christians who think 〈◊〉 and 〈◊〉 were the ●ame . nor , ly , was this melchisedech ( as monsieur i●rieu fancies ) the other son of noah , viz. cham : for who can upon deliberate thoughts believe that this cursed person was the priest of the most high god , from whom abraham so joyfully receiv'd the priestly benediction that he return'd it with the payment of his tithes ? and much less can we believe that one of so ill a character as cham was the type of the blessed iesus . ly , there are some arabian writers , as elmacine and patricides quoted by h●ttinger , who held that melchisedech was the son of ph●leg , but this is exploded for a fiction . ly . some of the jews of old ( as we are inform'd by that antient writer often mention'd on the present account ) had a conceit , that this was one that was the off-spring of a harlet , and therefore he is said to be with●●● father and without mother , i. e. his parents were so infamous that they were unworthy to be named in scripture . but such stuff as this is not worth mentioning . in the last place therefore , that which is unquestionanably true ( because attested by sacred history ) is , that this melchisedech was really a king and a priest in the land of canaan . it is expresly said that he was king of salem , gen. . . that is , he was ruler of that part of canaan which was afterward called ierusalem , or else ( as some learned men have thought ) of that place on this side of iordan , and near to sodom , which had the name of salem , perhaps the same with salim , joh. . . the learned iewish historian plainly tells us , that this melchisedech was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a potentate of the people of canaan . and with him agree the christian fathers : he was not only a prince among the canaanites , but he was of their stock , and particularly of the sidonians , saith epiphanins . so * theodoret delivers it as a thing unquestionable , that as he was a king in palestine ; so he was of the race of that gentile people . he was moreover a priest of the most high god , i. e. of 〈◊〉 , the only true god , gen. . . and being such , it is not to be question'd that ( in discharge of his sacred office ) he taught the people to worship and serve god aright . so that if we consider this person not only as a king but as a priest , we must grant that he had some influence on the place where he exercised these offices , and consequently he being a good and holy man did by his discipline and example make others so . some of his people fear'd god , as well as honour'd him : and thus there might be a considerable number of 〈◊〉 that were religious and virtuous at that time , and were true worshippers of the divine majesty . but not only in palestine but arabia and the adjacent parts , there were those that feared god , and were accepted of him . many of the race of abraham's children not by sarah , but by haga● , or by his second wife keturah , were heirs of the covenant made with abraham . the children of ismael were circumcised , and some of them may be thought to have attain'd to the spiritual circumcision . 〈◊〉 , moses's father-in-law , was a religious man tho he was a kenite by nation , i. e. an ara●ian , and tho he dwelt in midian , an heathen countrey . he exercised his priestly function here , and offer'd sacrifice to the god of israel , exod. . . and we cannot but think that those of that countrey that join'd in sacrifice and worship with him , had the knowledg of the same true god. if we may give credit to the hebrew doctors , whom mr. selden quotes , iethr● is expresly call'd a pr●selyte in the g●mara , and consequently he was a worshipper of the true god. and such might some others of that part of arabia be : it is likely they were proselytes to the true religion . we may think as favourably of some of the sabaans , inhabitants of part of arabia the desart , of the posterity of keturah . job without doubt was a gentile , and for that reason ioseph the iew reckons not his book in the canon of scripture , because it belongs not to the iewish nation , whose antiquities he was writing . and perhaps for that reason his book is placed in the bible after all the iewish history . but there is some dispute whether he was an arabian ( properly so called ) or an ed●mite . that he was the former , is the more general belief ; but some think he was the same with io●a● king of the idumeans , of the race of es●u , gen. . . and some have thought he was that iob who was the son of issachar , gen. . . and who was also called iashab , chron. . . but there is little or no ground for this . his countrey vz. was so call'd , say some , from vz. nahor's first-born by milcah , gen. . . others think it had its name from vz. of the family of e●sau , gen. . . . chron. . . others say from vz , of the house of aram , a son of shem , gen. . . as to the situation of the place , sir w. raleigh is positive that it lay between palestine and coel● syria , which he gathers from ier. . . where those of the land of vz. are reckon'd among the borderers on iudaa . so st. ierom of old placed vz in the confines of 〈◊〉 and arabia , and thence it is usually said to be in ar●bia . i will not now enter into controversie about 〈◊〉 countrey , because 't is the same to my present purpose whether he was an arabian or an idumean . if he was either of them , it is certain he was a gentile ; and yet ( which is the thing we are now concen'd in ) he was a holy man and a right worshipper . his character is briefly given him by him who wrote the book , he was ( saith he ) perfect and upright , and one that feared god , and eschewed evil , chap. . ver . . and god himself gave him this high encomium , there was none like him , ( i. e. for goodness ) in the earth , ver . . whence some would gather that he lived not in the time of any of the holy patriarchs , or of moses , for then it could not be said , that he had not his fellow in the earth . but this inference is of no weight , because it is most probable that this is spoken of that particular countrey wherein iob lived , as the earth is sometimes taken in that restrained sense in scripture . so that the meaning is , there was no man like him in the land of uz , for the hebrew word , eretz , is the same in both places . he was the most eminent saint in that region of the world. that which we observe at present is , that he was so , tho he was no israelite , tho he was not of the holy seed . notwithstanding this , he was a worshipper of the true god , and a righteous person . in chap. . you may hear him making a solemn protestation of his integrity as to many grand things of religion , and particularly his abhorrence of idolatry , ver . . indeed the greatest part of the book is a testimony of his singular faith , patience , and piety . whereupon st. augustine saith thus of him , i doubt not but it was particularly order'd by divine providence that we should learn from this one person , that even amongst other nations there might be those who lived according to god , and pleased him , and belonged to the spiritual ierusalem . iob's friends likewise may be reckoned among the gentiles , for eliphaz the temanite was of esau's lineage , gen. . . and bildad the shuite was of the posterity of shuah the son of abraham by keturah , gen. . . and elihu the buzite was of buz the son of nahor , gen. . . as iob sacrificed for his sons , ( chap. . ver . . ) so eliphaz did for himself and his two friends ( iob . ) to appease god's wrath : and all of them shew'd themselves religious and pious persons . for tho they were faulty as to their misrepresentation of iob sometimes , yet they were in their designs upright , and intended only to justifie god , and to assert his providence , and to check sin and wickedness where they thought they espi'd them . and it is not unreasonable to think that iob and his companions , who were persons of such eminent goodness , and moreover were rich and wealthy men , and of great authority in the land of vz ( for as iob himself was a great man , a kind of king in that countrey , so his three friends were men of power and eminency , and are call'd kings by the author of the book of tobit ) used their wealth and authority for the promoting of religion among the inhabitants of that place : and so it is probable that there were several that feared god there , and consequently that the church was not confined to one nation , but that god revealed himself in a saving manner to other countreys . of this we have further proof , for as there were these religious people in canaan , and arabia or idumea , so in other places some of those that were vncircumcised were acquainted with the true religion . abraham's brother nahor and his family , tho they dwelt in mes●potamia ( an heathenish countrey , and which abraham left for that reason ) were not strangers to the true god and his worship ( tho they mix'd it with some superstition ) thus in gen. . , . the language of laba● and bethuel shews that they had a good sense of religion , and knew and worship'd ieh●vah . if we pass to egypt , we shall find there that the midwives that were natives of that countrey ( for such they are deservedly thought to be , by the learned iewish historian and antiquary ; and tho they are call'd hebrew midwives , ver . . yet the reason of that denomination was because ( as it is explain'd in the next verse ) they did the office of midwives to the hebrew women : and from several circumstances in that part of the sacred history we may gather that they were of the egyptian nation and not hebrews ) feared god , exod. . . and gave a remarkable testimony of it , and accordingly were rewarded by god for it , ver . . hagar , who was originally an egyptian , was honoured with divine apparitions , and favoured by god in a particular manner , gen. . , , . and afterwards , when the iewish nation and church were set up by god , other persons and people were not excluded from his grace and favour , ruth was a mo●bite , of the race of the daughters of lot , but was converted to the belief of the true god , and her virtue and piety were so signal , that the holy spirit hath recorded them in an intire book . our saviour takes notice that the prophet elias was sent to the widow of sarep●a , who was a gentile , a sidonian ( luke . ) but shew'd her self a very good religious woman , and believed in the god of the patriarchs . naaman the syrian was a proselyte , he sacrificed to the god of israel alone , and carried earth with him out of iudea to build an altar , a kings . , . and without doubt he propagated the true religion and knowledg of god in his own countrey . ebedmelech , an ethiopian , chamberlain or some such like great officer to king zedekiah , was a patron of the prophet ieremiah , and a man of singular zeal and piety , and was therefore eminently favour'd of god , ier. . . & . . it is not improbable that hiram king of tyre was a prosolyte , kings . . and such we have reason to think the queen of sheba was , kings . . nebuchadnezzar was of this sort , and became a convert , as may be partly collected from dan. . , . dan. . , &c. and it may be cyrus ( who is stiled by god his anointed , isai. . . ) may be reckon'd in this number . but tho there may be some doubt as to these latter , yet it is certain that the rest , and several others that might be named in gentile countreys , were proselytes to the true faith , in prosecution of which subject it may be further observ'd that god sent hebrew prophets to the people of other nations : isaiah , ieremiah , and ezekiest , prophesied almost to all nations ; obadiah to the idumeans , and ionas was dispatch'd to the people of ninive the metropolis of assyria , who believ'd and repented at ionas's preaching . this shews that god was kind to them as well as to the iews , and that they had the true god and his will in some measure discover'd to them before : otherwise they would not have been so capable of understanding the divine message when it came to them , and of behaving themselves sutably to it . for it is not to be question'd that the ninivites repentance was true , it proceeding ( as some of the antients of the christian church have observ'd ) from a true faith , ion. . . mat. . . their fasting and humiliation were so eminent , that the abyssine church keeps yearly a fast of threeday in remembrance of it . and i find it is the comfortable note of rabbi kimchi , questioning , why the book of ionas was rank'd among the holy scriptures , it making no mention of israel , as all other prophets do , but being wholly directed against the ninivites , who were heathens and strangers to the commonwealth of israel , this book , saith he , was written to shew that god is merciful to those that repent , of what nation soever they be . this example makes it evident that the gentiles were not wholly rejected , altho as to the greatest part they were , but that many of them were accepted of god. yea , it seemeth to be plain from mal. . . that the getiles worshipp'd god no less than the iews . the words are in the present time in the original . and therefore ought to be so meant , that some of the gentiles in those days had the true worship of god among them , in one part or other of the whole world he was adored and served . the history of the iewish nation , and of god's care of them , was the thing chiefly designed in the old testament ; and therefore it cannot be expected that it should treat of other nations , and give a particular account of what was done there . but it makes mention ( as you have heard ) of some holy persons among them , and without doubt there were many more , tho not spoken of . the gentiles were not deserted of god , but taken notice of by him , and encouraged . the visible church did not altogether consist of abraham's family and kindred ; but many others that were not of that stock were true members of it . especially among the neighbouring nations several were converted to god by the preaching of the israelitish prophets , and in part receiv'd the iewish religion , and by the iews were call'd proselytes . these properly belong to the gentile dispensation , because they were first gentiles , but converted from their gentilism to the knowledg and worship of the true god. these proselytes or converts were of two sorts : . the proselytes of the gate , as the iews stiled them ( because they lived within the gates of isreal , and they held free commerce and trade within their houses , the same with the strangers within their gates , exod. . . deat . . . ) they were those heathens that abandoned their pagan superstition and idolatry , and receiv'd the true faith , and acknowledg'd the true god , but were left to their liberty as to circumcision . therefore this rank of proselytes remain'd uncircumcised , neither did they observe the other mosaick laws and rites , but were only tied to the keeping of the seven precepts , supposed to be given to noab's sons , as maimonides and other learned writers among the iews inform us . these , tho they were no idolaters , yet because they were uncircumcised , were not permitted to worship in the same court of the temple with the iews , but in a distinct place by themselves , therefore call'd the court of the gentiles : and tho they went to the iewish synagogues , yet they had a distinct apartment there . there were many of these proselytes among the iews every where in their cities . of these you read in the new testament , where they are call'd devout , or pious , or religious men , or worshippers , for the greek words signifie any of these . i conceive the roman centurion of capernaum , who built the jews a synagogue ( luke . . ) was one of these . cornelius , a captain of the italian band , acts . . was another proselyte of this sort , i. e. a gentile worshipper of the true god , but not circumcised , or counted a member of the church of the iews . and such a one , it is likely , was the ethiopian eunuch mentioned in acts . . who came to jerusalem to worship . and such was lydia of thyatira , who worshipped god , acts . . and hither may be referr'd those devout men out of every nation under heaven , acts . . and th●se that feared god , acts . , . these were proselytes from among the gentiles . and these , it is likely , are meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . & . . for tho this be the name for the grecizing iews who read the scriptures in the septuagint's version , and pray'd and did other religious offices in greek , whereas others perform'd them in hebrew , yet here by heltemists we are to understand those that were converted to the jewish religion from gentilism . but tho they had renounced the heathen worship , yet they had not receiv'd all the jewish ceremonies and laws . . there were another sort of pr●selytes call'd the pr●selytes of right●eousness , or of the covenant . these were of a far higher degree than the former , for they were gentiles converted wholly to iudaism , and were initiated into the jewish church by baptism and circumcision , and were tied to keep all the mosaick law , and worshipp'd in the same court of the temple with the natural jews , and so became every way iews unless in respect of their birth and nation . these in the new testament are simply and absolutely call'd proselytes . thus persons of other nations besides that of the jews imbraced the true religion and worship , and were accepted of god , and obtain'd his favour . here then is the gentile oeconomy . not but that the nations were generally sorsaken of god , and given up to idolatry and all manner of wickedness and prophaneness , which the apostle took notice of when he said , god in times past suffer'd all nations to walk in their own ways ; all nations , i. e. all those kingdoms which were erected after the flood , viz. the assyrian or babylonian monarchy , which began soon after the flood under nimr●d the son of cush : the sicyonian kingdom , and the old germans who began at the same time with the assyrian monarchy : next the egyptian empire under cham , and his successor misraim or osiria . about the same time began the argives kingdom , under inachus their first king. then the kingdoms of bactria and iudia : another grecian kingdom , viz. the athenian , about the middle of the chaldean empire : then the lacedemonian or spartan dinasty ; the kingdom of italy , the lydian , corinthian tyrian , maced●nian dynasties , besides the persian , whose king upon the expiring of the ass●rian empire became head of the second monarchy , which is the boundary of the sacred history of the old testament . these were all left by god to themselves , and idolatry prevail'd among them all : they worshipp'd the sun , moon and stars , yea all kinds of beasts tho never so base and contemptible : nay , worshipping of devils was a common practice with them . thus god suffer'd the greatest part of the world to walk in their own ways until the coming of our lord jesus christ : thus they were ( as the apostle speaks of the gentiles ) without god in the world , till he came into it . but yet even then , when they were addicted to idolatry ( which is also to be observed in this oeconomy of the nations ) god left not himself without witness , acts . . he led them to the knowledg of himself by the book of nature : they had sufficient light of god and religion , i. e. to teach them some general duties of virtue and goodness , and to instruct them in the nature and attributes of god , according to that of the apostle , that which may be known of god was manifest in them : for god shew'd it unto them , rom. . . but ( as the apostle there adds ) they held the truth in unrighteousness , and when they knew god , they glorified him not as god , but changed the glory of the incorruptible god into an image made like to corruptible man , and to birds , and fourfooted beasts , and creeping things : and were filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , full of envy , murder , and all manner of vice and villany . but tho it was thus with the gentiles generally , yet it was not so with them all : there were many that abandon'd idolatry , and profess'd the only true god. there were excellent persons even among the heathens , who were eminent for grace and holiness , as the examples before mention'd testifie . there was a kind of a church out of the church . many of the gentiles had the knowledg of 〈◊〉 , and of his covenant with mankind : for a great part of the covenant consisted in the moral law , which was solemnly proclaim'd on mount sinai , and was the principal part of the mosaick religion , but appertain'd to all men : for being the law of nature , it had respect to the whole race of 〈◊〉 , it concern'd every person of what nation or countrey soever . and it might be remark'd to this purpose , that at the promulgation of this law , there were present not only israelites but strangers and gentiles , exod. . . num. . . deut. . . this intimated that the church was not shut up within the iewish nation : the covenant of grace extended farther than iudea . and thus we see this dispensation is a dispensation of grace : not only as the whole gentile world was a sharer in the common favours and blessings of heaven ▪ but as some of them were actual partakers of the peculiar and saving grace of god , upon their owning the god of israel , and turning unto him . thus god excluded no sort of people from the participation of his favour : but that of st. peter was verified , god is no respector of persons , but in every nation he that seareth god and 〈◊〉 righteousness , is accepted with him . acts . , . and what i have said is not inconsistent with those places of holy scripture which speak of the iews as of a peculiar people , and which exast them above all other nations in the world. what nation ( saith moses ) is there so great , who hath god so nigh to them , as the lord our god in all things that we call upon him for ? as if he had said , other nations indeed are great , yea greater as to 〈◊〉 than the iews ; in this they out do us : but the nation of the iews is to be preferred to them all , because god himself dwelleth with us , he is always nigh at hand , and we converse familiarly with , him daily : whenever we inquire of him , he answereth us ; whenever we stand in need of direction and assistance , he goes before us as our guide , he protects and defends us , he helps and delivers us . again , what nation is there so great that hath statutes and iudgments so righteous ? where he sheweth on another account the iews preeminence , viz. their having so exact a law given them by god. it appears not that the gentiles had any special rules and positive laws prescribed them , as the iews had . the laws of the old testament were revealed only to this people , and to no other nations . they were peculiar laws , and therefore the gentiles were not under the particular obligation of them . moses his law never bound any but the iews and proselytes who made themselves inhabitants of that land : it obliged no other nations under heaven . for it was designed for the jews only , and not for others ; that is , christ being to be born amongst them , god granted to them particular and special favours , to distinguish them from other people , to sanctifie and consecrate them especially . therefore god separated the israelites from the rest of the world , and gave them particular constitutions and injunctions : he shew'd his word unto jacob , his statutes and iudgments unto israel : he hath not deale so with any nation ; and as for his iudgments , they have not known them , psal. . , . i. e. the nations of the world were not govern'd by particular laws as the iews , they were not so highly honour'd and blessed . god was not pleas'd to manifest himself to them in a like degree . in this regard the psalmist saith , psal. . . the lord hath chosen jacob unto himself , and israel for his peculiar treasure . and in this respect god saith to israel , you only have i known of all the families of the earth , amos . . god knew that people in a manner different from all others : he convers'd with them in a more intimate way than with the rest of the world , he reveal'd himself to them in a particular and special manner : he govern'd and ruled that people by peculiar laws and sanctions , and he wrought extraordinary wonders to support and deliver them : so that in comparison of the iews god may be said not to have known the gentiles . the apostle likewise declareth the preference and prerogative of the iew above other people , in answer to that question , what advantage hath the jew ? or what profit is there of circumcision ? much every way , saith he , chiefly because unto them were committed the oracles of god. they had singular discoveries and revelations of god's will above others , which was a sign and assurance of the greatest favour imaginable . they had holy laws , to make them holier than others , and they carried the sign and mark of the holy covenant even on their flesh . for this reason god may be said to have been the god of their nation . but whilst he shew'd more especial kindness to them , he did not neglect the rest ; for besides that all of them lived under the law of general grace , many of them were specially favoured , and experienced the distinguishing grace of god. the blessings of god's church reached even to some of those that were not within the pale of it . a divine light was reflected from the church to those that were not thought members of it . some enlightning and refreshing rays were sent out to them , tho the sun was not risen on their horizon . the sum of all is , that when god made a covenant with abraham and his posterity the israelites , he did not debar other people from saving grace and all spiritual benefits . there were , besides abraham's family , and the body of the israelites who came from abraham , other persons in the world who knew and worship'd god in a true and right manner . some that were at a great distance from the holy land , and were aliens to the commonwealth of israel , were heirs of eternal life . some of all nations were virtually included in the covenant , altho not mantioned . tho they were not to enter into canaan , ( and canaan could not hold them ) which was part of the covenant to the israelites , yet they were as good as taken in as to other clauses of it , and as to the effence and substance of it , viz. the spiritual mercies couched in it . thus they were comprehended in the covenant of life and salvation , for all ( of what nation soever ) were partakers of the benefits of it upon their believing and repenting . not only iews but gentiles were interested in it . in the full meal and provision which god made for his own people the israelites , some portions , some fragments fell besides the table , which others gather'd up . this is god's administration to the gentiles : and i make it a particular and distinct dispensation , tho i see those who reckon up the different dispensations of religion omit this . the reason , i suppose , is because this gentile dispensation is mixed with the rest of the dispensations . because it was concurrent with the patriachal and mosaical oeconomies , and was not a thing by it self , they took no notice of it . but notwithstanding this , it is a peculiar dispensation , and a very remarkable one too , as the premises may convince us . and at last our blessed saviour perfected this dispensation , for a little before he left the world he enjoyn'd the apostles to go and teach all nations , mat. . . to evangelize the goyim , the nations , ( for so the iews call'd all people besides themselves ) to propagate christianity throughout the whole world. and accordingly we read that when the apostles had continued some time at ierusalem after christ's ascention ( only some of them now and then slepping abroad to confirm the neighbouring churches that were lately planted ) they issued out with one consent into several countries , where by their travels they spread the gospel as effectually , as david and solomon did the hebrew tongue , the one by his numerous conquests , the other by his prosperous fleets and commerces : so that even in st. paul's time the gospel was preached to every creature under heaven , col. . . thus at length the gentile dispensation was swallow'd up of the evangelical one , which now i will particularly speak of . chap. xi . the christian or evangelical oeconomy . it agrees with the former dispensations of grace as to the designation of the messias . as to the way of salvation . as to the conditions and qualifications of it . this corroborated by the suffrage of the antient fathers . it differs from the mosaick oeconomy or law as to the author in some respect . as to the actual discovery of it . as to the clearness of it . as to its spirituality . as to its extent . as to several circumstances that relate to the conditions of salvation ; which are largely enumerated . as to the motives of obedience . the doctrine of the socinians , viz. that there were no promises of eternal life under the old testament , confuted . as to the perfection of its pattern . as to its helps and assistances . this query , whether christ added any new laws to those which were before under the old testament , resolved in several particulars . it is proved against the socinians , that prayer was commanded under the law. how love is call'd a new commandment . the christian or evangelical dispensation is next to be treated of . god having at sundry times and in divers manners spoken in times past , hath now in these last days spoken unto us by his son , heb. l. , . he was pleased to reserve the utmost completion of all the promis●s made to the patriarchs and the iews till this time : now by christ's coming we have the perfect accomplishment of them all . christianity comprehends all the other dispensations , and is the upshot of them all . this is called the revelation of the mystery which was kepe secret since the world began but now is made manifest , rom. . , . and the mystery of christ which in other ages was not made known unto the sons of men , but is now revealed unto his holy apostles and prophets by the spirit , eph. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly he that brings forth , and distributes that which was before laid up . this is agreeable to the oeconomy which we are now to discourse of ; the great things which were hidden and treasured up before , are now brought forth , and discovered , and communicated to the world. this is that dispensation which brings everlasting righteousness with it , this is the highest and noblest exertment of the covenant of grace ; and all the mercy and pardon which former generations found , were on the sole account of this period . this dispensation of the messias is represented by iohn baptist , and by christ himself , to be the most glorious state that hath yet appeared in the world , or that ever shall appear ; for christianity , as most perfect , includes all the laws before named , and all the ways of discovery that can be made . . i will shew the particular nature of this dispensation , and how it differs from the others . . i will shew why this evangelical dispensation took not place in the world before . . i must particularly and directly prove the truth and certainty of this oeconomy , and of the christian religion . . i will discover to you the several degrees of this dispensation . all which particulars are of great use for the right understanding of this last administration of religion . . i will display the particular nature and quality of this oeconomy , this new oeconomy of the gospel . here i will let you see , . that as to the main it agrees with all the other oeconomies of grace , viz. from the restoration of adam . . that tho as to the main it agrees with all the foregoing dispensations , yet as to sundry particulars it differs from them . first , all the dispensations agree in the main , i. e. . the divine designation or appointment of the messias reach'd to them all . this lamb was slain from the foundation of the world , rev. . . his sufferings and death were decreed from all ages ; christ was crucified from the beginning , even from eternity . for tho some interpret this place , as if it alluded to the murder of abel , the first holy person that was slain , and as if it took in the rest of the martyrs in after ages , the lamb here signifying the whole succession of saints who were innocent and spotless in their lives , and invincible in their deaths ( and so christ as well as others may be said to be slain from the fo●ndation of the world , because there was at first , even at the beginning of the world , this example of the wicked's murdering the just ) yet this must be look'd upon as a forced interpretation of the words : for in the stile of scripture ( excepting those places where the sense must needs be restrained and limited because of the subject matter ) from the foundation of the world is as much as from eternity , as is plain from mat. . . inherit the kingdom prepared for you from the foundation of the world ; and from ioh. . . thou lovedst me before the foundation of the world ▪ for from the foundation or before the foundation are here the same . or , suppose this phrase [ from the foundation of the world ] doth not denote eternity , yet it is enough for our purpose that christ , the lamb of god , was slain from the beginning of the world , for from thence we may gather , that it was designed and appointed to reach to all following generations . . the way and method of salvation was the same under all the dispensations of grace : for christ instructed his church in all ages : the gospel was preached to them a● well as to us , heb. . . all the patriarchs and prophets and holy men of past ages , arrived at heaven and happiness by the conduct of this great guide . iesus christ , the same yesterday , 〈…〉 day , and for ever , are words appliable to christ , nor only as he is king and priest , but also as he is prophet and teacher of his church . which sacred office he hath faithfully performed in all ages , and there hath been no time since the church was founded , but he hath been the instructer of it . the covenant of grace was made first of all with adam in paradise , and god hath from age to age renewed that covenant to his church : and the grace of god in christ was common to the antient patriarchs and iews with us . so that from the fall of our first parents to the end of the world , the way of exp●ation and of obtaining salvation hath been , is , and shall be the same , viz. by christ and by his merits . the virtue of his death ( altho he actually died long after ) commenced with the first promise made to adam . the socinians oppose this , and generally hold that the godly who lived before the time of the messias were not saved by him : they assert that they knew nothing of it , and that there were other means of being saved under the old testament than there are under the new. but this is a doctrine deservedly exploded by all persons who are of the orthodox faith , and who own the true christian religion . they all agree that the same way of salvation hath always prevailed , that all who were saved under the old testament , were saved by virtue of christ's death and satisfaction . there was justification under the law , tho not by it , or by virtue of it . those that believed with their whole hearts on god , and faithfully serv'd him , were justified , and obtain'd remission of their sins , and eternal life by that grace which was couched in the law , i. e. promis'd in the messias , and figured and represented by the obscure types of the law. by virtue of the grace to be exhibited by christ , even those who were before his arrival , were saved . this is the doctrine which st. peter preach'd , acts . . we believe that through the grace of the lord iesus christ we shall be saved even as they , i. e. the fathers before christ , as is clear from the foregoing verse . the holy men then were acquainted with the substance of this covenant , viz. the promise of restoration by christ : and consequently the old testament saints were saved by him . thus we are told by another inspired author , that by means of christ's death there was redemption for the transgressors that were under the first testament , heb. . . for tho the redemption of mankind was not actually wrought by him till he died on the cross , yet the virtue and benefit of it were in all ages , as the sun spreads its light , and illuminates our region before its glorious body appeareth above the horizon . . as to the conditions and qualifications on our part , all the dispensations of grace were the same . all substantial duties towards god and man are the same now that they were then . even faith in the messias is as antient as that promise on which it was first founded , that the bless●d seed should break the serpents head , gen. . . they who lived before christ's incarnation con●ided in this promised deliverer , by whose merit they hoped to be reconciled to god. faith in christ was a duty under the old testament , because there were promises concerning the messias then , as is evident from luke . . and what were these promisessor , but to be credited and relied upon ? therefore it is recorded that abraham believed , rom. . . gal. . . and our saviour witnesseth , that abraham rejoiced to see his day , and he saw it , and was glad , joh. . . the reason was , because ( as the apostle saith ) god preached the gospel to abraham , gal. . . and discovered the messias to him . the just lived by faith in habakkuk's time , hab. . . which by the apostle is applied to the evangelical faith , in rom. . . gal. . . therefore when socinus tells us that faith in christ was not comprehended in the mosaick covenant , and when one of his scholars confidently avers , that it is a gross error to think that the fathers under the old testament believed in christ to come , and were justified by that faith , we know whence to confute these bold men. that the evangelical righteousness and justification were in the old testament is clear , because the apostle brings examples of this free justification out of the old testament , rom. . , , &c. that salvation by faith in christ was no new thing is evident from other places , as acts . . to him give all the prophets witness , that through his name whosoever believeth in him , shall receive remission of sins . and rom. . , . the righteousness of god with●ut the law is manifested , being witnessed by the law and the prophets , even the righteousness of god which is by faith of iesus christ unto all , and upon all them that believe . a●d st. peter ( epis● . chap. . ver . . ) proves that chris● is the foundation whereupon all the saints are built , from isa. . . behold i lay in sion a chief corner-stone , elect , precious ; and he that believeth on him , shall not be confounded . from all which it may be undeniably infe●'d , that under the law they believed in christ for justi●●cation , and that the fathers before christ were saved by faith in him , and ( in a word ) that all from the beginning of the world have been justified and saved the same way , viz. for christ's merits , and upon the gospel-terms of sincere faith and obedience , and of persevering in the same unto the end . thus in respect of the designation , the way , and the efficacy of salvation , the evangelical dispensation differs not from the preceding ones . this the antient fathers speak of particularly : they defend the antiquity of christianity , and prove it to be as old as moses , yea as adam . iustin mar●yr reckons abraham and elias ( but he goes too far when he reckons heraclitus and socrates ) among christians , in answer to that objection , that those were christians only that lived within a hundred and fifty years . this pious father in another place argueth from the antiquity of the christian religion , and the authors of it . that religion which hath the best authors , and is oldest , is the truest , saith he . they were fabulous poets and dissenting philosophers that were the authors of gentilism , but both of them are ridiculous ; whereas the doctors and authors of christianity are prophets divinely inspired , and those even in the first ages of the world. that the christian religion is the first and most antient is designedly shew'd by eusebius in his evangelical preparation ▪ and again in his ecclesiastical history he maintains that the way of religion and piety preached by christ was no ne● and strange thing . more particularly it is maintain'd by 〈◊〉 that abraham's faith and ours is the same : and this is asserted by other fathers . christianity was on foot always in the wo●ld . it was not only under the dispensation of the law , but it was the religion of the old patriarchs , and of those before the flood , and of our first parents : for the christian religion is the revelation of god's will concerning the redeeming and saving of man by christ iesus . now , this religion was in being presently after the fall of adam . then , and ever afterwards , there was no way of salvation but this , viz. by jesus the messias . indeed we may in some sense say , it was all along a gospel-dispensation . this is that which was from the beginning , joh. . . the truths of christianity which the apostles preach'd were the first truths . the doctrine and duties taught in the new testament are the same in substance , which were deliver'd to the servants of god in the most antient ages . secondly , tho the christian dispensation agrees with the foregoing dispensations of grace as to the main , yet it differs from them all , and more especially from the mosaick and legal o●conomy as to sundry things . as loving our brethren is said by st. iohn to be an old commandment , and yet a n●w one ; so the gospel dispensation is both old and new in different respects . i have shew'd in what respect it is the former : now i will make it appear also that it is the latter , i. e. that it differs on several accounts from the former ones . . it differs as to the auth●r . not as if there were another author ; but this i mean , that the author was not the same in 〈◊〉 respect , i. e. he was not incar●ate before . the son of god was not then the son of man , he had not assumed 〈◊〉 . this 〈◊〉 therefore is new and peculiar on the account of christ's incarnation : he now appear'd in human shape . it is worth our notice that this appearing of christ is signally and eminently call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispensation by the antient christians . sometimes it is barely stiled so , and at other times with some additions , as the dispensation according to the flesh , the dispensation of the word according to man , the human dispensation , the dispensation of the manhood ▪ the dispensation of the mediator , the glorious saving dispensation . b●iefly , not only christ's incar●ation , but the whole mystery of our redemption by him , and whatever he was pleas'd to submit and condescend to in his human nature ●or the good of mankind , is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the greek fathers , and is said to be understood and taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and some of the latin fathers likewise may be observed to use the word oeconomia in this emphatical way , as hilary in his th book of the trinity : and 't is said by st. ierom that the here●ic● apollinaris introduced the half oeconomy of christ , i. e. he did in a manner deny the assumption of the human nature in christ. and you may further remark that this word is very singularly applied to the administration of the gospel by st. paul in several places ( which was the occasion , it is probable , of the fathers using it in that way ) he calls this the dispensation of the fulness of time , eph. . . the mystery of salvation was decreed by god from eternity , but he chose out a fit and convenient opportunity to dispense and exert his eternal counsels , and this is here in an eminent manner call'd the dispensation in the full and complete time . the apostle also calls it the dispensation of the grace of god , eph. . . and the dispensation of god , col. . . and barely a dispensation , cor. . . it is no wonder then that christ's coming in the flesh is more emphatically call'd the dispensation , and the incarnate dispensation ; which makes it a peculiar one , and different from all the rest . . it differs from all other dispensations , because now is the actual performing and fulfilling of that which was only foretold and promised under the other oeconomi●s . the law was a shadow of things to come , col. . . the hebrews have no present tense , the iewish dispensation look'd forward to what was to be accomplish'd aft●●wards . but the christian dispensation looks backward , and hath an eye to what is al●eady done and finished . the saints before the time of the gospel were saved by christ that was to come , but the saints since are saved by christ that is already come . there is this different aspect in these dispensations . . the evangelical administration is distinguish'd from the others as to this , that they were dark and ●bscure , but this is plain and clear ; they abounded with mere shadows and representations , but this presents us with a distin●t knowledg of the things themselves which were shadowed forth . the salvation by christ , and his whole undertaking , birth , life , and death , were obscurely and mystically delivered under the law. it is granted that that proposition of st. peter , there is no other name under heaven given among men wh●reby w● must be saved , was no less true before the birth and coming of christ in the flesh , than it is now since his coming , but it was not so manifestly reveal'd as it is since . god led israel by a cloud : they were entertain'd with shadows , mystical and dark representations ; that is , they were undiscernable by the vulgar sort of persons , who had not time or opportunity to search into them , and whose minds are taken up with gross and inferiour matters . and as for those holy and good men amongst them who saw through these shadows , and grasp'd at the very substance , they could not at that distance understand the things concerning the messias , which we now have a perfect notice of . the mosaick rites were but an imperfect delineating of that which the gospel gives us a lively pourtray of . which is the meaning of that 〈◊〉 of the evangelist , the law wa● by moses , but grace and truth came by iesus christ , joh. . . the gracious dispensation of the messias under the gospel , is a true , real , and substantial thing , opposed to the mosaick shadows and resemblances . thus you will find truth opposed to typ●s and figures , in dan. . , . heb. . . & . . truth then came by jesus christ , not as truth stands in opposition to falshood and lies , but to types and shadows . christ in this sense is call'd the tr●e light , and true bread , joh. . . joh. . . the ceremonial law was but a figure of the evangelical truth . and this is deservedly called tr●th , because all the ceremonial types are verified and fulfill'd in christ. all those iudaick hieroglyphicks are now unridled , and plainly discovered to the world , and he that runs may read them . the types and symbols are gone , and now the things themselves are present , and are clearly understood by us . this makes the difference between the mosaick dispensation and the evangelical one. the doctrine of salvation and the means of life by christ , are more intelligible and plain than they were before . their conceptions of those things were intricate and obscure , but we have arrived to clear and distinct notions concerning them . in short , the way of salvation was before more dark and general , they saw christ through ●ertain perspectives afar off , but now the fulness of time is come , and hath given us a near and more perfect view of those things which they saw but in a glass darkly . . the religion of the gospel is more inward and lively than that of the law and the jewish administration . there is now introduced a rational and manly service : our religion is chiefly the employment of our minds and understandings , and not so much of our bodies and lower faculties . we now worship god in spirit as well as in truth ( of which i spake befo●e ) : we worship in a spiritual manner , opposed to outward and bodily service , as sacrifices , purifications , &c. the evangelical righteousness is a spiritual administration , a vital principle , able to beget a divine life ; whereas the law comparatively was an external dead letter , and did not sufficiently actuate the minds and spirits of men. it is true , the history of the gospel , or the doctrin of the evangelists , as it is merely propounded and written , is as much external as the law ; but the ministration of the spirit ( as the apostle calls it ) going along with the gospel in a more especial and peculiar manner , is a powerful principle in the souls of men , whereby they are inwardly renewed and transformed . and so the gospel ( compared with the law ) is of greater power , might and efficacy , and is able to produce a heavenly and spiritual frame of soul , and a sincere performance of the divine laws . this is the law promis'd to be written in the hearts of men , and to be put into their inward parts , jer. . . . this dispensation of the gospel is larger and ampler than that of the law , and of other dispensations before it : for the church was shut up in narrow bounds , and confined to a few families of the patriarchs : afterwards it was limited to the land of canaan , and to the h●brew people , ( excepting a few that were without , who knew god's will , and were graciously accepted . ) but after christ came , the church was not tied to one place or certain nation , but hath been ever since the congregation of all such as truly know and worship christ in any part of the world. the christian dispensation is not local and temporary , not confined to place or time , not circumscribed by a particular country . now not one nat●on only , or a few of others , are honoured with laws given from god himself ; but gentiles and iews , greeks and barbarians , all kindreds and tongues , all countries and regions of the universe have heard the sound of the gospel , and have had the divine laws , which were given by christ himself , offer'd to them . our saviour bid his disciples go into all the world , and teach all nations : and accordingly ( as was observ'd before ) they travell'd into all the world which was at that time known , and proclaimed the messias to them . thus christ came and preach'd peace to them that were afar off , and to them that were nigh , ephes. . . all places and countries had the privilege of the gospel , and might receive advantage by it . this is one remarkable difference between the legal and the evangelical dispensation : the former was narrow and contracted ; the latter was full , ample , comprehensive and catholick . . altho ( as hath been said ) the conditions of salvation are the same now as to the main with those before , yet they vary as to several circumstances . to begin with faith , the first and chief condition of salvation , the grand fundamental grace of christianity : this is reckon'd by the reverend bishop taylor among the instances of duties which are new under the gospel : but the true account is this , that faith was not a precept of the natural or moral law , but was a new precept added to it by revelation , when the first promise and new covenant were made . but ever since that it hath not been new ; for ( as i have proved ) the antient patriarchs were saved by faith in christ. he was the object of faith then as well as now : the faith of the first believers was the same with the faith of christians . yet notwithstanding this , this grace of faith hath a different aspect from what it had . the fathers believed in the messias that was to come , and we believe in the same jesus who is come , and hath taken on him our nature , and laid down his life , and shed his precious blood for the redemption of lost man ; and rose again and ascended into heaven . thus the believing of christ's birth , passion , resurrection and ascension , is in this respect n●w , that faith looks upon them as accomplished . but otherwise , in respect of the things themselves , it is the old faith , i. e. the same which those that lived before the time of the messias exerted . christ that was to be crucified , was the object of their belief ; and christ already crucified , is the object of ours . this is confirm'd ●rom isa. . acts . . cor. . . heb. . . and abundance of other texts . st. augustine having affirmed , that the saints of old were saved in the same way that we are , viz. by faith in jesus , adds this distinction , they ( saith he ) were saved by faith in christ's future sufferings , and we by faith in those sufferings as they are already past . this is that which our church saith , speaking of the people of god that lived before christ's incarnation : alth● they were not named christian men , yet was it a christian faith which they had , for they looked for all the benefits of god the father , through the merits of his son iesus christ , as we now do . this difference is between them and us , that they looked when christ should come , and we are in the time when he is come . besides , a more general belief was sufficient for mens salvation before the messias's coming than is now . it was not necessary to salvation to believe so expresly and explicitly concerning christ and his undertakings , as we are obliged to believe since . so that tho there is not now a new faith , neither are there new articles of faith , yet there are new exertments of faith , and more clear and express acts of belief . and to faith i may adjoin hope , for hope is founded on faith ; and therefore faith being more clear and express under the gospel ( as i have said ) it follows that hope is so too ▪ it is more stable and firm , more sure and certain than the hope of those before christ's coming : and on this account the gospel is deservedly call'd the bringing in of a better hope , heb. . . christians having seen the accomplishment of all those things which ●ormer ages had no experiment of , their hope must needs be bettered , i. e. exalted and increased . and as for charity , and all the rest of the virtues , graces and duties required of us ( for i will speak of them altogether ) they differ from what they were under the mosaick dispensation as to these following things . ( . ) there are greater measures of every grace now under christianity , than there were under the other dispensations . christians reach now to higher degrees and perfections of virtue than those under the law did : and this indeed was the design of the gospel ; this dispensation came in the last place , to add a greater perfection than ever any other preceding models of religion pretended to . ( . ) a greater stri●tness and ●nactness in all duties is required now , than was under the legal dispensation . this you must know , that tho the rigour of the law be abated under the gospel , yet the evangelical obedience is stricter than that of the law ; except your righteo●sness exceed the righteousness of the scribes and pharisees , yo cannot enter into the kingdom of heaven , saith our saviour , mat. . . a more circumspect and accurate way of living is expected from christ's disciples , than from those of moses : a more severe sanctity and conformity to god's will are required of them , than of these . but yet i must add in the third place , that whereas the law ( which did in a manner revive the covenant of works ) required perfect works and sinless obedience , the gospel requires no such thing , but accepts of imperfect , but sincere obedience , which is made acceptable by christ's satisfaction . under the gospel men are not so much obnoxious for offending , as for continuing obstinately in their offences : and mercy is now denied , not for sin committed , but for persisting in sin without repentance . this is a grand difference between the law and the gospel ▪ that was harsh and rigorous , this is gentle and favourable . again , duties are further extended and enlarged now than they were before : which must needs be , because the state of christianity is wider and larger than that of iudaism ▪ there is more love now , because the former aversness and enmities are removed . c●rist ( as the apostle saith ) sath abolish'd in his flesh the enmity , even the law of commandments contained in ordinances , i. e. the mosaick law consisting in precepts about peculiar rites and distinct observances , whereby the gentiles were differenced from the iews , which made a breach between them . but a vniversal charity breaths in the gospel , and the exertments of it are of greater latitude than those heretofore . elijah call'd for fire from heaven upon his enemies , and was not blamed , but heard by god , kings . , . but iames and iohn , apostles of christ , did the same thing , and were severely check'd for it , luke . . and we read that st. peter was commanded to put up his sword when he drew it in his master's quarrel , which certainly was the best in the world. the reason of this is not only because the evangelical temper is more mild and loving than that legal one , but because its laws are more extensive , and more favourable . nay , whereas the old law commanded love to their brethren , the gospel bids us shew that love by dying for them , if there be occasion , iohn . . iohn . . and in other circumstances i might shew that the evangelical obedience is larger and more comprehensive than that of the law. in the fifth place , this must be said likewise , that some particular graces and duties flow more g●nuinely from the spirit of the gospel , than from the legal principles , and are more frequently inculcated , and more closely urged on our consciences and lives in the new testament , than they are in the old. these special graces and exercises of evangelical righteousness , are purity of heart , and inward sincerity , minding the manner of our duties , and serving of god from an inward love of holiness ; a shunning of secret sins ▪ a constant sense of our weakness and unworthiness , of our inability of our selves to think or do any thing that is good and acceptable to god ; a being weary and heavy laden under the sense of sin , a feeling of the odious nature of it , and loathing our selves for it ; self-denial and mortification , an absolute resigning our selves , souls and bodies , unto god ▪ a subduing all our carnal desires , lusts and appetites ▪ a refraining from the least sins ; making conscience of all offences , evil thoughts , idle words ; abstaining from all appearance of evil ; renouncing every sin , tho against our profit and interest ; a universal hatred of all vice , without any reserves ▪ a continual watchfulness against all temptations , and striving by all means to conquer sin in us ; moderation in the use and enjoyment of the good things of this life ; a using this world as not abusing it ; a possessing our souls in patience in the midst of all afflictions and tribulations ; an entertaining all occurrences with thankfulness and contentedness , and a preparing for the worst ; a quelling of all inordinate passion , and suffering not the sun to go down on our wrath ▪ ●a●●●bstaining from all reviling and bitterness of speech , ye● a praying for our persecutors ▪ bowels of mercy , tender-heartedness , pity and compassion ; weeping with those that weep , and bearing one anothers burdens ; mildness and meekness towards all men , laying aside revenge , and forgiving those who have done us wrong ▪ yea , loving and doing good to our very enemies ; truth and faithfulness towards those we converse with , simplicity , open-heartedness , sincerity in words and actions ▪ a profound humility and lowliness of mind , a preferring others before our selves ; a minding not of high things , but condescending to those of low estate ; the spirit of supplication and prayer , taking delight in communion with god , daily presenting our selves before the throne of grace , to ask pardon of our sins for christ's sake ; peace of conscience , and joy in the holy ghost ; contempt of the world , heavenly-mindedness , a spirit raised above the earth , breathing and longing for heaven , and a better state ▪ a living on the life to come , a depending on the unseen glory hereafter ▪ a pre●erring heaven and everlasting joys before all things here below ; a making god the ultimate end , and referring all to his glory ; not fearing death , but chearfully expecting it ; lastly , growing in grace , daily increasing in godliness and righteousness , aspiring to the highest degree of holiness , and striving for the utmost perfection we are capable of . this is no new draught of religion , but such as the most holy men before christ's coming were acquainted with ; but these precepts and duties are chiefly the result of the ev●ngelical spirit , and they are mos● improved by christianity , and they are of●ner inculcated and press'd upon us in the evangelical writings than in those of the old testament . . the grounds and motives of evangelical obedience differ from those of the legal one , as will appear from these three particulars . first , there are more deterring punishments under the gospel , than under the law. it is true , the penalty of sin unrepented of under the legal oeconomy , was the eternal wrath of god , call'd by daniel , everlasting sha●● and contempt ; and by isaiah , everlasting burnings : but there was not so full a discovery , and so great a certainty of these at that time as there hath been since ; which should be a mighty disswasive to us from sinning against the light of the gospel , especially when we consider that our guilt is unspeakably aggravated , by sinning in defiance of the extraordinary means vouchsafed to us by the coming of christ. if the word spoken by angels ( i. e. if the law , which was given by the ministry of angels ) was stedfast , and every transgression and disobedience receiv'd a just recompence of reward ; how shall we escape if we neglect so great salvation , which was at first spoken by the lord , and was confirmed afterwards to us by them that heard him ? heb. . , . and to the same purpose , in heb. . , . he that despised moses 's law died without mercy . of how much s●rer punishment shall he be thought worthy , who hath trodden under-foot the son of god ? the penalty of disobedience to the gospel is more grievous than that which was inflicted upon offenders against the law. secondly , there are more prevailing rewards . the law dealt in temporal blessings and earthly promises chiefly , the very mold and make of their religion being earthly and grovelling ; but their terrene and temporal promises figured a celestial felicity , and were umbrages of a future inheritance . spiritual and heavenly things were exhibited to the church of old under sensual and earthly representations , and eternal life was included in the promise of the land of canaan . yea , it cannot be denied that immortal life and endless happiness were expresly made known , and promis'd by god to the faithful among the iews . this is very fiercely contradicted by s●cinus , and the generality of his party . the rac●vian catechism is positive , that none of the pious men and holy patriarchs before the coming of christ , knew any thing of heaven and everlasting life . these were not known , say they , because they were not promis'd to those under the old covenant . the same thing is asserted in one of smalcius's disputations against frantzius . indeed volk●lius grants , that the iews might have some desire and expectation of eternal life , tho there was no promise of it : but he confutes himself in saying before , that such a discovery was not proper and convenient for that dispensation . he maintains that it is peculiar to the new covenant under which christians are ; and that this is one main thing wherein it excels the old covenant : to say otherwise , saith he , were to mix and confound the covenants and dispensations . and therefore he peremptorily determines that there were no promises of eternal life under the old testament : they knew nothing of an immortal state , they were tied down to the earth , canaan was their heaven . he spends a whole chapter ( and that one of his longest ) upon this very thing . the remonstrants are partly of this opinion , as you may see in their apology , and in gr●tius and episcopius , who hold , that eternal life was not promis'd by god to adam and the old patriarchs , neither did they know any thing of it . tho s●crates and plat● , who were heathens , make some mention of a ●uture and endless state , yet the people of god , the chosen generation , to whom were committed the oracles of god , had no apprehension of any such thing . abraham , moses , david , and all the inspired soul● whom the writings of the old testament speak of , had scarce any notice of it . all the antient worshippers of god , all the religious patriarchs were ignorant of future happiness ; poor grovelling creatures , they look'd no higher , no further than this present life . this is the doctrine of s●cinus's followers and friends ; but certainly he that hath carefully perused the old and new testament , cannot but pronounce it false : for god tells the iews , that if they will do his commandments , they shall live in them , levit. . . which promise you will find to comprehend in it eternal life , if you compare that place with rom. . . and gal. . . and that life everlasting was known to those of the old testament , is manifest from dan. . . where it is said , many of them that sleep in the dust , shall aw●●● to everlasting life . this one place is a sufficient con●utation of the secinian writers , who deny that there was any such thing revealed and known under the law. i might take notice how iob expresses his sense and belief of this future state , chap. . . which without doubt he learnt from the neighbouring iews . but i will pass to the new testament , where it is farther evident , that this endless blessedness was not unknown to the iews . it was one of that nation that came to our saviour , and ask'd him , what ●e should d● that he might have eternal life , matth. . . which shews that eternal life was made known to that people , and that the m●s●ick law promis'd no less to the keepers of it . again , this is clear from our saviour's words in iohn . . search the scriptures , for in them ye think ye have eternal life . he speaks here to the iews , ye think and believe ( and that most truly ) saith he , that there is an eternal state hereafter , it being revealed in the sacred writings which are committed to you . we read , that the pharisees , a considerable part of the iewish people , believed a resurrection to a future life , acts . . nay , this was the ground of the hope of the promise made of god unto the fathers , chap. . . viz. the promise of eternal life founded on the resurrection from the dead . and that the fathers of old rested not in temporal and earthly promises , is evident from that very plain text , heb. . , . the patriarchs , those holy pilgrims , sought and desired a better country , that is , an heavenly , viz. a state of immortal glory and happiness in the highest ●eavens . from all these places of holy writ we may 〈◊〉 ( in the words of our church ) that the old testament is not centrary to the new ; for in both of them everlasting life is offered to mankind by christ. wherefore they are not to be heard , who ●eign that the old fathers did look only for transitory promises . this fiction , as the learned dr. hammond rightly faith , is caused , by not distinguishing between le●s clear revelation , and none at all . it is true , there were not such plain and evident discoveries to those antients of a future endless existence , and consequently a reward in ano●her world , as there have been since the coming of the messias . it is granted , that the law dealt in temporal and secular things most of all ; but it doth not follow thence that the iews had no higher promises than those that were earthly , and respected this life only . yea , this also must be further granted , that tho moses and daniel , and the prophets , and the most devout persons among them were sensible of this ; yet it is likely many of the iews look'd no further than the present enjoyments of this animal life ; and indeed most of the blessings we read of seem to hold forth nothing else . but under the new testament , eternal life is openly and clearly offer'd , and all persons may be made apprehensive of it . hence it is that christ is said to be the mediator of a better covenant , which is establish'd on better promises , heb. . . the promises under the gospel are better than those under the law , because they are clearer and plainer concerning an immortal state hereafter . here is one great difference between the evangelical and the legal dispensation : the latter propounds future punishments without end to terrify of●enders , and endless rewards to ●●courage the faithful ; but the former adds an assur●●●● of both these . it makes it manifest , evident and undeniable , that there are such things ; it demonstrates to us , that there are never-ceasing torments for the wicked , and eternal joys for the righteous ; of which latter christ hath assured us by his ascending into heaven , there to prepare perpetual mansions of glory for all his followers . he came from above , and went thither again , that we might have life , and that we might have it more abundantly , john ● . . that we might be every way ascertain'd of an immortal state of glory , and thereby be effectually moved and excited to obedience . thirdly , there is this motive peculiar to the dispens●tion of the gospel , viz ▪ the love of god the father who sent his son , and the love of christ who died for us . god so loved the world that he gave his only begotten son , saith that blessed disciple whom jesus loved , iohn . . and again , iohn . , . in this was manifested the love of god towards us , because that god sent his only begotten son into the world , that we might live through him . herein is love , not that we ( first ) loved him , but that he loved us ( first . ) now observe how he makes this a motive to the duty of evangelical love ; if god so loved us , we ought to love one another , ver . . no former dispensation affords this motive . christ therefore might well say , a new commandment i give unto you , that ye love one another as i have loved you , john . . this is a new thing , and is proper to christianity only . here the love of god is shed abroad in our hearts , rom. . . here the love of christ constraineth us , cor. . . and then no duty in religion comes amiss to us , then we act with vigour and chearfulness , and exert our utmost powers , and that with ease and complacency . this principle of love is contrary to the spirit of bondage , which is most proper to the occonomy of the law , to the breach of every part of which god hath annexed severe curses to terrify offenders , and these generally were the most powerful motives they had to make them obedient . the promulgation of the law was with great terrors and astonishment : mount sinai was another aetna , it cast out flames and smoke , and nothing was seen and heard but what was very frightful : this well represented the terrible administration of the law , which breaths severity and rigour , and is rightly call'd esh dath , a firy law , deut. . . they were scar'd into their duty for the most part . but this servile spirit , this principle of legal fear is banish'd out of christianity : those that are effectually brought under this dispensation , act by a principle of love ; for the spirit of the gospel is free and ingenuous , sweet and gentle , and needs not to be push'd on by rigour and austerity . god hath not given us the spirit of fear , but of love , tim. . . theref●re we may rightly conclude with st. augustine , that fear and love are the grand difference between the law and the gospel . . as christianity hath 〈◊〉 motives , as our duty is fastned on us by new obligations ▪ and those the greatest and noblest , so we have the perfectes● p●●tern , the example of christ jesus our blessed lord. en●ch , noah , abraham , moses , iob , david , and many others , were worthy and eminent examples of virtue and goodness in the former dispensations : but alas , these were men of like failings and infirmities with our selves , and their lives were not an exact rule for us to walk by . but the blessed iesu● , the founder of our religion , was without spot and blemish in his life , he neither spoke nor did any thing amiss , he was every ways blameless and harmless , pure and under●●led . he gave us a perfect example of piety and devotion , of justice and righteousness , of moderation and sobriety , of mercy and charity , of humility and self-denial , of contentedness and resignation , of religious zeal and courage , of all virtues and graces whatsoever which are to adorn the life of a christian. our saviour was sent on purpose to be a guide , a pattern , a rule to the degenerate world , that by the excellency and transcendency of his example , he might reduce mankind to the ways of religion and righteousness , that in him they might behold and admire the beauty of goodness , and the worth of piety and holiness ; and that by this means christianity might be commended to the world , and that men might esteem and love it when it shineth forth so gloriously in this admirable and unparallel'd example . in this we have an advantage above those who lived be●ore our saviour's time . therefore this may be reckon'd as one difference between the iewish and the christian church . . we under the gospel have greater helps and assistances toward the performing of our duty , than those who lived under other dispensations had . we have greater light to direct us , we have more effectual means to make use of ; we have all the revealed knowledg which they had , and we have much more besides . we have the holy scriptures of the new testament to enlighten , to inform , to instruct us , to check and reprove us , to com●ort and support us . we are bless'd with the sacred ordinances of christ's own institution , the sole design of which was to convey knowledg and grace , strength and establishment to our souls . god hath set in the church some apostles , some prophets , some evangelists , some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; till we all come in the vnity of the faith , and of the knowledg of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ , ephes. . , &c. to this perfection and fulness contribute the holy sacraments of christ's appointment . it is true , the apostle sheweth that the israelites had the same religion , the same cov●nant , and that they might be said to have the same sacra●●nts with us , cor. . , &c. ( and indeed the covenant being the same , the sacraments must be so , which are seals of the covenant . ) but the evangelical sacraments were only typified by those ; they were never in actual use till christ's coming . baptism and the eucharist , the two sacraments of the gospel , may be rightly said to have been virtually in circumcision and the passover , and so are not new : but they are new in another respect , viz. as by the former we are initiated and adopted into the christian o●conomy , and by the latter we are confirmed in it . by the pious celebrating of both which the spiritual benefits of the gospel are exhibited and conferr'd , sealed and assured to the souls of the faithful , and they are found to be no contemptible helps to religion and holiness . but the assistance of the holy spirit in these and all other duties of christianity , is the most signal privilege of the gospel . for when christ ascended up on high he gave gifts unto men , especially that matchless gift the holy spirit , whereby not only the apostles and primitive christians were enabled to speak and act in a miraculous manner ; but in all succeeding ages , the true followers of jesus feel the wonderful influence and operation of it on their hearts and lives , whereby they are strengthned to perform what is required of them in a way far surpassing what was in the former dispensations . this is that which makes evangelical grace differ from moral virtue and iudaical righteousness , viz. that the former is heightned ( not only by the motives of the gospel , of which i spake before , but ) by the assistance of the spirit . by this we not only cry , abba father , but are enabled to demean our selves as those who are the sons of god. thus our power is mightily increased , which is another great difference between the law and the gospel , between judaism and christianity . this is a brief account of the difference between those two dispensations , the legal and evan●elical . tho it was once said by luther , there never was that man found on earth , who could make a right difference between the law and the gospel ; yet afterwards he gives us to understand , that he thought this was no impossible thing , for he tells us , that whoso can rightly judg between the law and the gospel , let him thank god , and know that he is a right divine . there is great difficulty in performing this task , and therefore i have gone through it with much caution ; and the whole i leave to the judgment of the learned and judicious . the manichean hereticks held there was one god that was the founder of the law , and another god that was author of the gospel : but this gross and blasphemous error is baffled by those several particulars which i have offered to you concerning the law and the gospel . the same god , blessed for evermore , wisely appointed both these oeconomies ; and tho they are different , yet they are not contradictory . god made those two great lights , the one to rule the night , the other the day : the former was fitted to those darker times , and the latter is most sutable to the fulness of time , when a redundant light overspread the world. the iewish oeconomy was narrow , weak and imperfect , and best comported with the people that were under it : but the gospel-dispensation is large and ample , compleat and perfect , and therein more adapted to the condition of the persons who are under this dispensation , of christ's fulness receive , and grace for grace , john . . fr●m what hath been said , we may know what to think and determine of that great query , whether our saviour hath added any new laws and precepts to those which were before under the old testament ; or w●ether his laws and those are the same ? i find this question is too peremptorily decided on both sides . one positively asserts , that all the evangelical commands are the very same with the laws of the former administration : the others say , there are new commands added in the gospel to those of the law. but , i conceive , the question is not to be decided thus in gross , but we ought to be more particular and exact in it . take it in short thus ; first , there were many things of religion under the law , which are abrogated under the gospel , as all rites and ceremonies merely mosaick : therefore the gospel is called the law of liberty , jam. . . because it ●reesus from observing those iewish rites . these were duties then , but are no duties now . but , secondly , all things that are our duty now , were their duty then . which i explain thus in these four propositions . prop. . there were the same laws and commandments in general in the old testament that are in the new ; tho there are some particular things enjoin'd in the new testament , which were not prescribed in the old ; as admitting of all believers into the church by baptism ( which was never practis'd among the body of the iews , tho it was used toward some proselytes ) and celebrating the lord's death in the holy communion ( which could not be done before , because christ was not come , and therefore could not die . ) so there are some particular precept● about the government and discipline of the church of christ , which were not before in the iewish church ; and indeed could not be , the state and condition of things being far otherwise . likewise with the new dispensation came a new sab●ath ; the seventh day of the w●ek was changed into the first . this is very rational to believe , tho there were no express mention of any such thing : for now the iewish sabbath being repeal'd , gal. . , . col. . . some other day was to be celebrated in its room ; that as the former was set apart from the beginning for commemorating the creation of the world , so this latter might be in remembrance of the redemption of mankind . the change of the day , and our celebrating of it , are upon weighty grounds , viz. . christ's resurrection from the dead , whereby man's new creation was perfected . a. warrantable authority ▪ no less than that of our saviour himself : for first it is most probable that christ himself gave particular order concerning the observing of this day , when ( as we read ) for forty days together after his resurrection , he spak● to his disciples concerning the things pertaining to the kingdom of god , acts . . this being of so great concern , and so nearly relating to that kingdom , and the occonomy of the gospel , it is to be presu●●ed , that our saviour gave particular directions about it , ( tho it is not to be denied that there may be a more restrained sense of the kingdom of god in this place . ) it is granted that we have not an express command from christ for this practice , but the scripture is silent as to many other things , which yet we must suppose to have been ●aid or done . again , ly . there is our saviour's example and fact for it , for we find that he set himself in the midst of his apostles every first day of the week till his ascension to heaven , mat. . . mark . . luke . . ioh. . . moreover , his spirit speaking and acting in his apostles , taught them to meet constantly together on this day , and in a more solemn manner , to perform the offices of divine worship at this time ; ioh. . , . acts . . acts . . & . . cor. . , . by reason of this divine institution from our lord himself , this first day of the week began to be call'd the lord's day , rev. . . and afterwards it was call'd so by ignati●● , as well as st. iohn . constantin● the great renew'd and revived this name ( which some had laid aside ) and caused the day to be constantly known and call'd by that appellation , and by edict commanded it to be solemnly kept by all persons . the short is , both in the apostles times ( as the scripture informs us ) and in all succeeding ages , this day hath been unanimously observed by christians , as being of evangelical appointment . thus the gospel may be said to add to the law in some new particulars , christ hath introduced some things peculiar and proper to the state of christians . but there were the same constitutions before under the law in general . there were two sacraments , the one to admit infants into the church , the other to confirm the adult . there were laws of ecclesias●ical discipline , there was a time set apart for divine worship . prop. . all those things which our saviour forbids or commands in the gospel , are comprehended in the law , if not expresly , yet virtually , and by true consequence and rational deduction . thus killing being forbidden , anger and wrath which stir up mens blood , and cause them to thirst after the blood of others , are forbidden . so christ in his sermon on the mount lets them know ( as i shall shew you anon ) that not only this , but many 〈◊〉 things were included and contained in the moral law , which they acted contrary to , foolishly imagining that they were to go no further , than the bare letter of the law. prop. . the commandments and duties of the old and of the new testament are the same as to substance , tho they differ as to manner and circumstances . the faith of the saints under the legal appointment , and of those under the evangelical one , is ( as hath been shew'd before ) the very same as to the main , only they differ as to their relation or aspect , the one to christ who was then to come , the other to him already come . so praying to christ , relying on the mercy of christ , desiring to depart and be with him , and the like duties which seem to be new , are so only in respect of the foresaid relation or manner . the messias expected , and the messias come , solve the difference . prop. . as the dispensation of the law and the gospel ( being the same in substance ) differ as to the manner , so they differ likewise as to the degrees . humility , and that which we call christian liberty , are reckon'd by a learned writer as new duties introduced by christ. but i conceive the substance of these was before ; they are only more improved and inhanced by our blessed lawgiver christ iesus . and this you shall see is made good of several other●r duties mention'd by our saviour in his sermon on the mount. he hath made them more perfect than they were : and therefore in respect of them the gospel is stiled a perfect law , jam. . . thus i have bri●fly shew'd you how there are new laws and duties added by christ , and how , not . some few particulars are new , because the new state of things required it . others may be said to be new , because they are more expresly set down , or in respect of circumstances , manner , and degrees . but still they are not new , but the same in the general , besides that they are virtually the same , and as to the main , and in the substance of them . it is scarcely worth taking notice what episcopius suggests , viz. that there is no express precept in the law for praying unto god , and consequently it was n●t a duty required in the old testament , and therefore is a new commandment of christ. in which ( as in some other things ) he agrees with the socinians , but is therein very palpably mistaken , for there are set forms of prayer enjoin'd in the old testament : there are determinate expressions dictated there . most of the psalms are prayers ; and particular prayers of ezra , nehemiah , and daniel are recorded . praying is exp●esly commanded in psal. . . call upon me in the day of trouble . the temple was call'd the house of prayer , isa. . . and prayers were mix'd with all the sacrifices , as appears from luke . . how then can any man have the confidence to say that prayer is a new testament precept only ? but here it may be alledged that love is call'd a new commandment both by our saviour ( ioh. . . ) and by st. iohn ( epist , chap. . ver . . ) therefore there is this commandment at least added anew by christ to what was before . i will reply to this , by explaining to you how love may be said to be a new commandment . . i have suggested before that it may be call'd new because of the new motive annex'd to it in iohn . . a new commandment i give unto you that ye love one ●nother , as i have loved you . this latter clause is new , tho the former be old. this is one reason which a learned writer gives why love is call'd a new commandment . . another is because it was ren●wed by christ , and urged on his disciples afresh as their particular badg . a new commandment give i unto you that ye love one another , said our saviour to his apostles that night when he celebrated the passover with them , and instituted the holy sacrament of his body and blood , and when he was taking his leave of them and the world : now he seasonably presses what he had exhorted them to before , now he calls upon them more especially to exercise the grace of love. thus it is a new commandment because christ repeats it anew . . because christ vindicated it ( as you shall hear more by and by ) from the false glosses of the pharisees , and so made it as it were new. they thought that love was due only to those that were their neighbours and brethren , and that ●ll who injured them were to be hated ; but our saviour tells them they must love their enemies , he acquaints them that iews as well as christia●● were obliged to this duty ▪ that the law required i● as well as the gospel . this was a new notion to the pharisees and jewish doctors , and therefore on that account christ might say this was a new commandment . . altho the same love of neighbours was commanded under the law that is our duty under the gospel , yet the same height of love was not required then that is now ; therefore it is call'd a new commandment . this is intimated in that place of st. iohn , epist. chap. . ver . . a new commandment i write ●nto you , which thing is true in him and in you ( i. e. as i conceive , this love is elevated to its greatest height by our saviour , this exalted charity was verified and exemplified in christ , who died for us his e●emies ) because the darkness is past , and the true light now shineth , i. e. christianity now prevails , and is in full force ; and , among all its laws ▪ this of love is the most advanced and sublimated , it never was at such a high pitch before ; there are greater degrees of it now than there ever were under the law. but still this is to be said , the precept of love was part of the moral law , and obliged per●ons in all dispensations , and therefore is justly call'd an old comman●ment . chap. xii . an answer to an objection from mat. . . shewing distinctly and particularly what is the law , and how christ came to fulfil it . it is held by some that christ came to add new precepts to the moral law. in confutation of which opinion it is proved that anger is forbid by the decalogue . so is a lustful eye . so is all rash and prophane swearing . so is divorce , unless in the case of adultery . so is resisting of evil. so is hating of our enemies . it is largely discuss'd whether it was lawful for the israelites to hate the seven nations whom they were commanded to destroy . and whether the command to destroy them was absolute . objections from deut. . , . & psal. . . answer'd . the nature of the two covenants , viz. of works and of grace , fully stated . the conditions on our part . how [ do this , and live ] is applicable to the covenant of grace . the covenant made with the israelites at the giving of the law on mount sinai was the covenant of grace , though it seem'd to resemble the covenant of works . the covenant of grace was completed and perfected by christ's coming , and not before . the mediator , the terms , the seals of this covenant now fully manifested . it is proved that according to the stile of scripture the old and new covenant are the same covenant of grace . but our saviour's words in mat. . . are made use of by many to confront , and ( as they think ) to confute this doctrine . they maintain that there is a far greater difference between the precepts of the old and new testament than i have asserted , and that christ not only explained those old laws , but added new ones to them , for that ( say they ) is the meaning of christ's words in that place , think not that i am come to destroy the law or the prophets : i am not come to destroy , but to fulfil . because these words and the rest of the chapter which follows them , are alledged with great earnestness by the patrons of this opinion , and because they boast that they are an irrefragable proof of what they say , i will inlarge upon them , and faithfully present you with the true meaning of them , which you will ●ee is so far from patronizing their cause , that it overthroweth it , and layeth it in the dust . to explain these words then , st . by the law and the prophets is meant whatever is contain'd in the writings of moses or of the other prophets of the old testament ( for the whole scripture of the old testament is summed up in these two , the law and the prophets ) but especially what is contain'd in them concerning the messias , his person , his undertakings , and his kingdom . now , christ was so far from destroying , baffling and nulling of these , that he came to fulfil them , i. e. by his coming he verified , made good and accomplished whatever was foretold or promis'd concerning him in the writings of moses and the prophets . thence it is that you so often read in the new testament that such and such things came to pass , that it might be fulfilled which was spoken by this or that prophet . christ came to perform and bring into act , whatever was prophesied in those antient writings concerning him : and here in ver . . he assured his disciples and hearers , that one jot or one tittle should in no wise pass from the law till all be fulfill'd . ly . when our saviour saith he came not to destroy but to fulfil the law , even the ceremonial law may be compreh●nded here . and that he came not to destroy this , but to fulfil it , is true in these two senses , first , this law as far as it concern'd our saviour was obeyed and practis'd by him ; that may be the meaning of fulfilling . he was circumcised the eighth day , he was presented in the temple , and made his offering there . when he entred on his ministry , he exactly complied with the mosaick injunctions , for he took not that employment till he was thirty years of age , the very time when the iewish priests ent●ed on their function according to the law. but yet more punctually he fulfilled the law in keeping the passover ; for whereas the iews by their traditions had corrupted the law concerning the observation of this feast , and kept it not till the fifteenth day of the month , our saviour kept it th● day before , viz. on the fourteenth , and so observed the true time which was commanded by god at first , exod. . thus christ came to fulfil even the ceremonial law , and that with the greatest exactness . on this account he saith himself , it became him to fulfil all righteousness , mat. . . secondly , christ fulfilled t●e ceremonial law as he accomplished the types and figures of it . most of the iudaical ceremonies and rites ( as i have proved ) shadowed forth the messias , they repres●nted some considerable thing which belonged to his kingdom . therefore when the messias came , and did acco●ding to what was prefigured of him , those ceremonies and types were fulfil'd . christ who was the substance and consummation of those sh●dows , f●lly perfected what was before represented and signified by them . ly . when our saviour faith he came not to destroy the law and the prophets , but to fulfil them , it is meant also of the moral precepts contain'd in the writings of moses and the prophets . these are they which are called commandments , ver . . and the observance of them is stiled righteo●sness , ver . . and the ●ollowing verses refer ( as i shall shew you ) to the injunctions of the d●calogu● . christ came not to destroy this law , for he never in the least countenanced the violation of it in any person . but he came to fulfil it , i. e. . to observe and obey it , and that first in his own person : he inviolably kept the law himself , he most strictly observed both the tables of it all his life . again , he obliged others to keep and obey this law : he always inculcated the use and necessity of it in mens lives . . he came to fulfil it , i. e. to teach men to observe the full design and vtmost intent of the moral law. this is first clear from the context , ver . . whosoever therefore shall break one of these least commandments , shall be called least in the kingdom of heaven , i. e. he shall be a very despised and contemptible person under the christian o●conomy who shall diminish any of the precepts of the moral law. they must be taken one with another . the decalogue is full and comprehensive . anger as well as murder is prohibited in the sixth commandment : and so in the rest the full virtue and extent of the law are to be observ'd . and not only he that breaks the least of these commandments , but he that teacheth men so to do , ( as it follows in that verse ) shall be called the least , &c. he shall not be reckon'd a person fit for the evangelical administration , he is a piti●ul narrow contracted soul. such are the scribes and phari●ees , and the great doctors of the law , they cramp the decalogue , they rest in the letter and surface of it , and remember not what david saith , that the commandments are exceeding broad . but i say unto you , saith our saviour , except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven , ver . . and then in the remaining part of the chapter our saviour proceeds to acquaint his hearers particularly how these . scribes and pharisees , and those from whom they receiv'd their notions , had mistaken the true meaning of the law , and had perverted the genuine sense of it by their false glosses and interpretations . but not only the context but this very word it self which is here used , leads us to this thing which i am now offering to you . the known and common signification of the greek word which is rendred to fulfil , is to accomplish a thing fully , to bring it to perfection . the word is properly used when a man doth as much as he can , and acts his best . thus the apostle saith of himself , i have fully preached the gospel of christ , rom. . . it is the same word which our saviour useth here , when he saith he came to fulfil the law. how did st. paul fulfil the gospel of christ ? he labour'd abundantly than the rest of the apostles , he travel'd from place to place , from ierusalem and round about unto illyricum ( as he saith in the same verse ) he went his circuit , he took extraordinary pains wheresoever he came , he was careful to instruct people in all the necessary doctrines of christianity , and to keep back nothing from them . thus he fulfilled , or fully preached the gospel . and this is the sense of the word in other places of the new testament . you will find our saviour himself , and his apostles and others applying this word to such things as are fully accomplished , and are become entire and compleat . and so here christ saith he came to fulfil the law , the precepts of the moral law dispers'd up and down in the books of moses and the prophets , and summarily comprehended in the ten commandments ; he came to fulfil these not only by representing them to us intire and perfect , by giving us a full and compleat account of them , but by supplying them and filling them up when they were diminish'd and impaired by the corrupt glosses of the iewish doctors . so that there are no new commandments added by christ , but some of the old ones which were corrupted , and others which were quite taken away , are renewed and restored , and so the body of commandments and moral precepts is perfected and consummated . this is to fulfil : this is the plain and obvious sense of the word , so far as i apprehend . but others understand it thus , christ came to fulfil the law , i. e. to add some new moral precepts to it , which were no part of the law before , to increase the number of the commandments , and thus ( in a sense different from what was allowed before ) to fill up the law. accordingly they hold that our saviour in the fifth chapter of st. matthew is a new lawgiver , and commands things which were not commanded before . christ , say they , opposed to moses's moral precepts some new and contrary precepts of his own , as about swearing , and divorce , &c. some of the fathers were of this judgment , or at least have utter'd some words which favour it . but it is not to be denied that the papists generally , as also the socinians expresly hold this . these latter follow their master socinus , who in his explication of the th chapter of st. matthew interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foresaid sense , and tells us that christ's sermon contains new precepts which never were before . some antinomians and anabaptists ( not to mention some others ) plainly assert this , and that with much concernedness . these all hold that christ fulfil'd or perfected the law not only by a clearer explication of the precepts of it , but by an addition of new precepts . and this indeed follows on what was asserted by them before , viz. that christ's laws in matth. . are opposed to moses's . if there be an opposition , then that is injoin'd in one which is not in the other , then christ added to what was commanded by moses . but all this is a mistake : for the opposition which is observable in mat. . is quite of another kind . christ there opposeth himself to the scribes and pharisees , and his interpretation of the law to theirs . in this manner he speaks , ye have heard is hath been said of the antients , or ( as we translate it ) those of old time , thou shalt not do this or that ; you attend to the sayings of the antient iewish doctors , who are the persons that have perverted the law : and you tread in their steps , you espouse their opinions , you have learnt of them to misinterpret and corrupt the law , for you interpret those commandments , thou shalt not kill , thou shalt not commit adultery , of the outward act only of killing and of adultery ; and you will not believe that hatred and malice are forbidden by the same commandment which forbids murder , or that a lustful eye is a breach of the commandment against adultery : and so in other instances you miserably mistake and corrupt the law. this is the sense of our saviour in this chapter . and hence it is plain that here is no such thing as new precepts , or any kind of commands contrary to those that were given by moses . we do not hear christ say , it hath been said by moses , or you read it in the law , but it hath been said by them of old ; he quotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antients , i. e. the masters of tradition , the scribes and doctors of the law , whom the phari●ees at that day followed . these wilfully mistook and depraved the moral law , and our saviour sets himself against these , and their doctrine . he doth not oppose one law to another , but all that he doth is this , he corrects and amends the law as it was corrupted by the scribes and pharisees ; or rather , he doth not correct and amend moses's law , but the phari●ees expositions . in this chapter christ is not a legiflator , but an interpreter , he expounds the law a●ight , and takes off their false expositions : and gives the true and genuine sense of the law. he acquaints them that there is a farther meaning of it than they imagined : more is commanded in the pr●cepts of the law , and more is forbidden than they think . and to convince them throughly of this he proceeds to particulars , instancing in some duties which seem to be new and proper only to christianity ; but he acquaints them that they are not new , but old commandments : and so likewise he instances in some actions which are unlawful under the gospel , and seem to have been made so first of all by the christian laws : but the design of this discourse is to let them know that they were forbidden by moses , and were sins long before the coming of christ , al●ho by them of old ( the antient depravers of the law ) they were not thought to be so . . anger is murder by the christian law , and so it was by the law of the ten commandments . ye have heard that it was said by the antients , thou shalt not kill ( restraining this to the external act only ) and whosoever shall kill , shall be in d●nger of the judgment . but i say unto you , that whosoever is angry with his brother without a cause shall be in danger of the judgment , he is interpretatively a man-●layer ; ver. , . you are to know that tho imm●derate anger be not in express terms forbidden in the law , yet it is inclusively and by just consequence forbidden . of cain it is recorded that he was very wroth , gen. . . and wer read the result of it , ver . . cain rose up against abel his brother , and slew him . wrath is the parent of murder . he that is excessively incens'd against another is disposed to kill him : and i● this inordinate passion be not check'd , or some obstacle interpose , it will proceed to that height . therefore if bloodshed be a sin , anger is so too , and ought to be suppress'd , with the ordinary concomitant of it , viz. using of reviling language , as raca , fool , and the like . . an vnchast heart , and a lustful eye are adultery and fornication by the law of christ , and they were no less by the mosaick law. and therefore when christ faith , ver . . whosoever looketh on a woman to lust after her , hath committed adultery already with her in his heart , he doth not declare this as a thing contrary to what the precepts of morality require of us , but to what had been dictated by the corrupt glosses of the jewish doctors of old , and of the pharisees at that time , viz. that there is no such thing as the adultery of the eye or of the heart , and that these are not forbidden in the seventh commandment . but our saviour lets them know that this is a great mistake , and that he had not introduced a new law , but only revived an old one. to look on a woman to lust after her , was always sinful and unlawful . i made a covenant with mine eyes , ( saith job ) why then should i think upon a maid ? chap. . ver . . which argues that it was a sin in those times ( even before there was any written law ) to indulge either lustful thoughts or looks . and this i take to be the reason of the law of fringes given to the jews , num. . , . viz. that these being constantly in their view might be a means to divert their thoughts as well as sight ; for so 't is expresly said , that they were to entertain their eyes with looking on them , that they might not seek after their own heart , and their own eyes , after w●ich they used to go a whoring . we read afterwards , that it was the pious king's prayer , turn away mine eyes from beholding va●ity , psal. . . and that there is a restraint to be laid upon this outward sense , and upon the inward imagination which is wrought upon by it , is the acknowledgment of the wisest he●rew doctors , among whom it is proverbially said , the eye is the inlet to sin ; and r. ben. mai●on saith expresly that evil thoughts were forbid by the l●w. . swearing rashly is forbidden here by christ , and so it was by the third commandment . but this ( as well as the other ) was misinterpreted by the scribes and doctors , and not understood in its full extent . whereupon our saviour corrects their mistakes , saying , swear not at all , neither by heaven , &c. ver . . as much as if he had said , you make nothing of swearing by heaven , and by the earth , and by ierusalem , and by your heads , and this is a very common and frequent thing with you ; and you are perswaded that you act not amiss in doing thus , for you think that the commandment forbids only false swearing and perjury : you have been told that these are the only breach of that part of the law. but i tell you another thing , that law forbids not only false but rash swearing ; you violate that commandment as often as you use any vain and unnecessary oaths , as often as you prophanely swear by god's name , as often as you make use of other names besides god's to swear by , as often as you swear by heaven , or by the earth , &c. this is the true meaning of our saviour here . some have thought that all swearing is forbid in this place by christ , as unlawful under the gospel , altho it was lawful to swear under the law : but if you consider that it is a religious act , and is innocent and harmless in its own nature , and sometimes becomes necessary ( as in matters of controversie which can't otherwise be decided ) and is an act of charity and righteousness ( when it is for the real advantage of the community , or any of our particular brethren , and sometimes it is ) and is approved of by the example of st. paul in the new testament , you will be induced to believe that religious swearing is lawful even under the gospel , and that there is no new law given by christ to forbid it now . that which he forbids is unnecessary and prophane swearing ; yea moreover , he commands you to avoid all swearing in common intercourse and converse one with another , and as much as lies in them to abstain wholly from an oath . he would have them to be persons of so holy and strict lives , of such integtity and faithfulness , that no one should have occasion to require an oath of them , but that they might be credited upon their bare words and promises . he would have them shew such truth and honesty towards men , that swearing might become useless . this is the true meaning of our saviour . . that a man should not put away his wife unless for fornication or adultery , is a law of christ , and yet is no new law , but an old one restored and renewed by him . this law was corrupted by the jews , which malachi takes notice of , mal. . , , . and he brings them back to the primitive law of moses , chap. . ver . . so that our saviour doth the same which the prophet malachi did before . and as to the law of divorce in deut. . . it was rather a permission than a precept or law : and so saith christ , moses suffer'd you for the hardness of your hearts to put away your wives , but from the beginning it was not so , mat. . . this way of divorcing among the jews was unlawful , being against the institution of god in the beginning , gen. . . they two shall be one flesh . but it was tolerated to avoid a greater evil among that people , viz. that curst husbands might not use their wives inhumanely : it was for the sake of the women that this was permitted . therefore it is clear that christ doth not correct or alter the law , but only removes the false interpretations which were made of it . that matrimony cannot be dissolv'd , is a christian law , and it was also a mosaick one . . resisting of evil , or retaliating is ●orbid by our saviour in this chapter , ver . , . and yet it is no new commandment , but such as was obligatory under the law. publick retaliation or revenge , viz. in a lawful way , by the authority and help of the magistrate ( who is an avenger of evil , and appointed for that purpose ) is intended by the law , an eye for an eye , a tooth for a t●●th ; but the iewish interpreters of it stretched this even to the patronizing of private revenge , and returning evil for evil among themselves . this is that which our lord here complains of , as a gross perverting of the sense of the law : and he peremptorily commands his followers that they resist not evil , that if any one smit● them on the right check they turn to him the other also ; and that if any tak● away their coat , they let him have their cl●●k also , ver . , . by which he declareth against the law of retaliation among themselves , without going to the magistrate , whose revenge is . christ bids them rather suffer wrong than revenge it so . now ▪ this private revenge you will find ●orbidden by moses's law long before , and consequently it is no new law. in lev. . . moses expresly forbids it ; and the unlawfulness of it may be gather'd from other places of the old testament . if it be objected that these words of sampson authorize private revenge , as they did unt● me , so have i done unto them , judg. . . i answer , he did it not as a private man , but as a judg , a magistrate , a publick person . besides , he was divinely inspired , and extraordinarily 〈◊〉 up , which is a different case from ours . thu● sampson called unto the lord that he might be avenged of the philistines , judg. . . this revenge then is not that which was spoken of in the places before cited , and which our saviour here speaks against , and which st. paul forbad , when he left those evangelical rules with the roman christians , recompence to no man evil for evil : avenge not your selves , rom. . , . the s●cinians then and some others who say revenge was lawful under the old testament , but is not now under the new , speak very unadvisedly and rashly , and have no ground at all to make this distinction : for the writings of the old testament as well as of the new , condemn all private revenge and resisting of evil. . loving our enemi●s is another command of christ , ver . . and it was always a command of the second table , tho the iewish expositors of it thought not so . mark therefore our saviour's words , ye have heard that it hath been said , viz. by them of old , thou shalt love thy neighbour , and hate thy enemy , ver . . whence it is evident , that christ both here and in the verses before mentioned , speaks not of what m●ses and the law it self said , but of what the corrupt doctors and scribes said . for tho moses saith , thou shalt love thy neighbour , lev. . . yet he no where saith , thou shalt hate thy enemy . therefore we may conclude , that whenever christ uttereth these words in this chapter , it hath been said by them of old time , he understands not moses and the prophets , but the perverse teachers among the iews who falsly expounded them . moses's law bid them love their neighbours , but it was their own false inference that they should hate their enemies , i say unto you , therefore saith christ ( and i say no more than what was the duty even of those who lived under moses's laws ) love your enemies , do good to them that hate you , ver . . that this was a duty before christ's coming is proved from exod. . , . if thou meet thine enemies ox or his ass going astray , thou shalt surely bring it back to him again . if thou see the ass of him that 〈◊〉 thee , lying under his burden , and would●● forbear t●●elp him , thou shalt surely help with him . tho it is true the doing of these things were kindnesses to the beasts , yet they were also offices of kindness to the persons who owned them : which sheweth that the l●ve of enemie● was required then . which may likewise be inter'd from those general words in lev. . . thou shalt not 〈◊〉 thy brother in thy heart , thou shalt not hate him be he friend or fo , native or alien : every one is thy brother , and therefore thou must use him as such . and that these words of moses are to be taken thus largely , is manifest from what he saith in deut. . . thou shalt not abhor an edomite , for he is thy brother : nay , it is added for the same reason , thou shalt not abhor an egyptian ; tho thou wert made a bondslave by that people , yet thou must not hate them ; yea , being thy br●thren , thou must love them . the words of solomon are to our present purpose , prov. . . if thine en●my be hungry , give him bread to eat ; and if he be thirsty , give him water to drink , i. e. in his distress and extremity entertain him courteously and lovingly , tho he hath not deserved such usage at thy hands . that enemies were to be loved is to be gather'd from that instance of elisha , who advised the king of isra●l to feast and plenteously entertain the syrians , who had besieged samaria , and to send them away in peace , kings . , . thus we see that even under the law they were to be kind and loving to their en●mies , and that not only if they were enemies among themselves , i. e. if they were isr●●letes , but they were to shew the like affection to strangers and foreigners who had shew'd enmity and hostility against them . but here we are to encounter a very formidab●e objection , viz. that it was lawful for the isra●lites to 〈◊〉 the idol●●rous nations , which a●pears from this that they were commanded to kill them . as for the seven nations , who possess'd that land which was promis'd to them , they were enjoin'd to destroy them utterly without all pity . destroying and killing are more than hatred : if therefore they might kill and destroy those heathens , they might hate them . how then was the loving of enemies a duty under the law ? to this i answer , that to make peac● ( and that sincerely and cordially ) with persons or people , and to bear hatred to them at the same time , are inconsistent : and therefore if i prove that the israelites would have made peace with those seven nations , it will follow that there was no hatred in the case . i know that some writers of no mean rank assert that the cana●nites were utterly and absolutely to be slain , and that the peace to be offered was to them only who were without the land of canaan . but this is a very great over●ight , and i will from plain passages i● the sacred history shew that it is so , and convince any impartial reader that the israelites offer'd peace to the ca●aanites as well as to other nations farther off . i will first produce those words in deut. . , &c. which seem to make against this , when thou comest nigh unto a city , to fight against it , then proclaim peace unto it : and if it make answer of peace , all the peop●e that are in it shall be tributaries . but if it will make no peace , then thou shalt bes●ege it ; and when god hath delivered it into thy hands , thou shalt smite every male with the edg of the sword , but the women and children and cattel thou shalt take to thy self . thus shalt thou do to 〈◊〉 the cities which are very far off from thee , which are not of the cities of these nations . but of the cities of the people which the lord doth give thee for an inherita●ce , thou shalt save alive nothing that breatheth , but thou shalt u●terly destroy them . whence some would infer that no proc●amation of peac● was to be made to the cities of canaan , for they were utt●rly to be destroyed . but you must know that the words are conditional , and are to be supplied thus , thou shalt save alive nothing that breatheth , but thou shalt utterly destroy them unless they seek for peace , or attend to the offers of it , unless they engage to become tributary , and unless they renounce their idolatry : for tho these conditio●s be not express'd in the , & verses , yet the two first are mention'd in ver . . and all three are intimated or express'd in other places of m●ses's history . first , that the israelites might make peace with the canaanites if they sought for it , is express'd in ver . . if any city made answer to them of peace , and opened to them , they were to make peace with them . but some say that this was the manner of the israelites treating the nations a●ar off , but not the canaanites ; for this vast difference which was to be made between them is set down in ver . , . thus shalt thou do to all the cities which are very far off , but of the cities of these 〈◊〉 which the lord thy god doth give thee for an inheritance , thou shalt save alive nothing that breatheth . here it seems to be said that tho the distant nations were to be favourably used , and admitted to terms of peace , yet the cities of canaan and others which were near , were to be denied that favour , and to be utterly cut off without mercy . but these apprehensions arise from the misapplying of those words , thus shalt thou do , which principally refer to what immediately went before , viz. that when god hath delivered a city into their hands , they shall smite ●very male thereof with the sword , but spare the women and the little ones , and the cattel . thus shall they do unto them . but when they came to any city of the seven nations , they were to deal otherwise , they were to spare neither man nor woman , old or young , but utterly to destroy all . here lies the antithesis , this was the grand difference which was to be made between their dealing with the f●reig● nations and with the canaanites . this is all the distinction that they were to make between the one and the other . whereas the one is to be spared in some sort , thou shalt shew no ●uch favour to the other : thou shalt devote them to utter destruction . but it is not said , thou shalt not offer peace to them first , thou shalt fall upon them without any warning . no : the contrary is said , when thou comest nigh to a city to fight against it , then proclaim peace unto it : which kind tender reacheth not only to the cities of the nations afar off , but to those which were nearer . this may be gather'd from other places , as ios. . . there was not a city which made peace with the children of israel save the hivite , the inhabitants of gi●eon : all others they took in battel . which implies that peace was offer'd to them all , and that their refusal was the cause of their ruin : for it would be ridiculous and impertinent ( as i apprehend ) to register this , that no cities made peace , when they could not make peace if they had had a mind to it . as to the instance of the gibeonites , ioshua was faulty in making peace with them rashly , without enquiring who they were , and whence . but as to the thing it self , he was not faulty , for they had leave to make peace not only with the people that were remote ( and such they took these to be ) but with the canaanites . but these gibe●nites had heard that they were to be most severely dealt with , that they were to be utterly destroy'd upon refusal ; therefore they seign'd themselves to be of the remoter nations . what can be more evident than this , that the command of destroying the canaanites was not absolute but conditional , seeing the oath made to the gibe●nites ( who were canaanites ) was lawful ? which may be proved from this , that god was angry , with saul for the violation of this oath several years after . now , if it was lawful to swear to the gibeonites ( tho it was extorted by fraud and dissembling ) that they should be spared , then it follows that there was no command from god to destroy them , without offering peace and mercy to them . we read also that rahab requested of the spies that she might be spared ; and they would not have sworn to her that they would save her and her fathers house alive ( as they did , ios. . . ) if they had known that there was no mercy to be shew'd to the canaanites : but it is plain that they were apprehensive of the contrary , and so engaged to spare rahab and her kindred . and if the whole people of ierich● had humbly requested the same boon , they might have obtain'd it , for the israelites were not bid to destroy any people unless they were obstinate and refractory . on such considerations as these one of the most judicious and discerning writers among the iews , declares it to be his opinion that the seven n●tions had offers of peace , on condition they would surrender themselves . again , that clause ( which contains the second condition offer'd to all cities ) belonged to the seven nations as well as to the rest , viz. all the people that is found therein shall be tributaries unto thee , and they shall serve thee , ver . . of deut. . if the canaanites would have owned the israelites for their lords and masters , they might have escaped destruction . which is the import of those words in ios. . . they drave not out the canaanite that dwelt in g●zer , but the canaanite dwelleth among the ephraimites unto this day , and serveth under tribute . and the same you read in iosh. . . & iudg. . , . the third condition was this , the iews might make peace with the seven nations if they would turn to the true god of israel from their idolatry , as appears from deut. . , . thou shalt make no marriages with them , thy daughter thou shalt not give to his son , nor his daughter shalt thou take unto thy son , ( which by the by , you may observe , supposes that they should not all be destroyed ) for they will turn away thy son from following me , that they may serve other gods. this is given as the reason here and in other places why those nations were to be destroyed , viz. because of their abominable idolatry , and that they might not corrupt and infect the people of god. therefore the israelites are often forbid to make a covenant with them , which signifies to hold correspondence with them in idolatry , to make such a league and alliance with them as to suffer them to use their altars and images , and freely to indulge them in their former abominations . the short then is , that conditions of peace were offer'd to all the nations foreign and near , their lives were given them if they would ask them : they might be spared if they would become tributary : they were not to be cut off if they would turn from their idolatry to the living god , and embrace the jewish religion , or ( as the hebrews tell us ) keep the precepts of the sons of noah . but the israelites had a commission to fight all nations that refused these conditions , they had a command to ●lay them either with a universal slaughter , viz , the seven nations and the amalekites , or only to destroy the males , as they did to the other nations . now if this be the truth of the case , if the israelites were willing to make peace with all , both canaanites and foreigners ( as i have endeavour'd to evince , and as several learned men have asserted ) then the objection which is pretended to be drawn from the practice of the israelites , and from the very command of god , falls to the ground , and is of no value and weight : then it appears that the israelites were not bid to hate their enemies , but that they were to love them , for offering conditions of peace was a sign and token of love. but suppose i have not sufficiently proved what i undertook ( which i refer to the judicious ) ; suppose the seven nations had no terms of peace offer'd them , but they were utterly abolished ; yet then i see not how this any ways invalidateth my former assertion , for they might be commanded to kill all the canaanites , and yet not be commanded to hate them : nor doth it follow from their killing them , that they bore a hatred to them . judges and executioners punish malefactors with death , but without hatred and malice ; or they ought to do so at least . this answer will serve to take off other objections which are made , as that from the th of deuteronomy , where you read that all persons who inticed others to idolatry , were to be put to death , and the nearest relation or friend was not to be pitied or spared . therefore if no kindness was to be shew'd to kindred and near relatives in this case , much less was there any to be extended to enemies , and consequently it was lawful to hate them . and from the law of retaliation they would argue after the same manner , viz. that god commanded the iews to hate those who wronged and hurted them ; for if they were bid to punish them , they were bid to hate them , the greater containing in it the lesser . but the answer to these cavils is the same which i gave before : the iews might prosecute offenders , and the magistrate punish them , and both might and ought to be done with commiseration and love , and consequently without hatred . indeed they were not to pity them , i. e. so as to let them go unpunish'd , but notwithstanding that they might have a brotherly compassion toward their souls . so we at this day are bound , by law and conscience , to prosecute malefactors , and to cause them to receive condign punishment ; yet all this may be done without hatred , and it is a wonder that the object●rs have not seen it . others make use of those words of david , do not i hate them , o lord , that hate thee ? i hate them with perfect hatred , psal. . , . therefore , say they , hating of enemies was lawful under the old dispensation of the law ; and by consequence when christ bids us love our enemies , he gives a new law. i answer briefly , that david's hating of the wicked is meant , . of his hating their company and conversation ; therefore he frequently declareth how loathing and detestable it was to him to associate with them . . of his hatred of their vices , not of their persons . their ways and actions he perfectly abhorred , but you hear him sometimes praying for their conversion , which sheweth that he had no enmity , either against their souls or bodies , but loved both . and indeed if we must love our very enemies , it follows by natural consequence , that we ought to pray for them , and wish them well ; therefore it is added here by christ , ver. . pray for them that despitefully use you and persecute you . these are not new injunctions , but were obligatory under moses , and are indeed part of the moral law. thus i have shew'd , that even under the law hating their enemies , i. e. their persons , was not lawful , but on the contrary , they were bound to love them : and consequently christ's command concerning loving of enemies , is not added as a new precept to those of moses . we must hate no man now , and it was sinful to do so then . vniversal charity was a law even at that time . in a word , it appears that christ came not to destroy the law , but to fulfil it , because he established and confirmed this catholick love , which is call'd by the apostle the fulfilling of the law , rom. . . thus i have insisted on the particulars mentioned by our saviour in this chapter , and you may be abundantly convinced thence , that christ's words here are not oppofed to moses's , that he doth command nothing contrary to the law , but that he vindicated the law from the false and corrupt glosses of the pharisees ; you may be convinced , that christ is here no new legislator , but an interpreter of the old law ; that he only explaineth and cleareth it , and more fully delivereth it to the world , and consequently that the precepts of the gospel are the same in substance with the decalogue ; that christ enjoineth no new virtue , as to the kind of it , that he hath made no addition of new laws and precepts to the old ones , unless in those respects which i have before mentioned : and on the account of them it is , that the legal and evangelical dispensation differ so much . being now employed in shewing the difference between the old dispensations before christ , and that which he introduced ; i cannot finish what i intend , unless i particularly handle that noted question , what is the difference between the covenant of works , and the covenant of grace ; or between the old and new covenant , and why they are called so ? i have said something already which may give light to this , but now i will purposely insist upon it . indeed the discourse of the old and new cov●nant might have been inserted in the beginning when i enter'd upon the general o●conomy of grace , when i spoke of the first discovery made to adam concerning the mess●as : but then i must have antedated some things which i have mention'd since , and i must have treated of the evangelical dispensation long before it came in my way . it is therefore pertinent and most proper to treat of the c●venants in this place , and to shew the true difference between them . we must call to mind then what i said before , that god covenanted with man : . when he was in the state of innocence . . when he was fallen . the former was the covenant of w●rks , the latter was the covenant of gr●ce . as to the first , it was properly a covenant ▪ for a covenant is a mutual agreement betwixt party and party , with reciprocal obligations of each other . so that covenant was a contract between god and adam ( and in him with all mankind , ) wherein god promised everlasting life and happiness to man , if he continued in his obedience to him . and man ( having a sufficient ability given him by god ) ingaged on his part to perform perfect obedience , and to persevere in all good works without sinning , whence it was call'd the covenant of works . upon this agreement god gave adam a particular commandment ( as a trial of his obedience ) that he should abstain from the fruit of a certain tree in the garden where god had placed him . but adam soon broke this covenant by eating the forbidden fruit , and so brought a curse on himself and all his posterity . hereupon the first convenant , or covenant of works , was succeeded by a second , viz. the covenant of grace . this is that covenant which god made with adam and his posterity just after his fall , when they were in a state of sin and misery . christ was promised forthwith ; the seed of th● woman shall break the serpent's head , gen. . . as soon as this promise was given and made , the covenant of works expired , then began the covenant of grace , and so was in succeeding generations more and more revealed , till christ came and fully revealed it . this is called the covenant of grace , ( as hath been said before ) because it proceeded from mere grace and favour , and because a more abundant grace and love are discovered in this covenant for man's restoring , than in the other for preserving him . now a covenant being a mutual contract and stipulation of both parties ( as hath been suggested ) this covenant as well as the other , was made up of something on god's part , and something on ours . as god is tied to man , so man is tied to god. god promised to send his son to take our nature , and to make known to us the will of his father ( thus he is a 〈◊〉 ) , and also to satisfy god for our sins , and by this means to redeem us from hell and eternal damnation , and to obtain for us forgiveness of sins , and the favour of god , and eternal life and blessedness . sinners are justified , pardoned , and restored to what they lost by 〈◊〉 ▪ they are reinstated in the right and privilege they had before their apostacy . this is done by chrrist's death ; thus he is our priest , he offers himself a sacrifice for our sins . further , he inables us to discharge our duty , by sending his holy spirit into our hearts ; he rules and governs us , and so is our king. this is the covenant on god's part . on ours it is to hearken diligently to our prophet , and to be desirous and ready to learn his will ; to accept of , rely upon , and apply unto our selves the meritorious satisfaction of our priest ; and to be ruled by him as our king , to submit to him , and to obey his laws ; which briefly are these , that we acknowledg his soveraignty over us , that we believe in him , and that we repent and forsake our sins . these are the conditions of the covenant of grace on man's part . or take the whole in a briefer way thus , to give ability and power to believe and repent , and perform acts of holiness , is the new covenant on god's part : but personally to do these ( by virtue of the foresaid power ) is the new covenant on man's part , which yet god alone can make effectual . it is said by some , that faith and obedience are not the conditions of this covenant on man's part , because they are promised in the covenant ; for the condition of the covenant must be a distinct thing from the covenant . but this is a mere nicety , for tho in the gospel-covenant faith and repentance are pr●mis●d , i. e. god hath ingaged to give us strength to exert these graces ; yet so far as they are consider'd as our acts , and coming from 〈◊〉 ( for god cannot be said to believe and repent ) they are conditions . they are promis'd by 〈◊〉 upon 〈◊〉 ( as all that we are to do is promis'd ) ; but since we on our part engage and promise to do them , they are rightly stiled , and really are qualifications , without which we shall never partake of the divine favour . neither do these condition● of faith and obedience which are required of us , hinder the freeness of the gospel-grace ( as is objected , ) for god promised pardon of sin and eternal life freely ; and it is the same free grace which first appointed , and afterward accepteth of these conditions . it is mere favour and good-will that god was pleased to give salvation and everlasting happiness by christ , on condition of believing and obeying him . but you will say , it is the language of the covenant of works , do this , and live ; whereas the gospel saith , believe , and be saved . i answer , the covenant of grace ( as well as the covenant of works ) requires doing , and so in effect saith , do this , and live : but yet there is this threefold difference between them , ( which i request may be well weigh'd , because it will be of singula● use to rectify our notions about the matter in hand , and to give us a true insight into the nature of the covenants . ) . the covenant of works saith , do this by thy own natural strength and power ; and if thou dost so , thou shalt live . for this is certain , that in ●he first covenant the conditions were to be performed by adam and eve ( and us in them ) by a natural strength given in the state of innocency . they were created with a sufficient power to do what god required of them : by their own free-will they might have stood . but the covenant of grace saith , do this by a supernatural assistance , by that grace which is given through christ jesus . no man is naturally born with an ability to do god's will , and to please him . there is a new birth whereby he is impowred to do this ; there is a divine principle superadded to his nature , and by virtue of this he believeth , repenteth , &c. this is the first difference between the doing under the covenant of works , and under the covenant of grace . . the covenant of works saith , do this , and for doing thou shalt live : but the covenant of grace saith , do this , and for christ's merits and satisfaction thy doing shall be accepted of god ; for his sake thou shalt liv● and be happy . there is another cause , you see , viz. the meritorious righteousness of the son of god , which makes an infinite difference between the one and the other . this we must remember , that the covenant of grace is that whereby man is recovered and restored to happiness by the undertakings of another ; whereas by virtue of the covenant of works , a man attain'd to life and happiness by his own works and obedience . his personal righteousness entitled him to heaven by the tenour of the first compact ; but now the terms are otherwise , that which procures li●e and immortality under the second covenant , is the obedience of christ. there is nothing we can do , that will be acceptable for our own sakes : but on the account of the messi●● the mediator , we and our services are accepted . the covenant of works required d●ing , as a p●●formance meriting salvation and ble●●edness ; but this other agreement exacts of us doing only , as it is the appointed way and means of salvation . this renders the difference very great and wide between the one and the other . . the covenant of works ●aith , do this ; but be sure to do it without the least ●ailing and imperfection , and thou shalt liv● if thou dost it thus , otherwise not . for this covenant made with ad●● and his posterity , was upon condition of sinless obedience , as we find by the consequence ; and as we can prove from the law , which was founded on the covenant of works , cursed is he that continueth not in 〈◊〉 things written in the book of the law to do them , d●ut . . . universal and entire obedience is absolutely required . but the covenant of grace saith , d● this ; and though it be done on thy part imperfectly , yet thou shalt live . thou shalt be accepted for the perfect and consummate righteousness of christ , altho thy services be mixed with weakness and sin . the difference then between the cov●nant of works , and that of grac● , is not doing or not doing , keeping or not keeping the commandments ▪ but the difference is here , the covenant of works requireth the keeping the commandments without sin●ing , whereas by the covenant of grace no such thing is required . this is the difference between the covenants , and thence it is manifest that the latter of them requires not only believing but acting ; tho , it is true , believing is the principal thing under the new covenant , and therefore we find this chiefly urged by our saviour and his apostles . faith is the main thing inculcated in the writings of the new testament , and the contrary is that which is mostly laid to mens charge . on this account it is rightly said , that , believe , and be s●v●● , is the language of the covenant of grace ; but yet it is certain , that doing or working is not excluded ; for we find in the evangelical writings , that both faith and good works are made the necessary conditions in order to eternal life : he that believeth shall be saved , mark . . believe on the lord iesus christ , and thou shalt be saved , acts . . repent , and be converted , that your sins may be blotted out , acts . . circumcision is nothing , and vncircumcision is nothing , but keeping the commandments of god , ● cor. . . without holiness no man shall see the lord , heb. . . and many other places of scripture shew that something is required to be done by us under the new cov●n●nt : wherefore we need not be afraid to say , that the covenant of grace is ● law , viz. on this account , that it commands something to be done . so that one would wonder , that any men of reason and discourse should assert , and that with much confidence , that the gospel is not a law of faith and repentance ; and that there is no sanction , there are no precepts , no t●r●atnings , no pr●mises belonging to it , as i find some have lately maintain'd , notwithstanding it is stiled a law by two apostles , heb. . . iames . . and we need not be afraid to say , that there are conditions propounded , and to be performed under this covenant . for what is a c●ndition ▪ doth not every one grant that it is such a thing required of 〈◊〉 , without the performance of which we shall never obtain the thing offer'd and pr●mis'd ? and is not this applicable to the present case ? are not faith and obedience absolutely requir'd antecedently to our enjoying the benefits and privileges of the new covenant that are offer'd to us ? doth not the word condition express the manner of our partaking the benefits of the gospel-covenant ? doth it not signify that order and disposition of the divine grace , which are to be seen in conferring pardon and happiness ? god hath appointed , that none shall reap this fruit of the covenant of grace , unless they first believe and repent . this is a fix'd and establish'd order , and without observing and performing of this latter , we shall never have any advantage of the former . it is evident then , that believing , and repenting are conditions , and no man of correct thoughts can boggle at the truth and certainty of it . but perhaps it will be said , the conditionality of the covenant of grace was exploded by the first reform●rs ; for calvin and others are quoted for this , that the gospel promiseth not eternal life upon condition of obedience . but i answer , and that with sincerity and truth , that the reformers speak thus in opposition only to the popish interpret●tion of the word condition ; for those of the church of rom● make faith and good works , such a condition as gives a right to eternal life , and inclu●●s in it merit . in this sense they disclaim'd all c●nditi●ns ; and so do we , because it is the grace of god , and the satisfaction made by christ , that give us right and title to pardon , and life , and eternal glory . but none of the ref●rmed churches ever doubted whether faith and obedience are conditions of the evangelical covenant in the sense above propounded , viz. that they are such things , without the performance of which we shall never obtain the blessings promis'd to us . and this is ingenuously confess'd by one , who is thought by some to encline wholly to the contrary opinion ; speaking of the true acception of the word condition in this present matter , he hath these express words , if it be int●nded that these things ( viz. faith and ob●dience ) tho promised in the covenant , and wrought in us by the grace of god , ar● ye● duties required of us in order to the participation and enjoyment of the full end of the covenant , it is the truth that is asserted , i. e. they are properly conditions . and thus in some respect the covenant of grace may be said to be a covenant of works , i. e. so far as it requires certain conditions to be performed by us , tho not in the same manner that the covenant of works required them ; for they are not to be look'd upon as a meritorious and impulsive cause , as they were then , but only as an instrument or means in order to eternal happiness . but otherwise ( as hath been said ) there is a vast difference between the covenant of works and of grace ; for the tenour of the former was , that our first parents , and in them all mankind , should , without the least defect and transgression , perform the law which god gave them ; and that upon the sole account of this performance they should purchase happiness : but if they were deficient in their duty , they should perish without any hope of mercy . there was no provision of forgiveness in case they should break god's law ; there was no promise of being receiv'd into god's favour again . but the terms of the latter were , that god would not be exact with us , and require an obedience void of all sin ; but that for the worth of christ's sinless obedience , for the value of his perfect righteousness , we should be rewarded with life and bliss . and this covenant allows of hearty repentance , after we have transgress'd the divine law , and assures us that we shall be reconciled unto god , and be restored to his favour . for the sake of our blessed mediator , our sins and failings shall be forgiven us , if we sincerely repent of them , and betake our selves to the practice of the contrary duties . this is the way and method of salvation under this covenant : instead of exact righteousness , i. e. wholly living without sin , god accepteth of our doing according to the utmost of our capacity , and our acting with sincerity and uprightness : and the defect of this personal righteousness and obedience , is supplied by the meritorious righteousness and obedience of christ jesus . thus you see how these two covenants differ , and that they answer to the different states of man's innocence , and of his fall ; and that the second covenant was made , because we cannot observe the strict conditions of the first . the second covenant , or covenant of grace , made with adam first , was a long time after that repeated to ●●ra●am , gen. . . and afterwards renewed , and in a solemn manner confirmed to the isr●●li●●s at the giving of the law on m●●nt sinai . there was then this covenant made between god and them ; god promised life , and they obedience : therefore moses who transacted this on the mount , is said to be a m●di●t●r between god and them . it is said , mos●s took , the book of the covenant , and read it in the ears of the people , exod. . . which refers to all the words of the lord which moses wrote , ver . . i. e. all those laws , precepts and judgments which god gave to the people , and which they unanimously accepted of , and promis'd obedience to . but the decalogue was the sum of this covenant , as appears from deut. . . god declared to you his covenant , which he commanded you to perform , even ten commandments . some hold that this covenant made with the israelites , was the covenant of works , the same as to the main which was made with adam before the fall. i grant there was a kind of a going back ( as i have observed before ) a seeming reviving of the old covenant of works ; and so the covenant of works was , as it were , after the covenant of grace ; or rather the covenant of grace and works seem'd to be at the same time . but this was not so in reality , but only in appearance : there was an evangelical promise to adam and abraham , viz. that they should be justified by the messias ; and there was a promise also to the iews , that they should live , i. e. be saved , if they performed the law. but these two promises were not inconsistent , neither did the latter of these abrogate the former , as the apostle speaketh in gal. . . the covenant of grace , which was confirmed before of god in christ , the law , which was four hundred and thirty years after , could not disannul , that it should make the promise ( or covenant ) of none effect . but , as the apostle subjoins , the law ( which look'd something like the covenant of works ) was added to it because of transgressions , until the blessed seed should come , ver . . the law was to be serviceable to the covenant of grace , and to be a schoolmaster to bring them to christ. hereby they were to be convinced of sin , and of their inability to keep the commandments . and the same law denouncing wrath and a curse , stir'd men up to fly to divine mercy , and to beg forgiveness , and the assistance of the spirit , and so prepar'd them for the gospel . god gave that people precepts about external rites of divine worship , and also judicial laws for their commonwealth : and besides these , he writ in tables the moral law , and caused it to be promulged . all which he closed with those solemn sanctions , this do , and live : and cursed is every one that continueth not in all things that are written . here was a very great resemblance of the covenant of works , and the law of faith seemed to be laid aside : or there might seem to be two covenants on foot together . but the design of heaven was only this , that hereby the iews might be brought to see their great guilt and their deplorable state , that they might be sensible that they lay under wrath and a curse , and that thence they might be provoked to look for a remedy ; or , when it was of●e●ed to them , to accept of it . this was the reason why they were under the law , which had some affinity with the covenant of works . but the covenant of grace made with adam soon after his fall was not laid aside , but still prevailed , and no other but that . even under the law they were not justified by works , but by faith ; they obtain'd not salvation by their own perfect obedience , but by virtue of the perfect righteousness of the messias who was to come in the fulness of time . it only seem'd good to the all-wise god to obscure and disguise this covenant in part , that they might be fitted for the insuing dispensation of the gospel , and that this dispensation might appear more bright and glorious . now it was that the covenant of grace most signally display'd it self : by christ's coming , and by the preaching of the gospel , it was fully and amply manifested , tho it had been in being ever since the restauration of adam . now at last the actual fulfilling of the grand promise of this covenant , viz. the incarnation of christ , was accomplished . he came on purpose to perfect that covenant which had been made and renew'd before between god and man. never till this time was there any compleat discovery of this blessed agreement and contract between god and us . in the writings of the new testament alone we find this set forth . here is plainly discover'd the mediator of this covenant , iesus christ the righteous , the eternal and only begotten son of god , who vouchsafed to assume our humane nature , to clothe himself with flesh , to converse in the world above thirty years , to instruct mankind by his heavenly doctrine , to confirm and establish us in it by his divine miracles , to direct us to the practice of it by his holy life and spotless example , and at length to die for us to satisfy for our sins . as the publick and most solemn covenants which we read of in the old testament , were made with killing and sacrificing , and effusion of blood , ( by divine appointment without doubt ) : so here the blessed messias , who was to compleat the covenant of grace , shed on the cross his most precious blood , which therefore is call'd the blood of the covenant . again , in the scriptures of the new testament , are plainly and expresly set forth the terms of the covenant of grace , i. e. what god hath promised to do , and what obligations are upon us . here christ and his apostles , and evangelists , proclaim remission of sins , the peculiar benefit and privilege of the covenant of grace ; and immortality and eternal life are brought to light by this gospel ; and the performance of all the precious promises which concern this life and another , is ascertain●d to us here . and as it assureth us that god will fulfil his promises , so it urgeth upon us the performing of our ingagements . christianity is an obligatory covenant , and this obligation is mutual . god will discharge his part , we must see that we perform the conditions which are required on our side . the gospel acquainteth us , that if our peace and reconciliation be not made , it is our own fault wholly ; we will not leave our sins , and thereby we ●rustrate the agreement and contract of the gospel . this therefore calls upon us to undertake the counter-part of the covenant , i. e. to be holy in all manner of conversation , to deny all ungodliness and wordly lusts , and to live soberly , righteously , and godlily in this present world ; to adorn the gospel by a strict and circumspect walking , and to bring forth much fruit to the glory of our heavenly father . in the evangelical writings the terms on our part , which are faith , repentance , and ob●di●nc● , are more distinctly set down than ever ; especially the nature of faith , and the peculiar virtue of it are explain'd in that manner which they were never before : for that by works and faith we are saved , but that by faith alone we are justified , is the doctrine which st. paul hath abundantly asserted , proved and confirmed , and it is establish'd by the other apostles : which shews the great discrimination between the covenant of works , and the covenant of grace . the gospel tells us how we are to find real advantage by this covenant and law of grace ; it ascertains us that we can reap the benefit of it only by c●nv●rsi●n and r●g●neration . it is therefore urged and inculcated , that we must be born again , that we must be n●● creatures , that there must be a ren●vation of our hearts and lives . lastly , christianity informs us what are the seals of this covenant of grace ; and accordingly let us know , that by baptism we are entred into covenant with god , and into the church of christ ; and that at the lord's supper we repeat and renew that convenant . jesus , the mediator of the new covenant , instituted this federal ordinance : and this is that holy supper at which he gives us his body to eat , and his blood to drink , which he assures us is the blood of the new covenant , which is shed for the remission of sins , mat. . . the sum then of what hath been said is , that god pitied the mi●ery of mankind , and was pleased to make a second covenant with him and his posterity after they had broke the first . this second covenant , tho it was made with adam presently after his fall , yet it arrived not to its height and perfection till the coming of christ , and the preaching of the gosp●l . christianity is the covenant or law of grace in the best edition . the answer then to that problem , how the old and the new covenant differ ? is easily resolved from the premises : for if you understand ( as some do , but how fitly you will judg from what i shall suggest by and by ) by the old covenant the covenant of works , and by the new one the covenant of grace ; i have plainly and distinctly set down the particulars wherein they differ . or , if you mean by the old covenant the mosaical and legal dispensation , and by the new covenant the dispensation of the gospel , ( which both are but one covenant ) i have given ample satisfaction to the question , by shewing wherein these two differ ; and by letting you see that the covenant of grace began with mankind soon after the fall , and afterward was continued in the mosaick dispensation , and at last was compleated by christ's coming . and here further to illustrate the point , i will clear the acception of these terms , the old and the new covenant , which so frequently occur in holy writ ; and i will make it evident to you , that in the whole book of the scrip●ures , the old covenant is never applied to the covenant of works , but is a part or degree of the covenant of grace . this then we are to know , that the covenant of grace is twofold , obscure or manifest . the first was from adam's restauration to our saviour's coming ; the second is ever since . the former is called the old covenant , the latter the new covenant , and yet they are but one covenant . this you will find to be the stile of sacred scripture , if you consult those two famous places , the one in the old testament , and the other in the new , which treat of the old and new covenant . the former is iew. . . behold , the days come , saith the lord , that i will make a new covenant with the house of israel , and with the house of judah , not according to the covenant i made with their fathers ( the old mosaick dispensation ) ; but this shall be the covenant that i will make , i will put my law into their inward parts , and write it in their heart ; and i will be their god , and they shall be my people . — they shall all know me , from the least of them to the greatest of them , saith the lord ; for i will forgive their i●iquity , and i will remember their sin no more : by which is meant the evangelical dispensation , or the covenant of the gospel , which is expresly called here the new covenant ; and the covenant made with their fathers is to be understood of the giving the law to the iews , and consequently of the iewish oeconomy . but this will be morefully made good from the other place , the th to the hebrews , from the th verse to the end ; where is set forth the true nature of the old and new covenant , as i have represented it . christ , our eternal high priest , saith the apostle , hath ●b●ained a more excellent ministry , by how much also ●e is the mediator of a better cove●ant , which was established on better promises , ver . . here the covenant of grace under the gospel is call'd a better covenant , because on some accounts it is better th●n it was under the law , and particularly by reason of more evident and certain promises which christ hath added . on this consideration it is called a better covenant , tho it be the very same as to substance . the apostle proceeds , vers. , . if the first covenant had been faultless , ( i. e. if the legal dispensation had not been imperfect ) then should no place ●ave been sought for the second ( i. e. there would have been no need of introducing the evangelical administration ) but finding fault with that , he saith , behold , the days come , saith the lord , when i will make a new covenant , &c. the former being found insufficient was taken away , and another brought into its room ; tho ( to speak properly ) it was not another , but the same in other circumstances . for the covenant of grace was under the law ; but because it varied as to some respects when christ came , it is represented as a double covenant , and accordingly the scripture calls the former the old covenant , and the latter the n●w on● . this reason likewise may be given , why the covenant of grace which was in the time of the law , is call'd the old covenant , and the same under the gospel is call'd the n●w cov●nant , viz. because they are so comparatively , i. e. the legal oeconomy in respect of the christian one , is old ; and this in respect of that , is n●w . according to the different administrations of the covenant of grace , this covenant is said to be old or n●w . in the old testament the covenant of grace was administred by sacrifices , puri●yings , and many other typical ceremonies and mystical observances ; and this antient way of god's dealing with his people , is stiled the old cov●nant : but in the new testament these things were done away , and so the covenant of grace appeared new , and on that account had its denomination . thus tho the old and new covenant differ in the manner , and way , and external administration , in so much that the latter is eminently call'd the covenant of grace , and the former in comparison of that is not the covenant of grace ; yet really they are the sam● in substanc● , and there is no opposition between them , for in both of them free grace , and remission of sins through jesus christ are held forth to all the faithful , there●ore they are but one covenant . this is the truest notion of the covenants , tho some of the antient writers , but more of the moderns , have mistaken this point , confounding the covenant of works , and the old covenant , and making them to be the same , which hath been attended with very gross errors . for tho it is true , the covenant of works may be call'd the old covenant because it was first , yet we now confine our selves to the stile of the holy scriptures , and are declaring what is call'd the old covenant in the language of those inspired writers ; and there you will never find it is applied to the covenant of works , but always to the covenant of grace under the old dispensations : and the new covenant always refers to that covenant , as it was renewed and made better by the evangelical institution . and because the covenant of grace under moses was dark and imperfect , but when christ came was clear and entire , therefore the apostle represents them as two distinct covenant , a first and a second , a worse and a better . thus you have the true reason why the former dispensation is call'd the old covenant , and why the latter is call'd the n●w ; and on this is grounded the vast diff●r●nc● between the d●sp●nsations of the law and the gospel . but this doth not argue that there are any new duties introduced by this means , and that there is a real addition to the former precepts and commands . no such thing can rationally be inferred from the distinction of the old and new covenant . so much concerning the particular nature of this evang●lical disp●nsation , and how it differs from the others ; which was the first thing i undertook . chap. xiii . tho we could assign no reason why the christian oeconomy was so late , and why our saviour arrived no sooner in the world , this is sufficient to satisfie us , that it was god's pleasure it should be so . but for the sake of the inquisitive , such reasons and considerations as these are offer'd : . it must be remembred that christ appear'd in the world even in the early times of the patriarchs . . the benefits of christ's redemption were imparted to the faithful before he actually appear'd in the flesh . . the world was not fit to receive him sooner . . he delay'd his coming to make the world sensible of their misery . . that the advantages of his coming might be prized . . it was congruous that so great a prince should not arrive without solemn harbingers and heralds of his coming . . the necessities of mankind call'd for him at that particular time and juncture when he came . the jewish church grew worse and worse . an enumeration of the several sects and factions which they were divided into , viz. essenes , pharisees , sadduees , herodians , samaritans , galilaeans . . god proceedeth in a gradual order and method . the most perfect things are reserved till the last . ii. i am to acquaint you with the reasons why the christian dispensation , as to the actual exerting of it , took not place in the world before , and ( which is the foundation of this ) why christ iesus the messias and saviour blessed not mankind with his coming till that precise time wherein we are certified by the evangelical records and other testimonies that he was born , and why he came neither sooner nor later . indeed i might say here ( as before ) that we are to rest satisfied with god's managing this matter , altho we were not able to assign a particular reason . the wisdom and equity of god's dealing● are undeniable : he must be le●t to dispense his benefits when he pleaseth : and most certainly that is the best time which he chooseth . it is the glory of god ( saith the wife man ) to conceal a thing , to hide the causes and reasons of his actions from men , especially of the particular circumstance of time , which is not of such concern to us as the things themselves . therefore we ought not to be very inquisitive and scrupulous , but finally to resolve all into god's good will and pleasure . thus when the primitive christians were asked in a cavilling way by the pagans , why christ came so late , they ingenuously answer'd , we deny not that we are ignorant of the reason of it : we cannot see and tell god's secret will , and how he orders his affairs . he alone knoweth what is to be done , and how , and at what time. and again , thus in an eternal and infinite course of ages , where there is no beginning nor end , nothing can be said to be soon or late . and st. augustin's answer to those that ask'd why christ came not before , was this , because ( saith he ) the fulness of time was not yet come , according to the appointment of him by whom all times are : for it was best known to him when christ ought to come . and in another place he gives the like reason , why christ came just at that time , and no other , the lord ( saith he ) who disposes all things in measure , number , and weight , knoweth when he doth any thing . it may suffice then to answer , that so it pleased god whose wisdom is infinite . he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his own times ( for so it should be rendred ) tit. . . when these come , he sets such and such a dispensation on foot . tho this will not satisfie some , yet it ought to pass for good divinity with those that are wise to sobri●●y . but yet , tho we must not sawcily pry into the secrets of heaven , we are permitted with modesty to enquire how far they may be discover'd to us . therefore to give satisfaction even to the curious , i will offer some considerations wherein are contained the particular reasons of the dat● of the christian o●con●my , why christ came not into the world till it was about four thousand years old , and why he came at that time rather than at another . . you are to consider that tho christ was not born of the virgin mary till that very time , yet he appeared long before to some of the patriarchs and saints under the old testament . the angel that appeared to hagar was the messi●● , the son of god : therefore m●s●s calls him the l●rd , or ie●ovab , gen. . . it was the opinion of the antient fath●rs that this second person in the glorious trinity appear'd in human shape to abraham , as he sat in the plains of mamre , gen. . , &c. where he is stiled iehova● , and afterwards the god of bethel , chap. . . and he appeared to iacob in the form of an angel , and wrestled with him ; he is call'd a man in the entrance of the story , and god in the sequel of it ; and the prophet hosea speaking of him , calls him god , chap. . . this is that angel of the covenant who appeared num. . ultireneus , tertullian , st. austin , and most of the antients hold that it was christ who appear'd as an armed man , and captain of the lord of hosts , to encourage ioshua , when he was to take iericho , jos. . , . and many of the fathers were of opinion that christ was the conducter of the israelites out of egypt into the land of canaan , who led them through the wilderness of arabia , and descended on mount sinai , and resided in the tabernacle , and the temple . and that of daniel , chap. . . the form of the fourth person ( who was seen in the firy furnace ) was like the son of god , is interpreted by some of the eternal son of god , who used to visit the patriarchs , and now visibly bore the three children company in the flames . and from several other places in the old testament it may be gather'd that christ appear'd to the holy men in those days upon extraordinary occasions . so then he appeared sooner than is imagined : his incarnation was not the first time of his appearance in the world : he actually manifested and shew'd himself before his birth . his early visiting of the patriarchs and prophets was a forerunner of his more signal appearing in the ●ulness of time , when he took on him our humane nature , and convers'd with mankind . . if you consider that all the benefits which accrued to mankind by a saviour , were imparted even before christ was made flesh , you will not think that his appearance in the world was late . he ( as you have heard ) was the lamb slain from the beginning of the world. the covenant of grace , that he who repenteth and believeth shall be saved , was made immediately after man's fall : the merit of the messi●● his undertakings was valid from that very time , and therefore the promises of mercy in christ are contain'd , tho obscurely , in the books of the old testament . the gospel is antient : the design of god in all ages tended to the consummating of this : which may take off our marvelling at its being no sooner . it was in being long before as to the grand efficacy and virtue of it . have then this right notion of the true date of christianity , and you will not ask why christ appeared not before . . perswade your selves of this , that christ would have actually appeared sooner , and that in our flesh , if the world had been fit to receive him before . god acteth according to the nature of things , according to the capacities and faculties of mankind , according to the condition and frame of men. hence his dealings with them are different and various , his administrations and methods are not alike : but they are always most sutable and agreeable to the present circumstances . when solon was asked whether he had le●t the athenians the best laws he could , he answer'd he had given them the best they were capable of . this is more eminently true of the laws and institutions , the discoveries and administrations which are from god the great and infalliable lawgiver , they are the most exactly fitted to the capacities and dispositions , the inclinations and genius of the people who are to make use of them . he prescribes laws not according to what he is able to do , but according to our ability to hear and receive them . hence it is that tho true religion be but one , yet it hath had different discoveries and mani●estations , according to the different states and conditions of men in the several ages of the world. this argues not any changeableness in god , but his great wisdom , and care of his church : as a prudent master of a family gives different orders and rules according to the diversity of persons and times he hath to do with . thus our saviour was pleas'd to fulfil all right●ousness , to comport with the present state and oeconomy , to allow of any thing or dispensation which god will have to be in the world , tho it may seem to some not to be so fitting and decorous . this is sufficient that god acteth congruously to the nature of things , and that all along he administers every thing for the greatest good of mankind , altho in various ways and manners . this is one reason why the evang●lical dispensation was not introduced till other dispensations were past . the indisposition of the former and first times made christ delay his coming : he knew they were not prepared to receive his doctrine and miracles . this reason is given by st. augustin ; and eus●bius agrees with him , for treating of this very question , why christ came so late , he renders this account of it , the generality of the world was become like beasts , and so were not fit to receive christ and his doctrine . it was necessary therefore that the way should be prepared by moses's law , by the doctrine and example of prophets and good men. before this the world was uncapable of christ and the gospel . . christ came not till four thousand years were expired , that mankind might see their misery , and be ●ensible of it , and desire a remedy ; and in the mean time more strenuously exercise their faith and hope . especially , with respect to the iewish people , so many ages had pass'd before the messi●● came , because hereby god would let them see their want of a messias , that they might heartily breathe after , and long for a red●●m●r and saviour , that they might earnes●ly expect and pray for a deliv●r●r to rescue them from that intolerable yoke which they were under . this seems to be one reason why god deferred the sending of his son. which is implied in those words of the apostle , rom. . . the law entred ( i. e. the mosaick dispensation interposed between abraham and christ's time , and thereby the evangelical state was de●er'd a long time ) that the offence might abound , that the heinous transgression of the law might be the better discern'd to be sin , and that men might be throughly apprehensive of it . then the apostle adds , where sin abounded , grace did muc● more abound , i. e. by this means the grace of god in ●ending his son , and his pardoning of sinners through his blood are the more fully display'd , and taken notice of . which leads me to another account of this matter . . so far as we can apprehend the wise designs and purposes of god , we may render this reason why this benefit was so long delay'd , viz. that it might thereby be comm●nd●d to us , and that we might set the great●r value on it . god suffer'd the darkness for so many hundred years , that he might bring forth a more glorious light at last . from the opposition of these two the divine wisdom is more manifest , and the victory of the one over the other is more eminent . hence mankind is more eager in embracing the light of the gospel , and all the advantages of it become more welcome and grateful . . it was not fit so great a prince and saviour as the messias should arrive without harbingers and forerunners of his coming . so that pious doctor of the church speaks , christ was to be foretold many ages before he came , because it was no little and mean thing that was to come . the greater this judg was , it was fitting the greater should be his equipage , and a longer train of messengers and heralds should go before him . observe therefore , after the types and shadows were vanished , after the legal services were expired , after all the predictions of the patriarchs and apos●les were accomplished , after the so often repeated promises concerning christ were fulfilled , after the appearances of angels , and visions and revelations , and extraordinary declarations from heaven had made way for the arrival of the messias , after he was generally expected by the iewish nation , after all these preparatives and forerunners of his coming were fully past , then he actually en●●ed on the stage of the world , and manifested himself in the flesh. the time appointed by the father for the sending his only begotten son , or ( as the apostle calls it ) ●●e fulness of time happily brought along with it the fulness of christ , as the same apostle speaks . it was reasonable , decorous and congruous that so great a person , and so great a blessing should not come on a sudden , but that the world should be a long time prepared for so glorious a dispensation . . the necessities of mankind seem'd to call for him at that very time when he came . this is the reason which gregory nazianzen gives why christ came not before , but then , because the world was more than ●ver corrupted , and the degeneracy was greater ; the disease was at its heighth , and then the remedy was most proper . so theodoret compares christ to those physicians who reserve their strongest medicines till the last , for having used lenitives first , they choose to administer more powerful medicines afterwards . the corruption by adam having miserably infected the world , god used fit means to stop the growth of it , and to curb sin and wickedness . besides the law of nature implanted in mens minds , which was a constant check to immoral and vicious actions , the works of the creation , which were continually before their eyes , w●re servic●able to instruct them in the wisdom and power of god ; and to bring them to reverential thoughts of him , and to induce them to serve and obey the 〈◊〉 and preserver of all things . god swept away the old world with an universal d●luge , to make the poor remainder better , by reflecting on his severity again●● sinners . and when the world increas'd again , and ●ultitudes of people were spread on the face of the earth , the almighty god shew'd his displeasure against sin , in confounding the language of the babel-builders , in consuming sodom and gomorr●● with flames from h●●ven , and in several other instances he let men understand that he was highly incens'd against sinners ; which should have been a warning to them , and was so designed by god , that they might tremble at his judgments , and abandon their evil ways . when god beheld the obstinacy of mankind , he was pleased to make ●uller discoveries of himself than before : he chose out a peculiar . people to impart his will to , that they ( whatever others did ) might serve and worship him in a more solemn and pure manner , and that their exemplary lives might have influence on the rest of the world. he writ laws with his own hand to deliver to them , he rais'd up seers and prophets among them who daily admonish'd them of their duty , and by frequent dispensing of mercies and judgments he strove to make them sensible of it , and to keep them firm to it . when for their crying sins they were sent into captivity , god restored them again , and placed them in their own land ; but they soon forgot his singular kindness to them , and this extraordinary favour of god was not powerful enough with them to restrain them from the commission of the most abominable sins , and to cause them to have regard to that holy religion which strictly forbad all such practices . in every age they grew worse and worse , and at last they arrived to the heighth of impiety , and their sins seemed to be consummated . in iudaea , the seat of this once beloved people of god , all licentiousness , lewdness and villany prevail'd . the greatest iews were atheists and epicures , and not ashamed to profess themselves such , as well as to live like persons of that character . and the talmud might well say , when the messias shall come , wise men shall be very rare in israel , but impostors , inchanters and magicians shall be many ; this sign having been exactly verified before the coming of christ , the design of whose being manifested was to destroy those works of the devil . the disorders and wickednesses of the iewish clergy were very remarkable before our saviour's coming . the antient order of priests being extinguished by herod , in their places were put none but obscure , contemptible and unworthy persons , who made religion a cloak for their covertousness , and devoted themselves wholly to gain and interest . the temple was turn'd into a place of merchandize : the high priests places were bought , and a couple of that order at a time were set up because they both had been simoniacal ; which shews likewise that the iewish magistracy as well as the ministry was corrupted . there were great corruptions among the iewish students and doctors , who neglecting the weighty things of the law , began to hunt after niceties and subtilties , and strove to cherish disputes and controversies . hence were the noted schools of hillel and shammai , which were divided into two formal parties , like scotists and thomists . of whose different and disagreeing decisions concerning the law of moses the mishnah pretends to give an account . the iews were divided into three religious sects especially , the essenes , the pharisees , and the sadduces . these were unknown before the babylonian captivity : but after that , and the building of the second temple , they sprang up both names and things : but the two latter sects began especially to appear , and to be taken notice of about a hundred years before christ's nativity ; either sect endeavouring to bring their kings ( as long as the regal power was in the native jews ) to their opinion , and accordingly great factions arose by their dissensions . the essenes among the jews were a harmless sort of people , they retired from the world , le●t the publick , and betook themselves to a monastick life , daily devotion , and hours of prayer : you may call them the iewish m●nks . they came not to the temple , neither brought sacrifices thither , but pretended to use at home more holy ceremonies , as i●s●phus speaks . they had no wives , counting the most peaceable way of living to be alone . they had no servants , thinking it to be a reproach and injury to our common nature to be in a servile condition . they were all equal , and mutually administred to one another . this you will find in the character which the foresaid antiqu●●y ( if he be not mistaken concerning the persons and things ) gives of them . they are not any where mentioned in the writings of the gospel , because , . they affected a private and recluse life . . they generally inhabited on the coast of the dead sea , remote from ierusalem . . they were no bu●●ling zealots , they made no noise in religion . . they were not forward in persecuting of christ. for these reasons they are not spoken of by any of the evangelists . but the pharisees , who were a busie sect , and lived in the heart of iudea , and were fierce opposers of our saviour's doctrine , are frequently mention'd in the evangelical writings . our blessed lord often encountred them , and openly detected their 〈◊〉 pride and hypocrisie , as also their fond superstition in enjoining fastings , washings , and other ceremonious practices of their own invention . these were the men who wretchedly perverted the law , holding that it enjoyned only external obedience , and that by that outward observance of the law men merited remission of sin , and were just before god , and heirs of eternal life . their constant custom was to corrupt the true meaning of the decalogue by their false interpretations and comments , as you may see in christ's sermon on the mount , where he explains the moral law , and vindicates it from the corrupt expositions which they had made of it , whereby they had almost extinguished the true sense of the commandments . they had taken away the key of knowledg by depraving the true doctrine which was contain'd in the written law and the books of the prophets , and by adhering to that which they call'd the oral law , the constitutions , traditions and expositions of the rabbies , and by making them the rules of their faith and manners . as to the more particular opinions , notions and practices of these men , we may satisfie our selves from the account given of them by one who was of that sect himself , as he tells us in his life . the genuine offspring of these pharisees ( as buxt●rf observes ) are now the rabbanita , traditionary iews , or talmudists , who stick not to the pure text of scripture , but are for new explanations or old traditions . the next sect was the sadducees , who ran counter to the pharisees , and opposed all traditions . the iews at this day who answer to these ( as before it was observed , there is a sort among them that are the true race of the pharisees ) are the karaeans , the scripturists , who keep close to the written letter , and reject the whole oral law , i. e. the expositions and glosses of the rabbins . they hold only what is expresly deliver'd in the law ; and they are look'd on by the other iews as hereticks and apostates . but as to the antient sadducees ( of whom i am now speaking ) there were but few of this sect , saith the forecited author , but they were generally persons of wealth and quality . this was it which was faulty in them , that they curtail'd the holy writings , and rejected all the books of the prophets but moses : the only canonical scripture with them was the pentateuch , as tertullian , origen , ierom and other writers of good account acquaint us . tho i find some men of note among the moderns , who endeavour to consute this , and to prove that they received the whole scripture , but they are not very successful in this attempt . moreover , they most impiously denied the resurrection of the dead , and held that mens souls were mortal , yea they generally denied the existence of spirits , mat. . . these men won some people to them , because they were contrary to the strict and superstitious pharisee ; they took off the burdensom rites and ceremonies which the others laid on . these two prevailing sects , the superstirious pharisee and the prophane sadducee , differing so much from one another both in opinions and manners , caused great feuds and contentions , and unspeakably hindred the practice of religion among that people . to these famous sects might be added the herodians ( call'd the leaven of herod , mark . . by christ ) they were of the religion of the sadducees , and therefore on that account ( as doctor hammond observes ) may be said not to be a distinct sect from them . see mat. . . & . . mark . . & . . but they were singular in this , that they were much devoted to herod and his government , and consequently that of the romans : they were great upholders of casar's interest against the pharisees and other jews , who look'd upon casar as an usurper . thus they were a different sect or faction . some thought and held that herod was the promised messias : these were the herodians according to tertullian , chrysostom , epiphanius , and other fathers . the samaritans were another sect among the iews , and had been a long time : these had their name from samaria the chief city of the kingdom of israel , which fell off from rehoboam , and took ieroboam for their king. when the iews were carry'd captive into assyria by salmanasser , a colony of assyrians was placed in this city , who being molested by wild beasts desired an israelitish priest to teach them the religion of that countrey where they were planted , whereupon a priest came and instructed them , and they partly observed moses's law , and partly follow'd their own idolatry and superstition . from these came the samaritans , who were reckon'd as rank schismaticks by the generality of the iews . accordingly the iews had no dealings with them , joh. . . but maintain'd an irreconcileable quarrel against them . several reasons concurr'd to keep up this feud and antipathy , . the samaritans were of the race of the assyrians who carri'd the iews captive . . they oppos'd and obstructed the rebuilding of the temple when the iews undertook it , after the return from the captivity , ezr. . . . they possess'd a part of the land which of right belonged to the jews . . they receiv'd only the pentateuch , and rejected the other books as uncanonical ; for when the iewish priest ( mention'd before ) was sent to them , the cannon of the bible consisted chiefly of moses's writings , for all the historical books were not extant at that time , and 't is certain none of the prophets were . . they sacrificed not in the temple at ierusalem , but on mount gerizim , where they had a king of a temple peculiar to themselves , and was to them as that at ierusalem was to the iews . it was built at first for them by sanballat , two hundred years after it was destroy'd by i. hircanu● ; herod , when he rebuilt samaria , made a temple in it , but the samaritans worship'd not in it , but on mount gerizim . . they were averse to many of the mosaick rites and ceremonies , and differ'd from them in several parts of worship : some say they were inclined to idolatry . . they , as well as the sadducees , held there was no resurrection or future life , which was directly contrary to the firm belief and perswasion of the iewish church . for these causes they were extremely hated by the iews , and were not admitted to conversation or worship with them . whence that common saying , he that eats bread with the samaritans is as if he eat swines flesh . and another in use among the jews was this , if a samaritan pronounce a blessing , it is not lawful to say amen after it . they must neither eat nor pray with this people , but look upon them as accursed . there were the galil●ans , luke . . who were rather a state-party or faction than a sect. their principle was , not to submit to the roman government , for they held it unlawful to obey a magistrate that was a pagan . some think they were the followers of iudas the galilaean , acts . . ioseph the iew , after he had reckon'd up other divisions among the iews , mentions this , and tells us that they were as to the main pharisees , but this they had peculiar to themselves , that they most impetuously desired liberty , believing that god alone is to be esteem'd and call'd a lord and prince : they underwent the most exquisite kinds of punishments , rather than they would recede from this opinion , and rather than they would give any mortal man the name of lord. it may be observ'd that the ringleader of this party is call'd simon by the foresaid jewish writer in his book of the iewish war , as well as iudas in his book of antiquities , because perhaps he had both these names . thus and much more was the iewish nation divided into sects and factions , thus it was disorder'd and corrupted . their priests and people , their church and state , their doctrine , discipline , and manners were all depraved . religion was decayed every where , vice and wickedness were predominant in all places among them . and this was but a specimen of what was more catholick and prevailing in the empire at that time , to which the iews were tributary : for with the empire came in all vice and debauchery : nothing was approved of but sensuality and intemperance , and all exorbitancy ; and the virtue , modesty and sobriety of antient rome were laid aside . when the world was thus out of order , and was like to be worse , christ the redeemer arrived : he came to bless us with greater discoveries of god's will , to inform and amend the erring and sinful world , to give rules of exact holiness , and to commend religion and virtue by his own example . and besides , the world was at that time engaged in wars and tumults , and frequent battels , attended with confused noise and garments roll'd in blood ; nothing but disorder , outrage and slaughter insested the earth : and lo ! at such a time as this the prince of peace visited the world , and brought with him tranquillity and repose , and created a great calm and serenity in the world. this shews how seasonable the incarnation of iesus was , and why he came at that time , and wherefore christianity was introduced at that very season , and not before . . and lastly , god hath always discover'd himself to be a god of order and method ; he proceeds by certain steps and degrees . and this may satisfie us why the christian dispensation took not place till other dispensations had gone before . god erected not this huge fabrick of the world in a moment , but proc●eded leisurely and by degrees . the world began with a chaos and con●usion , the earth was at first a floating bog , it w●s without form , and void , but in six days time it grew to what it is . so was it with religion , its first day was in adam , the second in noah , the third in abraham , the fourth in moses , the fifth in the gentile oeconomy , and the sixth and last in the messias : thus it gradually clear'd up , and had its consummation in christ. observe as god in the creation proceeded from things more imperfect to those that are perfecter ; trees and plants and all vegetatives were created before beasts that have a sensitive life ; and at last he came to what was perfectest , man , who hath a reasonable soul , and is the most excellent of all god's works in this lower world ; man , the worthiest piece of the creation , was made last of all : so there was the like order and method observed by god in framing and fashioning his church ; it was set up first with weak and imperfect things . the laws and constitutions given to the sons of men , were mean and low , and went no further than natural religion : it was like their feeding upon herbs and plants only . but afterwards religion was inhanced by extraordinary revelations and discoveries , by positive laws and precepts : and by the offering of beasts , and other such legal observances , the sensitive and animal life ( as i may so say ) the external and bodily part of religion was chiefly maintain'd . but at length religion was inspired as it were with a rational soul , it became manly , spiritual and refined : by the gospel it came to be a reasonable service indeed , an inward principle , a law of liberty and love. christianity is the last , but is the perfectest dispensation in this life . what the platonists hold concerning the several powers and faculties of mens souls , that in due time and place they orderly awaken into act , and when a lower power is extinguish'd , a more extended and enlarg'd capacity succeeds it , a more divine faculty and life spring up and are envigorated ; what these philosophers ( i say ) hold concerning human souls , is true of religion , and its several dispensations . there is a gradual subordination of these ●everal oeconomies , and upon the cessation and extinction of one that is inferiour , a more sublime and perfect one arises in its room : and it is god's will and pleasure that these divers administrations shall take place in their order , and that one shall not anticipate the other . it seems good to the all-wise creator to reveal the knowledg of himself by degrees , to discover his will as it were by parcels . god dispenseth not all his favours together , not all at once : but the mani●estations of his will grow greater and greater successively . he gradually instill'd into the world the notion of a messias : the prophetical promises concerning him were higher and higher : by little and little the sun of righteousness arose , and shined more and more unto a perfect day . this is the divine method , he proceeds from imperfect to perfect things , from the shadow to the substance , from types to realities , from lesser to greater discoveries . he thought good to train up his church in this manner , and by meaner communications to make way for the most compleat delivering of his will. still all along one administration exceeded another , till at last christianity arrived , which was highest of all . those words of the apostle to the hebrews are very remarkable to this purpose : those under the law , saith he , received not the promise ( i. e. the full extent of it in the coming of christ ) god having provided some better thing for us , that they without us should not be made perfect , heb. . , . he gives here the reason why the iews under the legal oeconomy had not the promise compleated , why christ came not in those days , viz. because the church was to be perfected by degrees . the condition of the church before christ was not to be compleat . they had their good things , but we were to have some better thing , that it might be seen that god proceeds in a gradual and successive way ; and that he will have things done in their due season and course : that we may take notice of this , that the frame and fabrick of religion shall be reared by little and little to its perfection , that god intends to reserve the best things till last ; in short , that after christ's coming , religion was to be at its full age , and that this glorious dispensation should crown all . thus by the different stages and progressions , the divers courses and periods of the church in successive ages , god hath thought fit to shew himself a god of order , and not of confusion . and so i have finish'd the reasons why the christian disp●nsation was deferred so long , and why the blessed author and founder of it came no sooner . the end of the first volume . ΠΟΛΥΠΟΙΚΙΛΟΣ ΣΟΦΙΑ . a compleat history or survey of all the dispensations and methods of religion , from the beginning of the world to the consummation of all things ; as represented in the old and new testament . shewing the several reasons and designs of those different administrations ; and the wisdom and goodness of god in the government of his church , through all the ages of it . the second volume . in which the certainty of the christian religion is demonstrated against the cavils of the iews , deists , &c. by iohn edwards , b. d. london , printed for daniel brown , ionath . robinson , andrew bell , iohn wyat , and e. harris . m. dc.xc.ix . the contents of the second volume . chap. xiv . the truth and certainty of the christian oeconomy , and consequently of christianity it self , evinced . that the mosaick dispensation was not design'd to be perpetual , is proved from , . the prophesies concerning the enlarging of the church , together with the nature of the jewish observances . . god's dispensing with the mosaick rites and laws . . their being neglected sometimes by the holiest men. . god's disregarding them . . the confession of the jewish rabbies . an objection , viz. that it is said the mosaick law shall be for ever , dis●inctly answer'd . prophesies which seem to relate to the jewish church are to be interpreted concerning the christian one . it is not necessary that there should ●e a formal abrogation of the ceremonial law , because when the reason of a law ceases , the law it self ceaseth . but yet , it is shew'd from sundry places in the new testament , that the ceremonial law is formally and expresly abrogated . we are assured of the truth of the christian religion from humane testimony . the testimony of the outward and bodily senses is made use of , and appealed to in the new testament , as an argument of the truth of christianity . st. john's words , ep. chap. , , . ver . commented upon . there is no certainty in religion , especially in the christian , if the testimony of sense be not allow'd of . the apostles , and those who heard and saw the things done by our saviour , were credible persons . the four evangelists and other writers of the new testament were competent witnesses of what they relate . their personal qualities ( which are particularly reckno'd up ) render their testimony worthy of all acceptation . the christians that succeeded them faithfully deliver'd things to us . their lives are a proof of their integrity . their sufferings and death are an undeniable argument of their testifying the truth to us . an heap of evidences that we are not imposed upon by them . the very jews bear witness to the truth of christianity . the manner of their congratulating our saviour at his riding into jerusalem particularly consider'd . heathens attest the truth of the christian religion . so do infernal spirits . p. . chap. xv. all the ways of divine revelation under the mosaick dispensation were made use of under the christian one . voices . the testimony of angels . visions . dreams . the holy spirit . the fulfi●ling of the prophesies of the old testament is an irrefragable argument of the truth of the new testament . prophesies concerning the birth of our saviour , isa. . . cleared from the cavils of the jewish expositors . it is shew'd how these words may have reference to something in king ahaz's days , and yet belong to christ's birth . prophesies in the old testament that relate to christ's life and actions . others that refer to his sufferings and death . some that foretel his resurrection and ascension . other more general predictions concerning him . several prophetick passages concerning the branch proved to be spoken of christ. the hebrew word for the branch is refer'd to in the new testament . the two zacharies agree . the iews objection , viz. that the messias was to be another kind of person than what jesus of nazareth was , answered . another objection , viz. that the messias was to bring universal peace , answer'd . a third objection of the iews , viz. that their sins have hindred the messias's coming at the promised time , answer'd . the objection raised from sam. . . removed by clearing the sense of the text. other extravagant fancies concerning the mess●as , caus'd by their mistaking the prophesies of the old testament concerning christ's coming . the conclusion ; that all the prophesies concerning the messias are fulfil'd in jesus , and consequently are a demonstration of the truth of christianity . p. . chap. xvi . the miracles wrought by christ. what those baskets were which were fill'd with fragments . christ not only fed , but healed the bodies of men. he did other miraculous works . the apostles , as well as our saviour , exerted many miracles . an objection from tim. . . answer'd . five properties of a true miracle . counterfeit and lying wonders . the miracles of christ and his apostles were accompanied with seven peculiar circumstances which prove them to be from god. what were the ends and designs t●ey propounded to th●mselves in working of miracles . an objection from mark . . answer'd . several interpretations of 〈◊〉 words [ the time of figs was not yet . ] why christ cursed the barren fig-tree . another objection from mat. . . answer'd . two other objections answer'd . the personal qualities of the apostles argue the miracles which they wrought to be true and real . a reply to the several cavils against the miracles of our saviour . an account of the wonderful things done by some pagans , especially vespasian and apollonius tyanaeus . the miracles which the church of rome pretends to are proved to be counterfeit . it is shew'd from scripture , the confession of jews and pagans , and the nature of the thing it self , that miracles are a testimony of the truth of christianity . miracles were necessary for confirming of the gospel , on several accounts . p. . chap. xvii . the wonderful prevailing and spreading of christianity another proof of the truth of it . some of the learnedst and wisest jews converted to christianity . a catalogue of knowing and learned pagans in the five first centuries that abandoned gentilism , and embraced the christian religion . remarkable instances of the power of the christian truth . the virtue of the gospel far exceeds that of philosophy . examples of great and rich men converted to the christian faith. this prevail'd against the rage of the most powerful persecutors . the more the gospel was oppress'd , the more it flourish'd and prosper'd in all nations . examples of god's remarkable judgments on the enemies of christianity , especially on the nation of the jews . this latter insisted upon , and shew'd to be an argument of the truth of christianity . particular inferences from this part of the discourse , viz. . assent t● the christian religion . . assert and defend it . more general inferences from the whole christian dispenpensation are such as these , . admire the transcendent excellency of it . . be thankful for it . . learn ●ence our great obligation to holiness and strictness of life . this enlarg'd upon . . if we live not sutably to this dispensation , our doom will be more intolerable than that of others under the foregoing oeconomies . it appears from the general behaviour of men that this is not thought of . . we are to look upon this as the last dispensation . this is the meaning of eph. . . which words are fully expounded . this is infer'd from the gospel's being call'd the new testament . and from those expressions [ the last times ] [ the last days ] . wherefore we must not expect any new dispensation . p. . chap. xviii . the several ages of christianity . it was in its infancy in our saviour's time . the apostles knew little concerning his sufferings and his resurrection . the effusion of the holy spirit was but mean in respect of what it was afterwards . the church was in its childhood in the times immediately after our saviour . there are no errors and mistakes in the writings of the new testament . some necessary points of christianity deliver'd in the apostolical epistles that are not in the gospels and acts. some relicks of judaism remain'd in the apostles times . an explication of the decree of the council at jerusalem . it is particularly proved that the prohibition concerning the eating of blood is not obligatory under the gospel . yet in the first times of the church many observed it . the difference of dispensations as to abstinence from some sort of food . judaism and christianity were mingled together in the primitive ages . an enumeration of several extraordinary gifts that were in the christian church at first . the youth or riper years of christianity described . the cessation of extraordinary gifts argues the progress and growth of the christian church . miracles no part of this subordinate dispensation . the non-appearance of angels is a proof of the improvement of christianity . the usefulness and necessity of attending to the different administrations of religion , especially the christian . p. . chap. xix . that christianity shall arrive to manhood or full age is proved by several arguments , . god's method in the world. . the low ebb of christianity hitherto . . the number of those that perish . . the gradual improvement of all arts and sciences . the several objections concerning the decay and senescency of the world , made use of by jewish , pagan , and christian writers , fully answer'd . that the world decays not as to learning and arts , is made good from the improvements of navigation , the inventions of gun-powder and guns , of printing , of clocks and watches , the preparing of sugar , the advances in anatomy and physick , astronomy , arithmetick , chymistry , mechanicks , the stile of writers . it is congruous to the divine providence and wisdom that religion also should have its improvements , as well as arts and sciences , and accordingly it hath been greatly advanc'd and increas'd by the reformation . from the increase it hath had already , we may gather that there will be farther accessions afterwards . the virile and complete state of the christian church prou●d from several places of scripture , mat. . . & . . acts . . rom. . , . heb. . . & . . cor. . . pet. . . from those divers texts that we meet with in the old testament which make mention of the kingdom , and reigning of the messias . a five-fold acception of the kingdom of christ in the new testament . the cor. . . urged . the millenary reign . the rise of the antient opinions about it . it is proved that christ shall not personally reign upon earth . the deceased saints shall not rise again to reign with him here . what is meant by the souls of them that were beheaded for the witness of jesus . what is to be understood by their living and reigning with christ. two late writers take it in a literal sense , but without any ground . who are the rest of the dead that lived not again . what are the first and second resurrection . the reign of christ a thousand years is to be upon earth . by a thousand years we are to understand a certain and definite number . some opinions concerning the beginning and end of the thousand years refuted . mr. brightman's odd fancy rejected . we have had some forerunners and previous pledges of the millenary kingdom . mr. mede's opinion , which joins christ's reign and the day of iudgment together , consider'd . p. . chap. xx. the millenary reign is attended with the destruction of antichrist , i. e. papists and mahometans . this proved from several passages in scripture . how the papal antichrist shall be destroy'd by the spirit of god's mouth . another attendant of the reign of christ upon earth , is the conversion or fulness of the gentiles . an objection answered . a twofold calling , or conversion of the gentiles , partial and total . the parable in luke . speaks of this latter . the occasion and manner of this conversion . the progress of arts and sciences hath imitated the motion of the sun. the like is observable of religion . the general conversion of the jews is a third concomitant of the reign of christ. whether the jews shall be fixed in their own countrey again . the author's iudgment concerning the texts of scripture , which are alledged to prove the national conversion and return of the jews . lev. . , , &c. is meant of the general return of that people . in deut. . , &c. there is a primary and a secondary meaning . the latter applied to the ten tribes . the future restoration of the jews proved , from isa. . . from isa. . from hos. . , . from amos . . from zech. . , &c. from luke . , . from luke . . from cor. . , &c. from several passages in rom. . what is meant by all israel . the , , , and verses particularly consider'd , and shew'd to be arguments for the complete conversion of the jews . the . rev. . speaks of this . the occasion , manner , and means of it ( both ordinary and extraordinary ) enquired into . p. . chap. xxi . universal righteousness is another attendant of this last dispensation . an objection doubly answered . it is not a sinless state. greater knowledg than ever , shall be at that time. religion shall then appear in its native purity . the influence of the holy spirit on mens lives , shall be more effectual than formerly . jesus shall in a more emine●t manner be exalted . other fruits of this happy reign . how these great things shall be wrought . civil magistrates shall be made use of . christ's reign is not inconsistent with that of kings and princes . ecclesiastical and spiritual rulers shall be instruments in this great work. all persons are some ways capable of promoting it . universal peace is another blessing that att●nds this kingdom of christ. on what account it must needs ●e so . scripture attests it . an objection o●viated . a concurrence of all manner of temporal blessings in this happy state. more especially bodily health , and long life . also a vast increase of the people of that time. the savage brutes shall become tame and gentle. th●se earthly blessings are but appendages of this dispensation . they are inconsiderable , in respect of the divine blessings which constitute this state. the author's doubtings and reluctances . he is not positive as to particular circumstances . he cannot determine concerning the fore-runners of this revolution . the freedom he uses in a point that is highly probable . he follows not some late writers in assigning the particular time when the millenary reign shall c●mmence . the punctual date is not to be known . the thing discoursed of is certain , tho the time as to us is not so . the degeneracy of the present times is no obstacle to this . the author leaves a testimony of his wishes and desires . p. . chap. xxii . the last part of the evangelical dispensation , under the loosing of satan out of his prison . who are gog and magog . not only the mahometan but the roman power shall be revived . the last days , before the end of the world , shall be extremely wicked . they shall be exceeding perillous and calamitous . christ comes to judgment . the conflagration of the world succeeds this , whatever some have suggested to the contrary . a particular answer to a late writer's arguments on this subject . it is observed how be resembles origen . a plain exposition of those words , nevertheless we look for new heavens and a new earth , wherein dwelleth righteousness . a farther proof from the same chapter . the nature and design of the final conflagration . the sum of the whole preceding discourse . p. . errata to the second volume . pag. . l. . r. indication . p. . l. . r. true nature of . p. . l. . r. were for . p. . l. . dele and consequently . p. . l. . r. the most learned bp. stillingfleet . p. . l. . dele that . p. . l. penult . before a insert who was . p. . l. . r. and it . p. . l. . r. ensuing that . p. . l. . for on r. no. p. . l. . from the bottom , after all make a full stop. p. . l. . r. intensness . p. . l. . r. as the. p. . l. . dele only . l. . r. naturally . p. . l. . place yet after not . p. . l. . r. s●ender . p. . l. . for adverb r. conjunction discretive . a survey of the various methods and dispensation● of religion , &c. vol. ii. chap. xiv . the truth and certainty of the christian oeconomy , and consequently of christianity it self , evinced . that the mosaick dispensation was not design'd to be perpetual , is proved from . the prophesies concerning the enlarging of the church : together with the nature of the jewish observances . . gods dispensing with the mosaick rites and laws . . their being neglected sometimes by the holiest men. . god's disregarding them . . the confession of the jewish rabbies . an objection , viz. that it is said , the mosaick law shall be for ever , distinctly answer'd . prophesies which seem to relate to the jewish church are to be interpreted concerning the christian one . it is not necessary that there should be a formal abrogation of the ceremonial law , because when the reason of a law ceases , the law it self ceaseth . but yet , it is shew'd from sundry places in the new testament , that the ceremonial law is formally and expresly abrogated . we are assured of the truth of the christian religion from humane testimony . the testimony of the outward and bodily senses is made use of and appealed to in the new testament , as an argument of the truth of christianity . st. john's words , ep. chap. , , . ver . commented upon . there is no certainty in religion , esp●cially in the christian , if the testimony of sense be not allow'd of . the apostles and those who heard and saw the things done by our saviour were credible persons . the four evangelists and other writers of the new testament were competent witnesses of what they relate . their personal qualities ( which are particularly reckon'd up ) render their testimony worthy of all acceptation . the christians that succeeded them faithfully deliver'd things to us . their lives are a proof of their integrity . their sufferings and death are an undeniable argument of their testifying the truth to us . an heap of evidences that we are not imposed upon by them . the very jews bear witness to the truth of christianity . the manner of their congratulating our saviour at his riding into jerusalem particularly consider'd . heathens attest the truth of the christian religion . so do infernal spirits . . i am to shew the truth and certainty of the christian oeconomy , and therein of the christian religion . and here first we must grapple with the tenacious and stubborn iew , for his dispensation being so antient and authentick , he is loth to quit it . i must prove therefore ( before i go any further ) that it is nulled , abrogated and superannuated . we need not say much of the iudicial law : it is the ceremonial one which makes iudaism properly , and is the most opposite to the christian administration . the iudicial laws , so far as they make for peace and good order in the government , and so far as they are sutable to the present state of affairs , may be observed still ; but then they oblige not as part of the mosaick law , but as they are good rules of government in themselves . but the main part of the iudicial law is not at this day practicable amongst the iews themselves ; they being dispersed , and no longer in a body , that law cannot be made use of , and consequently doth not oblige them . and any one may see plainly that that polity and government was not to last for ever , as they foolishly dream . for it was not fitted for the tempers of all people , not proper for all countries , but was in most things calculated for the iewish meridian only , and for the present circumstances that people were in at that time , and therefore it is evident that it was to be changed afterwards . i do not lay any stress on what may be observed of the different manner of delivering the three laws , moral , ceremonial , and iudicial , but only let it be an occasion to suggest to us a right notion concerning the different nature of them . the ten commandments or moral law was delivered on the top of the mount , in the face of the world , as it were to signify that it was of universal influence , and obliged all mankind . but the ceremonial l●w was received by moses in private , in the tabernacle , which may hint to us that it was of a peculiar concern , it belong'd to the iews only , it was to cease when the tabernacle was down , when the veil of the temple was rent . and as for the iudicial law , it was neither so publickly and audibly given as the moral law , nor so privately as the ceremonial , which may intimate to us the nature of that sort of law : it is of an indifferent kind , and may be kept up or not according as its rules sute with the place and government . it is then the ceremonial law , wherein the religion of the iews ( as distinct from other people ) chiefly consisted , which i am ingaged more especially to speak of at present . the first thing that i will undertake is this , to shew that the mosaick oeconomy was not designed to be perpetuated , but that it was to be changed , and to give way to the evangelical one . if this be proved , it is a good step towards the main point , viz. the truth of the evangelical oeconomy . . that the mosaick dispensation was not to last always , is clear from the many promises in the old testament of inlarging religion , and of extending the church to the uttermost parts of the world. which is no ways consistent with the mosaick oeconomy , for according to the law all the males were to assemble at ierusalem , and to worship there thrice a year . but when upon the messias's coming all nations were to imbrace the true religion , how was it possible for the remotest nations of the world to come and sacrifice at ierusalem , and constantly to meet there at solemn feasts ? ierusalem could not hold them , the temple would be too little for the worshippers . this is a sign that god intended not to confine his church to iudea , but that he designed a religion which should be universal , and oblige the whole world. according to the law sacrifices were to be no where but at ierusalem : but it is said in isa. . , . there shall be altars and sacrifices to the lord in egypt and assyria : and in mal. . . from the rising of the sun even unto the going down of the same , my name shall be great among the gentiles , and in every place incense shall be offer'd unto my name , and a pure offering . therefore the city of ierusalem was not to be the only seat of solemn worship and sacrifice , but upon the coming of the messias oblations were to be all the world over . god saith of his church , which is his house , that it shall be called a house of prayer to all nations , isa. . . mark . . that is , the church shall be open to all without respect of persons or countries : which must needs be ( and was always acknowledged ) a prophesy concerning the spreading of christianity , and its being imbraced by some of all nations under heaven . therefore it is said by the same evangelical prophet , in the last days all nations shall flow unto it , isa. . . so in isa. . , , . we find that strangers and eunuchs , persons uncapable by the mosaick law of being of the communion of the iewish church , shall be admitted into it . and that is yet more remarkable which you read in the same prophet chap. . where after it was plainly foretold that the gentiles should have a holy church , and that there should be an offering to the lord out of all nations , ver . . this is added in the next verse , i will also take of them for priests and for levites , saith the lord. observe it , there shall be priests and levites taken from the gentiles , which is absolutely against iudaism , for the priesthood amongst the iews was tied to that certain nation , yea to a certain house and family amongst them . therefore it is evident that the iewish religion was temporary , and was to cease . this is obscurely intimated in ezekiel's model of the temple , chap. . &c. there never was any such thing , no such dimensions and platforms : it is a vast unwieldy thing : his temple is as big as all ierusalem , and the ground allotted the priests and levites equals all canaan . it is likely therefore that this prefigureth the christian temple , or the church under the gospel , which was to be capacious and large . but i need not make use of these obscure and mystical places , after i have produced so plain and evident ones as those before mention'd . it is undeniable that those several prophesies could not be accomplished if the old state of the iews was to be perpetual : ierusalem was too little , the land of iudea could not serve for those purposes which are there spoken of . here also it might be observ'd that the passover , their great and most famous ordinance , was a memorial of a particular deliverance vouchsafed to the iewish people , and therefore was proper to them , and appertained not to other nations . hence it was that the iews themselves did not require of the proselites a conformity to this law , nor indeed to any other of the like peculiar nature . yea , themselves were not obliged to observe some of the mosaick laws if they were in other countries , as those of first-fruits , tithes , and the sabbatick-year , the iubilee . in canaan only these and other constitutions were to be kept , as is confess'd by their own writers . their laws concerning sacrifices , and incense , and feasts , are ceas'd at this day amongst them , because they were confin'd to that place , and were not to be observ'd any where else . thus a considerable part of the iewish laws are now abolish'd by their own confession , they being dispersed into other countries . this might convince them that iudaism was to give place to christianity , which is large and fitted for all the world , which hath god , the church , religion , and salvation all in common . this is a great prerogative of christianity that it is universal , and excludeth no people or nations , whereas the religion and worship of the iews was narrow and scant , and confined to themselves ; which is a demonstration that it was temporary , and that there was to be a change of the mosaick law and administration . . this appears if you consider likewise that god dispensed with the mosaick rites and ceremonies , and did not always exact the observance of them : which he would have done if they had been perpetual laws , and were designed to continue to all ages . thus god dispensed with circumcision , not only as to the time which was punctually assigned by the law , viz. the eighth day ( for when the infants were sick , circumcision was put off till they were well ) but he dispensed with the very act , and performance it self . all the time the israelites were in the wilderness , ( which was forty years ) they neglected to circumcise their children ( and indeed there was no occasion for it , because they then needed not to be distinguished from the nations , being not mingled with them , and besides , it was inconvenient in their marches and removals ) as may be gather'd from ios. . . circumcise again , &c. and more plainly from what follows , v. . the people that were born in the wilderness by the way , as they came forth out of egypt , them they had not circumcised . all that time the celebration of the passover was omitted in the wilderness , or it was celebrated but once in those forty years , num. . , . ios. . . all the sacrifices and oblations , tho commanded and appointed them the first year they came into the desert , were omitted all the time they were there , excepting some peace-offerings and sin-offerings which you read of in exod. . . but the daily sacrifice was not offered , and the constant use of all sorts of sacrifices prevailed not . and afterwards , when they came into canaan , god dispensed with the law * concerning sacrificing only in the tabernacle : for elias sacrificed at carmel , and samuel at mishphat , ( unless we shall say that the law had not reference to these extraordinary sacrifices ) and more instances might be produced of that kind . as to the resting on the sabbath-day ( which was a direct injunction of the law ) it was not observed when they besieged iericho on that day . and other punctual and peremptory commands of the mosaick law were not observed . and i could add , that many things commanded in the iudicial law were dispensed with by god , for he who enjoyned them had power to do it . a bastard was not to come into the congregation , deut. . . yet iepht●ah who was of that character was prefer●d , and that by gods own order , to be judge of israel . so the judicial law was violated by letting saul's sons , who were hang'd up , remain so long a time on the gibbets . hence it appears that the obligation of the mosaick laws is not perpetual ▪ for this relaxing and dispensing made way for annulling them , and were a certain vindication that the iewish laws were to be laid aside . . you may take notice that as god himself dispensed with these laws , so the best men were oftentimes very neglectful of them . thus gideon , manoah and david sacrificed not according to the strict direction of the law. and the last of these eat the shew-bread when he was press'd with extream hunger : and hezekiah ordered the passover to be celebrated otherwise than it was written in the law , chron. . . so careless were they of precisely observing the cermonial injunctions . and here it might be observed how the holy men and prophets despised the service of sacrifices , and all the other duties of the law in comparison of inward goodness , vertue and holiness , and spiritual exercises and performances of religion . the psalmist speaks to god after this manner , psal. . , . thou desirest not sacrifice , else would i give it thee ; thou delightest not in burnt-offering . the sacrifices of god are a broken spirit : a broken and a contrite heart , o lord , thou wilt not despise . the son of this royal prophet is plain and downright in this matter , to do iustice and iudgment is more acceptable to the lord than sacrifice , prov. . . whom philo that worthy jew follows , saying , * god is not delighted with the flesh and fat of animals , but with the harmless disposition and pious intention of the worshipper . and not only this writer , but several † other professed iews acknowledg that sacrifices were but a secondary sort of service , they were not in their own nature good , nor required for their own sake ; but the primary and main part of divine service and worship , are prayer , repentance and obedience . as for circumcision , it was not esteem'd to be of absolute necessity , and accordingly was not always perform'd by them . some iews lived all their days uncircumcised , yea some of their very pri●sts ministred at the altar tho they were never circumcised : for if the first , second and third son died of circumcision ( as sometimes happen'd ) the sons that were born afterwards were not circumcised , and yet were accounted true israelites and true priests , as dr. lightfoot informs us . for , as one of their rabbins saith , israelites are not bound to perform the legal precepts where death will certainly follow ; for 't is said , ye shall keep my statutes and my iudgments , which if a man do , he shall live in them , not die in them . . observe how god himself despiseth and vilifieth , rejecteth and hateth these legal rites and observances in themselves consider'd , and as abstracted from real vertue and piety . the psalmist brings in the almighty speaking thus , will i eat the flesh of bulls , or drink the blood of goats ? offer unto god thanksgiving , and pay thy vows unto the most high , psal. . , . hear what the lord saith by the prophet isaias , to what purpose is the multitude of your sacrifices unto me ? saith the lord. — who hath required this at your hand ? bring no more vain oblations : incense is an abomination to me , isa. . , , . and so in chap. . ver . , . thus saith the lord , he that killeth an ox is as if he slew a man ; he that sacrificeth a lamb as if he cut off a dogs neck : he that offereth an oblation as if he offer'd swines blood : he that burneth incense , as if he blessed an idol . god by another prophet upbraids the jews ●hus , to what purpose cometh there to me incense from sheba , and the sweet cane from a far country ? your burnt-offerings are not acceptable , nor your sacrifices sweet unto me , jer. . . and again , chap. . ver . . i spake not to your fathers , nor commanded them in the day that i brought them out of the land of egypt , concerning burnt-offerings and sacrifices . but this thing commanded i them , saying , obey my voice , and i will be your god , and you shall be my people : and walk ye in all the ways that i have commanded you . that in the prophesy of hosea may be here inserted , i desired mercy , and not sacrifice ; and the knowledg of god more than burnt-offerings , chap. . ver . . acts of charity and mercy are prefer'd by god before the choicest performances of the mosaick law. but that in the prophet amos is much higher , i hate , i despise your feast-days , and i will not smell in your solemn assemblies . tho ye offer me burnt-offerings and your meat-offerings , i will not accept them : neither will i regard the peace-offerings of your fat beasts . but let iudgment run down as waters , and righteousness as a mighty stream , am. . , , . hither are to be referred the words of the prophet micah , wherewith shall i come before the lord , and bow my self before the high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or with ten thousands of rivers of oil ? he hath shew'd thee , o man , what is good ; and what doth the lord require of thee but to do justly , and to love mercy , and to walk humbly with thy god ? mic. . , , . from all which places it appeareth that the ritual service of the iews was in it self of no worth and value : else it is certain god would not have thus slighted and disregarded , yea loathed and abhorred it . and if the ceremonial observances had no intrinsick goodness in them ; if sacrifices , circumcision , difference of meats , &c. were not enjoyned for themselves ; if the matter of these laws were not really good , we may thence arrive to such a conclusion as this , that there is no such excellency in the iewish religion as to give it a perpetuity , and that it is most reasonable to believe that these rites and constitutions were to be repealed and cancelled in due time . . and lastly , many of the learnedest rabbies hold that the law is mutable . all sacrifices shall cease in the ages to come , but the sacrifice of praise and thanksgiving shall never cease , saith r. kimchi on the psalm . it was a tradition amongst the jews , saith abarbanel in rosh amanah , that in the times of the messias the jews should feed upon swine , as well as other animals . the talmud it self acknowledgeth that the ceremonial law is to last no longer than till the messias's coming , and that then swines flesh shall be lawfully eaten . again , they confess * that all those precepts which more immediately respect the iewish nation ( which make up the greatest part of their law ) shall not be observed in any other country . further , they say , † there are six hundred and thirteen precepts of the mosaick law , but ‖ david came and contracted them to eleven , then ‡ isaias brought them down to six , afterwards ** micah reduced them to three , †† isaias brought them to two , at last ‖‖ amos contracted all the law into one . thus they were willing to abate of the number of the laws : they saw there was no need of that multiplicity of precepts and injunctions , especially concerning external rites and ceremonies . and many other sayings and intimations there are in the rabbies which confirm this , and which plainly shew that they were of the opinion that the mosaick rites were not immutable , but that the time should come when they shall be abolish'd . but we are accosted with this objection , the sacred scripture it self declareth that the legal ceremonies and rites shall be perpetuated , for of the circumcision , the passover , the sabbath , and many other observances of the mosaick law , it is said that they shall be ‡‡ for ever . i answer , . that the hebrew words which we translate 〈◊〉 ever do not absolutely and necessarily imply perpetuity , but sometimes they only signify a long duration . thus of the jewish servant it is said , he shall serve his ●aster for ever , exod. . . i. e. till the jubilee come about ▪ as it is interpreted in lev. . so hanna● saith she will bring her son samuel to the temple , that 〈◊〉 may appear before the lord , and there abide for ever , i. e. all his life , sam. . . the doors of the temple are said to be everlasting , psal. . , . i. e. the temple it self and its gates were fixed and permanent ( in comparison of the tabernacle and ark which were removed from place to place ) and they were a fabrick that were to last a long time . and in many other texts it might be shew'd that gnola● signifies a finite , tho a long time . wherefore those places before refer'd to , which speak of the mosaick rites being for ever , must not be understood of an endless duration , but they only signify that that administration should last a very considerable time , and so it did . . these legal rites and ceremonies , as to any alteration from the iews , were to be for ever . they were not to change them in the least , none but god could alter them , who designed to do so in due time : for he intended those mosaick precepts should continue to such a certain period of time , and no longer . these words of ieremiah are very observable , chap. . . it shall come to pass in those days , saith the lord , they shall say no more , the ark of the covenant of the lord , neither shall it come to mind , neither shall they remember it , neither shall they visit it , neither shall it be magnified any more ; i. e. the mosaick rites and external ceremonies of the law shall not be in request , as they were before , men shall not prize and value them as they used to do , yea they shall lay the use of them aside : but this they must not do till they have authority from god. and god revealed to the prophet daniel that he would alter the law after a certain revolution of years : the messias shall cause the sacrifice and oblation to cease , dan. . . but it was unalterable in respect of the jews themselves . . the promises and predictions in the old testament ( which are very many ) concerning the perpetual duration of ierusalem , and the temple , and the iewish worship , and their polity and government , are to be understood of the perpetuity of the church of christ and his spiritual kingdom . and to this purpose you may observe that in the writings of the old testament , where the times of the gospel are foretold , the evangelical worship and service of god are set forth by sacrificing , and other the like observances commanded in moses's law. by the ritual worship of the jews is express'd the reasonable and spiritual service of the gospel ; and by those expressions which seem to denote the perpetuity of the former , the duration of the latter is signified and ascertained to us . this is a most certain truth , and the observing of it will lead us to a right understanding of a great number of texts which speak of the iewish laws and government , as if they were to continue for ever , without any limitation and restriction . we are to know that those places , especially the prophesies in isaiah concerning the glorious things that shall befal ierusalem and the iews , are to be interpreted of the state of the christian church : they are to be understood of the spiritual kingdom of the messias , and the times of the gospel . sacrifices and the temple signify spiritual oblations and the gospel-church : for the evangelical prophet is to be understood in an evangelical sense . the angels words concerning christ in luke . , . the lord god shall give unto him the throne of his father david , and he shall reign over the house of iacob for ever , and of his kingdom there shall be no end , are a plain comment on all those places in the old testament , where the perpetuity of the mosaick laws and the jewish oeconomy and government is promis'd . they shew that they are all meant of christ and his kingdom , i. e. his church both here and hereafter , which was prefigured by david's kingdom . from what this heavenly messenger saith here , we learn that the prophesies concerning the endless continuance of the throne of david , of raising up to 〈◊〉 david their king , jer. . . of raising up the tabernacle of david , am. . . of god's setting up his servant david , ezek. . . are all accomplish'd in christ. and indeed the jewish commentators themselves acknowledg that the messias is often stiled david in these and other prophesies of the old testament : nor are they backward to confess that by david's throne and kingdom is meant the messias's government , as is plain from psal. . . sam. . . chron. . . where god promised david that christ should sit on his throne : which is taken notice of , and applied not only in the forenam'd place in st. luke , but in acts . . for christ is represented by david , and the evangelical dispensation is express'd in terms which relate to the iewish administration and government . so that it is no wonder this is said to be for ever , for it shall last to the end of the world , and afterwards christ shall reign in the kingdom of glory to eternal ages . this , if duly considered , cannot but yield a satisfactory answer to the foregoing objection , as well as give light to several prophesies of the old testament . but here it will be asked , where hath god formally abr●gated the ceremonial law of the jews ? i answer , it is not necessary he should do this , for the law ceaseth when the reason of it ceaseth . now the reason of the c●r●monial law and all its observances was chi●fly to prefigure christ , and the gospel of which he was the institutor : and therefore they are now ceased , christ being come , of whom they were but figures and shadows . the abrogation then of those mosaick rites wherein the religion of the iews was placed , may be proved by this one argument , viz. that christ was designed by the legal rites , that the ceremonial law was a prefiguration of the gospel-dispensation . here it might be shew'd that the evangelical oeconomy was prefigured by certain persons , as abel , noah , abraham , isaac , ioseph , melchisedec ( about the last of whom the author to the hebrews spends a whole chapter : ) these were typical persons as well as moses and ioshua , and some others afterwards . and not only persons but things were typical , as the pillar of a cloud , the red sea , the manna , and the rock , which two last were symbols of the evangelical sacraments , the eucharist and baptism , cor. . , , &c. and the lifting up of the brazen serpent signified christs crucifixion , iohn . . but if i should speak of those that are properly legal rites and vsages , it is yet further evident that they were representations of our saviour , and of the grand things of the gospel . as for sacrifices , i have treated of them already , and made it appear that they foresignified the expiatory sacrifice of christ on the cross. as for the tabernacle and all the appurtenances of it , i have particularly display'd their typical nature , and how they all pointed to this dispensation i am now speaking of . i might proceed to make this good concerning the ceremonious washings and purifications under the law , that they typified some greater purity , they signified the spiritual cleansing and sanctifying of the soul , and the abstaining from all filthiness of flesh and spirit . the apostle acquaints us that the difference of meats and drinks , observing of a holy day , or of the new moon , or of the sabbath days , were a shadow of things to come , but the body ( of this shadow ) is christ , col. . , . the truth , the solidity , the substance are to be sought for in some higher things than those were , even in christ jesus , and in the benefits of the gospel . yea he tells us that the whole mosaick law is but a shadow of good things to come , heb. . . all the things contained in it are but rude and imperfect delineations of that compleat frame of religion which the messias was to introduce . this was the thing designed all along ; the ritual and ceremonial law with all its external rites tended to this pure and uncorrupted model of religion . it was appointed that the law should adumbrate the gospel , that that oeconomy should prefigure this . therefore the apostle saith , the law was our school-master to bring us to christ ; which shews the inferiour nature of the law , and that it was to indure but for a time , for the authority of a school-master over those whom he teacheth is but temporary . the legal pedagogy was to cease , and christ was to be the end of the law to every one that believeth , rom. . . it is then evident from the premises that the iewish law is disannul'd : for when the reason of a law ceases , that is sufficient to change the law , because as it commenced upon reason , so when that is taken away , the law it self is abolish'd also . this is the present case : the ceremonial rites and types were designed to represent and foresignify christ and the evangelical benefits : wherefore christ being come , and having brought with him those benefits , the former mystical representations and figures ought to have a period . so that the reason and occasion of these ceremonious observances being removed , this is sufficient to repeal and reverse those laws , especially when you consider that christ's miracles ( of which i shall speak afterwards ) were plain evidences of god's intention to repeal the law. but ( to close this point ) we are not destitute of a formal abrogation of the jewish laws , for such we may justly reckon our saviour's words to be in iohn . , . the hour cometh when ye shall neither in this mountain , nor yet at jerusalem worship the father . the hour cometh , and now is , when the true worshippers shall worship the father in spirit and in truth . where first he acquaints us that the publick worship of god shall not be restrain'd to one particular place : which very thing is a cancelling of the mosaick law , which gave directions chiefly concerning the temple-worship . they shall not , saith he , be confined to mount gerizim where the samaritans had fix'd the seat of their worshipping , or to mount ephraim in samaria where shiloh was , the place where the tabernacle and ark rested from the beginning of ioshua's time till samuel ; nor shall they be confined to ierusalem , whither the tabernacle was afterwards brought , and at length converted into a temple : nor in any other place exclusively shall men worship god , but every place and country shall be alike , and god shall have worshippers in every part of the world. this utterly makes void the iewish ceremonial service , which was tied to a certain place . and our saviour adds this ( which doth yet further evacuate it ) that the worship under the gospel must be in spirit and truth , in contradistinction to the legal worship which was made up of carnal ordinances , and mere shadows and types , which were but representations of that which is true and real . thus he plainly erases and abolishes the mosaick service , and calls those that worship god in the evangelical manner the true worshippers . again , the greatest part of the epistle to the hebrews is a direct and downright repealing of it . nay , we want not the formal words of abrogation , as in heb. . , . there is verily a disannulling of the commandment going before , ( i. e. the legal and iudaical oeconomy , which he calls a carnal commandment , ver . . ) for the weakness and unprofitableness thereof : for the law made nothing perfect . here is an express disannulling of the mosaick law. and moreover the reason of it is rendred , viz. because it was weak and imperfect , and had little power to amend and reform mens lives . you will find it also formally repeal'd in heb. . , , . where the apostle treating of the old and new covenant ( by which he means the law and the gospel , as i have before shew'd ) he thus concludes : if the first covenant had been faultless , then should no place have ben sought for the second . for finding fault with them , he saith , behold the days come , saith the lord , when i will make a new covenant , &c. in that he saith , a new covenant , he hath made the first old. now , that which decayeth and waxeth old is ready to vanish away , or ( according to the greek ) it is near to vanishing . certainly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks as much , if not more , than abrogating . and in * another pl●ce , where he speaketh of the legal worship which consisteth chiefly in sacrifices , and offerings for sin , and not in inward holiness and sincere doings of god's will , ( which is the evangelical service ) he applieth the psalmist's , or rather our saviour's words , sacrifice and offering thou wouldest not : then said i , lo , i come to do thy will : this is infer'd , that he taketh away the first , that he may establish the second ; i. e. the messias abolisheth the iudaical service , that the may set up and perpetuate the evangelical one . it can then be no longer questioned , whether the iewish law was abrogated , and that in formal and express terms . those carnal ordinances ( as the apostle speaks , heb. . . ) were imposed upon them only until the time of reformation , i. e. of the gospel . when that came , they were made void , null , and dead : and this epistle to the hebrews seems to be the sermon which st. paul preached at their funeral , or the office of burial on that occasion . here is ashes to ashes , and dust to dust , a fatal period put to the iudaical rites , the law interred and intombed , never to rise again ; but the gospel springs out of those ashes , a new and a more noble dispensation succeeds in its room . and thus i have abundantly proved what i undertook , that the law of moses consisting in ceremonies was not to continue , but was in time to be nulled and dissolved , and that by the coming of christ they are accordingly nulled , dissolved and abrogated . hitherto i have in a more remote manner proved the certainty and authority of the evangelical oeconomy , and consequently of christianity it self . but now i will approach nearer , and proceed to a more positive and particular proof of the authority of the gospel-dispensation . christ succeeds moses , the gospel follows the law : but quo jure ? there must be as great testimony for the one as there was for the other , or else it cannot be received on good grounds . let us see then how this dispensation will acquit it self . there are two kinds of evidence , humane and divine , the testimony of man , and the testimony of god : the first creates a humane faith , the second a divine one in us . both of these we have in the present matter . first , we are furnished with humane testimony , i. e. we are assured of the truth of the christian religion by a sufficient number of credible persons , who have been either ear or eye-witnesses , or both , of all the transactions relating to christ and christianity . and here i will shew , . that this sort of testimony is frequently made use of and appealed to in the new testament , as a sufficient argument and proof of christianity . . that the testimony of the apostles and other christians who lived in our saviour's time was the testimony of credible persons , and therefore ought to be reckoned by us a valid and substantial proof of christianity . . the testimony of credible persons who have heard and seen what christ did , is o●ten made use of and appealed to as a good argument of the truth of christianity . thus st. luke in the beginning of his gospel , to conciliate a belief of what he was to deliver , declares he design'd to record nothing but what was delivered to him by such as * from the beginning were eye-witnesses , and ministers of the word , i. e. not only those who saw christ , and what he did , but were personally and actually concerned in many of those things , as walking on the sea , casting out of devils , &c. those who had a part in these great and miraculous actions , those who were not only spectators but actors . these i take to be the † ministers of the word here meant , as the original importeth . so you see this evangelist lays his foundation on the testimony of sense , he deems it good ground of satisfaction , that what he writes concerning christ and his miraculous doings is attested by those who were eye-witnesses of them , and who most sensibly convers'd with our saviour , and shared in some part of the things done by him . this he knew would cause them to be most surely believed among the christians , ver . . so to the testimony of sense st. peter and st. iohn appeal'd , acts . . when the rulers of the iews sent for them , and commanded them to preach no more in christ's name , their peremptory return was this , we cannot but speak the things which we have seen and heard . as if they had said , gentlemen , what is this that you require of us ? it is most strange that you would have us to deny our senses , and to give no credit to our ears or eyes . all of you , as well as our selves , can attest the things that have been said and done by iesus of nazareth . our ears have heard his heavenly doctrine , and our eyes have seen the wonders he wrought in confirmation of that doctrine . would you have us believe and act contrary to our senses ? this was never required by any reasonable men , for they always thought that the evidence of sense is valid and fully satisfactory . st. peter likewise in his sermon , in acts . builds upon this rock , we are witnesses ( saith he ) of all things which he ( i. e. christ ) did both in the land of the iews and in jerusalem , whom they slew and hang'd on a tree : him god raised up the third day , and shew'd him openly , not to all the people , but to witnesses chosen before of god , even to us who did eat and drink with him after he rose from the dead , ver . , , . we apostles accompanied christ our master when he went about doing good , and working miracles ; we were no idle and remiss spectators of the marvellous things he did in all places where the jews inhabited . and tho they maliciously put him to death , and thought that then they had made an end of him , and that he should never appear again ; yet we are witnesses that the same iesus who died on the cross rose again within three days , and appear'd publickly to us all : we familiarly convers'd with him , we saw him and we heard him ; and when one of our number was backward to believe his miraculous return from the dead , he bid him approach nearer to him , and feel and handle him , that by that as well as other senses he might be satisfied of our saviour's resurrection . we are certain therefore of it , and by consequence of all the other doctrines which we preach . we appeal to sensible demonstration : this clears us of all imposture . and hear what the same apostle saith in one of his epistles , we have not followed ( saith he ) cunningly devised fables , when we made known unto you the power and coming of our lord iesus christ , but were eye-witnesses of his majesty ( pet. . . ) i. e. l , and iames and iohn saw such things at christ's transiguration which are an undoubted proof of his divinity . and in the next verse but one he adds that they were ear-witnesses also , for speaking of the voice which came to christ from the excellent glory , he saith , this voice which came from heaven we heard , when we were with him in the holy mount , ver . . as much as to say , you have no cause , brethren , to fear any imposture from us , you may be easily convinced that we come with no fables and forgeries , because we give you assurance of what we say from our own eyes and ears ; we go upon sure ground , our very senses report to us what we declare to you : therefore you may be confident of the truth of it . st. paul , as well as st. peter , makes his appeal to the verdict of sense , in the matter of christ's resurrection . he was seen of cephas , and then of the twelve : after that he was seen of above five hundred brethren at once ; after that he was seen of james , then of all the apostles , and last of all he was seen of me also , cor. . , &c. he proves that christ rose from the dead , because the bodily sight gave evidence of it : this is one good argument , or rather demonstration of the certainty of the thing . many other places there are to the same effect , but i will mention but one more , and that is of st. iohn epist. chap. , , . ver . that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life ( for the life was manifested , and we have seen it , and bear witness , and shew unto you that eternal life which was with the father , and was manifested unto us ) that which we have seen and heard , declare we unto you , that ye also may have fellowship with us . take this short gloss upon the whole , that which was from the beginning , those things that were destined from eternity , and were of old all along prefigured , shadowed and foretold by moses● and the prophets , concerning christ and the gospel ; which we ( who are apostles ) have heard from god the father , testifying and audibly speaking from heaven , and by the preaching of his son christ jesus ; which we have seen with our eyes , viz. christ's many miracles , and all the strange and wonderful things that happen by his coming , these we have beheld with our bodily eyes , with our own eyes , not relying on others ; which we have looked upon , what we have narrowly pried into , what we have often viewed , and not slightly and perfunctorily ; and our hands have handled : here the third sense , the touch , is concern'd . before christ's death , and after his resurrection we discern'd him to be a true man even by the sense of feeling : and in many other things which happen'd this sense was interested , as in the earthquake at christ's passion , and in the shaking of the house where the apostles were met , and in sundry other occurrences . thus our senses have been exercis'd and employ'd about the matters which belong to the word of life , i. e. christ , who is called the word , and the life , and here ( ver . . ) he is called the eternal life which was with the father . or by the word of life are meant the things relating to the gospel , which sheweth us the way to eternal life . for the life was manifested , viz. by christ's assuming our flesh , and conversing with men on earth ; and the grace of god in the gospel hath appeared , and manifested it self to all men by his coming . and we have seen it , and ●ear witness : and again , that which we have seen and heard declare we unto you . by all these ways the doctrine of the gospel is cleared and manifested , and proved to be true . we have found it to be so by the testimony of our senses , and accordingly we preach , we pro●laim , we testify , we declare these things to you , and not only to you , but to all the world , that they may be ascertained of the truth of the christian religion , and come into the same fellowship with us , and heartily imbrace the gospel . thus the apostles , tho divinely inspired , appeal'd to the rational evidence of sense , for they knew that this was satisfactory to all sober and intelligent men , and that the highest evidence that can be desired for proof of matter of fact is the testimony of those persons who were eye and ear-witnesses of it ; and that if the testimony of the bodily senses by not allowed , there is no certainty of religion , or of divine revelation by which religion was convey'd , for this was by the ministry of the senses , especially hearing and seeing . nay , the veracity and faithfulness of god may justly be call'd in question if you take away this evidence , for how can we attain to truth unless god communicates it to us ? but how can he do that if our senses ( being rightly disposed , viz. when the organ is sound , the medium fitly qualified , and the distance of the object duly proportion'd ) be deceived , if when we are really perswaded that we see and hear such things , we do not see them or hear them ? must we not hence conclude that god deludes us , and that in a matter which concerns his glory and our own happiness , and consequently that his sincerity and truth are impaired ? into this blasphemy must they needs run who deny the truth of the senses given us by god. and upon this it will follow that there are no credible ear or eye-witnesses , and so no certain testimony of matter of fact. if the evidence of our senses be not to be made use of , and allowed as authentick , then all the passages recorded in the new testament , concerning christ's birth , life , miracles , death , resurrection , and ascension are of no credit : for these are to be proved , as other matters of fact are , by testimony of witnesses who heard or saw those things . in short , if our senses be false , the whole gospel is a lie and a cheat , for ought we know : for it is impossible we should have any assurance of the truth of any thing there unless god hath given men senses which are capable of discerning one thing from another , and unless the persons likewise who attested those things from the verdict of their senses were men that might be credited . and this is the present case which we are concerned in , as i shall make evident by the next particular . . the testimony of the apostles and other christians who lived when our saviour was upon earth , and● heard and saw the things done by him , is the testimony of credible persons , and consequently is an unquestionable proof of the truth and reality of those things which they attest . that they were credible persons will appear if you consider ; . they had sufficient means to acquaint themselves certainly whether the things which they attested were true or no. this is the main thing which is to be cleared , and therefore i will chiefly insist on this . that they were furnished with sufficient ability to know what they related , methinks should not be denied by any one who considers that they were no fools or children , they were not mad or senseless , they had a share of understanding as well as others , and their ears and eyes were as good as other mens . the things which they related might evidently be known by them , being objects of common sense , and of general cognizance . can there be any reason then to think that these persons were not competent judges , as well as others , of these matters ? but as they were naturally capable of judging in these things , so i will make it evident that they had all means and opportunities of informing themselves throughly concerning those things which they delivered . some of them were eye-witnesses , others ear-witnesses of what they report , and sometimes both : or else they certainly informed themselves of the truth from others who saw or heard those things . what st. luke professeth of himself is true of all the evang●lical and apostolical writers , they had perfect understanding of all things from the very first , luke . . as for the four evangelists , two of them , matthew and iohn , were of the number of the apostles , who were persons particularly chosen out by christ on purpose to be eye-witnesses of his actions : and some have infer'd from acts . , . that it was a necessary qualification of an apostle to be an eye-witness . it is certain that these two forenamed persons were such : they lived with their master , and were * present at his miracles , and saw what they writ . the latter of these especially was made more than ordinarily conscious to christ's words and actions , and was his familiar and intimate . the other two evangelists were not apostles , but they inhabited and convers'd in the same regions where christ did these things , and at the same time when he acted them . herodotus , plutarch , and other historians writ of things done in former ages , and afar off in other countries and kingdoms , which makes their relations to be suspected sometimes . but these men lived in the places and times , where and when the things were done , and therefore they could easily attain to a true and impartial account of them . i cannot say , with † i●rom , that st. mark and st. luke did not see our saviour , but i grant that most of the things related by them were not within their own sight or hearing . yet this is certain , that they receiv'd what they writ from those who were both ear and eye-witnesses . st. mark was a disciple of st. peter , who was intimately acquainted with christ's actions , and could inform him concerning every particular of his doctrine , life and death . st. luke had st. matthew and st. mark 's writings to direct him . and he professes moreover ( chap. . , . ) that he receiv'd all he writ from those very persons who were eye-witnesses . besides , he was a constant companion of st. paul , who had all those things revealed to him by god in heaven , which is as much as if he had seen and heard them . as for the acts of the apostles , st. luke could not but give a full and perfect account of the actions related there , because he was an inseparable attendant and associate of st. paul , about whom most of that book is spent . the epistles contain chiefly holy doctrines , divine counsels , seasonable reproofs , and pathetick exhortations , but they are not wholly destitute of matter of fact. they were writ either by those that were properly stiled apostles , as st. peter , st. iames , st. iohn and st. iude , who therefore could not be ignorant of what they delivered concerning christ and the things he did : or they were writ by st. paul , who was an apostle extraordinary , immediately called and sent by god to preach the gospel , being first fully instructed in all matters relating to christ and it by divine revelation . it might be yet further made evident that the writers of the new testament had perfect knowledg of what they writ , and that they were sufficient witnesses of what they relate , because the matters of fact were so frequent , and so often repeated , as also because they were done near them , and not far off , and so they could easily know the truth of them : moreover , because they were done publickly , and in the open light , and not in a corner : because they were done before so many witnesses , before apostles and disciples , and thousands of the people , who were spectators and auditors of what happen'd . i might add that the evangelists publish'd the stories of christ and his doings when thousands were alive who knew the facts , and might have oppugned them if they would : but they did not . especially st. matthew publish'd his history while yet the persons lived on whom christ's miracles were wrought , and innumerable others who were witnesses thereof were then surviving . hence it appears that it was difficult for the evangelical writers to conspire and combine together in a lie , and to deceive the people , if they had had a mind to it . they might soon have been confuted if the things they attested had been false . the cheat was easily to be found out amongst so many witnesses , and in things so often acted , and in the face of the world. therefore it is morally impossible that there should be a cheat and delusion , these things being thus . . the personal qualities of the evangelical writers and other christians who attested these things argue that they were credible witnesses , and that their testimony was worthy of all acceptation . this is clear from such considerations as these , viz. that most of them were simple and unlearned men , and so were not fit persons to devise these things . it is no ways probable that they could invent such high and mysterious matters , yea indeed no humane wit was able to do it . this shews that they were not deceivers , and that they did not voluntarily deliver a falshood . likewise , it is to be remembred that they were no idle and loose persons , but were of an honest condition and way of life , they were poor tradesmen and fishermen that lived on their work and lawful callings , and therefore it is altogether improbable that they were designing men , and that they made it their business to cheat , and impose upon the world. again , their integrity , candor , and simplicity , appeared most signally in their writings , seeing they relate their own failings , and impartially set down the grossest miscarriages of their brethren , as thomas's infidelity , peter's denying of his master , the apostles flying from christ at his passion , and many other things : which none but honest , plain and true-hearted men would have recorded and transmitted to posterity . further , what they did was not out of ambition and love of honour : for pride , self-seeking , vain glory , over-valuing of men , crying up paul and apollos and cephas were vices and practices which they both preach'd and writ against . and to let you see that this was not counterfeit , their lives answer'd to what they professed : in their carriage and behaviour none were more humble and self-denying ; which proves that they acted not out of applause , and affectation of honour from the people , but were sincere and faithful in what they did . nor could they speak or act for gain and wordly profit , for they were men that despised riches as much as honour : they lived meanly and poorly , and were beholden to the charity of others for a subsistence . which shews that they had no design to enrich themselves , and to grow great in the world. they foresaw , and knew , and perswaded themselves of this before-hand , that their profession would expose them to the greatest dangers and hazards , and that bonds , and imprisonment , and death it self would attend them ; yet notwithstanding this they resolved to preach the gospel , and to follow their master whatever befel them . and lastly , to give you an irrefragable demonstration of their integrity and sincerity , most of them laid down their lives to testify and confirm what they had deliver'd : they sealed the gospel with their blood , they died for what they preach'd and writ . this is a sign they were in earnest . thus if you consider the personal qualifications of the apostles and evangelists , who were witnesses of christ's actions , you must necessarily grant that they were persons to be believed , that their evidence is authentick , and we have no reason to think they were deluded themselves , or deluded us . for the proof of fact consisteth chiefly in witnesses , who must be knowing and honest men. this makes them to be credible persons ; and such were the relators of those things which concern our saviour . wherefore , to have them attested by a sufficient number of persons of that character , is enough to assure the truth of them . we have no cause to dispute whether those things were so or no : but on the contrary we have good foundation for a firm assent to them . but tho the disciples and apostles did not cheat us , yet perhaps we are deluded by th●se that came after them . it may be they have not truly deliver'd things to us . how can we depend on their words ? reports are oftentimes false . there are untrue representations of things which are very near to us : much more may there be of actions which are so far off , and were so long ago . how then shall we credit history and tradition , i. e. the church's delivering these things to us ? i answer , we may and we ought to believe the persons who receiv'd these things from the apostles , viz. the pious teachers , fathers and bishops of the primitive church , and the godly and faithful christians of those days ; we ought ( i say ) to credit these as well as the apostles themselves : for we have the most cogent reasons to perswade us that they truly and faithfully delivered down to us those things . this i will make good from the consideration ; . of the persons that transmitted these things . . of the evidence of the cause . first , as to the persons , i will consider both their lives and their deaths . their lives are sufficient proofs of their integrity in delivering the scriptures of the new testament to us , and of their confident belief of the truth of all that is contain'd in them . the primitive christians lived after another rate than we do now : they did not wrangle and quarrel as we do , they did not ●ight , and devour one another , as the manner of too many is of latter times , but they were remarkable for their mutual love and concord , for their humility , meekness and condescension to one another : and they were admired for their gravity , sobriety , self-denial and patience ; they were eminent for their piety towards god , and their innocent and righteous dealing with all men. the ministers practised what they preached , and the people were ambitious to imitate their preachers ; and both were singularly good and virtuous . this was it which gain'd so many proselytes to christianity in those first times , this brought them to a perswasion of the truth and reality of christ's doctrine . therefore when origen had excellently proved the truth of christianity to alexander severus , that noble emperor ingenuously confessed that he was more convinced of the truth of that religion by the humble and loving carriage of christians than by all origen's arguments . the exemplary and blameless conversation of those primitive professors argued that the doctrine and principles of their religion were real and certain . for how can it enter into any sober mans thoughts that such holy and upright men ( true followers of the apostles and disciples of christ ) would have constantly confessed and owned the christian way , unless they had been throughly convinced of the truth of it , and that it was the very same which was confess'd and acknowledg'd by the apostles themselves ? these holy and godly men made conscience of a lie , and counted it a heinous crime to falsify : yea , they esteem'd it no less than a damnable sin to disbelieve or misreport those things concerning christ and the christian doctrines . they were really perswaded in their minds that their salvation lay at stake , that their eternal welfare or everlasting ruin were concern'd in these things : and can you imagin then that they would report them falsly , and impose upon the world by delivering things which were counterfeit ? again , as the lives so the suffering and death of the saints in the primitive days , and in the succeeding ages are an undeniable argument of the truth of what was deliver'd to them , and of what they conveyed to us . they underwent the most exquisite pains and torments with ineffable courage and constancy , and nothing could prevail with them to renounce the christian religion : insomuch that when the pagan adversaries in those days would express any thing to be impossible , they did it thus , * ye may sooner make the professors of christ quit their masters● doctrine . this was a thing not to be effected ; for those persons first of all forsook their worldly goods , and then parted with their lives to hold fast their religion . this patient suffering and undaunted dying of so many thousands is an unquestionable proof of the truth of christianity . for those enlightned and sanctified men would never lay down their lives to maintain a falshood , and to perpetuate a lie. no : they knew whom they believed in , and for whom they suffer'd , and that made them so couragious . we may conclude then that the christian doctrine is confirm'd by the blood of those worthy men : those expiring saints did testify the truth of christianity , and therefore they are stiled martyrs . secondly , the evidence of the cause is an impregnable argument of the reality and truth of these things which i am speaking of . there is this following heap of evidences . . a great presumption , arising from just causes and circumstances , yea and from a multiplicity of them : which in all courts of judicature is of considerable weight and value with understanding judges . this first , but lowest sort of evidence the christian church since our saviour hath not been destitute of , for there were never higher presumptions in any cause under heaven than there were in this . but we need not mention this , when we have , . the notoriety of the facts , i. e. when the things in trial are openly and commonly known , when they are avouched by publick fame , and the universal vogue of men. and that this was the case of christianity ever since christ left the earth , cannot be denied by any man of modesty and truth . . the succession of christians and churches in the world is a plain proof that they verily believed those things which made them christians and churches . hereupon they deliver'd to us those writings which they receiv'd from the hands of the evangelists and apostles : by their transmitting them to posterity they shew that they believe them to be sacred and certain verities . . the succession of bishops and pastors is an other evidence , for it was their office to read publickly the scriptures of the new testament , and to preach the doctrines contain'd in them , and consequently to own them to be truth ; which is a good motive to us to do the same . . the frequent disputes which christians in all ages have held with those who opposed the scripture and christianity , are no mean testimony in this cause . . to these may be added the famous writings of the christians in the several centuries , their apologies , dialogues , sermons , homilies , orations , commentaries , histories : all which proclaim their serious and firm belief of what they have convey'd down to us . . all christian churches have deliver'd to us certain symbols or articles of belief , which they reckon'd to be the standards of evangelical faith and truth . . the constant communion of the church , and the publick worship of god in the solemn assemblies of christians ever since the days of the apostles , the setting apart a day for that worship , the reading of the scriptures at such times , the instructing the people out of them , the celebrating the lord's supper , the constant custom of openly rehearsing and pro●essing the christian belief , the prayers and praises offer'd to god in the name of christ , the yearly commemoration of the birth , death , and resurrection of our saviour , the sacrament of baptism which acknowledgeth the father , the son , and the holy ghost . . the sundry decrees and canons of synods and councils held in the christian churches . lastly , the many laws and edicts of christian emperours and princes in defence and confirmation of our most holy religion . these and all the rest before-named are clear proofs and evidences that the evangelical writings , which contain the doctrine and actions of our blessed lord , were rightly and truly convey'd to us , and that we are in possession of the same faith and religion which christ himself founded , and deliver'd to his apostles and disciples . the tradition of these things is true and certain , and we may safely rely upon it . for tho the authority of divine truth depends not wholly on the testimony of the church ( for then the authority of the scripture would not be divine but humane , and consequently not the word of god , but of man ) yet the church doth yield its testimony to the scripture , and that testimony or tradition is a good ground of belief . for tradition is one way of communicating matters of faith and fact to us . by it we have them transmitted to us , but this is neither the grand motive , nor the rule of our faith : yet it is the medium or channel to convey the belief of such things to us : and we are to use it and prize it as such , and to thank god that we have this ( among other means ) to establish us in the truth of the gospel . hitherto i have consider'd the testimony of friends . i will shew you in the next place that even strangers and enemies , viz. iews and heathens bear witness to the truth of christianity . first , as for the iews , if christ had not been thought by them to have been some extraordinary person , yea to be of the holy ghost miraculously , why did they not prosecute mary for an adulteress ? the sin of adultery was severely punish'd by their law , and it was a very reproachful crime . you may be sure they would have urged this hard , to the disgracing of the son through the mother . but tho ioseph denied him to be his son , and consequently she fell under the law , yet you read no where that the iews made use of this against her : which sheweth their tacit approving of christ , and that his birth was extraordinary and divine . * suidas tells us that christ was chosen one of the priests of the temple at ierusalem , upon the death of one of the two and twenty , for his singular piety and excellent doctrine . iosephus his testimony of christ is well known ; and st. iohn baptist , his forerunner , is made mention of by most of the hebrew writers with exceeding praise and admiration of his holiness . but i will con●ine my self to those instances which are recorded by the evangelists . st. luke observes that when he taught in their synagogues , he was glorified of all , luke . . and in the following verses he subjoins a particular instance of his preaching in one of their synagogues at nazareth , and then adds , all bare him witness , and wonder'd at the gracious words which proceeded out of his mouth , ver . . even some of the jewish people who believ'd not in christ , cried out , he is a good man , john . . others said , of a truth this is the prophet , ver . . and others , this is the christ , ver . . and the jewish officers who were sent by the high priests to lay hands on him , admired his wise deportment and excellent discourse , and freely declared that never man spake like this man , ver . . no one ever spoke matters of greater moment and concern , and with that simplicity and plainness , that authority and efficacy which he did . when herod harangued the people , they cried out , it is the voice of god : but it was only the flattering voice of the multitude which made his such . here it was otherwise , it was the real voice of the true god , and his very enemies attest the unparallel'd efficacy of it . christ was confessed and owned by the iews in a most signal manner when he rid into ierusalem on an ass , and when they strewed the way with palm-branches , and when all the people applauded him , and treated him as some great conqueror or mighty prince , mat. . , &c. for they were wont to congratulate the coming of such persons to a place after that manner . so the valiant simon was receiv'd after his military success , mac. . . so the old grecians in their olympick games after victory wore wreaths of palms , as a reward of conquerors . and sometimes they bore the branches of palm-trees in their hands as the emblem of victory , because the branches of this tree grow streight and stately , as the * hand extended ; and tho they be loaded with much weight , yet they bear up against it , and shoot upwards . hence it was that this honour of bearing palm-branches ( and sometimes branches of other trees besides the palm ) was given to princes in triumphs . thus heliodorus saith that hydaspes the king sent before him harbingers of his victory , shaking boughs of palm in token of it . hence he that was generally applauded , and received publickly with the acclamations of the people , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they did not only strow boughs but leaves and flowers in his way : which sort of honour was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor were they contented with this sign of favour , but they used to affix on the doors of great men the boughs of palm especially : which honour * lucian takes notice of , telling us that green palm-branches were set up at the doors of the rhetoricians . many more testimonies might be alledged to this purpose . and i could add also that this bearing of branches was used in the worship of the pagans , it being a testimony of honour to their gods. how fitly then did it come to pass by the over-ruling hand of providence that the messias , who was truly god and king , was receiv'd by the people with palm-branches ? he came in this triumphant manner into ierusalem , and was saluted with cries of hosanna , and with that gratulatory benediction , blessed is the king of israel that cometh in the name of the lord ( john . . ) to testify that his kingdom was come , that he was to be victorious over death and hell , and that he was to be a mighty saviour and deliverer . i will briefly add two or three other testimonies of the iews : caiphas the high-priest prophesied of christ , john . , . one of the thieves on the cross ( if he were a iew , which some have question'd ) acknowledg'd christ , and cleared him ; this man , saith he , hath done nothing amiss , luke . . and even iudas who betrayed our saviour confess'd his innocency , i have sinn'd in betraying innocent blood , mat. . . secondly , heathens bear witness to christ and the truth of the christian religion . he was acknowledg'd and ador'd by the wise men that came from the east . tho he was condemn'd by pilate , yet he was first acquitted by him , he declaring that he found no fault in him at all , john . . and his wife sent to him , when he was on the bench , to have nothing to do with that just man , mat. . . when a title was to be set over the cross , pilate wrote christ the king of the iews , and would not alter it tho he was told of it , iohn . . the centurion who had at that time the sheriffs place , and was to see the execution perform'd , when he saw what happen'd utter'd these words , truly this was the son of god , mat. . . he being a pagan did not mean that christ , the person who then suffer'd , was the son of god by eternal generation . it is not the same testimony with that of st. peter concerning christ , of a truth thou art the son of god , mat. . . nor of the disciples , we believe that thou art christ the son of the living god , mat. . . but he meant he was a brave and excellent person , a holy and good man , unworthy of that which he underwent , one who had deserved nothing of what he suffered . and that this is the meaning is plain from st. luke , who relateth this passage of the centurion thus , certainly this was a righteous man , luke . . so he explains st. matthew . pliny , a heathen governour under the roman emperour , speaks honourably of the christians , and he hath left a particular testimony of their fair and peaceable demeanour , as well as of their early devotion , in a letter which he writ to trajan . the publick archives at rome , and the known writings and monuments of the heathens preserv'd the memory of many notable things relating to christ. therefore tertullian in his apologies for the christians often appeals to these , and bids them consult the censual tables and other publick records which testify of those things . in brief , profane history relateth many things of our saviour , his person , his actions , his death , the prodigies that accompanied it , the great changes made by that religion in the world , and many other things appertaining to it , of which i shall largely speak in another place . thus god directs the hearts of enemies to testify the truth of the gospel . and certainly this sort of testimony is very considerable and convincing : * the confession of adversaries is ever look'd upon as such , this is deservedly thought to be authentick . nay , i could proceed further , and shew you that the infernal spirit , who is emphatically stil'd the adversary , and hath shew'd himself the most implacable enemy of christ and his cause , hath yet born witness to the truth of them . our saviour is attested by satan : the devils acknowledg and confess him to be the son of god , mat. . . and at another time they confess they know who he is , the holy one of god , mark . . the very impure daemons set forth the praises of christ's followers , acts . . these men , say they , are the servants of the most high god , who shew unto us the way of salvation . we read that one of the pagan oracles owned the child iesus : and if that were true which some think , that the sibyls were acted by an evil spirit , there is further proof that the devil bears testimony to the holy iesus , and that that lying spirit voucheth the truth of the gospel . but here i must confess i have digressed , and not observed the bounds which i set my self , for i propounded to speak only of humane and divine testimony . the former i hope i have finish'd to the satisfaction of sober and considerate persons . i have evinced the truth of christianity by all these proofs and evidences , viz. by the attestation of our senses , by history , by tradition , by tongues and pens , by speeches and writings , by the church and the world , by friends and enemies , and by all things that prove any other relations , or give evidence concerning any other matters of fact. so much concerning humane testimony , which is able to create in us a moral certainty and the strongest humane faith imaginable , and which is very serviceable to sit and prepare us for the divine testimony , which i am next to speak of . chap. xv. all the ways of divine revelation under the mosaick dispensation were made use of under the christian one . voices . the testimony of angels . visions . dreams . the holy spirit . the fulfilling of the prophesies of the old testament is an irrefragable argument of the truth of the new testament . prophesies concerning the birth of our saviour . isa. . . cleared from the cavils of the jewish expositors . it is shew'd how these words may have reference to something in king ahaz's days , and yet belong to christ's birth . prophesies in the old testament that relate to christ's life and actions . others that refer to his sufferings and death . some that foretel his resurrection and ascension . other more general predictions concerning him . several prophetick passages concerning the branch proved to be spoken of christ. the hebrew word for the branch is refer'd to in the new testament . the two zacharies agree . the iews objection , viz. that the messias was to be another kind of person than what jesus of nazareth was , answered . another objection , viz. that the messias was to bring universal peace , answer'd . a third objection of the iews , viz. that their sins have hindred the messias's coming at the promised time , answer'd . the objection raised from sam. . . removed by clearing the sense of the text. other extravagant fancies concerning the messias caus'd by their mistaking the prophesies of the old testament concerning christ's coming . the conclusion , that all the prophesies concerning the messias are fulfil'd in jesus , and consequently are a demonstration of the truth of christianity . in the next place then the christian oeconomy and the whole institution of the gospel are confirmed by divine testimony . we are certain that the christian religion is from god , and consequently is undoubtedly true , because it is attested , . by all the ways of divine revelation used heretofore . . by the fulfilling of all the prophesies of the old testament . . by the exerting of miracles . . by the strange and stupendous prevailing of the gospel . . by the judgments which god inflicted on the enemies of it . first , i will shew that by all the ways whereby god spoke under the mosaick dispensation , he spoke likewise under the christian one ; and this being after that , it will at the same time convince the i●ws that their dispensation is abolished , and confirm christians in the belief of the divine authority of the dispensation which they are now under . the revelations , i say , under the gospel are of the same kind with those before . i will reduce them to these following heads . . the jews had their bath kol , i. e. an audible and articulate sound or voice from heaven , and so have we christians . our saviour had this divine testimony thrice , first at his baptism , lo , a voice from heaven saying , this is my beloved son in whom i am well pleased , mat. . . god the father again by a voice bore witness to him when he was on the mount with peter , iames and iohn , and was there transfigured ; mat. . . mark . . behold , a voice out of the cloud , which said , this is my beloved son in whom i am well pleased : hear him . of which you will find st. peter speaking in epist. . ch. . v. . and thirdly , at his passion , when he was praying to his father , there came a voice from heaven , and testified that his prayer was heard : and the people that stood by and heard it , said that it thunder'd : others said , an angel spake to him , john . , . thus christ was signally glorified by his father , and declared by him to be the messias , the son of god , by a voice from heaven , attended with a kind of th●nder . to this we may annex god's speaking in a rushing mighty wind , on the day of pentecost , acts . . and christ jesus himself , being in heaven , spake to saul thence by a voice , saying , saul , saul , why persecutest thou me ? acts . . st. iohn in the apocalypse makes frequent mention of a voice speaking to him , and revealing great things to him : where it is observable that thunders and voices go together , chap. . . and . . thus the new testament as well as the old had the benefit of that divine oracle which the iews stiled the daughter of a voice , i. e. a voice from heaven declaring the will of god to men. afterwards , we are told in ecclesiastical history that those who were set on work by iulian the apostate , to rebuild the temple at ierusalem , were defeated by thunder , and a terrible voice that accompanied it from heaven , thereby bearing witness to the cause of christianity . . the iews had the testimony of angels , and so have christians to confirm this oeconomy . by these heavenly messengers zacharias had notice given him of the approaching birth of iohn the baptist , and the virgin mary had tidings brought her of the miraculous conception of the holy babe jesus in her womb : and these were the heralds that proclaimed the news of his birth to the shepherds . one of this celestial order appeared to ioseph , and warn'd him to flie into egypt with the blessed infant . these glorious spirits gave notice of christ's resurrection : and when he ascended up to heaven , another of this celestial hierarchy address'd himself to the apostles , and assured them that in the like manner jesus should come again to judgment . another of these ministring spirits came to the devout cornelius , and bid him send for peter that he might be the great and happy instrument of converting him to the christian faith. the angel of god stood by st. paul in the night , when he was on his dangerous voyage , and ascertain'd him of his safety , acts . . and sundry other instances there are of angels making known the will of god unto men in those early times of the gospel , and thereby attesting the truth of christianity . . the iews had the mosaick dispensation attested by visions , and we have the same way of revelation to ascertain us of the truth of christianity . thus zachariah saw a vision in the temple relating to the forerunner of christ , luke . . the apostles who were at our saviour's transfiguration had the same manner of discovery , mat. . . the lord spake to ananias in a vision , acts . . you read of st. peter's vision , whereby he was taught not to despise the gentiles , acts . , &c. a vision appeared to paul in the night , acts . . and again , the lord incouraged him in a vision , acts . . of st. stephen it is said that he looked up stedfastly into heaven , and saw the glory of god ( the divine shekinah ) and iesus standing at the right hand of god , acts . . and we read in the book of the revelation , that st. iohn had frequent visions . and hither may be refer'd those visible representations spoken of in the new testament , as the holy ghost's descending on christ in the shape of a dove , after he was baptized : the appearance of cloven tongues , like as of fire , over the apostles heads : the light from heaven which shone round about st. paul at his conversion . all these appertain to the shekinah , the glorious presence and lustre of the● heavenly majesty . and hither may be refer'd the radiant presence of christ , the bright and glorious manifestation of his person , which is often mention'd by the evangelists , mat. . , . mark . . and rev. . . he dwelt among us ( he was the true shekinah ) and we behold his glory , as the glory of the only begotten of the father , john . . . dreams were another sort of divine revelations among the jews , and these also were not wanting to confirm the truth of christianity . for we read that ioseph was warned once and again in a dream concerning mary whom he had espo●sed , and concerning the blessed babe , mat. . . chap. . , , . and pilate's wife suffer'd many things in a dream because of christ , who was then standing at the bar before her husband , mat. . . but because these operations on the imagination by dreams are more liable to mistakes than visions and other kinds of revelation , we have but few instances of this . however , we are not wholly destitute of this testimony under the gospel . . there was among the jews that which they signally call'd the holy spirit , viz. when men were wonderfully and extraordinarily stir'd up to deliver the will of god , to make some divine discoveries to the world , and to assert their holy religion . this was in christ himself , luke . . acts . . & . . and in the apostles , acts . . & . . & . , . & . . & . . & . . and in all the holy men that were sent by him to preach the gospel . by this they were enabled to speak without any premeditation before rulers and kings , mark . , . for our saviour tells them , it is not ye that speak , but the holy ghost . with this the apostles were all fill'd when they met together on the day of pentecost , and utter'd such divine and heavenly things . by this prophetick afflation or inspiration the evangelists penn'd the scriptures of the new testament : for tho these writings may be said to be humane testimony as they were writ by men , yet these persons being inspired by the holy ghost , and not speaking of themselves , but by extraordinary assistance , their writings and testimony are divine . this is part of that more sure word of prophesy spoken of by st. peter , ep. . ch . . ver . . which in the next verse he calls the prophesy of the scripture . by this divine inspiration the prophets and apostles saw and foretold what should come to pass afterwards . by this inward afflation the apostles , tho mean and illiterate persons , preached the gospel with that authority and evidence which some of their most implacable enemies were not able to resist . these are the divine witnesses of the truth of the gospel-dispensation and of the christian religion . yea , even at this day , and to the worlds end , this last testimony , viz. of the spirit , is useful and necessary . i do not mean any miraculous gift of the spirit , but a special and peculiar assistance of it , such as all regenerate persons have experience of . that we may be throughly certain that this or that was deliver'd by god , that we may assuredly know that such things were of divine revelation , there is need of this help of the spirit , the internal testimony of the holy ghost , such a hidden but powerful operation of that giver of all grace whereby a firm faith and certain perswasion of the truth of those things are wrought in us . for , that we may be certain of divine truth , first it is requisite that we be outwardly helped , that we make use of moral arguments and evidences , that we attend to reasons and proofs ; that we weigh especially the several particular testimonies in the word of god , the scriptures of truth . these in a moral way will make it evident to the mind that this or that which is propounded to us is divinely reveal'd , and can proceed from no other but god. but then besides these outward means , we must have our minds inwardly illuminated by the holy spirit : for it is this alone which can inable us effectually to see and discern the light , and to take the force of the arguments which prove the several truths , and to turn the moral evidence into divine demonstration . lastly , as i mention'd among the divers ways of revelation under the former dispensations , the divine impulse , whereby persons were instructed and excited to undertake and atchieve great things , so at the erecting of the gospel there was not wanting this way of communicating the divine will and pleasure . by such an impulse as this , christ himself whipped the buyers and sellers out of the temple ; by this powerful afflation his apostles and followers were stir'd up to do strange and extraordinary things , several of which are mention'd in the acts of the apostles , and many more in ecclesiastical history , which nothing but this divine motion could legitimate , it being immediately from the spirit , whereby they were instructed as well as enabled to effect these wonderful things . secondly , the next divine testimony of the truth and certainty of the christian oeconomy and religion is the fulfilling of the prophesies of the old testament , which had respect to the new. i have already in another place ( when i proved the authority of the holy scriptures ) insisted upon the fulfilling of the prophesies of the old and new testament as they are an attestation of the truth of those sacred writings . but at present i am to mention only the prophesies of the old testament , and among them only those that relate to the messias , and the circumstances which more nearly and peculiarly appertain to him . and the producing of these , and shewing how they were exactly fulfill'd , will be a clear and demonstrative argument of the truth of christianity . for though spinosa would perswade men that all the prophesies in the bible were the mere result of a brisk fancy , that there was no foundation in the things themselves , but that imagination made all , yet surely the bold and impious man would not have gone so far as to have asserted that the actual fulfilling of the prophesies is nothing but fancy . no certainly , he could not have the face to deny that the completion of those predictions is some real thing , and not founded on imagination . for here is matter of fact , which carries reality and certainty with it , and therefore is a convincing proof , not only of the truth of those prophesies , but of christianity it self . this then is that which i will now enter upon . the prophets of the old testament speak frequently of the messias , they have described and characterized him : nothing almost was done by christ but they predicted it : every particular act , circumstance and accident of importance that should happen about him was foretold . now all these were actually verified and fulfilled ; as namely what related to his birth , his life , his death , his rising again . first , what related to his birth , as that iohn baptist should be his forerunner , and make way for him . behold ! i will send my messenger , and he shall prepare the way before me , mal. . . and ch . . v. . behold , i will send you elijah the prophet before the coming of the great and dreadful day of the lord. compare these places with mat. . , : mark , & . . luke . and . & . . and you will not question their accomplishment . and the birth it self , and the conception which was in order to it were plainly prophesied of many ages before . as that in ier. . . is thought to be a prophesy concerning the conception of christ , the lord hath created a new thing in the earth , a woman shall compass a man. some indeed have interpreted it thus , the church tho weak as a woman shall compass and besiege her enemies , and take them captive . but this is very flat and frigid , especially if you observe the preface to the prediction , the lord hath created a new thing in the earth . it is no new thing that the church gets the better of her enemies : there are many instances of this in the history of the israelities . so that something else is justly thought to be the meaning of the words . and what should it be but this , that christ who was made of a woman , should be incompassed and shut up by her in her virgin-womb ? her compassing a man expresses the conception of him . the word sabab circumdedit agrees very well with it , for the mother encompasses round the faetus with her womb. and the greek ●itly answers to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . the plain meaning then is , that a woman ( nekebah , not ishah ) one that is no wife , but a virgin , shall conceive a man-child in her womb. and the woman here meant is the blessed virgin mary , and the man is christ , who is god and man. see dr. p●c●ck in not. misc●l . in port. mos. and this interpretation is the more remarkable by reason of the * hebrew word which we here translate man. it denoteth not barely one of the male kind , in contradistinction to one of the other sex , but it properly signifies a man of power and might : and so it is fitly applied to the messias who is omnipotent . yea , the antient iews ( as abarbinel , one of their own rabbins , † testifies ) understood by this word here god himself , to whom power more peculiarly and eminently belongs . it is no wonder therefore that the fathers of the church generally interpret this place of the virgin mary bearing christ in her womb , in which he may properly be said to be incompassed and infolded by her . this was a new thing indeed , there never was the like before , nor shall ever be afterwards . and therefore a ‖ worthy writer is here to be blamed , who unadvisedly saith the iews might justly laugh at this interpretation . the delivery and birth of the messias thus shut up in the womb is expresly foretold in isa. . . to us a child is born , to us a son is given , and the government shall be upon his shoulder . it is true some of the jews say hez●kiah is spoken of here : but they are confuted hence that the epithets here given belong to no mortal man : for he shall be called the mighty god , the everlasting father : and of the increase of his government and peace there shall be no end , ver . . which is parallel with the words of the angel concerning our saviour , luke . , . all th● circumstances relating to the birth of the messias ●re particularly specified in the writings of the prophets ; as that his ancestors should be of the tribe of iudah , and the family of david , and consequently that he should be of that stock , mic. . . isa. . . ier. . . and 't is observable that the targum on these three places understands them of the messias . therefore when christ asked the scribes and doctors of what lineage and race the messias was to be ? they answer'd he was to be the son of david , mat. . . it was a thing , it seems , well known . accordingly the genealogy of both ioseph and mary is deduced by the evangelists , st. matthew and st. luke , from abraham along by david . as to the place of his birth , it was prophesied he should ●e born in bethlehem , mic. . . thou bethlehem ephratah , tho thou be little among the thousands of judah , yet out of thee shall he come forth unto me that is to be ruler in israel . some obstinate jews say zorebabel is meant here : but they are silenced by others more learned of that nation , who confess that he was not born at bethlehem , but babylon . besides , they contradict the opinion of the chaldee paraphrast , and of the rabbins , who generally by * the ruler in israel here understand the messias . wherefore the jewish doctors and scribes being asked of herod where the messias was to be born , said without hesitating in bethlehem iudah , they having learnt this out of the prophesy of micah . again , it is foretold in the old testament that he shall be born of a virgin , isa. . . therefore the lord himself shall give you a sign , behold , a virgin shall conceive , and bear a son , and shall call his name immanuel . the jews , to evade this place , say that the hebrew word which we translate a virgin , signifies a woman in general : but those that are acquainted with that language know that they shew themselves very perverse in this , and that the hebrew word gnalmah properly signifies a virgin , i. e. a maid not known by a man. for whereas there are * three words in the hebrew for a maid or virgin , this only signifies a pure untouched virgin , nor is otherwise understood in any text of scripture where it is mentioned ( as it is to be found but in † six places besides this of isaiah . ) therefore the septuagint , who well understood the force and signification of the hebrew word , translated it by a ‖ greek one which signifies a virgin properly so call'd , whereas they might have used ‡ other words . and the hebrew word is with a ** demonstrative article before it , which makes it emphatical , and denotes some certain , definite and peculiar thing or person . it is found but thrice in the bible with this prepositive article , viz. in gen. . . and in exod. . . and in this place of isaiah . in the two first it points at particular persons , and signi●ies a pure virgin , not known by man : why should we not think it doth so in the third ? moreover , 't is said , the lord shall give you a sign , behold ! here is then some strange and wonderful thing spoken of : therefore it cannot be meant of a woman conc●●ving , i. e. of a woman that is no virgin. for ( as an †† antient father observes ) what wonder had it been for a young woman , not a virgin , to conceive ? and indeed the old rabbins , who believ'd the messias was to be born of a virgin , have signalized this word in the hebrew . in the cabala , and ionathan's targum you will find that it is written with a men clausum in the middle , to signify something extraordinary here meant , to intimate that it was a virgin , shut up , to denote the wonderful mystery of the virgin mary's conception ▪ if it be said ( what r. kimchi and other modern jews suggest ) that this th chap. of isaiah , and this verse more particularly refer to the times of king ahaz , and so belong not to the birth of christ which was about years afterwards , i answer by denying the consequence : for this chapter and text may have reference to king ahaz's days , and likewise point at something done a long time after that . the reason of this assertion is because there is oftentimes a double sense in scripture . any one that is conversant in the holy book is not ignorant of this , and the jews themselves acknowledg a literal and mystical sense of scripture . so then these words a virgin shall conceive , were verified in the first and literal sense in isaiah's time , a virgin bringing forth a child it may be in the presence of the king of iudah , to be a sign and assurance of the deliverance of iudah from the oppression of the kings of syria and israel . this virgin it is likely was afterwards isaiah's wife , and at that time betrothed , or to be betrothed to him , and is the same with the prophetess spoken of in the th chapter . of this child it is said , butter and honey shall he eat , that he may know how to refuse the evil , and chuse the good. for before the child shall know to refuse the evil , and chuse the good , the land that thou abhorrest shall be forsaken of both her kings , ver . , . that is , this child shall be nourish'd and brought up as children are used to be ( butter and honey being the food of these little ones , to eat these is as much as to be used as a child : whence the antients gave these to children at baptism to taste of , as tertullian and ierom testify ) this child shall fare as other little ones are wont to do , and we shall all of us in this land live in peace and plenty , and shall not be disturb'd by the kings of syria or israel : for before the child shall know to refuse the evil , and chuse the good , in as short a time as this or any other child shall be grown up , they shall both of them forsake this land , which they now threaten , and they shall die in their own kingdoms . this you shall see happen before the child comes to age , or years of discretion ( that is meant by refusing the evil and chusing the good. ) and accordingly it happen'd , the two kings rezin and pekah were destroy'd before that child came to years of knowledg , kings . this is the simple and first sense of the words . but there is also another and mystical sense ( or it may be called a secondary literal sense ) of them , and so they are meant of christ ; and the holy ghost intended that this prophesy should be applied to him , but how could the birth of christ , which was some ages after , be a sign of that which was to happen then ? i answer , the sign doth not always go before the thing signified , as you may satisfy your selves from perusing exod. . . and . isa. . . ier. . . & . , . from which instances it is undeniably plain that things to come are signs , and given as so , to encourage persons to something for the present . it is not necessary then that this sign should precede the deliverance from rezin and pekah : it might come after it ; and so it did when a virgin conceived , and bore christ. the virgin then in isaiah's time was a type of the virgin mary , and her infant a type of christ born of the virgin : and her being delivered was a sign and a type of the spiritual deliverance by christ. the lord shall give you a sign , and behold , a virgin shall conceive , &c. as much as to say , you think that god is not powerful enough to deliver you from these two oppressors and invaders , rezin and pekah : but you are deceiv'd ; for god will give to your posterity a far greater argument and proof of his power , for he will bring it to pass by his miraculous and omnipotent arm that the messias shall be born of a virgin , and he shall be a mighty saviour and deliverer , he shall rescue you from worser enemies than those kings of syria and israel , he shall save you from your sins , he shall deliver you from satan , from death and hell , and eternal destruction . secondly , what relateth to christ's life and actions was foretold in the scriptures of the old testament , and exactly fulfill'd in the new , as his flying into egypt , and his returning thence , isa. . . hos. . . the murder of the infants in bethlehem , ier. . . the presenting of him in the temple , mal. . . his working of miracles , and particularly his healing of diseases , isa. . . his preaching and doctrine , isa. . , . compared with luke . . his riding into ierusalem on an ass , zech. . . which place * rabbi iosua and other learned iews interpret of the messias . nay † r. solom●n confesses that it is impossible this prophesy should be interpreted of any but him . thirdly , the things relating to his sufferings and death were predicted by the prophets of the old testament , and are found accomplish'd in the evangelical writings , as those affronts and abuses put upon our saviour by the iews , isa. . , &c. his being betray'd by his disciple and pretended friend , psal. . . their selling him for thirty pieces of silver , zech. . . the scoffing of him when he hung on the cross , psal. . . mat. . . the piercing of his hands and feet , zech. . . mat. . . that of the psalmist , psal. . . can be applied to none but christ , for in those days in which david lived there was no such custom of punishment wherein they pierced the hands and feet , from whence david could borrow that phrase . and as for what calvin saith , that it is a metaphorical expression of david's sufferings and calamities , it is not worth attending to . for david here ( as in some other psalms ) speaks in the person of christ , and utters such things as agree not fully with his own particular condition : as when he addeth , ver . . they parted my garments amongst them , and upon my vesture did they cast lots . which is a prophetical account of that part of the history of christ's sufferings which is recorded by the evangelists , luke . . iohn . . this likewise calvin saith is a metaphor , and only signifies that david was a prey to his enemies , and was despoil'd and robbed of all . but this is the usual course of this learned writer , as i have observ'd elsewhere : all or most of the places in the old testament which are mystically meant of christ , and which were so understood by the antient fathers of the church , are interpreted by him in a literal sense only , which is a great fault in this learned and worthy re●ormer , for in thus doing he extreamly favours the iews in those texts , and is thereby a patron of iudaism . christ's thirsting , and their giving him gall and vinegar were foretold , psal. . . and st. iohn particularly takes notice of its being fulfilled , iohn . . his being crucified among thieves was the accomplishment of what was said in isa. . . and therefore is particularly taken notice of in mark . . that his legs should not be broken ( as those of the malefactors that suffer'd with him ) was foretold in the law of the paschal lamb , exod. . . and is accordingly applied in iohn . . the whole d chapter of isaiah is a description of the messias's sufferings : which though the jews usually interpret concerning the people of israel afflicted with captivity and then delivered , yet any one may see that the expressions cannot agree in any tolerable way to the jewish people and their condition . but they are most easily appliable to christ , and to none else : and it is certain that the antient rabbins understood them of the messias . so all of them conclude that he was to be put to death , from dan. . . after the threescore and two weeks shall messiah be cut off , but not for himself . and that this and other texts before named foretold christs sufferings is taken notice of by himself , luk. . . ought not christ to have suffered these things ? and again , v. . thus it is written , and thus it behoved christ to suffer . briefly , the death and passion of our saviour were evidently predicted , and as plainly accomplished , according to that of st. peter in his sermon , acts . . those things which god before had shewed by the mouth of all his prophets , that christ should suffer , he hath so fulfilled . and concerning st. paul , we read that he said no other things than those which the prophets and moses did say should come , that christ should suffer , and that he should be the first that should rise from the dead , acts . , . which is the next thing you are to take notice of . fourthly , then , christs resurrection and the happy consequences of it were long since foretold : david speaketh concerning him , thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption , psal. . . acts . , . the apostle tells us that christ not only died and was buried , but also rose again the third day according to the scriptures ( cor. . . ) i. e. according to this place of scripture now mentioned , and according to the history of ionas his being three nights and three days in the whales belly ; which was a type and presignification of our saviours lying in the grave part of three days . the ascending of christ into heaven , was the consequent of his rising from the dead , and that also was foretold , ps. . . thou hast asc●nded on high , tho● hast led captivity captive , &c. which you will find applied to our saviour in eph. . . and so his sitting at the right hand of god ( which is another effect of his resurrection ) is expresly spoken of by the psalmist , ps. . . the lord said unto my lord , sit thou at my right hand , until i make thy foes thy footstool : which st. peter takes notice was fulfilled , acts . . and indeed the antient rabbies generally interpreted the th psalm of the messias . and that they had reason to do so is plain from christs question to the pharisees , matth. . . how doth david in spirit call the messias lord ? which would have been frivolous and to no purpose if this psalm were not to be understood of the messias , yea , if it was not so understood by the pharisees . they might have denied that hypothesis of his , and have reproved him for misinterpreting the psalmist's words . but you see they were so far from doing so that they sneaked away in silence , being not able to answer him a word , ver . . they knew full well that they were gravelled with our saviour's query , and that that psalm was one of the clearest prophesies of the messias , and his kingdom and offices , that is in all the old testament . thus all the remarkable passages concerning our saviour were foretold , his birth , life , doctrine , conversation , miracles , death , burial , rising again , and ascending into glory : and we cannot deny but that they were as punctually fulfill'd , and thereby the truth of christianity is abundantly declared . many other predictions concerning christ might be mentioned , as that first and most early one of all , in gen. . . the seed of the woman shall bruise the serpents head : which in st. iohn's language is no other than this , that the son of god was to be manifested to destroy the works of the devil , ep. ch . . v. . afterwards , that message of the angel to abraham ( in gen. . . ) was a prediction concerning christ , in thy seed shall all the nations of the earth be blessed , which cannot be understood of any but the blessed jesus , who is a universal blessing , a catholick benefit to the world. of his coming moses his words are to be understood , deut. . . the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto me , unto him ye shall hearken . there never appear'd any prophet like unto moses but iesus the messias , the parallel between which two * eusebius hath excellently shew'd in sixteen or seventeen particulars . yea , christ far exceeded moses in all great and miraculous actions , as well as in his doctrine . this latter is spoken of in isa. . . out of sion shall go forth the law , and the word of the lord from jerusalem ; signifying that christ was to change the law of moses as to many considerable things , and to establish one which should be more excellent , and more lasting . that also is a most pregnant place , hag. . , , . i will shake all nations , and the desire of all nations ( i. e. the messias ) shall come , and i will fill this house ( this second temple ) with glory , saith the lord of hosts . the silver is mine , and the gold is mine , saith the lord of hosts ( with these i could adorn and enrich the temple , but it shall be dignified with some greater thing , viz. the appearing of the messias in it : upon this account ) the glory of this latter house shall be greater than of the former , saith the lord of hosts , and in this place will i give peace , saith the lord of hosts . here it is plain that the messias was to come before the second temple of ierusalem should be destroyed by the romans , for the second temple is said to be more glorious than the first ( though in it self less glorious ) because christ came into it in the days of his flesh , and honour'd it with his presence . if you look to the second temple it self , which was built by zor●babel , and afterwards adorned by herod , and compare it with the first temple built by solomon , it was far less glorious than that . it was not so rich and sumptuous a fabrick , and it wanted several things which were in the other , as the ark with the mercy-seat , and cherubims , the holy fire from heaven , the s●ekinah or presence of the divine majesty , the holy ghost , and the vrim and thummim . thus they are reckon'd up in the talm●d : tho others say some of these were not lost in the captivity , as the ark and the sacred fire , but were preserv'd , and were placed in the temple a●terwards . however , ( granting this to be true ) the loss of those other things rendered this temple much inferior to the former one . therefore for this reason alone it is that the glory of the second temple is greater than of the first , viz. because of christ's presence there . this is expresly mention'd by the prophet malachi , the lord whom you seek shall suddenly come to his temple , mal. . . and further you may observe that it is said here , the desire of all nations ( i. e. christ or the messias ) shall come : which denoteth this to us , that the messias came at that time when he was expected and desired by the nations , by both iews and gentiles : and that was the very time when he was born , as i shall shew afterwards . again , those prophesies are remarkable where the branch is promised . thus the prophet isaia● treating of christ's kingdom in the th chap. of his prophesy hath these words , in that day shall the branch of the lord be beautiful and glorious , ver . . or , you may read it , * the branch the lord , i. e. the branch who is the lord iehovah , viz. the messias , who is god as well as man. of him the same prophet speaks again in chap. . ver . . there shall come forth a rod ●ut of the stem of jesse , and a branch shall gr●w o●t of his roots . which it is evident by the character that follows can be meant of none but the messias : so likewise i●r●miah prophesying of the times of the gospel speaks thus , behold ! the days come , saith the lord , that i will raise unto david a righteous branch , and a king shall reign and prosper , and shall execute i●dgment and iustice in the earth . in his days judah shall be saved , and israel shall dwell safely : and this is his name wh●r●●y he shall be call'd , the lord our rig●teousness , jer. . , &c. and with a little variation he repeateth the same in chap. . ver . , . which , if you consult the context in both places , cannot be understood of any but christ th● lord. nor can that of z●chary be taken otherwise , be●old ! i will bring forth my servant the branch , chap. . ver . . and again , chap. . ver . , . behold ! the man whose name is 〈◊〉 branch , and he shall grow up ( or branch up ) out of his place , and he shall build the temple of the lord , even 〈◊〉 shall build the temple of the lord , and he shall bear t●e glory , and he shall sit and rule upon his throne , &c. which last clause is according to the stile of the proph●ts in other places , prophesying concerning th● messias , for they set him forth as a king and rul●r , and one that shall bear dominion . for which reason abarbanel acknowledges it can't be meant of zer●babel , ( as some iewish writers had fancied ) because 〈◊〉 was not a king. but supposing it were meant of him , yet it follows not thence that christ is not also meant . for he was a type of our saviour , as iosuah the high-priest also was . but it is observable that in the targum of ionathan the branch is explain'd by the messias , for he renders that word by this , to let us understand that this and all the other prophesies concerning the branch relate unto christ. for he was truly the branch as to his humane nature , he grew from the root of i●ss● , he sprung from d●●id , therefore it is said , the lord will raise up to david a righteou● branch . and he is properly stiled the branch as to his divine nature , for he is the branch of the lord , and he is himself the lord god , begotten of his father before all worlds , very god of very god. further , i am to observe to you that the foremention'd prophesies of the branch are refer'd to in the n●w testament , and applied to christ , which is fully to my purpose . some have thought that st. matthew's words , he shall be called a nazarene , chap. . ver . . have respect to christ's being so often called the branch , the syriack natzeroth being derived from netzer , a branch or twig . but it is plain that those words in st. matthew have reference to another thing , viz. christ's dwelling in the city of nazareth , and therefore they are foreign to our present matter . but that which i shall suggest is not so , for this is the thing which i am to observe that in all those places where the hebrew word used for th● branch is found , it is rendred according to the * greek interpreters and the † latin version , the east or sun-rising , or day● spring . the reason of which i apprehend to be this , that the ‖ hebrew word is derived from a theme which gives occasion for both translations , for it signifies both to branch out , and to ris● . and so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both germinare and oriri . and besides , there is a great analogy and affinity in the things themselves , for as branches are to the tree , so the beams and r●ys of light are to the sun. these latter are as 't were so many branch●s and ●ough● of light issuing and springing from that great luminary . the septuagint therefore might well translate tsemach , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. ● . instead of the branch use a word which signifies the ●ising of the sun or stars , the spreading of the rays of light. and , the new testament following the greek translation of the seventy , it is no wonder that the sense of the word which they use is refer'd to in these evangelical writings . thus zachari●● prophesying concerning the coming of christ , which was then approaching , blesseth god for visiting and redeeming ●is p●ople , and for raising up ● horn of salvation in th● house of 〈◊〉 servant david , 〈◊〉 h● spake by the mouth of his holy prophets : and at last , with reference to some antient prophecy , he adds , * the day-spring from on high ●ath visit●d 〈◊〉 , to 〈◊〉 light to them that sit in darkness , and in the 〈◊〉 of death , and to guide our feet int● the way of peace . in which words i conceive this inspired person alludeth to those propheies of the old testament , where , according to the hebr●w , christ is call'd a branch , but according to the greek the day-spring , or the 〈◊〉 light. this zac●●rias of the new testament , who calls our saviour the day-spring , agrees with the old testament zachary , who saith his name is the branc● , luke . . is a parallel place with zech. . . & . . and with that in mal. . . vnto you that fear my name shall the sun of righteousness arise , this sun of righteousness and the righteous branch are the same . and i observe that these two are joined together in one place , rev. . . i am the root and the off-spring ( or branch ) of david , the bright and the morning star , which makes way for the sun. and so st. peter stiles him , the day-star which ariseth in the hearts of the faithful , pet. . . all these places are parallel with those texts of the branch , which in a larger sense signifies the spreading forth and branching out of the light of the rising sun or stars , and is rendred according to that acceptation by the lxx ; and therefore is properly attributed to christ , who is god of god , light of light. there is another prophesy which might be insisted upon , viz. hos. . . the children of israel shall abide many days without a king , and without a prince , and without a sacrifice , and without an image , and without an ephod , and without a teraphim . the iews shall cease to be a nation and body politick , they shall be without head and ruler ; both church and state shall be destroyed , ecclesiastical and civil government shall be dissolved ; yea , not only the mosaick but all idolatrous worship ( which they were before addicted to ) shall cease among them . this is now fulfilled , and hath been several hundred years , and that according to the confession of * one of their most celebrated doctors , who hath these remarkable words on this prophesy , these are the days of exile in which we live at this day : we have neither king nor prince of israel , but we are under the power of the gentiles , and under the power of their kings and princes . there are two other famous predictions , that in gen. . . the scepter shall not depart , &c. and that other in dan. . , , &c. concerning the seventy weeks , both which are exactly fulfilled in the coming of christ : but i have heretofore undertaken the explication of these notable texts , and i will not now repeat what i said . thus i have endeavoured to shew , from the fulfilling of the predictions and promises concerning christ , that he is come , and that he is the true messias . moses wrote of him , john . . and to him give all the proph●t's witness , acts . . all things that 〈◊〉 written by the prophets concerning the son of man ar● accomplished , luke . . the prophets of the old testament ( as st. peter tells us ) prophesi●d of t●e grac● which should come to us , pet. . . and those prophesies are really performed by the arrival of grace and truth by iesus christ. all the descriptions of the messi●● in the old testament agree to him , all the conditions and qualifications mentioned there are to be found in this christ , who was crucified at ierusalem . and ( which is yet further considerable ) those very prophesies and passages are own'd by the * anti●nt rabbies to be spoken of the messias , and not of any other person , as the modern iews object . particularly the three chald●● paraphrasts expresly inser● the word messias into the chief of those forecited places which speak of christ : especially those that are dark and obscure are explain'd and plainly interpreted concerning that messias , who is our blessed iesus . in short then , whatever the scriptures of the old testament so long ago foretold concerning our saviour are exactly verified and fulfilled , and acknowledged to be so by the i●ws , which is an undeniable argument that the m●ssia● is come , and that iesus was that m●ssia● . but here the iews come upon us with such objection● as these . . the messias was to be another kind of person than what jesus of nazareth was : he was to be a glorious prince , he was to come with royal majesty and pomp. for he is frequently stiled a king in the writings of the prophets , and particularly zechary foretels that his dominion shall 〈◊〉 fr●m sea to sea , and from the river even to th● ends of the earth , zech. . . and some of the iews confidently assert that the messias shall marry , and the kings of the earth shall give their daughters to him : several concubines he shall have , and his children shall succeed him in the kingdom : health , wealth , prosperity , external glory and felicity shall attend him . but jesus came not in this manner , therefore he was not the messias . i answer , as for the character they frame of the messias , of being a great secular king , &c. it is clearly against the description of the messias , whose humility and sufferings we read prophesied of . the old testament represents him as a person despised , rejected of men , a man of sorrows and acquainted with grief , &c. he was indeed a king , but he tells us that his kingdom was not of this world , it was a spiritual dominion and soveraignty which he came to erect ; he came to rule in the hearts and consciences of men : and thus his kingdom reached even to the ends of the world , the gospel being preached , and he being acknowledg'd in all places under heaven . but the jews look only for a carnal messias , their thoughts run wholly on some great and successful warrior , some eminent personage that atchieves mighty things in the world. and therefore ( if we may give credit to a * late writer ) the asian iews were enclined to take oliver cromwel for the messias , and sent messengers hither on purpose to enquire of his extract and lineage . for he having done strange things at home , and being dreaded abroad , they thought he might be able to do them a kindness , to deliver them from their pressures , and to restore them to their land again . if the great turk would do this , and make them great and glorious , some of them would be apt to take him for the messias , and all the prophesies of the old testament should be brought to speak for him . tho the jews are dispersed , and are a forlorn people , yet they nourish hopes of a messias who will inable them to throw off their rags , and will bless them with riches and abundance , and with the confluence of all worldly prosperity . the antient i●ws before christ talk'd not after this rate : but people are wont to wish for and fancy what they most want . their low ebb and poor estate make them promise themselves a messi●● who shall come with outward pomp and magnificence , who shall be great and potent , and prefer them to places of honour and profit . but this is dreaming , and therefore is a sufficient confutation of it self . . it is objected by the jews that the messias is not come , because it is foretold that universal peace shall be the fruit of his coming , is● . . , &c. isa. . , &c. but these things are not fulfilled , quarrels and divisions have not left the world since christ appeared , yea rather they have been augmented ; therefore the messias is not arrived . i answer briefly , first these predictions were literally and historically fulfill'd at our saviour's coming into the world ; for there was an universal peace at that time . the emperour augustus , under whom he was born , had hush'd and still'd the civil wars and commotions at home ; and all nations abroad submitted to the roman empire , egypt became a roman province , aethiopia sued for peace , india enter'd into league with caesar , the parthians trembled at him ; the cantabrians , rhetians , pannonians , germans yielded to his arms. when he had thus by victory or terror purchas'd peace , when all the world lay submissively at his feet , he shut up ianus's temple , which was a sign of a general repose and profound peace ; and then the prince of peace came into the world. yea , in those countries which at that time were not under the power of the roman empire all was quiet and still . in denmark and norway and those other northern regions , there were no wars , no enemies appear'd . and afterwards t●rtullian appeals to the r●mans themselves in justification of this truth , that * since the world hath been blessed with our saviour's arrival , wars and slaughters have been very much allay'd . with whom another apologist agrees , telling the pagans that † wars and hostilities were so far from being increas'd since christ's coming , that they were exceedingly diminish'd and suppress'd . thus the prophesies were accomplished . secondly , the design of the gospel which christ and his apostles preached was to introduce peace : the christian religion dictated no less , and directed men how to practise it . therefore observe the reason adjoined to the prophesy concerning peace , isa. . . they shall not hurt nor destroy in all my holy mountain : for th● earth shall be full of the knowledg of the lord as the waters cover the sea , i. e. the knowledg of christianity and the excellent rules of it are in themselves subservient to peace and unity , in their own nature they promote this blessing in the world. thirdly , the time shall come when this promise shall be compleately fulfill'd . tho it is spoken of the time of the messias , yet it is not said that it shall presently be fulfilled , and that in the heighth of it . christianity hath brought peace into many kingdoms and countries , and hath expell'd wars thence . this cannot be denied : there is history enough to make it good ; which might be a sufficient answer to the objection . but moreover , the gospel of christ in due time will have a greater and larger effect ; and universal peace , amity and concord shall obtain in all the churches of christ , as i shall prove when i come to treat of the last dispensation . . whereas we have proved , and the iews themselves have confessed that according to the prophesies of the old testament the messias was to come before this time , they reply ( in way of objection ) that their sins have hindred the messias's coming at the time prefixed . it is said in the talmud , the messias shall reign two thousand years , but because of o●r sins t●ose years are already past ; and rabbi elias is quoted for it . in answer to which sorry shift , first i ask what sins have they committed these sixteen hundred years , for which this promise and appointment of god are still delayed ? they were grievous idolaters heretofore , and consequently were the worst sort of sinners , and yet this guilt did not hinder the accomplishing of other prophesies and predictions in scripture which concern'd them . how comes it to pass that all this time , in which they have not been ( in their own opinion ) so great sinners as they were formerly , the fulfilling of the most important promise that ever god made is defer'd ? besides the sins of the jews were so far from being a hindrance of the performing this promise , that they should rather have hastned it , for the end of the messi●●'s coming was to take away sin , to finish the transgression , and to make an end of sins , as that prophesy in daniel expresly foretels : therefore it is groundlesly alledged by the jews that the coming of the messi●● is delayed by reason of their grievous sins . again , if their sins have for so many ages hindred the messias's coming , if god hath defer'd that blessing merely because of their iniquities , why may he not put it off for ever for the same reason ? and by consequence there shall be no coming of the messias , which some jews have not been backward to say . further i add , who ever thought that the prediction or promise concerning the messias was conditional , that is , wholly depended on the qualifications of the i●ws ? and yet this is implied plied in the objection : nay , the jews freely confess the fulness of time was come for the sending of the messias , but god being angry with them for not performing the conditions of that promise , viz. repentance and amendment of life , put off his coming . thus r. * manasse ben israel plainly declares that god promised the tribe of iudah that the scepter should not depart from it , but be continued with it till the coming of the messias ; but that he promised this to iudah in the same manner as he did to david , that his kingdom should be for ever , viz. if his posterity did not provoke god by their sins to put a period to the kingdom and government . but this rabbi is much mistaken in the interpretation of that promise made to david ; for first , if you consult sam. . . ( the place whence the objection was raised ) you will find that that promise was not to be made void by any means , no not by their sins . † if he commit iniquity , i will chasten him with the rod of men ; but my mercy shall not depart away from him : and thy house and thy kingdom shall be established for ever before thee : thy throne shall be established for ever . and more fully in psal. . , &c. if his children forsake my law , and walk not in my iudgments ; if they break my statutes , and keep not my commandments : then will i visit their transg●●sstion with the rod , and their iniquity with stripes . nevertheless , my loving kindness will i not utterly take from him , nor suffer my faithfulness to fail . my covenant will i not break , nor alter the thing that is gone out of my lips. once have i sworn by my holiness , that i will not lie unto david . his seed shall endure for ever , and his throne as the sun before me . it shall be established for ever as the moon , and as a faithful witness in heaven . selah . from all this it is undeniably evident that the promise made to david concerning the perpetuity of his kingdom , was not conditional , but absolute ; and that it was impossible for david's posterity to frustrate it by their sins . for , secondly , this promise is to be understood of christ's kingdom , who was the son of david . thus it is applied by the angel who brought tidings to the virgin mary of the conception of christ , saying , he shall be great , and the lord god shall give unto him the throne of his father david , and he shall reign over the house of jacob for ever , and of his kingdom ther● shall be no end , luke . , . this is the kingdom which was promised in those foregoing texts , and therefore the objection is fond and foolish . it is clear that the promise of the messias was no conditional thing : and the contrary assertion of the ie●s is prophane and blasphemous , for they do in effect say that the promise was grounded on their righteousness and worthiness , and that gods word and truth were nulled by their infidelity and wickedness . this is the result of the foregoing assertion , and it is sufficient to disswade us from imbracing it . when they cannot effect what they design by these foregoing objections , some of them fly to such extravagancies as these , viz. the messias is come , according to the prophesies and predictions of him , but because of their sins he is not yet revealed , he lies hid somewhere . this is a common opinion among the iews , saith buxtorf . and he adds , that they dispute about the place where he hides himself , some saying he is in paradise , and others feigning other fables ; but they expect that he shall appear and shew himself in the world in due time . this opinion of the m●ssias's absconding is such a wild and groundless fancy that it calls for no other refutation but laughter and scorn . therefore i will pass this by , without indeavouring ●o give a formal answer to it . * others tell us that there are two messiasses , one the son of ioseph , of the tribe of ephraim , poor and vile , who was to die ; the other the son of david , who is to rule and govern , and shall be a great conqueror , and lead them into canaan , and be their king there . tho the former of these be come , yet the latter messias , whom they are most concern'd for , is not come : but they daily expect him , and even languish with looking for him so long . this messias , when he comes , invites all the jews to a feast , the greatest and most sumptuous that ever was , and according to their bill of fare behemoth and leviathan are the two main dishes . thus these poor people cheat themselves with the notion of a double messias , which hath no foundation but their own fancies . and so they will delude themselves by keeping up the imagination and hope of a messias yet to come . sabbatai sevi who appear'd in the year , was the twenty fifth pretender to the messiaship , as it stands in their own records . he was the son of mordecai sevi , an inhabitant of smyrna , and a broker to an english merchant in that place . his son sabbatai addicted himself to study , and became a notable proficient in hebrew and metaphysicks , and at length gave out to those of his nation that he was the messias , nathan another jew having a little before proclaim'd himself elias . what became of this latter i know not , but we are told that the former threw down his pretences to the messiaship , and turned turk before the grand signior . and still the expectations of these people grow higher , and they are ready to imbrace any bold impostor who will lay claim to the title of messiah . and thus it will be as long as they mistake the prophesies in the old testament concerning his coming , and will not be perswaded that the time of it is past . but shall we take the meaning of scripture from them from whom god hath taken away for so many ages all understanding and knowledg ? shall we give credit to them who are blinded and besotted , and have abandoned their reason , who are most palpably erroneous in chronology and history , ( as the learned isaac vossius hath shew'd ) and who in giving the sense of scripture are most apparently deluded ? no surely , nor are we to mind what they say when they tell us that * no man ought to be so bold as to compute the time of the coming of the messias . we know the reason of this ; the iews cannot indure now to have the prophesies look'd into , and the times of the messias's arrival reckon'd up . since christ is come , they see that the times spoken of by the prophets concerning him are past , and therefore they anatbematize all that undertake to compute them . they wish that those who curiously enquire into them may † perish . but the curse will rather light upon themselves , because they wilfully discern not the times . we may then , notwithstanding all the objections , cavils , evasions , and perverse interpretations of the iews , hold fast our proposition , that all the prophesies in the old testament concerning the messias are really fulfilled . yea , the prophesy concerning the iews not believing these prophesies is accomplis'd : for it was prophetically set down as ‖ one mark of the messias his coming , that the jewish nation should refuse and reject him . so that you see the jews incredulity and obstinacy are one great argument that christ is the true messias . we have abundant reason then to acquiesce in the spirit of prophesy , which is the testimony of iesus , rev. . . this bears witness to him , and to the truth and certainty of christianity . this spirit of prophesy witnessed concerning christ four thousand years before he came , for so long it was from the first promise in gen. . . many other things were foretold concerning him three thousand years before , some two thousand , and some a thousand before he was manifested in the flesh. now , our argument runs thus , he that was so many years before foretold to come as the messias or saviour is certainly the true messias and saviour : but iesus was so foretold , therefore he was certainly the true messias and saviour . the first proposition is built on the truth and faithfulness of god , and is granted us by the iews themselves . the second is that which we have been indeavouring to prove , and i hope i have effectually done it ; for i have plainly demonstrated that it was christ our lord who was foretold so many years before in the old testament , and that it can be no other than him . therefore it cannot be question'd by any rational person whether he was the true messias who was to bring salvation to mankind . thus you see christianity is founded on the old testament ; here it is prophesied that christ should come in such a manner ; and the very manner we find particularly recorded in the new testament ; malachi and matthew join hand in hand , and so do the rest of the prophets and evangelists : therefore we imbrace christianity . the truth of it is proved from the prophesies concerning the messias . if we believe these ( as we cannot but do , because they are divine and from heaven ) we must believe christ is come : for they are an absolute demonstration of this grand point , that jesus , the son of the virgin mary , whom the jews put to death at ierusalem , was the son of god and the true messias . whereupon it will irrefragably follow that the faith and doctrine which he introduced are from heaven , and that the christian oeconomy wants not divine attestation . chap. xvi . the miracles wrought by christ. what those baskets were which were fill'd with fragments . christ not only fed but healed the bodies of men. he did other miraculous works . the apostles , as well as our saviour , exerted many miracles . an objection from tim. . . answer'd . five properties of a true miracle . counterfeit and lying wonders . the miracles of christ and his apostles were accompanied with seven peculiar circumstances which prove them to be from god. what were the ends and designs they propounded to themselves in working of miracles . an objection from mark . . answer'd . several interpretations of those words [ the time of figs was not yet . ] why christ cursed the ●arren fig-tree . another objection from mat. . . answer'd . two other objections answer'd . the personal qualities of the apostles argue the miracles which they wrought to be true and real . a reply to the several cavils against the miracles of our saviour . an account of the wonderful things done by some pagans , especially vespasian and apollonius tyanaeus . the miracles which the church of rome pretends to are proved to be counterfeit . it is shew'd from scripture , the confession of jews and pagans , and th● nature of the thing it self , that miracles are a testimony of the truth of christianity . miracles were necessary for confirming of the gospel , on several accounts . thirdly , miracles are another divine testimony of the truth of christianity . here i will first set before you the particular miracles of christ and his apostles : secondly , i will prove that these were true miracles : thirdly , i will shew that these are an infallible testimony of the truth of christianity . . i will set before you the particular miracles of christ and his apostles recorded in the new testament . here i might mention his conception , which was by the holy ghost , and by himself as he was god , and his birth which was of a virgin , both which are miraculous ; and i might recount how he was usher'd into the world by a miraculous star. but i will confine my self to those miracles which he personally did in his life , at his death and afterwards ▪ one of the first he exerted was at galilee , when he turned water into wine , iohn . . he that could fast forty days and forty nights in the wilderness , ( mat. . . ) which is to be reckon'd as a miracle also , thought good to demonstrate his divine power at a feast , and to chear and refresh the guests with no less than a miracle . then ( but i shall not observe the exact order of his miracles ) we read that about meat ( as well as drink ) he exercised his omnipotent virtue : for when the multitude which followed him wanted food , he had compassion on them , and satisfied four thousand men with seven loaves and a few fishes , at which time seven baskets of fragments were left , mat. . . at another time he fed five thousand , besides women and children , with five loaves and two fishes , and after all twelve baskets full remained of fragments , mat. . , . this was a most acceptable miracle to those poor hungry half starved iews , who went up and down with their baskets , on purpose to pick up any thing they could light on . this beggerly rabble was known every where by their coffins or baskets made of osiers , an old relique perhaps of jewish superstition , a remembrance of moses's being exposed on nil●● , shut up in a basket of bull-rushes , which now are imitated by those of wicker . they used these baskets , with hay at the bottom , to put those things in , which any would hire them to carry . therefore i●venal speaking of these poor iews saith , * — quorum cophinu● foenumque supell●x . it was their custom to go abroad with these , ( which they carried in their hands or on their heads , for this latter was the way of old , as we read in gen. . , . ) and therein they lodg'd wh●● they gather'd up in the streets of rags , chips of wood , skins , straws , perhaps an old badg of their gathering stubble or straw in egypt , to which the word f●●num ( taken in a large sense ) may refer . or , it was a symbol of their servitude there , when they were compelled to be the worst of scavengers , when they cleansed the streets , gathered up all dirt , dung and filth , and carried it away in baskets , to which some think the psalmist alludes in psal. . . which according to the vulgar latin is thus , manus ejus in ●ophin● servi●runt . hence the * epigrammatist taxes a vain proud dame ( who bragg'd of her birth and lineage ) for marrying a poor iew , a basketeer ; — nupsisti , gellia , cistifero . it was this sort of begging iews that ran after our saviour into the desert , and according to their old fashion carried their maunds , their baskets with them . both these and their empty bellies he filled by a prodigious multiplying of the loaves and fishes . these grew in their hands while they were handling them , or between their teeth while they were eating them . yea , behold a miracle upon a miracle ! the very fragments amounted to more than the entire provision , they carried away more than was set before them at first . i know not when the proverbial saying was more fully made good , a part is more than the whole . and our saviour did not only feed but heal the bodies of men in a miraculous manner . there is a † writer who maintains that all the diseases which christ cured were naturally incurable . whether they were all so , i will not nicely enquire ; but it is probable that most of them were so : for we read that he cured such as laboured under those diseases which bassled the art of the best masters of medicks , he usually incountred the opprobria medicorum , the distempers which puzled and non-pluss'd the physicians . thus , a certain woman which had an issue of blood twelve years , and had suffered many things of many physicians , and had spent all that she had , and was nothing bettered , but rather grew worse , was sorthwith cured by christ , mark . , . another woman , which had a spirit of infirmity eighteen years , and was bowed together , and could in no wise lift up her self , was immediately loosed from her infirmity , and made streight , luke . , . nay , the same omnipotent arm cured a man who had an infirmity thirty and eight years , john . . from which duration of the disease we may infer that it was naturally past cure : it was impossible by art to master an infirmity so old and chronical : the distemper might plead prescription after so many years . and in the th v. you may observe the poor mans case was so much the sadder , because he was not in a capacity to further and promote his recovery , such was his impotency and inability . he lay at the waters , and was there tantalized , disappointed , and wholly fr●strated of hi● daily hopes and wishes . and there perhaps he lay repining at his destiny which had given him some hopes , only to make his infirmities the more insupportable . he was condemned to live , and to bear the burden of a lingring disease . you may suppose that oftentimes out of hope of regaining his health he almost lost his life in the press and importunate crowd . the good angel that used to trouble the waters of b●thesda would not step aside to take him in : and he had no friend there that would make way for him to the pool . his neighbours , that brought him to the place in expectation of a cure , proved in the event cruel to him , and preserv'd him only to torment and vex him . at last he met with the angel of th● covenant : the blessed iesus ( who came to save mens souls and bodies ) pitied his case , and heal'd his distemper even when it was thus grown habitual and inveterate , so that no drug or d●vice of art could reach the root of it , nor perhaps the sa●a●ive streams of 〈◊〉 wash it away . the holy iesus , i say , beholding this person in so forlorn a condition had compassion on him , bid him rise forthwith , and take up his bed , and walk ; which immediately he did . our saviour likewise restored sight to the blind ( even those that were born so ) , hearing to the deaf , sp●●ch to the dumb , strength to the lame . he cured fevers , palsies , leprosies , and all manner of diseases whatsoever , whether acute or chronical . no distemper overcame his power , but he heal'd those that were most difficult and obdurate , and that could be removed by no humane skill . among his other miracles , we must not forget his wonderful dispossessing of devils , nay of a legion of them at one time . he cast out deaf and dumb and blind devils , i. e. those evil spirits which made the possessed so : and in mat. . . 't is recorded that he ●cured a possessed person who was both blind and deaf . thus he expel'd diseases and devils together . on the sea as well as on the land he displaied his miraculous power ; he commanded the inhabitants of that element to surrender themselves at his pleasure . he sent peter to fish for poll-money , and accordingly he found it in a fishes mouth . seeing from a mount , where he was praying , his disciples at sea labouring with a tempest , he came to them walking on the waters , and gave st. peter power to walk there safely ; and then coming into the ship , he presently silenced the wind , allay'd the storm , hush'd the tempest which threatned no other than sudden ship-wrack . he did things far greater than all these , he raised the dead , which is the heighth of miracles , and is the most remarkable attestation of divine and supernatural power . thus he rais'd lazarus from the grave , he call'd to life again the daughter of iairus the ruler of the synagogue : afterwards in the town of naim he restored to life the only son of a widow . these persons , say some atheists , were not dead , but only in an extasy . but we say that they were really dead , or else there is no way in the world to know and judg when any are so . and if this be granted ( as it needs must ) we have more reason to assert the affirmative than they the negative . paracelsus philosophically attributes this resuscitation to the mixture of a certain heat in the corrupted dead matter ; as frogs ( saith he ) are generated of slime by the heat of the sun. this is his blasphemous nonsense , which all men of sober reason deride , and unanimously acknowledg that the restoring of the dead to life is an act of supernatural and divine power , and that the key of the grave ( as the jews say ) belongs to god only . and now to approach towards our saviours death , a little before which he repeated that act which he had once before done , i. ● . the driving the buyers and sellers out of the temple , which may be justly reckoned amongst his miracles , for he could not have expell'd so many men out of that place , which they had made the place of their merchandize and gain , without an extraordinary and omnipotent arm. and by the same almighty power he struck to the ground those that came to apprehend him . afterwards , when he was on the cross he converted one of the thieves even just before his leaving the world , which was a miracle , and a great one . at the same time he caused a miraculous eclips● , for it must be reckon'd as such because it happen'd not after the natural and usual way , which is by the moons interposing between the sun and the earth , which falls out only in the new m●on ; whereas when christ suffered it was f●ll moon , viz. the th day of the month nisan , the passover-day . and at his death the earth quaked , the veil of the temple was rent asunder , the graves ●ere open'd , and the dead arose , which was the forerunner of our saviour's resurrection , which followed soon after . he that raised others raised himself from the dead the third day , which was a confirmation of all his former miracles . and after he had visibly convers'd with his disciples for a time , he ascended up to heaven , and convey'd himself through all the regions of the upper world even to the mansions of glory . these were some of the miracles of our saviour : but there were innumerable more which are not recorded ; which occasioned that great hyperbole used in iohn . ult . indeed , christ did so many and so great miracles , that the unbelief and obstinacy of the iews , notwithstanding all of them , may seem to be as great a wonder and prodigy as any thing that happen'd . secondly , the apostles as well as our saviour himself , exerted many miracles , the holy spirit being sent to them , according to christ's promise , to inable them to do them . ●hey cured all manner of diseased persons that were brought before them ; yea , they could cure at a distance , and by proxy . by st. peter's shadow and st. paul's handkerchief a sanative virtue was conveyed to the sick , and their diseases departed from them , acts . . acts . . this was a gift which was equally wonderful and useful , by virtue whereof maladies were cured without any cost , and the poor patient needed not to fear a relapse soon after from the sight of an apothecary's bill . if it be objected that st. paul left trophimus at miletum sick , tim. . . and he cured not timothy of his weak stomach without drinking wine , tim. . . therefore the apostles had no absolute gift of healing : i answer , . the gift of healing was for the confirmation of the truth , and for the conversion of heathens rather than for the recovering of christians , and therefore it is no wonder that they could not work this miracle always , and that some were heal'd , not all . . miracles were not designed to make men immortal on earth . sicknesses and diseases were not always to be cured , for then none should die : but it was sufficient that sometimes the power of healing was exerted , that thereby it might be seen that the apostles were inabled from heaven , and that a divine power went along with them . but it pleased god that at ordinary times diseases should be cured by the use of means , and that an extraordinary power should not be made use of . . those very instances ( or any the like ) are a great proof that god bore witness to the apostles : for hence it appeared that this power was at gods pleasure and disposal , and not at their own , they could not do what they pleased , there was a certain limitation , which shews it was absolutely a divine and supernatural power by which they healed diseases . again , another miracul●u● and extraordinary gift confer'd on the primitive church , to corroborate the truth of christianity , and to convince the unbelieving jews and gentiles , was speaking with diverse tongues , which was more especially serviceable to this end ; because hereby they could be understood by persons of diverse countries and languages , and so by this means the propagation of the gospel was further'd . thus by the same way by which the building of the tower of b●b●l was hindred , did the apostles afterwards pull down the strong holds of satan , and build up the christian church . of this extraordinary gratuity the apostle speaks , cor. . . to another , saith he , 〈◊〉 given diverse kinds of tongues , to another the interpretation of tongues , i. e. one had the ability to speak strange languages , and another was enabled to interpret them , and make them intelligible . so that it seems these two gifts did not always concur in the same person , at least at this time in the c●rint●ian church : but , however they were both of them the effects of a supernatural power . and by this miraculous way the apostles frequently dispossessed devils , who in those days tormented the bodies as well as souls of men. they had power also to raise the dead , which was seen in st. peter's raising of dorcas . nay , the miracles which the apostles did were greater than christ's : and so he himself had promised , iohn . . he that believeth on me , the works that i do shall he do also , and greater works then these shall he do . the apostles were able to speak strange languages which they never learn'd , a miracu●ous gift which our saviour never exerted , th● he could . but this is the main reason why the wonders which the apostles wrought are said to be greater than those of our saviour , because they were more large and extensive , they were done in all parts of the world where the apostles preach'd . besides , the fruit and e●●ect of them were greater , their converts were more numerous , they won by them far greater multitudes of souls to the christian faith. thus you have a sho●t account of the various miracles both of christ and his apostles . . ● am to shew that these miracles of our saviour and his apostles were really true , and not counterfeit miracles . here i have two things to do . . to shew you what are true miracles , and how they differ from ralse ones . . to prove that the miracles of our saviour and his followers were such . first , let us enquire into the true nature of a miracle , these are the five grand properties of it . . it is such an act as is above natural force and abili●y , and is done wholly by virtue of an omnipotent power . there is a physical virtue and agency given to all creatures at their first creation : their natural properties and affections are settled in them by god at first , and according to these they constantly act except he who created them changes their course , immediately influencing on them . when the creator thus alters their natural course and agency , and when the effects are contrary to their natural power , there is a miracle wrought : for miracles are actions that are against natural efficiency . this is opposed by mr. hobbs , who holds that there are no real miracles , because all is by natural causes : only they seem to the vulgar to proceed from extraordinary and supernatural causes . on this ground he endeavours to vilify the miracles wrought by christ. and spinosa would fain thrust upon us this proposition , that whatsoever the scripture affirms to have been done , did necessarily come to pass according to the laws of nature , and no otherwise ; and consequently that those things which go under the name of miracles have only natural causes , tho unknown to us . and he conceits this to be a sufficient reason of what he saith , viz. * that god and his decrees are unchangeable , and therefore the laws of nature can't be alter'd , and so there are no miracles , because these are said to be interruptions or vi●lations of the course of nature . but if the altering the course of nature be contain'd in the divine decrees , as most sure it is , then what will become of his argument ? it is a mere fallacy , and contradicts several discoveries which god hath made of himself and his doings in the sacred writ ; where we find that there are such actions as cannot be done by the mere power and energy of men or angels ( either good or bad ) or of any created beings . it is of the essence of a miracle to exceed all natural power : a miracle always supposes the virtue by which it is produced to be divine . . this is another property of a miracle ( which follows necessarily on the former ) that it is vnaccountable . we cannot solve it , we cannot shew any reason why it is so . it is above our apprehension , for it being a thing above natural power , it is impossible that natural reason should tell how it is done . a miracle is such a work of which no physical cause can be assigned : therefore it is no wonder that it is beyond our conceptions , and that we cannot apprehend how it is performed . . it is also something done rarely and unusually . it is a saying of the rabbins , and a true one , * a miracle doth not happen every hour . it is an uncommon thing , and rarity is of the nature of it . for the design of a miracle was to beget faith by its being rare : and therefore if you could suppose it to be perpetual , the end of it would be lost , which is to stir up men to believe by the uncommonness of what is done . divine works that are done daily and ordinarily are not miracles : thus to justify sinners , to convert them , to save them , &c. are not call'd miracles . so gods preserving and upholding the world , is the work of divine power only , but it is not call'd a miracle because it is every moment . † pliny declares that it exceeds all miracles that any one day passes , and all the world is not set on fire , because of the innumerable subterraneous fires , and by reason of the infinite number of stars , and the vast heat in the sun , and the inbred fires in clouds , &c. but this is no rar● and strange thing , and therefore is no miracle . the gravity of bodies , the strange operation of the loadstone , the reciprocal motion of the sea are phaenomen● that depend ( as i apprehend ) on the particular and immediate influence of a supernatural cause , and yet , because they are common , are not miracles . god , the all-wise governor of the world , hath his usual and ordinary ways , but these oftentimes are neglected and despised because they are common : wherefore he thinks good to use another method , he exert● other acts , and these are unusual and extraordinary , and excite a greater regard and reverence in men , and have the name of miracles . . it is the qualification of a miracl● not only to be supernatural , unaccountable , and rare , but also to be something visible , at least very evident and discernible . the egyptians saw moses's miracles , the priests of baal saw what elijah did . and whatever miracles are really done , are done in the sight of people , or the effects of them are to be plainly seen . the reason is because they are exhibited to the world on purpose that they may be observed and taken notice of . wherefore a miracle is such a divine work as is evident and apparent , and thence this kind of operations are frequently call'd signs , i. e. outward and open representations of the almighty power of god. . and lastly , they deserve the name of miracles because they stir up mens minds to admire them : they cause amazement and wonder : they are such works of god as create astonishment in all that seriously consider them . and this proves what i said before , viz. that it is against the nature of a miracle to be constant and lasting , and always continuing : for if it were so , it would not be wondred at , and then it would cease to be a miracle . these are the inseparable properties and qualification of true and real miracl●s : but the first is the main , and the only essential one ; for some other things are unaccountable ( we being ignorant of the extent of nature's sphere ) and unusual , and wonderful , but they are not against and above the power of natural causes , therefore they are not properly miracles : for a miracle is a thing that cannot be done but by supernatural and divine strength . consequently , a miracle cannot be done by the devil , or any of his ministers and agents . these indeed can do strange and wonderful things , that is , either such as are really so , but then they rise only from occult natural causes and means ; or such that seem to be so , they appear only , and are not , and then they are mere jugglings and tricks of art. thus far evil spirits and their agents are able to go , and no further , they can counterfeit miracles , but they cannot work one true miracle . thus the egyptian magicians did wonderful things , they did not only make their rods to appear , like that of mercury , with serpents twining about them , but ( which is greater ) they by their inchantments turned their rods into serpents , or seem'd to do so . that the worst men may have power to work such signs and wonders is plain from deut. . , . and the reason why god suffers false proph●ts to work those seeming miracles is suggested in v. . the lord your god proveth you , to know whether you love the lord your god with all your heart , and with all your soul. it is to try men whether they will adhere to god , or forsake him : it is to make an experiment either of their stedfastness or their hypocrisy . we have it from the mouth of our blessed saviour , that there shall arise false christs and false prophets , and shall shew great signs and wonders , so great that ( if it were possible ) they shall deceive the very elect , mat. . . and st. panl lets us know that the man of sin , the son of perdition , shall come with all power , and signs and lying wonders ; which last words lying wonders seem to have a very large signification : for as this may be one meaning of them , that though the actions they shall do shall be real and true , though the things shall be really done , yet they are but lying wonders , because thereby the devil impo●●th on men , and leads them into error and falshood , or because these wonders are to attest a lye , to maintain false and erroneous doctrines ; so it is probable likewise they are call'd * lying wonders , because they are false and counterfeit , and seeming only , although they are pretended to be true miracles . so it is foretold in rev. . , . that the grand impostor of the last times shall do great wonders , so that he maketh fire to come down from heaven on the earth , in the sight of men , and deceiveth them that dwell in the earth by the means of those miracles ( or † signs ) which he hath power to do . true miracles cannot be wrought by satan or his instruments , but he can do wonderful things and lying miracles ; and such are these here mentioned which false prophets and seducers are able to effect . they either exceed not the course of nature , and are the effects of natural causes tho they be hid to us ; or else they are mere cheats , deception of sight , and delusions of the senses , and so they are only seeming miracles and lying wonders . this is an undeniable truth , that tho evil spirits and wicked men are permitted to do things prodigious and strange , yet they cannot work true miracles : for a miracle is something above , yea contrary to the course of nature . now god alone can alter this established order : this is proper to him only ; no creature can effect it . the author of nature can only change it : he that first made all things of nothing can alter the propriety of things . thus , as the psalmist speaketh , god alone d●th gre●● wonders , psal. . . miracles are wrought by a divine power wholly . having shew'd you what is the true natural miracles , i am to prove that those acts of our saviour and his apostles which we call miracles are really such , and are not counterfeit , but true . this is evident from what i have said already , for those things which they did were above the power of nature , as healing all sorts of diseases , tho in themselves incurable , feeding thousands with a small portion of food , and yet so that they carried away more than was first provided ; restoring people to life after they were really dead , and the like . these things exceeded the virtue of natural and created agents , and therefore must be acknowledg'd to be divine and heavenly , and by consequence were true and proper miracles . but moreover , i will prove that these miracles of christ and his apostles were accompanied with such peculiar circumstances as spake them to be of divine original . as , . the simple and plain way of doing their miracles is very remarkable . christ cured some by laying his hands on them , others by prayer and invoking of his father , others by a mere touch of his hand , as the leper , mat. . . others by their only touching the hem of his garme●t were made perfectly whole , mat. . . multitudes were cured of their diseases with a bare word ; yea , with a word he raised the ruler of the synagogue's daughter , only saying to her , maid , arise , luke . . he cured a noble man's son , so likewise a centurion 〈◊〉 son at a distance , iohn . . mat. . . which could not be with application of medicines , or using of any means . other methods he made use of sometimes , as when a blind man was to be cured , he anointed his eyes with clay macerated with spittle , and also bid him wash in the pool of siloe . the ten lepers were not presently healed , but he bid them repair to the priests , and as they went they found their cure. at the raising of lazarus he shed tears , groaned in his spirit , and call'd him out of his grave with a loud voice . but these and all his other miracles were wrought without formality and ceremony , without any superstitious rites and observances , without either natural or artificial applications , which is a great argument that they were true miracles , and no impostures ; for these latter are always done with ceremony and pomp , with strange words , and as strange gestures and actions . . the miracles of christ and his apostles were not obscure , but evident , not done in a corner , but in the open light ; and so if there had been any cheat and forgery in them , they might have been observed : and they would most certainly , for christ and his apostles had subtil enemies about them , who were busy in prying into all the circumstances of their actions . when christ cured the man that had had an infirmity thirty eight years , it was at a publick meeting , at the great feast , luke . . he dispossessed a man of a devil in the midst of the synagogue , iohn . . the man was cured of the palsy before the multitude , mat. . . the widow's son was restored to life before much people , luke . and most of his other miracles were wrought publickly , so that there were many spectators and observers of them . and it is certain that among these neither wit nor malice were wanting to find out the errors and deceits , if there were any . yet we know that the miracles of christ were published by the evangelists , especially st. matt●●w , whilst yet the persons were alive upon whom they were wrought , and whilst innumerable persons , who were witness of those things , were surviving . . whereas one or two are said to have been cured in the heat●en temples , and impostors have been cried up for a few wonders they have done , it is to be taken notice of and remembred that christ cured v●ry many , and the number of other miracles which he did was exceeding great . the multitude of them is an argument of their truth and reality , for it shews that it was not a thing by chance ; besides , when so many miracles were done , there can be no suspition of doing them in a fraudulent manner , for it had been easy at one time or other to discover it . . christs miracles were not only many and various , but often repeated , and done several times over . both he and his apostles did those extraordinary things daily , and one miracle was wrought by them to confirm another : which gives us further assurance that they were not counterfeit and false , for then by frequent reiterating them they would have been found out . . miracles were done in all parts of the world , and not confined to iudea only . the acts of the apostles relate what miracles they exerted in several countries where they went ; and afterwards the whole world was visited by one or other of them ; and yet we never read that they were proved to be impostors . but on the contrary , we are credibly informed that their miracles were owned and approved of not in one place only , but in all places where they came . . these miracles were wrought , these cures were done , and the strange languages were spoken amongst them for many years together , whereas * what is counterfeit holds not long . . these miracles were not control'd and check'd by any greater , as the wonders of the egyptian sorcerers were by moses . you may observe that those magicians could not plague men and cattel with boils , they could not restore the waters to their former quality : tho they could gather the frogs together , yet they were not able to kill them . they could not counterfeit the miracle of fleas and lice , tho they did those of the serpents , blood , and frogs . here was some restraint ; the devil was overpower'd : but that was not all : they had not been suffer'd to effect so much as they did but that moses was there ready to countermand them , and to baffle their delusions . they turned the rods into serpents , but moses's rod devoured theirs , i. e moses's true serpents devour'd the magicians counterfeit ones . but christ and his apostles wrought miracles , and there was none to countermand them , which shews that they were real miracles . thus true miracles may be known by their manner and circumstances . again , these may be known to be such from the ends and designs which christ and his followers propounded to themselves in exerting them . first , true miracles are always for the confirmation of the truth , but seeming and counterfeit ones are wrought on purpose to maintain some false doctrine . therefore if a pretender to miracles teacheth any thing derogatory to providence , and to the nature of god and religion , we must look on him as an impostor ; for miracles that are true never contradict the divine testimony , and the truth recorded in holy writ . this then you must know , that as miracles confirm a doctrine , so they are authorized by the doctrine . we must not rest in miracles alone , but to the word and to the testimony we must appeal . christ saith , the works i do bear witness of 〈◊〉 , john . . but he adds , ver . . 〈◊〉 th● scriptures : they are they which testify of me . by this then we may ascertain our selves of the authority of those miracles which our saviour and his apostles wrought when they were upon earth : they were done to attest a doctrine , which as it contradicted no part of moral religion , nor the natural notions of reason , so it was conformable to the written word of god , and all the truths in the old testament . in the second place , true miracles tend to the overthrowing of satan's kingdom in the world : they never confirm and abet sin and prophanation in those that do them , or in any one else . as we observ'd before from deut. . . that god some times permits false prophets to work signs and wonders among his people , so the verses following tell us how we may know them to be lying wonders , viz. if the prophet makes use of them to entice persons to g● after other gods , and to serve them . if the signs and wonders were intended to seduce them to a false worship , to perswade them to idolatry , and forsaking the true god , they were not to be credited , they were to be look'd upon as no true miracles , but counterfeit ones . for it is not a sufficient proof for the truth of miracles that they are for attesting the orthodox faith , unless they also uphold a holy life . in the third place , our saviour's miracles were such as were beneficial to others , and was for the good of mankind . he procured food for multitudes of persons , when they were almost ●amished ; he cured the lame and the blind , he ejected troublesom devils out of mens bodies , he relieved the most impotent and distressed . but the signs and wonders which are done by impostors are rather harmful than advantageous . it is not unworthy of our remark ( what was partly suggested before ) that the egyptian magicians turn'd the water into blood , but they could not reduce it to its nature again : they brought up frog● , but they could not clear the houses of the egyptians of them . they could bring plagues , but they could not remove them . and it may be observed also of impostors , that if what they do is not harmful , yet it is oftentimes fruitless and unprofitable , it is vain and trifling , and fit only to entertain fond and scrupulous minds . but here it may be objected , that all christs miracles were not beneficial ; for his ●ursing the fig-●ree , mark ● . . and his sending the unclean spirit into the gaderens swine , mat. . . were not so . as to the first , viz. christs cursing the fig-tree , it was a symbolical act figuring the judgment of god against the unfruitful religion of the jews : and being thus consider'd , it was of great use and benefit . some indeed have thought it strange that our saviour should do thi● when he himself saith , the time of figs was not yet , v . as if it were unjust to blast the tree for not bearing fruit before the time of bearing was come : but they mistake the meaning of those words , which is no other than this , that it was not the time of figs with that tree , but it was with others . the year was not unseasonable for figs , but this tree bore nothing but leaves ; therefore our saviour dealt thus with it . this i take to be the plainest and clearest interpretation of the place , and then the objection vanishes , for who will be concern'd at the wit●●ring of a barren tree ? i know there are other solutions of the place , but none of them seem to me to be genuine . that of * episcopius is not to be allowed of , viz. that when christ cursed the figtree , and said , the 〈◊〉 of figs 〈◊〉 not yet , he did not know that it was not time of figs. a † learned writer of our own hath this peculiar notion , that christ look'd for figs , and yet saith , th● time of fig● is not yet , because he look'd not for any figs that he thought could be ripe and fit to eat that spring ( it being about that time ) but he look'd for those that grew the last summer , and had hung on the tree all winter . but tho iud●● was a very fruitful country , and had in it several things different from other soils , yet it is to be question'd whether there were fig-trees in the field of this nature , and whether the jewish writings ( which this author refers to ) speak of this sort of fruit. besides , if this tree bore figs ( as the author supposes ) it is not material whether they were old or new , whether they were figs of the last years growth or of the present one ; why then did our saviour curse it ? some interpret the words of the time of gathering of figs , but this makes the bearing of figs , and the gathering of them to be the same , which is a straining of the words . a learned critick reads the text thus , * where was the time of figs ? i. e. saith he , there was the time , in that place where christ then was , viz. near ierusalem it was the season of figs : and because this one particular tree bore no fruit when the rest did , christ deservedly curs'd it . this interpretation amounts to the same with what i before propounded , but i cannot approve of the alteration made in the original † an other late critick comes somewhat nearer to this , and by changing the accent , and doubling the verb reads it thus , ‖ where he was , was the time of figs. but i conceive this learned gentleman is a little too bold here ( as well as in some other places ) in his changing the greek text where there is no occassion for it : and therefore i keep to the received reading , which according to the greek is exactly thus , for it was not the time of figs ( yet being redundant in our english translation ) i. e. it was not the time of figs with this tree . tho according to the time of year other fig-trees bore fruit , yet this degenerated from them , and had no fruit at all on it , only leaves ; whence our saviour took occasion to curse it . and this he did for the sake of the iews , that they might look on the tree , and be admonished that they might be sensible of the danger of their vnfruitfulness at such a season , when the greatest furitfulness was required of them . or , according to a worthy person , the meaning of christ's cursing the figtree was , that the acceptable fruit of everlasting righteousness was not then found in the judaical dispensation : this tree did not bring forth such excellent fruit , but only the fair figleaves of an external and ceremonial righteousness , and legal morality . christ therefore came to exprobrate to them the want of more perfect fruit , and to put a period to the dispensation of the jews , so that it should quite wither away and be null'd . thus you see there is ground for what our lord did : which makes me a little wonder why that learned critick whom i named last , and some other expositors are so much concern'd at christ's cursing the innocent tree , as they call it . i do not see any cause why they should be so , for if we could assign no reason at all of this action of our saviour , we ought to be fully satisfied with it , because he was arbitrary as to this , and all other actions of the like nature : by virtue of his sovereign power he could in these matters do as he pleas'd . but we need not insist upon this , because i have offer'd a sufficient reason why he thought good to shew a miracle on a fruitless tree , which had nothing but leaves to be destroy'd by his curse . as to the latter instance , viz. christ's suffering the gadarens swine to be driven by the devil into the sea , i answer , . it was not so much our saviour's act as his permission , for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes imports . . it was not done of his own accord , but upon the importunate outcry of the disturbed friends , whom christ saw it was best to lodg in the deep . . the persons who sustain'd this loss deserved it , as we may gather from their carriage towards our blessed lord. here then was no unjust thing done by this miraculous power of our saviour , nor was it a hurtful thing to punish offenders according to their deserts . but further , it may be objected , if christ design'd to benefit people by his miracles , why did he not do them when they most desired them , as in the case of herod ; and when there was the greatest need of them , as when our saviour hung on the cross ? for the first , we read indeed that herod was desirous to see christ of a long season , because he had heard many things of him , and he hoped to have seen some miracle done by him , luk. . . yet when christ came before him , and was question'd by him , he answer'd him nothing , ver . . he spake not one word , he did not one miracle . the reason was , because herod had sufficient opportunities before of hearing christ's sermons , and seeing his signs , but he was negligent and careless ; yea , he slighted and despised those things . this is evident , because otherwise he would have gone to our saviour , or sent for him , and treated him with respect and reverence . this great man having thus neglected the season of grace , he is justly debarr'd for the future by christ himself . miracles are denied him after a wilful refusing both of them and other means . as for what we read in mat. . . that the chief priests and scribes declared they would believe in christ if he would come down from the cross ; and yet our saviour would not gratifie them by his miraculous descending thence : here i have these three things to say , . we may gather hence that miracles are a certain and infallible argument . all men are agreed to be concluded by this : the priests and scribes declare that on these terms they would believe in christ , and take him for the messias : they desire no better proof than a miracle . . i say this , miracles ( the mighty and extraordinary works of god ) are not lavishly to be thrown away . the persons had miracles enough before , but they disregarded them . and the author of them : they must not therefore now , when they think sit , call for those divine testimonies from heaven . it is not meet that heaven should be thus at their beck , and that miracles must be done when they please . . the main thing i offer is this , that a greater miracle than this which they now call for was shew'd within a little time afterwards , ( for rising from the dead was more than coming down from the cross ) and yet they were not wrought upon by it . so that if our saviour had come down from the cross , they would not have believed : which he who knew all things knew full well , and therefore would not comply with their unreasonable desire . we may then , notwithstanding these instances alledged , assert that our saviour intended the good and welfare of men by the signs and wonders which he wrought , and that all the exertments of his miraculous power were for the benefit and advantage of the world : which is one difference between true and false miracles . moreover , if we inquire into the persons who generally wrought these miracles , we shall be fully satisfied that they were true. not to speak now ofour saviour , the apostles and primitive christians , who were the mediate authors of them , were men of great simplicity : they approved themselves to be void of all secular and 〈◊〉 de●igns , much more of all malicious and mischievous purposes . they were plain honest men , who did not these things for vain gloty and applause , for credit and repute in the world , not out of pride , arrogance , or ostentation . and it is as clear that they did not act for worldly gain and profit : otherwise they would not have left all , and followed christ. it is to be consider'd also that the persons who wrought these miracles were just and charitable , holy and good men ; and even by the confession of their enemies they lived well , and were of exact conversations : whereas false boasters of miracles were infamous for some vice or other , and by this it might be known and discerned that they were cheats . thus from the consideration of the manner and circumstances of the miracles recorded to have been done in the new testament , and likewise of the ends and designs of them , and of the quality of the persons who did them , we may conclude that they were true and real miracles . thus you may distinguish between the wonders wrought by the infernal spirits , magicians , antichrist , and all sorts of impostors , and those wonders and miracles which were done by christ , and by his apostles , and other christians in the next succeeding ages of christianity . thus you may know the former to be lies and forgeries , and the latter to be the sole effects of divine power . by virtue of the premises we may also correct the lies and blasphemies of those wretches who have defamed the miracles of christ and his followers . the pharisees could not deny the miracles themselves ; and so afterwards , porphyrius , celsus , hierocles , trypho , iulian did not deny the reality of those miracles recorded by the evangelists , they confess'd the matter of fact , and pretended not to boggle at it . but tho they acknowledged these things to have been really done , yet they maliciously calumniated them . it was most impiously said by the pharisees in our saviour's time that he did his miracles by belzebub the prince of the devils . and it hath been ever since constantly affirmed by the iews that christ wrought those great things by magick art. or , others of them ( to mitigate this ) attribute his working of miracles to the cabalistick art ; for they hold that in the hebrew letters , points , accents , numbers , names , the signification of the greatest things is contained , even the nature of all things divine and human . by this all wonders are wrought ; moses , and elias and elisha did all by virtue of this . hebrew words include in them all proprieties of things , and those that are skill'd can tell all things by them : especially the knowledg of the virtue of the tetragrammaton is effectual to produce the greatest wonders in the world ; and by the power of that name christ , they say , did all his miracles . the calumny of pagans against christ's miracles was something like this , as we learn from an antient writer , who acquaints us that the sense of the heathens was that christ was a sorcerer , and performed all by clandestine arts , that he stole from the mysteries of the egyptians the names of some powerful angels , and made use of the most abstruse and mystical rites of that people for the effecting of his miracles . celsus ( as we learn from origen against him ) attributed the apostles miracles to magick , and pretended that they had magical books from christ to that purpose . iulian declared that st. paul was the most skilful magician that ever was ; and st. peter according to him was addicted to that art , as we are informed by cyril of alexandria , books , & . vaninus , pomponatius , cardan , and others atheistically disposed , impeach not christ of diabolical magick ( for perhaps they holding no god , deny all devils ) but they declare that his miracles were done by natural magick . some imputed the miracles of the apostles and other christians to the force of their imagination , to their exalted fancy . thus avicenna , a great arabian philosopher and physician , was of the opinion that an intense thinking operated all . at other times they assert that christ wrought all his miracles by the virtue of the stars and the heavenly positions , or by the power of herbs and plants , or of precious stones , or by a particular temper of his body made to heal ; that is , his body was composed of some particular ferments , the effluvia whereof restored the temperament of debilitated parts , envigorated the blood , dissipated all heterogeneous ferments , and so the cure was wrought . but any unbiassed person may perceive that all these are mere fetches and artifices to give some colour to their atheism , and to uphold their obstinate prejudices against the divinity of christ and the authority of the christian religion . for from what hath been said before it is evident , that the miracles mention'd in the new testament surpass all finite power , not only that of man but of all other creatures . and therefore it is plain that the wonderful things by which christ did prove his divinity , and the truth of the christian religion , they being works not only above , but against nature , and consequently are not effected by a created being . and as for those who ascribe christ's miracles to diabolical magick , our saviour himself hath answer'd them long ago , every kingdom divided against it self is brought to desolation . and if satan cast out satan , he is divided against himself : how shall then his kingdom stand ? mat. . , . christ , as appeared by his doctrine and all his actions , design'd the overthrow of satan's kingdom , therefore it cannot be believ'd that satan would joyn with christ to ruin himself ; which certainly he must do if he helped him to work miracles , which were the great confirmation of the christian religion . besides , magical cures and other such operations were always done with charms and spells , with the use of herbs and drugs , with much ceremony and ridiculous words and actions . but our saviour's miracles were effected without any of these : they were simply and plainly performed , which evidenceth that they were no magical prizes . it might be added that diabolical wonders do not use to be done by men of holy and godly lives , who are enemies to the devil and all his works . and such was our blessed master , and such were his apostles : therefore it is impossible that their miracles should be from a diabolical power , and that they should do those wonders by familiarity with evil spirits . the cursed daemons will never help and favour such persons as they were . the other objections and cavils scarcely ( even according to the judgment of some persons who are no friends of miracles ) deserve any reply . all sober men , who are not affected with the dreams and dotages of the iews , look upon the pretence of the hebrew alphabet , or even of the tetragrammaton , as a mere sham , as having no shew of reason or probability to support it . for to say that christ turn'd water into wine by the help of some constellation , or that st. peter was enabled by the stars to walk safely upon the waves , are assertions that are only to be hissed at . as for natural magick , it is gross folly to alledg that here , seeing i have already proved that true miracles surpass the power and efficacy of nature . to impute them to imagination is yet more wild and extravagant , as if fancy could fill above five thousand hungry peoples bellies with five loaves and two fishes , or as if it were possible to raise the dead by merely imagining such a thing from the premises likewise we may be taught how to return answer to those instances of cures and other wonderful things done by some pagans , which seem to vie with the miracles of christ and his apostles . plutarch in the life of pyrrhus tells us that he cured some diseases , especially the spleen , by touching the respective parties with the toe of his right foot. but what great matter is this ? here is no sign of a miracle , for the kings of england , and those of france too , are thought to have a virtue to cure the scrophulous humour with a touch. and with these royal touchers may be reckoned the famous stroker , valentine greatareck , who had a faculty of chasing pains and aches out of the body through the toes and fingers ends . here is something that is rare and vnusual , but i have suggested before that this is not sufficient to make a miracle : it must be something that transcends human power , and that can be no way effected by it . which cannot be said of these above named instances , for in the former sort the fancy being envigorated by receiving the honour of a touch from a great commanders foot , or from the hand of a great monarch ; and in the latter a laborious friction and stroking being used , and that for a considerable time , and in some particular pains only , are sufficient to solve the phaenomenon without having recourse to a miracle . especially if you consider that the cures reached but to some persons , and to some times , as well as to some maladies : which ought not to be compared with the healing of all diseases , in all persons , and at all times without the least failing . but stranger things are attributed to vespasian by tacitus and suetonius . these tell us that at alexandria he cured the lame and blind , by the direction of serapis a famed god among the egyptians . this makes a great noise among some men , and therefore we must give some account of it . there are some very worthy persons who think this relation of the foresaid historians is true , i. e. that vespasian did really do those cures , and that by an extraordinary and divine assistance . in those cures , saith dr. iackson , there was the finger of god pointing out vespasian to be christ's right hand appointed for some extraordinary and peculiar service , even to inflict the plagues foretold by him upon those iews who had reviled and crucified the lord of glory for the like and other infinitely far greater miracles wrought among them . and another great man goes yet further , telling us that vespasian was a representative of our saviour , and thence his coming to destroy ierusalem is often called christ's coming . and he endeavours to shew in several particulars the parallel between christ and titus vespasian , and between the coming of one and the other . and thence it is thought probable , that what the foresaid historians say of vespasian's healing the blind and lame was really true ; for he being such an extraordinary person , it is not incredible that he was blest with the gift of healing . but , with submission to the judgments of these excellent men , i think we need not take this course , and exalt this pagan emperor to such an heighth , merely because a couple of historians , his own countrymen , tell us such things of him . i rather choose to satisfie my self and others about this matter by such offers as these . . it is not improbable that it was in flattery to vespasian that this was reported of him : for you will find that these very authors flatter this prince in as high a strain on another account . they tell us that the prophecy which was abroad of one to come out of the east , who should rule over all the world , was meant of this emperor , and apollonius the tyanaan ( as philostratus relateth ) labour'd to perswade him of the same . and truly they might be pardoned for so doing , when iosephus the iew out of servile flattery did the like , and would in a manner perswade him he was the messias . thus you may easily be induced to believe that in a fawning way they gave out that this great prince could cure the blind and lame : and this would fill the peoples heads with a conceit of the divinity of the emperours , which they were very ambitious of . . supposing there is some thing of truth in the matter of fact , yet there seems to be in it an affected imitation of our saviour ; for as he restored a blind man to his sight by using of spittle , so the emperour would attempt to heal a blind man with spitting on his eyes , as suetonius testifies . this looks like a fond aping of our lord , which renders the thing suspicious , and shews the cure to be counterfeit . . it is observable that there was only this one blind man on whom the pretended cure is said to be wrought : and they tell us but of one lame man that was heal'd by this emperour : which shews the vast difference between this and our saviour's cures , which were many and frequent , and daily expos'd to view ; which is no small argument of their being real and true : whereas cheats dare not venture above once or twice for fear of a discovery . . it is to be remembred that vespasian was a great favourer and friend of apollonius of tyana ; and they were both together present at the same time at alexandria , when this cure is said to be done , saith philostratus . hence i gather that apollonius did the feat , tho it was ascribed to the emperour for the reason aforesaid . if any wondrous thing was effected , it was by that apollonius's art : therefore of him and his pranks i will speak next . this person , who was a grecian philosopher , and of the pythagorean sect , is much celebrated in history ; and his exploits are exceedingly cried up by philostratus , who writ eight books of the history of this man , and by damis who was his perpetual companion , and wrote his life . hierocles took this apollonius to be as sacred a person as christ , and in his writings compares him with him , yea exalts him above him. but the admirable eusebius hath learnedly baffled this hierocles , and those two others who writ the legend of apollonius's life . he freely grants that this apollonius was a great and very improved philosopher , and that he had brave and excellent notions , and talk'd above the rate of a common philosopher . but then he gives him his due on the other hand , he shews how foolish , absurd , and ridiculous most of his actions were . in answer to damis and philostratus he lets them know that their testimonies of him are fabulous and incredible , as namely when they write that he perfectly understood languages which he never learn'd , that he cur'd all diseases , that he knew mens hearts and thoughts , and foresaw all futurities . they should not , saith he , have said so high things of him , if they would have been believed : they have outdone the thing they undertook , for since they hold apollonius to be no more than a philosopher , they had no reason to ascribe such great and prodigious things to him . whereas it was reported that this apollonius fetch'd a woman to life , as she was carried to be buried , philostratus himself thinks she was not dead . it is incredible even to him , and therefore he only saith , she seemed to be dead . in brief , eusebius sheweth that most of the prodigious and portentous things related concerning this man are cheats and forgeries , and the rest are the effects of magick and witchcra●t . philostratus doth not deny that it was reported he studied magick , and to that purpose convers'd with the egyptian gymnosophists and indian bracmans in his travels . and tho he endeavours to disprove it , yet there is enough in that very history to make it appear that apollonius gave his mind to that sort of unlawful study , and was a great wizard and necromancer . he was a person so noted over all the roman empire for his magical enterprizes , that grotius and hammond think these are spoken of in rev. . . to his magick we must impute not only all the great wonders he did in his life , but what happen'd in the close of it : for ( as those forenamed authors write ) when he was arraigned before domitian ( who hated him as much as titus loved him ) he bragg'd that he was not to be hurt , and that he was immortal : and soon after that he vanished in the midst of the court , to the amazement of the emperour and the rest of his judges . thus this great sorcerer made his exit . now , from what i have laid down before , it is evident that these strange and wonderful actions of his were not true miracles : for i have proved such cannot be done by the help of devils and evil spirits . diabolical wonders are to magnifie the author of them , the devil , and to promote superstition and idolatry in the world , as these did : therefore they cannot be from god , and consequently they are no real miracles , for such are always exerted by a divine power . lastly , we may from the foregoing discourse judg of the miracles which the church of rome pretends to . there is great reason to determine that they are so far from being true miracles , that they are downright forgeries and impostures . for i. some of them are no other than what impostors in all ages were permitted by god to do , as appears from what hath been delivered . . many of them are only seeming wonders , and such as greek and latin historians are full of , but never thought them to be the effects of divine power . valerius maximus hath gathered some of them together . . many of the popish miracles are frivolous and impertinent , vain , trifling , and ridiculous ; witness the fantastick and romantick stories of the exploits of the virgin mary , st. francis , st. dominick , and several others . any unprejudiced person that reads them will say , that they are unworthy of a divine author , and therefore they must be excluded from the number of true miracles . once upon a time when st. francis was preaching in the fields , there came an ass , and made some disturbance among his auditors , which caus'd st. francis to speak thus to the brute , brother ass , be quiet till i have ended my sermon : whereupon upon the ass presently came and laid him down very peaceably at the preacher's feet : to tell the world they must all be such asses , and come and crouch to the church of rome , and lie prostrate at the priest's feet . . there is ground to believe that several of the miracles of the church of rome are the effects of diabolical magick . platina and others who have writ the popes lives tell us very plainly , that some of them studied and practised magical arts , and were very great with the devil : or else some of them had never arrived to the triple crown . whilst that church lays claim to simon peter , they are no strangers to the practices of simon magus . it is well known that sundry of their priests deal with the diabolical spirits , and thence we may justly conclude , that many of their pretended miracles are specimens of the black art. . let it be remembred that it is foretold in thess. . . that their friend antichrist shall do miracles . such are theirs , yea they are the very same , and are permitted by god to be done among them for the same purpose , viz. that they should believe a lie , ( i. e. their religion ) and that they all might be damned who believe not the truth , i. e. the christian religion in its simplicity and purity . . seeing miracles are for begetting belief , and they look upon us as hereticks , who with them are as bad as infidels , why do they not come among us , and before our faces work wonders and miracles ? let them not be done in spain , portugal , or italy , but openly here in england , or in some other protestant country , where we may behold what they do . that miracle-working faculty which operates only at so great a distance from us , will gain little credit . or , let not a sorry friar , but the pope himself do some great miracle where he is . till then we have cause to look upon them as counterfeits . again , . this is to be thought of , that their own authors give them the lie ; as for example , whereas they talk and write of xaverius's miracles in the indies , acosta the jesuit acknowledgeth that they did no miracles there , and he adds that there was no need of any . nay , xaverius himself in his letters which he wrote concerning his travels and undertakings in these parts , makes no mention of them . so some of the miracles attributed to ignatius loiola are confess'd by those that write his life to be uncertain and incredible ; and by others of the roman party they are said to be forg'd after his death , as dr. stillingfleet ( now bishop ) shews in his enthusiasm of the church of rome , p. , &c. and even st. francis's miracle of the five wounds imprinted on his body , was look'd upon as a fable by pope gregory the ninth . we may then justly disbelieve the stories of ignatius and xaverius and st. francis's miracles , and of the rest of that perswasion , and be convinced that they were falshoods , to magnify the cause , and to extol their church . . many of these popish miracles have been actually discovered to be cheats . it hath been manifestly proved ( and there are several records of it extant ) that they were the mere contrivance of their priests : and such particularly were some of those miracles which were pretended to be done by the virgin mary at loretto , and by st. iames at compostella . i could shew that the miracles of the papists are question'd by themselves , their truth is doubted of by cajetan de concept . virg. espencaeus in . tim. . and others of that communion . . we may with reason suspect the roman miracles , because our religion was proved and confirmed by miracles long before . it is not requisite they should be repeated and reiterated afresh . there is no more need of new miracles than there is of new revelations . they were wrought to confirm the truth which we hold at this day : therefore since we have the same truth that was confirmed by those miracles of old , what need is there of any farther confirmation ? lastly , the popish miracles are no true miracles , because they are exerted to maintain a false religion ; for such is that of the church of rome , consisting of damnable doctrines , superstition , idolatry , and all manner of ungodly , lewd and prophane practices . we cannot think then that god will by miracles attest and allow of such abominations . if then they still insist on the miracles wrought by some of them among the indians , as they pretend , i say this , that if it can be proved they were done among those infidels , it was to confirm the christian religion , not the popish . thus you see that these boasters of miracles , and who make them a note of their church , are found to be but pretenders , and can lay no claim , as they are of that church , to those miracles which are real , ge●uine and true , and which only are the certain testimonies of the truth of christianity . which brings me to the d and last thing i undertook , viz. to evince that these miracles are , and ought to be look'd upon as an infallible testimony of the truth of christianity . to these christ himself appealed as a proof of his divinity and messiahship , mat. . , . to that question , art thou he that should come , or do we look for another ? the answer was , go and shew those things which you hear and see ; the blind receive their sight , the lame walk , & c. so when the iews were earnest with him to declare who he was ; if thou be the christ , say they , tell us plainly : iesus ●nswer'd them , the works which i do in my father's name , they bear witness of me , john . , . these are a sufficient attestation of my divine authority . therefore he saith in john . . if i had not done amongst them the works which no other man did , they had not had sin , i. e. their unbelief had been no sin : for if those works were not a proof of my divine commission , they were not bound to believe me . but on the contrary , those miraculous works being undeniable evidences of his acting by a power from heaven , it was a grievous and damning sin to disbelieve him . so the apostles , when their preaching the gospel was opposed and contradicted , thought they sufficiently disproved the gainsayers by shewing that iesus of nazareth ( whom they preach'd ) was a man approved ( or * demonstrated ) of god among them by miracles and wonders , and signs which god did by him in the midst of them , as they themselves also know , acts . . christ's miracles were a demonstration of the truth of his doctrine , and consequently of that of the apostles , because it was the same . thus st. paul argues the truth of christianity from the miraculous indowments and gifts of the apostles , and declares to the hebrews that it is extreme dangerous to neglect that doctrine , and that salvation which at the first began to be spoken by the lord himself , and was afterwards confirmed unto them by them that heard him , god also bearing them witness both with signs and wonders , and with diverse miracles , and gifts of the holy ghost , heb. . , . here is the just method of the progress and proof of the gospel , here is first the author and founder of it , the lord christ jesus who at the first began to speak and deliver it : secondly , the evidence of its delivery , it was confirmed by them that heard it , i. e. by the apostles , who were ear-witnesses of this divine doctrine : thirdly , the truth and certainty of the apostles testimony concerning christ and his doctrine , god bore them witness with signs and wonders , and with diverse miracles , which are as great a confirmation of what they deliver'd as can possibly be desired . yea , miracles have been always accounted such , even by those who were not very forward to imbrace our saviour and his doctrine . the common people , when they had seen the miracles that iesus did , could say , this is of a truth that prophet that should come into the world , john . . this was the reasoning of the man that was born blind , and was restored to his sight ; since the world began was it not heard that any man by his own power opened the eyes of one that was born blind . if this man were not of god , were not assisted with an infinite power , he could do nothing of this nature , iohn . , . and not only the simple and illiterate , but the wise and learned argued after this manner . nicodemus , a ruler of the jews , came to christ with this acknowledgment , we know that thou art a teacher come from god , for no man can do these miracles that thou doest except god be with him , john . . here he confesses it as a known truth that miracles are sufficient to attest a person or doctrine to be from god : and consequently they are good arguments of the truth of what our saviour taught , and they prove him to be the messias . and the chief priests and pharisees could say , this man doth many miracles : if we let him thus alone , all will believe on him , john . , . this strongly implies that miracles are able to create belief , and so unawares they acknowledg that the miracles which christ and the apostles wrought are good evidence that their doctrine was from god , and that it was to be believed and imbraced . the iewish rabbins in their writings speak much of the miracles the messias shall do ; which is an argument that those men were really perswaded that miracles are a proof of a divine commission , and that they are to seal the truth of god. this was the very notion and sense of the pagan world , as is plain from that passage recorded in the acts of the apostles , chap. . , , . when paul cured a certain man at lystra impotent in his feet , being a cripple from his mothers womb , who never had walked , the people of the place seeing this miracle presently lifted up their voices , saying , the gods are come down to us in the likeness of men. their natural reason dictated to them that this was done by divine power , and could not be done otherwise . the workers of miracles are by these poor heathens reputed as gods. st. paul was taken by them for mercury ; he that could give motion and nimbleness to the lame man of lystra was thought to be the god with the winged feet . but the reason assigned in the history why st. paul was taken for mercury is because he was so excellent a speaker . barnabas said little or nothing , and so pass'd with them for grave iupiter , who had his interpreter . and this was st. paul , he was mercurius , a good spokesman indeed , one of an admirable tongue that could perswade the lame to walk , and a cripple to use his feet . however these ignorant heathens were mistaken as to their making gods of men , yet in the main they were in the right , viz. that that miraculous healing argued divinity , and that none could do such things but those who are authorized by heaven . and as this is the sense of mankind , so indeed it must be thus in the very nature of the thing it self : for what is above created power proceeds from god , and what is from him is to some great end and purpose , worthy of him ; thus miracles , exceeding the power of nature , are the attestation of god himself , and are design'd to evidence that truth , and to authorize that doctrine which is from god , which are very great and excellent ends , and becoming the author of them . accordingly the miracles which christ and his apostles wrought were intended to confirm and establish the gospel which they preach'd , and to demonstrate to the world that that gospel is true . for god would not throw away miracles ; much less would he use them to confirm a false doctrine . we may be assured of this , that god's infinite wisdom and goodness would not give up the world to such an unavoidable deceit , as such a multitude of miracles would lead men into , if they were used to attest an imposture , to confirm a lie. if i cannot know the messias to be sent of god when he raised the dead , wrought all other sorts of miracles , and rose himself from the dead , i have no possibility of knowing who speaks from god , or whether i am deceived or no , or whether there be any truth and reality in things or no. this then we may build upon ; there being truth in the world , miracles undeniably point us to it , for they being a testimony from god , they cannot attest falshood , but must necessarily direct us to and confirm us in that which is true . our christianity being founded on miracles cannot but be of divine allowance , it is impossible but that it should be from god. christ and the apostles could not have had power to work true miracles if their doctrine had not been true ; for god would not , and cannot maintain a lie by a miracle , for then he is no god. we cannot then expect a more convincing evidence of divine authority than this , viz. that our saviour spoke great and excellent things , and that he wrought miracles to confirm what he said . what would you have more ? it was necessary , that he should confirm the truth of his doctrine by his miracles : and now they are wrought , there is a necessity , in order to our being christians , that we heartily believe them . i say , miracles were necessary for confirming the gospel , because the gospel was look'd upon as a thing new and unheard of , as you may remember the complaint of the athenian philosophers against st. paul was that he delivered a new doctrine , and brought strange things to their ears , acts . , . they were long accustomed to other notions , and so there was a vast prejudice on their minds : wherefore miracles were necessary to gain credit to the christian faith , and to bring them off effectually from their former sentiments . again , many things in the gospel were above the flight of humane reason , and on that account were not easily entertain'd : which made it requisite that they should be declared to be true by extraordinary signs and wonders . likewise , because the persons who preach'd and profess'd the christian religion were poor inconsiderable men , it was necessary that they should bring credentials from god to attest what they deliver'd . when they shew'd this seal , this broad seal of heaven , none could question their commission . besides , the world was then full of idolatry and false religions , which could not be rooted out but by such a strange and unusual way as this , viz. the working of mighty signs and miracles , even such as outvie the power of nature and the pranks of magicians . lastly , the mosaick law and oeconomy having been before establish'd by miracles , it was neeessary that the evangelical law and dispensation should be attested in the like manner . god himself had constituted several things before , which now were taken away by christ ; therefore he taking them away ought to shew his authority , which he did by working of uncontroulable miracles . and to shew that the law was to give place to the gospel , he and his followers wrought far greater miracles than any that were done before to attest the mosaick religion . therefore he told the jews that he did among them the works which none other man did , john . . and as they were greater , so they were more in number than those of moses and the prophets : which was also necessary to take away all scruple from mens minds , and to beget in them a hearty and full belief of christ's doctrine . for this was the end of their being wrought , viz. to confirm the belief of the gospel , and to ascertain men , even us at this day , that god himself bears witness to what christ and his apostles delivered . the use of these miracles , i say , extends to us , and to all ages of the church : tho we saw them not , yet their virtue comes down to us . all the miracles done by our saviour and his apostles are as forcible and convincing now as if they were done in our days : they are still , and ever will be an infallible proof , evidence and demonstration of the truth of christianity . to shut up this head , if the christian religion be founded on the mighty miracles of our lord and his apostles , the scripture is true , and our religion is true : but if these are not , take notice ( to confound the folly and sottishness of such supposers ) it is the greatest miracle of all ( if i may so say ) that christianity was receiv'd and believ'd without miracles . so much concerning the divine testimony of miracles . chap. xvii . the wonderful prevailing and spreading of christianity another proof of the truth of it . some of the learnedest and wisest jews converted to christianity . a catalogue of knowing and learned pagans in the five first centuries that abandoned gentilism , and embraced the christian religion . remarkable instances of the power of the christian truth . the virtue of the gospel far exceeds that of philosophy . examples of great and rich men converted to the christian faith. this prevail'd against the rage of the most powerful persecutors . the more the gospel was oppress'd , the more it flourish'd and prosper'd in all nations . examples of god's remarkable judgments on the enemies of christianity , especially on the nation of the jews . this latter insisted upon , and shew'd to be an argument of the truth of christianity . particular inferences from this part of the discourse , viz. . assent to the christian religion . . assert and defend it . more general inferences from the whole christian dispensation are such as these , . admire the transcendent excellency of it . . be thankful for it . . learn hence our great obligation to holiness and strictness of life . this enlarg'd upon . . if we live not sutably to this dispensation , our doom will be more intolerable than that of others under the foregoing o●conomies . it appears from the general behaviour of men that this is not thought of . . we are to look upon this as the last dispensation . this is the meaning of eph. . . which words are fully expounded . this is infer'd from the gospel's being call'd the new testament . and from those expressions [ the last times ] [ the last days ] . wherefore we must not expect any new dispensation . fourthly , the wonderful prevailing of christianity is another testimony no less than divine of the truth of it . observe the marvelous spreading and increasing of it ; at first christ began with twelve apostles and seventy disciples : after his death , the number of the names of the disciples is said to be about a hundred and twenty , acts . . soon after ; three thousand were converted to christianity , acts . . and afterwards five thousand more , acts . . then we read that a great company of the priests were obedient to the faith , acts . . and of honourable women not a few believed , acts . . and several more at other times , till christianity in a short space of time got a considerable footing in the world. the elder pliny , who was proconful under the emperour trajan , and therefore knew very well upon diligent enquiry the numbers of the christians at that time , acquaints us that even then , which was less than fourscore years after christ's passion , that * multitudes of all ages , and orders , and of both sexes embraced the christian religion , and that not only cities but country-towns and villages were stock'd with the professors of it . we may well then give credit to what the christian writers say afterwards , viz. that all places and offices were filled with christians , as † tertullian tells the roman senate . it is now about two hundred and forty years since the days of christ the redeemer , said ‖ st. cyprian , and lo , in this time the church hath spread out her branches wider than the roman empire . at last christ's gospel broke in pieces gentilism , and within much less than a century cast the empire into the lap of the church . this quick advance of the christian church , this strange progress and success of the faith of the gospel proclaim it to be from god , and him alone . this wonderful increase of christianity in so short a time was signified in our saviour's parable , in the th of st. matthew , where the kingdom of heaven is compared to a grain of mustard-seed , which increases to a tree in a short time . so the gospel at first was little and mean , a few contemptible men came to christ and owned his doctrine , but their numbers grew greater and greater , and in few years the christian religion spread it self over the world and all the kingdoms of the earth . in the same chapter the gospel is compared to leaven , which spreads it self through the whole mass : so the evangelical doctrine diffused it self of a sudden , and was seen to be dilated into a very spacious circumference in a little time . christianity so over-ran the empire , that those who before were named ethnicks and gentiles were now call'd pagans because they lived in poor country towns only . the in●idels were now but few and of mean quality : the chief cities and towns were fill'd with those that profess'd the christian religion , though ( as was said ) the country was not left empty of them . but by what means was this done ? was it by deep policy or mighty force ? no. christianity prevail'd not as mahomets sect did : that got up by military success , by sword and war , and force of arms. but the christians never struck one stroke for their cause , unless you reckon that of st. peter when he cut off the high priest's servant's ear : but then he was commanded by his master to put up his weapon , and they never drew it afterwards . christianity was not acquainted with martial discipline and the law of arms : there was no use of these harsh methods in the propagating of it . again , mahometism prevail'd in a rude and illiterate nation : that impostor was witty , and knew how to cajole the ignorant people . but christianity grew up in the most civilized parts of the world , where there was the greatest knowledg and the most arts : and we have examples of the profoundest philosophers and sages that imbraced the christian faith. i wave the mentioning of others besides mahomet , who had a martial or a politick spirit to help them in their enterprizes , and to carry on their designs . i only observe to you the marvelous power and prevalency of christianity , which is seen in this , that tho it made no use of these means , yet it daily increas'd , and was every where propagated . from low and mean beginnings it grew up to a vast proportion , and at length it arrived to the sway and soveraignty over the greatest kingdoms . here i will insist on these two heads . . that in the propagating of christianity the ignorant prevail'd against the learned and wise. . that the weak prevail'd against the strong and powerful : both which are no mean arguments of the truth of christianity . first , the ignorant prevail'd against the wise. for what were the apostles ? were they any other than ignorant and unlearned , simple rude men , not bred up in the schools of learning , not acquainted with arts and sciences , wholly strangers to philosophy and the fashionable learning of those days ? what were the apostles but poor despicable mechanicks , who knew nothing but their sorry boats and homely cottages ? and what were the men that these illiterate persons opposed ? they were the learned doctors and rabbins , the scribes and pharisees , who were the wisest clerks and scholars amongst the iews . yet we read that some of these knowing men attended to the doctrine of the gospel preach'd by christ and his apostles : some of these owned christ and christianity . when jesus was presented in the temple , simeon , a grave and reverend person , one of singular wisdom and sanctity amongst the jews , acknowledg'd him publickly to be the messias and saviour , foretelling also many things of him . christianity was favoured by ioseph of arimathea a wise counsellour , by nicodemus a doctor of the jewish law , and afterwards by gamaliel another learned doctor of the law , who by the * advice he gave may be thought to have been a friend of christianity . saul , a man of great learning and abilities , brought up at the feet of this or another gamaliel , and apollo of alexandria very knowing and powerful in the scriptures , were converted to christianity , and submitted themselves to the faith of christ. so in the next ages , altho the iews out of malice and hatred to christianity ( as † one tells them to their faces ) sent out their emissaries , and those of no mean abilities , into all parts of the world , to perswade people against that religion , and to make them believe that the professors of it were guilty of atheism and all impiety , yet this had but little effect upon them , and several men of good understanding and knowledg imbraced the christian faith , and lived and died in it . and as some of the learnedest iews were converted by the preaching of the gospel which they once counted foolishness , so among the gentiles some of the wisest philosophers and wittiest orators and skilfulest artists ( for the arts as well as empire were at their heighth when the gospel appeared , when christ came ) acknowledged the truth of christianity , and heartily espoused it . these men , who were of considerable learning and parts , quitted their beloved sentiments and principles , and freely imbraced the evangelical doctrine . the early trophies of the victorious gospel of our lord and saviour jesus christ among the learned pagans were such as these , luke the physician , zenas a learned * advocate of the civil law , ( for he was no scribe or doctor of the iewish law , who in other places is indeed stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but ( as our own learned annotatour hath made it probable ) he was one that practis'd the primitive roman law , which prevail'd not only at rome but in all places which were under the commands of the emperour . ) likewise a vast number of learned men at ephesus , † who were professors of curious arts , but being converted forthwith committed their books to the flames , altho they were valued to be worth fifty thousand pieces of silver . dionysius the ar●opagite , i. e. a learned philosopher and a celebrated judg in the highest court of judicature at athens , was ‖ brought to the profession of christianity by st. paul's preaching of the gospel there , and , as ecclesiastical writers report , was made the first bishop of the christian church at athens . the famous polycarp bid adieu to his pagan rites , and resolutely admitted himself a disciple under st. iohn , and afterwards was deservedly constituted bishop of smyrna . with him i may rank ignatius . who abandon'd his former perswasions , and imbraced the doctrine of the crucified jesus , and afterwards arrived to the episcopal chair at antioch , whose antient and godly epistles are of great note and eminency in the church , and have been justly vindicated by one of our learned'st prelates . some would rank here clement the roman who became a convert to the christian faith , and manfully undertook the defence of christianity , and hath left us many noble discoveries of primitive actions , especially that rare piece of st. peter's life . who hath not heard of irenaeus ( for now i will step into the second century ) that most eminent and noted enquirer after truth , who submitted at last to that of the gospel , and made it his particular employment to rehearse , and at the same time to confute the several hereticks that confronted any articles of the christian belief ? aristides , an eloquent philosopher of athens , changed his religion , and presented an apology for the christians to the emperour adrian . athenagoras , another excellent athenian philosopher , and famous for all sorts of heathen learning , must not be omitted here , who , bidding adieu to his former heathenish life and institution , undauntedly maintain'd that of the christians . theophilus of a●tioch was another converted philosopher : and so was tatianus , who , when he had abandon'd the pagan religion , writ an excellent orationagainst the greeks , wherein he apologizes for christianity , and confutes heathenism ( tho he mingled some errors with his doctrine afterwards . ) pantanus , who was afterwards catechist at alexandria , was a christian convert from the stoick philosophy . i must by no means forget clement , the great philosopher of alexandria , who being converted to christianity indeavour'd by his writings to promote that cause , and accordingly put forth an * exhortatory oration to the gentiles , wherein he discovers the folly and falshood of paganism , and earnestly perswades them to imbrace christianity . and he writ a body † of christian ethicks , in which he informs the manners of a newly converted christian : and he adds ‖ another treatise full of variety of matter , made out of diverse authors sacred and profane , wherein he supposes the convert arrived to some perfection , and therefore lays him down greater and higher rules . with this worthy convert i will rank iustin , who ( as * he tells us himself ) had run through all the families and sects of philosophy , having been first a stoick , then a disciple of the peripateticks , afterwards a pythagorean , and pitch'd at length upon platonism , and became a profess'd assertour of it a long time . but at last an antient christian● man , he saith , met him as he was walking by the sea-side , and gave him some account of christianity , from which time he had a fire kindled in his breast , he felt a love of the prophets and apostles , and followers of christ : and seriously reflecting on that mans discourse , he found ( after all his tedious searches , and the long risque of philosophy which he had run ) that christianity † was the only safe and useful philosophy . here he found certainty and profit , which two things he never met with before . hereupon he was studious to advance the christian religion , and to that end writ and admonitory piece to the greeks against gentilism , and two incomparable apologies for christianity , with a defence likewise of it against iudaism in a dialogue with one trypho a iew : and at last suffer'd death for the christian cause , and thence justly purchas'd the sirname of martyr . but i will pass to the third century , and there mention cyprian , who was converted from paganism , and afterwards was made bishop of carthage . he became the most zealous assertour of christianity , and in his writings acquitted himself with so great a courage as can never be express'd . he manfully wielded his pen against the n●vatians , and against apostates from christianity in time of persecution : he suffered much , and at last was honoured with the crown of martyrdom . i must add tertullian , a native of africa , who of a civil lawyer commenced a solid advocate and maintainer of christianity . this is that tertullianus , according to some , who is mentioned in the digests , and hath some consulta of his set down there . and indeed he that observes his stile shall find many law-terms , as his prescriptions against hereticks , &c. which are borrowed from the civilians , or old roman lawyers , though i know the learned grotius of the same faculty denieth it utterly . but against grotius i set eusebius , who tells us that tertullian * was most accurately skill'd in the roman laws , and then it is no wonder that he uses several forensick words , and particularly praescriptions , which ( as we learn from quintilian , vlpian , and the pandects ) were the defendents replies to the plaintiffs action . besides , it might be proved that several great professors of the imperial law were well-willers to the christian institution , and some of those iuris sacerdotes ( as the r●man law stiles them ) became christian priests . i have already mentioned an early instance of a convert of this rank , i mean zenas ; to whom we may now add minutius f●lix , an eminent roman lawyer , who afterwards turned christian. and to him may be joyned arnobius , and la●tantius ( his scholar ) , notable rhetoricians , all three witty and solid defenders of christianity against paganism in which they had been bred up . to whom may be added iulius firmicus , a pagan first , and then gave his name to christ , and writ a book of the error of prophane religions . afterwards in the fourth century we may reckon gregory bishop of neocaesarea , commonly call'd thaumaturgus , in the catalogue of learned pagans converted to the christian faith , as also nemesius a philosopher in gregory nazianzen's time . hilary bishop of poictiers , was a heathen at first : so was victorinus a * learned rhetorician of rome ( though an afric●● by birth ) but in his old age he renounced the pagan religion , and became a zealous christian : the manner of whose conversion is set down by st. augustin . and in the fifth century there was synesius , originally of cyrene in egypt , first a heathen philosopher , and afterwards a christian , and bishop of ptolemais in africa , known by his excellent writings . sulpitius severus , a learned frenchman , of a noble extraction , and famous at the bar , forsook his pagan principles and practices , and betook himself to christianity , and was a zealous defender of it , and in part vindicated it with his eloquent pen. all these great scholars , these masters of arts and reason ( with many more besides in those first ages of the christian church ) fell down before the simplicity of the gospel , and were captivated by it . these persons of great endowments and acquirements , and the most zealous admirers and followers of paganism , became greedy proselytes to the christian faith , which certainly is no small demonstration of its wondrous power and energy . questionless it was one great and notable miracle that christianity was received in the world , and was entertain'd by the persons we have been speaking of , who had by their principles and education the highest prejudices against it . r●finus and sozomen report that alexander archbishop of constantinople , being present at the council of nice , with a word struck philosophers dumb . but that is a more notable instance which we meet with in the foresaid sozomen and in socrates , viz. that one spyridion , an old disciple of christ , who had suffer'd under dioclesian for his constant maintaining the christian faith , and was grown lame and blind with his sufferings and with his age , this weather-beaten champion lived so long , i cannot say as to see the great convention at nice , but as to be present at it , and particularly interested in the debates of it . more especially it was taken notice of how this tatter'd confessor , this almost emerit and disabled soldier of christ rallied his forces afresh , and with a new and as it were a divinely inspired vigour ingaged the enemies and opposers of the christian faith , that is , some captious philosophers who came on purpose to shew their parts and wit at that great assembly . but this antient worthy grappled with them with a marvellous and almost incredible vivacity : he beat back their cavils , he baffled their sophistries , he defended the christian cause , and gain'd upon some of its very adversaries to own the same . and particularly , when a famous philosopher disturb'd the whole council with his disputes , he only standing up and barely propounding the main christian truths to him , and bidding him in the name of iesus attend to them , made him become mute , and leave off his logick and wrangling , and confess before them that he believ'd those things to be true , and that there came force and virtue out of the mouth of this aged saint and confessor which he was not able to resist . here was seen the virtue and power of the christian truth . by its own native strength and efficacy it gain'd these mighty conquests . it pretended not to mathematical demonstration , it boasted not of skill in arts and sciences , and yet it baffled all these , and confounded the wisest philosophers , and prevail'd upon the men who were cried up for the most excellent attainments . this is wonderful indeed : and therefore you read that when the jewish sanhedrim perceived that the apostles were unlearned and ignorant men , they marvelled ; and well they might when they saw what was done by these silly illiterate folks , void of all arts and imbellishments . these sorry creatures ( as they were then deemed by the wise men ) prevail'd upon the world when it was most learned and improved , as all history assures us it was at that time . not only some of the rabbies of ierusalem , but the philosophers of rome and athens sat at the feet of the despised apostles , who were persons of mean education . the most knowing and cultivated spirits submitted to the sermons of the ignorant and artless . which undoubtedly is a proof of the eminency of christianity above all philosophy . which made the apostle not only start this interrogatory , where is the scribe ? i. e. the man vers'd in the iewish law , but demand likewise , where is the wise ? i. e. where are the professors of arts and sciences , especially the moral philosophers , the dictators of ethicks , who were signally stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men. where is the disputer of this world ? the natural philosopher , the man of physicks , that acquaints himself with the fabrick of this world ? where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the questionist , the busie diver into the profound mysteries of nature ? or , where is the politician , that great searcher into the intrigues of the world ? where are all these ? what have they done by all their lectures ? have they reformed mens lives as the christians have done ? do their principles make such a change in mens manners as the others have done ? hath not the gospel effected far greater things than all the dictates of philosophy ever did ? hath not god made foolish the wisdom of this world ? yea , it pleased god by the foolishness of preaching ( i. e. by that ordinance of preaching which by so many of the learned and wise philosophers is reckon'd as foolishness , by this method and means it pleas'd the divine providence ) to save them that believe . it is true , the greeks seek after wisdom , as the apostle adds , i. e. the philosophers will have all proved by natural causes , they judg all by the verdict of reason , and run all things up to the strict laws of nature : therefore it is no wonder that the doctrine of christ was to these greeks foolishness . but we , saith the apostle ( in behalf of himself and his fellow-labourers in the gospel ) preach christ crucified , to the iews indeed a stumbling-block , and to the greeks foolishness , but unto them that are call'd , both iews and greeks , christ the power of god and the wisdom of god. and this very preaching is as great an instance as can be of this power , and this wisdom . here you may behold and admire the strange efficacy of the gospel . ignorant men confuted the philosophers of grec●● the very athenian sages . and the most illiterate men were too hard for the sublimest statesmen , and the most eloquent orators in the roman empire . they found that promise of christ true , that he would give th●m a mouth and wisdom which all their adversaries should not be able to gainsay or resist , luke . . they let us know that the success of the gospel is not to be ascribed to the skill and learning of the promulgers of it , for it had no commerce with human arts and sciences . herein therefore the mighty power of god is most signally declared , the finger of the omnipotent is most plainly seen , and at the same time the authority and divinity of the gospel are ascertained to us . to this end christ chose ignorant and untaught men to be his apostles , that whatever was excellently said or done by them , should be attributed wholly to the divine power and wisdom . here then we have an unquestionable proof of the efficacy and wonderful virtue , and withal of the undeniable truth of the christian religion . secondly , the weak prevailed against the strong and mighty . for what were the apostles and folllowers of christ but poor weak contemptible persons ? were they not pitiful fishermen and tent-makers , and such sorry traders as these , who made no figure in the world ? nay , some of them were taken out of the number of the vile and infamous , as matthew and zacheus , a couple of publicans or tax-gatherers , which was a scandalous employment at that time , as celsus objected to the christians . and what were the persons who were enemies to christ and his followers ? they were men of the greatest note , persons of repute and honour ; they were rich and wealthy , great and mighty . but , as i proved before under the former head , that the foolishness of god is wiser than men , so now , according to the same apostle , i will let you see that the weakness of god is stronger than men . the son of man with his poor despised apostles prevail'd against those who were of the greatest power and authority . this was made good in the wonderful conversion of persons to christianity : for as we presented you before with a list of converted philosophers , so here we might produce a numerous catalogue of the great and rich men who were converted to the christian faith. for tho the apostle saith , not many wise men after the flesh , not many mighty , not many noble are called , cor. . . i. e. the number of these is far short of those who are call'd of another quality ; yet i have shew'd you already that some wise men after the flesh have been called and converted ; and now i will mention some of those mighty and noble who were call'd to the same faith in christ. there was ioseph of arimathea , an honourable counsellor , and nicodemus a master in israel , and dionysius one of the iudges of areopagus , ( for these are to be mention'd here as well as before , because they were eminent for their place and dignity as well as their knowledge and learning ) there was the rich lazarus , with his sisters , spoken of in iohn , & . who were persons of note and quality . there was chuza , king herod's steward , luk. . . ( the same perhaps with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the courtier , the nobleman , john . . ) and his lady ioanna , who with their whole family believed in jesus , iohn . . if we may credit baronius and some other ecclesiastical writers , the centurion the great officer that attended at our saviour's passion , and own'd him to be the son of god ( mat. . . ) became a compleat convert , and was a very eminent asserter of christianity , and died a martyr . i might mention the elect lady and her children , to whom st. iohn writeth ; also theophilus of antioch to whom st. luke dedicates his acts , and the great chamberlain of the queen of ethiopia , mention'd in acts . . sergius paulus the deputy or proco●sul of cyprus , who was won to the christian perswasion notwithstanding the high place and authority which he held in that pagan country , acts . , . some reckon publius , the governor of the island melita , who shew'd himself extremely courteous to st. paul as he was on his voyage to rome , acts . . but we are certain that when the gospel afterwards spread it self further , the number of the rich and mighty who were converted to christianity was exceedingly increased . in domitian's reign flavius clemens the consul , the emperor 's cousin-german , and his wi●e flavia domitilla , nearly related to the emperor likewise , were proselites to the faith , and so was acilius glabrio who was also consul : dio cas● . . . in commodus's reign several of the first rank at rome turn'd christians . euseb . eccl. hist. l. . c. . not only the common people , the mob ( as some of late phrase it ) the poor mechanicks and inconsiderable corydons , but the great men , nobles and potentates , persons of the greatest fame and authority , imbraced the gospel in the succeeding reigns , and at last the christian cross was set upon imperial crowns . here the power of christianity is to be seen , viz. in the conversion of these persons who were the most averse to the religion of iesus , for they were generally more addicted to sensuality than others , and therefore it was the more difficult to bring them to so strict and holy an institution . yet it seem'd good to the divine disposer of all things to conquer the indispositions and reluctancies of these persons , and to win them to the christian faith. but i proceed further to make good my assertion , that in planting and propagating the gospel the weak prevail'd over the strong . this is abundantly evident from what we learn from the history of the church , viz. that christianity prevail'd against the rage and fury of the most powerful persecutors . from nero's time to the end of dioclesian's reign , abating some intervals , the christians in all parts of the world whither the roman empire extended , were miserably harassed , severely punished and tortured , and underwent all manner of cruel deaths ; yet all that time the cause of christ flourished , and christianity prevail'd against the power of princes and states , against the utmost violence , persecution and bloodshed . the roman emperors could subdue the mightiest kings , and make the persians , scythians and armenians stoop to their power , and they erected many trophies as demonstrations of this their universal prowess ; yet these great ones could not baffle the attempts of the poor weak servants of iesus : but the more christianity was persecuted , the more it increased , the more it flourished ; and in the midst of all disadvantages , oppositions and oppressions it gained ground . thus tertullian boldly told the roman persecutors that their barbarous cruelties were to no purpose , they were an inticement rather than a discouragement to christianity , and that when they come to take a view they should find the numbers of christians increas'd by their murdering of them : for the seed of this wonderful increase is the blood of christians . and another very excellently saith , the blood of the slain christians is but the watering of the new plants , i. e. the new converts to christianity are daily increased and thrive by the bloody persecutions which are rais'd against them . out of the ashes of the dead martyrs spring up new advocates for christianity . and those elegant words of another author are very remarkable , who speaking of the persecution under dioclesian , saith thus , at that time the whole world almost was dyed with the sacred blood of martyrs , for they strove who should run fastest to those glorious prizes . martyrdom by glorious ways of dying was more greedily courted in those days than bishopricks are now hunted after with wicked ambition . the world was never more exhausted by all its wars , nor did we christians ever conquer with more triumph than when we could not be conquer'd by ten years bloody persecutions . here is to be discern'd the power and efficacy of christianity , and from thence we may infer the truth of it . for , as one saith well , there is not a more powerful and convincing testimony in the world of the truth of religion than dying for it . and this is the testimony which is abundantly given to christianity . thousands of martyrs have confirmed the truth of it with their blood. and that blood was the advancement of christianity ; this thriv'd and prospered upon it , and proselites were continually gain'd to it by their observing the patient sufferings of the servants of jesus . thus it was even in the very beginning , great multitudes of people flock'd to the baptismal waters , and entred themselves into christianity , because they beheld the undaunted courage of the professors of it even at their dying hour , and were moved thence to imbrace the faith which they saw them so zealously maintain even unto death . these were the baptized for the dead , whom st. paul speaks of , cor. . . as i have shew'd in another place , where i have proved that the words are meant of the baptism of water , and that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our translators render for , is as much as because of , or by reason of , or for the sake of ; and consequently the genuine purport of the words is , that several were converted to christianity , and were admitted into the church by baptism , by reason of those martyrs who died in defence of the christian cause . they were so far from being discouraged , that they were excited to christianity by their beholding the deportment of the suffering saints . and thus it was afterwards , the blood of the sufferers brought in great numbers of converts to the evangelical faith , and thereby the cause of iesus was mightily advanced . they are remarkable words of one of the antient christians , who was afterwards crowned with martyrdom , the torments which the pagans used , faith he , in hopes of preserving themselves and their paganism entire , were not only the cause of the destruction of paganism , but of the establishment of christianity . and in another place , do you not see , saith he , that the more numerous the punishers are , the more the number of others increases ? which appears to be a thing that is not a human work , but wholly from god , and demonstrates his power . and certainly it is one of the greatest proofs of the verity of the christian religion , and therefore is made use of by the generality of the antient fathers of the church : and particularly by st. chrysostom in several places it is insisted upon and urged most pathetically , that the church was miraculously establish'd notwithstanding the universal opposition it met with , and that at last the patience and constancy of christians made a final conquest , and gloriously triumphed over all . thus i have shew'd that the vnlearned and weak got the better of the wise and potent ; and we see the truth of the apostle's words , god hath chosen the foolish things of the world to confound the wise , and weak things to confound the things that are mighty , cor. . christianity prevail'd against policy and power , against the wisdom of statesmen , against the eloquence of orators , and the sagacity of philosophers ; against the edicts of princes , the decrees of senates , and the forces of emperors . the more it was struck at , the stronger it grew ; the more furiously it was opposed either by the inward indisposition and antipathy in mens minds to receive it , or by the outward endeavours of the world to silence it , the more did it prosper and flourish . no lawgivers could ever bring it to pass that other nations should receive their laws : neither among greeks nor barbarians could this be done , tho they endeavour'd what they could to effect it : so origen discourses in his philocalia . but the laws of christ were receiv'd by many nations : both greeks 〈◊〉 barbarians renounced their own laws and 〈◊〉 and embraced the institution and discipline of our blessed saviour . and altho the sacred script ures , especially those of the new testament ( which contain the christian laws ) were sought for by the● emperors , especially by dioclesian ( as eusebius who was an eye-witness of it testifies ) and were brought into the market-places , and there committed to the fire ( as antio●●us before labour'd to destroy the writings of the old testament in the same manner ) and altho the christians themselves were forced to deliver up their bibles to be burnt , yet these ho●y writings were not extinguish'd , but were in many places preserved with great care and diligence , and by the providence of god kept out of the hands of those who design'd their utter extirpation . yea , the more this holy book was hunted after by the enemies of christianity , the more it was prized by the christians , the more its divine truths were admired , loved and embraced . and the more christianity it self was depressed , the higher it rose , and lifted up its glorious head above all its persecutors . in a word , like some mighty river , the more it was stopp'd in its course , the higher it swelled , and with its impetuous waves carried all before it . this wondrous prevalency of the gospel against the wit and wisdom , the strength and power of the world , is a divine testimony of the authority and truth of christianity , and plainly shews that it is not the device and invention of man , but that it is from god , and from him alone . fifthy , let me add the severe hand of god in remarkably markably punishing the enemies of christianity , as another divine testimony to the truth of it . king herod sirna●ed the great , who sought for the young child iesus to d●stroy him , and murder'd the infants at bethlehem , for his sake , felt a particular judgment from heaven upo● him ; for ( as iosephus acquaints us ) he was ulcer'd● in his bowels , and pester'd with worms , which crawl'd out of his rotted flesh ; and in the midst of con●ulsions and exquisite torments over his whole body ended his miserable life , to begin one more miserable . iudas who had been a seeming friend , but proved at last a real adversary to the christian cause , and perfidiously betray'd the lord of life , ●as by divine vengeance punish'd with a triple death , as i have shew'd in the exposition of mat. . . the sacred records acquaint us that elymas , a sorcerer , who opposed the christian faith , was struck blind by st. paul , acts . . clement the roman , arnobius , epiphanius and others , relate how simon the magician , an apostate from christianity , and one who openly defied that religion afterwards , was defeated in his bold attempt of flying in the air , and was struck down to the ground by st. peter . herod antipas , tetrarch of galilee , who beheaded iohn baptist , and under whom christ suffer'd death , was afterwards condemned by caligula to perpetual banishment , where he died miserably . caiaphas was the same time disgracefully removed from the high priest's office , and ionathan was set in his place . pilate , who condemned our saviour , was accused at rome , put out of his place , and then banish'd to the town of lions , and at length slew himself . herod agrippa , nephew of herod the great , who stretch'd forth his hands to vex certain of the christian church , and particularly kill'd iames the broth●r of iohn with the sword , and proceeded further to take peter also and put him in prison , intending after easter to bring him forth to the people , to be executed as iames was ; this execrable man who thus thirsted after the blood of the christians , and designed a plentif●l effusion of it , was on a sudden cut off by the just hand of god , and that in the midst of those prophane ap●plauses which he receiv'd from the people ; the text saith , he was eaten of worms , acts . . it may be observed that most of the roman emperors and tyrants , who imbrued their hands in the blood of christi●ans , died violent deaths : some of them laid hands on themselves , and the rest in some other manner miserably closed their days . of the twelve first roman emperors there were but three that died natural deaths ; and of the forty pagan emperors of rome ( for so many were from iulius caesar to constantine the great ) there were few that died in their beds . see lactantius de m●rt . persecut . who undertakes to shew that all the e●mperors and tyrants that persecuted the christians ●had tragical ends by the visible hand of god upon them : and he particularly recounts the signal iudgments which they were deservedly visited with . and as for iulian , who was a flatterer of the christians , and ●●sed a way quite contrary to what the foregoing caesar●s had done ( for by bribes and preferments he endeavour'd to pervert the christians , and at other times he attempted to jeer them out of their religion ) this man in the very beginning of his reign was taken off in a very strange and surprizing manner . he who vowed to sacrifice to his gods the blood of the christians , when he return'd in triumph from his persian expedition ( as st. ierom , theodoret , and orosius relate ▪ ) met with a bloody stroke which defeated his purposes . whence the truth of what a christian told ●●banius was manifest , viz. that the carpenter's so●● was making a coffin for i●lian . who gave him his wound , is not known to any to this day , said the ecclesiastical historian ; but ( as he adds ) whether it was a man or an angel that inflicted it , it is certain he was the minister of the divine wil● ▪ and the desperate behaviour of the perishing emperor is mention'd by the same writer , viz. that he fi●l'd his hand with the blood that iss●ed from the wo●nd , and threw it up into the air with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this author tells us moreover that his em●press , a pious and religious lady , seeing him thus punish'd , seasonably reminded him of his guilt , and plainly told him , that he would not have known who it was he had so fiercely opposed , unless this stroks from god had been inflicted on him . i might have observ'd before out of the life of constantine the great , that as soon as maximian persecuted the christ●ians , the divine vengeance seized him , and his sec●et parts and his bowels were ulcerated . and there likewise we find the emperor declaring that he had himself taken notice of the strange exits of some that had troubl'd the people of god ( i. e. the christians ) with their wicked edicts . l. . c. . i could go bac● and observe that tertullian propounds to scapula , the african president , several particular exa●ples of the mischiefs and plagues that befel certain of his predecessors and others that vex'd and disturb'd the christians . but among all the iudgments of g●od on the enemies and persecutors of christianit● , i may reckon his vengeance on the iewish people and nation as the most observable and notorious . according to our saviour's prediction they heard of w●ars and rumours of wars , and soon felt them ; there was great distress in the land , and wrath upon this people : they fell by the edg of the sword , &c. nero sent vespasian to reduce these rebels , who for six years together miserably destroy'd them and their country with sword and fire . then upon nero's death ves●asian , who succeeded him , sent his son titus thither , who bent all the force of the war against their capital city , and closely besieged it . yet , as the historian himself acknowledges , this merciful prince acted this tragical part unwillingly : he all the while pitied the iews , and testifi'd it by his tears ; he deferred from time to time the destruction of ierusalem , and kept up the siege the longer , that the iews might repent of their doings , and submit themselves to his arms. but when he saw they were obstinate , and would by no means make good use of his forbearance , he resolv'd to punish their incorrigibleness , and accordingly he fell upon them with an unusual severity , and wofully sack'd and destroy'd the city , and burnt both it and the temple to the ground . no less than eleven hundred thousand were kill'd by fire , sword , famin , and civil discord in the time of the siege ; and ninety seven thousand were taken captives at the sacking of it , there being then a vast confluence of iews from all parts to celebrate the passover : for as this was the time when our saviour was crucifi'd , so at this very season the iews were remarkably punish'd for crucifying him . an innumerable company of that miscreant nation , which sold christ for thirty pieces of silver , were exposed to sale at a far cheaper rate ; for ( as this author affirms ) the market ran so low that twenty iews were sold for a penny . the whole city and temple were utterly demolish'd to the ground . and this was done by him who was stiled the darling and delight of mankind , as if the iews were not of human race . and further it is remarkable , that this people endeavour'd in the emperor adrian's reign to restore and reedifie their temple , but were forced to desist from it . and afterwards when iulian out of hatred to the christians set them about that work , as they were laying the foundation , an earthquake shatter'd all they had done , and fire flash'd out of the ground wherewith many thousands of the iews were destroyed , as is testified not only by several christian writers , but by ammianus marcellinus who was a heathen . but ( by the way it may be observ'd ) when the christians built a temple in the same place , they were not molested , but finish'd it , and made it the patriarchal seat , and flourish'd five hundred years , till the time that ierusalem was taken by the saracens . this iewish people now have neither temple nor priest , altar nor sacrifice ; their rites and ceremonies are ceas'd , their tribes are confounded , their prophets are extinct , they have no certain state or commonwealth , no laws , no prince , no governor of their own : they are scatter'd over the face of the whole earth , and are a despised and loathed people . this cannot but be thought to be the just iudgment of god upon them for their murdering of christ. and there cannot be a more visible evidence of the truth of christianity than this , viz. the destruction of the iewish poli●y , and the miserable dispersion of that people for these sixteen hundred years . it was observ'd by the enemies of the iews heretofore how they prosper'd above all other people : they are a certain sort of men , saith an historian , who tho they have been often diminished , yet they have so increas'd that they have been too hard for the power of the roman laws , and they have almost arrived to the confidence and liberty of making laws for the rest of the world. but this singular providence of god towards the iews is long since changed , and they have been through many ages the remarkable example of divine justice and vengeance , such as no story can parallel . tully is not to be regarded , when speaking of the iews he saith , that nation doth sufficiently declare by its being conquered , and made tributary , and by being reduced to the utmost servitude , how dear it was to the gods. he speaks this after his pagan manner . but sulpitius severus , who was a better judg of religion , and of the issues of it , speaking of the destruction of ierusalem by titus , and of the dispersion of the iews thereupon , gives us this remark , this last overthrow of the temple , and captivity of the iews , whereby they are banished from their country , and are daily seen to be scatter'd over the whole earth , are a testimony to the world that this punishment hath befallen them for no other cause than for laying their wicked hands upon christ ▪ for when at other times this people were deliver'd to captivity for their sins , they never underwent that slavery beyond seventy years . but now these persons , who were the dear off-spring of those that were the darlings of god almighty , the beloved of the lord , his chosen people , his peculiar charge , and the singular care of heaven , have been for sixteen centuries forsaken of god and all men , and are the very offscowring of the world. this utter extermination of the iews is an unanswerable argument against them , and shews that they lie under the curse of god for their rejecting the saviour of the world , and for putting to death the messias . two of their rabbies seriously pondering this argument urged upon them by luther were convinced of their gross error and sin , and were the day after baptized at wittenberg in the face of the whole university . and truly this must be said that the total dispersion of the iews can never in all its circumstances be reconciled with the providence of god , his goodness , wisdom , and promises , if they continue the people of god still , and are in favour with him . for can it be imagined that god would leave his beloved people so long , and wholly disown them ? is it worthy of god , and agreeable to his wisdom and mercy , which are interested in the salvation of men , to let the true religion ( so they count iudaism ) fall to the ground and be utterly abolished , and to set up another , a false one ( so they reckon christianity to be ) in its place ? this is plain and convincing , i think : it is harsh and incredible that the god of order and righteousness should deal thus , that he should cause this confusion in the world , and throw down and even break in pieces a religion which is the only true one , according to them . it cannot enter into any reasonable mans mind that god would let his own religion and people be thus confounded . it is evident therefore that the iewish religion was but for a time , and that the christian religion was to succeed that , and that this is the true religion ; likewise that god sent this severe punishment on the iews for their refusing of christ the true and only messiah , and for their opposing and persecuting , and at last crucifying this holy one. thus the christian religion is attested and vouched by the dreadful plagues and iudgments on the persons and nations that opposed it . vengeance hath pursued the enemies of the gospel . lastly , from the excellency of the christian religion , and of all the principles , doctrines and truths that belong to it , i gather the reality and certainty of it . this is another divine testimony which might be enlarg'd upon . never was holiness so strictly urged as now , never was there an institution that was so heavenly and sublime as this ; never was there any that directed men to such noble ends , and afforded them such joys and solaces . wherefore it cannot proceed from any but god. a religion that so immediately leads to him must needs come from him . since christianity doth fit us for heaven , we have reason to believe that it came from thence . but because i had occasion to insist largely upon this particular when i undertook to assert the divine authority of the scriptures , and afterwards when i demonstrated the excellency and perfection of them , i will say no more of this last argument of the truth of christianity . and thus you see the firm basis of it . these ar● the testimonials to prove the truth of our religion , and that it is a dispensation different from all the rest . these are the proofs whereon we found this oeconomy , and there is no other evidence that a reasonable man can desire . i say , no other , becaus● here are all kinds of evidience ; christianity is proved by the witness of credible men , and by the attestation of god himself . it is proved by natural and supernatural arguments , by reason and by faith. we have the certainty both of human and divine testimony , which may be call'd a demonstration : for a thing is demonstrated when it appears that there is an absolute impossibility that the thing should not be thus , and when there is a contradiction involved in the matter otherwise . so here is a moral impossibility that it should be otherwise : take all things together , and it is not possible but that it should be thus ; and the contrary implies a contradiction to sense , reason , and scripture . i should now proceed to the last thing i propounded to speak of , viz. the degrees of the evangelical dispensation : but this b●ing the administration which is peculiarly ours , and wherein we are most concerned , i will ( before i go any further ) offer such rational deductions to you as this part of our discourse naturally affordeth . . assent to the christian religion . which is a very reasonable inference , for assent or belief naturally follows on the clearness of evidence ; and the more clear and demonstrative the evidence is , the firmer and stronger will the belief be . for as the testimony is , such must this needs be : and therefore if the former be not only human but divine , and consequently be infallible , the latter must be proportionable . what is divine , saith an excellent writer , doth by its excellency conciliate belief , and by its truth gain authority . for this reason no art or science can pretend to that certainty which is in divinity . politicks are fallible , philosophy goes upon contrary hypotheses , medicks guess rather than know the inward causes and springs of diseases . the lawyer hath his ieofail , law it self is very uncertain and arbitrary , if you consider the infinite disagreement of divers nations even about the same thing . yea , even mathematicks ( if we may believe those that best understand them ) are mixt with uncertainties and falshoods : there are fallacies and paralogisms in geometry : all is not plain downright demonstration , as appears from the quarrels and contests among mathematicians themselves . but divinity is truly a science , and surpasseth all others , because the ground of it is supernatural light , and the very testimony of god himself . particularly the articles of christianity are founded on divine revelation , and therefore are unquestionable . the doctrine of the gospel is built on this rock , this stable and impregnable rock . the foundation of god standeth sure , it continues the same , and cannot be moved . christian theology is founded on a sure bottom ; christ iesus the son of god ( and who is himself god ) having fixed it . heaven and earth shall pass away , but this word shall not pass away . with relation to this , mr. boyle's treatise of the excellency of theology compared with natural philosophy is well worth our perusal . that admirable person , so well skill'd in the study of physiologie , shews the preeminence of the study of divinity above it on this account , that theological truths are evidenced by divine testimony , and therefore we may firmly acquiesce in them , and require no further or greater proof ( as indeed there can be no greater ) tho , as i have shew'd , they are not destitute of other evidences . the evangelical truths especially are the true theologie ( that of plato and aristotle and other philosophers , to which they were pleased to vouchsafe this name , being but a sorry and ill contrived rhapsodie ) therefore the christian church gave the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to st. iohn , because he , above all the rest of the evangelists , so expresly ●●clared the divinity of the son of god , which is the noblest and sublimest point of christianity , and is matter of pure faith , and divine revelation . be convinced then of the true grounds of your christian belief , of the solid foundations and undeniable evidences which christianity is built upon . know this , that god could not have done more for the begetting of a strong faith and assurance . . assert and defend , maintain and hold fast your religion , and let nothing shake your faith and confidence . indeed it is a wonder that such strong supporters of the christian religion should be struck at by any : but so it is , hereticks , iews , and pagans of old , and high-flown enthusiasts , deists , atheists , lewd and dissolute christians of late , have endeavour'd to shake these foundations . be you therefore the more zealous in the defence of christianity , knowing that it is no shadow or phantom , it depends not on imagination and conceit , but is certainly true , beyond all the subtile evasions and subterfuges of sophisters . it is an excellency in a man's life to be upon sure grounds , and consequently to know what to do . you have this advantage in the christian religion , it being something which is certain and fixed : and therefore this should make you constant in the profession and exercise of it : this should make you steady in your resolves and actions . your religion being so firm and certain , you ought to stand to it , and to suffer none to rob you of it , but to part with all for it . these are the two particular inferences from this last thing i have discoursed of , viz. the truth and certainty of the christian religion . there are more general deductions to be made from the whole dispensation , and they are these : . let us take notice of and admire the transcendent worth of the christian religion . i have traced religion through all its several stages , i have l●t you see the whole intire progress of it : and you cannot but observe that all the former dispensations made way for this of christianity . it must then be a very admirable thing to which all that went before in god's own oeconomies was but a prelude , a preface , a preparative . all before were but rude draughts and imperfect models . they were a foil only to set this off , they were but as the dusky twi-light to the brighter day . all that went before was but infancy and childhood : this is manhood and full age. this one consideration is sufficient to convince us of the greatness and majesty of the kingdom of christ under the gospel . tho the law ( which immediately preceded it , and was the choicest of all the former dispensations ) had some lustre in it , yet in comparison of the gospel it had none : its glory vanished as the light of the stars when the sun appeareth . they saw in a glass darkly , they had but short and dim representations of things : they had none of that clearness and certainty which we under the gospel have attained to . notwithstanding what was said before , that they had many ways and rules to judg of true prophets by , and to know them from false ones , yet this must be added that it was very difficult . prophecy might be easily counterfeited : fancy and imagination made strong impressions , and deceived many : they frequently had delusive dreams and visions . in most of the differences between the true prophetick spirit and the enthusiastick impostures of pseudo-prophets , as they are set down by the iewish writers , i find little satisfaction , nor can any one who looks for rational and solid accounts . but the prophecies and revelations under the evangelical dispensation are satisfactory and certain . we have now a more sure word of prophecy . the excellent discoveries made to the world by the sacred oracles of the gospel are plain , evident , and undeniable . let us then be sensible of the goodness of our condition , and of the eligibility of it before that of those who lived before this fulness of time came . whereas the jewish and gentile religion were defective and corrupted , and ignorance and gross mistakes had invaded mens minds , and the true worship of god was enervated and destroy'd by atheism and superstition , god was pleased to restore and new model religion , and to give men a perfect and exact rule whereby they might reform their lives , and be conducted to blessedness . and this is the christian institution , which every way surpasses both judaism and philosophy ; it discovers the most absolute worship of god , and dictates the most accurate precepts of morality , and directs us to the only means of salvation . this is the sole prerogative of christianity , and we owe it to the immediate revelations and dis●overies made by god himself . most men that stile themselves christians , know little or nothing of the excellency and preheminence of the dispensation that bears that name . but let us endeavour to be of the number of those who both understand and admire the superlative excellency of the christian oeconomy which we are under . . let us not only understand and admire it , but let this most blessed dispensation stir up our most thankful resentments . behold with grateful minds how our condition is unspeakably better than that of the persons who lived under other dispensations , and particularly than that of the iews , who were under the dispensation which was immediately before ours . we have cause to thank the merciful lord of heaven and earth that our lot is cast into such times , that we were reserved for this best of dispensations , that we are blessed with a most excellent and worthy religion , a religion that is in it self reasonable , and every ways adapted to our rectified faculties and enlightened minds , a religion that hath the most lively principles to actuate and inform us , the comp●eatest rules to guide and direct us , and affords us the most effectual and powerful helps to virtue and godliness : a religion that holds forth the dreadfullest punishments to deter us from vice , and assures us of the highest rewards to animate and as it were to bribe us to virtue : a religion that comprehends in it all the excellent things which the most improved philosophers talk'd of , and innumerable more not to be parallel'd by any model of religion whatsoever : a religion that contains nothing in it but what is of great moment and importance , and is admirably serviceable to the best and most advantageous purposes . let us account it an unspeakable mercy and favour that we are the disciples of so worthy and excellent an institution . let us la●d the divine goodness that we have these infallible oracles to guide us , that we are taught of god , and that iesus christ is our instructer . this is sufficient to raise our esteem and value of this dispensation . by this we have the advantage of all that went before us , and this it self is the greatest advantage . for now the word hath been made flesh , and hath pitch'd his tabernacle on earth , and hath dwelt amongst us , and all the benefits and privileges of his coming are offered to us . it seemed good to god to confer this singular honour upon vs : we see christ's day , and hear his gospel ; we have the completion of all the mosaick types and representations , and all the prophecies and promises are fulfill'd before our eyes . we cannot complain that our religion is harsh and difficult like that of the iews , for all those troublesome observances are removed , and no burdensome service , no intolerable homage is required of us . our service is perfect freedom : wherefore we are engaged to stand fast in the liberty wherewith christ hath made us free . now since the woman the church is clothed with the sun , she hath the moon , the old mosaick laws and ceremonies ( which shined with a faint and borrowed light ) under her feet . let us disregard those old dark types and shadows in comparison of the clear light of the gospel , and let us heartily bless god for so great and matchless a mercy as the new dispensation of christ jesus . . i infer as the meliority of our condition , so our greater obligation to holiness and strictness of life . old things are pass'd away , and behold all things are become new under the gospel-dispensa●tion . let not our lives be the only exception to it . let the manners of christians speak the transcendency of the gospel above philosophy . let us live better than the wisest heathens , in as much as our rules of living excel theirs . let it never be said that the behaviour of pagans outstript that of christians , and that the gentile religion made better men than the gospel doth . it is true , the pagan moralists spoke highly against vice , and always rhetoricated in their declamations against it ; but the business of christians is to live those great things which they discours'd of . let there be observed not only a great elogium of virtue in our words and professions , but let us take care that all men may read the excellency of our religion in our lives , and thereby discern plainly the vast difference that there is between a christian and a philosopher . let us urge it on our minds and consciences , as our indispensible concern , to yield impartial obedience to our master's commands , and to govern our lives by the unerring rules which he hath given us . let us not bear the noble title of christians without the true badges of christianity . let us not prophane this name by acting contrary to it . either let us lay aside this glorious character , or do things worthy of it . we have a holy religion , therefore our conversations should be so too . here our saviour's words are to be remembred ; vnless our righteousness exceed the righteousness of the scribes and pharisees , of the most strict pretenders to judaism as well as philosophy , unless we live more heavenly lives , and under a greater sense of religion , we must not expect to enter into the kingdom of heaven , we shall never attain to happiness . for the gospel-oeconomy requires greater strictness than that of the law , as well as of any other dispensation , because the means of grace and the methods of salvation are much more powerful now : and we ought to find and feel that power in us . let us then think , speak , and live as those who have such clear and plain discoveries of god's will , such divine and heavenly truths made known to us , with a prospect of such glorious things hereafter as may effectually encourage us to embrace those truths , and to frame our actions according to them . how shameful will it be that so admirable a religion should produce nothing but empty shews and formalities , fair words and goodly appearances ? that it should make us christians only in title and profession , and leave us worse than infidels in our manners ? is our religion the best ? why are not we so too ? if it surpasses all others , why do not our lives ex●el those of others ? if we have so holy a doctrine , why do we not reduce it to practice ? if our religion be so excellent , why do we not obey its laws , and why do we not discern the advantages we have above all others to do well and worthily ? if in the apostle's time the night was far spent , and the day was at hand ( i. e. the times of ignorance were gone , and the gospel was come ) then surely now the night is vanished , and it is broad day , and we are obliged to walk as children of light. i pray seriously consider of the great change of affairs in religion by the coming of our saviour : remember that it is now unspeakably advanced and exalted , in so much that that which was reckon'd religious and pious in the jewish oeconomy , is not accounted the same in this great alteration of things . if you weigh this you will be convinced that you are obliged to a stricter life and behaviour than what would have served under the mosaick law. at that time men stumbled and stagger'd , they made imperfect discoveries of truth and of their duty : they could not see distinctly , and they were excusable because the medium was defective , the judaick shadows and mists hindred their sight . but the day-spring from on high hath visited us , all is clear and conspicuous , all truths as well as duties are plain and intelligible , all the parts of our religion are fixed and determined : we cannot mistake unless we will , and if we are vitious it is not from ignorance , but our wilfulness and stubborness . but we who have this redundant light are concerned to walk worthy of it , and to conform our lives and manners to it . certainly this is our proper duty , and we must first extinguish our reason before we can disown this to be our interest . it is absolutely undeniable that a greater accuracy of life , a more exact course of virtue is required of us than of those who lived under the former dispensations , and were unacquainted with the laws of christianity . a pagan historian tells us that those who piously embraced the christian faith were presently put into a state free from sin. however he understood it , it is certain that christianity ingageth men to cleanse themselves from all filthiness of the flesh and spirit , and to perfect holiness in the fear of god , to act according to the admirable and matchless rules of so transcendent a religion , and to live according to that great measure of grace which is vouchsafed them . a pious writer of the primitive times speaking of the profession of christianity , and displaying the true nature of it , lets us know what was then judg'd to be the genuine efficacy and power of it , viz. it s being effectual to root out all unlawful anger , evil-speaking , licentiousness , lust , covetousness , and to implant the contrary virtues and graces of the spirit . and in another place he sums up christianity in short thus , it consists wholly in this , to live without wickedness and defilement . on which account it is observed by him that morality came short of christianity : it had not that power and energy on mens minds that this hath . it smooth'd their tongues , but reform'd not their lives . or , if it in some measure reform'd their outward and publick actions , yet their more retired and private ones were not taken care of , and their principles were unsound and corrupt . but this is the singular benefit of christianity , that it doth not only rectifie mens principles , but teaches them to order their conversations aright . a christian is not only a knowing man ( whence clement of alexandria gives him the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his stromata ) but he is one of a holy life and practice , as that excellent person characterizes him : his manners are answerable to his knowledg . this then is the catholick concern of us all , to add to our knowledg and profession of the christian truth a holy and religious life ; that our behaviour may speak the excellency , and demonstrate the efficacy of the evangelical principles ; that it may be seen that those who are bless'd with true and right perswasions , live better than the deluded and erring world. if we excel hereticks , pagans and jews in the orthodoxness of our opinions , it is fit we should also surpass them in the eminency of our actions , as one of the antients religiously speaks . let us not dare to hold the truth in unrighteousness , but let our hearts be mightily affected , and our lives wholly govern'd by the great truths of the gospel , by the indispensible laws of christianity . . let us assure our selves that if we live not thus , the final doom of us christians will be more intolerable than that of all other men. you know who said it , light is come into the world ( for in respect of the times of the gospel all the world before was in darkness , but christ iesus brought light with him , a light so great , so powerful , that tho we shut our eyes never so hard , yet it glares through our very eye-lids ) but he adds , this is the condemnation , that notwithstanding this light is come , men love darkness rather than light , they wilfully indulge themselves in the ways of sin , and mind not the discoveries which are made by the gospel . this , this is that which shall condemn them : for as their means are greater , so their accompts will be higher . their reckonings will bear proportion to their receipts : their final sentence will be adjusted to their present helps and advantages , according to that of our saviour , if i had not come and spoken ( and spoken so plainly , so evidently , so powerfully ) to them , they had not had sin , but now have they no cloak for their sin . john . . that this is little thought of in the world we may gather from the behaviour of men. how strangely do they forget themselves and their duty , the end both of their creation and redemption ? they run counter to all the undertakings of christ jesus , they confront all his designs , and labour to undo all that he came to do . they disparage the wisdom of god in finding out the way of our salvation , they despise his goodness in offering them the means of being happy . they uphold and maintain that which christ came to destroy ; for whereas the purpose of his wonderful manifestation was to beat down satan's kingdom , they set it up as fast as they can . which is a plain contradicting of heaven , and a bidding defiance to the almighty . he that views the lives and manners of men at this day , and takes notice of their open prophaness and debauchery , would be apt to perswade himself that they really think that christ's coming into the world was for no other end than to indulge them in their follies and vices , and to give them a licence to be as lewd as they pleas'd . so fond and groundless are the imaginations of a great part of the world , that they fancy a supersedeas given to a strict and severe life by the merciful appearing of the messias : they make bold to turn the grace of god into wantonness , and abound in all manner of vice , because the divine goodness and favour have abounded towards mankind . it pleases them hugely that they are enfranchis'd from the rigour and severity of the legal dispensation , and that now under the gospel a court of chancery is erected , and nothing but equity and mercy , clemency and indulgence take place . the bare name of christians is , they think , a sufficient amulet against the vengeance of heaven , and the cross of christ is a powerful charm against hell and the devil . o when shall these vile mistakes , these wilful mis-interpretations of the design of christ's coming and appearing in the world be rooted out of mens minds ? when will they understand themselves aright , and be convinced of the heinousness of sinning against the gospel● dispensation ? why do they not ponder those words of the apostle which i before mention'd ? if every transgression and disobedience ( under the law ) receiv'd a just recompence of reward , how shall we ( under the gospel ) escape if we neglect so great salvation ? heb. . , . if god did so severely animadvert on those that disregarded the mosaical injunctions , what severity will he shew towards them that live in the constant violation of the evangelical law ? they must needs be inexcusable that wilfully offend against this , because it is a more excellent institution than the other , because by this we have a greater knowledg of god's will , and consequently greater conviction of sin , because we have greater evidence of god's willingness to forgive our transgressions through the merits of the messias upon our hearty repentance , because the equity and reasonableness of evangelical faith and obedience are greater than those of any duties under the law. upon these and several other accounts the neglecting this so great salvation is the greatest sin ( except the unpardonable one ) that can be committed against god , and consequently the heaviest penalty attends it . heretofore it was said , tribulation and anguish upon every soul of man that doth evil , of the iew first , rom. . . but we may now say of the christian first : for he of all persons under heaven is the most grievous criminal , because there is this high aggravation of his guilt , that he sins against the evangelical laws . i wish the christian world would attend to this , and understand their true interest , i. e. to be very exact and circumspect in their lives , for god expects we should live according to the dispensation we are under , according to the proportion of that grace which is bestowed upon us . we must remember that christianity engages us not only to root out all false notions , but to banish all vicious and ungodly practices , and to live according to the admirable rules of the gospel . our knowledg and judgments should influence upon our conversations , and our manners ought to be proportionable to our light. otherwise it is certain our knowledg will increase our guilt , and our abundant light will thrust us into utter darkness . . be ascertain'd that this is last dispensation , and expect no other . god spake at divers times , and in sundry manners , he reveal'd himself by degrees , and successively ; whereas now he hath discover'd to us all at once , that is , all that is substantial , all that is essential to that religion which he requires of us ; for otherwise ( as you shall hear afterwards ) this oeconomy admits of considerable digrees . since god hath spoken his will by his son , since the gospel is left on record , we must not look for any other discovery of divine truth . no more is to be revealed to the end of the world , i mean as to any new doctrine concerning the way of salvation : tho revelations concerning some things which may be for the safety and welfare of the church , or of some choice persons in it , may perhaps be communicated by god on great occasions . besides , i deny not that clearer discoveries may be made of some points afterwards : the same truths which we now have may be more illustrated ; but no new doctrines , no new precepts are to be thought of . we have so much of saving truth discover'd as was intended should be sufficient for us till the consummation of all things . now our religion is fixed : the faith hath been once deliver'd to the saints , and it shall never be deliver'd again with additions or alterations . god added to the discoveries which he made to adam , and to noah , to the patriarchs , and to the iews : but now he hath done adding . all our duty is taught us : all things that are to be believed or to be done by us are revealed by christ and his apostles . you hear him thus declaring to his disciples , all things that i have heard of my father , i have made known unto you , john . . the apostle st. peter peremptorily determines that there is not salvation in any other : for there is no other name under heaven given among men whereby we must be saved , acts . . and the other great apostle is as definitive when he thus pronounceth , tho an angel from heaven ( if you can suppose such a thing ) preach any other gospel unto you than that we have preach'd unto you , let him be accursed , gal. . . the same apostle tells us that the church is built upon the foundation of the apostles and prophets , eph. . . and the foundation of a building is not a thing to be removed . therefore he calls the gospel the ministration which remaineth or endureth , cor. . . this is the everlasting gospel , rev. . . because it is never to be alter'd , never to be amended by a more complete body of laws . so that the everlasting gospel answers to everlasting righteousness , or the righteousness of ages , ( dan. . . ) which shall admit of no change. religion was perfected and consummated by christ : he hath in the gospel given us all that he ever intended to give . this is the perfectest rule , this is the last system of religion . to this purpose the apostle's words are remarkable in eph. . . that in the dispens●t●o● of the fulness of time ( i. e. in the evang●lical 〈◊〉 ) he might gather together in one all things in christ , both which are in heaven and on earth , even in him . the greek word which is here rendred to gather together in one is used sometimes in a milit●ry sense , and signifies to gather dispersed souldiers together into one troop or company . this sense of the word , saith grotius , sutes best with this place . he who is the lord of hosts rallied all dispersed creatures in heaven and earth , angels and men , jew● and gentiles , bond and free , and united them in one , even under christ their captain . the whole family in heaven and earth ( as the apostle expre●●eth it ) now meets together . the whole world ( which is after the hebrew manner expressed h●re by heaven and earth ) becomes one family or houshold as it were : all the inhabitants of the world , who were scatter'd and divided before , are now brought under one head and governour , one supreme catholick ruler , as st. chrysostom expounds the place . all nations divided before by false ways , are now united in christ the way and the truth . he brings all the severals into one , and makes up a full church , militant and triumphant , whereas before there was a dispersion . thus heaven and earth are happily joined . again , the greek word sometimes signifies to restore or repair , and accordingly is rendred by the vulgar latin : and then the meaning of the apostle is , that all things in heaven and earth are restored and renewed by christ and his coming . there is a happy restauration of man's nature by the incarnation of the blessed iesus , the former state of integrity is now renewed , and man is in a far better condition than he was at first . and as for angels , their state also is much amended , they are now confirmed in their integrity and happiness . thus , according to theodoret's interpretation of the place , the things in heaven and on earth are restored , renewed , reformed by the evangelical dispensation . but there is a third , and that the most probable interpretation of the words , which is this , ( and the margin in our english translation takes notice of it ) that in the dispensation of the fulness of time , or the dispensation of the gospel , god was pleased to sum up all things in christ. which may refer to arithmetical computation , or bringing all numbers into one ; and so here is signified that all the former dispensations being cast up and briefly collected , are reduced to this of the gospel . this is the sum total , christ is all and in all , col. . . or it may refer ( as st. ierom on the place thinks ) to the way of orators and pleaders , who in the close of their speeches and declamations briefly repeat and recapitulate all the foregoing particulars , and represent the whole cause in short . in like manner , what had been spun out and prolonged in divers foregoing dispensations , is now under the gospel briefly gather'd and summ'd up in christ jesus . this is the time wherein god hath made an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath drawn into one all that went before . he hath finished the account ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred ) or the work , and cut it short in righteousness : b●cause a short account or work will the lord make upon the earth , rom. . . which ( as you will ●ee by consulting the context , and the place in isaiah from whence it is taken ) is meant of the gospel . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that abbreviated word , or short account , or ( because a word and a thing or work are frequently convertible among the hebrews , whence this is borrow'd ) short work which god hath made upon the earth . the law was tedious with its multiplicity of observances , but christ comes in a compendious way , and requires none of those long undertakings which moses exacted . this , saith one of the fathers , is the short word that is here meant , the brief words of faith. believe in the lord iesus christ , and thou shalt be saved , is the concise way of the gospel . this comprises the greatest things in short : christ , the incarnate son of god , is the sum and substance of all the old testament , and of all the different oeconomies from the beginning of the world. the evangelical dispensation is the recapitulation of all the preceding ones . all is to be shut up with this , nothing more is to be expected , this being the upshot and conclusion of all the administrations that are upon earth . i might argue likewise from the gospel's being call'd the new testament ; for the greek word signifies both a covenant and a testament . sometimes even when it is rendred a covenant , in the margin it is translated a testament . but by the very import and scope of the text we are forc'd to render it a testament in some places , as in heb. . , . the chri●tian institution and the new covenant of grace therein contained , are the will and ●estament of our saviour , wherein he hath set down what he would have done after his death ( ●or that is the true notion of a testament . ) christ the testator died , and bequeathed us the gospel : this his last will must stand , and that only ; therefore no other is to be looked for . moreover , i might argue from this , that the time of the gospel is call'd the last time. i grant that sometimes the last day ▪ and last times , and the end of the world are understood of the day of judgment ; and particularly the last day is applied no less than four times in the th chapter of st. iohn to the time of the last resurrection , or the day of judgment . some modern writers understand the last times , and the end of the world of christ's coming to destroy ierusalem : and it is certain they may in some places be understood so . but for the most part they are taken otherwise , and those learned m●n who defend the contrary shew too plainly their prejudice and partiality in asserting a notion which they have once taken up . but nothing is more evident than this , that the last times , and the last days ( which latter is different from the last day in the singular number ) are generally meant of the gospel disp●●sation , which is last of all . this i prove from such places as these both in the old and new testament , isai. . . it shall come to pass in the last days that the mount of the lord's house shall be establi●●ed on the top of the mountains : and so in mic. . . where by the consent of all interpreters the last days signi●ie the time of christ's coming , the appea●ing of christianity in the world : and in other prophets this is express'd after the same manner . the apostles use the same way of speaking , and all the time from christ's coming to the day of judgment is call'd by them the last time and the last days , as in . tim. . . heb. . . pet. . , . . pet. . . iohn . . and in other places the time of the exhibit●ng of chri●● in the flesh , or of the reign of the messias i● thus express'd . it is also call'd the end of the world by the author of the epistle to the hebrews , who saith christ appear'd in the end of the world to put away sin , heb. . . this consummation of ages ( as according to the greek it may be most fitly rendred ) this close or shutting up of the former dispensations , especially of the iewish one , is call'd by the same holy writer the world to come , heb. . . and the very iewish writers fre-frequently give this denomination to the time of the messias . this according to daniel is the time of sealing up the vision and prop●ecy , dan. . . i. e. of ratifying and verifying all the visions and prophecies concerning christ and his kingdom . the seal is set upon them , there are no other visions or prophecies of this nature to be look'd for afterwards . from all which it appears that the evangelical dispensation is the last of all . we have now the perfectest edition of god's will , and we must look after no other . thus tertullian acquaints us that this was the great and prevailing rule among the christians , no more is ever to be believed by us , than what is now deliver'd to us by christ and his apostles . we have all our belief given us , god's whole will is set down . you see how divine providence hath as it were gone about in the several former ages of the world , it hath been all along upon the reserve . the times before christ were more or less moving and growing on to christianity : they all the while look'd toward this , and were ushers to it , to prepare the way . but when our saviour came , he sell closely to the business without any further ambages ; he alone had the honour to lay open and rev●al all those things which were before hidden , to set those things streight which were before dubious , to give us a full discovery of those things which we had but a taste of , and to set before our eyes those mysteries and truths which were but told us before , as that fa●her speaks . therefore they think not aright of the gospel dispensation who pretend to bring tidings of a new edition of religion , who talk of new lights , but despise old truths . they are vain men , and intend nothing but imposture , who hoise up sail for the discovery of an unknown continent , some new plantation in religion . we must expect no columbus to discover new worlds and treasures to us of that kind . our religion hath been profess'd in the world very near seventeen centuries of years , and it is still the same , and will never be superannuated , and out of date , but will continue to the end of all things : for it is the top and flower , the crown and perfection of all divine institutions : it is the most consummate administration of all that ever were in the world , and for that reason it is the last revelation that god will make to mankind . but altho this be the last dispensation , yet there are great varieties in it , which brings me to the next thing i propounded . chap. xviii . the several ages of christianity . it was in its infancy in our saviour's time . the apostles knew little concerning his sufferings and his resurrection . the effusion of the holy spirit was but mean in respect of what it was afterwards . the church was in its childhood in the times immediately after our saviour . there are no errors and mistakes in the writings of the new testament . some necessary points of christianity deliver'd in the apostolical epistles that are not in the gospels and acts. some relicks of judaism remain'd in the apostles times . an explication of the decree of the council at jerusalem . it is particularly proved that the prohibition concerning the eating of blood is not obligatory under the gospel . yet in the first times of the church many observed it . the difference of dispensations as to abstinence from some sort of food . judaism and christianity were mingled together in the primitive ages . an enumeration of several extraordinary gifts that were in the christian church at first . the youth or riper years of christianity described . the cessation of extraordinary gifts argues the progress and growth of the christian church . miracles no part of this subordinate dispensation . the non-appearance of angels is a proof of the improvement of christianity . the usefulness and necessity of attending to the different administrations of religion , especially the christian. the fourth and last thing i undertook , was to shew you the several degrees of this evangelical oeconomy . this gospel period , which began at christ's coming , and continues to the end of the world , hath four distinct partitions , which differ much from one another , . the primitive partition or period , which is past . . the period ensuing that which is now present . and there are two periods yet to come . i might divide them according to the several ages of man , for there are , as of man , so of the christian religion , four distinct ages . it had its infancy and childhood at christ's first coming , and some years after : its youth since that , to the present times . it shall have its manhood or full strength , which is to come in a short time , we hope : and there shall be the old age or declension of religion a little before the world's end . i have not met with any writers that have duly observ'd this distinction in the gospel oeconomy : the neglect of which hath caused several ●alse notions about this last administration of religion . but the inquisitive and thoughtful reader will find that these things which i have suggested , and shall now proceed to explain , are absolutely necessary for the framing of a right idea of the evangelical dispensation . . i begin with the first and tender years of christianity , in which are comprehended , . the time when our saviour was on earth : . the times which immediately succeeded that . first , it is evident that in the days of our saviour the christian church was in her infancy and minority , and that she was not grown up to a sufficient knowledg and understanding . when christ first preached concerning the calling and converting of the gentiles ( luke . . mat. . , . ) his apostles and disciples understood not his meaning . they knew not that both gentiles and iews should be preach'd to under the evangelical dispensation : and therefore afterwards st. peter was convinced of it by no less than a particular revelation , acts . . even the apostles were ignorant of the spiritual kingdom of the messias and look'd for an outwardly glorious and magnificent one . when christ told his disciples , as he was on his journey with them to to ierusalem , what grievous things he was to suffer , they , notwithstanding this admonishment , thought he was going thither to be made king ; and the sons of zebedee made their suit to him by their mother that they might have the first place in the kingdom , which the other apostles took ill ; mat. . . luke . . st. peter the prime apostle , was ignorant of the method of man's redemption by the sufferings and death of christ ; which appears from this , that he would fain have prevail'd with him to spare himself , and not to suffer at ierusalem , mat. . . and the rest of the apostles were infected with the same common error and mistake . they perswaded themselves that they should enjoy halcyon days , and that their master should be a very great earthly prince . you read therefore in luke . . that when christ spoke to them of his passion , they were at a loss , they understood none of these things ; and this saying was hid from them , neither knew they the things which were spoken , ver . . in so great darkness and ignorance were the disciples for a time , such prejudices had they on their minds that they could not conceive the meaning of our lord , and they durst not ask him concerning those things . it was not as yet reveal'd to them by what means the messias was to deliver them : they dreamt of an earthly kingdom ( as the blinded iews at this day ) they promis'd themselves much temporal prosperity and grandeur in the world. neither could the doctrine of christ's resurrection gain assent with them ; for we read that when he spake of it to the three apostles before whom he was transfigured , they questioned one with another what the rising from the dead should mean , mark . . and afterwards , when he told the other apostles as well as these , that he should rise again the third day , they understood not that saying , mark . , . that our saviour's friends believ'd not his resurrection , appears from their dressing his dead body with aromatick gums and spices , which were design'd to preserve it . it had been vain to use these glutinous gums and persumes if they thought he was in a short time to rise again . and when he was risen , they would not believe it , as appears too plainly from that speech of cleophas , one of those whom jesus talk'd with presently after his resurrection , tho then he pass'd incognito , we trusted ( saith he ) that it had been he who should have redeemed israel , luke . . still he doubted , tho he had heard of the lord's resurrection : in saying , we trusted , he discover'd his distrust , and impli'd that iesus could not be the messias who was to redeem israel . tho the apostles were certified of christ's resurrection by those that saw him , yet their words seemed to them as idle tales , ( luke . . ) and they would not be perswaded till they themselves saw christ among them . nor did they know that he was to ascend ; for just before he left them they put this question to him , wilt thou at this time restore the kingdom to israel ? acts . . wilt thou repair the iewish state , and recover its pristine splendour , yea raise it to a higher dignity than ever it arrived to , as we expect should be done by the messias ? so likewise it might be proved that some of them were in an error about the end of the world , for they believed it would be about that time . by these and other instances , their ignorance and mistake were apparently discovered : they had very false apprehensions and conceptions of things , and some of the chief articles of the christian belief were not credited by them . here i might add , that in our blessed saviour's time there was not such an effusion of the holy spirit as there was afterwards : iohn . . the holy ghost was not yet given , because that iesus was not yet glorified . for this reason several things were not disclosed to them , but were reserved till a further communication of the spirit : for tho christ had said , all things which i have heard of my father , i have made known unto you ; yet he adds , i have yet many things to say unto you , but you cannot hear them now . howbeit , when the spirit of truth is come , he will guide you into all truth , john . , . as much as if he had said , there is no new truth or other doctrine to be preach'd to you than what you have receiv'd from me already ; but the time is coming when there shall be a greater manifestation of those things to you : tho the truths as to the main shall be the same , yet your understandings and capacities shall be greater ; you shall then comprehend those matters which before you could not , as the calling of the gentiles , the spiritual kingdom of the messias , &c. and moreover , the holy spirit shall increase your love and zeal to god and all truth , so that you shall be enabled not only to preach it to all nations , but undauntedly to suffer pers●cution , and even to lay down your lives in the defence of it . by this it is evident that christianity was revealed by degrees , as well as the other former dispensations of religion . their knowledg in the christian institution was gradual : they were not to know all together : neither were their zeal and courage of the same proportion that they were afterwards . secondly , in the times and ages immediately succeeding our saviour's being upon earth , the church was but yet in its childhood and state of infirmity , it is true , they were much increased and advanced in their knowledg of spiritual truths , this being the accomplishment of our saviour's promise as well as prediction , that the holy spirit should guide them into all truth . by a more immediate and special directio● of this holy guide , the evangelists and apostles indited and pen'd the books of the new testament , so that there are no errors and mistakes in them of any kind . therefore what a learned writer saith on cor. . . and pet. . . and other places in st. paul's and st. peter's epistles , viz. that these apostles verily believ'd the day of iudgment was at hand , and consequently were under a mistake , is not to be admitted , is by no means to be credited ; for these persons ( as well as the other penmen of the new testament ) being immediately inspired by that infallible guide and director , could not possibly commit any errors in their writings , whatever their misapprehensions were at other times . when therefore they use those terms , with respect to the last day , we and ye , as if they of that age should survive to see that day , we must remember that they speak not of themselves particularly and definitively , but of the whole successive body of christians in several ages , who will be expecting the last day . this is the meaning of those expressions , as is plain from their using them on other occasions . we have no reason then to think that the apostles were deceiv'd about the day of judgment , or any other matter that they writ of and deliver'd to the world. here is no weakness , no defect as to any thing of this nature . nay , there was a great advance and accession in respect of what there was before , in the foregoing part of this dispensation , viz. in the time that our saviour lived upon the earth . for the doctrines of the gospel ( of which i speak now ) were gradually deliver'd , and consequently the apostles attain'd now to more than was discover'd in christ's time , he having not thought fit then to communicate all in so evident and plain a manner as we find it was afterwards done . therefore that late writer is under a great mistake who declares that the apostles epistles are only occasional , and that we can find no necessary points of divinity deliver'd there which were not deliver'd before in the gospels and acts ; whereas the truth is , the epistles contain the most perfect and complete doctrines of the gospel , for by degrees the evangelical truth display'd it self . all the necessary and fundamental articles of christianity are explain'd here , the grand points of the christian belief are here set forth in a clearer light than before : they are proved and confirm'd in these writings . yea , several great truths and weighty doctrines of the christian faith are mention'd and illustrated here , which neither the gospels nor the acts speak of . especially st. paul's epistles ( which are thrice as many as any of the other apostles writ ) are fraught with extraordinary discoveries of divine and heavenly mysteries . and we could not expect less , for this apostle was the only person of them all that had the privilege to be taken up into the third heaven , the seat of glory , where he was in a more especial manner enlightned , and had those sublime points of the trinity , &c. ( as his writings abundantly testifie ) reveal'd and open'd to him ( so far as the matters were capable of it ) which the evangelists and other apostles knew but little of : which makes his writings more eligible and valuable than all the rest . this is so plain and obvious , that it is wonderful that any man who hath read and perused his epistles can contradict it , and ( which is worse ) undervalue them as if they were writ only by the by , and were not designedly indited to instruct us in the most necessary articles of our religion . we cannot believe this when we consider the extraordinary revelations which this apostle was honoured with , and when we observe the gradual discovery of the truths of the gospel . but still the gospel was in its childhood and inferior state , which is the thing i have now undertaken to make good . this dispensation of christianity , under which the apostles were , was not arrived to a very considerable pitch . there were some relicks of the iewish oeconomy still remaining : they had not quite laid aside the ceremonial law and mosaick rites . st. paul when he was among the gentiles , or writ to them , as to the galatians , declared against all mosaick observances whatsoever : but the other apostles when they were among the iews , did no such thing : yea st. paul himself , to comport with the iews or gentiles , as he saw occcasion , used or used not the jewish ceremonies . thus he circumcised timothy , but not ●itus . and so without doubt the other apostles behav'd themselves according to the people they dealt with . they kept the first day of the week , the true christian sabbath , acts . . & . . & . . cor. . . and they observed likewise the iewish one , acts . , . & . . for they found it convenient to comply with some because of their weakness ; therefore for the sake of the converted iews they observ'd the seventh day sabbath , tho with the converted gentiles they celebrated the first day of the week . we find that two or three iewish ceremonies were kept up by the apostles when all the rest were abrogated , acts . , . it seemeth good to the holy ghost and to us to lay upon you no greater burden than these necessary things ; that ye abstain from meats offered to idols , and from blood , and from things strangled , and from fornication . here st. iames the bishop of ierusalem , and st. peter , and st. iohn apostles , and others of the church determine what the gentile christians shall do in antioch , and syria , and cilicia as touching the iewish rites and ceremonies . they are not to be circumcised but it is required of them ( as of all proselytes of the gate ) that they observe the precepts of abstaining from things offered to idols , &c. this is the decretal epistle , or you may call these the canons of the apostolick council . and these things are enjoin'd for no other end but to comply with the believing iews , that in some observances those gentile converts might agree with them . besides , as one observes , these things named in the decree , and forbidden by it , were such as the pagan idolaters chiefly observ'd and practised . they are four grand marks of gentilism , and therefore those gentiles who were converted to christianity ought to renounce all those things as idolatrous . especially as to fornication , they were bid to abstain from this , not as if it were of the same nature , and as indifferent in it self as the other things mentioned , but they are joined together , because the gentiles thought fornication or whoredom an indifferent thing , and they usually allow'd themselves in it . a learned man of our nation is of opinion that by fornication is meant poligamy , a sort of fornication ( as he calls it ) among the iews which seem'd to them lawful : and marrying within the prohibited degrees is , he thinks , here forbidden likewise . but if we remember that what the synod decrees here is for the sake of the converted gentiles , not the iews , we shall rather believe that fornication properly so call'd is here forbid , especially if we consider that the pagans had no positive laws among them against this , tho they had against adultery . wherefore this practice which was look'd upon as an indifferent thing among them , is here directly caution'd against , and hence you see the reason why this is ranked with the rest . and the abstaining from these things is mention'd as necessary ; not as if they were all unlawful in themselves and their own nature ( for fornication only was so ) but the rest were for that time and juncture necessary . ( otherwise they are call'd a burden , and therefore not morally good , and consequently not necessary in themselves . ) yet they were , i say , necessary , tho not to all christians , yet to all proselytes of the gate , and for that time only , because it was requisite to symbolize with the iudaizing christians who urged some ceremonial observances : and this was the way to unite both converted iews and gentiles , who then were mixed together . but when christianity prevailed , and there was no fear of giving offence to the weak , the obligation of this decree ceas'd , and these things were not observ'd in the church . but one of these , viz. abstaining from blood , hath not so soon and so easily been laid aside as the others . the reason of which i conceive was this , this was an early prohibition , this was a law given to noah , gen. . . flesh with the life thereof , which is the blood thereof , ye shall not eat : and thus having the start of the ceremonial law of moses , they might think it forbad something which was morally evil , and that as it obliged before moses's law , so it ought to do afterwards , and that therefore there lay an obligation on christians to observe it . but several things i will here suggest : . it should be consider'd there were ceremonial laws and rites prescribed before moses , that are universally acknowledged to have no obligation under chris●ianity , and therefore this may cease as well as they . . it should be remembered that when this law was deliver'd to moses , the reason annex'd to it was this , the life of the flesh is in the blood , and i have given it to you upon the altar , to make an atonement for your souls ; for it is the blood that maketh atonement for the soul , lev. . . now , this reason ceases under the gospel , since all the iewish sacrifices and effusions of blood on the altar are abolished . the blood of animals was made typical and representative of christ's blood ; but he being come , and having shed his blood what have we to do with the blood of any animals , what reason have we to have regard to it ? . in the law which forbids eating of blood , you may observe that blood it self is not absolutely forbid , but living blood , i. e. the blood of the beast before it be quite dead : therefore eating of the blood of a beast when he is deprived of life , is not unlawful according to that law. when the blood is boiled , or roasted , and any ways so alter'd that the life is gone from it , it may be eaten notwithstanding that law. . let the law be understood of what blood you please , our great and infallible law giver hath decided the controversie by taking away all distinction of meats . there is nothing from without a man that entring into him can defile him , saith our saviour , mark . . here the ceremonial rite of abstaining from the eating of blood is abolish'd by christ ; for if no food that enters into a man defiles him , then blood cannot , and consequently 't is lawful to eat it . but for certain reasons the apostles at the council at ierusalem order'd this old rite to be continued for a time , viz. till the greatest part of the iews were converted ; and then it was to be laid down . and that it ought to be so , is not only the determination of christ but of his apostles , i know and am perswaded by the lord iesus , that there is nothing unclean of it self , rom. . . and the same apostle declares it lawful to feed even on thing offer'd to idols , if no weak brother be offened by it , cor. . . whatsoever is sold in the shambles , that eat , asking no question for conscience sake : and ver . . the kingdom of god is not meat and drink , i. e. it doth not consist in using this or that particular sort of food , for under the gospel all are alike . therefore he saith in col. . . let no man judg you in meat or in drink . and again , every creature of god is good , and nothing to be refused , if it be receiv'd with thanksgiving , tim. . . thus tho it was not absolutely necessary that we should hav● a particular revoking of the law , for it is enough that the reason of it ceaseth ; yet we find that it is more than once revoked and repeal'd in a very formal and express manner , and that after the decree of the synod at ierusalem . so that now there is no intrinsick evil and turpitude , no unlawfulness and sin in eating of blood. but this was not practised in the apostles times , nor universally obtained a long 〈◊〉 after , but they very carefully refrained from eating of blood for the reason before mentioned , viz. out of compliance and condescension to the iews who were turn'd christians . and for this reason the christians in the second and third century generally observed the canons of this apostolical synod , and they were confirmed by several councils . particularly , that the christians of those days abstain'd from blood and things strangled , is attested by iustin martyr , origen , tertullian , minutius felix , and eusebius . tho it appears likewise that this was not a universal observance , but some did eat blood whilst others abstained . the greek and ethiopick churches to this day abstain from things strangled , and from blood , by virtue of the decree of that first council in acts . and among the modern writers some of no mean learning have espoused this opinion and practice , and the learned grotius seems to favour them . these persons were drawn into this sentiment by having an eye to the practice of the old primitive christians , and by not considering the true reason why that canon of abstaining from blood prevail'd in some parts of the church , viz. because the christian church was not wholly gather'd in those parts , and several iews ( who abhorr'd blood and things strangled ) might have been kept from imbracing christianity , if there had not been a compliance in this matter . this was the occasion of this canon of the apostles , saith st. augustin , and this he saith was the judgment of the christians in his days . he adds , that there were but a few in his time that abstain'd from eating blood , and they were laugh'd at by the rest as too nice and scrupulous . nor did those men attend to the foregoing reasons and proofs of the abrogation of this decree : which if they had done , they would have found it to be a temporary injunction , and that it was obligatory so long as any gentiles were mixed among the churches , but that afterwards it was to be quite cast off : for the observing of this and other parts of the decree were kept up only by reason of the churches weakness . to conclude this subject , let us sum up the difference of dispensations , as to this particular of abstaining from some food . at first there was a restraint as to this , nothing but the fruits of the earth were permitted to be eaten , at least generally and usually . but after the flood their commons were enlarged , for flesh was allowed ; yet with this restriction , not to eat flesh with the blood or life in it . then afterwards , among the iews , a law restrain'd them from some sort of food ; some animals only were permitted , the rest being pronounced unclean . but when christ came , this restraint was removed , yet so as the liberty did not totally prevail , for by an apos●olical council they were bid to abstain from things strangled and from blood. and afterwards , in some christian churches this abstinence was yet observed . but at last , the christian and evangelical liberty took all restraint away , the iewish rites and usages having had time enough to wear off . from other instances in the christian church in those first times it might be proved that whilst they were not all grown up to the like knowledg and perswasion● , both iudaism and christianity were often twisted together . even in the second century the christians in the east , following the example of st. iohn and st. philip , observed easter on the very time the iews did their passover : but those in the west imitating the practice of st. peter and st. paul , kept easter on the lord's day , the day on which christ arose . victor , the bishop of rome , endeavoured to bring the churches of asia to his opinion , designing to excommunicate all those who disagreed with the roman churches ; but he was disswaded at last from prosecuting that design , and the celebrating of easter remained free till the nicene council , where the western churches got the better , and they that refused to keep that feast on sunday were branded with the name of quartodecimani . i might further prove this mixture of iewish and christian observances in the first ages : tertullian , who flourish'd in the beginning of the third century , frequently joins christianity and iudaism together ; and particularly in his dialogue with trypho the iew , he declares there is salvation in both . there were the coelicolae , ( mention'd in the code ) those that worship'd god as he had commanded from heaven , i. e. according to the precepts and rites of the mosaick law , and according to the precepts of the gospel : for they held that heaven , i. e. god was the author and institutor of both , and intended that both should be observed . thus the mosaick law and ceremonies were a good while going off , they gradually and gently vanish'd away : for the church was then but in its childhood , and was tenderly to be treated . it is not to be denied that the iewish rites were nail'd with christ to the cross , they died when he gave up the ghost . but tho they were dead , and were of no efficacy , yet men were left free to use or not use them , as they saw fit . after their decease they were not presently buried , but ( as one of the fathers speaks ) were to have an honourable interment . in brief , iudaism staid some time with christianity , and then took its leave . here it must be observed in the next place that extraordinary gifts of the spirit were peculiar to this period of the christian church , which is a certain argument of the weak state of it , and that it had not outgrown its childhood , but that knowledg and faith were feeble in many , and that unbelief had wholly possessed others , and there was need of some very great power , which was in those days exerted in a wonderful manner . among the extraordinary endowments of the holy ghost which were then bestowed , prayer was one , i. e. an infused and supernatural gift of prayer was given to the apostles and primitive christians , which is call'd praying with the spirit , cor. . . and those who were blessed with this singular gratuity , had matter and words dictated to them by a special afflation or inspiration from heaven . prophesying was also after an extraordinary and supernatural manner , as the fourteenth chapter of the first epistle to the corinthians will inform us . it was a power to interpret and explain the darkest scriptures , to unriddle all sacred mysteries , to urge with great efficacy the duties of christianity on the consciences of men , and sometimes to foretel futurities of great importance : all which was effected by the immediate influence of the spirit . this gift expired soon after the second century . after which they tell us there is little or no mention of the prophetick spirit in the christian church . to which perhaps that passage of the apostle relates , and is prophetick even of the expiration of prophecy , cor. . . whether there be prophecies , they shall fail . and as there were in the first times inspired prayers and prophesyings , so there were inspired hymns ; which is call'd singing with the spirit , ver . . but the working of strange and wonderful things above the power of nature , which is most properly doing of miracles , was a great part of the dispensation of those days . not only the apostles , but their followers in the ages immediately succeeding , were indued with this power . hence lucius , king of this british island , hearing of strange things done by christians in many places , about the end of the second century sent to eleu●herius , bishop of rome , to receive the christian faith of him , and was the first christian king in the world. from iustin mar●yr , tertullian , and cyprian's writings , it is evident that miracles were frequently wrought in the church , and these persons appeal to them as things that were of common notice , and could not be denied . gregory bishop of neocaesarea ( who lived in the third century ) purchas'd the title of thaumat●rg●● by the miraculous acts which he did . even in the next age miracles were done by many , as is testified by ruffinus , theodoret and sozomen . from several passages in chrysostom's writings it may be gather'd that they ceas'd in his time , more especially from his d homily on st. matthew , where he replies to the objections of the pagans against the christians , viz. that they did not confirm their doctrine by miracles . and so again in his th homily on the acts he gives the reason of the cessation of miracles . but tho he doth this , he must be understood of the common and ordinary use of them ; for sometimes , and rarely , miracles were wrought in that age , or else st. augustin and other fathers misrepresent those times . particularly st. augustin ( who lived in st. chrysostom's time ) bears witness that miracles were wrought at the monuments of the saints in those days . but yet from this father 's own words in another place we may gather , that miracles were then at an end in some parts of the christian church . the short is this , that for three or four hundred years , in one place or other , miracles were generally done in confirmation of the christian faith , viz. as long as the church was in her tender and childish years . and it may be observ'd further , that there was a power in the primitive times bestow'd on the church of punishing the disobedient in a strange and dreadful manner , viz. by in●●icting sudde● diseases , nay death it self sometimes upon offenders , as is evident in the relation concerning ananias and saphira , acts . , &c. and some such thing as this it is likely is meant by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 done by the apost●les , acts . . and indeed it was necessary that in those primitive times they should have such a power of inflicting extraordinary judgments on criminals , if you consider the state of things then ; for the magistrates , being at that time heathens , did not animadvert on those who offended against the christian laws , on which account likewise the condition of the church was weak and low . and it may be further observ'd that in order to this gift or ability of striking with bodily maladies or death those that were gross offenders , there was another gift bestowed , viz. discerning of spirits , cor. . . by virtue of which the apostles had an insight into the secrets of mens minds , and could tell whether their hearts were right towards god. hereby it was that they could make a discrimination between true and counterfeit professors of christianity , and thence accordingly receiv'd or rejected them , and if they saw occasion , punish'd the latter . this was a requisite gift in those days , because it was suted to the nature of that dispensation at that time , wherein christianity was not grown to any perfection , and therefore there was need of these extraordinary means to nourish and uphold it ; it wanted these adventitious aids to support its weakness . . the christian church proceeded from childhood to youth . this is the second subordinate dispensation of the gospel , or the present period we are now under . this began when all the legal ceremonies and jewish observances were laid aside , when the extraordinary gifts of the holy ghost ceased , when immediate inspirations were withdrawn , and when signs and wonders , and working of miracles were out of use . from the time of the cessation of these we are ( as i conceive ) to date the youthful and stronger state of christianity . then it began to be entire , when it was no longer blended with judaism , when there were no more typical ceremonies in the christian service . in the place of the extraordinary gifts of praying and prophesying there succeed now in the church those religious exercises of praying and preaching which ( tho they are never rightly performed without the help of the spirit , yet ) proceed not from immediate illapses and inspirations . the apostles and first christians were extraordinarily taught of god : but we must make use of the means and helps which are given us in order to attaining the knowledg of him and of our duty . we must arrive to this by god's blessing on our studies and industry . knowledg is not purely infused now , but the spirit of god cooperates with our endeavours . scholarship was not necessary for the first founding the gospel , because the effusion of the spirit was then extraordinary . but when this ceas'd , human learning became necessary in those who are to instruct others , and to confute gainsayers . therefore in the disputes between us and the quakers and other sects about these matters , we must urge this , that there is now an oeconomy different from that in the times of the apostles . when they talk of doing all by immediate impulse of the spirit , and despise outward means and helps , and cry that they are above ordinances , we must let them know that they are forgetful of the different dispensations of times , and thence proceeds their error . they do not observe that there are subordinate oeconomies even in this one grand oeconomy of christianity ; and the want of seriously attending to this , leads them into very extravagant opinions and practices . when there were extraordinary gifts in the church , a fisherman , any illiterate person was as able as any one to preach . for as in that time those were able to heal all diseases who had never studied physick , so there were those that could speak to the people with all tongues who had never been taught any . for the speedier propagating of the gospel , some of the commonest christians had ability to do this . but it is not so since : those supernatural gifts are ceas'd , and now learning is requisite in a minister of the gospel : schools and universities , skill in arts and languages ( which can be gain'd only by study ) are become necessary . for , as an antient writer of the church saith well , after the apostles time the church began to be govern'd by another order and management of divine providence . as for the spirit of prophecy we know it was an immediate extraordinary gift , whereby persons were divinely enlightned themselves , and had ability to reveal things in an extraordinary manner to others : which was frequent among the iews in the old testament ; but even that fail'd at last , there was not a prophet between malachi and iohn baptist , ( whence it was that the people ran out of all the regions round about to see the baptist , a prophet being a very rare sight . ) but prophecy was restored by christ , and by his apostles in a most eminent degree afterwards ; yea iustin martyr , who lived in the middle of the second century , tells us in his apology for the christians that the gift of prophecy was then in the church : but after that there is no mention of it , because it ceas'd . and so as for other immediate of extraordinary revelations , as dreams and visions , and such like ways by which god used to communicate his will unto iews and christians heretofore , they are now laid aside , or are very rare and unusual . and the reason is , because christianity is out of its childhood , it hath gather'd more strength , it is youthful and vigorous . i know that others have different notions of this matter . the learned daille expresly saith , christianity was in its heighth and perfection in the time of the blessed apostles ; tho , so far as i can perceive , he himself soon after partly retracts this assertion . it is generally thought and said that those extraordinary endowments before named in the christian church , are an argument of its manhood and perfection : and because those gifts in the primitive times were so great and venerable , far exceeding what we have at this day , they reckon all christians since those times to be but puny christians . but i cannot give my suffrage to this , yea i look upon it as a great mistake ; for if a man rightly considers things , he will find that these splendid gifts were bestow'd on purpose for the propagating of the gospel at that particular time , and that the weakness and unsettledness of the church were the only occasion of them . christianity wanted ( at its first rise ) confirming and corroborating by such wonderful methods and expedients as these . and therefore if we understand the true nature of them , we cannot but confess that they were proofs and evidences of the imperfect state of the christian church in those days . now those extraordinary gifts are vanish'd , the inspired men are gone , but the holy scriptures which were written by divine inspiration are left with us , to be the great standard of truth , and the rule of our actions . god hath rais'd up eminent men to open and explain that holy book , and to instruct us in all the great and necessary points of it . we have now a more setled knowledg of religion , and there is a greater progress in christianity . the oeconomy hath receiv'd some alteration ; and we need not extraordinary helps when god vouchsafeth us those that are ordinary . and as for miracles , they are not of this part of the christian dispensation , and therefore are not to be look'd for now . those mighty wonders are for a sign , not to them that believe , but to them that believe not , as the apostle speaks , . cor. . . therefore they were proper in the first ages , to convince the unbelieving world , and for the propagating of christianity . but now they are become useless , and more regular and ordinary methods are used . the gospel being sufficiently promulged among us , and the authority of it being proved by those mighty works which have been done , we are not to expect any more of them . ordinary means now serve us , tho we have the benefit likewise of those extraordinary ones which were before . i do not say miracles are so creased that there shall never be any wrought again : for a power of doing miracles is indefinitely promised in mark . . it may still remain , so as to be exerted on occasion , viz. when heathens and infidels are to be converted . but that belongs not to this part of the evangelical dispensation which i am now speaking of , but to that more perfect one which is to succeed , in erecting of which perhaps god may enable his servants , in order to the compleat enlarging of the church , to work wonders . but at present this way of divine attestation is unnecessary , for christians have sufficient means , with regard to all the ends of religion and salvation , among themselves : there is no need of any greater at present . nay , the cessation of those extraordinary , visible and sensible means , is an argument of the meliority of our condition . blessed are they that have not seen , and yet have believed , saith our saviour , iohn . . the meaning is they are more blessed , i. e. their faith is more excellent and laudable , and they shall have a greater reward . it is a more blessed and eligible state to believe without such forcible and violent means than with them . other things might be here mention'd ; as under the law and before that time there was scarce any thing done without the ministration of angels , so in the first times of the gospel the appearance of these glorious spirits was common : but after christ's ascension , and to this very time the church is a stranger to this particular dispensation , and is not to expect the attestation or confirmation of any truth in this way . the reason is , because the scriptures of the new testament being now given us , that former way of revelation , which was a sign of an imperfect and weak state , now ceases . there is no need of these divine admonitors , seeing we have the writings of the evangelists and apostles which are a certain standing rule , and an infallible direction to us . and in several other particulars ( if it were requisite ) it might be shew'd that the state of religion is alter'd and improved since our saviour's time , and the times after the apostles . and now in the close of this head , we cannot but take notice of the usefulness and necessity of attending to what hath been suggested concerning the different administrations of religion , and particularly of the christian. we cannot frame right thoughts concerning the nature and model of it , unless we carefully observe the several degrees and various modifications of it before mention'd : for tho there be the same general dispensation , yet there is an alteration as to the particular scenes of it . that which we are under at present differs much from those which were in the first and early ages of christianism : and therefore it is unreasonable to require now the very same things in the church of christ that were then . there are some sober and well meaning persons that , attending not to this , perswade themselves that there ought to be as to every particular the same face of administrations at present that there was at first , and thence they look to the primitive state of the church , and examine every thing by that . but this is not right , for there hath been a change of things in the christian church : and this change was by the particular superintendency and disposal of the divine providence and supreme director . hence it is that we are not to expect that all things should be now as they were in the beginning , god himself having been pleas'd to alter the dispensation in part . let us then remember the particular division of the oeconomy we are under , and let us be concern'd to do what is fitting and proper to it : and thereby we shall help to promote and hasten the next and better one , which i am now to speak of . chap. xix . that christianity shall arrive to manhood or full age , is proved by several arguments , . god's method in the world. . the low ebb of christianity hitherto . . the number of those that perish . . the gradual improvement of all arts and sciences . the several objections concerning the decay and senescency of the world , made use of by jewish , pagan and christian writers , fully answer'd . that the world decaies not as to learning and arts , is made good from the improvements of navigation , the inventions of gun-powder and guns , of printing , of clocks and watches , the preparing of sugar , the advances in anatomy and physick , astronomy , arithmetick , chymistry , mechanicks , the stile of writers . it is congruous to the divine providence and wisdom that religion also should have its improvements , as well as arts and sciences , and accordingly it hath been greatly advanc'd and increas'd by the reformation . from the increase it hath had already , we may gather that there will be farther accessions afterwards . the virile and complete state of the christian church prov'd from several places of scripture , mat. . . & . . acts . . rom. . . . heb. . . & . . cor. . . pet. . . from those divers texts that we meet with in the old tastament which make mention of the kingdom and reigning of the messias . a five-fold acception of the kingdom of christ in the new testament . the cor. . . urged . the millenary reign . the rise of the antient opinions about it . it is proved that christ shall not personally reign upon earth . the deceased saints shall not rise again to reign with him here . what is meant by the souls of them that were beheaded for the witness of jesus . what is to be understood by their living and reigning with christ. two late writers take it in a literal sense , but without any ground . who are the rest of the dead that lived not again . what are the first and second resurrection . the reign of christ a thousand years is to be upon earth . by a thousand years we are to understand a certain and definite number . some opinions concerning the beginning and end of the thousand years refuted . mr. brightman's odd fancy rejected . we have had some fore-runners and previous pledges of the millenary kingdom . mr. medes's opinion , which joins christ's reign and the day of iudgment together , consider'd . the ●●ird and most eminent part of the evangelical oeconomy , is that which i call'd the manhood or full age of the christian church . before i enter upon the description of this , i will give you some account of the truth and reality of such a state ; by shewing that christianity shall arrive to a greater heighth and perfection than it is at present . it is very observable what one of the antient writers , who was a great judg of the nature and genius of christianity , saith of this matter . the vnderstanding , knowledg and wisdom of single persons , as well as of whole ●odies , of every individual as well as of churches in general , shall hugely increase , and be exceedingly advanced , according to the gradual successions of times and ages . but , as he explains himself , this proficiency shall be in the same kind , in the same perswasions , in the same sense and iudgment , so that the christian faith shall still remain the same as to its substance , tho it shall be much better explain'd and known than it is no● . and he uses the same comparison that i ha●e expres'd this matter by , for he distinguishes between the younger and the riper years of christianity : he holds the former to be the first ages of the gospel , the latter those that succeed . and yet as it is in the growth of human bodies , tho the strength and stature of them be alter'd , yet the same nature and persons remain in the mature years that were before : so it is here , saith he , christianity is consolidated by years , it is enlarged by time , it is sublimed by age , but still it continues incorrupt and intire . and afterwards , cap. . it is ●itting , saith he , that the heavenly philosophy ( for so he stiles the christian religion ) which was sowed in the church by the primitive fathers , should afterwards grow up , flourish and be cultivated by the industry of their sons , that by process of time it should become more polish'd , but yet that it should retain the same plenitude , property and integrity , that it had as to its substance at first . thus that excellent writer . and i was very glad to find my notion of the last time ▪ confirmed by a person of so much judgment and sagacity , and of so great repute in the christian church . the sum of what he saith is , that christianity shall be improved by succession of time , and at last this beauty shall receive its finishing stroke . now this i will endeavour to make good from reason and scripture . it is reasonable to believe that there shall be a better state of religion , because this is founded on the constant method of god in the world. we find that it is his way and course to proceed in a gradual manner , and that not only in the things of nature ( as at the creation of all ranks of beings ) but in those of religion , as i have shew'd in the several stages of it since it began . wherefore it is reasonable to conclude that it will be thus in christianity , that as it hath had already its different steps , measures and gradations , so there is a greater yet to come , and that it shall arrive to the heighth of its glory in this world. again , it is reasonable to believe that great things are to come , because so little is done hitherto . the unbelieving part of the world is very vast and large . the greatest kingdoms of the earth are those of the tartars , the indians , the chinoise , the persians , the turks , all wh●ch are strangers to the religion of iesus . divide the world into three parts , and it will appear that two of them are inhabited even by profess'd pagans . or , if we divide it into six parts , we shall find that five of them at this day know not christ , but are either idolatrous pagans , ( which are the greatest number ) or iews , or mahometans . and of the sixth part , how few of those that outwardly make profession of christ have true faith , and deserve the name of christians ? popery ( which can scarcely be reckon'd as a part of christianity ) hath spread it self through the most flourishing kingdoms in e●rope , and hath got footing in asia , and is not wholly a stranger in some parts of africa , and hath found its way even into america . among the churches which disown popery , some of them are grosly ignorant , erroneous , and superstitious , as the muscovian , abyssine and greek churches generally . and even among the reformed churches what divisions and dissentions , what unchristian feuds and animosities are there ? what variety of opinions is there amongst them ? how unsetled are they in their notions and apprehensions ? how little of the true virtue of religion and power of god●iness is to be observed among them ? how is the satanical kingdom kept up and maintain'd every where ? how industriously is it recruited and establish'd ? whereas christians should live better than all the world beside , it is sad and deplorable that their words and actions bid de●iance to every thing which appertains to so sacred and honourable a title . they profess the best religion in the world , and do things that are the worst . some that bear this venerable name are as wicked and pro●ligate as any other sort of men upon earth : the gros●est enormities of barbarians are acted by them . it is too apparent a truth that many who go under the name of christians conspire against the religion which christ hath set up in the world , as well as iews , turks and pagans . in fine , look where you will , and you will have cause to say , how short is christianity of its full arcomplishment ? what slender effects are there of it in the lives and manners of men ? how little progress hath it made in so many ages ? how narrow is its kingdom ? how ineffectual are its laws in most places ? whence it is rational to infer that there must be some greater work effected both in the kingdoms of the world which have no notice of christ and the the christian faith , and also in that part of the world which is already christian. a farther o●c●nomy , or rather a farther exaltation of this evangelical oeconomy which we are under is to be 〈…〉 hoped for . we should be tempted to think 〈…〉 god 's providence , if there be no more to be done , if christianity attains not to a greater height than hitherto it hath . it is a very surprizing and amazing problem ( abstracting from the di●ine destinies concerning it , and the predictions of it in the holy writings ) that 〈◊〉 kingdom of satan in all ages of the world 〈…〉 greater numbers of subjects than that of christ. it ●●ems very harsh and dismal that so many should perish , that among heathe●s , iews , mahom●tans , and even christians , satan should have such a ha●ve●t . but now this is soon answer'd by what i have suggested : this which i o●fer is a very clear and ea●ie solution of the difficulty , for there will be mo●e saints in the space of the thousand years whi●h i shall afterwards describe , than there were wicked and impenitent sinners in all the other thous●●ds 〈…〉 preceded this dispensation . there will be such a 〈◊〉 of general conversion and universal sanctity through all the regions of the world , that the number of the saved shall at last surpass that of the damned . this will plainly appear from what i shall propound in the s●quel of this discourse , and it will give us a fair and comfortable idea of the divine philanthropy , it will let us see that the scales of providence hang even , it will clear up the dark proceedings of heaven , and fully satisfie u● about the wisdom of god in the conduct of the world. another argument that i shall make use of shall be from the gradual improvement of all arts and sciences in the world. it was well noted by one of the antients , and that with reference to the dispensations of religion , that the commencement of sciences is defective and im●●rfect , but by little and gradual additions they come at last to their complete pitch . nothing is more observable than that learning hath had its noble accessions in the several successive generations of mankind . which was foretold by seneca long ago , who , speaking of the ph●nomena of comets , and the like philosophical disquisitions , prophetically utters these words , the time shall come when a brighter day , and the industry of a farther age shall bring to light those things that now lie hid in darkness . the time will come when our posterity shall wonder , that we were ignorant of things , which were so plain and intelligible . this prediction is now fulfill'd ; we have a clear discovery of many secrets which were kept from former ages ; we have fresh experiments by which the stock of notions is greatly improved and advanced . diligent researches at home , and travels into remote countries have produced new observations and remarks , unheard-of discoveries and inventions . thus we surpass all the times that have been before us ; and it is highly probable that those that succeed , will far surpass these in all manner of human literature . and why a proportionable improvement in divine knowledg , and in moral and christian endowments may not be expected , i confess i don't understand . can there be any reason given why god should not prosper religion as well as arts ? why we may not look for increase of knowledge in the church , as well as in matte●s that relate only to nature ? why there may not be a perfection of understanding in the one , as well as in the other ? i am sensible that it will be said here , ( and that with truth ) that the daily decay of the world as to intellectual and moral qualities , is believ'd and held by some very great men ; yea , they tell us that the natural frame and constitution of it wax old . it is certain that the iews had this apprehension , the world hath lost its youth , and the times begin to wax old . and again , the world shall be weaker through age. the hebrew doctors and rabbins cry out that the generations grow worse every day , and knowledg is more and more decreased . and what a vast difference they make between the antients and moderns may be seen in another proverbial saying , one mail of our forefather's fingers , is better than the main body of them that come after them . and we may learn from another adage of theirs , how exceedingly they prefer the former days before the latter ; the heart of our predecessors ( say they ) was like the gate of the outward court in amplitude , but the heart of their successors is like the gate of the temple , which was far less : but ours is like the eye of a needle , least of all . and several other sayings they have to this purpose , that the world is impair'd and grows worse and worse ; and that the further we are removed from the beginning , the more we decline . but who knows not that hath convers'd with these gentlemen , that they are very fanciful and capricious , and that they either out of prejudice or discontent pronounce what they please of any thing ? so that their approbation or dislike is not to be a standard to any man's thoughts and sentiments . and as to the texts before cited , they refer to the iweish state , which is foretold to be mean and low , and running to decay , and therefore no general judgment can be made thence . among some of the pagans likewise there was this notion , that the world was decaying as to men and manners . damnosa quid non imminuit dies ? aetas parentum pejor avis , tulit nos nequiores , mox daturos progeniem vitiosiorem . and they particularly alledg the stature of men to confirm their opinion : thus lucretius , iamque ade● fracta est ●tas , eff●tque tellus , vix animalia parvacreat , qu● cuncta creav●t s●cla , deditque f●r arum ingentia corpora partu . according to him all animals , as well as man himself , were at first formed out of their mother earth , but since that time the procreative virtue of the earth is worn out , and the kindly heat and moisture are gone , and nature is grown feeble , and therefore men and other creatures have not that bulk and size , which they were famed for in the days of yore . so pliny the naturalist had a conceit of the senescency of the world , and the declension of nature , and he instances in the stature of men. the same doth aulus gellius , and complains of the decrescency and wearing away of things and men. this was founded on what they had heard or read concerning giants heretofore , the notice of whom might be derived to them not only from their own authors , but from the sacred writings , which mention og king of bashan , and goliah of gath , and the zummim , zanzummim , anakim , emim , who were of a vast procerity . whence they gather that the world is decay'd , because we see no such people now adays . but such consequences are easily silenc'd , if we consider first that some of their own authors are of little credit or repute , and many reports of giants are poetical inventions . so if you will believe geoffery of monmouth , and some other fabulous writers , albion ( now call'd britain , the isle which we inhabit ) was kept only by a remnant of giants . secondly , those writers that we can depend upon , especially the sacred penmen , tho they assure us that there were such big and tall men , yet they represent it as a very rare and uncommon thing ; they give us to understand that the number of those huge persons was very small ; whence we gather that tho there were none such now in being , it doth not alter the case of the world considerably . but thirdly , it appears that since those times spoken of by antient historians there have been , and even at this time are some of that large ●ize . modern travellers of good esteem and credit ascertain us that there are giants in some particular countries ; which overthrows the vain conceit of those that found the decay of the world on a supposal that none but the former ages afforded gigantick folks . but the truth of the matter is this , that tho countries differ as to their size of men , nay tho some are in the same country of a large , others of a lesser proportion , yet the stature of men was not generally higher and bigger heretofore than it is now . all people are for the most part of the same heighth and breadth that they were three thousand years ago and upwards , as is demonstrated by doctor hackwill and others , from the vrns and rings and several other antiquities , which have been derived to after-ages . there is no decay then as to this . i might observe further , that some of the christian perswasion , as well as iews and pagans , have asserted and defended nature's universal decay . some of the antient writers of the church have inclin'd this way , but cyprian is very positive , you must know this in the first place , saith he , that the world is now arrived to its old age , it hath not that force and virtue , that strength and vigour which it was endued with heretofore . and he goes on to instance both in natu●●● a●d moral things , wherein he thinks this def●ction and failure may be seen . among some of the moderns this sentiment hath prevail'd , and i will mention only two of them , and they are of our own nation . the first is that learned knight who wrote the history of the world ; he there , speaking of the giants in former times , and proving that there were really men of that statu●e , adds on this occasion , that the great age of time hath in●●ebled , and almost wore out the virtue of all things . we now live in the withor'd quarter , and winter of the world. the other great man that hath lately espous'd this opinion , is the learned au●hor of the essay on antient and modern learning , whe●e he often declares that the world of learning grows old , and that there is a decay as to men and arts , and brave accomplishments ; and accordingly he laments ( but without tears ) our ignorance , and our faint imitation of the antients , and our being but an imperfect copy of that exact original . these gentlemen fancy that all things were best at first , and that since all are grown worse and worse . it is something like that philosophick dream of a witty author , that there was at first nothing but suns and stars , that there were no earths or planets ; particularly that this earth which we inhabit , was once a glorious sun , but in process of time degenerated , and became what it is , a dull opake body . after the same rate do these persons talk , they tell us that knowledg and arts were once very bright and gay , and shone forth with a lustre worthy of mens eyes , but in these latter times they are over-run with scum and crust , and are miserably absorpt into darkness and barbarity . to raise the reputation of the past ages , and to depress that of the present , they cry out that we live in the dregs of time , in natures declension , in the old age and dotage of the world. all was great and brave heretofore , but now every thing is dwarfish , mean and dwindling . our forefathers have exhausted all the generous wine , and left us nothing but lees. but we may justly think that such apprehensions as these favour more of prejudice than truth , and are the product of imagination rather than reason . for let a man , free from the steams of melancholy and the tincture of prepossession , consider things impartially , and he will find that there is no ground for such complaints . indeed as to the age of men there is some variation , for they lived much longer before the flood than they do now : but one would think this is sufficient , that people live as long now as they did in king david's time , ( for he confines man's life to seventy or eighty years ) and some mens days are extended to a greater length . wherefore they that maintain the hypothesis of nature's general declining , must hold that the world grew old betimes , that it was aged in its youth , which a rational man would think harsh and absurd . and besides , if it began to wax old so soon , it would have been quite decrepit before this time , it would have been worn off its legs , and wholly extinct . but seeing the contrary is evident , we have reason to think that the world doth not decline in the least as to its natural virtue , tho there is , by the will of heaven , some defalcation of mens years . nay , if men can do as great , or greater things now in a shorter time than they did heretofore , this argues they are rather more vigorous now than in past ages . if any object the loss of some little arts and inventions which were known heretofore ; there cannot be a more satisfactory answer than this , that when any invention hath been sunk , another of as great usefulness hath succeeded in its place . pancirol tells us of some things found , as well as of others lost . and we can inform our selves that tho some discoveries have been unhappily forgot or imbezled , yet , for a compensation , there have been fresh ones that have proved serviceable to the life of man. and as for the latter ages of the world , they have abounded in useful inventions , which were wholly unknown to former times ; and they have marvelously improved those arts which were but then imperfectly begun . if i spend some time in offering to the curious and inquisitive reader a short demonstration of this , i hope it will be excus'd as a pardonable digr●ssion ; if it shall be thought to be a digression when it is so serviceable and proper to my present , purpose , viz. to shew that there is a great probability of the world 's increasing in knowledg hereafter , because we see it hath done so already . the thing then i undertake now is , to shew that learning hath been improved in these latter ages of the world , and that there is no decay as to ingenious inventions . even that very author before mention'd , who is the latest defender of the contrary opinion , is himself a confutation of it . whilst he argues on the other side , he pleads for us ; for his own vast learning , flourishing parts , and all kinds of excellent accomplishments disprove the doctrine of the world's defection . whilst he defames the knowledg of the age he lives in , he is one of the greatest glories of it himself . and if he had been pleas'd to have look'd off of himself , and to have taken a view abroad , he would have found that as the former times had their discove●ies , so the latter have not wanted theirs which surpass them : and moreover , we have added others of a different nature . it cannot be denied that we have been so far from coming short of the foregoing times in all respects , that we have palpably exceeded them . and because solomon tells us that wisdom finds out the knowledg of witty inventions , it will not be unbecoming the sons of wisdom to recount some of them , especially when this comes so directly in our way ; to shew that the world decays not as to knowledg and ingenious discoveries , and therefore we may rationally thence hope that divine learning ( which is the choicest of all kinds of knowledg ) will be yet further advanced . i will begin with the sea-compass , and the applying the wonderful virtues and use of the loadstone to navigation , which was not the attainment of the antients ; for it was not invented , at least not practis'd till about three hundred years ago . some have thought that it was known to the tyrians of old , who were great seamen , but i don't see that they give any proof of it . others have thought that this was a very antient invention , because by the help of this king solomon's navy sail'd to the indies , ( some say the east , others the west : ) but there is no foundation for this surmise , for i have on another occasion made it good that some part of afric was that ophir which is mention'd in the sacred history . they knew no great sea but the mediterranean , they travell'd no further than hercules's pillars , or the streights of gibraltar : and this they might perform without the invention of the mariners compass , for they might coast along by the shores. some tell us the chinois had the use of the loadstone and compass for navigation about two thousand years ago ; but this hath been proved to be false antiquity , and it is much like their having writers among them antienter than moses , as isaac vossius reports . if i should grant what some assert , that the chinois long ago knew the virtue of the loadstone so far as it directed them to the north point , and that the saracens receiv'd this secret from them a very considerable while ago , yet 't is certain that the europeans came not to the knowledg of it till about three centuries since : and 't is as certain that by this excellent invention shipping and navigation have been improved to a wonder ; and they were never so before in any countrys of the world. this mystery was found out and managed , and the compass contrived by flavio goia of amalphis in naples about the year of our lord . a most admirable invention ! of great use and advantage to mankind : for hereby they are enabled to visit the spacious world , and to be acquainted with the customs and manners of foreign cnuntries , and by that means to furnish themselves with useful observations for the cultivating their minds , the augmenting of sciences , and even making the whole universe some ways serviceable to every particular part of it . hereby trade and commerce are infinitely increased , all kind of traffick and merchandizing is advanced , the riches and treasures of the most remote parts of the world are brought home to us , and that wealth which others knew not what to do with , we convert to proper uses , and benefit mankind by it . yea , religion as well as trade is promoted by this art : for hereby we not only come to be acquainted with god's works over the whole face of the earth , which administers abundant matter of praising and extolling the divine wisdom , goodness , and mercy ; but by the help of this invention we have the advantage of propagating the gospel , and spreading the saving knowledg of the true god , and of his son jesus christ throughout the world. the improvement of navigation may be serviceable to this great and excellent end ; yea , we hope it is partly so already , the new voyages and discoveries being a happy introduction to the conversion of the gentiles . by means of this art a new world hath been the invention of the latter age : for tho the antients were not altogether ignorant that there was such a country westward as this , witness the vast isle atlantis which the egyptian priests told king solon of , and that vast island which the phoenicians had some notice of on the west of africa : yet these were but faint attempts and essays . the discovery of the western world to real purpose , and the being actually acquainted with it , and taking possession of it , were reserv'd to be the atchievement of these latter times , and accordingly it was first discover'd in the year of our lord . by christopher columbus a native of the republick of genoua . tho , to speak the exact truth , it was ( as de la vega rightly informs us ) one sanchez , a native of helva in spain , that first found out those regions . he used to trade in a small vessel from spain to the canaries , but it happen'd that by a long and tedious tempest he was driven upon those western countreys : and at his return he gave colon or columbus information of what he had seen , and died soon after he had done so of a disease that he had got by his dangerous voyage . afterwards , a mericus vesputius , a florentine , made a farther discovery , a. d. . and gave the country the name that it now bears . ferdinando magellan found out the south limits , a. d. . drake and candish added more : furbisher and davis the east side of it : willoughby and burroughs made enquiry into the west . and by the whole , unspeakable advantages have accrued to mankind , the world is made open and wide , its state and condition are well known , commerce and traffick are increas'd , religion is propagated , and the name and worship of iesus are carried to those remote parts which knew nothing of them before . thus what hath been already found out is very wonderful and surprizing , and we may hope to be acquainted in due time with what is more so ; we may expect daily to hear of great discoveries about that vast continent towards the antarctick pole. from places i proceed to things , and here the modern inventions are very considerable . the first which i will take notice of is that of gun-powder and great guns : which tho some have thought was known in china years ago , and others have asserted that the city of the oxidrakes in india was acquainted with it , yet there is little ground for any such suggestions . it is more probable that it was wholly a late discovery , and that the use of gun-powder ( the ingredients of which are brimstone , and pulveriz'd charcoal , from whence it takes fire , and salt-petre , whence come the force and noise ) was found out about years since by barthold swartz a german monk. some have fancied that this is meant by fire , smoke , and brimstone , rev. . . which is foretold to be used in the turkish armies ; for by the shooting of gunpowder the air is as it were set on fire , and becomes of a iacinth colour ( for that also is mention'd there ) by reason of the blew smoke , and at the same time the scent of sulphur is smelt : wherefore fire-guns and pistols are thought to be meant , and the place is to be understood concerning these latter times , wherein that invention hath been used . and by the by , here it might be observ'd that it is a kind of an imitation of thunder , and that since the invention of it the nature of that meteor ( which hath those two properties , light and noise ) is easily explain'd ; as on the contrary an inquisitive person hath well noted that one reason why the antients were so imperfect in the doctrine of firy meteors was their ignorance of gun-powder and fire-works , which best discover the causes of many phaenomena thereof . tho gunpowder and guns seem to be instruments of greater cruelty than those which were formerly used in war , yet if we consider things aright , we shall not find them to be so . there are not so many kill'd in battel since these were made use of as there were of old . this you may know by the vast numbers that were brought into the field then : and the number of those that were ●lain was proportionable . they went out to battel with almost incredible multitudes heretofore . king ieroboam brought eight hundred thousand chosen men into the field , mighty men of war , chron. . . and king abijah who fought with ieroboam slew five hundred thousand of these men , ver . . you read in no story of such a ●laughter in one field . the ethiopians brought a thousand thousand against king asa's army , chron. . . iehoshaphat had eleven hundred and threescore thousand in arms , chron. . . darius's army which came to battel in the fields of marathon consisted of six hundred thousand . but xerxes's army which he brought into greece exceeded all that ever we read of , for it consisted of two millions of fighting men. but herodotus makes the number somewhat less , seventeen hundred thousand on land , and two hundred and fifty thousand at sea. and we read of very great numbers in the ages afterwards . tamerlan the scythian came with nine hundred , some say with twelve hundred thousand men into the field against bajazet the grand seignior , who had five hundred thousand on his side ; and in this battel the fortunate tartar took not only bajazet , but slew two hundred thousand of his soldiers . but now there is no need of such vast numbers of men as heretofore : and the numbers of the slain are not as they used to be of old . we have a more compendious and speedy , a more thrifty and frugal way of killing our enemies than by bows and arrows , by javelins , battel-axes and speers . the modern mortar-pieces will end the quarrel sooner than the roman battering rams . a tempest of bombs and granadoes will dispatch the business more easily than a shower of arrows . a broad side will do quicker execution on a navy than archimedes's burning-glasses did . yea , we have now the advantage by our late invention of gunpowder either to beat down or blow up our enemies . seeing then there will be in this world , till it be better , occasion of war , and controversies cannot be decided but by blood , it is well that there is now a way whereby victory may be got with less expence of time and blood than formerly : which is the fruit of this invention of gun-powder and the engines that convey and discharge it . which things if wencestaus the german emper●ur had foreseen , he would not have caus'd the ingenious inventer ( as it is said ) to be executed . we might add here that the military art is in●initely improved as to sieges , fortifications , &c. which are intirely the discovery of these latter times . so was the art of printing , of which i will speak next . for i attend not to what some have suggested that this art was known to the chinois very near two thousand years ago . that which those people had attain'd to then ( tho it was of great use to them ) was inferiour to this typographick skill , and is not to be the compared with it . germany and holland , in the former mentz , in the latter harlem , contend for the honour of this invention . iohn guttenberg of the first , and one koster of the second lay claim to it , but the former generally carries it . or if this latter first invented it ( as some say he did about a. d. ) the other was the first that publish'd and practis'd it in the year . others ascribe it to iohn faustus , a goldsmith in mentz , others to iohn mentell , and others to lawrence ienson . but guttenberg is the most celebrated ; he was born in stratsburg , and was a soldier by profession and employment : yet it pleas'd god that this martial man was instrumental in discovering this peaceable art , and at that time when it was so seasonable : for learning then ran very low , and was like to decay yet more and more . all books being in manuscript , and the monks and friars having the keeping and ordering of them , what could be expected but that they should be corrupted and depraved , as without doubt they had been in great measure already ? for before the invention of printing , books used to be transcribed , and the transcribers sometimes out of mere carelesness and negligence , at other times out of ignorance , yea sometimes out of wilfulness left out , or added something to the originals . they writ not what they found , but what they understood , and whilst they undertook to mend other men's errors they shew'd their own . and hence we have had innumerable errors crept into the writings of the fathers , especially since the controversies were started relating to the doctrine of the holy trinity , or to the points of popery . those who patronized arianism corrupted several passages in books , and those who excessively doted on the roman church , and its universal bishop , and the doctrines and ceremonies maintained by it , did the same by altering , mangling , transposing , inserting , or leaving out some things in the copies they transcribed . and if you consider the variety of mss. and how many times , during the space of several centuries of years , they were copied out , you must needs conclude , that either by design or negligence many errors and corruptions crept into the text , and books varied very much from what they were at first . this was the necessary and unavoidable effect of transcribing of authors , and copying out their mss. which is now most happily taken away by the press . now , after a little care taken at first in correcting and revising , many thousands of copies are dispatched , and sent into the wo●ld , free from mistakes and corruptions , and that in a lasser time than one of those copies could have been transcribed . the seasonableness of this noble invention may be discovered from this , that it was so unspeakably serviceable to the bringing on the ref●rmation : for by the benefit of printing the world was blessed with the excellent labours of learned and pious men who lived in that time ; and thus by this means the popish ignorance was laid open , the errors and impieties of the church of rome were expos'd to view , and whereas before learning was lock'd up in cloysters , now it spread it self over all europe , and the truth of the gospel was propagated almost to a miracle . of such great use was this art , which hath been improv'd of late to a wonder : for the first inventors are not the most exact , they that come afterwards far excell them ; for so it is oftentimes , they that are good at inventing , are not so happy in improving as others : thus we see in the country where printing was first found out , there is the worst printing , as well as the worst paper . but these latter times have extremely cultivated both , for which we have great reason at this day to bless god. in short , learning and victory are now soon acquired , since printing and guns have been found out . that we may the better manage our studies and all other business and affairs , by timing them rightly , clocks and watches were invented . for though sun-dials and hour-glasses , whether made with running of water or sand , were of great antiquity , yet these automatous organs , or horologies by wheels were lately found out , maugre the groundless fancy of those painters who picture st. ierom , who lived in the th century , with a clock by him . we are indebted to the excellent mechanick wit of the germans for this useful contrivance , whereby the time is so artificially divided that we can know the just and precise seasons of beginning or leaving off our work , of what nature soever it is ; and the publick notice of the particular divisions of time is imparted to the eye-sight , and at a greater distance communicated to the ear. if i would go abroad and observe what hath been found out for the use and benefit of mans life , i might take notice of that so pleasant and profitable commodity of sugar . for whereas former ages knew the use of honey only as the universal sweetner , there is now discover'd a more convenient one , by which a great part of our food is made more delicious , and many things in physick are prepar'd , and by which the whole work of confectioning is maintain'd . it is true † pliny speaks of sugar ( saccharum ) as it was taken out of the canes , and saith it was used in medicines , but it was rare , and in small quantities , and in galen's time it was scarcely known , and then it was used raw and indigested , and was unserviceable to many purposes . but at last this useful condiment was boyl'd and bak'd , dried and condens'd , and made up as now we see it . this is an invention not above years old . and the first confectioner● or comfit-maker in england was one baltazar zanches a spaniard , a. d. . i might mention the many ingenious and artificial contrivances about planting , agriculture , ordering of bees , architecture , painting , which last is in some respects much better and more exact than it was of old , as monsie●r perault hath shew'd . and in several other things the moderns have made great and worthy improvements , and very considerable additions to what was before . but i will confine my self to some of the arts and sciences , and briefly recount some of the improvements which have been made in them . to begin with medicks , unto which anatomy belongs , it is true , pliny tells us that the egyptian kings caused dead bodies to be cut up , to find out the situation and structure of the parts of man's body , and the causes of diseases . but * another tells us , that hierophilus was the first that diffected the bodies o● men ; he was contemporary with phalaris , and practis'd this on malefactors that were sent to him out of the prisons . democritus * of old used dissections , by the same token that he was thought by the abderites to be made for doing so , i. e. for cutting up cats and dogs . but it doth not appear that he or hippocrates , or galen , or any of the famed physicians open'd humane bodies . but we have of late ventured to search frequently into these as well as those of brutes , and from both we have found out several things worth our search . the circulation of the blood may justly pass for a new invention , even the discovery of this age ; for though some ( and even a † physician too ) have thought that solomon meant this by the wheel as the cistern , eccl. . . though plato in his timaeus seems to have had some knowledge of this , according to others ; and though a ‖ late writer , before mentioned , affirms very confidently that the chinese were no strangers to it above years ago , yet we are not certain that the wise man's words are to be understood with reference to this thing ; and plato's words can much less be understood so ; and that relation concerning the people of china ( as well as their extravagant computation ) is disbelieved by most of the learned . or say that this was not first found out by dr. harvey , yet if we consider that he was the person who so plainly illustrated this matter , and set down the true way and method of it , and clearly demonstrated how this operation in the body is perform'd , and fully answer'd all the arguments and objections which were brought against it , we may justly stile him the first inventor of it . not to speak of the infusion or injection of blood into the veins of animals , first used by dr. wren , which afterwards was advanced into transfusion , and first practised by dr. lower . i might mention several new passages and conveyances in the body lately found out , as the valuae of the veins by fabricius ab aquapendente , the lymphatick vessels by bartholine , the lacteal veins ( dispers'd through the mesentery ) by asellius , the common receptacle of the chyle ( fastned to the vertebr● of the back , a little above the reins ) and the lacteal veins of the breast , or the ductus thoracicus ( which go from the receptaculum to the subclavian veins ) found out by pecquet . glisson hath nobly search'd into the liver , wharton into the glandules , willis hath discover'd several things in the brain . and what plenty of useful inventions do we meet with in the writings of sylvius , bilsius , de graeff , diemerbroek , malpighius , ves●ingius , densingius , steno , highmore , &c. indeed physick and anatomy have had the greatest improvements of late , of any faculty whatsoever . medicks are exceedingly cultivated , the nature of diseases is more narrowly enquired into and understood , the signs and symptoms of them are daily more manifested , and the therapeutick part is infinitely more inlarged and advanced by a mixing of galenical and chymical medicines , by the vast variety of observations and experiments , and by the skill and sagacity of those that have lately labour'd in that art ; so that this age is grown famous for great and wonderful cures , and the health and long life of man are marvellously promoted . in astronomy there are new discoveries also . the late ages have been more knowing in the heavens than those that went before . now we are acquainted with the suns spots , i. e. the filth and scum which it sometimes contracts , the mountains and shadows of the moon , the lunulae or satellites of iupiter , mutually eclipsing one another , and the ansulae saturni . so that whereas heretofore there were but seven planets known , now six more are added , . about iupiter , and . about saturn . we have found mercury and venus to be horn'd , and to be subject to the other aspects of the moon . the stars are grown into suns in our days , for there are as many suns as fixed lights , and there is on difference between these and that luminous body which we call the sun , but that they are further off from us than this . there are new hypotheses of the heavens and the earth , and of the rest and motion of either ; which if they be not adjusted to exact truth , yet serve to illustrate and better set forth the doctrine of the celestial bodies , and their various phaenomena , and thereby to lead us to admire the wonders of the creation , and to extol and praise the great and all-wise contriver of this mundane fabrick . nor is astronomy yet come to its zenith , to its meridian : we on good grounds expect that by the benefit of the optick tubes and telescopes , which are every day growing more perfect , we shall penetrate farther into the nature of the heavenly bodies , and have a more compleat insight into them . and it is not to be doubted that we shall in time have a more correct account of the suns course , and consequently a reformation of the calender ; and then that complaint will cease that the present computation is not exactly agreeable to the natural motion of the sun or earth . arithmetick is mightily advanced of late , for whereas heretofore it was content to be synthetick , now it is analytick . unto the vulgar way of numbering is now added algebra , and the invention of logarithm●s , and a great many other accessions , which were either not thought of before , or not explain'd and brought into use and practice . chymistry is all new ; there was no such thing known to the generations of old. this spagyrick art , which was set on foot by paracelsus and helmont , and by some other searching heads , hath had prodigious additions made to it lately . the alchymists retort and alembick never were furnish'd with such rare and excellent secrets as they are now ; the laboratories and furnaces never afforded the like inventions . it is indeed a rough and violent way of philosophizing , it is an hectoring as it were of nature , it is puting her upon the rack , and on the fieny trial , to make her confess what-she never did before . and truly she hath made a very ample confession and discovery , whereby the knowledge of natural philosophy is much increas'd and imbellish'd , very noble and precious medicaments ( consisting of oyls , spirits , tinctures , salts , &c. ) are produced , and the healthfulness of men's bodies , and their longaevity are procured , and the almighty creator thereby exalted and honoured . in natural and mechanick philosophy , and all sorts of mathematicks who sees not the vast improvements that these latter times have bless'd us with ? mathematicks among us of old was thought to be conjuration : roger bacon , a franciscan friar of oxford , was reputed a necromancer , and accused of magick to pope clement the th . though his fault was only too great skill in mathematical learning . they shew'd at rome what profound philosophers they were when a german bishop was condemned as a heretick for holding there were antipodes . it appear'd what regard they had to anatomy when excommunication was threatn'd to those that dissected humane corps by boniface the th . the dry and sapless disputes , of the schools ingross'd all physiology was nice and speculative , and spent it self in trivial and childish things , but not it is grown experimental and practical . natural philosophy is become manly and grave , and employs it self in matters which may tend to real 〈◊〉 . hence are these great mechanick rareties , optick and dioptrick glasses , ●icroscopes to see to read the lesser print of na●●re , ●hermometers to discover the unperceivable variations in the heat or coldness of the air , barometers to measure all the degrees of gravity and levity in that element , and the winds and clouds , the pneumatick engine which the noble inventer of it calls the air-pump for the discovering of the spring of the air , the way of taking the height of the atmosph●re , and also a great number of inventions that relate to traffick and commerce , to all manner of trades and occupations . in brief , all the mechanical artifices which we have , and which tend to the profit or delight of man's life are in a manner new , and are not the product of the older times , but of these latter ones . i will observe further , that writing , and the style of authors of all kinds , are extremely improved of late . there is a choicer strain of language , and a better vain of wit , than were heretofore known among writers . for abating burlesque and travestie ( which are the great corruption of our modern poesy , because by these idle , frothy , mock-poems , the most grave and serious writers among the ancients are ridicul'd , the majestick and lofty genius of poetry is abused and perverted , and a vain and fantastick way of writing is propagated among us ) abating , i say , this , there hath been a great reformation of the pens of authors . they have agree'd to lay aside those little trifling things , wherein a great deal of time was vainly spent . it is well known that anagrams were an old piece of wit , and were used by the graecians as well as latins . the oldest anagrams among the greek poets were made by lycophron , who changed the name of his king ptolemy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this ancient mode of being witty , seems to have been borrowed from the hebrews ; for the transposition of letters , call'd by th●m terumah , was part of their cabbala : thus haadam , homo , is the metathesis of adamah , terra ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noah , is the transposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia , because he is said to find favour , gen. . . acrosticks were another laborious way of being ingenious heretofore , but they were generally very sorry and contemptible things . and so were the leonine and serpentine verses ; the knack of them was , that every word was the very same backward and forwards . they had verses in the shape of a pair of wings , an egg , an hatchet , &c. but chiefly their wit lay in paranomasia's , or jingling of words ; which we find often among the epigrammatists . yea , the grave and serious tully , disdains not this way of flash : speaking of a very silly fellow that had cut his hair close , he saith , idcirco capite & superciliis semper est rasus , ne unum pilum boni viri habere dicatur . and he quibbles after this rate in divers places . st. augustin was a great jingler , and player upon words , and delights in the cadencies of syllables . and so among us , puns and clenches were wit in the last age , yea , and they passed for such in sermons . but now the affectation of quibble , and equivokes , is abandon'd , and there are no remains of it but among old nurses . now there is a more manly and generous way of embellishing mens styles ; now there is a better turn of fancy , and such as will be wit in all languages . and particularly as to the poetick wit and fancy among us , these have surmounted those of former ages ; for it may be observed here , that the copy proves perfecter than the pattern . though spencer made cowley a poet , ( for the former's poems being casually lighted upon by the latter , when he was a boy , call'd forth his poetick genius ) yet cowley hath outdone spencer , not only in the choice of his words , but in the quickness of his dispatch . nay , he hath outdone his master pindar , and ( as one saith ) is more pindarick than he . the same is remarkable concerning some other poetick wits , imitation hath strangely improved , and the scholar hath exceeded the master ; and there are some now alive , that may ( without flattery ) be said in some respects to exceed all that went before them . thus upon a free , unprejudiced , and impartial examination , we have found , that as to divers laudable acquisitions we go beyond our ancestors ; for we have not only what they found out , but what we have added our selves , which is much ●ore considerable . this is a sufficient confutation of that vulgar error ( as dr. hackwell , who opposes it , rightly styles it ) that the world waxes old , and is become eff●●te and barren , and decays in its intellectuals as well as naturals . we see the contrary , the world is upon the thriving hand ; it doth not go back and decline , as to the knowledge of the arts and sciences , but is still impregnating , and is still teeming with them . and shall we think that as to religion only there is a decay ? there is no ground for such a surmise . shall divinity , which is the great art of arts , remain unimproved ? shall we think that all knowledge , but that which is the best of all , increases and prospers ? no , we can prove the contrary ; and thence entertain hopes of greater increases yet to come . the first christians ( as hath been observed ) did not understand some parts of their religion , and the nature of it , so well as they did afterwards , or so well as it shall be understood . they were not exact in points , but * lived better than now . the ancient writers , such as clement of alexandria , origen , athanasius , ierom , augustin , chrysostom , hilary , ambrose , theodoret , theophylact , and the rest , have done excellently towards the explaining of the holy scriptures ; but the moderns , especially since the reformation , have wonderfully added to them . and yet the greatest harvest of truth is yet to come ; not for discovering any new doctrines , but for explaining the old ones , and penetrating further into difficult places of scripture . who sees not what a vast difference there is between these and the former times , in point of divine knowledge ? how little was there of it heretofore , among those who ought to have had a large stock of it ? i mean the clergy , whose ignorance in the holy scriptures , and in the doctrines of christian theology was scandalous , and even ridiculous . indeed some of them were versed in school-divinity ; but this was for the most part so far from making them more knowing , in the useful and practical doctrines of christianity , that it rather darkned and confounded them . in the former days of popery , hebrew and greek , ( the languages in which the bible was wrote ) were meer unintelligible jargon , to the generality of church-men . and as for the people , their ignorance and blindness were yet grosser , and they were not suffered to make any enquiry into religion . then that politick maxim prevail'd , keep men in ignorance , and thereby enslave them . it was an unpardonable crime for men to think their own thoughts , much more to speak or write them . ramus having published some new notions of logick , and particularly against aristotle , who was at that time in great credit , was murder'd among the calvinists in the parisian massacre . the poor man was a martyr for logick ; it is no wonder then that so many were for divinity . there was no liberty for scruples in those peremptory times ; for the roman doctors cut out mens belief , and then forced it upon them . a strange kind of casuists , that solv'd all controversies in religion , as alexander did the gordian-knot , by the sword , by meer violence . thus mens souls and bodies were injur'd , the former were blinded , the latter enslaved : they might be truly said to be bound in chains of darkness . but we , by the divine blessing , are free'd from that ignorance and bondage ; which we owe to the reformation , whereby that darkness was dispell'd , and that vassallage removed . and now we are no longer tied up in the dark , we both see and walk , and we daily make progress in divine learning . an undeniable eviction of which , are the discourses and writings of those of the reformed churches , especially of divines ; for from these we may gather the vast improvements in sacred knowledge . they generally argue with close reason , they talk great sense , they shew a deep insight into the inspired writings , they cloath their matter with fit words , they use an intelligible and easy method , they are happy in applying of divine truths ; in brief , their notions are amended , and all the important doctrines of christianity are more plainly and clearly delivered than before . and the peoples knowledge is proportionable ; they hear with judgment , they discourse with understanding , they try the spirits whether they be of god , they are able to confute gain-sayers . in the countries where protestantism hath taken good footing , there is scarce any difference between the clergy and laity , in the knowledge of the chief and practical points of our most holy religion . these are understood by the inferior and most ordinary people , as well as by gentlemen , m●rchants , and tradesmen ; yea , the other sex study , read , and discourse of them . thus humane minds are enlightned , and enfranchised . the elastick power is restored to them ; they act without restraint , and fill the earth with knowledge and truth . judge now , whether the world grows old , and decays , and is sunk into a degenerate posture . say rather that it is much amended , and is like to be improved yet further in future times . for from what hath been already , we may infer what shall be afterwards . we see divine knowledge and learning have been continually in the increase , ( allowing only for some interruptions that were violent , and lasted not long ) and yet we are sensible they are not come to the full ; whence therefore we reasonably conclude , that there are to be farther and greater augmentations in succeeding ages . and where the knowledge of divine things prevails , there religion will get sure footing , and vertue and piety will be powerfully advanced , and the church edified and inlarged . these are the grounds i lay of that expectation which i have of a more compleat and improved state of the christian church here on earth , before the conclusion of all things . but because our thoughts and reasonings , concerning this matter may be shallow and vain , or too daring and presumptuous , i will build my hopes and belief of that more perfect state of christianity on the testimony of the holy scriptures . i grant that some are too forward to press texts to this purpose ; they are wont to alledge several pl●ces in the old and new testament , which have n● relation to this matter : especially those that 〈◊〉 for christ's personal reign on earth , quote 〈◊〉 out of every book of the bible , several passages which they interpret in favour of their opinion . whereever they find the word king , or kingdom , ( if they respect the messias , and the times of the gospel ) they presently snatch at them , and apply them this way ; in the mean time over-looking the kingdom of christ , which hath been all this while under the gospel , and is spoken and prophesied of so often in the sacred writings . but though they are to be blamed for this , that they strive to make all scriptures speak their opinion , and accordingly force them to do it ; yet it is most certain and undeni●●le , that this future state which i am now speaking of , is foretold in many places of scripture in plain and intelligible terms ; and particularly in some of those places where christ is mentioned as a king , and his administration under the gospel is called a kingdom . but first i will produce some other texts , where this new and last dispensation is spoken of . it is probable that this is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . th● consummation or end of the age , i. e. of this age or dispensation we are now under ; for this is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and accordingly in this chapter is foretold by our saviour what shall happen in the end or conclusion of this dispensation , and what are the signs and forerunners of the following scene of things in this world , as well as of the day of judgment in the close of it . some think this is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . for they join this word with those that immediately follow , when the son of man shall sit on the throne of his glory , and read the whole thus ; those who have followed me ( i. e. all persons who are true christians and followers of me ) shall in the regeneration , when the son of man shall fit on the throne of his glory , fit also upon twelve thrones . this shall happen in that last and blessed dispensation of christianity , which is fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it was used by the ancient philosophers , both platonists and stoicks , to signify the renovation of all things , their happy restitution to their former state. in this time of the regeneration or restauration of the world , christ properly reigns here on earth , shewing vengeance on his enemies , and rewarding his sincere followers , as you read in the next verse , every one that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my name 's sake , shall receive a hundred-fold , viz. in this present time , as 't is expounded in luke . . the parallel place to it . which implies that the former passage relates to christ's reigning upon earth , or sitting on the throne of his glory in this world. but i confess there are some things that occur in the context , and in another parallel text , mark . . which may induce us to think , that these words are not absolutely meant of the matter now before us , and therefore i will not urge them . but the times of the restitution of all things , acts . . seem to look this way ; for we may observe , that the times ( in the plural ) denote several ages and successions of time , and so may be well applied to the millennium : and moreover it is remarkable , that in those days there shall be a restitution of all things , not only of all persons , but of all things ; there shall be an universal restauration of the world , a blessed change in the whole creation , which must needs point to that time which i am speaking of , and not to the day of judgment , as some would have it . but it will be objected that 't is said here , the heaven must receive christ until those times , therefore it must be meant of the last day . the answer in brief is , that the meaning of the place is , that christ shall not return until those times of restitution be come and perfected ; till there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an universal , total , and compleat restoring of the world , and then soon after this follows the final judgment . this is included in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that revelation ( or manifestation , as our english translators render it ) of the sons of god which the creature earnestly expects ; longing and groaning to be delivered from the bondage of corruption , into the glorious liberty of the children of god , rom. . , . if you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the creature , for the gentile world , ( as dr. hammond and some others do ) it may be fitly applied to the present purpose : for according to what god hath determined , and in the scriptures foretold , concerning their future conversion , ( of which i shall speak anon ) they may be said to expect , and have been long expecting this joyful revelation ; they earnestly look for the manifestation of the sons of god ; viz. when they and all other infidels shall be converted to the faith , and thereby become the sons of god ; or when the iews particularly ( who were originally the children of god ) shall embrace the gospel . but we may take the word in a larger sense ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or creature , sometimes signifies man , or mankind , in the sacred style , and so i apprehend it is to be understood in mark . . preach the gospel to every creature , i. e. to every rational creature , viz. men. and so in the talmud , and other rabbinical writings , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature , is as much as man. but there is yet a more comprehensive sense of the word ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole creation , ver . . of this chapter , the whole created system of the world , and every thing in it ; and so by the e●rnest expectation of the creature , or the creation , we may understand the fervent longing , not only of all mankind , but of the whole stock of created beings : they all in their way , and according to their capacity , long and groan for the last welcome dispensation ; which is fitly call'd by the apostle , a deliverance from the ●ondage of corruption , i. e. from the slavery of sin , by reason of which every creature is in some sort enslaved . the whole frame of the creation groans , and travaileth in pain ; they are as it were in pangs of child-birth ( which is a frequent similitude in the holy scriptures ) ready to bring forth , impatient of being delivered . this is appositely call'd here , the adoption , v. . because it is accompanied with freedom : and it is styled , the redemption of our body ; i. e. it is as it were a releasing us from captivity , a perfect deliverance from all servitude and misery . there could not be a more congruous expression to set forth that dispensation which i am now treating of , as will appear from the particular account which i shall speedily give you of it . it is no improbable thought , that this is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world to come , heb. . . whereof , saith the apostle , we speak , viz. in that chapter , where he speaks of christ's kingdom , and in chap. . ver . . where it is call'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the age to come , that particular age of the world when christ and his apostles appear'd , or more generally that time whe● the gospel was preached . and i have observed before , that this manner of speaking is borrowed from the style of the iews , who were wont to call the time of the messias gnolam habba , the world or age to come . but as these are general terms , to signify the time of the messias , so they are taken in a more restrained sense for the last and concluding part of this time ; viz. when christianity shall be at its heighth . that properly and peculiarly is this world to come , that particular state of the gospel when all persons , jews , gentiles , and infidels , shall imbrace the christian religion ; when all the nations and kingdoms of the world shall become the kingdoms of christ. this new evangelical world , this new kingdom of the gospel , is likewise comprised in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the time of reformation mentioned by the same apostle , heb. . . for he uses this expression with reference not only to the mosaick law , which was to be corrected and retrenched , but in regard of the gospel itself , which was designed to amend and reform the world , and to set it right . now this was not to be a mock-reformation , but it was to be to purpose , and throughly to be carried on , which i call the heighth and perfection of the evangelical dispensation . this may have been signified when st. paul would have the corinthians , and with them all christians in future ages , wait for the revelation of our lord iesus christ , cor. . and when st. peter exhorted the converted iews whom he wrote to , ( and with them all holy men in succeeding times ) to hope for the grace that is to be brought unto them at the revelation of iesus christ , pet. . . he had been speaking in the foregoing verses of the former dispensations in the church of god , together with the evangelical one which was then present ; and now he acquaints them that there is to be a higher degree of this last dispensation : the time shall come when the effects and fruits of the gospel shall be more conspicuous and eminent , when the grace of god which bringeth salvation shall produce greater things in the world , to the astonishment of all the enemies of the church , and to the amazement even of holy christians themselves . this is the revelation of iesus christ. this last condition of the church is also expressed by new heavens , and a new earth , pet. . . for this is the style of the evangelical prophet , isa. . . . . where by new heavens , and a new earth , he sets forth the state of the gospel ; and therefore the heighth of it deserves these titles much more . whence it is probable , that this is the new heaven and the new earth which st. iohn saw , rev. . . for it is observable , that he frequently makes use of the same expressions and phrases which are found in the prophetical writers . and though , it is true , some learned expositors understand this new heaven and new earth , in the revelation of st. iohn , concerning the church triumphant , the state of the blessed in heaven ; yet if any ●an narrowly scans this chapter , he will not be backward to acknowl●dge that this can't be the meaning of it : for the new heaven , and the n●w earth , are the same with the holy city , the new ierusalem ( in the same chapter ) into which the kings of the earth bring their glory and h●nour , ver . . they come with all their honourable retinue to submit to the scepter of iesus , to own themselves his converts , and they are ambitious to be members of this glorious church upon earth . next , i will produce those pla●es of scripture where this full and final settlement of the ●hristian church , in the last times of the gospel , is call'd a kingdom , and set forth by reigning . it is not to be question'd that david's temporal kingdom was a type and earnest of this : and those sure mercies of david , isa. . . are the faithful promises made by god to david , concerning the messias and his kingdom , which are not yet fully accomplished , and therefore are to be in this reig● of christ which i am speaking of . of this we often read in the prophet daniel ; as in chap. . ver . . in the days of those kings ( viz. the monarchs mentioned in the verses before , among whom 〈◊〉 was one , under whom christ was born ) shall the god of heaven set up a kingdom which shall never be destroyed . that is , christ's kingdom then began to be erected , which afterwards shall more eminently deserve that name ; viz. when it shall arrive to its perfection . it is said here expresly , that it shall break in pieces all these kingdoms , that is , the four monarchies : of which we are further ascertain'd in the next verse , for christ 〈◊〉 is that stone which was cut out of the mountains without hands , and was to break in pieces the iron , the brass , the clay , the silver , and the gold. this famous stone was to beat down all the four metals ; christ was to destroy the four monarchies ; that is , when these cease , christ's kingdom immediately succeeds . it is true , it did succeed in part when the pagan roman empire expired , ( and so in some measure this prophecy was fulfilled ) but there shall be a more illustrious and eminent succession than this , upon the compleat expiring of the fourth general monarchy . wherefore when we see this quite at an end , we may conclude that christ's reign approacheth ; i. e. that the happy condition of the christian church in this world draws near . this fourth monarchy , the roman , is now wearing off ; being translated to the germans , it is but a meer name and title . the wings of this imperial eagle have been plucked , its plumes are fallen , its feathers are gone , its whole body almost consumed . rome itself , and italy , are not so much as the poor remains at this day of the roman empire . this image is now on its last legs , and those are infirm ; for the holy spirit tells us , that the feet are of clay and iron , which two materials will not well cement , and hold together long . therefore another state of things is approaching ; viz. the fifth monarchy or empire here prophesied of , the reign of christ jesus here on earth , or , which is the same , a more illustrious manifestation of christianity , a more visible and glorious displaying of its vertue and power , than ever yet was in the world. of this kingdom of the son of man , you have another express prediction in dan. . . there was given him dominion , and glory , and a kingdom , that all people , nations , and languages should serve him . his dominion is an everlasting dominion , which shall not pass away , and his kingdom that which shall not be destroy'd . again , ver . . the time came that the saints possessed the kingdom : agreeably to what was said , ver . . the saints of the most high shall take the kingdom , and possess the kingdom for ever . this kingdom is again delineated , ver . . there is a great number of texts in isaiah , ieremia● , ezekiel , and the lesser prophets , which speak of this kingdom of the messias , but they are ( it is true ) generally interpreted by expositors of christ's coming in the flesh , and the prevailing of the gospel afterwards , and even to this very day , but they are not thought by them to reach any further . this , i conceive , is a mistake from the narrow thoughts which men are apt to have of those great things spoken of by the prophets ; which we shall find , upon diligent comparing of things , to have a very large and comprehensive meaning . most of the prophetick expressions of this nature , have reference not only to the first times of the gospel , and these at present , but to those that are to come . ultimately and completely , and in their highest signification , they cannot but be interpreted of these last . for if those prophetick passages before-mentioned , and several others in the writings of the prophets , be expounded only of the past or present times of the gospel ; it is certain that the interpretation will not answer the greatness and heighth of the words , much less the weight and dignity of the matter spoken of . if we attend to this , we shall discern the full design and meaning of those notable prophecies of the old testament , we shall apprehend those many glorious things ( both with relation to spiritual and temporal blessings ) which they foretel shall be in those last days : but i shall have occasion to alledge , and particularly to consider those prophetical passages , when i come to shew distinctly wherein this dispensation consists , and how it differs from all others . the places in the new testament where this kingdom of christ is spoken of , are not a few . but that we may not mistake , it will be requisite to observe the different significations of the word kingdom , as it refers to the times of the gospel ; ( for we consider not the word now as it is applied to the future state of glory in the highest heavens . ) first , by it is sometimes meant the gospel-dispensation in general , the whole time of christ's administration in his church from first to last . thus the angel's words to the virgin mary are to be understood , luke . . he shall reign over the house of iacob ( i. e. his church , the true israel of god ) for ever , and of his kingdom there shall be no end ; christianity shall more or less flourish till the world hath its final period and consummation . in this large and general sense those places are to be taken , mat. ● . the gospel of the kingdom : luke . . the glad-tidings of the kingdom of god , and many others , especially the parables , where the kingdom of heaven is likened to several things . secondly , we are to understand by it that particular time of the gospel-dispensation , which immediately succeeded our saviours resurrection , as is evident from st. iohn baptist's words , the kingdom of heaven is at hand , mat. . . and from the same words used by our saviour himself , mat. . . and afterwards by his apostles , mat. . . for none of these texts could be meant of the time of the gospel when christ was on earth , or before his passion , but of some other succeeding time ; otherwise it could not be said the kingdom of heaven is at hand , but rather the kingdom of heaven is present , or is already come . whence i infer that christ may be said not to be in his kingdom ( as it respects the gospel ) he may be said not to reign all the time betwixt his nativity and his resurrection , that being the time of his humiliation : but as soon as he rose from the dead , having conquer'd death and satan , then he set up his spiritual kingdom . this is clear from psal. . . compared with acts . . then he sat upon his throne , as the apostle here applies it . wherefore he said to his apostles , when he was risen , all power us given unto me in heaven and in earth , mat. . . and those words concerning christ , sit thou on my right-●and , till i make thy enemies thy footstool , psal. . . which are mention'd four or five times in the * new testament , are spoken of his resurrection and ascension , whereby he declared himself to be head and lord of his church . some thus interpret what he saith in luke . . he that is least in the kingdom of god is greater than he , i. e. after i am risen and ascended , the least apostle or preacher of the gospel shall excell iohn the baptist , for then a clearer light will shine , the spirit will lead into all truth . thus we may understand our saviour when he saith , i will not drink henceforth of the fruit of this vine until that day when i drink it new with you in my fathers kingdom , 〈…〉 which cannot be meant of the 〈◊〉 〈…〉 in heaven , because christ will not 〈◊〉 drink wine with them , or at least in a proper 〈◊〉 it is not true . but it seems more reasonable to take the words as spoken concerning the time after christ's resurrection , when he did eat and drink with his disciples , as is expresly recorded . this time is signally and eminently called the kingdom of god or christ , because this commenced immediately after he rose from the dead ; and it is stiled the kingdom of his father , because soon after his resurrection follow'd his ascension and sitting at the right-hand of the father , which were his solemn inauguration and enstallment . this was the first year of his reign , now he enter'd upon his royal off●ce , having sent his holy spirit to rule in an extraordinary manner in the church , which he had not done before . thus you see the date of christ's kingdom , as it is more specially and particularly understood . and moreover , from all that hath been said under this head , the truth of what i before asserted is made apparent , viz. that there are certain steps and degrees in the evangelical dispensation . thirdly , the vengeance of heaven on the iewish nation in the destruction and devastation of their city is call'd christ's kingdom , mat. . . his triumphing over those obstinate people , whose forefathers had been his murderers , was a considerable instance of his glorious reign : thence it is that his destroying those his implacable enemies is said to be his coming in his kingdom ; and it is call'd the kingdom of god coming with power , mark . . fourthly , christ's second coming , viz. at the day of judgment , when he shall visibly and manifestly , in the face of all the world , exercise his regal power , is call'd his kingdom ; thus it is said christ shall iudge the quick and the dead at his appearing and his kingdom , tim. . . lastly , by christ's kingdom is meant that peculiar and special time of his reigning which is the present subject of our discourse , when christianity shall arrive at its height , when the church shall be in its meridian . that petition in the lord's prayer , thy kingdom come , seems to be meant of this , though not solely of it . then the grace of god in the gospel will shine forth in its greatest splendor , and god's will shall be done then on earth as it is in heaven , which may perhaps be one reason why these petitions are joyn'd together . it may be this is that kingdom of god , of which , and the things appertaining to it , our saviour discours'd to his apostles before he left the world , acts . . but in the book of the revelation of st. iohn there are many clear passages which relate to this perfect state of the christian church hereafter , and 't is express'd by a kingdom , and by christ's reigning on the earth . this new scene is mention'd after this manner in rev. . . and again chap. . v. . and . and more plainly in chap. . v. . now is come the kingdom of our god , which is explained by the next words , the power of his christ , his effectual reigning , whereby he shews his power in the church more than ever . we have not yet seen the consequences of the seventh angel's sounding , when it was proclaim'd with a loud voice from heaven , the kingdoms of this world are become the kingdoms of our lord , and of his christ , and he shall reign for ever and ever , rev. . . which in v. . is call'd his taking to him his great power , and his reigning . which gives us to understand that he doth not at first exert his great power in the evangelical dispensation , he doth not fully reign , but that he will afterwards , and upon earth . this is taking to him his , &c. there is one text more which i will add , and i request the reader to consider of it , he ( i. e. christ ) must reign till he hath put all enemies under his feet , cor. . . the apostle had mention'd the resurrection of the saints at christ's last coming , v. . and thereupon adds in the next verse , then cometh ( or , then * is ) the end , viz. of this world , and present state of things , when he ( that is christ ) shall have deliver'd up the kingdom ( the saints who are the chiefest part of his kingdom ) to god , even the father , when ( i. e. after ) he shall have put down all rule , and all authority and power , which oppose him and his kingdom : for he must reign ( i. e. in his church ) till he hath put all enemies under his feet . now , it is plain and undeniable that this time is not yet come , therefore it shall be hereafter . there must be a time here on earth , when christ shall have put all his enemies under his feet , when he shall reign without opposition . and this is the time i am speaking of , viz. the third exertment of the evangelical dispensation . but the most signal , eminent and renowned place on which may be founded and built the future glorious state of the christian church on earth is the th chapter of the revelation , where is expresly foretold the binding of satan a thousand years , and the saints living and reigning with christ a thousand years . i know full well this chapter hath been miserably perverted not only of late , but at the first setting out of christianity . † some from this place asserted a terrene millennary kingdom of christ consisting chiefly in corporal pleasures and carnal delights , as if they design'd to revive the epicurean happiness , or to antedate the mahometan heaven . cerinthus is said to be the author of this opinion , for being a man addicted to sensuality and pleasure , he founded an happiness here on earth of such a nature , viz. abounding with all delights relating to meats and drinks , concupiscence and effeminacy . so saith an antient ecclesiastical writer , dionysius of alexandria , . . de . promis . and eusebius saith the same , eccl. hist. . . c. . but this savours too much of the flesh , besides that it contradicts our saviour , who said , his kingdom was not of this world , john . . and consequently the reigning of the saints is not worldly and sensual , but spiritual and heavenly , and besides these men held that * this reign of christ here on earth was to be after the resurrection , yea and † after the last iudgment ; which renders this opinion yet more improbable , if not absurd , as if the saints who had enjoy'd the pleasures of heaven would count it a happiness to be entertain'd with those that are sensual and carnal . there were others of old who had a more tolerable notion of the millennary reign , for they placed it not in sensual and earthly pleasures , and mere outward peace and prosperity , though they held it was not without these . there opinion in short was this , that after six thousand years in this world were compleated , the saints should all rise , their bodies should ascend out of their graves , or where ever else they were , and their souls should come down from heaven , and christ also should descend from thence and keep a jubile with them , and reign with great joy a thousand years here upon earth , and that all kingdoms should be made subject to him , and that the righteous should be bless'd with an abundance of the good things of this world , but without any intemperance , excess or immoderation whatsoever . this they call'd the first resurrection , from which all the ungodly are excluded . after this seventh millennary of years is compleated , all men shall ▪ rise from the dead , which is the second resurrection . this was the sentiment of most of the ancient fathers , yea of * all christians who were accounted orthodox , as iustin martyr acquaints us . he and irenaeus , and ierom , and others tell us , that this doctrine came first from papias bishop of hierapolis , who pretended he had it from st. iohn ( whose scholar he was ) and from the disciples of the apostles with whom he was acquainted . so that the pedegree of the millennary opinion is this ; it was first broach'd by cerinthus , then re●ined by papias and others , and afterwards transmitted to the latin and greek fathers . or if we will be more exact in the lineage and descent of it , we must begin it higher , and say , that the apostles set it on foot first , for they dreamt of an earthly kingdom of christ in this world , as i have shewed before . or rather we may trace it up to the iews before christ ; the millennium was borrowed from an antient tradition and perswasion among that people , that the messias should reign a thousand years on earth in all pomp and grandure . the babylon talmud , in sanhedrim , in the chapter helek , doth shew this to be the opinion of the hebrew doctors , about the days of the messias . and aruch mentions it as a thing of undeniable certainty ; and so speaks r. eli●zer in midrash tillim , the days of the messias are a thousand years . so our learned † lightfoot . the opinion of his personal reign in the affluence of all sensual and worldly delights was an old iewish error , saith ‖ st. ierom once and again . and several other writers testifie that it was a received notion among them , that the messias , after six thousand years of the world were expired , should reign in person all the time of the next millennary with his elect on earth in perfect peace and prosperity ; and hence the christians converted from iudaism borrow'd and retain'd this notion . and truly it was kept up a long time in the church , it was almost universally believ'd no less than the first three hundred years after the apostles . at last the credit of papias , who was thought to be the first broacher of this doctrine , was call'd in question . though he was a man o● great simplicity , honesty and integrity , yet he was * one of small judgment , and mean learning , saith eusebius . and he adds in † another place , that this papias spoke strange and fabulous things , and did not understand the apostles arguings . st. ierom and st. augustin were the first fathers that writ against this millennary reign , and soon after this it was generally condemn'd by the fathers of the roman and greek church , and hath ever since been look'd upon as an heterodox opinion , excepting that some anabaptists have made bold to revive it . if we consider things aright we shall see sufficient reason to condemn and explode this doctrine , for there are these two gross errors in it , . that christ shall personally reign upon earth . . that the saints shall come from heaven and reign with him . first , the chiliasts are palpably mistaken in this , that christ shall come from heaven , and personally reign here , and that before the general resurrection , and day of judgment , as they also hold . this is contrary to express words of scripture , which saith concerning our saviour , that * the heaven must receive him , until the times of the restitution of all things , i. e. as i conceive , till the finishing of those times of the restitution of all things , which will be a little before the day of judgment . we are assured that christ from his ascension to that time remains in heaven ; from thence he shall come to iudge the quick and the dead ; therefore he shall not come down on earth before that time , and consequently he will not reign here in person , as those mille●naries imagine . it is incongruous and against reason that he should be said to come to iudge the men upon earth , and yet at the same time be on the earth . nor is there any thing in this th . chapter of the revelation which favours this fancy of theirs . had a personal reign been intended here , it would have been said , that christ shall reign with the saints a thousand years , which words might fairly intimate that christ would descend from heaven , and come among them , and reign in the midst of them so long a time ; but instead of this it is only said , that they shall reign with him a thousand years . or suppose it were expresly said , christ shall reign , yet this doth not prove that he shall reign in person . how often doth the coming of the lord in luke . and in other places signifie christ's coming in way of judgment and vengeance , not his personal coming ? why then may not christs reigning be meant not of a personal reigning , but of his reigning in the hearts and lives of the faithful ? he is with them spiritually , and they reign with him after the same manner , and no other . therefore the inquisitive mr. mede , who founds the future reign of christ upon earth on his chapter in the revelations , saw no ground here for his visible and corporal reigning . whence he hath left us these words , † the presence of christ in his kingdom shall no doubt be glorious and evident ; yet i dare not so much as imagine that it shall be a visible converse on earth ; for the kingdom of christ ever hath been and shall be a kingdom , whose throne and kingly residence is in heaven . i quote this passage the rather , because some have entertain'd another opinion of this learned author . besides , in this chapter , v. , . we read that gog and magog , intervene between the thousand years and the day of judgment : therefore the personal reign of christ is not before that day , for the heavens retain him till then : nor is it after that day , for gog and magog , who come after the millennium , go before the day of judgment . i conceive this is an unanswerable proof . and as for the several quotations of scripture which they bring to assert the personal reign , the answer in brief is this , that theywrest those places which speak of christ's first coming , and others which speak of his last coming to iudgment , and apply them to a second personal coming of christ before the general resurrection and day of judgment . from this perverting of those texts they set up the corporal reign of our saviour , which they so much talk of . secondly , that is another unpardonable error , that the bodies of the deceased saints shall be raised from below , and their souls be dismissed from above , and that both shall be united here , that they may reign with christ on earth . first , this is against the constant discovery which is made to us in scripture , that heaven , and signally the highest heavens , are the place of glory , and the seat of blessedness , prepared for the departed souls of the faithful . those regions above , not this earth below , are the receptacle of glorified spirits . yet these men are pleased to alter the constitution and appointment of the all-wise god , and to make the earth the habitation of blessed spirits , and the seat of happiness . this is to abrogate the laws of god's kingdom ; this is to anticipate the state of glory ; this is to confound heaven and earth . again , how absurd and ridiculous is it to assert , that the departed saints shall come to be subject ( after all the joys and ravishments of another world ) to calamities and bodily evils ? for gog and magog shall besiege them , ( as they must needs grant from v. . of this chapter . ) shall the saints not only quit their heavenly mansions , and come down here on earth , but also turn soldiers , and put themselves into a military posture ? for you read there of * the camp of the saints . shall immortal saints fight after they have been in heaven ? yet the chiliasts must hold this , because they assert , that the reigning of the saints a thousand years is meant here of their leaving of heaven , and coming down to reign on earth . they pretend to prove this from several passages in this chapter ; as where it speaks of the souls of them that were beheaded , and of their living and reigning , and of the first and second resurrection ; which argues , say they , that this reigning is to be understood of the saints that were before in heaven , and that there is one resurrection a thousand years before the last judgment , and another when that comes : in the former , the saints rise to reign ; and in the latter , all other men shall be raised . but st. iohn's words in this chapter signify nothing of this nature , as will appear from setting before the reader the entire text with a brief comment upon it . i saw the souls of them that were beheaded for the witness of iesus , and for the word of god , and which had not worshipped the beast , nor his image , nor had received his mark upon their foreheads , or in their hands ; and they lived and reigned with christ a thousand years . but the rest of the dead lived not again , until the thousand years were finished . this is the first resurrection . blessed and holy is he that hath part in the first resurrection ; on such the second death hath no power , ver . , , . it is generally agree'd , that by the souls of them that were beheaded , are meant the persons that were beheaded ; for that is the known way of speaking among the hebrews , whom st. iohn ( who was one himself ) here imitates . and by them that were beheaded for the witness of iesus , we are to understand all martyrs that were put to death for professing christianity ; the same that are mentioned rev. . . they that were slain for the word of god , and the testimony which they held . this particular manner of death , b●heading , is specified , because it was most in use at that time. this was the capital punishment that was frequent both among iews and romans , ( as * dr. lightfoot hath observ'd and proved ) and we read that iohn the baptist , the first martyr for christ , underwent it . and not only those that suffer'd death , but all other holy men , that had any other punishment , of a lesser sort , inflicted on them , are here intended ; for one kind of corporal punishment is mentioned here to denote all the rest , which is a way of speaking very usual not only in the holy scriptures , but in other writings . they who had not worshipped the beast , nor ●is image , nor received his mark upon their foreheads , or in their hands , are those religious and holy persons who keep themselves unspotted from the pollutions of antichrist , and do not in any kind whatsoever comply with them , or allow of them . these st. iohn saw , as well as the others before mentioned . and they lived , which may refer to this latter sort of persons only , and not to the former ; that is , to those who had not worshipped the beast , not to the souls of them that were beheaded . for you may observe that it is expressed thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and whosoever ; which shews , these are a distinct company from the others mentioned before . therefore to the latter must be applied those words ( they lived ) i. e. these persons were free'd from persecution under the happy reign of christ which was now come . thus it is not absolutely necessary that we should interpret this concerning the deceased martyrs , the souls of them that were beheaded , but only concerning the saints then in being , those that worship not the beast , and consequently here is no ground for the resurrection of the martyrs before the last and general resurrection , ( as a recompense of their former sufferings ) as some persons imagine . or , suppose that [ they lived ] refers here to these martyrs , yet still we cannot conclude thence their rising from the dead ; for it is only barely said they lived , not they revived , or rose from the dead . what then was this living here spoken of , which is the introduction to the thousand years ? no other certainly than this ; that whereas many of the faithful servants of christ had been put to death for the testimony of iesus , and other religious and holy men had been as it were kill'd in former times , ( in the same sence that 't is said , we are killed all the day long , psal. . . ) i. e. they were persecuted , injured , and abused , now they shall live , now they shall flourish , now they shall be free'd from persecution , and enjoy peace and rest. not that the individual persons that really lost their lives shall thus live upon the earth ; but the church is here considered as a successive body , as is usual in this book of the revelation , and elsewhere . the meaning then is this ; though the christians in the preceeding ages were cruelly and inhumanly treated by their merciless persecutors , though the church in those times labour'd under great and unspeakable miseries ; yet upon the entrance of the joyful millennium , ( for there shall be on earth such a millennium , though not of that nature which the ancient chiliasts asserted ) all these troublesome and afflictive things shall cease , and the faithful shall be put into the possession of an undisturbed repose and serenity . but because not living again is mentioned in the next clause , some may think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ; and therefore they lived must be equivalent with they revived , which is as much as they rose from the dead . granting this , it doth not follow that it is to be understood literally and strictly , i. e. of a real living again after death , or of the rising of their dead bodies out of the grave . it is a figurative way of speaking , and it is probable is an allusion to ezek. . , . behold , o my people , i will open your graves , and cause you to come up out of your , graves : and i will put my spitit ( or breath ) into you , and you shall live . which words speak not of a bodily resurrection , ( as at the first hearing they may seem to do ) but of israel's rising out of a low , captivated condition in babylon . your graves shall be open'd , and ye shall live ; i. e. you shall be restored to your own land again , and there live in plenty and prosperity . there is no expositor of any account , but interprets the words thus . and indeed there are several other texts which back this interpretation ; for in psal. . . . . isa. . . hos. . . reviving and rising again are used to express a comfortable and prosperous condition . so that one would a little wonder how it comes to pass that some writers , who have made enquiry into the future state of the christian church , take this place in the revelation in a literal sense , and perswade themselves that it speaks of a bodily resurrection of the saints , when it may so conveniently be taken in a metaphorical and mystical sence ; nay , when they themselves at other times are so delighted with this latter . * one of them acknowledges that the killing of the witnesses , rev. . . and their bodies lying dead , is not meant of a literal death , and with great diligence he labours to prove it , and indeed performs that task very laudably ; and in many other places in this book he flies to a mystical meaning . why then may not the living , or living again of the saints , be understood here in the same manner ? the † other is known to be a great asserter of an improper and figurative sence in scripture . but see the unhappiness of his placing it ; he that expounds the third chapter of genesis ( which is a plain downright history ) in a mystical and allegorical way , to the enervating of a great part of revealed religion , interprets this passage in the revelation ( where mysteries and figures are so common ) in a literal sence . but i think i have shew'd from the tenour of this place , that a real , corporeal resurrection , i. e. a returning of departed souls into their bodies again , is not here meant ; but that a political or civil resurrection is the thing here spoken of ; that is , the christian church , after its great troubles and mortifications , shall revive , shall as it were rise out of its grave ; and ( as the excellent dr. hammond paraphrases on the place ) there shall be such an universal profession of christianity , as if all the departed good christians had been alive again , and were come upon the stage of this world once more . or the reader may make use of the apostle's words in gal. . . to explain this place in the revelation ; for as christ is said to be crucified among the galatians , i. e. they had been so clearly and fully taught and instructed in the nature of christ's sufferings , as if christ himself had been crucified in their sight : so in a resembling sort , the saints are said to live again , i. e. their holy lives and actions ( whence they are denominated saints ) are as evidently and completely copied out in the persons then upon a kind of a resurrection . on such the second death bath no power ; i. e. those who have the honour to be reserved to that excellent state of the church , which is called reigning with christ , being holy and righteous persons , they shall be rescued from the second death , which is no other than everlasting destruction . for as there is a twofold resurrection , as hath been said , so in the same way of allusion there is a twofold death ; a death of temporal , and a death of eternal destruction . this latter is called the second death , because it comes after the other , and is a great deal more terrible than it . therefore to be free'd from this , is the greatest mercy imaginable : and this is that which all those who live under the heighth of the evangelical dispensation shall be rescued from . at the end of those thousand years , when the books shall be opened , and the dead shall be judged out of them , they shall escape everlasting death and damnation ; and they shall pass from earth to heaven , from the happy state of the church here , to endless blessedness in the mansions above . the short then of all is this , that the living and reigning of the saints with christ , which is foretold in this chapter , is to be understood of the most prosperous and flourishing state of the church of christ here on earth , which is the thing that i have undertaken to prove and illustrate . indeed it is not expresly said , that this reign shall be on earth , but we may most rationally infer as much from this chapter . the angel who was to bind satan came down from heaven , ver . . therefore the scene of these things spoken of in this chapter , was to be here below . afterwards , ver . . it is said that satan was shut up , that he might deceive the nations no more . now none can deny but that these nations were on earth . and in ver . . it is said of gog and magog , that they went up on the breadth of the earth , and compassed the camp of the saints about : the saints then are upon the earth , as well as gog and magog . and this appears yet further , from what follows in the same verse , fire came down from god out of heaven , and devoured them . therefore neither they , nor the saints , were then in heaven , but on earth , else the fire could not be said to come down from heaven upon the latter . it is out of question then , that this reigning of the saints with christ , is meant of that happy administration of the church here on earth . though the common doctrine of the millennaries , viz. of the saints and martyrs leaving heaven , and coming down to reign on earth ; and so likewise of the personal reign of christ with them be a groundless fancy , and built neither on reason nor scripture ; yet i have in some good measure shew'd , that t●is which i am now speaking of , is founded on both. the former dictates to us , that there shall be a more perfect state of christianity than ever yet hath been ; and the latter , in several places , speaks of this higher degree of christianity . though christ will not come in person , yet he will come in the spirit , to renew his church , and to exalt it to a greater measure of holiness and purity : and there shall then be such a joyful , blessed season , as never was before , and never will be again upon earth . it remains now that i speak particularly and distinctly of the duration of this spiritual reign . it shall last a thousand years , which * some have thought is to be understood i●definitely . as in iob . . . . one of a thousand , is one of a great many : and in psal. . . a thousand hills ; and psal. . . a thousand generations , is as much as very many hills and generations ; so they think here , a finite number is put for an indefinite ; and accordingly the reigning of the saints a thousand years , signifies no more than the long time of the churches prosperity . st. augustin , who takes the thousand years in this indefinite manner , holds , that they began either at christ's birth , or his passion , and last to the worlds end , or till a little before it , when antichrist is to come , and appear in the world. others say , they commence at christ's death , and that as the saints are said to reign , so the devil is bound a thousand years , i. e. all the time from christ's passion to the consummation of all things , excepting only that little time when he is loosed . but these are very extravagant assertions , and no considerate men have undertaken to make them good . why therefore should i undertake to confute them ? i will only say this , to baffle their notion who take these thousand years indefinitely , that first it is expres●y asserted in this chapter , that the godly shall reign a thousand years , and that satan shall be bound just so many years , ( which indeed are but the same time. ) again , the thousand years are repeated no less than six-times by st. iohn here , which clearly makes against and indefinite and uncertain number . unless a certain , determinate portion of years were here meant , this definite and precise number would not have been reiterated so often . for this reason both the ancient and modern expositors of this chapter universally agree , that the thousand years here are to be taken in the most obvious and proper sence , viz. for that particular , determinate number . but then , there is a great disagreement about the beginning and ending of these thousand years thus precisely taken . some say they began at christ's nativity , and lasted till pope silvester the second , which was about a thousand years after ; for idolatry and all superstitious rights in the church broke out , and manifestly appeared under him first of all . so our wickliff and bilney , and aretius a foreigner thought . but others , as bede , primasius , pererius , fix the date at christ's passion . others hold the thousand years began at the preaching of the gospel , or about the destruction of ierusalem , and ended when popery first began eminently to prevail , which was , they say , about the year of christ . when hildebrand , i. e. gregory the seventh invaded the chair ; then satan also was loosed . this is dr. lightfoot's opinion , as it was also of our broughton and vsher , and of pareus and iunius abroad . but surely it is harsh to say that the devil was bound all the time of the ten persecutions , when he had power given him to stir up those bloody emperours and tyrants to commit such outrages against the innocent christians : this is sufficient to confute that opinion . therefore others hold the thousand years began under constantine the great , when coming to the empire he caused the persecutions to cease , and set up christianity as the religion of the empire , which was about the year of our lord . and they ended at the rise of the ottoman empire , and with ●the papacy of boniface the eight , who made the sanguinary laws against the waldenses and albigenses , which was about the year . thus thought those great men willet , forbes , napier , grotius , hammond . and brightman likewise seems to hold that the reigning of the saints , and the binding of satan were from constantine the great to the beginning of the fourteenth century of thereabouts . but this could not be the time of the saints reign , for we read in rev. . that the woman , viz. the church , as soon as she should be delivered was to be in the wilderness ( a state of distress ) how then could she reign , which denotes her prosperity ? and she was to be in this state for the space of . days , i. e. years . this began according to mr. brightman from the time that constantine the great was taken up to heaven , for he is the manchild caught up to god , v. . and to him the context referreth . now reckon from the death of that emperour , which was a. d. . till the time that the . years are expired , and you will find that the thousand years ended later than he had set them , for instead of ending in . they could not according to this computation have their period till the year of christ . here you see one prophecy of the book of the revelation is so interpreted as to thwart another , which is an argument that his calculation is not right . and indeed what considerate person can believe that the thousand years of christ's reign and of satan's imprisonment are part ? there hath been nothing yet that hath look'd like it . when was satan so bound that he seduced not the nations ? or when was he loosed again , so that we may discern the palpable difference between either ? do we not know that when the ten noted persecutions were expired , yet others were raised against the servants of god in this period ? and all this time either old heresies were revived or new ones invented . therefore i infer that the time of the thousand years is not yet come , when the angel is to cast satan into the bottomless pit , and to shut him up , and set a seal upon him , that he should deceive the nations no more . and as for gog and magog , who were to appear soon after satans being loosed , where are they at this time ? if by those are meant th● pope and turk , then they make the date of popery and turcism to be before satans loosing , and the expiring of the thousand years of the saints reign , which is an absurdity which they would willingly avoid . mr. brightman hath an odd fancy of his own , that though the reigning of the saints a thousand years be their reigning all the thousand years in which the devil was bound ( i. e. from constantine the great to the year . ) yet there is another reigning a thousand years , viz. from the year . till a thousand years after that be expired . but if there be any good ground for this , it is in this th . chapter of the revelation , where the thousand years of christ's reign are spoken of expresly , and no where else . but here it is manifest that the reigning and the binding are in the same thousand years , for it is said v. . when the thousand years ( viz. of christ's reign , expresly mention's in the verse immediately before ) are expired , satan shall be loose out of his prison . therefore the reigning of christ and the binding of satan shall both expire together , which proves also that they both began together , the same thousand years including both . the opinion then of mr. brightman and others , that the thousand years , of christ's reign are past , hath no foundation at all , but is a mere imaginary and precarious assertion . and yet this assertion was taken up and believed by very learned and pious men ; the cause of which i apprehend to be this , they were prejudic'd against the doctrine of the old millennaries , and look'd upon it ( and that justly ) as a groundless and scandalous opinion , and thereupon were willing to resolve the thousand years into some past time rather than into any that is to come , and thereby quash'd that fond conceit of a personal reign . this was an ill method they took , but their great dislike of the other opinion occasion'd it , and therefore they are on that account excusable . but if they had rejected what is amiss in the doctrine of the chiliasts , and had retain'd what is true in the general , viz. that there shall be a future state of the christian church which shall be every ways better than its former one , they had taken the right course , and had asserted a truth which is founded on the sacred scriptures . thence any unprejudiced person may inform himself that the thousand years are so far from being past ( as some have thought ) that they are not yet come . only to assure us before hand that there shall be such a thing , the christian world hath had some foretasts of it already . i cannot positively say with † some , that the thousand years began at the reformation , and that luther was the angel that had the key of the bottomless pit , and bound the devil . i cannot fix the beginning just here , because wickliff , ierom of prague , and iohn huss , and several others before luther , did something of this nature ; they in some measure restrain'd satans power and jurisdiction by converting many persons from the papal impieties . so that if we say babylon began to fall in those times , and mean no other than this , that those forenamed worthies made way for it , i grant the assertion to be true ; but it is to be remember'd that i am not now treating of the preparatives and forerunners of the blessed millennum , but of that determinate state and time it self . i grant that at the reformation the souls of those that were beheaded for the witness of iesus , and for the word of god might truly be said to live , they were as it were raised from the dead . when luther and the rest of god's faithful servants appeared , and were active in restoring and reforming religion , the holy apostles and martyrs , and all the primitive professors of the true faith were then as it were revived , and came upon the earth again . this is a forerunner and pledge of that which is call'd the first resurrection , this is a previous assurance of the millennary reign or christ here on earth , in that sence which i have before explain'd . mr. mede's conceit that the thousand years of christ's reign shall not begin till the day of iudgment is not worthy of so learned a person , and is confuted from what you read in this chapter so often made use of , where the * battel of gog and magog , and their defeat are mentioned . who doubts that these enemies of christ , and of his servants , shall be subdued before the day of judgment ? and if so , then christ's reign ( all which time his enemies are subdued and disappear ) and the last judgment cannot be the same . i may add , that according to mr. mede's opinion the day of judgment shall be before the general resurrection , which will hardly be allowed by any thinking persons : and in this very chapter you will find that this latter hath the priority of the other , v. , . and 't is no other than what the apostle st. paul asserts in cor. . . he shall deliver up the kingdom to his father , viz. after the resurr●ction , which he had been speaking of all along before . how then can he be said to come , and reign on earth , after he hath delivered up the kingdom ? but yet we may understand this writer in the fairest sence ( and so we ought to do all authors ) and then his opinion is not to be disliked ; for , largely speaking , the erecting of christ's kingdom in the . years reign may be call'd the beginning of the last iudgment , and it is represented so in dan. . , , , . for with the kingdom of christ on earth there is as it were a iudicature set up , and sentence passes according to the different qualities of the persons that are found at that time . the enemies of god and religion shall then be openly animadverted upon , but the true worshippers of iesus , all the sincere professors of christianity shall be favour'd , advanced , rewarded . thus the millennary reign , and the general iudgment are contemporary , or at least we may suppose some part of the thousand years reign to be included in the general judgment . thus it is if we take it in the latitude ( as mr. mede seems to do ) but is cannot strictly be reckon'd as part of the millennium , for this chapter expresly tells us that it shall be after is , i saw a great white throne , and him that sat on it , and i saw the dead , small and great , stand before god , and the books were open'd , &c. v. . . there is no reason then to defer the reign of christ to that time : but it is more agreeable to reason and revelation to assert that it is not very far off , that the time is approaching when this millennary state shall commence , when there shall be a greater progress on the gospel than ever yet hath been , when the church shall be wonderfully advanced , and christianity shall arrive to its maturity and perfection . christ iesus shall not visibly come in person ( as some have fondly imagined ) but he shall come and reign in the spirit , he shall rectifie the disorders that have been in the christian world ; he shall throw down all false worship , and establish the true , and he shall raise the christian dispensation to its utmost perfection . chap. xx. the millenary reign is attended with the destruction of antichrist , i. e. papists and mahometans . this proved from several passages in scripture . how the papal antichrist shall be destroy'd by the spirit of god's mouth . another attendant of the reign of christ upon earth , is the conversion or fulness of the gentiles . an objection answered . a twofold calling , or conversion , of the gentiles , partial and total . the parable in luk. . speaks of this latter . the occasion and manner of this conversion . the progress of arts and sciences hath imitated the motion of the sun. the like is observable of religion . the general conversion of the jews , is a third concomitant of the reign of christ. whether the jews shall be fixed in their own countrey again . the author's iudgment concerning the texts of scripture , which are alledged to prove the national conversion and return of the jews . lev. . , , &c. is meant of the general return of that people . in deut. . , &c. there is a primary and a secondary meaning . the latter applied to the ten tribes . the future restauration of the jews proved , from isa. . . from isa. . from hos. . , . from amos . . from zech. . , &c. from luk. . , . from luke . . from cor. . , &c. from several passages in rom. . what is meant by all israel . the , , , and verses particularly consider'd , and shew'd to be arguments for the complete conversion of the jews . the . rev. . speaks of this . the occasion , manner , and means of it , ( both ordinary and extraordinary ) enquired into . but to pass from these generals to a particular account of this period of the evangelical oeconomy ; this glorious state of christ's church , which shall be before the consummation of all things , comprehends in it these things . . the destruction of antichrist . . the fulness of the gentiles . . the calling of the jews . . universal righteousness . . universal peace . these are the five things which are to be expected yet to come , and which constitute the heighth of the christian dispensation . i. i begin with the destruction of antichrist : for that ( it is probable ) is the first thing which will be effected when the thousand years begin . by antichrist , i mean the church and polity of rome , and the impostures of mahomet . the latter is the eastern , and the former is the western antichrist . for as the roman empire was made up of the western and eastern dominions ; so proportionably antichrist , or the antichristian power , ( signally so styled ) which was to succeed in the room of the roman emperours , consists of both these great powers ; viz. the papacy in the west , and the mahometan usurpation in the east . it is well known that both these had their rise together , and it is probable they shall fall together . to speak of the latter first ; mahometism hath been in the world above a thousand years , but it must in due time have its period ; the cross shall triumph over the crescent . if it be ask'd , where there is any particular place of scripture that mentions this catastrophe ? i answer , that according to my apprehension , ( leaving every one to judge as they please ) the th . and th . chapters of ezekiel , plainly foretel the saracens and turks invading the holy land , and then their destruction and extirpation . it is a most eminent and remarkable portion of scripture , though little taken notice of ; but whoever will be pleased to consult the whole , with great seriousness and intens●tness of mind , they will be induced ( i question not ) to join with me in this perswasion , that this notable prophecy hath respect to the times of the chiliastick reign of christ , when the turkish infidels , ( the right gog and magog ) with their adherents , shall endeavour by all means to oppose it ; and in order to that , shall appear with a mighty force against the people of god , viz. against the iews ; who at that time shall be looking towards the messias , and shall be ready to own iesus to be that person , and against the faithful christians , who shall then expect his reign . and here the final overthrow , and slaughter of these adversaries of the church , are plainly foretold , and particularly described , with which is immediately join'd the † gathering of israel , i. e. the perfect restoring of that nation : and the next thing is , the * vision of the temple ; which ( after all the various conjectures of papists and protestants ) must needs be meant of this state of the church which i am speaking of ; otherwise you can make nothing of that strange draught of the temple . what i have thus briefly hinted , is largely set forth in the prophecy it self , which is worth the reader 's perusal . and i do●bt not , but after he hath well consider'd it , he will come to this issue ; namely , that this prophecy hath not yet been fulfilled , and therefore it shall be in time ; and that time is the period i am now treating of . if you say , that by gog and magog are meant the syrian armies which plagued the iews , of which the books of maccabees give us a particular account . i reply , that though we grant this , yet those who i have named may be meant here also : for i have in another place proved , that there is a † double , literal , and even historical sense , in some places of the bible : and so there is here , i doubt not ; and i shall afterwards shew , that the turks have a good claim to the names of gog and magog . again , the turks rise was foretold in rev. . , &c. so their ruin and downfal are mention'd in the same book , . chap. . v. the vial is poured out upon the great river euphrates ; i. e. the people inhabiting there , the turks who dwell in that part of the world on the river euphrates . the water thereof was dried up ; i. e. the turkish power and dominion are impair'd ; that the way of the kings of the earth might be prepared ; i. e. that some great and eminent persons may be converted , and come over to the christian church . then in general , we find seducers and false prophets threatened in scripture with ruin ; and shall we not think , that that vile miscreant , who gloried in the title of prophet , and is signally so styled , by those that adhere to his principles and laws , wherewith he hath bewitched so great a part of the world ; shall we not think , i say , that that grand impostor is concern'd ? can we imagine , or suppose , that the vengeance of god , which is threatened against seducers , and false teachers , reaches not to him ? and when we consider what a great deal of mischief this mahometan sect hath wrought in the world , and what vast regions of the earth it hath possessed , we shall easily be inclined to believe , that when christ's kingdom is set up , and christianity is come to its perfection , the world shall be cleared of this spreading pest. as for the fall of the roman antichrist , it is in express words foretold in many places of scripture . out of the old testament i will mention only that famous prophecy of daniel , concerning the fall of rome , and the reign of christ , ( for both these go together ; ) . dan. , , &c. to the end of the chapter . i have else-where commented upon it , but now i shall only make use only of that part of it which is to our present purpose . how natural is the character of the other horn , which arises out of the fourth beast ; i. e. the fourth kingdom , or empire , upon earth , appliable to papal rome ? for it is said , it shall subdue three kings ; i. e. the greek emperour , whose jurisdiction reach'd to italy ; and the kingdom of lombardy , and the german emperours , who had dominion in italy . it is further said , this horn had a mouth that spake very great things , v. . and more particularly in the v. he shall speak great words against the most high , and shall wear out the saints of the most high , and think to change times and laws . and the same horn made war with the saints , and prevail'd against them , v. . which by the most judicious protestant writers , is applied to the papacy . but now hear the doom of this great speaker and warrior , the iudgment shall sit , and they shall take away his dominion , to consume and to destroy it unto the end : and the kingdom , and dominion , and the greatness of the kingdom under the whole heaven , shall be given to the people of the saints of the most high , whose kingdom is an everlasting kingdom , and all dominions shall serve and obey him ; v. , . which is answerable to what was said in v. . concerning the coming , and the kingdom of the son of man ; i. e. christ , who frequently styles himself so . if you consider these things , with many more in this chapter , you cannot apply them either to the kingdom of the seleucidae , or antiochus , or mahomet , and his empire : but you must necessarily understand them of the roman power , and especially that which is papal ; and you cannot but see that they are a lively description of that bloody dominion , and of the downfal of it , and of the reign of christ which shall immediately succeed it ; that is , of the flourishing state of the christian church , in a more glorious manner than ever . thus the most eminent and learned expositors , who are not friends to the roman see , interpret this prophecy ; but none hath comprised the sense and import of it in so few , but full words , as that reverend * prelate of our church : the seventh chapter of daniel , saith he , points at a state of christ's church which is not yet come ; and when it doth come , will be with a vengeance to the roman church : whose present state will be utterly overturn'd , to make way for the s●tting up of christ's universal and everlasting kingdom , which is to be erected when the mystery of god is finished ; rev. . . . . and that cannot be till babylon , i. e. rome , be thrown down ; rev. . . . , , . and we are so far from thinking this kingdom will be invisible , that we believe it will be the most illustrious appearance that ever was of christian truth , righteousness , charity , and peace among men. in the new testament likewise this is signally foretold : st. paul , who was blessed with extraordinary revelations concerning future things , acquaints us , that the reign of christ , which he calls his coming , shall begin with the ruin and desolation of the antichrist of rome ; for every unprejudiced and impartial man must confess , that the second chapter of the second epistle to the thessalonians speaks of him ; and that the man of sin , and that wicked one , whom the lord will consume and destroy , is no other than he. it is very strange to see how grotius bestirs himself , and uses all artifices imaginable , to perswade the reader that the papal power is not meant here . he is forced to say , that this second epistle to the thessalonians was writ before the first , and several such incongruities he runs himself into , to maintain his assertion : whenas the very character here given of the man of sin , viz. that he sits in the temple of god , and exalts himself above all that is called god , &c. plainly shews to whom it belongs . and that the brightness of christ's coming , whereby this son of perdition shall be consumed , is not meant of christ's last coming to judgment , but of his coming to reign upon earth , will appear from what i shall presently add . st. iohn , who was honoured with abundant discoveries from heaven , concerning the things which were to come to pass afterwards in the christian church , in a most graphical and lively manner , represents to us in two whole chapters , ( the eighteenth and nineteenth of the book of the revelation ) the fall of this spiritual baby lon , and the saints rejoicing and triumphing , because of the vengeance of god upon her : and then immediately , in the next chapter , he proceeds to speak of the binding of satan , and the reign of the saints a thousand years . in which chapters , though , it is true , the exact order of the time is not observed , ( as in the book of the revelation is ●●sual , and therefore we must not always insist upon prius & post●●ius here ; ) yet this is plainly signified to us , that there is a connexion between these two , the reign of christ , and the fall of babylon ; and that the one most certainly goes along with the other . but exactly speaking ; the overthrow of babylon is part of christ's reigning , or , you may call it , an effect of it : for when he reigneth , he will subdue and destroy this greatest enemy of his kingdom . if we enquire , how he shall be destroy'd , both st. paul and st. iohn will satisfy us . the former tells us , that he shall be consumed by the spirit of god's mouth , thes. . . which may signify some immediate way of god's blasting him . god himself shall fight against him with * the sword of his mouth . the pope shall be destroyed , saith † luther , without hands . as he began , so he shall end : he set up at first not by power , and in the like manner he shall be cast down . that prophecy in . dan. . concerning antiochus , [ he shall be broken without hand ] shall be fulfilled of the pope . and again he saith , when god speaketh but a word , and saith , rome be destroy'd ; sir pope , come down from your throne ; it shall be accomplished immediately . the phrase here used may denote the easiness , and suddenness of the fall of the papal antichrist : it shall be , as it were , with a word of god's mouth . or , the spirit of god's mouth , may signify the preaching of the gospel . this shall be made the great instrument of rome's fall. as the prophet of old was said to s●ay the wicked with the words of his mouth , hos. . . so shall the evangelical prophets , the ministers of christ , ( when they shall be effectually stir'd up for that purpose ) slay that wicked one , and all his adherents , in the same manner ; they shall be so powerfully enabled to enlighten and instruct the world , that it shall soon be convinced of the damnable errours and impieties of the roman church , it shall plainly see and discern the execrable impostures of that society of men ; it shall be made evident from the word of god , that they are no other than the synagogue of satan . thus the man of sin shall be destroy'd by the brightness of christ●s coming , ( as the apostle expresseth it in the same place ) by the plain and convictive preaching of the word , which shall accompany that blessed state of the church which is to come . but rome shall not fall by god's word only : the ensuing texts of scripture will bring you to this perswasion , that her downfal shall likewise be by humane force and power . he that killeth with the sword , must be killed with the sword ; rev. . . give her blood to drink ; ch. . v. . they shall make the whore desolate , and naked ; and they shall eat her flesh , and burn her with fire ; ch. . v. . all which signify the use of violent means . and more fully yet , in ch. . v. , , . reward her even ●s she rewarded you , and double unto her double , according to her works ; in the cup which she hath filled ( which was a cup of blood ) fill to her double . how much she hath glorified herself , and lived deliciously , so much torment and sorrow give her ; for she saith in her heart , i sit a queen , and am no widow , and shall see no sorrow . therefore shall her plagues come in one day , death , and mourning , and famine ; and she shall be utterly burnt with fire . perhaps this last expression may intimate , that the papists shall fall out among themselves , that they shall dissent from one another , that they shall contribute towards their ruin , by their own intestine quarrels and combustions ; for these are signified by fire , not only in luke . . but in several other places . but there must be some fighting on both sides , rome and its opponents , as i conceive . this seems to me very plain , out of rev. . , , . where there are two armies , and a formal pitch'd battle , and a victory ensuing upon it . to take it wholly in a spiritual sense is very harsh , and disagreeable to what we meet with in this , and other chapters of this book ; where there are several passages which seem to inform us , that this bloody antichrist shall fall by the hand and force of man ( as well as by the immediate curse of god , and the preaching of the gospel , of which i spoke before . ) we are told that hannibal brake through the alpes with fire and vinegar , when he was on his march towards rome . it is probable that those warriors and champions , whom god will stir up to make their way thither , will use a resembling method ; that they will ingage in very hot and sharp service , and with the utmost force and violence incounter all impediments which stand in their way . and as the old romans , in great streights of the commonwealth , created a dictator , an extempore monarch , and governour ; so , it may be , the person to do this great thing shall be of that sort ; he shall be extraordinarily chosen out , and set up by providence , on purpose for this emergent business . and who knows , but that he may be a dictator as it were from the plough ; i. e. a person taken from more private and low employments , to move and act in this high and publick sphere ? but i need not be inquisitive and solicitous about the manner of rome's downfal , since we have so good assurance of the thing itself , and may acquiesc● in that . ii. the conversion or fulness of the gentiles , is another attendant of the reign of christ upon earth . this was intimated in that promise of god to abraham , that he should be a father of * the multitude of nations , . gen. . for so it is in the original . those nations which proceeded from abraham , by hagar and ketura● , should at last contribute towards the making up the great and entire body of converted gentiles . and iacob's prophecy concerning ephraim looks this way ; his seed shall become the † fulness of the gentiles ; gen. . . for the word gojim , is most properly applied to the gentiles , not to the iews . and our translation is short , when we render the other word a multitude ; for the proper import of it is , plenitudo , fulness . now when it was foretold , that ephraim's seed should be the fulness of the gentiles ; the meaning is , that from ephraim shall proceed innumerable nations , who shall imbrace the gospel , and so fill up the conversion of the gentiles . to this prophecy appertains psal ● . . ask of me , and i shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . the great and wonderful access of the gentiles to the church of christ from all regions of the world , is plainly predicted in isa. . , &c. . , &c. . . to . v. . , &c. the places are so well known , that there is no need of reciting them . and in several other prophets there are the like predictions . to which questionless our saviour referr'd when he told the iews , that such and such things should be●al them until the times of the gentiles be fulfilled ; . luk. until the full time come , when the gentiles shall be universally called into the church . of this our lord speaks , joh ▪ . . other sheep from among the gentiles i have , which are not of this fold , of the jewish church ; them also i must bring , and they shall hear my voice ; they shall be converted , and become obedient christians ; and there shall be one fold , one church , agreeing in the same faith , and worship , and religious practice ; and one shep●erd , they shall acknowledge me to be their head , and pastor : as it had been foretold concerning the times of the gospel , this last time especially ; they shall all have one shepherd , ezek. . . they shall be united into one body , under one and the same head. and it may be , that which he saith to the church of thyatira , is to be interpreted of this ; he that overcometh , and keepeth my works unto the end , to him will i give power over the nations : — and i will give him the morning-star . rev. . , . the most easy and natural sense of which words is this , that he that is faithful to the end , shall be honoured with the conversion of eastern nations ; i will give him those heathen people where the morning-star ariseth ; i will give him the conversion of those , as the reward of his faithfulness . a future calling of the pagans may be expected at length , as the recompence of overcoming , and of keeping my works unto the end . but supposing , say some , that this , and other texts of scripture before mention'd , speak of the conversion of the gentiles ; yet these prophecies were all fulfill'd in the days of the apostles , when they went out to preach the gospel to all nations , and so they have no reference to that conversion of the gentiles , which i am speaking of . but to this i answer , that the prophecies of the conversion of the gentiles , were not fulfilled in those times ; for though many pagans were converted in the days of the apostles , yet that conversion was not general . those persons who were then called , were but the first-fruits of the whole and compleat calling of the pagans to christianity , which is to be a little before the conversion of the iews . to this purpose , the apostle of the gentiles is very clear , in rom. . , . i would not , brethren , that ye should be ignorant of this mystery , that blindness in part is happen'd to israel , until the fulness of the gentiles be come in ; and so all israel shall be saved . the blindness of the iews , and the salvation of the gentiles , are here called by st. paul , a mystery : and in this he intimates , that those he wrote to , did not know and comprehend the design of god in this matter . wherefore he unfolds this mystery , this great secret of providence to them , acquainting them , that god took occasion from this strange event , to communicate the gospel to the gentiles , and to convert them to the faith ; and then by the calling of these , the iews should afterwards be provoked to believe , and to accept of the gospel , and so they should all be saved . but whether this be spoken of a general conversion towards the end of the world , or only of the great numbers , converted by christ and his apostles , at the ●irst preaching of the gospel , ( as some are of opinion ) is now to be considered . i conceive then , that there is a twofold calling or conversion of the gentiles ; a partial , and a total one . the first was , when the iews were rejected ; viz. in the time of our saviour , and the apostles ; then the gentiles were called in to supply their room . this is said to be the salvation which is come to the gentiles , ver . . of this chapter , and the reconciling of the world , v. . but there is a second calling of the gentiles , and that is named here , the fulness of the gentiles , which is something that is greater and higher than the other , for it denotes a compleat body of them . this is set forth in the parable of the great supper , . luke ; where the iews were those that were ●idden : but upon their refusal of the invitation , the servants are commande to go into the streets , and lanes of the city , and bring in the poor , maimed , halt , and blind : these are the gentiles , that in the apostles times , and ever since , have been converted to the christian faith. but after this is done , it is said , yet there is room , viz. for more converts to christianity ; and accordingly the servant is bid to go out into the high-ways , and hedges , and compel them to come in , that the house might be filled . here is a plain distinction between the former and the latter conversion of the gentiles : after the first invitation and entertainment there was more room ; which intimates , in my opinion , a future calling of them . and they are to be fetched out of the high-ways and hedges , to shew that though they be never so mean and unworthy , they shall partake of this grace , which shall be so powerful and effectual in those days , that they shall seem to be forced and compelled to come in . and what follows is very observable , and much to our present purpose ; they are thus compell'd to come in to the great supper of the lord , that his house may be filled ; that the church may be compleated and made entire , which it could not be without the conversion of these gentiles at last . many were converted before , but now there shall be a general imbracing of the faith : all nations shall come to the messias . and there is another great difference between that first calling , and this ; viz. that the general calling of the iews ( which is said to be their fulness , ver . . ) shall go along with this second calling of the gentiles : for so the apostle acquaints us , that when the fulness of the gentiles is come , all israel shall be saved ; i. e. all the iews ( as well as gentiles ) shall be received into god's favour . but some think , that israel is not opposed to the gentiles here , but signifies the whole people of god , the whole israel of god ; ( as the apostle speaks , gal. . . ) i. e. the spiritual israel , all believers , whether jews or gentiles . but if not from this place , yet from a great part of this chapter , it appears , that after the fulness of the gentiles shall follow the fulness of the iews : for as some of the iews , in the apostles times , were blinded and harden'd , till they saw the gentiles imbrace the gospel , and then they were provoked by their example to come in ; so shall it be at their last and general conversion , of which i am next to speak . but first i will add a few words concerning the occasion and manner of the gentiles conversion , so far as i can guess . when the impostures of rome are exploded by the christian world , and her pernicious doctrines and practices are loathed by them ; and when the dominion and tyranny of rome are laid in the dust , and that by some strange and amazing acts of divine providence , which shall be known to all the inhabitants of the earth ; we may easily conceive , that then the gospel will have its free course , and god will stir up some persons to preach it in the remotest country , where paganism hath prevail'd ; and that the tidings which have come to their ears , concerning the fall of the roman babylon , will in some measure prepare them to receive the more welcome message of the gospel , and to imbrace the christian faith , which they have either been wholly strangers to , or which they have wil●ully refused . this is to be said also , that the lives of christians , will at this time be very exemplary , which will be very serviceable for the promoting of the gospel among the gentiles . nothing hath hinder'd the propagation of christianity in the world , so much , as the wicked conversations of christians . the story is known of the american , who said he would chuse rather to go to hell , than live in heaven with the cruel and bloody spaniards . some of the indians , shewing a piece of gold , have said , lo here is the christians god! and their faithlessness , as well as avarice , hath been objected to them by the pagans whom they tra●●ick with . it is no wonder then that infidels imbrace not the christian religion , when its professors are so scandalous in their practices . but the case will be otherwise in those happy times which i am discoursing of ; the lives of christians will be answerable to their professions ; they will commend their religion by the strictness and circumspectness of their walking ; which , when pagans observe , they will be incited to think well of their ways , and afterwards to admire and love , and at last to imitate and practise that religion , which hath so great command and authority over mens minds and manners . nor shall there be signs , and wonders , and mighty miracles wanting , if there be occasion for them ; if that be the most proper method to reduce some stubborn infidels , and to bring them to a hearty confession and acknowledgment of the truth : though these ( as i have suggested before ) are not properly of this dispensation , and accordingly shall be soon laid aside . where this work shall first have its beginning , and in what order this great conversion of the gentiles shall proceed , is difficult to assign : therefore i will only submissively offer my conjecture . it hath been the observation of some learned men , that th● arts and sciences have imitated the motion of the sun. learning set out first with adam in the east : he had his philosophy from god , and by virtue of that gave fit names to all creatures . he communicated his knowledge to those eastern countries of assyria and chaldaea ; whence it came into egypt , where moses was skill'd in all the learning of that time. he , it is probable , left his skill among some of the israelites , and so it travell'd into canaan , where solomon was famous for this learning , and with great success propagated it among the iews . from the chaldaeans , egyptians , and iews , it found its way to greece ; where it was first entertain'd by musaeus , orpheus , pythagoras ; then socrates , plato , aristotle , &c. and here , by the bye , we may remember , that the most inquisitive men among the graecians , as pythagoras , plato , solon , and others , who proved great sages , travelled into egypt , and other eastern countries , to bring home with them their profitable arts and sciences . learning past from greece to italy , and so to rome ; for with the graecian empire their arts also were transported to rome , and she dispersed them continually by her victorious arms. passing from italy they climbed the alpes , and visited germany and france , whence we britains , and others , fetched them over . thus learning followed the course of the sun , ( an intimation of which seems to be in the poets , when they made phoebus the god of light and learning , ) all humane arts and knowledge were derived down to us from the eastern parts of the world , where mankind itself first had its rise . the like observation may , in part , be made of religion , viz. that it imitated the suns motion . ( i say , in part , for the progress of religion doth not exactly answer to that of learning and philosophy . ) it arose first in paradise , in the r●moter parts of the east : and adam , seth , and noah , cherished it in those regions . it was preserved in the ark by noah , and coming out thence , it was propagated by him , and his son shem , but especially by abraham the chaldaean . having thus escaped the flood , and liv'd among the chaldaeans , it sojourned a while in canaan , and from thence came into egypt , with ioseph first , and soon after with iacob , and the rest of the patriarchs . from thence it took its way through the wilderness , and so into canaan again ; where it continued a long time under many vicissitudes , till it began to go eastward again ; viz. in the time of the captivity . but seventy years put and end to that thraldom , and fetched back the true religion to go on in its way , its western road , that it was in before . observe especially how when it began to be christian , ( though at first it took its circuit through the whole world , to inform all mankind of its being arrived ; and afterwards constantine the great carried it with the empire , and settled it more eastward , yet still ) it ran the same course with the sun generally ; from ierusalem to gre●ce , to africa , to rome , and so to all italy , to germany , france , britain , spain . though i do not say , the gospel went exactly in this very order successively , yet we find this to be the progress of the gospel at last : it began in the east , and it hath travelled westward . the church , and the sun , ( as mr. herbert hath observed ) have observed the like motion . and it ●ath crossed the western ocean : the americans hear of christ. we have an essay in those plantations , to confirm us in the truth of what is to come afterwards . the true gospel hath been preached , and is at this day , in several places of this new-found world. and though the roman priests have planted their perswasion in many parts of it , with vast ●●fusion of blood ; yet popery may make way for a better religion afterwards , when the gospel shall be spread even to the utmost parts of this western hemisphere , and so in its direct way step into the east again , and visit the islands in the eastern seas , and then land on the continent among the tartars , indians , chinoises , persians , &c. and so finish its circuit , by returning to the place where it set out first of all . thus our saviour's words shall be verified , the gospel shall be preached in all the world , and then shall the end come , mat. . . this will be a plain indication that they are come to the last period of time design'd for this world ; and that as soon as this is past , the day of judgment is at hand . thus much concerning the conversion of the gentiles ; by whom , i understand the people of those nations , and countries , that have not had the knowledge of the true god : and therefore they are to be distinguished from the mahometans , who are not to be reckon'd in the body of the gentiles , and therefore not be converted , but destroy'd . iii. the conversion of the iews , is another concomitant of the perfect state of christianity . this being a great controversy among divines , whether the iews shall be converted to christ before the end of the world ; i will inlarge upon it , and endeavour to give satisfaction in the point . by this conversion , we do not mean the conversion of a few , but a great and remarkable , a general and national conversion of the jews , before the consummation of all things . this was the general belief of the ancient writers of the church : the holy scripture hath declared , saith * cyril of alexandria , that the jews in the last times shall obtain mercy , being justified with us by grace in christ. the jews , saith * another godly father , shall turn unto god , and believe in jesus , at the end of the world , and be saved . and that there shall be this signal conversion of that people , was the perswasion of several † other christian fathers . though i find there is some disagreement among them about this , whether the iews shall return to their own countrey iudaea , and there be fixed again , and build and inhabit ierusalem . origen , speaking of the jews , ‖ affirms confidently , that they shall not be restored to their own land ; and with him agreeth st. ‡ chrysostom . but * iustin martyr , and some others of the ancients , hold , that they shall return to the land of canaan , upon their imbracing the messias , and that they shall be fixed there . to prove which , they quote jer. . . turn ye every one from his evil ways , and dwell in the land which the lord hath given unto you , and to your fathers for ever and ever . in the chap. of ezekiel , there seems to be foretold not only the destruction of the turks , ( call'd gog ) in the latter days , ( ver . . to . ) but immediately after that , the return of the iews to their own land , v. . to the end of the chapter . all the circumstances of the prophecy argue it to be spoken of this last return from their captivity , and dispersion . which is further evidenced , from those remarkable words in the close of all , v. . i will not hide my face any more from them ; which shews , that the prediction can't be meant of their return under cyru● from their captivity in babylon , because they have been captives since , and banished into all parts of the world. whence i conclude , that this prophetick promise was never yet accomplished , and therefore must be . and other prophecies ( which are very plain ) may be alledged out of isaia● , ioel , and zechariah , which for●tel that the messias shall restore the israelites to their own land. indeed if we duly weigh some of those passages , we cannot but think it very credible , that these poor vagabonds shall recover again the holy land , and inhabit there , after their long dispersion . though i will not designedly concern my self in this dispute , yet i think i shall render their restauration extremely probable , whilst i am discoursing of , and proving the main thing , which is their conversion . and that this shall be national and general , was the common opinion of the ancients ; and the moderns , excepting a * few , assent to them in it . i deny not , that some of the texts usually cited out of the old testament , to prove the general calling and return of the jews before the last judgment , are to be understood of the temporal deliverance of that people from the captivity , and their returning back to their own land presently after . and other texts are meant of the spiritual deliverance of the jews , who were godly and righteous . ( some of those prophecies being to be taken in a mystical and spiritual sense , canaan being a type of the church . ) and there are some places also which speak of the conversion of the jews , which was to be in our saviour's time , when he chose his disciples and apostles out of the jewish nation ; and when afterwards multitudes of iews submitted to ch●istianity , and owned iesus to be the christ. all this i acknowledge ; but yet any unprejudiced person may take notice of other places of scripture , both in the old and new testament , which point at the general and national calling of the jews , and that towards the end of the world. and it may be taken notice of further , that some of those texts which foretel their return from babylon to their own land , and others which speak of their turning from judaism to christianity , at the first propagation of the gospel , are also to be understood of this universal recalling of them at the first setting up of the glorious kingdom of christ which we are discoursing of ; for there is a twofold historical meaning of such passages in the prophetical writings of the bible ; one is primary and chiefly intended , the other secondary and included . this i am throughly perswaded of , from the style and tenour of scripture , that there are different things spoken of in the same place and narrative ; different occ●rrences are prophesied of at one time . all other historical books have but one sense and meaning , and no more , because they refer to one thing only . but it is not so here . any observing and consid●rate man must needs see this ; and it is a key to a great part of the bible . there is an eminent passage in lev. . which i don't find taken notice of ; but , in my opinion , it speaks home to the present purpose . god , after that long scroll of curses and plagues threatened to the disobedient israelites , from . v. to . shuts up all with a merciful assurance of their being restored to their own land at last . though they should perish among the heathen , and though the land of their enemies should eat them up ; and though they that are left of them , shall pine away in their iniquity , in their enemies lands ; v. , . yet i will remember my covenant with iacob , and also my covenant with isaac , and also my covenant with abraham will i remember , and i will remember the land ; v. . he promises to perform the covenant made with their forefathers ; viz. that he would give them the land of canaan for a perpetual possession . when they are in the land of their enemies , i will not cast them away , neither will i abhor them , to destroy them utterly , and to break my covenant with them , for i am the lord their god. but i will for their sakes remember the covenant of their ancestors , &c. , , , ver . the repeating of these terms , viz. of their being in the land , and in the lands of their enemies , shews , that this refers not only to the jews being captives in babylon , but to all their other dispersions and banishments , and particularly that which is at this time , and hath lasted many ages . and so the reiterating of those words , viz. god's remembering his covenant , plainly refers to the continual performing of his covenant with relation to the restoring of the jews ; not only when they were captives in assyria , but when afterwards they should be banished into other lands , as they are at this day ; even then god would be mindful of his covenant , and bring them back again . and , to this end , he would enable them to confess their iniquities , &c. v. . this is that repentance and conversion which we expect ; this is the promise which remains to be fulfilled , for hitherto it is not . again , it is promised in deut. . , &c. that if the israelites , when they are driven into other nations , shall call to mind those blessings and cursings mention'd in the chapter before , and shall return to the lord their god , and obey his voice , then the lord ●od will turn their captivity , and have compassion on them , and will return , and gather them from all the nations whither the lord god hath scattered them . if any of them be driven out to the utmost parts of heaven , from thence will the lord their god gather them , and from thence will be fetch them : and the lord their god 〈◊〉 bring them into the land which their fathers possessed , and they shall possess it , and he will do them good , and multiply them above their fathers , and the lord their god will circumcise their heart , and the heart of their seed , to love the lord their god , with all their heart , and with all their soul , that they may live . in which words , without doubt there is that primary and secondry meaning , which i spoke of . the former is not denied by any , and i will now prove the latter . that this promise extends even to the vniversal calling of the iews , is clear from these things ; first , that it is said , they shall be gathered from all the nations whither god had scattered them , and if any of them were driven to the utmost parts of heaven , from thence the lord will fetch them . now we know that the ten tribes of israel , that were carried captive by salmanasser king of assyria , were removed into the utmost parts of the world. esdras tells us , that they went forth into a very far country where never mankind dwelt ; ( or at least he thought these regions were not inhabited before : ) they were a year and a half a going to it , and the region is called arsareth , or ararath ; then dwelt they there until the latter time ; i. e. the time we are at present speaking of , esd. . , . it is likely this was part of that vast moiety of the world which is now called america . * manasse● ben israel , a learned jew , is perswaded that these tribes were not only the first inhabitants of china , and some parts of tartary , but that they went into the west-indies . however , we are certain that they came ei●her into these , or some other countries , that were at a great distance from iudaea ; because if they had been near it , they would have return'd thither with the rest of their captive brethren , when cyrus gave them leave to do so , and ( which is more ) encouraged them to it . it is manifest therefore , that they were driven to the utmost parts of heaven . or if we should suppose , that they were not scatter'd so far , but ( as dr. lightfoot thinks ) were removed to the farthest parts of assyria , or ( as others have imagined ) were dispersed into egypt , and other parts of africa , or ( as some have thought ) travelled into syria and arabia ; yet still we can say this , that we no where read of their return to their own land. i do not speak of the coming back of a few , ( of which we have some footsteps in the sacred history ) but of the return of them in a body , or as to a very considerable part of them , of which this text speaks . we have not one syllable concerning this ; and it is certain that if they had returned , it would have been mentioned . therefore i infer hence yet , that this promise is not fulfilled . and from this inference i make another , viz. that it is to be fulfilled hereafter , for none of god's promises fall to the ground . and hence likewise i gather another , which is this , that if god will be so favourable to them , as to restore them at last to the promis'd land , it is most probable that he doth it in order to a greater blessing ; viz. the turning every one of them from their sins , and causing them to imbrace that iesus whom they have so long despised and rejected . therefore their returning , and their conversion , most commonly go together in scripture ; and we cannot think that god would take so much care of those out-casts , as to bring them back to their own land , unless he intended to extend his ancient mercies to them , and to receive them for his own people again . and then observe also it is added , the lord will circumcise their heart , to love the lord their god with all their heart , and with all their soul ; which gives us to understand that their conversion shall be sincere and effectual , which without doubt will be the qualification of that great and catholick conversion of the jews before the end of the world. next i might produce that prophecy of isaiah , ch. . v. . and it shall come to pass in that day , that the lord shall set his hand again the second time , to recover the remnant of his people which shall be left , from assyria , and from egypt , and from pathros , and cush , and from elam , and from shinar , and from hamath , and from the islands of the sea. it is very reasonable to think , that this recovering of the jews the second time , is , first , particularly meant of the returning of the posterity of the ten tribes , who , upon salmanasser's invading iudaea , were either taken by him , or fled into strange countries . there shall not only be a return from babylon and assyria , but from egypt and aethiopia , and even from the most distant regions . secondly , more generally and comprehensively , it is meant of those times of the gospel , when the jews , dispersed through all countries , shall be restored to their own land again , and shall be converted to the christian faith. this is here called the second , and it is the last and most eminent time of their conversion ; when they shall be so happy likewise , as to have all the gentiles for their fellow-converts , as it follows in the next verse of his chapter : he shall set up an ensign for the nations , as well as assemble the outcasts of israel , and gather together the dispersed of iudah , from the four corners of the earth . the sixtieth chapter of isaiah treats of this very subject , the glorious condition of the church under the messias's reign , when there shall be a general conversion of the iews , as well as gentiles ; which is most elegantly describ'd by this lofty and poetick prophet . and the th verse plainly shews , that whatever is said in this chapter is to be understood not of the first call of the iews which is past , but of the second which is to come : for the words are these , thy sun shall no more go down , neither shall thy moon withdraw it self : where is promised the perpetual grace and favour of god to this people without any interruption ; but who sees not that this is not yet fulfill●d , and therefore is not yet past ? the sun and moon have gone down upon the iewish nation ; though the light shone upon them with great vigour after our saviour's coming , and many were converted to christianity ; yet since that time there hath been a miserable defection , and they have for many hundreds of years been rejected , and have remained in darkness , and have been deprived of the divine favour . but though the sun and moon have withdrawn themselves since the first conversion ; yet there is a time coming when they shall no more go down , for ( as it follows ) the lord shall be their everlasting light , and the days of their mourning shall be ended . therefore this place of scripture is meant of the future state and restauration of this people . in my apprehension this is a a very remarkable text to prove it . and those words of the prophet hosea , ch. . v. , . may well be thought to refer to this last calling of the iews : the children of israel shall abide many days without a king , and without a ●rince , and without a sacrifice , and without an image , and without an ●phod , and without teraphim . afterward shall the children of isra●l return , and seek the lord their god , and david their king , and shall fear the lord and his goodness in the latter days . we see the former part of the words verified : nothing is more evident than that this people have been many days , and are are at this very time , without a king , &c. they are destitute of a head and governor , they are debarr'd the use of sacrifices which were the main part of their religion : but yet they do not erect images , and fall into idolatry , as they were wont to do . this is the present state of this people , which this text speaks of , viz. that they have neither the mosaick nor heathenish worship , however the hearts of some of them may be inclined to this latter : but i do not judge them . and as for the latter part of the words , they shall be verified in due time ; the children of israel shall return ( i. e. shall be converted unto the lord , as the chaldee paraphrast , of ionathan renders it ) and seek the lord by repentance and faith , and david their king , i. e. the messias ( as is acknowledg'd ) by that chaldee paraphrast , and several of the iewish doctors on this place ) because the messias was of the stock of david , and because christ was typified by him ; whence he is often called david in the * holy scriptures . this fiducial and penitential seeking the lord , and owning the messias , shall be accomplished under his thousand years reign , which is here call'd the latter days , and in other places signally the last days , before the end of the world. and it is impossible it should be meant otherwise , because it is to follow this time of the jews exile in which they are at this day , as we heard confess'd before by one of their chiefest rabbies . but i found what i say not only on the concession of this great man among them , but upon the words themselves of the prophecy , which tells us , that the israelites shall be without a king or prince , many days , which in the stile of scripture , especially in the prophetick writings , usually signifies a very great number of years , as in isai. . . . . ier. . . ezek. . . . . dan. . . . . so that the time of their captivity in babylon , whence they return'd as soon as years were expired , is not here intended , but some much longer space of time . and indeed it could not be the time of their being captive there , because that did not immediately precede the latter days , by which in scripture are frequently denoted the times of the messias , the last age of the world ; and the hebrew writers and commentators themselves freely grant this . here it is said they shall abide many days without a king , &c. and afterwards , i. e. in the latter days ( as it is explain'd ) they shall return , and seek the lord their god , and the messias : which clearly argues , that the time of acknowledging the messias shall presently succeed after those many days wherein they have abode without a king , &c. this could not be any part of the time between their return from the babylonian captivity , and christ's coming in the flesh , for then they were not without a king , prince , or ruler , &c. therefore it must be since , and the time commenced when shilo● the saviour came , for then the sceptre departed from ludah , then the iews were left without king or prince . after this particular period of time is ended , the messias's kingdom shall be erected in a more illustrious manner than ever , and then the children of israel shall return , and seek the lord , and shall have a king again ; they shall embrace that messias whom their ancestors crucified , and they shall fear the lord and his goodness ; they shall , with reverence and admiration , acknowledge the exceeding favour and grace of god to them . this i apprehend to be the genuine import of this prophecy , and i leave it to the reader to judge whether it be not a proof of the grand point now in hand . i might mention amos . , . with some of the preceding verses , which questionless are to be understood of this kingdom of the messias which is yet to come . the close of the prophecy plainly shews that it is meant of this ; for 't is said , they shall no more be pulled up out of their land which i have given them . they have been pull'd up out of that land ; that we are certain of , and they are not yet return'd to it : but when god shall bring them again to that place , they shall no more be pull'd up : they shall remain there 'till the end of the world. i will add that famous prediction of the prophet zachariab , ch. . v. , &c. i will pour upon the house of david , and upon the inhabitants of terusalem , the spirit of grace , and of supplications ; and they shall look upon me whom they have pierced , and they shall mourn , &c. that this chapter is spoken of the tews , is agreed upon by all ; and that this portion of it is more especially so , appears from that first thing which is said of them ; viz. that they shall look upon him whom they have pierced ; for it refers to the piercing of our saviour's side with a spear , john . . where , upon this action , this scripture is said to be fulfill'd . upon this account , their looking upon christ , and mourning for him , cannot be meant of what they did presently after their return from the captivity in babylon ( of which some imagine most of the prophets speak ) for christ was not then come , and therefore they could not pierce him : and besides , this zechary prophesied after the captivity and the restauration of the iews , and consequently could not speak of these as future things , as here , they shall look , they shall mourn . nor can this prophecy be understood ( as some conceive ) of the conversion of the iews in the apostles times , when several of them imbrac'd the christian faith , and particularly in one day there were added to the church about three thousand souls , acts. . some of whom had been crucifiers of our saviour , v. . for this is far different from a national mourning and repentance , which are here foretold . not only ierusalem , but the land shall mourn , v. . the whole people of the jews . neither is this prophecy to be interpreted concerning the day of judgement , as several expositors have thought , telling us that then there shall be a general mourning and lamenting for the crucifying of christ , when they shall look on him whom they have pierced . but this exposition cannot be admitted , because these words speak of the true and hearty repentance and conversion of the iews , which no considerate man can expect shall be at the last day . if they have not the spirit of grace and supplications poured on them before , it is too late then to have it . nor can the iewish families mourn apart at that time , as is related here . therefore i conclude , seeing none of the foresaid interpretations are well grounded , that the words are to be understood of the days of the millennary reign , when there shall be a national and universal call of the jews : the whole land , i. e. all the people shall mourn , and every family apart , to shew the sincerity of the mourning . the spirit of grace and supplication shall be bestow'd on these true penitents ; they shall be effectually moved by the former to hate their past enormities , and by the latter to beg pardon for them . they shall in a sincere and saving manner bewail the execrable wickedness of their forefathers who put the blessed iesus to death , and as cordially grieve that they themselves cruci●ied him by their sins . this is looking on him whom they pierced . thus , on all accounts , this prophetick passage is to be interpreted concerning that last conversion of the jews , which is one main ingredient of the messias's kingdom toward the world's end , when the whole body of that people , disperesed over the several parts of the earth , shall be brought home to the flock of christ. thus it is apparent that this is one of the most considerable texts in the old testament to this purpose . i will now pass to the new testament , which chiefly recounts the wonderful grace of god in the conversion of persons to christianity in the times of our saviour and his apostles , and therefore speaks but little of this future call of the iews ; but two or three places are very remarkable , which i will produce . the first is that of luke . , , &c. where we read that aged simeon took the child iesus up in his arms , and blessed god that his eyes had seen his salvation , viz. the saviour whom god had sent into the world , whom he had prepared before the face of all people ; i. e. whom he had from eternity decreed and appointed to make known in due time to all the nations and people of the world : and because gentiles and iews are a dichotomy of all the people of the world , this great blessing is more particularly and distinctly expressed thus , that he shall be a light to lighten the gentiles , and the glory of his people israel . where we are assured that the gentiles shall first share in this blessing of the messias , and then the iews , which manifestly shews that this latter is to be understood of the general conversion of the iews ; for in our saviour's time the iews were first call'd , and then the gentiles . it shall be otherwise afterwards ; the way of salvation and happiness shall first be discovered to the gentiles , and then to the iews . but observe how differently this is express'd ; it is said christ shall enlighten the former , but he shall be the glory of the latter . it is a very high word , and lets us know how great , how renown'd , how glorious the state of the jews shall be hereafter : for this must necessarily be meant of their future condition , because they have never since these words were spoken been a glorious people ; yea , they have been above sixteen hundred years an inglorious , base , despised people . therefore there remains a time when these words of simeon shall be fulfill'd , viz. when the gentiles are converted to the faith , then christ shall be the glory of his people israel . and it is probable that this is meant by those words that follow , behold , this child is set for the fall and rising again of many in israel , that is , the jewish people shall be rejected , but they shall afterwards be recovered and restored . we have seen the first part of this prophecy accomplished , and at this very day the truth of it is manifest ; the jews are fallen , they are cast off , and cease to be a church or nation . the second part of the prophecy is yet to come , when this people shall rise again , and be receiv'd to mercy and favour . the next text is that which i had occasion to mention partly before , but now i will set it down in full , luke . . where our saviour , after he had been discoursing of the several fore-runners of those judgments which were to befal the iews , foretels that there shall be great distress in the land , and wrath upon this people , and they shall fall by the edge of the sword , and shall be led away captive into all nations , and ierusalem shall be trodden down of the gentiles , until the time of the ●entiles be fulfilled . we are abundantly assured that at the destruction of ierusalem by the romans , the land of ludaea was in great distress , and wrath was upon that people , and they fell by the edge of the sword : and those that remain'd were led captive into all nations , and dispers'd over the whole world. but this captivity and dispersion , this treading down of ierusalem by the gentiles , shall not last always , but only until the time of the gentiles be fulfill'd , i. e. ( as i explain'd it before ) till the time of the full conversion of the gentile world. so that it is plain from these words , that the jewish nation is to be restored , and that their present captivity and banishment shall have an end. there shall be a time when the iews shall not be any more trodden down of the gentiles ; and this shall be when the times of these latter are fully accomplished , and run out , i e. when the particular time arrives in which they shall be call'd into the christian church , of which i spoke before . the next passage to this purpose which i will take notice of , is in cor. . , &c. where the apostle speaking of the children of israel , saith , that their minds were blinded , god was pleased not to give them that light and knowledge which are common under the gospel : their dark understandings were agreeable to their obscure administrations , which consisted chiefly of types and shadows . yea , even unto this day , saith he , the veil ( i. e. of ignorance and blindness ) is untaken away , and is still upon their heart . nevertheless when it ( i. e. israel , say some ; but this is not probable , because though there is mention made before of the children of israel , yet not of israel barely . it is more reasonable to believe that it refers to their heart immediately before-mention'd . when this ) shall turn to the lord , when the jewish nation shall be heartily converted , and embrace the gospel , and the blessed author of it , then the veil shall be taken away , this ignorance shall be removed , and they shall attain to a compleat insight of the imperfection of that law which they before adhered to , and of the excellency of the christian institution , and the founder of it . this veil , whenever it is removed , is done away in christ , and him only , i. e. by believing in him , and by renouncing their former infidelity . it is evident that the apostle speaks of a time when this shall be , therefore it was not then past when he wrote this epistle : though i grant it was partly accomplish'd at that time , because several iews had received the christian faith : and i grant that it was further verified afterwards , when others of that nation renounced iudaism , and believed in iesus . but yet still the apostles words , which are a solemn prediction , are not compleatly fulfill'd ; for you may take notice that he speaks of the iews in general , and as they are a body , calling them the children of israel , which is always understood in this manner . and i could observe that the way of speaking here used intimates as much : it , i. e. their heart ( in the singular number ) shall turn to the lord ; which implies that this conversion shall be with a general consent ; they shall all turn to the lord as if they were one person ; they shall do it ( as it is in scripture express'd ) with one heart and with one soul ; the whole jewish people shall unanimously repent and believe . the reader may chuse whether he will attend to this criticism or no ; for i pretend not to prove the universality of the jews future conversion from this mode of speaking . i know this way of arguing is not convincing , because we do not know but that this may be meerly an en●llage of number : but then , on the other hand , we are not certain but that the holy ghost intended something remarkable and peculiar in this manner of expression , and therefore i could not but offer it to your consideration . to conclude , the text assures us that there is a certain determin'd time when the children of israel shall turn unto the lord , and then the veil shall be wholly taken away , as it hath been in part already . this is to be fully brought to pass at the time when the whole community of them shall own the messias , and become subjects of his kingdom here on earth . the other place which i will propound is the eleventh chapter of the epistle to the romans , a most eminent and illustrious proof of the matter before us . there the apostle speaking of the rejection of the iews , and the calling of the gentiles , expresly asserts in the . v. the fulness of the former , ( as well as of the latter afterwards in the . v. ) as much as to say , there shall be a time when the full conversion of the whole body of the iews ( no less than of the gentiles ) shall come to pass . this he appositely calls life from the dead , v. . because it is so wonderful , and withal so wellcome a thing . and the expression is the more observable , because the * prophets of the old testament express the restauration and conversion of the iews by the same manner of speaking , viz. by living again , or by rising from the dead . and this gives light to rev. . . where ( as i have shew'd you ) the glorious reign of christ with his saints is call'd the first resurrection . it is as it were a living again after death ; and particularly , the restoring and calling of the iews ( which is so considerable a part of that reign ) is signalized by these very terms , even by the inspired prophets of god in the old testament , and by st. paul in the new. now then i argue thus from what the apostle here saith , if there shall be a fulness of the iews , their conversion shall be compleat and entire , the numbers of those that are call'd shall be consummated . i ask now whether this is past , or whether it is to come ? it is past , say some , for the fulness which the apostle speaks of here happen'd in the first times of the gospel , when both gentiles and iews were converted by the preaching of our saviour and his apostles . a great many jews turned to the lord , and believed , and became christians just about the time of the romans besieging ierusalem ; and soon after the destruction of that city many were convinced of the truth of christ's prophecies , and owned christianity . but can any impartial man perswade himself that all this amounts to the fulness of the iews which the apostle here speaks of ? no ; the apostle himself calls it but a remnant , v. . and he makes a plain distinction betwixt this remnant and the general calling of the jews , which he saith is their fulness : and therefore if we will allow st. paul to speak properly and significantly , we must not mistake one for the other : we may , and ought to grant that very many jews were called to the faith in christ , but we cannot with any shadow of truth assert that there was a full and general calling of that people . therefore i conclude that this calling is not past , but is yet to come , which is the thing i design'd . so i might briefly argue in the same manner from that other passage of the apostle in this chapter , v. . where he sets down the result of that mystery which he had mentioned before about the casting off of the iews , till the conversion of the gentiles be full . this , saith he , shall at last be the issue of it , all israel shall be saved : as soon as the gentiles are converted , the iews shall follow their example , and repent , and believe in christ , and receive the pardon of their sins ; so all israel , i. e. the iewish nation , shall be saved . i know there are some ( as theodoret of old , and mr. calvin among the moderns ) who interpret the place more generally : they think that all israel comprehends not only iews but gentiles , all true and faithful members of the christian church that shall be gathered from among them both . there shall be in due time a great and famous conversion of all the pagan parts of the world to christianity , and this shall soon be follow'd with as notable and signal conversion of those that are natural iews , in what parts of the world soever they are . if we should understand the words thus , they sufficiently assert the point which i am proving , but the scope of the apostle in this place directs us to a stricter meaning of his words : and so by all israel here we are to understand , that people which peculiarly have that name , viz. those that were of the stock of the patriarch israel . that the apostle speaks of the salvation of these particularly , i will prove from what goes before , and what follows these words . first , you may observe how the word israel is understood in this chapter : it cannot be denied that in the d . and th . verses it signifies the body of the iewish nation ; and so it doth in the verse just foregoing this . blindness in part is happen'd to israel , saith the apostle , i. e. to the natural iews whom he had been speaking of all along : and he tells us , that this blindness or hardness ( as it may also be render'd according to the greek ) which happen'd to them for a certain time shall be removed as soon as the whole body of the gentiles imbrace christianity , as soon as their fulness is come in ; then this very israel also shall do the same , and so all israel shall be saved . there is no considerate man can seriously refuse this meaning of the word , for it is manifest that it is not meant here of all the faithful , but is to be taken in a restrained sense , viz. for that particular people of the iews who shall hereafter believe ; for the apostle expresly opposes them to the gentiles . again , this acception of the word may be proved from what immediately follows in this verse , as it is written , there shall come out of sion the deliverer , and shall turn away vngodliness from jacob. this prophecy , as appears from the place whence it is taken ( isai. . . ) doth primarily and directly refer to that peculiar people . we may gather from the preceeding part of the chapter , and from those terms sion and iacob , in the verse it self , both which signifie here the iewish people , that this text speaks of them , and consequently that israel in the preceeding words is meant of the same people ; otherwise the alledging of this prophecy out of the old testament would be impertinent . i think there needs no more to be said to prove what i undertook , viz. that this text of the apostle foretells the general conversion of the iews . and of this ( and nothing but this ) many of the ancient * fathers and † others understood the words . now then , if all israel shall be saved , i demand when this was fulfilled ? it could not be in the primitive times , for though many thousands of natural jews were then converted to christianity , and so were saved , yet far greater numbers persisted in their judaism , and believed not in the crucified iesus , therefore all were not saved . and we hear but of few since that have renounced their infidelity and received the gospel . wherefore there shall be a time hereafter when the apostle's words shall be accomplish'd , viz. towards the latter end of the world. for though it is not here expresly said , that it shall be at such a time , yet both this and other places of scripture speak of it as a future event of great concern : and then by rational deductions and inferences , and by comparing of things together ( which hath been part of my task ) we find when this time shall be , viz. at that happy revelation towards the close of the world. and it is observable that the apostle calls this conversion a mystery , v. . which he would not have done if it were meant of the iews that were in those primitive days converted , for that was no mystery , but apparent and known to all : but it was a great secret or mystery , that the whole body of the jews should continue in unbelief and impenitence till the fulness of the gentiles be come in , and that then they should all be converted and saved . this was a mystery , he tells them , at that time , but he was pleased to reveal it to them ; whence it is evident that he speaks of a future conversion . after all that hath been said , there is yet farther evidence from the th . verse of this chapter , which is part of the prophecy produced from isa. . this is my covenant unto them , or with them ; which without doubt refers to gen. . . i will establish my covenant betwixt me and thee , and thy seed after thee , in their generations , for an everlasting covenant ; to be a god unto thee , and thy seed after thee . the iewish race , for the sake of their faithful progenitors , shall partake at length of mercy and favour , for the covenant is made with abraham's seed after him , in their generations , and it cannot be null'd ( though there may be for a time an interruption of the actual exerting of it ) it is an everlasting covenant . again , in the . verse of this chapter , the apostle lets us know , that not only on this account , but by the tenour of the divine election , ( whether you take it for the eternal decree of heaven , or only god's singular favour in chosing this people in time out of all others ) they shall find mercy at last ▪ as touching the election , saith he , they are beloved , and that for the fathers sake , i. e. the sake of abraham and the other godly patriarchs from whom the jews descended : and this love and the effect of it , which shall be seen in their being called , are not to be frustrated , for ( as the apostle adds ) the gifts and calling of god are without repentance , v. . god having made choice of this people , they cannot totally be rejected . though many of them were fallen , and many more afterwards should continue in their unbelief , yet god hath not , and will not cast off his people whom he foreknew , and whom he elected : they shall not finally perish , but be gathered to the church ; for the gifts and callings , &c. such special favours as these are unchangable ; being once promised they can't be revoked . the apostle founds the vniversal recalling of the iews upon this , that god hath chosen them , according to what we read in deut. . , , . as there was a remnant ( a small number of jews ) according to the election of grace ( as we find in this chapter , v. . ) who at that present time , when the apostle writ , rejected not the gospel , but were effectually call'd and converted ; so likewise hereafter there shall be a vast number of this people , who by vertue of the same election shall turn unto god ; and besides he will not fail to perform the promise made to their ancestors , he will not forget his covenant made with them . the jews were once the beloved people of god , and their posterity shall be beloved for the fathers sake ; which is agreeable to the faithfulness as well as the infinite and unmeasurable goodness of god. thus you see how the great apos●le argues , viz. from the election , and from the covenant , and from the love of god , and from his vnchangeableness . all these are concern'd for the restoring of that people , and therefore there is no question of the truth of it . though they are laid aside for the present , yet they shall be taken into favour again , and be of the number of those that are saved ▪ this very thing which the apostle here asserts was the ancient notion of the iews , who had this common saying ( though they did not so well understand it ) every israelite shall have his part in the world to come ; which is the same that the apostle here affirms , all israel shall be saved , there shall be a general conversion of that people . lastly , to insist upon no other proofs , i will only add rev. . , &c. which gives an account of the number of them that were sealed , of all the tribes of the children of israel , which i conceive is to be understood of the numerous company of iews that shall be converted in the latter days . it is true , expositors generally interpret the words otherwise , and fix this sealing long before this time : particularly dr. hammond thinks this is spoken of the conversion of the jews about the time of the destruction of ierusalem . but if it be considered that the subject of this chapter is under the sixth seal ( as is evident from comparing the . v. of the th . chapter with : v. of the th . chapter ) and belongs to the close of it , we must be forced to acknowledge that these words appertain to the last times , in which the signal conversion shall happen , which is fitly represented by the sealing of so many thousands of every tribe of israel . besides , i can't find any time when this hath been already fulfill'd , i. e. when there was such a vast number of iews converted together , and therefore this time is yet to come , and accordingly i am perswaded that this place of the revelation foretells this notable event , and ( as i apprehend ) refers to zech. . , &c. of which i have largely treated before . from all thse places of scripture laid together i conclude that there shall be at length a visible , national and general conversion of the iewish people , and that they being joyned to the converted gentiles shall make up one church of christ. i confess i have heretofore thought the contrary , being strongly enclin'd to believe that those texts of scripture had no determinate reference to this affair . but i have since throughly examined them , and more exactly scann'd them , and penetrated into the sence of them ; insomuch that i am now perswaded , that a future conversion of the jews in spoken of in them all , or most of them . particularly , in my judgment , the eelventh chapter to the romans is a very clear and convincing evidence of this great change of their condition , which as it shall be amazing , so it shall be matter of exceeding rejoycing and exultation , and therefore is deservedly call'd ( as you have heard ) life from the dead . if it be asked , how this general conversion of the iews shall be effected , i conceive the first occasion of it will be this , they will take notice of the wonderful and avenging hand of god upon the idolaters of rome , who have so long a time prospered : they will observe the sudden downfall of that wicked assembly of men , who have boasted of their being founded on a rock , and that they should never be removed . when the iews shall see how remarkably god hath defeated and confounded these men , it will have a very good effect upon them , and cause them to reflect on their own stubbornness and insidelity , and to fear lest the divine vengeance may overtake them . and when the idolatrous worship of the papists is removed , which was always so great an offence to the iews , and was one main reason why they spoke and thought ill of the christian religion , they will then be encouraged to approach nearer to it , to be more familiar with it , and to discern the innate goodness and excellency of it , which was before so much clouded with ceremonies , and corrupted with superstitious practices . and w● must suppose likewise , that at that time christians will lay aside all their former prejudices against the iewish nation . it hath been a vulgar opinion that the iews stink naturally , and that the whole stock of them have an unsavory smell . and generally christians have acted towards that people as if this were really true : they avoid their society , and keep at a distance from them , as if some unwholsome and fetid vapours issued from them : they have treated them with scorn and contempt , with contumely and reproach ; which may be more eminently observed in buxtorf's synagogue , where he most rudely handles them , grossly and sometimes almost prophanely deriding them and their services , calling them beasts , swine , mad dogs and devils ; which certainly is not the way to do any good upon them , which yet that learned man pretends to in that book . but when those happy days shall shine which i am speaking of , the former antipathy of christians against the race of the iews shall vanish away , and they shall unfeignedly endeavour to promote the wellfare of their immortal souls , which by the divine blessing on their endeavours will end in their effectual conversion . it was the opinion of tertullian , chrysostom , theodoret , and several other fathers , ( in which they are follow'd by the doctors of the roman church , that the calling of the jews before christs coming to judgment shall be chiefly effected by the preaching of enoch and elias . so far we may allow it to be true , that such holy and zealous men as they were shall be the instruments of this great work ; and you may be certain it will easily be brought to perfection , when such persons are raised up by god to act in it . and with pathetick instructions , invitations , admonitions and convictions shall be joyned most ardent prayers ; for at such a time the christian church will be stired up to pity the forlorn state of this miserable people , and to solicit heaven with importunate addresses in their behalf . the devout mr. * herbert may be a pattern in this particular , who when he had express'd his sense of there condition , in these ( and the like ) words , poor nation ! whose sweet sap and iuice our cyens have purloyn'd and left you dry , compassionately adds , o that my prayers ! mine alas ! oh that some angel might a trumpet sound , at which the church falling upon her face should cry so loud , until the trump were drown'd , and by that cry from her dear lord obtain , that your sweet sap may come again ! moreover , the wonderful conversion of the gentiles , ( which shall be a forerunner of that of the iews ) shall be another cause of the coming in of these latter , and of their accepting the gospel . this is suggested to us by our apostle , v. . of the . to the romans , salvation shall come ( for so we may read it , because there is no verb in the † original to determine the time ) to the gentiles , to provoke them ( i. e. the jews ) to jealousie . and this is yet more clear from , and . v. of the eleventh chapter before insisted upon , which not only assert the general calling of the iews , but that it shall be after the fulness of the gentiles , i. e. when the gentiles are converted . blindness in part ( i. e. for a certain time ) is happen'd to israel , untill the fulness of the gentiles be come in . and when this is come in , then the jews shall no longer be blinded . i take this to be a clear text for the priority of the gentiles conversion before that of the iews , though i find it opposed by several , and particularly by our learned hammond ( who attempts to distort the words ) and by the author of the state of the church in future ages , chap. . where he contends that the apostles words are to be understood in a qualifi'd sense , and that is this , blindness in part is befallen israel , for so long as until the time come in which the gentiles shall come in , in their fullness , that is they shall come in then more generally than ever before . but whatever this dark gloss drives at , this is a plain , obvious and intelligible truth , that though there was a great and notable conversion both of gentiles and jews in the apostle's time , yet that could not be meant here , because the apostle speaks of something to come in future ages , viz. a compleat and vniversal conversion of those two : and as to the order of them he lets us know that the gentiles shall be first converted , and then the iews , for ( saith he ) the blindness and hardness of these latter shall not be taken away until the fulness of the other comes in , i. e. until the full number of gentiles be come into the church of god , by a hearty imbracing and professing of christianity . can any thing be plainer than this ? could the apostle have used any clearer words to express this matter , viz. that the conversion of the great multitude of the heathen world will preceed that of the jews , that it will be a means to remove their blindness and hardness , and to cause them to own the christian faith. wherefore i can't submit to this authors qualifi'd sence , and that for a reason which himself assigns in another * place , to force an unusual signification upon a word , where the scope of the place , and nature of the matter where it is used , does not necessarily require it , hath little authority in it to procure assent . but this sence which i offer , is further evident from what the apostle adds in the forenamed place , so all israel shall be saved . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so , is very emphatical and remarkable here ; for it acquaints us , that the general conversion of salvation of the iews shall be such , shall be so , that it shall be the effect and consequence of the gentiles foregoing conversion . so they shall be converted , in this manner they shall be saved , and no otherwise . the jews shall behold that strange revolution , and sudden change , in the pagan world , and thence be stirr'd up to make an alteration among themselves . a holy emulation shall possess their minds , which shall push them on to this great work. so , i. e. in this manner and method all israel shall be saved , the whole body of the jews shall be received into the church . perhaps this universal call may be promoted by some extraordinary appearance , or spectacle in the heavens . some would infer from that place before-cited , they shall look on him whom they have pierced , that our saviour will come , and be seen at that grand change of affairs ; but from what i have said already on that passage , it is manifest that it is not capable of the sence . as for rev. . . behold , he cometh with clouds , and every eye shall see him , and even they which pierced him ; and all kindreds of the earth shall wail because of him ; which is thought by some to be a parallel place with that which i last named , because there is some likeness in the words in both places ; i rather think it is spoken of the last day , the day of judgment , when they shall see the son of man coming in the clouds of heaven , matth. . . which is generally acknowledged to the meant of doomsday . then all impenitent sinners , and more especially they that pierced and crucified christ , and died in their sins , shall see him to their unspeakable sorrow . but those words ( if any ) in dan. . . may seem to be some proof of christ's appearing himself in the clouds , when his kingdom on earth is to be set up anew . one like the son of man came in the clouds of heaven ; and there was given him dominion , and glory , and a kingdom , &c. for i have shew'd before that these words are a prediction of the millennium . though i cannot be positive here ; ( for it may be this coming in the clouds of heaven , may only refer to the manner of the vision which daniel had ; i saw in the night visions , saith he , one like the son of man , who appeared as if he came in the clouds ) yet , i must needs say , i am rather enclined to think that this place speaks of a visible appearance of our saviour at the entrance of the millennary reign , especially in order to the rouzing and alarming of the hardned iews , who will be looking after signs from heaven : and therefore at such a time it is likely christ may appear in the skies with an amazing splendor and glory to these gazing spectators . i conceive he may personally appear above , though he will not reign personally on earth . after he hath shew'd himself , he soon retreats , and remains in heaven till the last and final day . mr. mede , who once thought that our saviour would make a visible appearance in the clouds , in order to the jews conversion , afterwards retracted this opinion ; ( as may be seen in one of his letters ) because there is no good foundation for it , viz. in mat . . which he had formerly quoted for that purpose . but whether there is any foundation for such an apprehension in that place of daniel , i leave to the reader to judge : i only offer'd it as probable , but am perswaded that no man can absolutely determine any thing in this case , and therefore he is very presumptuous that attempts it . chap. xxi . universal righteousness is another attendant of this last dispensation . an objection doubly answered . it is not a sinless state. greater knowledge than ever shall be at that time. religion shall then appear in its native purity . the influence of the holy spirit on mens lives , shall be more effectual than formerly . jesus shall in a more eminent manner be exalted . other fruits of this happy reign . how these great things shall be wrought . civil magistrates shall be made use of . christ's reign is not inconsistent with that of kings and princes . ecclesiastical and spiritual rulers shall be instruments in this great work. all persons are some ways capable of promoting it . universal peace is another blessing that attends this kingdom of christ. on what account it must needs be so . scripture attests it . an objection obviated . a concurrence of all manner of temporal blessings in this happy state. more especially bodily health , and long life . also a vast increase of the poeple of that time. the savage brates shall become tame and gentle. these earthly blessings are but appendages of this dispensation . they are inconsiderable , in respect of the divine blessings which constitute this state. the author's doubtings and reluctancies . he is not positive as to particular circumstances . he cannot determine concerning the fore-runners of this revolution . the freedom which he uses in a point that is highly probable . he follows not some late writers in assigning the particular time when the millennary reign shall commence . the punctual date is not to be known . the thing discoursed of is certain , though the time as to us is not so . the degeneracy of the present times is no obstacle to this . the author leaves a testimony of his wishes and desires . having spoken of three of the grand concomitants of the reign of christ , i proceed now to the fourth , which is vniversal righteousness and holiness . you might have observed , that in some of those places of scripture , which i alledged to evince the future calling of the jews and gentiles ; and you may observe in several . others besides , which speak of this happy revolution , and the consummation of the messias's kingdom , that there is some mention all along made of the holiness which shall abound in that time. this is reckon'd among the blessings of christ's kingdom in several places of the prophetick writings : thy people shall be all righteous , isa. . . i will sprinkle clean water upon you , and ye shall be clean , ezek. . . i will save you from your uncleanness , ver . . which is the same with cleansing them from their iniquities , ver . . they shall not defile themselves any more with their detestable things , or any of their transgressions , ezek. . . in those days holiness to the lord must be engraved on the bells of the horses , zech. . . there shall be such a catholick reformation , that every thing , even the meanest and commonest , shall share in it . we find it to be the office of the messias to bring in everlasting righteousness , dan. . . not only that of his own , whereby we are to be justified ; but an inherent one in our selves , ( though produced by the holy spirit ) whereby we are sanctified . if it be said that this , and some of the other texts , refer to those times which are past , viz. when christ came in the flesh , or when the apostles made so many converts to our holy religion , or even to the present times of the gospel ; and therefore they have no respect to what is to come . i answer , that the consequence is not valid ; for though these prophecies were partly and initially fulfilled before , yet it doth not follow thence , that they shall not be completely fulfilled hereafter . i grant that they are in part come to pass , for there never was more holiness than since the rise of the gospel ; but i assert withal , that the full accomplishment is yet behind , for there shall be a larger effusion of holiness in the ensuing dispensation . or the former answer , which i gave in the like case , may be satisfactory here ; viz. that this kind of prophetick passages have a double meaning , and therefore , must have a double accomplishment . many of these predictions which foretold what should be at christ's first setting up the kingdom of the gospel , do also foretel what shall happen at his coming in the millennium . this is a safe way of interpreting those place , and giving an account of those prophecies ; yea , this solves the difficulties which occur in this controversy . this is no groundless notion , but built upon the interpretation of scripture , dictated by the holy ghost himself , as i have proved in another discourse ; where i have shew'd , that this is the peculiar excellency of the sacred writings , to have a first , and a second , or ( if you will ) a direct and a collateral meaning , which we find in no other books whatsoever that are historical . this is applicable here ; those passages in the prophets concerning an extraordinary measure of sanctity and righteousness , are to be understood not only of the primitive times of christianity , but more especially of those that shall be towards the latter end of the world , viz. in the blessed reign of christ. it is not to be doubted but that the prophetick words reach to these two times , so that they are fulfilled twice . in the sacred writings not only different persons and things , but different times and seasons , are contain'd in the same words . and as this holiness of the future state on earth is foretold in the holy scriptures , so it naturally follows from what hath been said before : for when babylon shall fall , and the mystery of iniquity with it , when those whose grand design and business it was to extirpate the purity of religion , shall themselves be rooted out , when both iews and gentiles shall universally abandon their evil opinions and wicked practices , and jointly set themselves to the study of god's will , and the observance of their duty ; you cannot but think there will follow upon this an universal sanctity in the world. i do not mean a sinless state ; for this is so like heaven , that i can't be induced to think that we shall have it here on earth . those high-fliers , who represent the millennary state as such , lash out too far ; and remember not that our heaven is not to be here . the binding of satan , which is spoken of , is not such a binding as if the devils were all shut up , and none of them had the least liberty to solicite and entice us to sin. i observe , that it was the chief of these infernal spirits that was bound by the angel , rev. . . which i gather from the several names that are here given him ; viz. the dragon , that old serpent , who is the devil and satan , which are heap'd up on purpose to distinguish this arch-daemon from the rest . this is that very apostate ghost , it is probable , who wrought the first mischief in the world , the fall of the first man and woman ; by assuming the shape of a serpent , or rather , by entring into , and acting a real serpent ; whence he is called here , the old serpent . he being the subtilest and most malicious of all the diabolical crew , is bound , and cast into the bottomless pit , and shut up , and a seal is set upon him , that he should deceive the nations no more . he , who was the head and ring-leader of the rest , and by whose order they generally acted , is secured ; and thereupon their power is extremely abated , though they are not chain'd up in the same manner that he is . it is not likely that they forget their old employment , but they do what they can in it , though it be but little . they shall not be totally , absolutely , and fully bound , till the last day , and therefore they will not cease to tempt and deceive men till that time ; but they shall be restrained in a very great measure and degree . however , if we suppose the whole body of evil angels so confin'd , that they are utterly uncapable of tempting ; yet , as long as men are on this side of heaven , corruptions will adhere to them . the best will sin to the worlds end , because they are a compound of flesh and spirit . their make and frame being such , there can be no intire freedom from sin in this life . but this high degree of the evangelical state shall set them at as great a distance from it as they can be capable of , in this lower region of the world. for , first , in that happy restauration , men shall be blessed with a greater knowledge than ever , which is the ground-work of true holiness . the inspired prophets , who speak of those days , assure us , that the earth shall be full of the knowledge of the lord , as the waters cover the sea , isa. . . and perhaps this is intended in isa. . . the child shall die an hundred years old ; i. e. all persons shall grow up to maturity of understanding , even before they have attain'd to any considerable number of years : the children shall have such knowledge , that if they die in their childhood , they shall be as knowing as some of those heretofore that were very old , that lived an hundred years . this is the privilege of those that are reserved for the new heavens , and the new earth , or the new-created ierusalem , which the prophet speaks of there , as we learn from ver . , . there will be more knowledge , because there will be a more general commerce ; according to that of daniel , who prophesied concerning these times , many shall run to and fro , and knowledge shall be increased , dan. . . viz. by that free and peaceable travelling , by sea and land , from one part of the world to the other , which will be the uninterrupted privilege of those days . for i am not inclined to submit to that new hypothesis , * that the earth in the millennium will be without a sea. which is founded on a wrong bottom ; for the supposes the 〈◊〉 will be after the con●●agration , which ●e imagines will burn up the sea ; or his comet ( which he fansies ) will drink it up . for according to this gentleman 's new philosophy , as a comet procured the universal flood , so it will bring on the final conflagration ; and so he makes the drowning of the world , and the burning of it up , to be from the same cause . but leaving this theorist to his own inventions , i think we may rationally assert , that the e●rth shall not be destitute of sea in the foresaid thousand years , because i shall prove afterwards , that the firing of the earth will not happen till after those years be expired . and consequently we may be perswaded of the truth of what i before suggested , that a commerce by sea , as well as by land , shall be mightily increased and improved in that millennary state. in order to this , it is probable that there will be a common language for all the world , a kind of a lingua franca , ( but much larger ) that may be used by all ; whereby all nations will be enabled to hold correspondence with one another at the greatest distance . travelling is uneasy now , because we must have a druggerman to interpret between us and the foreigners we converse with ; but then they will be incourag'd to visit one another , when the conversation between them is become so easy . by this means the great principles of christianity will be soon propagated , and known in the world , especially when i add , that now mens minds shall be better disposed than ever to understand the truth , and to entertain the doctrine of iesus . the true notions of things shall bear sway , and men shall not take pains to cheat and delude themselves , as well as others , as hath been their constant course through all ages . secondly , in this remarkable renovation of the world which we expect , religion , shall appear in its native purity and simplicity , and men shall see and understand the real worth of it . indeed religion , like the sun , at its first rising , made long shadows ; it abounded with obscurities , and dusky representations ; and men were imployed chiefly in external formalities and ceremonies : but when it shall be in its meridian , at its greatest height , there will be none of these things ; but it shall be chosen for its own sake , and loved for its intrinsick value . even at the first founding of christianity itself , many imbraced it , because it was attested by such extraordinary and miraculous occurrences as then every day shew'd themselves ; so that they were in a manner thrust upon christianity , and they were compell'd as it were to receive it . but it shall not be so afterwards ; it shall commend itself to the world , by its own natural excellency , by the worthiness of its noble principles , which it is furnished with ; and thence men shall serve god freely , and out of choice , and the christian religion shall then appear more eminently to be a reasonable service . this must needs promote a more than usual holiness in the hearts and lives of men ; for when religion is esteem'd for its self , and its inward excellency , it will cease to be measured by mere words , and outward shews ; by mere opinion , or by matters of an indifferent nature . we live in an age wherein men talk and discourse much concerning religion , and yet the generality of them have less religion than any age ever had . why ? because they place religion in words and pretences , in some peculiar sets of opinions , and in a meer external shew of some performances that relate to devotion . but in that happy kingdom which we look for , substantial religion will take place , and the only standard of it shall be true and solid piety . thirdly , a greater measure of grace shall be bestowed on the christian church , more of that divine spirit . not in the sense that some mean , that extraordinary gifs , and supernatural endowments , shall be confer'd , and that the outward teachings of man shall cease , and become useless : but i mean thus ; that the effectual power of the holy spirit shall be seen in making men better ; which indeed is the grand design and office of the holy ghost , and therefore shall take place in that happy time. the most admired and glorious gifts are mean and base , in respect of real goodness and holiness ; i. e. a hearty love of god , and his ways , and an upright life resulting from it . therefore we may infer , that by a more abundant communication of the spirit , these shall be advanced in the world. in the golden age of christianity there shall be a mighty power and efficacy on mens minds , exciting them to worthy and noble actions , causing them to be zealous for religion , and to act with vigour and concernedness , and to overcome all difficulties that lie in their way ; and ( in a word ) to design and bring to pass great things , for the honour of the supreme being , and the good of the world. fourthly , iesus shall then in a more eminent manner be exalted ; his blessed undertakings for our redemption and salvation , his merits and perfect righteousness , shall be more than ever esteem'd , admir'd , and extoll'd . this shall be a more especial time of magnifying and celebrating the meritorious transactions of our lord christ for the saving of mankind . which must needs produce a very high degree of holiness in mens lives ; for there is not a more genuine source of it , than the consideration of what christ hath done and suffer'd for us . there is not a more effectual spring of true obedience , nor a more powerful motive to it , than the free and unmerited love of god the father , through his beloved son iesus . wherefore now the reformed world shall exercise itself more and more , in this true way that leads to purity and holiness ; viz. a perpetual valuing and prizing the grace of god in the gospel , through the blood of the new covenant . this hath not been sufficiently done hitherto ; yea , it hath been shamefully neglected in all ages of christianity : therefore now it shall be performed with great zeal and application , by all the inhabitants of the new ierusalem . though their works and obedience shall exceed all that went before , yet they shall not presume to rely upon them . though their lives shall be more strict and blameless than ever , yet they shall entertain no opinion of their own worthiness , but confide wholly in the spotless obedience of the lamb of god ; and they shall attribute all to iesus , and his holy spirit . lastly , to heap up many things together , in those blessed days there shall be no new religion , but new hearts ; that is , more enlightned , more warmed , and more sanctified . there shall then be a continual striving to excel one another in laudable and vertuous actions . religion and piety shall be fashionable , and goodness and holiness shall be esteemed most honourable . all perfidiousness and fraud , all lying and falshood , shall cease ; and truth and sincerity , integrity and open-heartedness , shall universally prevail . swearing will then be of little use , unless it be as a meer act of solemn worship , and owning a god ; for where there is no distrust of one another , where 't is known that persons deal truly and uprightly , oaths are not needful to attest or confirm what they say . in those days men shall conciliate an assent to what they speak ; they shall perswade others of the truth of what they assert , or promise , by plain words , and by an honest life . briefly , all-sinister and base designs ; all unworthy aims , and vitious ends , shall be laid aside ; and the glory of the great god , and of his son iesus christ , shall be the main thing which shall influence upon their lives . if it be demanded , how this great change shall be wrought ? i answer ; it shall be done by the powerful aids and assistances of heaven , which shall be vouchsafed to men in a very plentiful manner . hereby they shall be inabled , above their own abilities and strengths , to subdne their lusts , to conquer their vices , and in the most exact manner to conform their lives to the rules of the gospel . if you further ask , what outward instruments and means god will make use of , to accomplish this great work ? i conceive , it shall be effected by active and zealous governors . for we cannot but take notice , that persons of that character have been rai●'d up continually , in order to great revolutions and alterations in church and state ; as is evident in the examples of cyrus , alexander the great , constanti●● the great , charles the great , and the electors of saxony . and in the beginning of our reformation in this land , what strange things did a resolute and couragious king bring to pass ? much more may be effected here , and all the world over , by god's inspiring the hearts of some christian kings and princes with valour and resolution ; especially by adding goodness and holiness to these , by blessing them with a real sense and relish of religion in their own minds and consciences . being thus qualified , what is there too hard for them to accomplish ? what may not be expected from governors of this character ? wicked rulers are the greatest mischief and plague of the world ; and accordingly it hath been satan's stratagem throughout all ages , to procure such magistrates as will abett and further his design ; i. e. that will patronize all vice and wickedness , and , if it be possible , establish it by a law. this hath been the cause and sourse of that horrid deluge of vice , which hath broken in upon all cities and countries , and miserably overspread them . therefore i infer , that when god will vouchsafe to stem this mighty torrent , he will set up some eminent persons in high places , who by their powerful laws , as by so many walls and ramparts , shall effectually stop its impetuous course . i question not in the least , but that those words in rev. . . i saw thrones , and they sat upon them , and iudgment was given unto them , refer partly to this ; they signify to us , that power and authority which shall be at that time : evil-doers shall be call'd to an account , and punish'd according to their offences , and the earth shall in a manner be cleared of all wilful and stubborn criminals . this perhaps may be the meaning of cor. . . do ye not know that the saints shall judge the world ? i offer it to be considered whether we may not interpret it thus ; do you not know that there shall be a time when there shall be a christian magistracy in the world , and that especially when christianity is coming to its height , there shall be such godly rulers , and iudges , as shall reform all things that are amiss in the world ? and this great sway and authority shall make way even for their judging of angels afterwards , v. . i am far from abetting in this discourse the wild fancy of those enthusiastick spirits , who make the reign of christ on earth inconsistent with that of kings and princes ; who at the same time that they set up king iesus , pull down all others : their fifth-monarchy brooks no crowned heads . but they forget that in the same place where the evangelical prophet saith , behold , a king shall reign in righteousness , ( meaning christ , and this kingdom which i am now discoursing of ) he adds , and princes shall rule in iudgment , isa. . . though it is said , the scepter shall depart from iudah when shiloh first comes ; yet neither then , nor afterwards , is it to be taken out of the hands of christian princes . their monarchy , and christ's kingdom , are not incompatible . yea , i am so far from giving any allowance to this sort of men , that i confidently aver christ's kingdom , whereof i am speaking , shall be set up and maintain'd by the kings and rulers of the earth ; christianity shall arrive to that excellent pitch , by the assistance of the civil magistrate , by the incouragement which shall be given to it by the secular powers , there is ground for what i say ; for we are expresly told , that those who formerly gave their kingdom to the beast , shall afterwards hate the whore , and shall make her desolate , &c. rev. . , . these great things shall be effected by monarchs , princes , and states , entirely devoting themselves to the publick good and welfare , and to the glory of him who is the king of kings , and lord of lords . the builders of that ierusalem shall hold the trowel with one hand , and the sword in the other : they shall at the same time rear this happy structure , and severely punish those who endeavour to hinder them ; till at last , by sharply animadverting on all wickednesses and enormities , these be driven out of the world , and universal piety and righteousness come in their room . again ; this great work shall be promoted and advanced by the help of spiritual pastors and teachers , whose care and faithfulness , whose courage and zeal , are as requisite in this present affair , as that of the civil magistrate . the rulers and guides of the church shall then shew themselves true lovers of souls , by not refusing any labour of love for their peoples good ; they shall * preach the word , be instant in season , out of season , reprove , rebuke , exhort ; with all long-suffering and doctrine , they shall watch in all things , do the work of true evangelizers , make full proof of their ministry . they shall discharge their holy function with all mildness and clemency , with all tenderness and compassion , and yet with all fervency and vigour . they shall let all men see , that they make the honour of god , and the saving of mens souls , the grand design of their ministry . and it is not without great reason that i mention both these great orders of men , magistrates and ministers ; for it is absolutely requisite that they go hand in hand , towards the accomplishing that great work which i am discoursing of . moses and aaron must befriend each other , zerubbabel and ioshua must join in building the temple . the great hinderance of the improvement and increase of christianity , hath been the disunion of these two. the temporal rulers , and spiritual overseers , have not concurr'd in the promoting the same religious designs . the secular and ecclesiastical powers have frequently been divided among themselves , and thereby have retarded and impeded the common good. but it shall not be so in those happy times ; there shall be no disagreement between ecclesiastical the state and church , no opposition between the state and civil laws . the spiritual and secular officers shall be so far from being an impediment to one another in their particular charges , that they shall make it their business to promote the respective cause and interest of each other . if phocas and boniface held together , and thereby wrought such horrid mischiefs in the world ; it is certain we may experience as great and notable effects of a contrary nature , from the unanimous concurrence of pious governours in the church and commonwealth . when they mutually advise and consult with one another , and act jointly for the advancement of religion and godliness ; as in the times of constantine the great , theodosius , valentinian , gratian ; when they strive with great ambition ( and no other ambition ) who shall be most serviceable and beneficial to the christian community , this will be found to be the true method for the propagating and establishing of religion in the world. and seeing religion is the only unshaken and lasting basis of kingdoms , it is the concern of th●se two ranks of persons , to agree to advance this above all things whatsoever . they are to remember , that even civil politicks are best guided by this conduct ; and that if a nation , or council , exclude this in any of their laws and constitutions , they can't be said to be wise and politick : for what is disagreeable to religion , is unsafe , dangerous , and extremely impolitick . to be short , all lies in rulers , both of church and state , both spiritual and civil . these , as i apprehend , will be the special instruments which god will imploy to work that happy and wonderful change. when god pleaseth to send such princes and leaders as zerobbabel , such priests as ioshua , such teachers and scribes as ezra , the building of the house of god will soon be finished . such great and noble spirits being s●t on work , will easily bring it to perfection . the gospel will be completely established , christianity will be universally propagated , and evangelical righteousness will prevail every where in the world. yea , all of us are capable of promoting this great work more or less ; and therefore we ought to make it our concern . our earnest and constant prayer should be that this kingdom may come , and prevail and prosper ; that antichristianism , wheresoever it is , and under what shape and guise soever it appears , may be demolished and destroyed ; that the infidelity of iews and pagans may have a period ; that vice and immorality , irreligion and prophaneness , may be trod down ; and that the contrary may be set up , and advanced , in all the regions of the world. and we are obliged to set forward this blessed design , not only by our devotions , but our endeavours ; and to hasten the actual prevailing of it in our lives and practices ; that iesus may be seen to reign among men , and that christianity may be at last the catholick interest of the world. when it is come to this , you need not doubt but such a state will last long . being so well founded , it is no wonder that it shall continue so many years . that government is most remote from desolation , which keeps itself most free from sin and vice. fifthly , and lastly , vniversal peace and vnity crown all the foregoing blessings . this must needs be part of the happiness of those days ; because when the names of iew and gentile shall cease , and all other names of difference shall be taken away , and turn'd into that of christian , there will necessarily follow peace and concord ; all sidings and factions will be at an end , all parties will be reconciled . this will be partly the effect and result of that clear knowledge , which shall be the blessing of those times . isa. . . they shall not hurt , nor destroy , in all my holy mountain : for the earth shall be full of the knowledge of the lord. it is this that mitigates and pacifies the distemper'd minds of men , and brings them to a peaceable and loving disposition ; and thereby prevents unchristian feuds and quarrels , whence spring violence and bloodshed , and all manner of evils , in the lives of men. it is certain , that one great sourse of those many quarrels and disputes that are in the world , is the ignorance or misapprehension of persons . they form not right conceptions of things , or they mistake one another . especially in matters of religion this proves very troublesome , and makes a great disturbance , and miserably divides mens judgments and affections . but there shall be no such thing in that happy age which is to come ; because then there will be a greater light , and men will have a better understanding of one another . which will in part be occasioned by that vniversal language which shall be all the world over . we read , that soon after the flood , a plurality of tongues caused a dispersion , a division of the sons of men : but the unity of language will join them together in one communion . their speaking the same words will be one way to unite them in the same apprehensions : for by this means they may with ease and freedom confer with one another , and compare their notions together , and thereby come to an entire agreement . this is so rational to conceive , that we cannot but deem it almost impossible that there should be an universal converse and peace without it . when that wish'd for period comes about , men being better inform'd of things , shall lay aside their false and mistaken opinions ; but especially all misapprehensions touching religious affairs shall have an end , and consequently all controversies relating to them shall vanish : all distinguishing , but odious names , whereby men laboured to brand one another , and to perpetuate their grudges and antipathies shall be forgot . they shall no more revile , and ( which is worse ) persecute one another . they shall not call down fire from heaven , of fetch it up from hell , to devour their adversaties . in a word , they shall no longer differ from one another , but be all of one mind and perswasion . this must needs be so upon another account ; viz. because that wisdom which is from above , is not only ●●re , but peaceable : especially where that purity takes place in a very great degree , there will be as considerable a portion of peace and amity . true godliness will extirpate all rancour and bitterness , all dissention and division , and will cause the christian worshippers to be of one heart . he that purgeth his church from error and vice , will clear it also of all distractions . this too ought to be remembred , that the principal disturber of mankind , the great incendiary of the world , and who made it his continual business to soment quarrels and divisions , shall be shut up , and imprisoned , all the time of that expected reign . and though some of this inferior agents , who shall remain behind , may be soliciting a revival of the ancient dissentions , yet they shall be repulsed ; or if some smaller disagreements shall at any time arise , they shall but make way for a greater and more lasting love. the former bickerings and disgusts shall be heard of no more , and ( as the consequent of this ) an universal calm shall obtain upon earth . of this the evangelical king speaks , in psalm . which is a lively description of christ's kingdom , and among other properties and privileges of it , it is foretold , that there shall be abundance of peace so long as the moon endureth , v. . of this the evangelical prophet frequently speaks ; as in chap. . v. . they shall beat their swords into plough-shares , and their spears into pruning-hooks : nation shall not lift up sword against nation , neither shall they learn war any more . the messias is call'd the prince of peace , ch. . v. . of the increase of whose government and peace , there shall be no end , v. . the work of righteousness shall be peace , and the effect of righteousness quietness and assurance for ever . and my people shall dwell in a peaceable habitation , and in sure dwellings , and in quiet resting-places . chap. . , . thine eyes shall see ierusalem a quiet habitation , ch. . v. . the whole th . chapter is a prophecy of the peaceable and prosperous state of christ's church . in ch. . . there are almost the very same words which i before recited from ch. . v. . . to this belongs that of ieremah , ch. . v. . i will give them one heart and one way . i know it will be said that some of these prophecies are to be understood of the times after the return from the captivity in babylon , and others respect those times of the gospel which are now past . i do not wholly deny this ; for it is my judgment that they are to be interpreted concerning either of those times , and likewise concerning that mill●nnial state which is to come . we may truly say , that these and several other predictions of the like nature are to be understood in a double sense , and consequently there is a double fulfilling of them . they have in some measure been accomplish'd ; but the full and utmost extent of them reacheth to that future period of the gospel-oeconomy , and so they shall be more amply verified then . there shall then be no hurting or destroying ; there shall be a cessation from wars and bloodshed , from violence and persecution , yea , from all thoughts and attempts of them . for in those halcyon days christians shall be inspired with a peaceable and loving temper , and shall be made like unto their master , who is the great pattern of love. the modern jews acknowledge that it was a celebrated saying among the old rabbins , that the days of the messias shall be one whole perpetual sabbath . this is the very thing we are speaking of ; christ shall bring with him such a rest as was never in the world before : they shall enjoy a sabbath of a thousand years . let us be preparing for this happy time , and let us be hast'ning it by what proper methods and arts we can . let us lay the axe to that root of bitterness which hath spread it self among us , and taken such hold of some men's earthly natures . let us compose our selves into a quiet posture , and effectually promote peace and good will in the world. let us bring out , and make use of our juleps to check that fierce , that feverish distemper which reigns among too many . let us endeavour by mild and cooling applications to accommodate differences , to reconcile disagreeing parties ( especially in matters referring to religion , but so as not to betrary the truth ) to allay all passionate heats , and to discountenance all wilful authors of division . and as the word peace in scripture signifies , according to the usage of the hebrews , all manner of outward blessings , so here in the present case it is to be taken in that comprehensive way . in that kingdom of christ on earth , there shall no kind of earthly conveniences and advantages be wanting which shall be useful to the great ends and purposes of that blessed state. but as for any other ; viz. such as are serviceable to undue pleasures , to lust and wantonness , to vanity and pride , to effeminacy and luxury , no man of sober thoughts can reckon them in the number of those worldly good things which the pious shall hereafter enjoy : and therefore we must condemn that narrative which some have given of the millennium , as too sensual and fulsome . but we may with truth and soberness assert this , that there shall be a concurrence of all those things which render men's lives truly pleasant , comfortable , and joyful . it is part of the description of that millennary jubilee , that they shall come to sion with songs , and everlasting joy upon their heads : they shall obtain joy and gladness , and sorrow , and sighing shall flee away , isai. . . and again , ch. . v. . behold , i create new heavens , and a new earth ( which questionless is meant of this glorious renovation , and might have been alledged among the other texts as a proof of it ) and then it follows , i create ierusalem a rejoicing , and her people a ioy . the voice of weeping shall be no more heard in her , nor the voice of crying , v. , . and if we go back to ch. . v. . we shall find that this rejoicing and this joy shall be entire . thou hast multiplied the nation , and not increased the ioy , i. e. heretofore joy and sorrow were mingled ; sometimes that nation of the jews was visited in mercy , at other times it tasted of god's judgments : they ioy before thee according to the ioy in harvest , and as men rejoice when they divide the spoil ; i. e. there was in the times past a medley of joy and trouble , of gladness and fear , as in the services of war and harvest ; but when a child shall be born to us , when a son shall be given , and the government shall be upon his shoulders , v. . then there shall be joy without any allay , then there shall be such a perfect state that nothing shall be able to impair it . i know most interpreters expound the place otherwise , and make the ioy in harvest to be exceeding great joy , surpassing all other . but i crave leave to dissent from the common exposition , and to understand this passage after the manner before-mentioned ; viz. that whereas heretofore they joy'd according to the ioy of harvest , i. e. their joys were mix'd with hardships , they were accompanied with sweat and toil : and besides , the joy of harvest doth not last long ; for the husbandman , as blith and cheary as he is● must soon return to his wonted circle of pains and labour ; ) whereas under the preceding dispensations there was no entire and undisturbed joy , now it shall be otherwise , there shall be a continued and uninterrupted serenity , without any dashes of a contrary nature ; for as christ's government increases , v. . so ( as it follows there ) the peace , i. e. the success and prosperity of it shall increase , and have no end . this is the happiness of the subjects of that blessed kingdom , who are under the sceptre of the prince of peace , as he is stiled , v. . this in general ; but , more particularly , the safety and security of their habitations , their success in all their labours , and their lasting fruition of them are mentioned as the attendants of this happy time , v. , , . they shall build houses , and inhabit them : and they shall plant vineyards , and eat the fruit of them . mine elect shall long enjoy the work of their hands . they shall not labour in vain , &c. these are the blessings of that adult state of the church . farther , there will be greater strength and soundness of body than ordinarily . i will not be positive that as in the first ages of the world , so now , there will be some of a gigantick stature ; but this is not to be doubted of , that there shall be bodily strength and vigour in an unusual degree . it is one of the privileges of the new ierusalem ( for in the large and extensive sense it is spoken of that place and state ) that the inhabitants shall not say , i am sick . isai. . . many exorbitancies before were frequently the cause of corporal weakness , and divers sorts of maladies and diseases : but now those shall generally be removed ; and a sound and hale temper shall be given them ; for their bodies shall answer to their souls . the whole tour of the blood shall be laudably performed : there shall be a due and regular exercise of the natural , vital , and animal functions : and all persons shall be healthful and vivacious , brisk and sprightly . this will be the more credible if we consider that the curse brought upon the earth by adam's fall , and afterwards continued , shall be revers'd . the soil every where shall become fertile , and give its increase freely and plentifully , and all the fruits and products of the earth shall be ( not only numerous , but ) wholesome . god made all the creatures good at first , as we expresly find in the repeated approbation of this their goodness , gen. . and they shall be good at last ; for the world shall be restored to its premitive state , and the earth it self shall be renewed . and as for those living creatures which are food for mankind , they shall arrive to greater degrees of perfection than formerly , and consequently shall yield more laudable and generous nourishment than heretofore . besides that the continued health of those times will depend much upon the excellent temper of the air , which shall then be agreeable to humane bodies , and have no ill ferments from the continual vicissitudes and successions of too much heat or too much cold. to which may be added that the heavenly influences , as well as the temper of the earth shall be meliorated : and so even in a literal sence there shall be new heavens , and a new earth . as the consequence of all this , the people of those days shall be long-liv'd : which i gather from isai. . . there shall be no more an infant of days , ●or an old . man that hath not fill'd his days . for though this dispensation be no exemption from mortality , though christ's reign doth not unthrone and depose the king of terrors , yet it wards off his fatal blows for a long season : and perhaps some may reach the long ages of those that lived before the flood . and this shall happen not only from the nature of the thing it self , but by the singular favour of god : for as before in a judicial way he sometimes short'ned men's lives , so now in the way of a blessing he is pleased to extend them to a great length . which perhaps is the meaning of what follows in the foresaid chapter , v. . as the days of a tree ( a long-liv'd tree ) are the days of my people . but supposing that this is not the strict import of the text ( which i submit to the thoughts of the judicious ) yet it is certain from the reason of the thing it self that those happy ages shall abound with all things that conduce to the welfare and happiness of the body as well as of the soul , and consequently longaevity shall be one of the felicities of those times : and i doubt not but it will be procured by a perfect knowledge of the true causes and springs of long life , and of the more immediate sourses of diseases . for natural philosophy ( as well as all other parts of true philiosophy ) shall be then improved to the utmost , and a vertuoso shall be no rarity . especially the nature of all vegetables and minerals , wherein are laid up the great restoratives of life , shall by exquisite experiments be laid open to the world : and the use of all the vessels in the body ( which now we have but an imperfect insight into , and some of which we know nothing of ) shall be exactly discovered . and whatever else , relating either to nature , or art , or morality , shall be conducible to this great end before-mentioned , shall not be wanting ; no , not that which is the choicest and most sovereign conserver of life , viz. a well-temper'd joy and chearfulness , a ferene and placid spirit , than which nothing can be more serviceable to uphold and maintain the vital congruity , to nourish the lamp of life , and to give a lasting vivacity to nature . and from the several particulars we may gather this also , that there will be a greater number of persons upon the earth in that sabbatick reign than there is now . this follows from what hath been said concerning that universal peace , that extraordinary measure of bodily health and strength , that duration of men's lives , which shall be the blessing of those days . upon the more cessation of wars and slaughters , of pestilence and famine , &c. ( which are wont so visibly to diminish the number of mankind ) there must needs be a great length'ning out of men's lives , there must be a vast increase of the people of the world. the whole earth will be replenish'd and even crowded with inhabitants . this will make amends ( as i suggested before ) for the great multitudes of men that have in several ages perished , and gone to the infernal regions : for within the compass of this happy time wherein we suppose mankind to be thus extremely multiplied , and all of them ( excepting some very few ) to be holy and religious persons , there will be a larger stock of inhabitants for heaven than there was of those who in all the preceding times of the world were thrust down to the contrary place . and thus , which way soever we look , this blessed dispensation shall be eminent for the natural as well as the moral and religious emendation of all things , for temporal and earthly blessings as well as those that are spiritual and heavenly , for the present bettering of the world , and for the provision it makes for the future . mankind being free'd from all dangers , mischiefs , and troubles , shall enjoy an undisturbed peace , quiet , and repose , with a freedom from all pain and sickness : and their bodies shall be more vigorous , and their beauty more lasting than ever before . which shall be attended with all outward conveniencies , comforts , and refreshments of what nature soever , together with inward peace , pleasure , and satisfaction . there is one thing more i will venture to add , as belonging ( i verily believe ) to this happy state i have been describing : there shall be a peace not only between rational creatures and their brethren , but between these and the most salvage brutes , i. e. those brutes which heretofore were so . for now the hurtful disposition and cruel nature of all such animals shall be taken from them , and they shall become mild and gentle , tame and tractable . this i take to be the meaning of that prophecy , isai. . , . the wolf shall dwell with the lamb , and the leopard shall lie down with the kid , and the calf , and the young lion , and the fatling together , and a little child shall lead them . and the cow and the bear shall feed , their young ones shall lie down together : and the lion shall eat straw like the ox ; and the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice-den : they shall not hurt nor destroy in all my holy mountain . which words seem to me to be a clear prediction concerning the peaceable temper which even the fiercest of the irrational herd shall be endued with in the last times of the world : their former antipathies , their pristine enmities shall cease , and they shall be restored to that harmlessness and innocence which were at the first creation . i know these words are generally by commentators understood of that inward change which shall be made in mens minds and hearts by the powerful influence of the gospel : but i see little or no foundation for this interpretation ; for i go upon this ground ( which all sober interpreters of scripture acknowledge and own ) that there is no reason to fly to a metaphorical and mystical sense of a text , when it appears that there is a literal one . so it is here , there is no need of supposing any such thing as metaphors and allegories , for the words in themselves , as interpreted according to the letter , are very plain and intelligible . the prophet here gives an account of the peaceable kingdom of christ , and tells us that this ( among other things appertaining to it ) is part of it , that there shall be a change in the nature and qualities of brute animals ; the wolf , leopard , lion , bear , ●erpent , adder shall be as t●me as lambs , kids , calves ; they shall lie down , and dwell , and feed together ; they shall neither prey upon one another , nor shall they be hurtful to men. nothing could be more plainly said to express the great blessing and privilege of those last days , when the earth shall be full of the knowledge of the lord , as the waters cover the sea , which are the very next words to those which i have set down , and shew to what period of time they relate . and that we are to understand the words in a literal meaning may be further proved and confirm'd from the brief repetition of this prophecy in chap. . v. . the wolf and the lamb shall feed together , and the lion shall eat straw like the bullock , and dust shall be the serpents meat , they shall not hurt nor destroy in all my holy mountain . it is not probable that the prophet would have repeated this prediction , and urged it in the same manner , and on the same occasion , viz. when he was foretelling the happy reign of the messias in the laft days ( for he brings it in under the time of the new heavens and the new earth , v. . and it is the close of the description of the state of the new ierusalem in this chapter , most part of which i had occasion to mention before ) it is not probable , i say , that the prophet would have reiterated this prediction in the very same way and circumstances that he mentioned it before ; if the words were a meer metaphor or allegory , and not to be understood in a downright literal sense , he would have varied the way of expressing , and have let us know that a spiritual meaning is to be understood . but indeed the very natural tenour and import of the words themselves acquaint us that they are not allegorical , but are to be taken according to the obvious signification of the terms , viz. that in those happy times the very brutes ( the most furious and implacable of them ) shall be reconciled to man , and likewise to themselves mutually ; in order to which they shall have a new way of sustaining themselves , the wolf and the lamb shall have the same food ( that 's the meaning of feeding together ) such as the earth affords ; the lion shall have the same provender with the bullock ; and the serpent , which used to hurt other beasts , as well as men , shall be content with the food which was at first appointed him , gen. . . in short , the irrational creatures shall neither devour men , nor one another ( as was usual before ) but they shall become serviceble and obedient to man , and shall be at peace among themselves . this may be censur'd perhaps as a new interpretation of this prophecy , but i believe no wife and intelligent man will condemn it for its novelty , but rather imbrace it because it is so plain , easie and intelligible in it self , because it agrees so exactly with the context , and because it is so suitable , yea so absolutely requisite to that state which i have discours'd of , wherein every thing shall be in a better condition that it was , and accordingly the very nature of the beasts shall be chang'd , that they may be what they were at first , that is , not harmful or terrible ; as appears from eve's conversing with the serpent . and in a word , there shall be such a catholick change as shall bring with it an accumulation of all temporal felicities . but this must be said ( that i may not be mistaken by some persons ) that though these earthly and corporeal coveniencies shall be in the millennary reign , yet they are the least part of it , nay , they may be said to be the attendants rather than parts of it , for it is the confluence of spiritual and divine blessings that gives denomination to this happy oeconomy , it is this that makes it chiefly to be admired and esteem'd : and those other things which i have mention'd which relate to the body , and which are but appendages of this state , are wholly in order to the better enjoyments , and are no farther to be regarded than as they are some ways subservient to these . this i insert , that we may not deceive our selves about the notion of this happy state which i am speaking of , that we may not fancy it to be merely an earthly paradise , that we may not think christ's kingdom to be of this world. but notwithstanding this , it is a certain truth that all manner of good things inhanse the comsort and pleasure of that blessed kingdom . in fine , that which gives the value to all things relating to the new ierusalem is , that the glory of god enlightens it , and the lamh is the light thereof , rev. . . that is , it is the eternal father and son ( not excluding the holy ghost ) and not any created being or enjoyment , though never so exquisite , that can constitute the blessedness of this state. in which respect it is said , the city hath no need of the sun , neither of the moon to shine in it : that is , all temporal and mundane felicities ( be they never so bright ) are useless and insignificant , in comparison of the fruition of god himself . i take this to be the meaning of st. iohn's words , and not what is suggested by the late * th●orist , viz. that the inhabitants of the new ierusalem on earth shall be wholly destitute of those great luminaries of heaven ; there will be no use of the light of the sun and moon , but they shall be supplied by a supernatural bodily light. which mistaken interpretation was caused by not attending to the place in the prophet isaiah , whence this without doubt was borrowed , isai. . . the sun shall be no more thy light by day , neither for brightness shall be moon give light unto thee . and yet in the next verse it is said , thy sun shall no more go down , neither shall thy moon withdraw it self : which evidently shews that the former words are not to be understood literally , that is , concerning those celestial bodies ; otherwise there is a plain contradiction in those texts . the true intent then of the foresaid words is no other than this , that the sun and moon , and all the other temporal blessings of the millennary revolution , are mean and inconsiderable in respect of the transcendent glory , splendor and influence of the divine majesty , who alone is able to render that state happy . when that desired day comes the full vertue of shiloh's name shall shine forth , which denotes not only salvation ( which that time shall prepare men for , above any other ) but peace or tranquility both inward and outward , and ( which is much more extensive ) prosperity or happiness , which comprehends in it all things that are rationally desireable in the life of man upon earth , as well as in the mansions above . thus i have briefly represented to you those things which may reasonably be suppos'd to be the inseparable attendants of the happy reign of christ on earth , which is the highest exaltation of the christian oeconomy . it hath been with some doubting and struggling that i have said so much , for holy writ seems some times to say , that * the condition of the church is such , that it shall not be wholly free from trouble and calamity , but that it shall always , or for the most part , suffer from the wicked . when i perused those several predictions concerning the sufferings and persecutions of the church , i stagger'd as to my belief of this future quiet state on earth , i was apt to think that the world is now wearing off , and that we shall have an end of it without any such thing . but then when i consider'd that those places of holy scripture which foretell the calamities and distresses of the church of christ may have respect only to the times which preceed those thousand years , i was again induced to believe that there shall be such a state as i have represented , that christ will set up his kingdom in a more illustrious and effectual manner than ever , and that this kingdom shall be accompanied with lasting peace and righteousness , with the general conversion of jews and gentiles , and the ruin of anti-christ . as to some particular circumstances , which i have mention'd , relating to this prosperous state of the christian church , i am not positive . it hath pleased god to deliver things of this nature darkly and mystically ; and there are no express places of scripture on which a certain and unquestionable expectation of them can be grounded , because we have no sure word to ascertain our determination . therefore as to the particular way and manner of the things i have been discoursing of , i deliver nothing with confidence . it is the main of the dispensation that i assert , and which i verily believe ; though i censure no man for thinking or saying otherwise . i am sensible of this , that when we see how the world is at this day , we may be enclined to think there is no probability of this great change. there seems to be little likelihood at present of this happy reign in other parts of the world , as well as among our selves ; for we seem to be every day degenerating more and more , and we run further from that excellent temper and genius which are required in that future paradise . but then i consider , that this is to be accomplish'd by a divine arm and conduct , and shall be the work of heaven in a singular and particular degree . the supreme arbitrator and manager of the world can of a sudden dispel all difficulties , and alter the course of the universe , and frame men's minds as he pleaseth . when we remember how mean and despicable christianity was at first , but how strangely it spread it self afterwards , and made its progress through the whole world against the greatest opposition imaginable , we may then believe the same may happen again , and that what hath been foretold concerning that glorious state may be fulfill'd . thus i will not despair of that happy time. both popery and mahometism , or either of them , may for a time decay and grow less , and then recover strength ; or perhaps one or both of them may remain without any diminution entire . there may be a superfoetation in the mother of harlots , she may conceive and bring forth a new , and replenish the earth with her children . it may be the reformation which hath been begun and set forward in some parts of the christian world may be put back : papal superstition and tyranny may return again , and rome may sit a queen , and know no sorrow but what she creates to the true professors of religion . one would be apt to think as much upon reading what is said concerning the two witnesses , rev. . . when they shall have finish'd the testimony ( viz. at the end of . months or years , the time of the anti-christian reign ) the beast that ascendeth out of the bottomless pit shall make war against them , and overcome them , and kill them ; whereupon there is great rejoycing over them and making merry , v. . it may come to pass that the seven hills may be exalted higher than ever , and the reformed religion depress'd and trampled on . christianity may ( as mr. herbert presaged ) hoise sail for america , the gospel may leave us to go to them , and we may be half pagans before it comes to us again . or , if we hold fast-the faith , we may be forced to part with every thing else that is dear to us : it may be our lot to undergo all dangers , calamities , outrages and persecutions before that blessed sabbatism arrives . there may be a very dark night before that lightsome day is seen : but at last it shall appear , yea shine forth , and the world shall be every ways the better for it . yea , it may ( and i hope will ) shew it self in god's good time without any such sad and tragical prologue to it as this . i have ventured to offer my conjectures about it , and the freedom i have taken will not be disliked , i conceive , by persons of sober minds . in my judgment , that is a very curious and notable saying of mr. mede ( in his epistle to the reader before his comment on the apocalypse ) speaking of the interpreting of the prophetical writings and other obscure matters in scripture , unless , † saith he , there be liberty given to us to be somewhat free in our thoughts and opinions , yea even in our errors and mistakes sometimes about these things , we shall never clear our passage to those profound and hidden secrets of truth . accordingly i have freely suggested my thoughts , and if therein i have represented some things amiss , let it be remember'd that it was in the pursuit of truth , and of that truth which it was difficult to attain to ; or rather let it be examined whether truth be not here found out by that which some interpret a mistake . i declare i am not dogmatical in what i have said , nor will i perswade others to sit down with peremptory confidence that this is the certain meaning of all the prophecies in scripture before alledged . but then this must be said , there are several things highly probable , of which we have no absolute certainty ; and this that i have been discoursing of is of that nature . many passages in holy writ do exceedingly favour it ; and there are no contemptible reasons to in●line us to a belief of it . and when we have both scripture and rational arguments on our side , it is more than half of the opinions which make a very plausible shew in the world can really lay claim to . if , after all , you enquire concerning the particular and determinate time when this sabbatick state shall begin , my answer in brief is , that i cannot , neither will i attempt to assign any such thing . when i say i cannot , my meaning is that i apprehend no possible way of doing it in a certain and satisfactory way ; for otherwise i could ( as some have done ) pretend to present the reader with a punctual calculation of the time when these things shall happen . perhaps i might say without ostentation , that i have made enquiry into the chronology of the scriptures as well as others , and have considered all that any writers of note have said on this matter , and have made search into these mysteries my self ; but after all i declare that i find no foundation for a precise and individual assignation of time. in general we know christ's kingdom on earth shall commence when the seventh angel soundeth his trumpet , for then the kingdoms of the world become the kingdoms of the lord and of his christ , rev. . . but when this last angel shall do this office we are ignorant , though a † learned foreigner lately is confident , that this is the time. but we see he had but little ground for it , for his calculations have proved false , though he thought he had some more than ordinary foundation ( in the transactions and events of these late times ) for what he offer'd . and he hath been follow'd by some of our own countrey men , who presumed to assign the punctual and precise time when those prophetick passages in the book of the revelation were to be accomplish'd ; as if they , above all other men , had a key to those divine secrets , and were authorized to unlock them . i look upon this as the product of a well-meant mistake , of their misapplying some apocalyptick texts , which they were betray'd into by apprehending that the circumstances which the publick affairs were in at that time were agreeable to those prophecies . but certainly this rashness is very blamable , because it may give occasion to ill-minded men to disbelieve all the other prophecies in the apocalypse , because the period of these , which was with so great confidence determin'd , is found to be untrue . nay , indeed it hath sometimes happen'd that when positive men have peremptorily set a certain year it hath generally proved a worse time than ordinary , on one account or other ; instead of a welcome issue of their predictions , some very unusual and dismal thing appears upon the publick stage , as it were a doom for such rash prognostications . here therefore ought to be a great deal of caution , prudence and sincerity . but so it is , we may observe that it is the way of these apocalyptick men , like the clocks of basil , always to anticipate the time ; they are too hasty in fixing the periods of prophetick occurrences , either because they impatiently desire the approach of them , or because they are ambitious of being thought the first discoverers of these secrets . in the book of the revelation the time of the beasts reign seems to be determined , viz. . days , rev. . . . . i. e. ( as all grant ) so many years ( for that is the prophetick way of numbering ) which are the same with the time and times and half a time , dan. . . rev. . . and with the . months ( i. e. of years ) rev. . . . . now if we could tell when the apocalyptick beast began , we might , from what is here expresly set down , exactly know its end ; but the former being no where mention'd we are at a loss for the latter . a very † sober and modest pen fixes the beginning of the beasts reign in the year of our lord . and consequently by adding . to that number makes the end of it to be a. d. . but according to this way of computing , the papal beast was in being before there was popery ( properly so called ) in the world , which is sufficient to invalidate that calculation . however , if those numbers refer to the end of the beast ( as it is certain they do ) i agree with this writer that it cannot be very far off . but as to the precise time , we may conjecture , but we cannot be certain : it may be our chronology is defective , it may be the account which we have of years is not exact , and consequently our calculations cannot be accurate : or suppose they were , yet our saviour acquaints us , when he speaks of such affairs , that the time shall be shortned for the elects sake , mat. . . so that our exactest chronology will not avail us then . i have nothing therefore to say concerning the punctual date of this notable revolution which hath been the matter of our disquisition . yea , perhaps it is impossible for any man to know it infallibly , i mean without a particular revelation . yet i will not , as the iews , curse those who calculate these times , but rather wish that men would be sober and modest in this , as in all other difficult and intricate points . it is folly to be over-curious and sollicitous here , but it is no less than presumption and arrogance to be peremptory . this should suffice us that there is a time when these things shall be accomplished . in the mean season , let us comfort our selves with the expectation of that blessed state of the church . let it be remembred that however things go now , there shall be a better face of them hereafter ; and though we may not live to the arrival , much less the fruition of it , yet it is some solace to our minds , that , with moses , we have a sight ( at a distance ) of that blessed canaan , the land of promise ; in which all the defects and declensions that have been either in nature or morals shall be repair'd and amended . nor doth the ill posture of things at present in the least retard my hopes or belief of a change for the better ; for though it sounds like a paradox , yet it is an experienced truth , that things farthest off are nearest . look into the calendar and you will see that december , which is at the greatest distance from ianuary , is the next month to it . see it in nature , when the night is darkest it is nighest break of day . look on the globe of the earth , and you will find the extream parts of the east bordering on the west . and so it is here , when things seem to be most remote from this revolution they are nearest to it . extremity proves successful sometimes . the worst times introduce the best . the condition of the world is like that of some dis●ased bodies , which must of necessity be brought low before they can arrive to a sound and perfect constitution . our weak , languishing and perishing state may by the divine disposal make way for our health , and prove the fore-runner and occasion of our lasting happiness . though the world in some ages is palpably worse than in others , yet ( bating the last scene of all ) when in respect of the universal prevailing of vice , it seems to be worst of all , as at this time , even then it is tending to the best ; for this hath been always observable since the first creation , that the greatest corruptions and apostasies have made way for the most remarkable reformations ; and accordingly , the horrid degeneracy of these present times ( not only among our selves , but in all christian countries ) is one argument to incline me to believe there will be a mighty alteration . irreligion , impiety and atheism are now making their greatest and last efforts , before that glorious day ( which i have been describing ) arrives . an universal prophaneness is to preceed and usher in an universal holiness and purity . unchristian wars and commotions , divisions and contentions in churches and states are the fore-runners of a general peace and repose . the world will not go off thus as it is , but a more pleasant and delightful scene of it will appear ; and this so vitiated and corrupted age shall be followed with as eminent a restoration . though we are ignorant of the exact time of it , yet this should content us that the thing it self is undeniable , viz. that the evangelical oeconomy is not yet perfect , that great things are yet to be done , that though our blessed saviour shall not descend from heaven till the day of judgment ( for i am none of those that dream of his personal reign upon earth ) yet by his spirit he shall come and reign here a thousand years , and advance christianity to its utmost heighth : at which time all ●ntichristian doctrines and powers shall be exploded and destroyed , the fulness of the gentiles shall come in , the dispersed iews shall be gather'd , and imbrace the faith of christ : universal righteousness and holiness shall prevail , and the peaceable and philadelp●ian spirit shall be infused into all churches , so that they shall be of one heart and of one mind . this ●uture kingdom of christ , this happy part of the evangelical dispensation is not unworthy of our assent and belief . however , i have entertained my self and the reader with an id●a of the delightful and happy state of christianity here on earth . if it be not adjusted to truth , ( though no man alive , i am sure , can prove it is not ) yet it shall remain as a testimony of my hearty desires and wishes that the gospel may flourish in a higher degree than ever it yet did , that christianity may be the religion of the whole world , and that all mankind every where may know the true god , and iesus christ whom he hath sent , and that knowing him they may universally practise his law , and do his will , and that they may all be united and cemented together in the bond of peace and love. chap. xxii . the last part of the evangelical dispensation , under the loosing of satan out of his prison . who are gog and magog . not only the mahometan but the roman power shall be revived . the last days , before the end of the world , shall be extremely wicked . they shall be exceeding perillous and calamitous . christ comes to judgment . the conflagration of the world succeeds this , whatever some have suggested to the contrary . a particular answer to a late writers arguments on this subject . it is observed how he resembles origen . a plain exposition of those words , nevertheless we look for new heavens and a new earth , wherein dwelleth righteousness . a farther proof from the same chapter . the nature and design of the final conflagration . the summ of the whole preceeding discourse . i am unwilling to go off from this pleasant scene , especially to one that is so black and melancholick as that which follows . but the uncontrollable wisdom and providence of heaven leads us to it , and therefore we must be obsequious to their conduct . i proceed then to the fourth and last part of the evangelical dispensation , namely that which immediately preceedeth the coming of christ to judgment . for i have shew'd before that it hath had its infancy and childhood , its youth , its manhood or full growth , and now come its last and feeble years . wherefore i call this the old age of christianity , for now it miserably declineth and grows weak and decrepid . now the world degenerates again , and in a short time it becomes very wicked and impious . for we are expresly told , that when the thousand years are expired , satan shall be loosed out of his prison , rev. . . the wicked shall again assa●lt the church ; for we must know that the world shall not through all the time of the thousand years be free of the ungodly race of men. the tares ( i. e. the children of the wicked one ) are to grow up till the harvest , mat. . . and that will not be till the end of the world , as the same infallible teacher hath told us . every individual person shall not be vertuous and good ( heaven only being the place where there are no sinners ) but there s●all remain and spring up at last upon earth some very bad men , out of which brood afterwards , as soon as satan shall be set at liberty , and come to hatch them , there shall arise a deadly generation of vipers , a cursed increase of the most profligate sinners , who will be set upon mischief , and will invade and wast the church , and make it their work to deceive and seduce the nations ; or rather satan , who sets them on work , is said here to do it , v. , . he shall go out to deceive nations which are in the four quarters of the earth , gog and magog , to gather them together to b●ttel ; the number of whom is as the sand of the sea. and they went up on the breadth of the earth , and compassed the camp of the saints about , and the beloved city . the plain general meaning of which words is this , that as of old god's people the iews were beset on the north and south with gog and magog , their implacable enemies , ( who are meant , but not exclusively of others , in the . and . cha●t●rs of ezekiel ) so the saints at that time shall be environ'd with their's , who will prove no less restless and implacable . and the more ●articular and abstruse meaning is this , that the race of the turks shall be those that shall cause this disturbance , for these are meant by gog and magog , for the old gog and magog , were scythians , as is universally agreed by the learnedest commentators on gen. . . where we find that magog was one of the sons of iaphet , who was the father of the getae , massagetae , scythians , sarmaritans , and their neighbours the tartars , from whom it is generally asserted that the turks first sprung . * iosephus is positive that magog was the father of the scythians , and tells us that magogae was the name that the scythians were anciently known buy among the greeks . we learn from † pliny ( who often gives a better account of places than of manners , and is very exact in some parts of his geography ) that magog and scythopolis were coincident names of the same place . therefore there is reason to think that gog and magog in this place of the apocalypse are the turks and mahometans , who are ( as ●●is generally acknowledg'd ) descended of the scythians . and these are that stock of people who 〈◊〉 so molest and persecute the saints of the most high after the expiring of the thousand years . and it is not unlikely that the papal beast will begin to lift up his horn again . i do not mean that any of those individual persons who acted before shall now appear , for they are secured : the beast , as well as the false prophet , is in the lake of fire and brimstone , v. . but there shall be those that shall revive the old roman tyranny and superstitions , and shall join their forces with those of the mahometan faction . both these parties shall arise and shew themselves soon after the thousand years are ended : and the prince of the infernal daemons , who had been imprison'd and chain'd up all that space , shall be head and commander of them , and gather them to battle : their numbers shall be exceeding great , even like the sand of the sea , insomuch that they shall cover all the earth as it were : ( for that is meant by their going up on the breadth of the earth ) and they shall lay close siege to the beloved city , that place whither the saints , the beloved of god , shall fly for refuge : or the whole church of christ , the visible body and society of the faithful , which shall be left at that time may be understood by the beloved city . in a very lamentable and wretched condition they shall be , you may imagine , all the time of this gogick and magogick war , and the siege which accompanieth it . it cannot be expressed what streights the saints are reduced to , what calamities they undergo , what miseries they indure . and this is but agreeable to what our blessed lord foretold of the times immediately preceding the day of judgment . he hath assured us that those days shall be very remarkable both in respect of sin and suffering . as to the former , when he compares them to * the days of noah , in which the old world gave themselves up wholly to their pleasures , and forgat god , and defied his providence , he sheweth how corrupt and wicked the last times shall be . so that interrogatory of our saviour , luk. . . when the son of man cometh , shall be find faith on the earth ? is a downright negative , and signifies that he shall not find faith upon earth : that is , not only ( as some interpret it ) the faith even of god's servants shall be very weak and little before the last coming of christ ; the saints themselves having been persecuted and harassed by the wicked shall faint and flag : they shall scarcely believe the promise of his coming ; they shall almost despond that christ will help and deliver them : but the meaning rather seems to be this , that faithfulness ( here called faith ) shall be very rare upon earth , sincertiy and truth shall be bani●h'd , and lying , perfidiousness , dissembling , and ( which is the consequent of those ) inward hatred and malice , and all outward injustice , violence , and oppression shall come in their place . and so in another place * christ foretells that not long before the day of judgment iniquity shall abound , and the love of many shall wax cold : for this is to be remarked that the signs foregoing the destruction of ierusalem , and of the coming of christ , are intermixed in that four and twentieth chapter of st. matthew : or we may say , the former signs were to be repeated , and more fully display'd in the latter event . our saviour likewise fets forth the state of the last days before the end of the world , not only as extremely sinful , abounding with great wickedness and universal corruption of life , but as most afflictive and dangerous , most distressed and calamitous . there shall be ( saith he ) distress of nations , with perplexity , the sea and the waves roaring , mens hearts failing them for fear , luk. . , . yea , those words of christ in mat. . . are applicable here , for the reason beforementioned ; then shall be great tribulation , such as was not since the beginning of the world to this time , no , nor ever shall be . and now the fore-runners of that great and notable day of the lord , mentioned by our saviour in this chapter , shall appear ; viz. wars and great commotions in kingdoms and nations , signs in the heavens and in the earth , earthquakes , pestilence , and famine ; with other unusual and extraordinary occurrences , and tremendous accidents , which shall give notice of the approaching judgment . thus our saviour not only confirms the truth of what we read in the revelation , but he further explains and sets it forth . he plainly suggests unto us what an evil posture the world will be in before he comes to judgment . he lets us know that the tribulation as well as the wickedness of those days which approach the end of the world shall be more grievous than any that ever were before . at that time the sins of the churches enemies , and the sufferings of the godly shall be at the vertical point , as high as they can go . briefly , it will be found true that the world shall be most wicked and most perilous at last . the worst state of it will be towards its end. for the devil will be very wrathful and outrageous , because he knoweth that he hath but a short time , as it is said of him in rev. . . and at that time it may more truly be said of him than ever ; for the years being ended he is loosed but for a little season , rev. . . he must soon go off the stage , and that makes him act his part with so much vigour and fierceness . the iudgment shall come presently after the years : there shall be a very considerable time between the mellennium and dooms-day ; but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a small time in comparison of the thousand years : and therefore on this account that malicious spirit shall bestir himself with a mighty concernedness . the tenth and last persecution which he raised in the primitive times was the bloodiest : so now he rageth most when he is to take his farewel of this earthly stage . and now behold the tragical close of all ! fire came down from god out of heaven , and devoured these armies of gog and magog , and the devil that deceived them was cast into the lake of fire and brimstone , rev. . , . for now , after all , christ appears from heaven , and comes to be avenged of his enemies , and to judge the whole world , as you read expresly in ver . , , of this chapter . before his first coming satan reigned a long time , as god of this world ; he had a kind of an unlimited rule and sway : but our saviour , by his coming , restrain'd his power and lordship , and afterwards , in the millennary reign , gives a greater check to them : but , at his last coming , he shall wholly deprive him of his rule and dominion . accordingly he comes at that day , to drive satan down into his own place , and there to leave him to be tormented for ever and ever : he comes to take vengeance on sinners , and to punish them with the utmost severity : he comes to rescue the righteous from the fury both of satan and wicked men. this is the work of the last day . there is nothing more to be added , unless it be the conflagration of the world : for this i take to be an evident truth , that the firing of the whole frame of heaven and earth , is a consequent of the final iudgment , which is after the millennium . for to what purpose should this material system be consumed , or rather indeed how can it , till the present scene of action in this world be at an end , which will not be till after the thousand years are past ? i deny not , but there may be some beginnings of it before , which perhaps is meant in that forenamed place , rev. . . fire came down from god out of heaven , and devoured , &c. here is an essay of the last firing of the world , which is prophesied of by st. peter , and others ; and it appears from this chapter , that it was after the devil was loosed , after the thousand years reign of christ here on earth , yea towards the consummation of all things . this is the true time of its happening , and therefore we are not to credit the fanciful conceit of the high●flown spagyrick tribe , who talk of the calcining of the earth by that fire , and preparing it in a chymical way , for the reception of its new inhabitants after the resurrection of the saints . of kin to this is what the author of the new theory of the earth asserts , * that the last conflagration is to alter and dispose the earth for a new state , to receive the saints and martyrs for its inhabitants , who are at the first resurrection to enter , and to live and reign a thousand years upon it . before this we were told by † another writer , that the millennium shall begin after the beginning of the conflagration . but ‖ another learned gentleman is positive , that the millennium shall be after the conflagration is quite past . any man may see that this latter author misplaceth the world's conflagration , only to make way for his paradisiacal earth , of which he expects a new edition ; for ‡ he fancies that this shall arise , phoenix-like , out of the ashes of that other . for this reason it was necessary to hold , that the blessed reign of the thousand years shall begin after the conflagration is over ; viz. between this and the last judgment . but , so far as i am able to judge , most of the places he quotes are rather against him than for him , if they be well scann'd . as to what he lays so great stress upon , that the iudgment , and the reigning of christ , and joined together in the apocalypse , chap. . & . ) he should consider , that the iudgment is oftentimes introduced in this book , not as if it were then to happen when it is mentioned , but to strike terrour into the minds of the wicked persecutors of the church , and to represent to them the certainty of their future punishment , viz. when that day comes : besides , that it were easy to prove , that not only in this book , but in other writings of the prophets , every great and notable revolution is compared to god's judging the world , and is set forth by the holy ghost after that manner . again , this learned writer frequently misinterprets the places which speak of christ's coming , as that in thes. . . which is not meant of his last coming to iudgment , but of that which i have been largely treating of ; viz. the happy reign of the godly when antichrist shall be destroy'd , which commenceth long before the final coming of our saviour : and therefore when he saith , the millennium cannot be till christ's coming , he deceives himself , and his readers , by not attending to the true meaning of christ's coming , in those texts which he refers to . indeed , most of his mistakes proceed from this , that whereas the scripture often mentions the coming of our lord to set up a glorious church on earth , before the end of the world , ( which likewise he himself acknowledges ) he interprets it of another coming ; i. e. he imagines it to be understood of the last appearance of our saviour . another great occasion of his misapprehensions in the present point is this , that where-ever almost he finds in the old or new testament any passages concerning fire and burning , he applies them ( as the reader may observe through his whole treatise ) to the last combustion of the world , which hath unfortunately betray'd him to many errors . likewise , wheresoever new heavens , and a new earth , are made mention of in the bible , he understands them of a new material world , whenas there was no such thing intended ; for these terms denote only a new state and face of things , viz. that blessed millennium before treated of . then there shall be such a great and notable change , that there shall seem to be a new world. the inhabitants of this place shall be so strangely alter'd , that there shall be as it were an appearance of a new creation . in this sense the apostle uses the expression , cor. . . he that is in christ is a new creature . this author might as well interpret these words , as the new heavens , and new earth , of a new material creation , and hold that every man , when he is made a true christian , is physically created again . but i observe it is with this learned gentleman , as it was with origen of old , who was generally faulty in allegorizing those places of scripture which are to be taken literally , and yet was so unhappy as to expound a clause in matth. . . in this latter way , notwithstanding it is evident that it was spoken in a mystical one . so we find this writer turning that part of the bible which speaks of the creation of the world , and of the fall of man , into allegory and metaphor , though they are plain historical and literal passages ; but those texts of scripture which mention new heavens , and a new earth , in a metaphorical way of speaking , are taken by him in a literal and proper sense . the heavens , and the earth , with the whole six days works of the creation , in the first chapter of genesis , are according to him allegory and mystery , not to say a fable : but the new heavens and earth in isaiah , ( where they are interpreted to his hand of * ierusalem , the the church of god ) and in other places , are understood by him in a strict and literal sense , of a new corporeal system of the world. this is the perverseness of humane wit , and it is its own punishment . i heartily wish the learned author were sensible of it ; and then he would see , that this notion of a new material earth , and a new set of heavenly bodies for men to inhabit in , is all romance and fiction , built only upon some distorted texts of scripture , upon some mistaken passages , for want of comparing them with others in the sacred writ ; upon some scraps and fragments of a few platonick and stoick philosophers ; upon the prepossessions of some of the fathers of the church , who had been admirers of the platonists opinions ; upon the rhetorical flaunts of some others of them ; upon the high flights of some fanciful poets ; and , lastly , on the dreams of some of the iewish rabbins . these are too small , too tender wires , to hang so great a weight on , as those new heavens , and that new earth , which he fansies . if it be said , that the new heaven , and new earth , are after the burning of the world ; because s. peter , immediately after he had mentioned this dreadful event , adds these words , nevertheless we , according to his promise , look for new heavens , and a new earth , wherein dwelleth righteousness , epist. . chap. . ver . . i answer , that this is inconsequential ; for we cannot here argue from the order of the apostle's words , to the order of the things spoken of . he relates the consumption of the world by fire , and then annexes his expectations of a new and better state of things : but it doth not follow thence , that this shall be after that . for the plain mind of the apostle seems to me to be this ; notwithstanding that dreadful dissolution of all things , which i have been speaking of ; you and i , and all good christians , must comfort and chear our selves with that expectance and belief of another state of things , which shall certainly intervene between this and that . we look for happy days before that time comes : these shall present us , as 't were , with a new-made world ; these shall be new heavens , and new earth to us ; and therefore let us not be discouraged and disheartened , with the thoughts of that terrible conflagration of the material earth and heavens . we , according to god's promise , ( recorded in the prophetick writings , isa. . . . . hag. . . ) look for this new scene of affairs in the world , viz. a glorious church on earth . and though things look otherwise at present ; though there is no appearance of any such state now , nevertheless i tell you there shall be , before the day of judgment , a time when this shall be fulfilled . and though we of this age shall not survive to see this blessed time , yet we rejoice in the firm and certain belief of it ; and we exhort all holy men , in succeeding ages , to expect and long for this day . the sum of these words then is this ; although this world shall be dissolved by flames , yet before this amazing change happens , we are to look for new heavens , and a new earth ; i. e. such a state wherein universal holiness shall be lasting and permanent , ( which is one of the qualifications , as you have heard , of this happy state i have been treating of ; ) for that is the meaning of those words [ wherein dwelleth righteousness . ] this i conceive is the sense of this text of st. peter , which is vouched by the analogy of it with other texts , and the natural and facile scope of the words , and the criticism of the adverb ● , which in many other places of the new testament is synonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed , attamen , quinetiam . this , i say , i take to be the genuine sense of this place , and accordingly the forementioned objection vanishes . or if you interpret it , ( as some learned expositors do ) of the eternal glory and happiness of blessed souls above , which all holy men look for , the objection hath no force . further , it is intimated in this very chapter , that the universal combustion of the world shall be after the millennium , and after the iudgment ; ( whereas this author places it before them both ; ) for the setting of the heavens and the earth on fire , is said to be in order to the perdition of ungodly men , ver . . for presently after the last judgment is dispatched , and the righteous are translated into the regions of eternal happiness in the heaven of heavens ; presently after this , i say , the earth , and the elemental heavens , shall be fired , and those vile criminals who were adjudged to everlasting torments , shall be plagued and cruciated in these flames . this at least is their inchoative perdition , i conceive . to shut up all , and make a final period , ( and now it is high time to do it , when the world it self doth so ) as the earth of old was overwhelm'd with water , so now it feels an inundation ( if i may so say ) of fire , a burning deluge , an universal flood , and torrent of devouring flames . now nature itself expires , and is laid asleep in her own vrn , and bed of ashes . and as this general bonfire is as it were to light the saints to heaven ; so the loud blazes of it , its crackling flames , its horrid flashes and eruptions , are to give the wicked some foretasts of the contrary state and place : for they shall pass but from one fire to another , even to those everlasting bvrnings which were prepared of old for them . this earth , which before was their only heaven , shall now justly become their hell ; and all the infernal vaults , which were the former receptacles of evil spirits , shall be set wide open , and make one large and capacious prison , and place of execution , for these condemned and tormented wretches . therefore this conflagration must be after the final sentence is passed upon them , and not before it . if the world were all on fire before the iudgment , ( as some assert ) it would be a hinderance to the trial , and good men as well as bad would feel the effects of it . therefore when the doom is over , and the former are taken up to heaven , and safely lodged there , the dreadful fire-works shall play upon the latter , and the whole world at last shall become one funeral pile . now hell is enlarged , and the devils , and other damned creatures , change their subterraneous vaults of fire , for a more capacious furnace of flame and smoke ; the whole lower world being converted into one eternal hell. this is the last catastrophe , the final close of the incorrigible world , the everlasting period of all the churches enemies , of all her calamities of what nature soever . this is the true order ( as i conceive ) of the transactions of this concluding scene of the world. thus i have finished my task ; i have set before you , and explain'd the various administrations , discoveries , and manifestations of the divine majesty , and his will to mankind in the world ; with the true series and order of times belonging to them , with their several dates , ages , and periods . i have presented you with a scheme of the whole progress of religion , since the beginning of the world. yea , i have made bold to enquire into the future state of it , and of the church of christ : in which , and in all that went before , i have endeavoured to unfold and discover * the manifold wisdom of god , ( as the apostle rightly styles it , ) the curious and admirable variety which is to be discerned in the divine providence ; the consideration of which , induced me to prefix that . title to this treatise . finis . notes, typically marginal, from the original text notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . * mr. blunt , oracles of reason , p. . † is. voss. de aetat . mund . cap. . whiston 's new theory , p. , , . de opi●icio mundi . plato in timaeo . scias non esse hominem tumultuarium & incogitatum opus . ●e bene●ic . l. . inter maxima rerum suarum natura nihil habet qu● magis glorietur . sen. de benef. magnum miraculum est homo , animal adorandum atque honorandum . apuleius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrysost. hom. . tom. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de mundi opificio : & de vit● mosis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de special . leg . contra gentes , l. . strom. l. . maledictus qui deitatem ad hominis lineamenta refert . augustin . in genes . tertul. de resurrect . carnis , c. . lib. de statu primi hominis . lib. de ver . deit . fil . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in cra●ylo , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de opif. mundi . adv. haeres . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo. de sacr. animalib . comment . in hist. aethiop . et pro purpureo poenas dat scylla capillo . virg. georg. . horat. lib. . ode . . antiq. l. . c. . rutland ; qu. redland , for rut or rud in saxon is red . in deuter. . beresh . rab. sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de opif. mundi . dixit r. jochanan , adamus & eva quasi filii viginti annorum creati sunt . beresh . rab. sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de partib . animal . l. . c. . gen. . . de occult. philos. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom. . in gen. homil. . in gen. praelect . cap. . de ver. rel. l. . c. . c●t . racov. cap. . de vi● salu●is . episcop . instir. lib. . cont. celf. l. . in cap. . ezek. strom. . cont. anthropomorph . epiphan . haeres . . gneden , deliciae , voluptates : unde forsan gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à pardes pomarium . nehem. . . vivarium . num. . . isai . . jer. . ● . ezek. . . eccl. . . de tradition . hebraic . epiphan . haeres . . * augustin . i●b . de haere● . archaeolog . l. . c. . * ad oros. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. hieronym . vitalis lexic . mathemat . in verbo [ paradisus . ] moses bar-cepha , lib. de paradiso . ha●res . l. . c. . epiphanius cirrellus . sir w. r●leigh . antiq. i. . c. . buxtorf . lexic . whiston , theory of the earth ▪ monsieur hu●t . mr. carver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. rhet. ● . c. . synag . jud. p. . dr. lightfoot on job , ch. . epiphan . haeres . . theodoret. quaest. . in gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest. . in gen. quaest. . ad antioch . procopius , isidor . pelus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. theodoret. de provid . orat. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom. . in gen. advers . jud. cap. . psal. . . chrysost. hom. . in matth. parva , inqui● , res est ; atqui magna culpa . gen. . . john . . pet. . . jud● , . cont. julian . l. . eugubinus . delrio . * bonaventure . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antiquitat . l. . c. . basil. homil. de paradiso . damascen . de orthod . fid . l. . c. . archaeol . philos. cap. . psal. . . non pernoctabit . pagnin . colloq . mensal . gen. . , . gen. . , . gen. . . gen. . , . gen. . . gen. . , . hajah , fui●● irenaeus adv . haeres . l. . c. . tertullian . lib. de praescript . cap. . epiphan . cont . haeres . . augustin● de nat. & grat. cap. . greg. naz. orat. . & . ovid. metamorph. l. . dr. jackson , vol. . book . ch . . dr. woodward nat. hist. p. . ibid. p. & . de an●malib . lib. . c. . smal● . de div. christi , cap. . volkel . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theod . in gen. qu. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tim. . . psal. . . psal. . . psal. . . psal. . . mat. . . luke . . mat. . . cor. . . acts . . phil. . . tim. . . tit. . . rev. . . ish eth jehovah , gen. . . helvic . desider . matri● evae . cocceiu● in lo●um . de abstinenti● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de. sta● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de abstinent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de miss● lib. . c. . de abstinenti● de legib. . . quis enim philosophorum sacrificare compellit ? apol. cap. ● . non in victimis , licet opimae sine , auróque praefulgeant deorum est honos , ●ed pi● & rect● voluntate venerantium . sen. de benef. i. . c. . non bove mactato coelestia numina gaudent . lib. metamorph. . de diis syr. prolegom . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bp. patrick comment . on gen. . de jur. nat. & gent. gemara babylon . volkel . l. . c. . instit. l. . c. . homil. in gen. . in gen. quaest. . 〈◊〉 idololat . l. . c. . — et ante impia quàm caesis gens est epulata juven●is . georg. i. . metamorph. i. . de abstinenti● . de jur. nat. & gent. lib. . c. . mercer . in gen. . . plutarch . quintilian . ostorod . instit. c. . smalc . cont . frantz . disp . . more nevoch . par . . c. . in cap. . genes . gen. . . & . . antiq. l. . c. . the trinitar . scheme of relig. nat. hist. l. . c. . de idoloat . l. . c. . alex. ab alexand● l. . c. . de emendat . temp . l. . c. & . de doctr. ●emp . l. & . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qu. . in gen. more nevoch . antiqu. l. . c. , & . amos . . joseph . antiq. i. . c. . eusebius , jerom , austin , and several of the rabbins . among the moderns , calvin , mercer , cornel. à lapide , genebrard , pererius , broughton , buxtorf , bochart , lightfoot . origen , chrysostom , arias montanus , erpenius , selden . antiq. l. . c. . qu. & resp. . ad orthodox . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. de circumcis . gen. . , . & . , . antiq. i. . c. . bishop patrick comment . on gen. . . mr. selden de jur . nat. & gent. i. . de cive c. ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo d● d●●alo●o . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de abrahamo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. mr. 〈…〉 zebachim , tractatus in h●● mish●●h de sacrifici●s . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , macto . exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. . . de servat . par . . cap. . de. v. rel. l. . cap. . cont. frantz . disp. . dr. tillotson ' s sermon on pet. . . dr. scot , the christain life , part . vol. . chap. . de christo servatore , cap. . ephes. . . de victimis . de vit● mosis . 〈◊〉 , & alibi . de sacerdot ▪ honorib . ab aphad , operuit . josuah ben levi. nettles against selden . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ar● in colle posit● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bamal● . altare , qu. exaltatum . luci●n de deâ syr. ver. , & . bonsrerius , gaffarel , &c. villalpandus , mede , grotius , bochart , &c. joseph . antiq. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. . c. . joseph ▪ antiq. l. . c. . antiq. l. . c. & . aberbanel in leg. r. bechai in leg. deut. . . of the stile of scripture , pag. , , . mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiqu. i. . c. . joseph . antiqu. l. . c. . antiq. l. . c. . homil. . tom. . aeneid . l. . dr. spe●cer . de legi● . heb. l. . c. . phil. . . psal. . . heb. . ● . hierozoic . pars . l. . cap. . chrysost. in psal. . bochart , ibid. hierozoic . p. . just. mart. dialog . cum tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levit. . . exod. . ● . levit. . , &c. & . . origen , cyril of alexandr . clemens alexandr . basil , ambrose , and others . clem. alex. paedag. l. . c. . origen . hom. . in levit. cyril . l. . cont . julian . hierozoic . p. . l. . c. . dr. spencer de leg. hebr● i. . c. . ●ect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret. qu. . in ●en . acts . . gregor . tolos . de repub. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. . in ad corint●● . in more nevochim . p. . de legib. hebraic . lib. . lev. . , . lev. . , . deut. . . lev. . . deut. . . de diis syr. syntag. . more nevoch . pars . cap. . exod. . . quaest. . in lev. more nevochim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eclog. quo sibi gentem firmaret novos ritus contrariosque caeteri● mortalibus indidit . profana illis omnia quae apud no● sacra● rursum concessa apud illos quae nobis incesta . hist. l. . sr. tho. ● . blunt's essays . dr. spencer de legib. hebraic . lib. . de leg. hebr. lib. . a defence of the brief history of the unitaria●● , p. . slichting . comment . in epist. ad rom. cap. . ver . . dr. tillotson ( late a. bp. ) in his sermons on the divinity and incarnation of christ. serm. . p. . pag. , , . horat. serm. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euse● . demonstr . evang. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret. haere● . fab . l. ● . c. . prima secundae quaest. . artic. , , &c. heb. . . heb. . . epist. ad paulin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dialog . cum tryph. origen , philo , clemens alex. rahanus , beda , rupertus , &c. ho●●il . . in levi● . hist. of the world , b. . ch. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . . gen. . . gen. . . gen. . . * gen. . . kings . . dan. . . ruach hakkadesh . croesus halyn penetrans , &c. aio te aeacida , &c. ibis , r●dibis , &c. more nevoch . p. . c. . panim el panim . peh el peh . more nevoch . p. . cap. . antiq. l. . c. q. dr. spencer de leg. hebr. corn. ● lapide . dr. parker ( bp. of oxford ) against the test. lib. . quaest. super gen. quaest . . hom. . in gen. haeres . . & . haeres . . cunaeus de rep. hebr. l. . c. . ad evagrium , & de quaestion . hebraic . in gen. . 〈◊〉 . . c. . st. ierom , bochart , bp. patrick in his commentary on gen. . . joseph . de bello jud. l. . ● . . haeres . . * quaest. . in gen. de jure nat. & gent. l. . c. . argument in lib. job . divinitus provisum suisse non dubito ut ex hoc uno sciremus etiam per alias gentes esse potuisse qui secundùm deum vixerunt , eique placuerunt pertinentes ad hierusalem spiritualem . de civ . dei , lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . acts . . acts . . deut. . . deut. . . rom. . , . euseb. eccles. hist. l. . c. . heb. . . volkel . l. . c. . & lib. . c. . catech. racov. cap. . de proph. christi ●unere . crellius de d●o l. . c. . de justificat . veteres in jesum venturum credidisse , & e●●ide justificatos , inter crassos errores jure recenseri debet . sma●● . disp. . cont . frantz . apologia ad anton. pium. paraenesis ad gentiles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . cap. . toto . adv. ha●res . l. . c. . euseb. i. . eccles. hist. c. . epiphanius , augustin . ● joh. . , . euseb. eccl. hist. in proaem . theodoret . dialog . . c. . chrysost. hom. . in ma●th . & in psal. . & in hom. . in cor. epiphan . haeres . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas. orat. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. homil. in psal. . chrysost. hom . . phot. cod. . chrysost. hom . . phot. cod. . dimidiatam christi introduxit oeconomiam . hieron . epist. ad pammach . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suidas . acts . . mat. . . tempora variata sunt , non fides . augustin . ipsi per fidem futurae passionis ejus , sicut nos per fidem praeteritae , salvi fuerunt . confess . l. . c. . h●mily of faith , the second part. ephes. . . dan. . . isa. . . cont. palaeolog . par . . resp. ad defens . puccii . de proph. christi mun . cap. . disput. . de ver. relig. lib. . c. . cap. . annotat. ad cassand . art. . institut . l. . c. . article the th . annot. on mat. . . quantum differunt lex & evangelium ? quantum timor & amor . ephes. . . colloqu . mensal . augustin . de civ . dei , . . c. . epist. ad magnes . niceph. eccl. hist. l. . c. . sozomen . eccl. hist. l. . c. . bp. taylor ductor dubit . institut . lib. . sect. . cap. . smalcius de divinitat . c. . & disp. . cont . franc. c●te● . rac. qu. . isidor . pelus . l. . epist. . mat. . . mark . . luke . . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implere , perficere , absolvere . john . . joh. . . mat. . , . luke . . joh. . . rom. . . joh. . . phil. . . tertullian , eusebius , chrysostom who reads it [ it was said to them , of old ] mat. . , , . volkel . l. . c. . smalc . de divinit . christi cap. . catech. racov. de proph . christi mun . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspectus oculi initiusmest transgressionis . de idololatr . c. . prov. . . prov. . , . ezek. . . maimonides , quoted by mr. selden de jure na● . & gent. l. . c. . exod. . . & . , . deut. . . maimonides , junius , grotius . dr. owen of iustification . ●xod . . ● . ●king● . . gen. . . exod. . , , . heb. . . prov. . . non imus in●icias nescire nos &c. arnob. adv . gent. l. . quia nondum venerat plenitudo temporis , moderante illo per quem facta ●unt tempora : sciebat enim quando venire deberet . tract . . in johan . novit quidem dominus quid quando faciat , qui in mensur● & numero & pondere cuncta disponit . in psal. . tertullian l. . contra marcion . justin. dialog . cum tryph. hilar. l. . de trin. athanas. serm. . cont . arian . augustin . l. de trin. & alii . gen. . . ver. . plutarch . omnem statum , oecono●iam . grot. in mat. . . epist. . praefat. ad lib. . de demonstrat . evangel . per multam seriem temporum & annorum praedicendus fuit : non enim aliquod parvum venturum fuit . quant● major judex veniebat , tantò praeconum longior seriès praecedebat . augustin . tract . . in johan . gal. . . eph. . . orat. de nat. christi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serm. . con . graec. in tract . sanedrim . antiq. l. . c. . de bello jud. l. . c. . joseph . de bello jud. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiq. l. . c. . scaliver , cunaeus , hottinger . annotat. on mat. . . joseph . antiq. l. . c. . antiq. l. . c. . lib. . cap. . lib. . c. . notes for div a -e * lev. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de legib . special . † r. bechai in leg. maimo . more nevoch . m. ben isr. conciliator . * omnia praecepta quae terrae israelis sunt alligata , non nisi in terra israelis sunt observanda . kidushin , cap. . † in massecheth . ‖ psal. . ‡ isa. . . ** mic. . . †† isa. . . ‖‖ amos . . ‡‡ legnola● , & gnad g●olam , exod. . . lev. . . deut. . . * heb. . , . * luke . . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret. † praesat . in matth. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . galen . * on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * palma , whence the tree hath its name . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in rhetor , doctore . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isidor . pelus . ep. l. . * geber . † pocock not. miscel. ‖ mr. calvin on the place . * moshel . * bethulah , nagnarah , gnalmah . † gen. . ● . exod. . . psal. . . prov. . . cant. . . cant. . . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reponendo , being retired , hid : as ( inalmah from gnalam , abscondita fuit . ‡ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ** hagnalmah . †† origen . contr . celsum . * in san●drim . † in zech. . . * praepar . evang. l. ● . * ts●mach jehovah . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 . ‖ 〈…〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . * r. david kimchi in loc . * see buxtorf , & 〈◊〉 de nat. j. christi . * mo●sieur ague●et 's history of o. c. * si pristinas clades comparemus , leviora nunc ●ccidunt ex quo christianos à deo orbis accepit . apol. c. . † non tant●m non aucta , verum etiam majore de p●●te furiarum compressio●ibu● imminuta . ar●ob . lib. . * in his conciliator . † ver. , , . * vide buxtor● synag● and pocock's appendix to his commentary on mica● . * maimonid . h. melachim . c. . † rumpatur prae tumore spiritus eorum qui computent sines temporum . buxtorf . lex . ‖ isa. . , , . compared with mark . . john . , . * sat. . * lib. . epigr. . † ader , in enarrationibus de morbis evangelii . * tractat. theologico-polit . cap. . * megilla . † nat. hist. c. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ficta citò in naturam suam recidunt , sen●c ▪ de clem. lib. . * resp. ad quest. theolog. . † dr. lig●ts●●t's harmony . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ubi enim 〈◊〉 tempus ●●cuum , i. e. ibi erant maturae ficus . heins . in loc . † sir n. kn●●chbull in loc . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dr. henry more 's mystery of godliness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus fuit , clandestinis artibus omnia ille perfecit . egyptiorum ex adytis angelorum potentium nomina & remotas furatus est disciplinas . arnob. adv . gent. l. . histor. lib. . in vespasiano cap. . vol. . book . chap. . dr. hammond annotat. on mat. . . tacit. hist. l. . suet. in vespas . cap. . de bello judaic . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . c. . lib. i. cap. . lib. conformitat . de salute indiarum , . . c. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * multi omnis aetatis , omnis ordinis , utriusque sexûs etiam , vocantur in periculum , & vocabuntur . neque enim civitates tant●m sed vicos etiam atque agros superstitionis istius contagio pervagata est . epist. ad trajan . † vestra omnia implevimus , urbes , insulas , castella , municipia , conciliabula , castra ipsa , tribus , decurias , palatium , senatum , ●orum . apol. cap. . ‖ de duplici martyrio . * acts . . † justin. martyr . dialog . cum tryph. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tit. . . † acts . . ‖ acts . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dialog . cum tryph. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dialog . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccle● . hist. . . c. . * do●●issimus senex , & omnium liberalium doctrinarum pe●●●ssmus . aug. confess . . . c. . lib. . cap. . lib. . cap. . lib. . cap. . lib. . cap. . acts . . i cor. . , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mic. glyc . annal. pars . origen contr . cels. nec quicquam proficit exquisitior quaeque crudelitas vestra : illecebra est magis sectae : plures efficimur quoties metimur ● vobis . semen est sanguis christianorum . apol. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theodor●t . de legib . hac tempestate omnis fere sacro martyrum cruore orbis infectus est , quippe certatim gloriosa in certamina ruebatur , multóque avidius tum martyria gloriosis mortibus querebantur quàm nunc episcopatus pravis ambitionibus appetuntur . nullis unquam bell's mundus magis exhaustus est , neque majori unquam triumpho vicimus quàm cùm dece● annorum stragibus vinci non potuimus . sulpit. sever. sac. hist. . . nullum est efficacius testimonium inter mortales quàm ●anguinis . erasin . meth. theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just. mart. ad orthodox . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad diognet . epist. exposit , psal. . contra gentes . contra judaeos . orat. de babylâ . lib. quòd christus sit deus . eccles. hist. . . c. . i mac. i. . antiq. l. . c. . theodoret. l● . . cap. . lib. . cap. . ad scapus●●● , cap. . de bello jud. in prolog . iewish greg. naz. orat. . cont . julianum . chrysostom . hom. . in matth. sozomen eccl. hist. l. . cap. . theodor. lib. . cap. . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dio cass. hist. rom. l. . quàm chara diis immortalibus gens esset docuit quòd est victa , quòd elocata , quòd serva . orat. pro flac. haec ultima templi eversio , &c. sacr. hist. lib. luther colloq . mensal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . max. tyr. diss. . semper adversus sua vitia facundi — non eloquimur magna , sed vivimus . minut. fel. rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . zosimus . cor. . . da mihi virum qui sit iracundus , maledicus , e●●raenatus , paucissimis dei verbis tam placidum quàm ovem reddam . d● cupidum , avarum , &c. lactant. l. . c. . cujus omnis religio est sine scelere & sine macul● vivere . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid. pel. epist. lib . john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. . . instaurare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foedus & testamentum . testamentum est voluntatis nostrae justa sententia de eo quod quis post mortem suam 〈◊〉 vult . f. l. . de test. grotius , hammond , lightfoot . gnolam habba , in contradistinction to gnolam hazzeth . non esse quod ultra credere debeamus . lib de praescript . adv . ha●r . cap. . christo servabatur omnia retro occulta nudare , dubitata dirigere , praelibata supplere , praedicata repraesentare . tertul. de carne christi , cap. . h. grotius in annotat. in 〈◊〉 cor. . , . & . , . the reasonableness of christianity , &c. dr. spencer de legib. hebr. l. . c. . dr. lightfoot hor. heb● . con. gangr . can. . syn. trull . can . . &c. dialog . cum tryph. lib. . cont . celsum . ad uxorem i. . & apolog. cap. . tantùm ab humano sanguine cavemus ut nec edulium p●●orum in cibis sanguinem noverimus . eccl. hist. l. . c. . christianus becman in exercitat . . curcellaeus in diatrib . de esu sang. in acts . . cont. faust. l. . c. . ut coelitus pra●ceperat . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homil. . in cor. . serm. . in pentecost . de ci● . dei l. . c. . de ver● relig . cap. . coepit alio ordine & providentiâ gubernari ecclesia . ambros. de usu patr. l. . c. . crescat igitur oportet , & multum vehementer● ; proficiat ●am singulorum quam omnium , tam unius hominis quàm totius ecclesiae , atatum ac seculorum gradibus , intelligentia scientia , ●apientia , vincent . livinens . commonitor . . adv . haeres . 〈◊〉 . cyril alex. cont . julian . l. . veniet autem tempus quo i●●a quae nunc latent in lucem diesextrahat , & longioris ●vi diligentia : veniet tempus quo posteri nostri tam ap●rta nos nescisse mirentur . nat. quaest. e●d . . . ver . . in joma . melior est racematio veterum vindemi● recentiorum . elegantior est sermo familiaris patrum quàm lex ●iliorum . prisci fuerunt filii regum , nos sumus filii plebeiorum , aut si presci fueru●t filii plebeiorum , nos sumus planè instar asinorum . shab . horat. l. . ode . nat. hist. l. . c. . nunc qua●i jam mundo senescente rerum ataque hominum decrementa sunt . noct. att. l. . c. . illud primo loco scire debes senuisse jam mundum , non illis viribus stare quibus pri●s steterat , nec vigore & robore ●o pravalere qu● antea praevalebat . epist. ad demetrian . sr. w. raleigh's h. w. chap. . sect . . prov. . . albert. magn. nich. fuller . miscell . l. . c. . of the excellency and perfection of the holy scriptures . chap. . p. . deatate mundi . plat. in timaeo . see isaac voss. de artib . sinarum . see isaac voss. de artib . sinarum . dr. brown's vulg. err. book . cap. . maffaei hist. indic . l. . vossius de artib . sinar . † nat. hist. l. . c. . * nat. hist. i. . c. . * septingentos vivos exs●cuit , ut naturam scrutaretur . tertulli●● . de anim● cap. . † j. smith m. d. ‖ isaac vossi●s . * olim ●ides erat in vitâ magìs quàm in articulorum professione . erasm. epist. * mat. . . mark . . luke . . acts . . 〈◊〉 . . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † mille annos post r●surrectionem in terreno regno christi secundum carnales ventris & libidinis voluptates futuros fabulantur ( ●c . cerinthiani ) augu●tin . de h●●res . c. . de civ . dei. i. . c. . epiphan . haeres . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euseb. eccl. hist. l. . c. . † lactant. institut . l. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dialog . cum tryph. † harm . on rev. . ‖ in isai. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccles. hist. l. . c. . † eccles. hist. l. . c. . * acts . . † book . p. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castra , exercitu● . * harmony on acts . * dr. cressener . † dr. burnet . * st. augustin contr . manich. l. . c. . aquinas sum. quaest . . art . . † dr. more . mr. cradock , * verse , . † chap . v. , . * ch. . , &c. † the style of scripture , chap. . * dr. patrick , bishop of ely , answer to the touchstone , p. . * . rev. . † colloq . mens . cap. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in cap. . esai ▪ v. , . * hilar. com●ent . in st. matth. can. . † irenaeus , origen , justin martyr , athanasius , augustin , jer●m , ch●y●ostom ▪ ambrose , prosper . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . contr. cels. ‡ orat. . adv . ●uda●os . * dialog . cum tryph. * grotius , h●m●ond , ligh●●oot , &c. * spes israelis . * jer. . . ezek. . . amo● ▪ . . acts . . * isai. . . ezek. . , . dan. . , . * origen , jerom , athanasius , chrysostom , &c. † beda , aquinas , &c. * in his poem entituled ▪ the iews . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * w. a. of the nature and order of occurrences , &c. * w●iston's new t●●ry of the earth . * tim. . , . * mr. whiston . * acts . . rom. . . tim. . . . . heb. . , , . pet. . . jam. . . † nisi in hisce talibus liberiùs paulò sentiendi , ●mò & errandi venia concedatur , ad profunda illa & latentia veritatis adyta 〈◊〉 nunquam patefactum iri . † mons. jurien . † w. ● of the ●tate of the church in future ages , c. . * antiqu. l. ● . c. . † nat. hist. l. . c. ● . * mat. . . * mat. . . * book . chap . † dr. cressen . god's judgments on the rom. church . ‖ dr. burnet's theor. tellur . l. . ‡ lib . * chap. . , . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . plena var●etatibus . tremell . medicus medicatus, or, the physicians religion cured by a lenitive or gentle potion with some animadversions upon sir kenelme digbie's observations on religio medici / by alexander ross. ross, alexander, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) medicus medicatus, or, the physicians religion cured by a lenitive or gentle potion with some animadversions upon sir kenelme digbie's observations on religio medici / by alexander ross. ross, alexander, - . ross, alexander, - . animadversions upon sir kenelme digbie's observations on religio medici. [ ], p. printed by james young, and are to be sold by charles green ..., london : . "animadversions upon sir kenelme digbie's observations on religio medici" (p. ) has special t.p. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng digby, kenelm, -- sir, - . -- observations upon religio medici. browne, thomas, -- sir, - . -- religio medici. religion -- early works to . christian life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion medicus medicatus : or the physicians religion cured , by a lenitive or gentle potion : with some animadversions upon sir kenelme digbie's observations on religio medici . by alexander ross . london , printed by iames young , and are to be sold by charles green , at the signe of the gun in ivie-lane . anno dom. . to my vvorthy and ever honoured friend , mr. edward benlowes , esquire . sir , to satisfie your desire , i have endeavoured , so farre as the shortnesse of time , the distractions of my mind , and the want of bookes would give mee leave , in this place of exile , to open the mysteries of this treatise , so much cried up by those , whose eyes pierce no deeper then the superficies ; and their judgements , then the out-sides of things . expect not here from mee rhetoricall flourishes ; i study matter , not words : good wine needs no bush . truth is so amiable of her selfe , that shee cares not for curious dressing : where is most painting , there is least beauty . the gentleman , who at last acknowledgeth himselfe to be the authour of this booke , tells us , that many things in it are not to be called unto the rigid test of reason , being delivered rhetorically : but , as i suspect that friendship , which is set out in too many verball complements ; so doe i that religion , which is trimmed up with too many tropicall pigments , and rhetoricall dresses . if the gold be pure , why feares it the touch-stone ? the physician will trie the apothecaries drugges , ere hee make use of them for his patients bodie ; and shall wee not trie the ingredients of that religion , which is accounted the physick of our soules ? i have no leasure nor mind here to expatiate my selfe : a sparkle of the publike flame hath taken hold on my estate ; my avocations are divers , my bookes farre from mee , and i am here omnibus exhaustus pene casibus , omnium egenus : therefore accept these sudden and extemporary animadversions , so earnestly desired by you , as a testimony of his service and love to you , who will alwaies be found your servant to command , dum res , & aetas , & sororum fila trium patiuntur atra , a. r. the contents of the chiefe things briefly handled here in this booke , are these : if the papists and we are of one faith . . if it be lawfull to joyne with them in prayers in their churches . . if crosses and crucifixes are fit meanes to excite devotion . . if it be fit to weep at a procession . . if we owe the pope good language . . if we may dispute of religion . . if the church at all times is to be followed . . of the soules immortality . . of origen's opinion concerning the damned . . of prayer for the dead . . of seeing christ corporally . . if the soule can be called mans angell , or gods body . . of gods wisedome and knowledge . . how nature is to be defined . . if monsters are beautifull . . if one may pray before a game at tables . . of judiciall astrologie . . of the brasen serpent . . of eliah's miracle of fire . of the sire of sodome . of manna . . if there be atheists . . if man hath a right side . . how america was peopled . . if methusalem was longest lived . . if judas hanged himselfe . of babels tower. of peters angell . . if miracles be ceased . . if we may say , that god cannot doe some things . . if he denieth spirits , who denieth witches . . if the angels know our thoughts . . if the light be a spirituall substance , or may be an angell . . if the heavens bee an immateriall world . . if gods presence be the habitation of angels . . how they are ministring spirits to us . . if creation bee founded on contrarieties . . if the soule be ex traduce . . of monsters . . if the body be the soules instrument . . if the seat of reason can be found in the braine . . if there be in death any thing that may daunt us . . if the soule sleeps in the body after death . . if there shall be any judiciall proceeding in the last day . . if there shall be any signes of christs coming . . if antichrist be yet knowne . . if the naturall forme of a plant lost can be recovered . . if beyond the tenth sphere there is a place of blisse . . of hell-fire , and how it workes on the soule . . of the locall place of hell. . the soules of worthy heathens where . . of the ch●rches in asia and africa . . if wee can bee confident of our salvation . the contents of the second part. of physiognomie and palmestry . . if friends should be loved before parents . . if one should love his friend , as hee doth his god. . if originall sin is not washed away in baptisme . . of pride . . if we should sue after knowledge . . if the act of coition be foolish . . evill company to be avoided . . if the soule was before the elements . the contents of the animadversions . if the condition of the soule cannot bee changed , without changing the essence . . how the light is actus perspicui . . if the first matter hath an actuall existence . . if matter , forme , essence , &c. be but notions . . iudiciall astrologie impious , and repugnant to divinity . . if the angels know all at their creation . . if the light be a solid substance . . if the soule depends on the body . . if terrene soules appeare after death . . departed soules carry not with them affections to the objects left behind . . if slaine bodies bleed at the sight of the murtherer . . how god is the cause of annihilation , and how the creature is capable of it . . if our dust and ashes shall be all gathe●ed together in the last day . . if the same identicall bodies shall rise ●gaine . . if the forme , or the matter gives nu●ericall individuation . . if the matter , without forme , hath actu●ll being . . if identity belong to the matter . . if the body of a childe and of a man be ●he same . . of some similies , by which identicall ●esurrection seems to be weakned . . if grace be a quality , and how wee are ●ustified by grace . i have perused these animadver●●ons , entitled , medicus medicatus ; an● those likewise of sir kenelme digbie● themselves also animadverted on b● the same authour : and finding then learned , sound and solid , i allo● them to bee printed and published that many others may receive th● same satisfaction , content and delight in reading of them , which professe my selfe to have enjoyed i● their perusall . iohn downame● medicus medicatus . though the authour desires that his rhetorick may not be brought to the test of reason , yet we must be bold to let him know , that our reason is not given to us in vaine : shall we suffer our selves to be wilfully blind-folded ? shall we shut our eyes , that wee may not see the traps and snares ●aid in our waies ? he would have us sleep securely , that the envious man may sowe tares among the good corne : latet anguis in herba ; all is not gold that glisters ; it were strange stupidity in us , to break down● our walls , and let in the grecian horse , and not ( with laacon ) trie what is within him . aut hoc inclusi ligno occultantur achivi , aut haec in nostros fabricata est machina muros . but now to the matter : first [ hee tells us , that between us and the church of rome there is one faith ] then belike he will have us beleeve with the romanists , that there be more mediatours then christ , that his body is not contained in heaven , but every where is newly created of bread ; that the saints are the objects of our prayers , that the popes traditions are of equall authority with scripture , that apocryphall bookes are canonicall , that we may merit both of congruity and condignity , yea supererogate ; that we may pray to and adore images , and too many more of these dangerous positions must we beleeve , if our faith be all one with that of rome : this may be indeed religio medici , the religion of the house of medicis , not of the church of england . secondly , [ he is not scrupulous in defect of our churches to enter popish churches , and pray with papists ; for though the heathen temples polluted the israelites , yet the popish impieties are not such as pollute their temples , or our prayers made in them ] observe here first , that his words imply a necessity of praying in churches , whereas christ bids us pray in our chambers ; and the apostle wills us to lift up pure hands in every place : moses his prayer was heard as well on the red-sea-shore , as aarons was in the tabernacle ; and iob was heard as well on the dung-hill , as solomon in the temple . god is not now tyed to mount sion or garizim . secondly , to pray with papists , is a countenancing and a confirming of their idolatry . thirdly , it is a scandall to the weaker brethren , and woe to him by whom scandall cometh . fourthly , it argues notorious dissimulation and hypocrisie ; and we know what simulata sanctitas is . fifthly , he that prayes with them , must say what they say , salve regina , and ave crux , spes unica , &c. or else hee prayes not with them , though hee be with them . sixthly , popish churches , being actually imployed about idolatry , doe no lesse pollute and profane , then the heathen temples did ; because popish idolatry is no lesse ( if not more ) hurtfull and impious , then heathen ; for it is grosser idolatry to worship images , the work of mens hands , then to adore the sun and moon , the work of gods hands . i reade of foure sorts of idolatry : . hermeticall , which is the worship of images : . poeticall , the worship of deified men : . physicall , the worship of the great platonick animall , the world , or the parts thereof : . metaphysicall , the worship of angels , or other created spirits : all these sorts of idolatry are practised by papists , except the third . thirdly , [ at the sight of a crosse or crucifix he can dispense with his hat , but scarce with the thought or memory of his saviour . ] i will not blame him to remember his saviour as oft as hee can ; but then i would have him remember , that our saviour hath not instituted a painted or carved crosse and crucifix to bring us in remembrance of him ; but hath left us his word and sacraments ; other devices are but will-worship . secondly , the sight of a crucifix adored , should rather excite his indignation then his devotion . when moses and ezechia saw the golden calfe and brasen serpent abused , we reade not of their devotion , but of their just indignation : a woodden cross is but a woodden remembrancer of christ ; and silence at the sight of idolatry , is a secret consent : and how can any be devout in that wherein god is dishonoured ? fourthly , [ at a procession hee hath wept , when his consorts have laughed , blind with opposition and prejudice . ] the difference only is , that they play'd the part of democritus , but the physician of heraclitus : now which of these are most blind with prejudice ? he that laughs at the folly of superstitious processions , or he that weeps out of a preposterous devotion ? but why , sir , do you weep at such a sight ? is it out of pity , to see such folly ? if so , i commend your weeping ; but that is not the cause of your sorrow , as appeares by your book : is it then , because you call to remembrance christs sufferings ? but as hee told the women of ierusalem , so i tell you , weep not for him , but for your selfe : weep that you have not the heart and christian courage to reprove such idolatry ; for , by countenancing of it with your teares , and not reproving of it with your words , you make it your owne : amici vitia si feras , facis tua . fifthly , [ you thinke it uncharitable to scoffe the pope , whom , as a temporall prince , we owe the duty of good language . ] first , how came he to be a temporall prince ? sure he , whose successor he claimes himselfe to be , said , that his kingdome was not of this world ; and refused a temporall crowne when it was profer'd him , and told his apostles , that they should not beare rule as the lords of the nations did : non monstrabunt , opinor , ubi quisquam apostolorum judex sederit hominum , &c. saint bernard will tell you , that the apostles never affected such principality . if you alledge constantins donation , i will remit you to those who have sufficiently demonstrated the forgery of it . secondly , wee give him no worse termes then christ gave herod and the rabbies of his time ; calling the one a fox , the others hypocrites , painted tombes , wolves in sheeps clothing . thirdly , those which you call popular scurrilities and opprob●ious scoffes , are [ antichrist , man of sin , whore of babylon : ] but these are the termes which the scripture gives him . fourthly , i confesse [ it is the method of charity to suffer without reaction ] in particular wrongs , but not when gods glory is in question . christ prayed for those that persecuted him , but whipped them that dishonoured his fathers house . to suffer god to be wronged , and not to be moved , is not charity , but luke-warmnesse or stupidity . fifthly , we give the pope no other language , then what he hath received of his owne party . victor was checked by irenaeus for excommunicating the eastern churches . arnulphus bishop of orleans , in the councell of rhemes , calls the pope antichrist : not to speak of ioachimus abbas , the waldenses , wickliffe , and many more , who give him the same title . sixthly , how many popes have justly deserved these titles , if you look on their flagitious lives , and hereticall doctrine , that not without cause ralph urbin painted the two chiefe apostles with red faces , as blushing at the foule lives of their successors . what duties of good language do we owe to zepherinus a montanist , to marcellinus an idolater , liberius an arian , anastasius a nestorian , vigilius an eutychian , honorius a monothelite , sylvester a necromantick , iohn the . that denied the resurrection , and others ? what shall i speak of sylvester the second , benedict the ninth , iohn the . and . gregory the seventh , &c. who gave themselves to sathan and witchcraft ? i will say nothing of their apostasies , idolatries , whoredomes , blasphemies , cruelties , simonie , tyrannie , &c. . [ you have no genius to disputes in religion ] neither had mahomet to disputes in his alchoran : it were well , if there were no occasion of dispute ; but , without it , i see not how against our learned adversaries wee should maintaine the truth . if there had been no dispute against arius , nestorius , eutychus , macedonius , and other hereticks , how should the truth have been vindicated ? not to dispute against an he●etick , is not to fight against an enemy : shall wee suffer the one to poyson our ●oules , and the other to kill our bodies , without resistance ? . [ in divinity you love to keep the road ] so did not eliah in his time , nor christ and his apostles in theirs : if the road be infested with theeves , holes or precipices , you were better ride about ; the broad way is not still the best way . . [ you follow the great wheele of the church , by which you move : ] but this wheele ●s sometime out of order . had you been a member of the hebrew church , when that worshipped the calfe , i perceive you would have moved with her , and danced ●o her pipe : was it not better to follow the private dictats of christ and his apo●tles , then to move with the great wheele of ●he iewish church ? when the whole world groaned and wondered , that shee was made arian ; was it not safer to steere ones course after the private pole of athanasius his spirit , then to move with the great wheele of the arian church ? had you lived in that time , when the woman , who had the eagles wings , was forced to flye unto the wildernesse , being pursued by a floud out of the dragons mouth ; had you ( i say ) then lived , would not you rather have followed her , then stay at home , and worship christs image with the same adoration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay , worship the crosse with the same that christ himselfe is worshipped ? you cannot be ignorant how disordered the motion was of the great wheele of the iewish church in the dayes of elijah , manasses , and hosea . christ tells us , that when hee comes againe , hee will scarce find faith upon the earth ; how then will the churches great wheele move ? [ your greener studies , you say , were polluted with the arabians heresie , that mens soules perished with their bodies , but should be raised againe . this opinion , you thinke , philosophy hath not throughly disproved ; and you dare not challenge the prerogrative of immortality to your soule , because of the unworthinesse , or merits of your unworthy nature . ] first , quo semel est imbuta recens , servabit odorem testa diu : — your vessell retaines yet the sent of that liquor , with which at first it was seasoned . secondly , if you have forgot , reade over againe plato , and you shall find , that philosophy can throughly prove the soules immortality : reade also aristotle . will you have reasons out of philosophy ? take these : . the soule is of an heavenly and quintessentiall nature , not of an elementary . . the soule is a simple substance , not compounded of any principles ▪ therefore can be resolved unto none : now , if it were compounded , it could not be actus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and principium . . as the soule hath neither matter nor forme in it , so neither are there in it any contrarieties : now all generation and corruption are by contraries . this is the reason why philosophy denieth any generation or corruption in the heavens , because they are void of contrarieties . . it is a maxime in philosophy , quod secundum se alicui convenit , est ab eo inseparabile ; therefore life is inseparable from the soule , because it lives by it selfe , not by another , as the body doth , or by accident , as the souls of beasts do . . mens soules have subsistence by themselves , not by their composita , as accidents , and the formes of beasts have ; which is the cause of their decay . . the soule hath a naturall desire to immortality , which if it should not enjoy , that desire were given to it from god in vaine : at deus & natura nihil faciunt frustra . . if the soule perish , it must be resolved to nothing ; for it cannot be resolved unto any principles , as not being made of them : if some thing can be resolved unto nothing , then some thing was made of nothing ; but philosophy denies this ; therefore it must needs deny that , or the corruption of the soule , and consequently , it holds the soules immortality . i could alledge many testimonies of heathens , to prove how they beleeved the immortality of the soule , but that i study brevity . thirdly , let not the merits of our unworthy nature deterre us from challenging the soules immortality ; for the evill angels have merited worse then we , ●nd yet they cease not for that to be im●ortall . though by sin we have lost ori●inall righteousnesse , or supernaturall ●race ; yet wee have not lost the essentiall ●roperties of our natures : and , indeed , wic●ed men would be glad , that their soules were as mortall as their bodies ; for they ●now , that the merits of their unworthy natures deserve torments , rather then sleep or rest : therefore this your arabian opinion is not grounded upon philosophy , but rather upon pope iohn the . his heresie , for which hee was condemned by the divines of paris . your second errour was that of origens [ that god would after some time release the damned soules from torture . ] s. austin shewes how pernicious this opinion of origens is ; for it opens a gap to all profanenesse , it destroyes gods justice , which cannot be satisfied without eternity of paine , being the person offended is eternall , and the will of the sinner in offending is eternall , if hee could live eternally : voluisse●t reprobi , s● potuissent , sine fine vivere , ut possent sine fine peccare ; i take , these are the words of gregory the great : besides , this opinion i● quite repugnant to the scripture , which tells us of a worme that never dies , of a fir● that 's never quenched ; of the divell , beast , and false prophet , which shall be tormented for ever , night and day . againe , if the wicked shall have an end of their torments , why may you not as well thinke , that the saints shall have an end of their joyes ? but it 's good to be wise with sobriety , and not to make god more mercifull then the scripture makes him : it 's suf●●cient that god hath freed some of adams race from eternall fire , whereas hee might have damned all ; his mercy is to be regulated by his owne wisdome , not by our conceipts . if melancholy natures are apt to despaire , when they thinke of eternall fire , let them be comforted with the hopes of eternall blisse : therefore , as austin of origen ▪ so may i say of all his followers , tanto errant perversiùs , quanto videntur de deo sentire clementiùs . [ your third errour , whereunto you were enclined from some charitable inducements , was prayer for the dead ] if the dead , for whom ●ou prayed , were in heaven , your prayers ●ere needlesse ; for there is fulnesse of joy ●nd pleasures for evermore : but if these ●ead were in hell , your prayers were fruit●esse ; for from thence is no redemption . ●econdly , if you enclined to pray for the ●ead , you did necessarily encline to the ●pinion of purgatory , for that depends on ●his ; and so you were injurious to the ●loud of christ , which hath purged us from ●ll sinne ; to the merit and satisfaction of christ , to the grace of god and justifying faith. thirdly , you had no ground in scripture , or any warrant from the ancient church in her purer times , to pray for ●he dead : there was indeed a commemo●ation of their names , and a meeting of christians at the place where the martyrs ●uffered ; but there was no praying either ●o them , or for them , but onely a desire ●hat other christians might be like them ; ●nd their names were rehearsed , that they ●ight not be obliterated by silence , and ●hat posterity might know they were in ●lisse , and that thanks migh● be given to god for them ; that the living might shew their charity to them , and might be excited to an holy emulation of their vertues ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad acuendam charitatem , & in illos quos imitari possumus , et in illum quo adjuvante possumus . this then was the better way , to be remembred by posterity , and not by praying to them , as afterward , when superstition crept by degrees into the church . you have a piece of rhetorick , ill becoming a christian physician , [ you blesse your selfe , and are thankfull , that you never saw christ nor his disciples . ] was it because he or they , by curing all diseases freely , would have hindered your practice ? i am sure , saint luke , a physician , was not of your mind , who was an inseparable companion of saint paul. did not many kings and prophets desire to see that which you slight , and could not see it ? it was one of austins wishes , to see christ in the flesh . old simeon was so over-joyed with that sight , that hee desires to depart in peace , with a song in his mouth . the three wisemen were never so wise , as in undertaking so long a journey to see christ. it seemes you would not have taken the paines with zacheus , to climb up a sycomore tree to see christ ; but hee lost nothing by it : for hee that desired to see christ , was seen by him , and rewarded with salvation . the ●oore hemoroisse got more good by one touch of christs garment , then by all the physick she had received from those of your profession . [ you would not be one of christs patients in that nature , as you say , for feare your faith should be thrust upon you . ] 't is well you are of so strong a faith , that you need no such helps ; but presume not too much with peter , to walk on the sea ; without christs help you 'l sink : i will pray with the blind man , i beleeve , lord , help my unbeliefe . [ you had as leive we tell you , that the soule is mans angell , or the body of god , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the first ac● and perfection of the body . ] it seemes here by your owne confession , you love to humour your fancie ; for otherwise you cannot deny the soule to be the first act and perfection of the body , whereas no man can conceive ▪ that the soule should be an angell , except you will follow origens opinion , that soules and angels are of the same species : which is absurd ; seeing the one are made to subsist without bodies , so are not the other : the one are intellective , the other rationall substances . the schooles will tell you , that the angels differ specifically one from another , how then can they and the soules of men differ only numerically ? but this will not relish with you , who loves allegoricall descriptions better then metaphysicall definitions . but tell us how you conceive the soule to be gods body : hath god a body ? seeing hee is free from all composition , both of essence and existence , of nature and personalty , of gender and difference ; in whom can be no corporiety , because no matter ; without which a body can no more be , then a dreame without sleep , or bread without meat saith scaliger . now , if any matter were in god ▪ then there must be in him a passive possibility , and quantity also , and distinction of parts , all which essentially follow the matter . besides , god and our soules must make but one compound ; and so god and the creature is but one ●ompounded substance : and whereas the ●ompound is posterior to the parts com●ounding , it must follow , that god must 〈◊〉 after our soules , and must be subject to ●●me cause ; for every compound hath a ●●use of its composition . what a strange ●od doth your allegoricall description de●ypher to us ? were you not better admit 〈◊〉 metaphysicall definition of the soule , to ●it , actus primus corporis naturalis organici ●●tentiâ vitam habentis , then such a wild ●●ncie , that anima est corpus dei ? you were 〈◊〉 good speak out in plaine termes with ●lato , and tell us , that the world is a great ●●imal , whereof god is the soule . [ you say that god is wise , because he know●●h all things ; and he knowes all things , because 〈◊〉 made them all . ] but i say , that god ●●oweth all things , because he is wise ; for 〈◊〉 wisdome is not like ours : ours is got 〈◊〉 knowledge and long experience , so is 〈◊〉 gods , whose wisdome and knowledge 〈◊〉 co-eternall ; but in priority of order , ●is wisdome precedes his knowledge . we ●now first the effects of things and con●usions by discourse ▪ and then come to the knowledge of the principles , which we 〈◊〉 wisdome : but god knowes the principle● and causes of things simplici intuitu , an● immediatly ▪ being all in himselfe ; the effects and conclusions hee knowes in the●● causes and principles . secondly , go● knowes not all things , because hee mad● them all , but hee made them , because 〈◊〉 knew them ; for hee knew them before 〈◊〉 made them : he knew them from eternity he made them in time , and with time . againe , is there nothing that god knowe● but what he made ? hee knowes himselfe hee knowes those notions of our mind which we call entia rationis , he knows non●entities , and he knowes evill ; and yet thes● he never made , nor will make . [ you define not nature with the schooles , th● principle of motion and rest ; but a straight an● regular line , &c. ] indeed , this is not to define , but to overthrow a good definition the end of which is , to bring us to th● knowledge of the things defined : therefore aristotle in his topicks will have us to avoid metaphors , which cast a mist upo● the thing defined ; every metaphor bein● ●ore obscure then proper words . but i ●ee you delight in such fancies ; for you ●efine light , to be the shadow of god : i ●hink empedocles his definition would ●lease you well , who defines the sea to be ●he sweat of the earth ; and plato defines the ●oles to be the little feet , on which the great animal of the world moves it selfe . such definitions are good for women and ●hildren , who are delighted with toyes ; wise men search into the causes and na●ures of things . but is not nature a princi●le of motion and rest ? no , say you : what then ? [ a straight line , a settled course , gods hand and instrument . ] is not ●his obscurum per obscurius ? nature is not a ●ine , for it is no quantity : nor is it like a ●ine ; for these are entities too remote to make any similitude between them . nature is as like a line , as the ten plagues of egypt were like the ten commandements ; a ridiculous similitude . and why is na●ure rather a straight , then a circular line ? we see the world is round , the motions of the heavens and starres are circular , the generation and corruption of sublunary bodies is also circular ; the corruption of on● being still the generation of another : snow begets water , and water snow ; the river● returne to the sea , from whence they flow — redit labor actus in orbem . and what say you to the circulation o● the bloud in our bodies ? is not natur● then a circular , rather then a straight line ▪ againe , nature is not a settled course , bu● in the workes of nature there is a settled and constant course ; if you will speak properly , and like a philosopher , which you love not to doe . and suppose wee admit ▪ that metaphorically nature is the hand of god , and an instrument ; yet it is not such an instrument , as the hammer is to the house , which cannot move it selfe : but as the fire was to the chaldeans , and the red sea to the egyptians ; for the one of it selfe burned , the other of it selfe drowned , and moved downwards to its own place , without an externall agent : otherwise you must say , that god burned the chaldeans , and god drowned the egyptians , and so you will make god both fire and water . nay , if nature doth not worke , and produce its immediate effects , but god in nature ; then you may say , it is not the fire , but god that rosts your meat , and extracts your physicall spirits and quintessences : [ for you will not have gods actions ascribed to nature , lest the honour of the principall agent be devolved upon the instrument . ] and what else is this , but , with plato , to make this world a great animal , wherof god is the soule ? principio coelum ac terras , camposque liquentes , lucentemque globum lunae , titaniaque astra spiritus intus alit , totamque infusa per artus mens agitat molem , & magno se corpore miscet : inde hominum , pecudumque genus , vitaeque volantûm , et quae marmoreo fert monstra sub aequore pontus , igneus est ollis vigor , &c. now ; if nature be not the principle of motion , what is that which moveth or altereth the water from cold to heat , when it is on the fire ? is it not the nature of the fire ? againe , is not forme and matter the nature of things ? but these are causes , and causes are principles of motion . doe no● you know , that the forme actuates the compositum , and restraines the extravagancie of the matter ? doth not the matter receive the forme , and sustaine it ? but to actuat● , restraine , receive and sustaine are motions , of which you see nature is the principle , except you will deny the two internall causes of things ; but so you must deny generation and corruption , composition and mixture in nature , which ( i thinke ) you will not doe , as you are a physician . you say [ that there is in monsters a kind of beauty , for that the irregular parts are so contrived , that they become more remarkable then the principall fabrick . ] it is not their beauty , but their monstrosity and irregularity that makes them remarkable ; for the eye is as soon drawn with strange and uncouth , as with beautifull objects ; the one to admiration and stupiditie , the other to delight : a woman , as beautifull as venus , will not draw so many eyes , as if she were ●orne with a dogs head , and a fishes taile . [ 't is not ( you say ) a ridiculous devotion to say a prayer before a game at tables . ] i think ●t is profanation , and taking of gods name in vaine : for , what doe you pray for ? that god would prosper your game , to win your neighbour● mony , to which you have no right ? if abraham durst scarce ●ntercede to god for the preservation of five populous cities , how dare you be so bold with him , as to solicite him to assist you in your idle , foolish and sinfull desires , and , in divers respects , unlawfull recreations ? [ you will not have us labour to confute judiciall astrologie ; for , if there be a truth therein , it doth not injure divinity . ] this is as much as if you would say , let us not labour to resist the divell ; for , if hee loves our salvation , hee doth not injure us . if there were truth in that art , we would not confute it ; but we see there is so much deceit , vanitie and impietie in it , that councels , canons , civill and municipall lawes , and gods word condemne it : therefore wee confute it ▪ you had better then in plaine termes said , that mercury doth not dispos● us to be witty , nor iupiter to be wealthy then to tell us , [ that if mercury disposeth 〈◊〉 to be witty , and jupiter to be wealthy , you wi●● thanke god that hath ordered your nativity unto such benevolent aspects . ] i know the star were made to be signes , to measure time to warme and illuminate , but not to giv● wealth and wit ; promotion comes neithe● from east nor west , but from the lord ▪ it 's hee that gives and takes , saith iob : it 's hee that filleth the hungry , and sends the r●c● empty away , saith the virgin. his wisdome hath wealth and honour in her left hand ▪ solomon went not to mercury , but to god for wisdome . was abraham , ●saac , iacob , and other rich men in scripture , borne under iupiter ? how disposeth he us to be wealthy ? passively ? that is , to be capable of wealth , or willing to take it , when it is profer'd us ? then i think , the most men in the world are borne under iupiter : for , quis nisi mentis inops — who will refuse wealth , when profer'd , except very few ? or , disposeth hee us actively ? that is , makes he us fit to raise our owne fortunes ? surely , whereas there be ma●● waies to attaine wealth ; wit in some , learning in others , industry in others , boldnesse , with hazzarding of their lives , and vigilancie and paines in others : againe , oppression , robbery , theeving , lying , and many other waies there be of getting wealth , you must make iupiter the cause of all these meanes : but if hee can make us rich , what need wee pray to our heavenly father for our daily bread ? you were as good tell us of the goddesse pecunia , of the god aesculanus , and his son argentarius , worshipped among the romans , for being the authors of mony , brasse and silver , that if they dispose wealth on us , wee will thank the supreme giver for it , not them , as to call mercury and iupiter benevolent aspects , because they dispose us to be wealthy and witty . [ you confesse , that the divell would disswade your beliefe from the miracle of the brasen serpent , and make you think , that wrought by sympathy , and was but an egyptian trick . ] it seemes he dealt otherwise with you then with the ophit hereticks ; hee perswaded them that this was a true miracle ; and tha● therefore serpents should be worshipped : hee would perswade you that this was no miracle , but an egyptian trick . secondly , he might have more easily perswaded you , that the egyptians and other nations , from the report of this miracle , learned their worshipping of serpents , then that moses learned this erecting of the serpent from the egyptians . thirdly , here could be no sympathy either between the disease and matter of the serpent ▪ which was brasse , ( being there was brasse enough in the tabernacle , with looking on which their stings might have been cured : ) or between the figure of the serpent and the wound ; for the figure , being a quality and artificiall , could not be the subject of sympathy ▪ which is a hid vertue , having alwaies a naturall substance for the subject of it : and seeing that sympathies and antipathies follow not the matter of things , and therefore are not elementary qualities , but the specificall ●orme , there could be no such qualitie in that serpent , having no other essentiall forme but of brasse , which hath no such sympathy , as to cure an inflammation by the bare look on it afar off . fourthly , where there is a sympathy between two bodies , there is a delight and an attraction of the one to the other . rhabarb , by sympathy , drawes choler to it ; but what delight or attractive vertue was there in an artificiall brasen serpent , to draw out the venome of a wound ? fifthly , where cures are performed by sympathy , there is a touching of the thing curing , and the thing cured : as rhododendrum , which kills asses , being eat by them ; cures men of the bitings of serpents , being applyed to them . sixthly , had hee told you , that it was not the image of the serpent , but the imagination of the beholder that cured him , hee had said somewhat ; but yet hee had deceived you : for , though the imagination helps much to the curing of some diseases in one or two , perhaps among a thousand ; yet it was never knowne , that so many people together , as the israelites , should have each one of them such strong imaginations , as to be cured by them : it was not then either the image , or the imagination that cured them , but their faith in him that was lifted upon the crosse , as the serpent was erected by moses in the desart . these other perswasions of sathan [ to make you doubt of elias his miracle , of the combustion of sodome , of the manna in the desart ] are impious and ridiculous ; for though bitumen and naphtha will suddenly , and at some distance catch fire ; yet hence it will not follow , that elias used such stuffe for the consuming of his sacrifice ; for the stuffe , being a fat substance , gathered from the superficies of the water of asphaltites lake , or the dead-sea neere iericho , was as well knowne to baals priests , as to elias , being neighbours to that lake . againe , the text saith , that the fire of the lord came downe , which consumed the sacrifice , and dried up the water ; and how could eliah so deceive such a multitude of people , being there present , as to kindle a fire in the water with bitumen , and they not perceive it ? and though this stuffe will burne in the water , yet water will never kindle it ; for then it should burn continually in the lake from whence it comes . lastly , the text tells you of no other ●tuffe but of wood and water , and the fire ●hat came downe from god. secondly , whereas [ sathan would have told you , that ●here was a bituminous nature in the lake of gomorrha , before the firing of that place ; and ●herefore that sodomes combustion was natu●all , ] hee shewed himselfe to be that lyar ●rom the beginning ; for there was no lake ●here , till these cities were destroyed , as ●he text sheweth : and it also plainly tels us , that the lord rained fire from the lord out ●f heaven . and if there had been a lake ●here before of an asphaltick nature , how will it follow , that the combustion of sodome was naturall ? was sodome and the other cities built in that lake ? who set ●he lake on fire ? how is it , that ever since , ●hat lake hath been full of bitumen ? that it ●ever flamed since ? if it did , shew us some ●istory for it . thirdly , though manna was gathered plentifully in arabia in iosephus ●is dayes , and then was no miracle ; yet in ●he dayes of moses , manna in that same de●art was miraculous , though not in respect of the matter , yet in regard of the circumstances ; for then forty yeares together fe●● such abundance , that was able to feed tha● populous nation , the like quantitie wa● never knowne to fall before or after . i● was no miracle for christ to feed peopl● with bread and fish , but to feed so man● thousands with five loaves and two fishe● was the miracle . again , it was miraculous that hee , who gathered most manna , ha● not too much , and hee that gathered least ▪ had no want . besides , it was mir●culous ▪ that what was reserved till the next day turned unto wormes , except upon the sabbath day ; and that it should fall six dayes of the week , and the seventh day none to be found , was not this miraculous ? mar● also how long it was kept in the urne unputrefied . [ you could never be enclined to any position● of atheisme ; for , these many yea●es , you hav● been of opinion there never was any . ] i wish you could make this good , and your opinion true ; but if there have been no a●heists , how will you call those fooles , who have said in their heart , there is no god ▪ why did saint paul call the ephesians be●ore their conversion atheists , or without ●od in the world ? what was contemptor deûm mezentius in the poet , who acknow●edged no other god but his right hand , ●nd his dart , dextra mihi deus , & telum quod missile libro ? and nisus , who thought every mans desire to be his god , — sua cuique deus fit dira cupido ? the athenians , and ●ll others , are to ●lame , who made severe lawes against a●heists . i have read that galen , the grand dictator of your art , was an atheist , and ●oo many more . secondly , [ you thinke epicurus to be no atheist , for denying gods providence over the triviall actions of inferiour creatures . ] but , i say , hee is no lesse an atheist that denies gods providence , or any other of his attributes , then hee that denies his essence . though epicurus and democritus babbled something of a deity , yet in holding the world to be casually and rashly agglomerated of small atomes , they were very atheists . and so were diagoras , milesius , theodorus , cyrnensis , and many others . reade tully , and hee will tell you ▪ whether epicurus were not an atheist , who wrote against the gods ; & that both he & democritus were atheists ▪ for denying that the gods did either help or shew favour to men : and , that as xerxes was an atheis● in his hands , by pulling downe the temples of the gods ; so was epicurus in his tongue , who pulled them downe with his reasons . hee shewes also that protagoras , who doubted of the gods , was an atheist ; and so are all those , who think religion to be the invention of wise men , to keep people in awe . did you never reade of polyphemus in homer , who confesses , he never sacrificed to any other god but to his belly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is a certaine maxime in schoole-divinitie , that providence , which consisteth in the ordering of effects to their ends , hath as large an extension , as the causalitie of the first agent : but this gave being to all , even to the meanest things , and so his providence extends to all , even to the haires of our head , if you will beleeve truth it ●elfe : therefore he is doubtlesse an atheist , ●hat can say , non curare deûm credo mortalia quenquam . thirdly , [ you say , that the fatall necessity of ●he stoicks , is nothing else but the immutable ●aw of gods will. ] then , belike , man sins by ●he immutable law of gods will. is this ●our religion , to make god the authour ●f sin , and to take away f●om man totally ●he liberty of his will ? but this you doe , if ●ou make the stoicall necessity the same ●hat the immutable law of gods will is ; ●or the stoicks held , that what man did , whether it was good or evill , hee did it by ●n inevitable necessity , to which not onely men , but even iupiter himselfe was sub●ect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there●ore their fate is termed inevitabile , inelu●tabile , inexsuperabile , inexorabile . this is the religion of the turkes at this day , if you ●ill beleeve busbequius : but i did not ●hink it had been the religion of a chri●tian physician till now . [ you are not yet assured which is the right side of man. ] the right side is that where the liver lyeth , which is the fountaine of bloud , wherein our life consisteth ; therefore that side is stronger , and more active , and the limbs thereof bigger ; as appeares by the right hand and right foot , which are bigger then the left . i hope you are not so simple as those children in nineve ▪ which knew not the right hand from the left : nature hath made this distinction ▪ therefore the right hand is honourable amongst all men , except amongst those ▪ who honour the sword , which ( being tye● to the left side ) gives it the preheminencie : but this honour is by accident . endeavour to know christs right hand from his left , that , in the last day , you may stand there with joy amongst his sheep . [ you wonder how america should be peopled and inhabited by beasts of prey and noxious animals , and yet not a horse there . ] if you wil● credit geographers , you shall not need to wonder ; for they tell us , there is but a narrow passage , called the strait of anien ▪ between asia and america ; so that , without admiration , men and beasts might be ●ransported , and swim over thither ; and ●hat the people on both sides of the strait ●esemble each other in feature , manners , ●awes and customes , and other circumstances , and have the same kinds of creatures . and is it more wonder for america to ●ave those animals , which wee have not , then for africa to have those which europe wants , or europe to have those which are not to be found in asia ? — non omnis fert omnia tellus . it seemes you are little versed in the scripture , when you hold it [ a paradox , that methusalem should be longest lived of all adams children , and that no man can prove it . ] what need you any other proofe then the text it selfe , which is so plaine , and the unanimous consent of the whole church from the beginning ? if you can manifest it to be otherwise , as you brag , doe it ; — et phyllida solus habeto . secondly , [ you make it doubtfull , if judas hanged himselfe . ] but the text is plaine , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , is not doubtfull , as you say , but both by sacred and profane writers it is used for strangling and hanging : so in homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strangling the young fawne : and in thucidides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some were hanged on , or from the trees . i doe not reade this word used in any other sense but for strangling , hanging , or binding the throat ; and so the church hath alwaies expounded it : and yet you will make it a doubtfull word . that other place , which you think overthrowes this , is that of the acts : but indeed , it confirmes it ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is fallen downe head-long , or flat : so in homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iudas then hanged himselfe , saith saint matthew ; hee fell downe flat , saith saint luke , this being the sequell of his strangling or hanging : how then doth this overthrow the other ? thirdly , [ you hold it improbable , that men should build the tower of babel in a plaine against the next deluge . ] where then would you have had them build it ? on a mountaine ? 't is like they would have done so , had there been the same plenty of materials , and other conveniences on the hills , which they found in the plaine . men must build where they can , not alwaies where they would . fourthly , 't is not materiall , whether it was a messenger , or peters tutelary angell that was supposed to knock at the doore ; for the word signifieth both : but the church hath alwaies expounded that place of peters angell , and shee beleeves that angels are ministring spirits : but i think you 'l hardly find the word angelus in the new testament used for a messenger sent from man , but rather the word apostolus , except luke . where iohn's disciples are called angels . [ you cannot prove , that miracles are ceased . ] cessante causâ , cessat effectus ; the end of miracles was the confirmation of the gospel : now the gospel is confirmed ; therefore you may conclude a cessation of miracles . secondly , wee heare of no miracles that shall be in these later dayes , but of lying wonders . thirdly , miracles are no essentiall note of the truth ; for iohn baptist wrought none , yet his doctrine was true . the egyptian sorcerers , simon magus and others , wrought some seeming miracles and wonders , yet their doctrine was false : but when you say [ there is not one miracle greater then another ] you are deceived ; for though miracles be the extraordinary effects of gods hand , to which all things are of an equall facility ; yet these effects are different in themselves ▪ and some greater , some lesser . the creation of the world is a greater miracle then the fabrick of mans body ; and 't is more admirable to feed five thousand people with foure loaves , then foure thousand with five . you are so mannerly [ that you dare not say , god cannot worke contradictions , and many things else . ] but i thinke it is good manners to say , god cannot work contradictions , because these have not a possibilitie in them to be made ; and therefore are not the objects of his omnipotencie : but that is only the object , which is possibile absolutum . so , i think , it is good manners to say , god cannot lie , or die , because it cannot ●gree with his active power to suffer , or to die : so he cannot sin , because it agreeth not with right reason . in a word , deus nequit facere , quod nequit fieri . i think then it were breach of good manners to say , that god could do any thing , which were repugnant either to his wisdome , goodnesse , or power . and though his power and will make but one god , yet they are different attributes ratione ; for the will commands , and the power puts in execution . you say [ that they who deny witches , deny spirits also , and are a kind of atheists . ] a strange kind of atheisme to deny witches ! but is there such a strict relation between witches and spirits , that hee that denies the one , must needs deny the other ? sure , the existence of spirits depends not upon the witches invocation of , or paction with spirits . we reade , that zoroastres was the first witch in the world , and hee lived after the floud ; were there no spirits , i pray , till then ? this is as much as if you would say , there were no divels among the gadarens , till they entered into their swine . [ you thinke the angels know a great part of our thoughts , because , by reflexion , they behold the thoughts of one another . ] that the angels know one another , is out of doubt ; but how they know one anothers thoughts , is unknowne to mee . this i know , that none knowes the thoughts of man , but man himself , and god that made him ; it being gods prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if they know our thoughts , 't is either by revelation from god , or by some outward signe and demonstration from our selves ; for , whilest they are immanent , and in the understanding , they are only knowne to god , because he only hath the command of our wills , from which our thoughts depend . the light , which wee stile a bare accident [ you say is a spirituall substance , where it subsists alone , and may be an angell . ] let us see where , and when it subsists alone , without a subject , and then wee will beleeve you , that it is a spirituall substance ; and if your light may be an angel , that must needs be an angell of light . what a skipping angell will ignis fatuus make ? the chandlers and bakers trades are honou●able ; those can make lights , which may in ●ime become angels ; these wafers , which ●n time become gods . this section consists of divers errours : first , you call the heavens [ the immateriall world : ] so you confound the celestiall world with the intellectuall , which only is immateriall , and had its being in the divine intellect , before it was made . secondly , if the heavens be immateriall , they are not movable ; for matter is the subject of motion . why then doe you call the great sphere the first movable ? thirdly , an immateriall world cannot be the habitation of materiall substances ; where then will the bodies of the saints , after the resurrection , have their residence ? fourthly , if the heavens have not matter , they have not quantity and parts . fifthly , nor are they compounded substances of matter and forme , but simple , as spirits . sixthly , though they have not such a matter , as the elementary world , yet immateriall they are not : they have a matter , the subject of quantity , though not of generation and corruption . your second errour is [ that you call gods essence the habitation of angels ; and therefore they live every-where , where his essence is . ] divinitie tells us , that angels are in a place definitivè ; and that they , as we all , live and move in him , as in our efficient , protecting , and sustaining cause , but not as in a place ; for angels move out of one place to another , and while they are on earth , they are not in heaven : but if gods essence be their habitation , then they never change place ; for his essence is every-where , and so you make them partakers of gods proper attribute , ubiquity . your third errour is [ that god hath not subordinated the creation of angels to ours , but , as ministring spirits , they are willing to fulfill gods will in the affaires of man. ] then , belike , god made them not to be ministring spirits to the heires of salvation , but they are so of their owne accord : if so , wee are more beholding to them for their comfort , protection and instruction of us , then to god , who made them not for this end , but ( as you say ) for his owne glory : but if you were as good at divinity , as at physick , you will find , that gods glory is not ●ncompatible with their service to us ; but ●n this is god glorified , that they comfort , ●nstruct and protect us ; for this charge hee hath given to his angels over us : and so we are bound to them for their care , much more to him for his love , in creating them to this end . your fourth errour is [ that both generation and creation are founded on contrarieties . ] if creation were a transmutation , which still presupposeth a subject , i would be of your opinion ; but seeing it is not , and hath no subject , without which contrarieties cannot be in nature , i deny , that creation is founded on contrarieties ; neither is non-entity contrary , but the totall privation of being , which god gave to the creature . [ you wonder at the multitude of heads that deny traduction , having no other argument of their beliefe but austins words , creando infunditur , &c. ] but i wonder as much at you , who is not better acquainted with our divinitie ; for wee have many reasons to confirm us against traduction , besides saint austins authority : at first , that the soule is immateriall ; therefore hath not quantitie , nor parts , nor is subject to division , as it must be , if it be subject to traduction or propagation . secondly , the soule existeth in and by it selfe , depending from the bodie neither in its being nor operation , and by consequence , not in its production , nec in esse , nec in fieri , nec in operari . thirdly , if the soule were educed out of the power of the matter , it were mortall , as the soules of beasts are ; which , having their beginning and being from the matter , must faile when that failes . fourthly , the effect is never nobler then the cause ; but the soule , in regard of understanding , doth in excellencie far exceed the body . fifthly , a body can no more produce a spirit , then an horse can beget a man , they being different species . sixthly , if the soule were propagated in or by the seed , then this were a true enunciation , semen est animal rationale , and so the seed should be man. seventhly , if the soule of the son be propagated by the soule , or of the soule of the parent , then we must admit transmutation of soules , as we doe of bodies in generation . eighthly , we ●ave the churches authoritie . ninthly , ●nd the testimony of gentiles ; for aristotle ●cknowledgeth the intellect to enter into ●●e body from without : and apuleius , in ●is mysticall description of psyche , affirmes her to be the youngest daughter of the great king ; intimating , that she is not infu●ed , till the body be first framed . many testimonies i could set downe here , if i were not in haste . tenthly , the scripture is ●or us , affirming , that the soules returne to god that gave them , but the bodie to the ●arth , from whence it came ; therefore god keeps the same order in generation , that hee did in creation , first framing and articulating the body and its organs , and then infusing the soule . [ but the maine reason that enclines you to the opinion of traduction , is the monstrous productions of men with beasts ; for in these , you ●ay , there is an impression and tincture of rea●on . ] so i may say , that elephants are ●en , because in them is an impression and ●incture of reason , more then in any such ●onstrous birth . secondly , if i should grant , that in these equivocall productions there were more reason , then in othe● beasts , it will not prove the traduction o● the reasonable soule ; because the formative power of mans seed , or the vegetativ● faculty thereof , which is not the worke o● the reasonable soule , being conveighe● with the seed , makes organs semblable to these of men ; and therefore somewhat fitter to exercise functions like those of men ▪ in which you may see the shadow of reason , but not a reasonable soule , which is not conveighed by the seed , but infused into the body , when it is articulated thirdly , if mens soules , with the seed , b● transfused into beasts , then these monstrous productions must be men , and so capable of salvation and damnation , of faith and the sacraments , and the other mysteries of religion . [ you will not have the body the instrume●● of the soule , but rather of sense , and this th● hand of reason . ] as if i would say , the ax● is not the proper instrument of the carpe●ter , but of his hand , and this of the carpe●ter ; causa causae est causa causati , what is subject to the sense , is also subject to the soule ▪ but , if you will speak properly , the body is ●ot the instrument of the sense , but the ●ense rather the bodies instrument ; for ▪ whether depends the body on the sense , or ●his on the body ? the body can subsist without the sense , not the sense without ●he body . the whelp hath a body before ●he ninth day , but not the sight , because ●he corporeall organ of that sense is not till ●hen fitted for sight ; but to speak philoso●hically , the sense is the instrument of the whole compositum . [ you cannot find in the braine the organ of ●he rationall soule , which wee terme the feat of ●eason . ] there is no reason why you ●hould , seeing you confesse , that this is a ●ensible argument of the soules inorgani●ie . shew me the seats of the intellect , and ●he will , and i will shew you the seat of reason . [ though you can discover no more in 〈◊〉 mans brain , then in the cranie of a beast , ] yet mans braine differs specifically from that of ●he beast . now , why we call the brain●●he seat of reason , is , because the ratio●all soule makes use of the senses and ●he phant●sie , which have their being in , and their originall from the braine . [ you find nothing in death able to daunt the courage of a man ; and you cannot highly love any that is affraid of it . ] then you would hardly love david , that prayed against it : and ezechia , that wept so bitterly , when newes was brought to him of it . sure , christ , as man , was not quite , exempt from the feare of it : hee often avoided it , and wills his disciples in persecution to flie from it . the apostle shewes , that the saints desire not to be unclothed , but to be clothed upon . there is something in it able to daunt the courage of man , as it dissolves his fabrick ; of a wicked man , as it is an introduction to eternall death ; of a christian man , as it is the fruit of adams sinne , and a part of that punishment laid on him and us all for sin : nullum animal ad vitam prodit sine metu mortis , said hee , who feared death as little as you : and the greatest of all philosophers not unfitly called it , the most terrible of all terrible things . [ the philosophers stone hath taught you ▪ that your immortall spirit or soule may ●ye obscure , and sleep awhile within this house of flesh . ] i am sure , the scripture teacheth you other divinity , to wit , that the soule returnes to god that gave it . christ did not tell the penitent thiefe , that his soul should sleep in his house of flesh , but that it should be with him in paradise . the soule of lazarus was not left to sleep in that putrefied house of his flesh , but was carried by the angels into abrahams bosome . saint paul desired to be dissolved , not to sleep in the grave , but to be with christ ; who will not leave the soules of his sons in that hell , nor suffer them to see corruption ; whose comfort is , that , when this earthly tabernacle of their house shall be dissolved , they have a building given them of god , made without hands , eternall in the heavens . you see then what a bad schoole-master the philosophers stone is , which hath taught so many to make shipwrack of their estates , and you of the soules immortalitie . [ you cannot dreame , that there should be at the last day any such judiciall proceeding , as the scripture seemes to imply . ] it seemes then , that , in your opinion , the scripture speaks here mystically : but your bare word will not induce us to subscribe to your conceit , being the whole church from the beginning , hath , to this day , beleeved , that christ shall , in a judiciary way , come as a iudge , and call all flesh before him ; and we shall stand all naked before his tribunall , and receive the sentence of life or death . a mysticall and unknowne way of tryall , will not stand so much with the honour of christ , as an open and visible , that all may see and witnesse the justice of the iudge : first then observe , we have the literall sense of the scripture for our beliefe . secondly , the consent of the church . thirdly , reason ; for , as the beginning of the world was , so shall its consummation be : that was not created in a mysterie , as some have thought , but really and visibly ; neither shall it be dissolved , but after the same way it was created . fourthly , it is fit that christ , who w●s not mystically , but visibly and really judged by sinners , should be the visible judge of those his judges , and of all sinners : therefore , as the apostles saw him ascend in glory , not mystically ; so they shall see him with reall glory returne . fifthly , this visible proceeding will be more satisfactory to the saints , who shall see their desire upon their enemies , and vengeance really executed on those that afflicted them . sixthly , and it will be more terrible to the wicked , who have persecuted christ in himselfe and in his members , when they shall look on him whom they have pierced . seventhly , if you thinke this last judgement to be but mysticall , then you may as well say with socinus , that eternall death , and eternall fire prepared for the wicked is only mysticall , and signifieth nothing else but the annihilation of the wicked for ever , without sensible paine ; which is indeed to overthrow all religion , and open a wide gap for impiety and security . the antecedent signes of christs coming [ you thinke are not consistent with his secret coming as a thiefe in the night . ] you must know , that the wars , and signes in the sun , moon and stars ▪ are partly meant of those signes , which were the fore-runners of ierusalems last destruction . secondly , if wee understand them of the signes of christs second coming , they are meant o● such wars and apparitions , as have no● been knowne in the world since the beginning , in respect of the extent and numbe● of them . thirdly , though signes goe before his coming , yet men shall be so secure and hard-hearted , eating , drinking , and making merry , as in the dayes of noah ▪ that they will take no notice of warning thereby ; then shall christ come suddenly ▪ as a thiefe in the night . [ hardly hath any man attained , you say , th● perfect discovery of antichrist . ] these notes which are given by christ , saint iohn , and saint paul , doe most agree to the pope , who sits in the temple of god , as god , and exalts himself above all that 's called god ▪ in throning and dethroning of kings , and disposing of their kingdomes at his pleasure ; in pardoning sins , in making of saints , and dedicating temples and dayes unto them ; in dispensing with , cancelling and making of lawes at his pleasure ; in tying sanctitie , infallibilitie of judgement to his chaire , and freedome from errour ; in appointing new sacraments and lawes in the church , and domineering over mens con●ciences ; in dispensing with matrimony forbidden by gods lawes , and the law of nature ; in assuming to himselfe those ti●les , which are due onely to god : these and many other notes have prevailed so far with wickliffe , the waldenses , hus , ierome , luther , calvin , bucer , and other eminent men of our profession , that they thought they had attained the perfect discovery of antichrist . if you know any other , to whom these notes doe more exactly agree , name him , and wee will free the pope from being the man of sin , and childe of perdition . [ a plant , you say , consumed to ashes , retains its forme , being withdrawne into its incombustible part , where it lies secure from the fire ; and so the plant from its ashes may againe revive . ] admiranda canis , sed non credenda : for , if the forme of the plant be there still , then it is not consumed . secondly , then philosophy deceives us , in telling us , that the matter is onely eternall , and the formes perishing . thirdly , then art and nature is all one , both being able to introduce , or , rather , educe a substantiall forme . fourthly , then the radicall moisture and naturall heat , without which the forme hath no subsistence in the plant , is not consumed by the fire , but , in spight of all its heat , lurkes within the ashes ; — credat iudaeus apella . fifthly , then an art , being an accident , can produce a substance ; and so the effect is nobler then the cause . sixthly , then from a totall privation to the habit ( whose cause was taken away ) there may be a naturall regresse . seventhly , if the forme of the plant be in the ashes still , then it actuates , distinguishes , denomina●es , defines , & perfects the matter ( for the ashes are not the first , but second matter ) in which it is ; and so it is a plant still , lurking under the accidents of ashes : as in the masse , christs bodie under the accidents of bread . so by your doctrine , it is no hard worke to beleeve transubstantiation , or the stori●s of the phenix . eighthly , if the forme of the plant be still in the ashes , then the forme is not in its owne matter , but in another ; for so long as the ashes are ashes , they are ●ot the matter of the plant , but of that ●ubstance we call ashes . ninthly , by this ●lso the appetite of the matter is taken away ; for to what can it have an appetite , ●eeing it retaines the forme of the plant ? but , i doubt mee , your revived plant will prove more artificiall then naturall ; and , ●ike xeuxes his grapes , deceive perhaps ●irds , but not men . so farre as i can per●eive in quercitan and others , who have written of chymistry , this forme of the plant is nothing but an idea , or a delusion of the eye through a glasse held over a flame , wherein you may see somewhat like a plant , a cloud in stead of iuno : a sallet of such plants may well tantalize you , they will never fill you . though it be true , that where gods ●resence is , there is heaven ; yet wee must not therefore thinke , that there is not a peculiar ubi of blisse and happinesse beyond the tenth sphere , wherein god doth more manifestly shew his glory and presence , then any where else , as you seeme to intimate , when you say [ that to place heaven ●n the empyreall , or beyond the tenth sphere , is to forget the worlds destruction , which when it is destroyed , all shall be here , as it is now there . ] first , we deny , that this sensible world shall be destroyed in the substance thereof : its qualities shall be altered , the actions , motions , and influences of the heavens shall cease ; because then shall be no generation or corruption , and consequently , no transmutation of elements . secondly , though this sensible world were to be destroyed , yet it will not follow , that therefore above the tenth sphere there is not the heaven of glory . whither was it that christ ascended ? is hee not said to ascend above all heavens , and that the heavens must containe him , till his second coming ? did not the apostles see him ascend in a cloud ? doe not you acknowledge it an article of your creed ? was not saint paul caught up into the third heaven ? if you thinke there is no other heaven meant in scripture then gods presence , it must follow , that christs humanity is every-where , because hee is in heaven ▪ that is , in gods presence ▪ which is every-where ; and so you are of the ubiquit●ries ●aith : therefore we beleeve , as the church ●ath alwaies done , that heaven is locall , ●r a place above this visible world , whi●her christ is gone to prepare a place for ●s , which is called the throne of god ; where ●ee have an habitation made without ●ands , given us of god , eternall in the heavens . let us therefore seek the things ( not which be every-where , but ) which are above , where christ is at the right hand of god. the gentiles , as tertullian witnesseth , were not ignorant of the place of blessed soules , quas in supernis mansionibus collocant , which they placed in these upper mansions of heaven : apud platonem in aeherem sublimantur , &c. [ you cannot tell how to say , fire is the essence of hell ; nor can you conceive a flame that can prey upon the soule . flames of sulphur in scripture are ( you thinke ) to be understood not of this present hell , but of that to come . ] though you cannot conceive how , yet you must beleeve , that the fire of hell is corporall , and worketh on spirits : perdidisti rationem , tene fidem , saith austin . yet the schoolemen tell us , divers waies , how the soule may be affected and afflicted by that fire : first , as it shall be united to the fire , and shut up as it were in a prison there . secondly , as it shall retaine the experimentall knowledge of those paines , which it suffered in the body . thirdly , as it is the principium and originall of the senses , which shall remaine in the soule as in their root . fourthly , as that fire shall be a representative signe or symbole of gods indignation against them , and of their losse of his favour , and of so great happinesse , and that eternally , for so small , foolish and fading sinfull delights ; these are the corporall waies , by which that fire shall torment the soule . and if you hold your masters tenent , mores animi sequuntur temperamentum corporis , you will find no more impossibility for a corporall fire to worke upon a spirit , then for the materiall humours of the body to worke upon the soule . as you thinke hell and hell-fire to be metaphoricall , and in mens consciences onely ; so you seeme to doubt of the place under earth , where you say , [ though wee ●●ace hell under earth , the divels walk is about 〈◊〉 . ] but this is no argument to disswade ●s from beleeving hell to be under earth , ●ecause the divels are not yet confined ●●ither . by the same reason you may say , ●●e habitation of angels is not above , be●ause they are imployed here by god up●n the earth . wee beleeve hell to be un●er earth , because it stands with reason ●nd gods justice , that the wicked should ●e removed as farre as might be from the ●resence of the saints , and the place of ●oy , which is above . secondly , as their ●elight and hopes were not in heaven , but ●n earth and earthly things ; so it is fitting ●hat their eternall habitation should be within the earth . thirdly , the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●n hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , infernus in la●in , hell in english , &c. doe shew , that the ●lace of the damned is low , and in dark●esse . fourthly , the scripture still speakes of hell as a place under ground , and the ●nhabitants thereof are said to be under the earth , and the motion thither is called there a descending . fifthly , the gentiles were not ignorant of this , as tertullian sheweth , imum tartarum carcerem poenaru● cum vultis affirmatis , &c. iuvenal call● hell , subterranea regna . virgil , barathrum ▪ and infernas sedes , — tum tartarus ipse bis petet in praeceps tantum , &c. homer calls it a most deep gulfe under earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ you thinke it hard to place the soules of those worthy heathens in hell , whose worth● lives teach us vertue on earth . ] if there be no salvation but in christ ; if there be no other name under heaven , by which me● can be saved , but by the name of iesus ; if it be life eternall to know god in him ; if he only is the way , the life , and the truth ; if there be no coming to the father , but by him ; i cannot thinke it hard , if those worthy heathens have no place in heaven , seeing they had no interest in him , who with his bloud hath purchased heaven to us , and hath opened the gates of that kingdome to all beleevers . and how specious soever their lives and actions were in the eyes of men , yet without christ ●hey were nothing else but splendida pecca●a , glorious enormities : onely in this i can ●lace them , that it will be easier for them , as it will be for sodome and gomorrha , for ●yre and sidon ) in the last day , then for ●ewes and christians , who have knowne ●heir masters will , and have not done it : ●ewer stripes remaine for socrates a hea●hen , then for iulian a christian. [ we cannot deny , say you , the church of god ●oth in asia and africa , if wee forget not the ●eregrination of the apostles , the death of mar●yrs , &c. nor must a few differences excommu●icate from heaven one another . ] first , wee ●eny not , but god hath many who bow ●ot their knee to baal in those countries , ●nd that his church is oftentimes invisi●le . secondly , wee deny , that the pre●ence of apostles , death of martyrs , sessi●ns of lawfull councels , can or have privi●edge those places from apostasie . christs owne presence , and miracles , and doctrine ●n iudea , have not given stabilitie or per●anencie to the church there . what 's ●ecome of the famous churches of co●inth , ephesus , laodicea , philadelphia , &c. planted by the apostles themselves ? thirdly , it is not for a few or light differences ▪ that we have separated our selves from the communion of the church of rome , and of those in asia and africa , if wee can call them churches , which are rather sceletons , then the body of christ. the differences between the church of rome and us are not few , nor small , as you know : the differences betweene us and the eastern churches are greater ; for most of them are either nestorians , denying mary to be the mother of god , and so in effect making two christs , by making two persons ; or else they are eutychians or monothelites , affirming but one nature and will in christ ; and therefore reject the councell of chalcedon : such are the iacobites in asia , if they be not lately converted , and those other iacobites in africk , under the king of the abyssins . i will not speake of the greek church , which denieth the procession of the holy ghost : nor of the cophti of egypt , who are also eutychians , and reject the observation of the lords day , as superstitious , and marry in the second degree . the georgians in iberia baptise not their children till the eighth yeare of their age , and give them the eucharist at seven . the armenians are little better : as for the christians of saint thomas , and the maronites in mount libanus , if they have forsaken their old heresies , they are fallen into those that are little better , by submitting themselves to the religion and jurisdiction of rome . [ you are confident , and fully perswaded , yet dare not take your oath of your salvation ; for you think it a kind of perjury to sweare , that constantinople is such a city , because you have not seen it . ] to be fully perswaded , and not dare to sweare , is a contradiction : and if you dare not sweare , but what you have seen , then you will in a manner perjure your selfe , if you should sweare , that christ was the son of mary , or that he was crucified on mount calva●ie ; for this you have not seen . what think you , if a blind man should sweare , that the sun is a great light ; for hee hath no infallible warrant from his owne sense to confirme him in the certainty thereof ? you have , i perceive , [ so much humility , that you meet with many doubts . ] but indeed , doubting is not the fruit of humilitie , but of infidelitie : you encline too much to the doubtings of the church of rome , which would rob us of the comforts wee reap in our affli●tions , and in death it selfe , from the assurance of our salvation : for , if we doubt of our salvation , wee must doubt also of our election , and of the certainty of all gods promises , and of the work of the holy ghost , when hee seales in our hearts , that wee are the sons of god. and so , to what serve the sacraments , if they doe not confirme and seale unto us the love of god in saving us ? nay , our faith hath lost its forme and efficacie , if we be still doubting . saint paul was not of your mind , hee was perswaded , that nothing could separate him from the love of god in christ. and no question but hee would have sworne this , if hee had been required . i deny not , but many of gods servants have their doubtings ; but this comforts them , that christ prayeth for them , that their faith shall not faile , and this assures them of their salvation : though this fire of the sanctuary be not alwaies flaming , it is not therefore extinguished ; and though the eye is not alwaies seeing , it is not therefore blind : — nihil est ab omm parte beatum . no perfection here : the fairest day hath its clouds , and the strongest faith its doubts : but to be still doubting , is a signe of a bad christian ; and , as seneca will have it , of a bad man ; maximum malae mentis indicium fluctuatio . the second part . you say , there are mystically in our faces characters which carry in them the motto of our soules , wherein one may reade our natures , &c. besides these , certaine mysticall figures in our hands , which you dare not call meere dashes , strokes , or at randome . ] fronti nulla fides ; how many are deceived by the face and hand ? therefore christ will not have us judge secundum faciem , according to the face or appearance , but judge righteous judgement . i deny not , but sometimes the face proves index animi ; and by the face , and other outward signes in iulians bodie , as his weak legs , unstable feet , wandring and furious eyes , wanton laughters , inordinate speeches , &c. nazianzen conjectured of the pravitie of his mind , and wicked inclination . and it was no difficult matter ▪ to collect the roughnesse of esau's disposition , by the roughnesse of his hands . wee may also by the face and hand judge of the temper and distemper of the body , bloud , and other humours ; but peremptorily to determine the future events of things that befall us , or the disposition of the soule , by physiognomy or chiromancy , by the face and hand , is such a superstitious folly , that the poet laughs at it , and at him , qui frontemque manumque praebebit vati . for first , many lineaments , yea oftentimes deviations and inordinate conformities , are in our bodies rather by accident , then by nature . secondly , philosophy , good counsell , and education doe much alter the nature of men ; therefore philemon that famous physiognomer was deceived in socrates his face , thinking that he was a man of a riotous and wicked disposition , whereas his nature , by the study of philosophy , was quite altered , being eminent for his continencie , fidelitie , and other vertues . thirdly , man , by reason of his will , is master of his owne morall actions ; therefore it is in his power to alter his owne inclinations . fourthly , supernaturall grace doth quite transforme nature , and can turne a wolfe into a lamb , a saul into a paul , a persecutour into a preacher . fifthly , how vain and ridiculous is chiromancie , in placing the seven planets in each palme of the hands , and confining within certaine lines and bounds the power and operation of these stars ; so that iupiter must containe himselfe within his owne line , and not encroach upon the line of venus or mercury . if men would be more carefull to know and follow him , who only hath the seven stars in his right hand , they would not so supers●itiously dote upon such a ridiculous toy as palmestry ; or , by the lineaments of the hands or face , peremptorily conclude of mens soules , and of their future actions and events . [ you hope you doe not break the fifth commandement , if you conceive you may love your frie●d before your parents . ] the god of love hath ordained an order in our love , that wee are to love those most , to whom wee owe most ; but to our carnall parents , under god , wee owe our being , to our spirituall parents our well being : therefore they are to have a greater share of our love then our friends , to whom we are not tied in such obligations . secondly , whereas god is the measure , perfection , and chiefe object of our love , wee are to love those most , who come neerest to him by representation ; but these are our parents , who are to us in stead of god , especially , if they bestow not only being , but also well being and education on us . but what needs the urging of this duty , which is grounded on the principles of nature ? your phrase is dangerous , as your love is preposterous , if it be as you say [ that you love your friend , as you do your god : ] for , by this , you take away the distinction which god hath made between the two tables : the one commanding us to love god above all ; the other , to love our neighbours as our selves . nature will teach you , that him you ought to love most , to whom you owe most ; but you owe all to god , even that you live , and move , and have your being . secondly , an universall good is to be loved afore a particular : a man will venture the losse of his hand or arme , to save the body . a good citizen will venture his life to save his country , because hee loves the whole better then a part ; but god is the universall good , our friends are only particular . thirdly , wee must love our friend as our selfe , because our selfe-love is the rule by which wee square our friends love ; but we must love god better then our selves , because it is by him that we are our selves . [ for your originall sinne , you hold it to be washed away in your baptisme ; for your actuall sins you reckon with god , and you are not terrified with the sins of your youth . ] originall sin is washed away , in respect of its guilt , not of its being ; the curse , not the sin ; the dominion , not the habitation is done away : for whilst this root is in us , it will be budding : the leprosie , with which this house of ours is infected , will never be to●ally abolished , till the house be demolished . wee must not look to be free from these iebusites , whilst we are here : subjugari possunt , exterminari non possunt ; the old man is not totally cast off , nor the old leaven totally cast out : for , if there were not in us concupiscence , there could be no actuall sin ; and if wee say , we sin not , we deceive our selves . saint paul acknow●edgeth a body of death , and you had need ●o pray with david , cleanse me from my secret sins : and againe , remember not the sins of my youth , with which you say , you are not terrified : but though you know nothing by your selfe , yet are you not thereby justified ; the heart of man is deceitfull above all things : and though your heart cleares you , god is greater then your heart . the salt-sea can never lose its saltnesse , the blackmoore cannot change his skin , nor the leopard his spots . againe , wee must not think , that in baptisme sin is washed away , by vertue of the water . what water can cleanse the soule , but that which flowed from our saviours pierced heart ? god in christ hath done away our sins ▪ the baptism of his bloud hath purged us from all sinne , which is sealed unto us by the baptisme of his spirit , and represented by the baptism of water . [ you thank god , you have escaped pride , the mortall enemy to charity . ] so did the pharisee thank god , that hee was no extortioner ; yet hee went home unjustified . pride is a more subtle sin then you conceive ; it thrusts it selfe upon our best actions : as praying , fasting , almes-giving . as saul amongst the prophets , and sathan amongst the sons of god ; so pride intrudes it selfe amongst our best workes : and have you not pride , in thinking you have no pride ? bernard makes twelve degrees of pride , of which , bragging is one . and gregory tells us , that ex summis virtutibus saepe intumescimus ; even accidentally goodnesse ocassioneth pride , which ( like the scales that fell from sauls eyes ) hinders the sight of our selves , till they be removed : nulla alia pestis plura ingenia abrupit , quàm confidentia & astimatio sui . [ 't is vanity , you thinke , to waste our dayes in the pursuit of knowledge ; which ▪ if we attend a little longer , we shall enjoy by infusion , which wee endeavour here by labour and inquisition : better is a modest ignorance , then uncertaine knowledge . ] would you bring in againe ignorance , the supposed mother of devotion , but indeed , the true mother of confusion ? i cannot be of your mind ; you will not have us trouble our selves with ●nowledge here , because wee shall have it ●ereafter : but i will so much the rather ●abour for knowledge here , because i shall ●ave it hereafter . for the saints beatitude ●hall for the most part consist in knowledge ; ●herefore i desire to be initiated , and to have a taste of that happi●esse here , that i may be the more in love with it . shall the israelites refuse to taste , and look upon the grapes which the spies brought from canaan , because they were to enjoy all the vineyards there ? by the knowledge of the creature , we come to know the creatour ; and by the effects , we know the supreme cause , whom to know in christ , is life eternall . for want of knowledge the people perish : it were madnesse in mee not to make use of a candle in the darke , because , when the sun is up , hee will bring a greater light with him . by kowledge we come neere to the angelicall nature , who are from their great knowledge called daemones , and intelligentiae . shall i not strive to know god at all , because i cannot know him here perfectly ? god hath made nothing in vaine : but in vaine had hee given to man a desire of knowledge , for , omnes homines naturâ scire desiderant : in vaine had hee given to him understanding , apprehension , judgement , if hee were not to exercise them in the search of knowledge ; which , though it be uncertaine here in some things , vel ex parte cogniti , vel ex parte cognoscentis , yet all knowledge is not uncertaine . the christians , by their knowledge in philosophy , and other humane studies , did more hurt to gentilisme , then all the opposition and strength of men could doe : which iulian the apostate knew well , when he caused to shut up all schooles of learning , purposely to blind-fold men , that they might no● discerne truth from errour . and though modest ignorance is better then uncertaine knowledge , yet you will not hence inferre , that ignorance is better then knowledge ; except you will conclude , that blindnesse is better then sight , because blind democritus was to be preferred to a quick-sighted kite . [ the perpetuating of the world by coition , you call the foolishest act of a wise man , and an unworthy piece of folly . ] you let your pen ●●n too much at randome : the way which wisdome it selfe hath appointed to multi●ly mankind , and propagate the church , ●annot be foolish ; if it be in your esteem , ●emember that the foolishnesse of god is ●iser then the wisdome of man : for , as ●reat folly as you think coition to be , with●ut it you could not have been ; and sure●y , there had been no other way in para●ise to propagate man , but this fool●sh ●ay . there is nothing foolish , but what ●s sinfull ; but that cannot be sinfull , which god hath appointed . there is sometime foolishnesse in the circumstances , but not ●n the act it selfe , then the which nothing ●s more naturall . as it is not folly to eate , drinke and sleep , for the preservation of the individuum ; neither is coition folly , by which we preserve the species , and immortalize our kind . [ you feare the corruption within you , not the contagion of commerce without you . ] you must feare both , and shun both : our corruption within is often irritated by outward commerce ; perhaps our inward tinder would lye dead , if it were not incensed by the sparkles of commerce without . 〈◊〉 that handleth pitch shall be defiled ; ' ti● dangerous to converse with leprous an● plaguie people . the israelites are forbi● commerce with the canaanites ; and we ar● commanded to dep●rt out of babel , lest we be partakers of her sins : — grex totus in agris unius scabie cadit , & porrigine porci , uvaque conspecta livorem ducit ab uva . if you were like the sun , you might freely commerce with all ; for hee shines upon infected places without infection , which you cannot doe : and therefore , to use your owne phrase [ your conversation must not be , like the suns , with all men , ] except it be in causing your light to shine before them . [ there is something , you say , within us , that was before the elements . ] that something must be the soule ▪ which , though plato and origen thought was before the body , yet we know the contrary ; for god first made the body , and then inspired it with a soule . to give existence to the soule before the body , can stand neither with the perfection of gods workes in the creation , nor ●ith the dignity and quality of the soule : ●ot with the first ; for all that god made ●as perfect : but the soule , without the ●ody , had been an imperfect piece , seeing was made to be a part of man. not with ●●e second ; for the soule being the forme , 〈◊〉 was not to exist without its matter , the ●ody : nor was it ●it , that so noble a guest ●●ould be brought into the world , before a ●onvenient lodging was fitted for her ▪ t is true , that the soule can , and doth sub●●st without the body after death ; but then is necessitated , because the body failes it , ●nd the house becomes inhabitable ; and it 〈◊〉 a part of its punishment , & of the bodies ●lso , for sin , to be separated for a while . thus have i briefly pointed at your ab●rrations , having snatched some few ●oures from my other occasions ( for study cannot in these distracted times : ) 't is not ●ut of an humour of contradiction or vain-●lory , nor of any intention i have to bring ●ou or your booke into obloquie , that i ●ave marked out its obliquities ; but only ●o sa●isfie the desire of my friends ( for whom we are partly borne ) who have laid this charge on me ; and to let green head and inconsiderate young gentlemen se● that there is some danger in reading you● book , without the spectacles of judgement for , whilst they are taken with the gildin● of your phrase , they may swallow unawares such pills , as may rather kill the● cure them . i have passed by divers slips o● lesse danger and consequence , because i want time , and would not seem too eagle-sighted in other mens failings , whereas i have enough to doe with mine owne , respicere id manticae quod in tergo est . i acknowledge there is much worth and good language in your book ; and , because you are so ingenuous and modest , as to disclaime these opinions , if they square not with maturer judgements ▪ i have , with as great modesty and gentlenesse as i could , refelled them ; having neither dipt my pen in gall , nor mingled my inke with vineger . the god of truth direct all our hearts into the way of truth . amen . animadversions upon sir kenelme digbie's observations on religio medici . london , printed for james young . animadversions upon sir kenelme digbie's observations on religio medici . i having done with the physician , was counselled by my friends to view that noble and ingenuous knights observations , who hastily running over religio medici , and having let fall some phrases from his pen , which have or may startle the reader ; i thought good , upon the solicitation of my said friends , to point at them by a few animadversions . it is no wonder that he hath phrased some things amisse ; for the best have their failings , — quandoque bonus dormitat homerus . and s. bernard , wee say , saw not all ; and what are spoken or written hastily , are not spoken and written warily ; canis festinans caecos parit catulos . . [ i find sir kenelme to be of opinion , that the changing of the condition of a damned soule from paine to happinesse could not be effected , without god had made that soule another creature then what it was : as , to make fire cease from being hot , requireth to have it become another thing then fire . ] i doe not see any reason , why the essence of the soule must be changed , upon the change of its condition from paine to happinesse ; for these are accidents , which may be present or absent , without the destruction of the subject in which they are . wee are all by nature the sons of wrath , by grace & regeneration we are made the sons of god ; not by changing of our natures and essences , as illyricus thought : for , though paul changed his condition and name , hee changed not his nature ; for he was the same man , being a vessell of mercy , which he was , being a vessell of wrath . [ if hee saith , that in eternity there is no change ; ] i answer , that that continued duration , which wee call eternitie , is unchangeable ; yet in the things themselves , which are eternall , there is a passive power or possibilitie of change , or else wee cannot say , that unchangeablenesse is a property in god , but communicable to the creature , which cannot be . as for the fire , it may doubtlesse for a while cease to be hot , and yet not cease to be fire : as that fire in the babylonish furnace , which did not touch the three children , and yet burned the chaldeans ; this it could not have done , had it not been fire . . [ aristotle defines light to be actus perspicui , which sir kenelme likes not , because hee knowes not the meaning . ] the meaning is plaine , that light is the active qualitie of the aire or water , by which they are made perspicuous , or fit mediums , through which wee see visible objects ; for in darknesse , though the aire be a bodie still , yet it is not the medium of our sight , but onely potentially ; let the light come , then it is perspicuous , that is , through which wee may see the objects actually , and so it is actus perspicui : for in philosophy , that is called the act , which giveth a being to a thing , whether that being be accidentall or essentiall ; so the light , giving an accidentall being to the aire , in making it perspicuous , is fitly defined by the philosopher , actus perspicui quâ perspicuum : therefore here are no naked termes obtruded in the schooles upon easie minds , as sir kenelme thinketh . . when sir kenelme thinkes [ that the first matter hath not an actuall existence , without the forme , ] he must know , that the first matter is a substance , and hath a reall actualitie , or that which is called actus entitativus in the schooles , without the forme ; else it could not be the principle , or cause of things : for , how can there proceed any effect from that which hath no being ? but when the forme comes , it receives formall actuality , without which it is but in possibilitie , which being compared to this act , it is a kind of non-entitie . . [ the notions of matter , form , act , power , existence , &c. have in the understanding a distinct entity , but in nature are no-where by themselves . againe , these words are but artificiall termes , not reall things . ] notions have their being only in the mind : 't is true ; but these are not notions : for then , all things that are made of matter and forme , are made of notions ; and so notions are the first principles and causes of all things . so likewise the objects of the two noblest sciences , to wit , physick and metaphysick , are onely notions and artificiall termes , not reall things , which cannot be . . [ he doth not conceive , that wise men reject astrologie so much , for being repugnant to divinity , &c. to relie too much upon that vain art , he judgeth to be rather folly then impiety . ] i know not who hee meanes by wise men ; but the church and fathers have rejected this art , as repugnant to divinity , and impious . aquila ponticus , a translatour of the bible , was thrust out of the church of christ for his study in this art . and how can this art be excused from impiety , which overthrowes the liberty of mans will , makes the soule of man mortall and materiall , by subjecting it to the power of the stars , makes god the authour of sinne , makes men carelesse of doing good , or avoiding evill , which ascribes the coming of christ , the working of his miracles , the prophets predictions , the apostles labours , the patience , sufferings , and faith of the saints , to the influence of the stars ? and so in a word overthrowes all religion and prayer : orandi causas auferre conantur , saith s. austin ; and therefore this art will rather lay the fault of mans misery upon god , the mover of the stars , then upon mans owne wickednesse , saith the same father . aug. de gen. ad lit . c. . who in another place , to wit , in his commentarie on the psalmes , sheweth , that the converts of s. paul , act. . had been astrologers ; and therefore the books which they burned were of astrologie . but is not astrologie repugnant to divinity , and impious , when it robs god of his honour ? which it doth , by undertaking to foretell future contingencies , and such secrets as are onely knowne to god , this being his true property alone . by this esay , ch . . distinguisheth him from false gods , declare what will come to passe , and wee shall know you to be gods . and hee mockes these diviners , ch . . and so doth ieremy , ch . . and solomon , eccles. chap. . and . sheweth ●he knowledge of future things to be hid ●rom man ; of which the poet was not ig●orant , when he saith , nescia mens hominum fati sortisque futurae : ●herefore both the astrologer , and he that consults with him , dishonours god in a high nature , by giving credit to , or having commerce with , those excommunicate and apostate angels , and so endanger their owne soules : is it because there is no god in israel , that you consult with the god of ekron ? now , that astrologers have commerce with evill spirits , besides the testimony of austin , de civit . dei , lib. . cap. . and lib. . de gen. ad lit . c. . and other ancient fathers , the proofes of divers witnesses , and their owne confessions , upon examination , doe make it apparent : not to speake of their flagitious lives , and their impious and atheisticall tenents ; for this cause astrologers are condemned by councels and decrees of the church , conc. bracar . . c. . & in tolet. . sec. part . decret . c. . . [ the angels , in the very instant of their creation , actually knew all that they were capable of knowing , and are acquainted with all free thoughts , past , present , and to come . ] they knew not so much then as they doe now ; because now they have the experimentall knowledge of almost six thousand yeares , and many things revealed to them since their creation . secondly , they know not our free thoughts , even because they are free , and variable at our pleasure , not at theirs : it 's onely gods property to know the heart ; yet some thing they may know by outward signes , or by revelation . thirdly , they know not things future ; for first , they know not the day of judgement : secondly , they know not future contingentcies : thirdly , they know not infallibly naturall effects that are to come , though they know their causes ; because all naturall causes are subordinate to god , who , when hee pleaseth , can stay their operations . what angel could fore-know ( if god did not reveale it ) that the sun should stand at the prayer of iosua ; that the fire should not burne the three children ; or the lions devoure daniel ? fourthly , as they know ●ot future contingencies , because they ●ave not certaine and determinate causes : ●o they know not mans resolutions , which depend upon his will , because the will is onely subject to god , as being the principall object and end of it ; and he onely can ●encline it as hee pleaseth : therefore as esay of the gentile idols , so say i of angels , let us know what is to come , to wit , infallibly of your selves , and all , and wee shall know that you are gods . . [ sir kenelme sayes , he hath proved sufficiently light to be a solid substance and body . ] these proofes i have not seen , therefore i can say nothing to them ; but this i know , that if light be a body , when the aire is illuminated , two bodies must be in one place , and there must be penetration . secondly , the motion of a body must be in an instant from the one end of the world to the other : both which are impossible . thirdly , what becomes of this body , when the sun goeth downe ? doth it putrefie , or corrupt , or vanish to nothing ? all these are absurd : or doth it follow the body of the sun ? then , when the light is contracted into a lesser space , it must be the greater : but wee find no such thing . and if light be a body , it must be every day generated and corrupted : why should not darknesse be a body too ? but of this subject i have spoken else where ; therefore i will say no more till i see sir kenelme's proofes . . [ the soule hath a strange kind of neere dependance of the body , which is ( as it were ) gods instrument to create it by . ] this phrase ▪ i understand not : i have already proved , that the soule hath no dependance on the bodie , neither in its creation , essence , or operation ; it hath no other dependance on the bodie , but as it is the forme thereof , to animate and informe it . so you may say , the sun depends upon the earth , to warme and illuminate it . the body is the soules instrument , by which it produceth those actions , which are called organicall onely ; but that god used the body , as it were an instrument , to create the soule by , is a new phrase , unheard of hitherto in divinitie . god immediately createth and infuseth the soule into the body ; hee used no other ●●strument in the workes of creation , but ●●xit , mandavit . . [ sir kenelme thinkes , that terrene ●ules appeare oftnest in cemeteries , because ●●ey linger perpetually after that life , which ●●ited them to their bodies , their deare con●●rts . ] i know not one soule more terrene ●●en another in its essence , though one ●●ule may be more affected to earthly ●●ings then another . secondly , that life , ●hich united the soule to the body , is not ●ost to the soule , because it still remaines in 〈◊〉 ; as light remaines still in the sun , when ●ur horison is deprived of it . thirdly , if ●●ules after death appear , it must be either 〈◊〉 their owne , or in other bodies ; for else ●hey must be invisible : if in their own , then ●hey must passe through the grave , and en●er into their cold and inorganicall bodies , ●nd adde more strength to them then ever ●hey had , to get out from under such a ●●ad of earth and rubbish : if in other ●odies , then the end of its creation is over●hrowne ; for it was made to informe its ●wne bodie , to which onely it hath rela●ion , and to no other ; and so we must acknowledge a pythagoricall transanimatio● fourthly , such apparitions are delutions o● sathan , and monkish tricks , to confirme superstition . . [ soules , he sayes , goe out of their bodie● with affections to those objects they leave behin● them . ] affections , saith aristotle , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that unreasonable part of the soul● or rather , of the whole compositum ; for th● soule hath no parts : and though whilst i● the body it receiveth , by meanes of its immediate union with the spirits , some impressions , which we call affections ; yet , being separated , is free from such , and carrie● nothing with it , but the reasonableand inorganicall faculties of the intellect and will and , to speak properly , affections are motions of the heart , stirred up by the knowledge and apprehension of the object , goo● or bad ; the one by prosecution , the othe● by avoiding : so that where the heart i● not , nor the externall senses to conveig● the object to the phantasie , nor the animal● spirits to carry the species of the object from the phantasie to the heart , there ca● be no affection ; but such is the estate of ●he soule separated ; it hath no commerce 〈◊〉 all with the body , or bodily affections . ●nd of this the poets were not ignorant , ●hen they made the departed soules to ●rink securos latices , & longa oblivia — ●f the river lethe , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wished for goddesse by ●hose that are in misery . . [ he thinkes , that when the slaine body ●uddenly bleedeth , at the approach of the mur●erer , that this motion of the bloud is caused by ●he soule . ] but this cannot be ; for the soule , when it is in the body , cannot make it ●leed when it would ; if it could , we should ●ot need chirurgions to phlebotomise and ●carifie us : much lesse then can it , being se●arated from the body . secondly , in a ●old body the bloud is congealed , how ●hall it grow fluid againe without heat ? or how hot without the animall and vitall spirits ? and how can they worke without the soule ? and how can this operate without union to the body ? if then any such ●leeding be , as i beleeve that sometimes ●here hath been , and may be so againe , i thinke it the effect rather of a miracle , t● manifest the murtherer , then any natural● cause : for i have read , that a mans arme● which was kept two years , did , at the sigh● of the murtherer , drop with bloud ; which could not be naturally , seeing it could no● but be withered and dry after so long time : yet i deny not but , before the body be cold , or the spirits quite gone , it may bleed ; some impressions of revenge and anger being left in the spirits remaining , which may move the bloud : but the safest way is , to attribute such motions of the bloud to the prayers of these soules under the altar , saying , quousque , domine ? . [ no annihilation can proceed from god : it is more impossible , that not-being should flow from him , then that cold should flow immediately from fire . ] 't is true , that god is not an efficient cause of annihilation ( for of a non-entity there can be no cause ) yet we may safely say , that hee is the deficient cause : for , as the creatures had both their creation , and have still their conservation , by the influx of gods almighty power , who , as the apostle saith , sustaines all things by the word of his power : so if he should suspend or withdraw this influx , all things must returne to nothing , as they were made of nothing . there is then in the creature both a passive possibilitie of annihilation , and in god an active possibilitie to withdraw his assistance : and why should we be afraid to affirm such a power in god ? before the world was made there was annihilation , and yet god was still the same , both before and since , without any alteration in him : so , if the world were annihilated , god should lose nothing , being in himselfe all things . againe ▪ as god suspended his worke of creation the seventh day , without any diminution of his power and goodnesse ; so hee may suspend , if hee please , the work of conservation , which is a continuated production . besides , as god created not the world by necessity of his nature , but by his free will ; so by that same freedome of will , hee sustaines what hee hath created , and not by any necessity : and therefore not only corruptible bodies , but even spirits and angels , have in them a possibility of annihilation , if god should withdraw from them his conservative influence . ieremy was not ignorant of his owne and his peoples annihilation , if god should correct them in fury , ierem. . but , though there be a possibility in the creatures ( if god withdraw his power ) of annihilation , yet wee must not think , that this possibility in them flowes from the principles of their owne nature ; for in materiall substances there is no such possibility , seeing the matter is eternall : and much lesse can it be in immateriall substances , in which there is neither physicall composition , nor contrariety . as the sun then is the cause of darknesse , and the pilot the cause of shipwrack : the one , by withdrawing his light ; the o●her , by denying his assistance : so may god be the cause of annihilation , by suspending or subtracting his influence . . [ he thinkes it is a grosse conception to think , that every atome of the body , or every graine of ashes of the cadaver burned and scattered by the wind , should be raked together , and made up anew into the same body it was . ] but this is no grosse conceit , if he consider the power of the almighty , who can with as great facility re-unite these dispersed atomes , as he could at first create them ; utpote idoneus est reficere qui fecit . the gentiles objected the same unto the christians , as a grosse conceit of theirs , as cyril sheweth , to whom tertullian returnes this answer , that it is as easie to collect the dispersed ashes of thy body , as to make them of nothing , ubicunque resolutus fueris , quaecunque te materia destruxerit , hauserit , aboleverit , in nihil prodegerit , reddet te , ejus est nihilum ipsum cujus est totum . . but sir kenelme in his subsequent discourse , to salve this grosse conception , as hee calls it , of collecting the dispersed ashes of the burned body , [ tells us , that the same body shall rise that fell ; but it shall be the same in forme onely , not in matter ; which he proves by some reasons : first , that it is the forme , not the matter that gives numericall individuation to the body . secondly , that the matter , without forme , hath no actuall being . thirdly , that identity belongeth not to the matter by it selfe . fourthly , that the body of a man is not the same it was , when it was the body of a childe . fifthly , he illustrates this by some similies : as , that a ship is still the same , though it be all new timbered : the thames is still the same river , though the water is not the same this day that flowed heretofore : that a glasse full of water , taken out of the sea , is distinguished from the rest of the water ; but being returned backe againe , becomes the same with the other stocke : and the glasse , being againe filled with the sea-water , though not out of the same place , yet it is the same glasse full of water that it was before : that , if the soule of a newly dead man should be united to another body , taken from some hill in america , this body is the same identicall body hee lived with before his death . ] this is the summe of sir kenelm's philosophy and divinity concerning the resurrection ; in which are these mistakes : first , the resurrection , by this opinion , is overthrowne ; a surrection wee may call it of a body , but not the resurrection of the same body . this is no new opinion , but the heresie of the marcionites , basilidians , and valentinians , whom tertullian calls partianos sententiae sadducaeorum , as acknowledging but halfe a resurrection : resurrectio dici non potest , ubi non resurgit quod cecidit , saith gregory . secondly , christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to transfigure or transforme our vile bodies in the resurrection ; but if the same numericall body rise not , our resurrection will be a forming of a new body , not a transforming of the old : or , an assumption of a body rather , then a resurrection : or , if you please , a pythagoricall transanimation . thirdly , the end why man was made , or why his body was united to his soule , was , that both might enjoy god , the chief beatitude ; but man should be frustrated of his end , if the same body did not rise that was given him in the creation . fourthly , if the essentiall forme of mans body was totally lost , as the formes of other creatures are by corruption , wee might have some reason to thinke , that the body should not rise the same numerically which fell : but mans soule , which is his essentiall forme , remains still the same ; therefore the body shall returne the same . fifthly , though the childe begotten be not numerically the same with the parent begetting , because the whole matter of the parent is not transfused into the childe ; yet , in the resurrection , the same numericall body shall returne that fell , because the whole matter of it remaines . sixthly , though the union of the body to the soule in the resurrection be not numerically the same action that was in generation , yet the body shall be the same ; because the entity and unity of the body is not hindered by the multiplication or iteration of accidents , such as union is . seventhly , our resurrection shall bee conformable to christs ; but he raised up the same numericall temple of his body which was destroyed ; as the same numericall body of ionas was disgorged , which was swallowed by the whale . eighthly , if in artificiall things the introduction of a new forme makes not the matter to be identically different from what it was , much lesse can mans body be any other then what it was , by introducting the same essentiall forme , which was never lost , though for a while separated . ninthly , it stands with gods justice and mans comfort , that the same body which was the soules companion in tribulation , should be also companion with it in glorie ; that the same body , which was to the soule the organ of iniquity , should be also the organ of paine and misery ; the same soules and bodies that run together in the same race , let them weare the same crown , and reigne together in the same glory . let the baptist have the same head he lost , and bartholomew the same skin he parted with . this was iob's comfort on the dung-hill , that though wormes destroy his body , yet hee should see god in his flesh , whom i my selfe ( saith he ) shall see , and mine eyes shall behold , and none other for mee , though my reines are consumed within me . his second mistake is , [ that the forme , not the matter , gives numericall individuation to the body . ] is the dead body of an ethiopian numerically the same with the dead bodie of a scythian ? he will not say so ; then they are different bodies : but by what ? the forme is gone : is not then the difference in respect of the matter and accidents , which remaine in the carkasse ? 't is true , that the chiefe cause of individuation is the forme in men , yet not as it gives essence ; for so it makes the specificall union by which all men are one ; but as it gives existence to the matter , which it terminates with quantitie , and invests with other accidents , which matter and accidents are the secondary cause of individuation : but in dead bodies , the forme of man being gone , there remaines nothing but the form of a carkasse , or the form of mixtion , which determinating the matter of the carkasse with its accidents , makes up the numericall individuation , by which one carkasse is distinguished from another . his third mistake , [ that the matter , without forme , hath no actuall being . ] the matter , as it is a substance and hath entity , as it is the other principle of generation , and as it is the cause of motion , it must needs have an actuall being , or else it can be none of these : it must be all one with privation , if it have no actuall being . 't is true , it hath not that measure of actuall being , which it receives from the forme , till the union ; and yet i see not how the matter is at any time without forme , seeing it is never without privation , which presupposeth a forme in the matter , which is to be expelled for introduction of another . his fourth mistake , [ that identitie belongs not to the matter by it selfe . ] so he may as well say , that entity belongs not to the matter by it selfe ; for identity followes the entity , as unity doth , which is in a maner the same that identity : he should have said , that matter gives not identity to things , neither genericall , specificall , nor numericall , for such proceeds from the forme ; yet there can be neither of these identities , without the matter : for the conjunction of the forme with the matter makes identity ; and yet before the forme be united , the particular parts of the matter have their particular identities and inclinations to such and such formes : as ▪ mans seed to the forme of a man , not of an horse ; an egge to the forme of a chick , not of a man ; so after the soule is gone , that identity remaines in the matter which was before , to wit , an inclination to that forme which once it had , rather then to any other ; or , rather then any other part of the matter can have to this forme . his fifth mistake , [ that the body of a man is not the same it was . ] philo●ophers say , that the matter remaines after the forme is gone ; so that a dead body , in respect of its matter , is the same it was whilst the soule was in it : if then the absence or change of the forme takes not away the identity of the matter , much lesse can that identity of the body be gone , whilst the soule remains in it . they that bring markes and spots in their skins , as seleucus and augustus did , retaine them still untill their skin be consumed ; which shewes , that the body is the same in infancie a●d old age . if ulysses had not brought home , after his twenty years travell , the same body he carried out , his nurse had not knowne him by his foot ; nor had his dogge fawned on him . i know the common opinion is , that the body is the same in respect of continuation , and because it hath the same essentiall forme ; otherwise there is a continuall deperdition and reparation of the matter by nutrition and auction : but i cannot find , that there is any deperdition of the solid parts , or any alteration in the heterogeneall , but onely in the bloud and spirits , or such fluid parts : and doubtlesse , the primogeneall or radicall humour , which wee bring with us , wee retaine still in us , till it be quite wasted , and then there is no reparation ; so that the body is still the same , whilst the soul is in it , both in respect first , of continuation ; secondly , of the forme of man ; thirdly , of the forme of mixtion ; fourthly , of the solid homogeneall parts ; fifthly , of all the heterogeneall ; sixthly , of the radicall moisture and naturall heat : so that if there be any deperdition , it is in respect of the fluid parts only , and that so slowly and insensibly , that there is no reason why wee should thinke , the body of an old man to be any other then what it was in child-hood ; and if it were not the same , it could not be the fit subject of generation and corruption , nutrition , augmentation and alteration . lastly , for his similies , they will not hold : for , a ship which is all new timbered , though it be called the same in vulgar speech , yet indeed is not the same ; for the forme which remaines , is onely artificiall and accidentall , which ought not to carry away the name of identity or diversity from the materialls , which are substantiall . secondly , the thames is the same river now that heretofore , not in respect of the water , which is still flowing , but in respect of the same springs that feed it , the same channell that contains it , and the same bankes that restraine it ; so that the thames is still the same , but the water without these other makes not the thames : neither is there any consequence from a fluid to a solid body . thirdly , a glasse full of sea-water , is the same glasse when it 's full and empty ; but the water is not the same which is taken out of divers parts of the sea : i meane not the same individuall water , though it be the same specificall , to wit , of the same sea ; no more then two branches lopt off from a tree are the same , though the tree be the same . fourthly , the soule of a newly dead man , united to another body , will not make it the same identicall body he lived with before his death ; for , if the soule of dives had entered into the scabby body of iob or lazarus , had that been his indenticall body which hee left ? then that tongue of iob or lazarus which was , must be tormented in flames , and that tongue of dives which was , shall ●cape : is this justice ? if the soule of lazarus , when it was foure dayes absent from ●he body , had not returned to that body ●hat was his , and which christ raised , but to the body of some other , that had been doubtlesse no resurrection of lazarus his body , but a transmigration of lazarus his soule . in the postscript [ sir kenelme doth not conceive grace to be a quality infused by god into the soule , but a concatenation rather or complex of motives , that encline a man to piety , and set on foot by gods grace and favour . ] 't is true , wee are not justified by any inherent or infused quality in us , which the romanists call gratia gratis data ; for when the scripture speaks of our justification , it speaks of that grace , which is set in opposition to workes ; not only such as may be done by a naturall man out of the light of reason , but such as are called the gifts of gods spirit ▪ for abraham was justified not by his workes , but by faith ; and wee are justified by faith , not by the workes of the law. if of grace , then not of workes , otherwise grace were not grace . faith there , is 〈◊〉 taken for a quality , but for the object a●prehended by faith , which is christ ; 〈◊〉 grace in the matter of justification is tak●● for the free acceptation , mercy and goo●nesse of god in christ. by this grace w● are saved , and this was given us before th● world was made ; therefore this grace ca● signifie nothing inherent in us : but if we● take the word grace in a larger extent , the● it signifieth every thing freely given ; fo● gratia is from gratis , & so nature it self , & the gifts of nature are graces , for we deserved them not : ex gratia nos fecit deus , 〈◊〉 ex gratia refecit . so in a stricter sense , thos● spirituall gifts of god , which more neerl● cencerne our salvation , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graces , in scripture : faith , hope , charity , an● other christian vertues , are called graces , & yet they are qualities : the gifts of prophecying , teaching , or evangelizing , are qualities , and yet are graces : for to every one o● us is given grace , according to the measure o● the gift of christ. eloquence is that grace , which was diffused in christs lips . the gospel is that grace , under which wee are , ●ot under the law : therefore though the ●●ace , by which we are justified , is no qua●●ty i●herent in us ; yet wee must not deny , ●ut those graces , by which wee are sancti●ed , are qualities . but to say with sir ke●elme , [ that the accidents of misfortune , the ●entlenesse and softnesse of nature , the impre●editated chance of hearing a sermon , should ●ake up that which we call justifying grace ] ●or of this he speaketh ) is a harsh and dan●erous phrase , and contradictory to his ●wne position ; for , what is gentlenesse and ●oftnesse of nature , but qualities ? and yet ●ee will have them to make up that grace , ●y which man is converted , and so he will ●ave our conversion or justification to de●end on our selves . and thus have i briefly pointed at the ●istakes of this noble and learned knight , ●hose worth and ingenuity is such , that ●ee will not take it amisse in mee , to vindi●ate the truth , which is the thing i one●y aime at . the moone hath her spots , and ●he greatest men have their failings . no man is free from errour in this life . truth could never yet be monopolized ; th● great merchants of spirituall babylon have not ingrossed it to themselves , nor was it ever tyed to the popes keyes , for all thei● brags : the god of truth send us a time ▪ wherein mercy and truth may meet together , righteousnesse and peace may kisse each other . amen . finis . notes, typically marginal, from the original text notes for div a -e ●his ●eface . notes for div a -e 〈◊〉 . . sect ●ect . . sect. 〈◊〉 . . 〈◊〉 in 〈…〉 〈◊〉 . . sect. sect. ●ect . . in t●maeo philebo . in de ani c. . t. & ▪ sect. ● 〈◊〉 . . 〈…〉 . lib. ● . cont . 〈◊〉 . c. 〈◊〉 . . sect. sect. ●ect . . 〈◊〉 . . sect. sect. sec● ●ect . . sect. 〈◊〉 . . de 〈◊〉 . de●m . sect. 〈◊〉 . . ●ect . . sect. sect. mat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect. 〈◊〉 . . 〈◊〉 . . sect. 〈◊〉 . . 〈◊〉 . . sect. 〈◊〉 sect de ge anim● c. . t. meta lib. . sect. ●ect . . sect. 〈◊〉 . . 〈◊〉 . 〈◊〉 . . sect sect. 〈◊〉 . . sec● sect. tert● de a● cap. sect. 〈◊〉 . . ●pol . . 〈◊〉 . . sect. sect. notes for div a -e 〈◊〉 . . iuve l. . sa 〈◊〉 . . sect. 〈◊〉 . . 〈◊〉 . sect. 〈◊〉 〈◊〉 . 〈◊〉 . . sect. ● 〈◊〉 . 〈◊〉 . . notes for div a -e . pag. 〈◊〉 . . 〈◊〉 . . pag pag. ● isa. ● , ▪ pag. 〈…〉 . 〈◊〉 . . pag. ●ag . . pag. pag. ● 〈◊〉 . . 〈◊〉 . . 〈…〉 pa● phil. . rom. ● rom. ● tim. ● . ●ugust . ephes. ● . . psa. . ●ohn . fœlix consortium, or, a fit conjuncture of religion and learning in one entire volume, consisting of six books : the first treating of religion in general ... the second of learning ... the third, fourth, fifth and sixth books particularizing the men eminent for religion or learning ... : in an alphabetical order / by edward leigh ... treatise of religion and learning leigh, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) fœlix consortium, or, a fit conjuncture of religion and learning in one entire volume, consisting of six books : the first treating of religion in general ... the second of learning ... the third, fourth, fifth and sixth books particularizing the men eminent for religion or learning ... : in an alphabetical order / by edward leigh ... treatise of religion and learning leigh, edward, - . [ ], , [ ] p. printed for charles adams ..., london : . first published as: a treatise of religion and learning. london, . advertisement: p. [ ] at beginning. errata: [ ] p. at end. reproduction of original in union theological seminary library, new york. includes index. pages , - are stained and p. - are torn in filmed copy. pages - and - photographed from british library copy and inserted at the end. bibliography: p. 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texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng religion -- early works to . learning and scholarship -- early works to . literature -- history and criticism. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion foelix consortium ; or , a fit conjuncture of religion and learning , in one entire volume , consisting of six books : the first treating of religion in general ; the false religions , and the true , and several questions also discussed concerning that argument . the second , of learning , the excellency and usefulness of it , the liberal arts , the chiefest languages , the universities and publick schools of several nations . the third , fourth , fifth , and sixth books , particularizing the men eminent for religion or learning , divine or humane , among the jews , christians , ancient or modern writers , protestants or papists , characterizing their persons , and giving judgment of their works . in an alphabetical order . by edward leigh master of arts of magdalen-hall in oxford . london , printed for charles adams at the sign of the talbot near s t. dunstans church in fleetstreet , . to the right reverend james usher arch-bishop of armagh . honoured sir , both the subject i handle , and my own special obligation are a just apologie for my dedication of this treatise unto you . i treat of religion and learning , a noble argument , and ( were it answerably handled ) well-worthy of so noble a patronage . learning is the great ornament of a man , and true religion ( which is an honouring of god suitably to his excellency ) is the great ornament of a christian. where there is a happy conjunction of a learned head , and a sincere and truly religious heart , there is a person every way accomplisht . bishop juell is frequently for this reason styled , the jewell of bishops ; and of d r raynolds it is said , incertum est fuerit doctior an melior . d r rivet and peter du moulin , two french divines are famous for their eminent piety , learned writings , and fifty years preaching . your name is also precious in all the reformed churches , witness the dedication of divers learned a treatises to you , and the honourable mention which many learned men frequently b make of you one thing i shall desire to specifie , which i look upon as one of your great accomplishments , your humble and affable disposition , both in a free admission of the very meanest ; and also in a ready communicating of your self unto them , which noble quality being in you when you were at the highest ( as i have heard ) is therefore the more commendable . your sending to samaria for several copies of the samaritane pentateuch , bringing them first into europe , and dispersing them many wayes , and also your purchasing at a dear rate the syriack-bible , and many other syriack-books from syria , and your free imparting them to such schollers as were skilfull in that language , is deservedly celebrated by m r selden in his preface ad marmora arundeliana , de dieu in his epistle dedicatory to the acts , and d r boot in his index autorum before his animadversiones sacrae . your liberality to such as are in a necessitous condition , is also well known ▪ it is a usual maxim or proverb , that the greatest schollers are not the best preachers ; and queen elizabeth was wont to say , that she had made a bishop , and marr'd a preacher . you have really confuted both these , by your pla●n and powerfull preaching , and by your constant labouring ( for above fifty years ) in that sacred function , even after the time , that through ● naturall decay you were unable to reade your text. therein well fullfilling your motto , both in 〈…〉 episcopall and archiepiscopall seal , vae mih●●● non evangelizavero . could your leisure have permitted you to have heard me reade this whole work to you , as you did vouchsafe me the favour , to hear part of it , it might have been more exact in it self , and so more worthy your countenance you were pleased to commend to me some of the authou●s i made use of , and to supply me also with some choice books out of your well-furnisht library ; some of the observations also i was beholding to you for , to you ( i say ) who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a breathing library , and walking study . this , with what i before alleadged , may justifie this honouring of my book with your name , the dedication of it to you being as proper , as that of tullies book de senectute ad senem ; or that of hermannus hugo de origine foribendi ad scribanium . the argument also is seasonable for these tim●s , wherein learning hath other enemies besides the ignorant , if a governour of a colledge in the university , may not goe for an ignaro also ; and wherein the vitals of religion are in so much danger , partly by scepticisme of the one side , and questioning almost all the great articles of christian faith , and by libertinisme on the other side , as if the primitive christians , martyrs , and old puritans , had been more precise then wise . it is your honour therefore in such a declining age , when others dispute away truths and duties , to stand for orthodox truths , and practise holy duties . psal. . , . old-age ( saith salomon ) is a crown when it is found in the way of righteousness . as god hath inriched you with large abilities , so lay them out still for the good of the church , that so you may prove a happy instrument whilst you live of gods glory , which is the desire of sir your most affectionate friend and servant edward leigh . to the judicious and candid reader . reader , when i first pitcht my thoughts upon this subject , i intended only to give some brief character of some humanists , and some of the chief reformed writers , but in the prosecution of my design , meeting with divers elogies and apt descriptions of some of the chief popish writers , i thought it not amiss to make the work more general . a learned divine inquired of me , when my body of divinity was coming forth , whether i treated there of religion , seeming to wonder , that many who published systemes of divinity , said nothing of so usefull a subject , whereabout also many questions might be raised and discussed . i thereupon bethinking with my self , that i might conveniently treat of it in this book , accordingly made religion and learning the argument of the two first books , and those that were eminently religious or learned , are mentioned according to the order of the alphabet in the four following books . but i take liberty therein by reason of the alphabetical order , and because i could not so properly refer them to the second book , to speak of several bibles , councels , confessions , proverbs , and the talmud , in the letter of the alphabet , whereto they belong , the knowledge thereof being helpfull to schollers . besides , where i speak of charles the great and the fifth , i also mention charles the ninth , both because i met with an excellent character of him in thuanus , and also because he was a special instance of gods retaliating justice , for shedding the bloud of protestants in the parisian massacre . i may perhaps also mention an heretick that was not famous either for learning or piety . i thought good to advertise the reader hereof , lest he should wonder else when he meets with these particulars . the first book is concerning religion , that it is , what it is , its antiquity , the true and false religions , the reformed religion , and some questions about religion are also discussed . the second book is concerning learning , its excellentcy , usefulness , of the liberal arts , the languages , universities . in the four last books , my intention was to speak of such as were zealous for the true religion , or eminent for learning , either as general schollers , or peculiarly learned in any kinde . as the argument is double , religion and learning , and the persons double , religious and learned , so i should be glad , if it might conduce any way to the advancing of the esteem at least of the true religion and learning , to the setling of men in the true religion , and incouraging of them in all good literature . you have here a catalogue of the famous witnesses of christ against antichrist , of the champions for truth , the glorious reformers and blessed martyrs , to win you to the liking of , and constancy in the true religion . you have also here a roll of the famous linguists and artists , the learned lawyers , physicians , divines , ancient and modern , protestants and papists , the learned poets , philosophers , historiographers , orators , learned men and women , to allure you to a good opinion at least of learning , as that which is so many wayes usefull both to civil and christian societies . i might here expatiate in the just praises of england , for the purity of its doctrine in religion , and also for the many learned authors * here bred and fostered . but because i speak somewhat of it in the book , i shall be the briefer here . as the separation made by our first reformers was most just for the idolatry and cruelty of the romish church , revel . . , . notwithstanding the great charge of schism against us by the romanists , so the english have since the first reformation here happily begun in the reign of that pious prince edward the sixth , and sealed with the bloud of many holy martyrs in the dayes of queen mary , maintained and countenanced that pure religion which may fitly be called their palladium . england is celebrated abroad by the name of the ringing island , and it may justly ascribe the great fertility and plenty of outward blessings it enjoyes , to the free entertainment it hath given to the gospel , and the true professours of it . but let us take heed of imitating holland too much in an universal toleration of all religions , shall , i say , or opinions , least what baudius applies to them , agree too fitly to us , sed vivimus hic non solum in regno libertatis verum etiam licentiae . baud. epist. cent . ● . epist. ● . for learned men , if there were athenae anglicae , as there are athenae batavae and belgicae , and as leland , balaeus , godwin of old , so some judicious pen would reckon up the viri illustres of later times here in england , i doubt not but there would be a great number of english hero●s . pithaeus praefat. in quintiliani declamationes reckons up many learned frenchmen . archbishop spotswood in his history of scotland , mentions many learned scotchmen , l. . p. , . i shall endeavour to marshall up some of our english schollers . for the multitude of divines and preachers of this nation , i shall need to say little , it being generally acknowledged , that we herein surpasse the rest of the reformed churches . the ancient great lights of our church were iuell , humfrie , fox , whi●gift , fulk , whitaker , rainolds , bilson , greenam , babington , eedes , holland , abbot , perkins , field , hooker , overall , willet , white , mason , elton , randall , stock . the later are davenant , hall , morton , ward , bromwrick , boise , preston , stoughton , stbbes , go●ge , hill , reynolds , seaman , harris , vines , tucknie , strong , arrowsmith , martial , owen , goodwin , calamy , caryl , baxter , marshal , burgess , manton , blake . for english schoolmen , i say enough in merton-colledge . for humanists burton , farnaby . for linguists , hebricians of old , baines , pacie , wakefield . of later time fuller , lively , broughton , ainsworth . grecians , downes , cheek , hales , sir henry savil , du port. for grammarians , linacer , grant. for historians , matthew paris , matthew westminster , huntingdon , gulielmus malmesburiensis , sir walter raleigh , wheare . for logicians , brerewrod , crakanthorpe , sanderson . for poets of old , chaucer , spenser , ockland . of late , alabaster , serjeant hoskius , herbert . for mathematicians , roger bacon , iohannes de sacro-bosco , brigges , lydiat , pell , oughtred . for philosophers , sir francis bacon , gilbert . for learned physicians , d r butler , d r harvy . for learned antiquaries , leland , camden , sir henry spelman , selden . for cosmographers , purchas , hues . for learned women , queen * elizabeth , the lady iane gray , and weston . some may perhaps think it may savour of flattery for me to mention the living amongst the other learned men deceased , nam vivorum ut magna admiratio , ita censura difficilis est . paterc . hist. l. . to that i answer , some of those latine authors , which write of illustrious men , speak of divers that were then living . . those that are well acquainted with my temper , will not , i suppose , much charge me with adulation , and the ordinary way of honourably mentioning authors in quotations little differs from this . i hope what i say in that kinde will incourage and not puff up any . as i may through mistake insert some here , who perhaps were neither eminent for religion nor learning , so i hope no man will imagine that i take upon me to give so compleat an enumeration , as to omit none , that were too difficult a province for me to undertake , if the most here be such as will agree with the running title , i hope none will interprete it exclusively , as if these alone were such . i have cause to bless god that this subject is profitable , as those others i have formerly laboured in , and hope , that as they have been generally well-esteemed of ( for who can expect to please all ? ) so this likewise will be favourably entertained by those that are candid and judicious , which is the desire of thy affectionate friend edward leigh . the names of such books as this author hath published . . critica sacra on the hebrew of the old testament , and on the greek of the new testament . fol. . annotations on all the new testament . fol. . a systeme or body of divinity . fol. . a treatise of divine promises , o. . analecta , or observations on the twelve first caesars . o. . the saints incouragement in evil times . o. . a phylological commentary , or an illustration of the most obvious and usefull words in the law. o. . a treatise of religion and learning . fol. a treatise of religion and learning . book i. of religion . chap. i. of religion in general . religion is the chief thing which distinguisheth a man from a beast ; the elephant and some bruits have a shadow of reason , but religion is peculiar to men , or reasonable creatures at least ; therefore gesner ( as i remember ) saith , the pigmies are a kinde of apes , and not men , because they have no religion . i shall in the entrance to this work shew . that religion is . . what religion is . . that it is . some of the arguments which prove that there is a god , prove also that there is religion , for religion gives god that honour and homage that is due unto him . the working of conscience proves that there is a god , and it also proves a religion . the knowledge and sense of sinne is in all mens hearts ; the heathens had their turpia & honesta ; a great part of religion lies in a kindly fear of sinne , and the feare of punishment after sinne proves it also , that there is some religion . . the flying to refuge in troubles , and the praying also in straights , ion. . . is a proof that there is a god , and also that there is a religion . . it bath been the practise of all people ever since the world was , to use some religious rites . abel sacrificed , see gen. . ult . the most ancient heathen histories mention their religion . plùtarch saith , the first care their lawgivers had , was about their gods and their worship . so all nations acknowledge that there is a god , and therefore to be worshipped . religion is the glory and excellency of angels , in that they adore him that is better then themselves : it was the excellency of adam in paradise , being the effect of the image of god upon the soul. the jews were once the only nation whom god honoured , by intrusting them with his oracles , rom. . . compared with c. . v. . the imbracing , maintaining and practising of the true religion , is the onely way to make a nation or person strong and peaceable , chron. . , . prosperous and plentifull in all outward blessings , chron. . , . sam. . . for those that honour god he will honour , and those that despise him shall be lightly esteemed , sam. . . . what religion is . of the word . the hebrew word comes from a verb which signifieth to serve or worship , see iames . ult : for religion , the syriack interpreter hath a word which signifies service , worship . austin and lactantius derive the latine word à religando : it is the great bond to tie us to god and to man. others à reeligendo , or à relegendo , because by the often reading and choice of holy books religion is learned . religion is either true or false . the true religion is that whereby we serve the true god and with true worship . false religion is either that , whereby either we serve the false god , as the romanes in times past , or whereby we serve the true god with false worship , as the present romanes . religion may be thus defined . it is an officious action , debt , duty , worship or service , inward and outward , which god requireth and man is bound to perform according to his will , by vertue of that bond whereby he is tied to god. true religion is the true service of the true god. morn . de verit . christ. relig . cap. . one saith , true religion is the right performance of those duties which we owe to the one onely true god. the antiquity of religion . it was in the beginning of the world . we reade of sacrifices offered by cain and abel ; and likewise the distinction of clean and unclean beasts . the christian religion is now of some standing . there are resemblances of all the gifts of man in the beasts , but none of religion , this is the chiefest perfection of man. azoriu● saith , religion is a morall and not a theological vertue , for god is not the object of it , but the honour and worship of god , which religion gives to the divine majesty . rules to know the true religion , false religions love obscurity , but the true religion setteth forth her doctrine to view ; the mahumetans , turks , and persians have their service in the arabick tongue , which the people understand not . the jews reade in their synagogues ▪ the law and the prophets in the hebrew tongue , whereas the most part of their people have but little or no understanding thereof . the papists have the scriptures and their liturgie in latine . . false religion is loose , but the true religion requires strict and holy walking , iames . , . ea religio praeferenda quae favet puritati & sanctitati vitae . lessius . fornication was scarce a sinne among the heathens ; mahomet was dissolute himself , and allowed his disciples to be sensuall ; the jews practise usurie ; abominable uncleannesse is permitted and practised at rome . . the scripture is the only rule to judge of true and false religions , deut . , , , . thes. . . ioh. . , . the marks of the true religion laid down by walaeus are ; . the true knowledge of the true god. . a true way of reconcili●● man with god. . true worship of god. zanchy layes down these theses . . true religion ( which is the same with piety ) consists in the true worship of god , both externall and internall , but especially in the internall . . true religion knowes and worships onely one god , exod. . . god will have no companion in his majesty and worship . the wisest philosophers and best poets among the gentiles , thought the same ; as both iustin martyr and clemens alexandrinus , and other fathers have abundantly demonstrated . . the true religion worships god with no other worship then that which he hath prescribed , viz. with true piety of minde . externall rites , ceremonies , sacrifices ( which also are called worship ) in the scripture , are onely exercises of inward piety , and therefore are so farre acceptable to god as they proceed from inward piety . christian religion was planted by the power of god : as it appears , . by its speedy propagation , rom. . . col. . . ioh. . . . all these things were foretold long since by the sybils and prophets . . from the nature of the doctrine of christ , the efficacy of his doctrine , and the authority of the teacher : what doctrine did christ and his apostles use to perswade their hearers ? give to the poor , give your cheeks to the smiter , do good to your enemies , deny your selves , take up your crosse , you must look for many afflictions and persecutions if you follow us . o suasionem diffuasionis omnis undique plenam , saith facinus . yet christ perswaded suddenly many and great men ; and the reason is given mark. . . christ taught with authority , not as the scribes and pharis●es . . from the sublimitie and symphonie * and certaintie of the books of the old and new testament . other authors doubt and waver . ioh. . , . and . , , , , . ioh. . , , , . . the purity of this doctrine and the amplitude of the promises . these reasons and more are alledged by marsilius ficinus in his th and chapters of his excellent book de religione christiana . the glory of a religion lies in three things , . the excellency of rewards . . the purity of the precepts . . the sureness of the principles of trust . let us examine the christian religion by these things , and see if it can be matched elsewhere . . the reward is the eternall injoyment of god in christ , psal. . . cor. . . heb. . . . the purity of precepts : our holy religion doth not only forbid sins , but lusts , psal. . . pet. . . the law of god reacheth not only to the act , but to the aim and intention in duties . . the sureness of the principles of trust , psal. . . psal. . . they are called the sure mercies of david , heb. . . no other religion but the christian shews the way to salvation , nor gives assurance of salvation ; nor no people but christians have assurance . means to keep us constant in the truth of religion . . we should ground our selves well in the knowledge of it , tim. . . col. . . for which end , . acquaint thy self well with the main principles of religion , this is the foundation , heb. . . . receive nothing in religion upon the credit of any man , acts . . thess. . . . love and practise that thou knowest , psal. . . & . . luke . . . take heed of declining from or forsaking the least truth , psal. . , . . be constant in a conscionable use of all gods holy ordinances , . the ministry of the word , ephes. . . heb. . , . . the sacrament of the lords supper , it is the sacrament of our nourishing and strengthening in the state of grace , and christ therein is received as bread , the use whereof is , to strengthen mans heart , psal. . . . prayer , psal. . . & . . the gentiles accused christians of impiety , because leaving the ancient religion ( said they ) they passed to a new superstition , and forsook the worship of the gods ; whence also they collected , that all the evils which infested men were sent by the angry gods , and therefore they ascribed to them the calamities of the world : to whom tertullian well answered , that many of those calamities upon cities and islands happened before christs coming . whether men may be saved in any religion ? the socinians say a man of any perswasion may be saved , if he doth not walk contrary to his light . the scripture speaks but of one faith , ephes. . . and that also the nations should be brought to god by this gospel , matth. . . none can be saved without christ , cor. . . there is no other foundation of hope and comfort , no other name under heaven , act. . . i am the way , joh. . . chap. ii. of the chief false religions . there are many false religions , but the principall are these four . paganism . mahometism . judaism . popery . first , paganism . the heathen are of christians called pagani , because the people who lived in country villages ( which are properly called pagani , a pago , and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as pomp. festus saith , quia eadem aqua uterentur ) remained for the most part heathenish , after the cities generally were converted to christianity . b. down . defence of his sermon , l. . ch . . the apostles first preached in great cities , where religion by gods blessing upon their labours did first take place , which was a cause why the name of pagans ( which properly signifieth country-people ) came to be used in common speech for the same that infidels and unbelievers were . there is infidelitas negativa , or purae negationis , as in pagans and turks , to whom god never yet vouchsafed the means of grace . . pravae dispositionis , by which one refuseth to believe , isa. . thess. . . the condition of the pagans or heathens is excellently described , ephes. . . at that time ye were without christ , being aliens from the commonwealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . the scripture still brands the heathens , ier. . . matth. . . pet. . . the heathens and publicans are joyned together . they knew that there was a god , rom. . , . & . . and the wisest of them worshipped the true god , act. . . but . their knowledge was imperfect and confused . . languishing and fainting , mixed with many doubts , aristotle and plato the wisest of them doubted about god , and the immortality of the soul. . they had no knowledge of christ and the trinity of persons . no man can come to the father but by me , he is called the way , joh. . . & . . iohn . . & . , . act. . . secondly , for their life and conversation , they had no true piety in them . . because they had not faith , which only purifieth the heart , rom. . . . they were not renewed or converted , every one must be regenerated , a new creature . . they had not a right end in what they did . . all their morality was defiled with idolatry , rom. . , . they became vain in their imaginations , v. . the stoicks were the strictest sect of all the philosophers , yet there was a great difference between their discipline and the discipline of christians ; they commanded to give to the needy , but forbad to be moved with pity , because pity is a passion which a wise man should be free from : but that is a strange wisdom which takes away all humanity , that is philanthropy , by which name the grecians call pity . therefore their state before the gospel cometh to them , must needs be wofull and damnable . lu●retius carus the philosopher and poet , inveighing sore against the superstitious religion of the gentiles , and recounting the wicked fact of king agamemnon in sacrificing his only daughter iphigenia , being a young damsell of excellent beauty , to the intent to please the wrathfull gods , hinderers of his navigation , after he had said all , closed it up in this one verse , spoken in epiphonema . tantum religio potuit suadere malorum . they shall be judged by the law of nature , they having never heard of christ nor his word , shall not be punished for not beleeving such things . the heathens were polytheists , worshippers of many gods. the pantheon at rome was built by domitian the emperour anno grat●ae . that is , a temple for the honour of all the gods ; or rather devils , eo quod in eodem quondam omnium non deorum , sed damonum cultus agebatur . the scripture frequently cals such idol-worship the worship of devils . they generally worshipt the sun , as macrobi●s and others shew . it is a question , an ex meliore usu legis naturae pendeat revelatio evangelii , whether the revelation of the gospel depend on the better use of the law of nature ? walaeus in his answer to corvinus , c. . alledgeth rom. . . & psal. . . and saith , that experience gives testimony to this assertion of the scripture , for there was never any found amongst those nations , to whom the gospel was not preached , who drew the knowledge of christ from the light of nature , or to whom god miraculously revealed christ for his improving the law of nature . cornelius lived at caesarea , with the jews . iob was of the posterity of abraham , he instructed his posterity , gen. . . nay god often passed by those who most improved the light of nature , and revealed christ by the gospel to those who were more wicked and perverse then they , deut. . . ezek. . . & . . matth. . . not to socrates , plato , aristides , cato , laudatissima inter gentiles nomina , but to more wicked . but we preach christ crucified , unto the jews a stumbling block , and unto the greeks foolishness , cor. . . the jews mock us , because we had such a messiah which cried out , my god , my god , why hast thou saken me ? if he was god ( say they ) why did he so cry out ? did not all troubles come to him by his own will ? wisdom is justified of her children . we have those famous apologies of iustin martyr , who dedicated his first to the roman senate , and his second to antoninus pius augustus ; and that of tertullian , who in the time of severus the emperour , seeing christians persecuted only for the name , as a sufficient crime , wrote his learned , large and accurate apology , dedicating it to the emperour and his sonne . he is styled by pierius valerianus , acerrimus christiani nominis propugnator . the wiser heathens did call the christians idiots , and reproached them as illiterate . but the atheist cannot name any age wherein the heathen had an oliver to oppugne our christian profession , but we had a rowland to defend it . if they had a porph●rie or celsus to oppose philosophy against it , we had an arnobius , an origen to maintain and follow christianity . if they had a symmachus , we had an ambrose and prudentius : if they had a iulian , we had a gregory nazianzon . those atlasses of christian religion equalled the most renowned heathens in all learning ( as well as they exceeded them in true religion : ) such among others were iustin a philosopher and martyr , tertullian , irenaeus , cyprian , origen , ( learned to a miracle ) clement of alexandria , eusebius , epiphanius , the three learned gregories , nazianzene , nyssene , thaumaturgus , both the basils , athanasius , cyrill , minutius faelix , arnobius , chrysostom , ierom , ambrose , lactantius , austin , prosper , hilary , prudentius , and others , of most eminent learning , piety and courage , who defended the christian religion against proud heathens and pestilent hereticks of those daies . d r gaudens defence of the ministry , pag. . of all the countries subject to the papall empire , england suffered the most hard and shamefull servitude , especially in the reign of henry the d , and iohn , and henry the d. some say , england was the first kingdom in all the world , which received the gospel with the countenance of supream authority , it was prima provinciarum quae amplexa est fidem christi , so sabellicus and others . by whom the christian religion was first brought hither , is disputed , some say by iames the brother of iohn , some simon zelotes , some peter and paul , others ioseph of ▪ arimathea , some gregory the pope . see camdens prefat . ad britan. godw. de praesulibus angliae , antiquitates britannicae . episc. usser . de britannic . eccles. primord . cap. . bed. hist. l. . cap. . b. mort. appeal , l. . c. . & . rivii reg. anglic. in hiber . def . p. , &c. the first christian king that ever was in the world was king lucius a britain , and the first christian emperour was born in england , even constantine the great . habemus optime vir dei , ( saith zanchius in his d book of epist. to bullinger , upon the relation of the burning of archbishop cranmer ) pro quo gratias aga mus deo , quod tot tantorumque virorum sanguine , cùm alibi , tum praesertim in illo anglicano regno , sacro sanctum filii sui evangelium quotidie obsignare dignatur , ad confirmandam fidem nostram , & ad instaurationem sanctorum . fieri non potest , quin solum illud tanto martyrum sanguine irrigatum , laetas domino segetes ferat , ex quibus ecclesia christi coalescat . fieri etiam non potest , quin tantus sanguis è terra clamet ad dominum : o barbaram , impiam , & omnis humanitatis expertem meretricem . perdat illam deus , & quam citissimè sua in illam judicia patefaciat . thuanus reporteth of ludovicus marsacus a knight of france , when he was led with other martyrs that were bound with coards to execution , and he for his dignity was not bound , he cryed , cur non & me quoque torque donas , & insignis hujus ordinis militem creas ? give me my chain to , let me be a knight of the same order . chap. iii. the second great false religion is mahometism . in the year of our lord , the detestable sect of mahumet began to take strength and place . moamed or machumed an ishmaelite being a poor man till he married a widow wealthy and of high countenance : having the falling sickness , whereby the widow was sorry that she matched with him , perswaded her by himself and others , that his fits were but a trance , wherein he talked with the angel gabriel . the woman made women beleeve that her husband was a prophet : afterwards men by help of certain heretiques set the false prophet forward . from iudaism arius , n●storius , and his own brain he frameth a doctrine . he prevaileth so by force of his wilde company and guile deceiving the simple , that before his death he winneth arabia , and the countries about euphrates . the sonnes of ishmael ashamed of agars name , borrow from sara the term of saracens . brought . concent . he gave sundry laws to his followers , patched of many sects and religions together : he taught them to pray ever to the south , and as we keep the sunday , so they keep the friday , which they call the day of venus . he permitted them to have as many wives as they were able to maintain ; to have as many concubines as they list ; to abstain from the use of wine , except on certain solemn daies in the year ; to have and worship only one god omnipotent , saying that moses and the prophets were great men , but christ was greater , and greatest of all the prophets , as being born of the virgin mary by the power of god , without mans seed , and at last was taken up to heaven , but was not slain , but another in his likeness for him . fox's act. and monum . vol. . p. . see , . the persians beleeve in mahomet , yet the turks and they differ in opinion about him , the one pursuing the other with most deadly hatred , insomuch that there is almost continuall warre between them . the alcoran is given out for the word of god ; it is written in arabick verse , in form of a dialogue between the angell gabriel and their prophet , it is prohibited to be translated , which both preserves the arabick tongue and conceals the religion . m r henry blunt's voyage into the levant ▪ p. . the alcoran is stuft with obsceanness , lies , miracles , visions , morall and naturall philosophy ▪ such trash as may wonderfully provoke the silliest student to a height of laughter . it is in volume twice so big as the psalmes of david , divided into a hundred and fourteen chapters . he denies christ to be the son of god , and saith , that the virgin conceived by smelling to a rose presented her by gabriel , and , that he was born out of her breasts . also that he was not crucified , but iudas or some other wicked thief ; christ being separated from them by a cloud that covered him , and came from heaven , herb. trav. l. . p. , & . brerewood in his enquiries , cap. . gives four reasons of the spreading of mahumetanism , whereof two are , . their peremptory restraint ( even on the pain of death ) of all disputations touching their religion , and calling any point of it into question . . the sensuall liberty allowed by it , viz. to have many wives , and the like promise of sensuall pleasures to succeed after this life ( to the religious observers of it ) in paradise . god was pleased to suffer a base epileptick person , a villain and vitious , to set up a religion which hath filled almost all asia and africa , and some parts of europe . d r taylors rule of a holy dying , ch . . sect . . vide crines . discurs . de confus . ling. c. . the janizaries ( many of which were at first christians ) are the greatest strength of the turkish empire , being first instituted by amurath the first , they are often dreadfull unto the great turk himself ; after whose death they have sometimes preferred to the empire such of the emperours sonnes as they best liked , without respect of prerogative of age , contrary to the will of the great sultan himself . some suppose they are not unlike in time to be the chief cause of the ruine of that large empire . the christians themselves in turkie are * numerous . when any of the janizaries have committed ought worthy of death , the custom is to send the same party in the night time over by boat from constantinople to pera ; where by the way he is thrown into the water with a great stone about his neck , and then there is a piece of ordinance shot off , which is a token of some such execution . the turk is forced to take this course , lest the rest of his janizaries should mutiny when any of their fellows is put to death . that complicate errour of the socinians sprung from mahometism . the abstinence and sobriety of many turks will condemn intemperate christians , and their frequent prayers , the prophanness of divers christians . there is a book in latine in folio , styled machumetis alcoran , published by theodore bibliander . there is the premonition of philip melancthon to the reader of the alcoran , biblianders apology for the edition of the alcoran , annotations upon it , and severall other things out of ludovicus vives , and others against it . before the turks come to prayer , they prepare themselves thereunto by outward washing of themselves in token of reverence , and suffer no women to come to their churches , lest the sight of them should withdraw their mindes from prayer . chap. iv. the third false religion is iudaism . they were after the babylonian captivity casled jews of the chief and royall tribe , and their country iudea . before christs death the gospel was revealed only to the jews , a few gentiles were brought in , as rahab , iob , the people of nineveh ; after his resurrection it was revealed to all nations , mark . . the first church that ever was gathered , was of the jews , matth. . . luke . . because . they were the first-born , and their fathers were in covenant with god , gen. . . . christ came of them after the flesh , rom. . , . the jews look for a messiah to come in outward pomp , yet some of their rabbines say , in regno messiae nihil mundanum . they detested the publicanes of old as most vile sinners , but now they are the only publicans who serve under the turk ; no man will trust them now they are so perfidious . see deut. . . they are of more vile account in the sight of turks then christians ; insomuch that if a jew would turn turk , he must first turn christian before they will admit him to be a turk , biddulphs travels . they deride christ with that reproachfull and despitefull name talui , which is as much as hanged or crucified . after their prayers , they utter an execrable curse against all christians and baptized jews . they are given much to fables , titus . . nunquam tam bene intellexi quae de iudaicis fabulis vitandis monet paulus , atque quum talmud . gustavi . wal. epist. walaeo gomarus . this is a sign that they are given up by god to a reprobate minde , as the lord threatens , deut. . . they have been cast off years , the curse they wished on themselves is upon them till this day . polyd. vergill . de invent. rerum , l. . c. . saith , the people of the jews , though it imbraced the same law , was divided into divers sects , nazarenes , pharisees , essenes , saducees , samaritans , herodians . there are three principall sects among the jews , pharisees , sadducees , and essenes . . pharisees . they were the strictest sect among the jews , act. . those that pretended most of all to walk according to the rules of the jewish religion . paul the apostle was a pharisee . see of them spanhem . dub. evan. parte tertia , dub. . & cameron on matth. . v. . . the sadducees . antigonus master to sadoc the father of the sadducees , exhorted his schollars to embrace the law , not looking for a reward , that is , for love of it self . sadoc and the sadducees after him taught that there was no reward after this life , and therefore no resurrection . d r lightfoots d part of his harmony , sect. . it is noted of them , that of all other sects , they were the most cruell in their judiciall censures , as euseb. eccles. hist. l. . c. . out of iosephus . they denied the resurrection and last judgement ; so as they were atheists . this made them dare to practice all cruelty and injustice : for maxima peccandi ill●cebra impunitatis spes . see of them spanhem . dub. evang. parte tertia dub. . . the essenes . from whom some fetch the originall of christian monks . there were also scribes , learned men , which professed the reading and interpretation of the law , either of the sect of the pharisees or sadducees . the jews had so high an opinion of the scribes and pharisees , that they thought if but two went to heaven , one must be a scribe and the other a pharisee . for justification , they found no need of the righteousness of christ , therefore christ saith he came not to call such righteous persons ( in their own conceit ) but sinners . see rom. . . for sanctification : all their righteousness came from self , that which may be found in a naturall man ; they knew not what regeneration or a new nature meant , iohn . . . . not the law , but their interpretation of it was their rule , matth. . . . they pleaded their obedience before god , all these have i kept from my youth . the rabbins have much from old writers agreeable to the apostles doctrine , but stained with dogged blasphemies , notwithstanding their readiness in the text and records in pieces of ancient truth must be regarded . as touching their sayings , fighting for us against themselves , i think them profitable when they are cited with skill , what they do mean or ought to mean , otherwise they will trouble much men little acquainted with them . h. broughton of melchis . two things are most firmly to be held against the jews . . that the promised messiah is come . . that jesus of nazareth is the true messiah . the first is most certain from these arguments . . because the messiah ought to come when the scepter was taken from iudah , gen. . * . . because he was to come before the destroying of the second temple , hag. . , . mal. . . . because the place of the nativity of the messiah hath been destroyed for years and more : that is , bethlehem , mic. . . . because the oracles and heathenish idolatries , and also the leviticall ceremonies have ceased , zach. . , . dan. . , . the second also is most certain , that jesus of nazareth is the true messiah , because all the prophesies of the old testament concerning the messiah , agree to him . . he was born when the scepter departed from iudah , according to the prophesie of iacob , gen. . * . . he came while the second temple stood , hag. . . mal. . . . he was born in bethlehem , mic. . . matth. . luk. . . when he came the oracles ceased , according to that zach. . . as it is manifest from plutarch , about the ceasing of oracles , iuvenals th satyre and ecclesiasticall history . . he abrogated the leviticall ceremonies and sacrifices , dan. . , . ier. . . aben-ezra upon isa. . . confesseth that the jewish rabbins affirm , that those things are spoken of the messiah . so also doth abrabaneel upon the place : and the chaldee paraphrast there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my servant , hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my servant messiah . the conversion of the jews is called by paul a mystery , it is uncertain when it shall be . there are divers hinderances of their conversion . . the great differences among christians . . their slighting and undervaluing of gospel ministry and ordinances , the multitude of heresies and blasphemies . . their loose lives , swearing , cursing , sabbath-breaking . . the great idolatry of the church of rome , artolatria & iconolatria : the jews hate image-worship . . the severe carriage of christians in civil commerce with them . helps to their conversion . . unity . . holiness of life and conversation . . the love of the gospel , and propagation of it to dark places . . knowledge and skill in the old testament , and rabbins . . earnest prayer . when we were out of covenant they prayed for us , cant. . . by those arguments , ioh. . . act. . . & . . rom. . . many jews have been overcome . iohannes isaac a jew was converted by reading isa. . and conferring with five rabbins at frankefort , out of that chapter he brought them to such straits , that they could not answer . isaac contra lindanum l. . defens . heb. verit . lyra , immanuell tremellius , paulus ricius , lud. carretus , were converted jews . m r fox preached a sermon at the baptisme of a jew . god will exalt the jews as the mother-church , so that all the churches in all the world shall depend on them , as some conceive , isa. . . ezek. . rev. . . chap. v. the fourth principall false religion is popery . popery is but ethnicismus redivivus , as divers have shewed ; or heathenism and judaism together . irrepsit in ceremonias iudaismus , in vitam paganismus . nota nimis ac testata loquor , & veriora quam vellem . dominatur in monasteriis pharisaismus , in canonicorum collegiis epicurismus . rivius de religione , l. . papastry is a pile or timpany rather of doctrines and ceremonies cemented and built with admirable skill . all the subtilties and counsels and cunning slights of humane wit have been imployed in the framing of it . therefore the apostle styles it the mystery of iniquity . moulins antibarb . ch . . though they maintain the same scriptures with us , the same commandements , the lords prayer , and the three creeds , of the apostles , of nice , and of athanasius , yet they have many superstructions , and groundless additions of their own both in doctrine and worship . see beza's traicte des marques de leglise cathol . p. . jusques au fin . the church of rome when luther arose , was not the catholick church , but only a part of it , and the most corrupted and incorrigible . chillingworth cap. . sect. . si authoritas quaeritur orbis major est urbe — quid mihi profers unius viri consuetudinem ? hieron . ad evagrium . we protest and proclaim that we have very little hope of their salvation , who either out of negligence of seeking the truth , or unwillingness to finde it , live and die in the impieties of that church . chillingworth ch . . sect. . s r edwin sands in his europae speculum , or relation of religion of the western parts of the world , discovers fully the superstitions and gross corruptions of the church of rome . he shews how their state is strangely compacted of infinite contrarieties . what pomp , what riot to that of their cardinals ? what severity of life comparable to their hermites and capuchins ? who wealthier then their prelates ? who poorer by vow and profession then their mendicants ? on the one side of the street a cloyster of virgins : on the other a sty of courtezans , with publick toleration : this day all in masks with all looseness and foolery ; to morrow all in processions , whipping themselves till the blood follow . on one door an excommunication , throwing to hell all transgressours ; on another , a jubilee or full discharge from all transgressions . he saith this is a proverb recorded in their own books , that the worst christians of italy are the romanes , of the romanes the priests are wickedest , the lewdest priests are preferred to be cardinals , and the baddest man among the cardinals is chosen to be pope . there is a twofold separation . one condemned , iude v. . when men separate from a church where salvation is to be had : christ did not separate from the communion of the jewish church , iohn . , . but from the corruptions of it . he frees the law from the false glosses of the pharisees , the th , th and th chapters of matthew , he would not joyn with them in their superstitious purifications . they kept the passeover a day after its time , he kept it a day before they kept it , matth. . . . another commended and * approved , rev. . . & . . salvation was no longer to be had in rome , their worship was grosly corrupt , in such cases not only a mentall but externall separation was requisite . see camer . popish prejud . examined and confuted , c. . gerh●●d . in his confess . cathol . l. . general . part . . c. . shews , that many before luthers time confessed that the doctrine of the church of rome was corrupt and needed reformation , and some that were his contemporaries , and also after him , did the like . one saith the papists liturgies are full of idolatry and blasphemies , their legends full of lies , their ceremonies of superstition . cardinall mattheo langî , archbishop of salzburg , told every one , that the reformation of the mass was honest , the liberty of meats convenient , and the demand just to be disburthened of so many commandments of men , but that a poor monk should reform all , was not to be endured . and cornelius scoperus the emperours secretary , said , that if the protestant preachers had money , they would easily buy of the italians what religion pleased them best , but without gold it was impossible to make theirs shine in the world . hist. of the counc . of trent , l. . pag. . the pope in the beginning of the councell of trent , being desired to make a reformation to please the lutherans , no saith he , it is in vain , a whole reformation will undo the church , and a half reformation will not gratifie the lutherans , therefore it is better to imbitter both the parties . in the vacancies of the sea of rome the cardinals use to compose certain capitulations to reform the papall government , which all swear to perform , if they shall be assumed to the popedom , though it appear by all precedent examples , that every one sweareth with a minde not to keep them in case he shall be pope . for so soon as he is elected , he saith he could not bind himself , and that he is at liberty by gaining the papacy . history of the councel of trent , l. . p. . the cardinals chosen by pope paul * the third , to consider of the state of the church , made report that there were many corruptions in it , ( abuses ) especially in the manners of bishops and clergymen . that the bishops were idle ; did not instruct the people , nor feed the flock , nor look to the lords vineyard : that they lived in princes courts , and kept not home . that the cardinals had sometimes three , sometimes four bishops in commendam , not without great prejudice to the church , for that those offices are not compatible , or to be held together . that the covents ought to be clean banished out of the church . b. iewels epistle concerning the councell of tren●t in the midst of popery god had his people , which holding the foundation rejected their errours , and out of babylonish darkness he brought many to the sight of the truth , as waldo , wickliff , luther , zuinglius . god stirred up in severall ages some publick and constant confessors of the faith , which publickly set themselves against popery , some of which resisting it even unto blood , had the crown of martyrdom . those confessors may be distributed into three classes or ranks . the first comprehends the whole churches , the waldenses and the greek church . the other comprehends the emperours and kings which opposed themselves to the papall tyranny . the third the doctors and martyrs , which taxed the errours and abuses brought into the church . bellarmine , bozius , cocceius , costerus and others , have written many things of the marks or signes of a church : costerus reckons three , cocceius five , bellarmine fifteen , bozius a hundred : some assign more , some fewer marks , but all greatly glory of the holiness of the roman church , as a speciall and infallible note : if the question be of the roman church , they answer , it is one , holy , catholicall , apostolicall : if of the papall sea , the holy , apostolicall sea : if of the pope of rome , the most holy father ; if they speak to him , your holiness : oh quam sancta omnia ? but whether we understand of holiness of doctrine , or holiness of life , how little holiness is to be found amongst them ? what holiness of doctrine is there in that tenet , to hold that priests may not marry . see heb. . . what holiness of life there is amongst them , their stews , and their dissolute courses shew . the nine choice persons elected by paul the third , to reform their church , complain of the stews * , roma vale , vidi , satis est vidisse , revertar , cum leno , aut meretrix , scurra , cinaedus ero . vivere qui sancte cupitis , discedite româ , omnia cùm liceant , non licet esse pium . mantuan . how dissolute and prodigiously wicked many of the popes have been , the popish writers themselves mention . how unclean and sodomiticall many of their cardinals were , we have evident testimony . see the scarlet gown , or the history of all the present cardinals at rome . how desperate the life and death of many jesuites hath been , who have against their own consciences opposed the truth : elias hasenmullerus in his historia ordinis iesuitici reports , who relates many examples to that purpose seen and heard by himself . see chap. , & . of their publick and private life . chap. . of their death . of their filthy monks and votaries , bale hath written two parts . for their worshipping of reliques , what a fond thing is that ? when many of their saints are but supposed , and their reliques also . to worship the supposed relique of a supposed saint . calvin an eye-witness , testifieth , that when genevah received the doctrine of the gospel , the reliques were visited by the authority of the magistrate , and it was found that what they had adored till then , as if it had been the brain of peter , was a pumice stone ; and what they had beleeved to be s t anthony's arm , was the sinew of a hart or stag. the parts and parcels of wood kept in europe , which they say are parts of the cross whereon christ died , are so many , that if they were all gathered together , they would load a ship , and yet it was no greater then a man may bear * the milk of the virgin mary is so plentifull in many places , that seven of the best kine in holland are not able to give so much milk in ten years , saith one. they shew iudas his lanthorn at s t denis in france . at rome there is kept in s t iohns church in lateran , the circumcised foreskin of christ , and the altar at which iohn did say divine service in the wilderness . see d r willet on exod. . confer . . and d r halls no peace with rome , p. . for the holy scripture , though bellarmine * brags , romanenses pluris facere scripturam , quam lutheranos , yet gerhard in the first generall book of his catholick confession , part . . c. . shews , that the papists weaken the divine majesty and authority of the scriptures twelve waies , besides the severall reproaches cast upon it by divers of them , which he there also mentions . petrus fragius doctor of divinity made an oration to the fathers of the councell of trent to assert the authority of the pope of rome : he told them god had prayed for peter , who being after converted , confirmed his brethren in the faith . si igitur ( said he ) dominus pro petro precatus est , cur jam pro iulio non precabitur . what is christ more weak or cruell now then he was ? and is iulius inferiour in dignity and office to peter himself ? minime verò vel ipsis crepantibus antichristis . but thou wilt say , that none was strengthened in the faith by iulius ? but dost not thou see a remedy prepared , viz. an oecumenicall councell . hic nobis adest cardinalis crescens , qui ut ecclesiae dignitas crescat & recuperetur , efficiet . gentilet . exam. concil . trid. l. . sess. . for the lords supper and the mass , peter du moulin in his anatomy de la messe , l. . chap. . reckons up thirty four contrarieties between them . how the papists transgress against both law and gospel , breaking every commandement , and violating every article of the creed , and both the sacraments . the papists have used both violent and fraudulent means to propagate their religion . . violent , as the spanish inquisition , the irish immanity , the gunpowder plot in england shew . they teach that hereticks are to be extirpated with fire and sword . thuanus hist. tom . . parte secunda p. . fully relates the gunpowder treason , and begins thus , nunc horrendam & ab omnibus aeque damnatam conjurationem contra magnae britanniae regem vitam continua narratione exequemur . they use fraudulent means , they make use of spurious writings , defend equivocation , they shelter themselves with false miracles , legends , relicks . that massacre of paris was very cruel , but ushered in with pretences of great love and friendship , there are three maxims ( saith peter du moulin ) which are the pillars of popery . the first of which is , that the church of rome cannot erre . the second , that the pope and the church of rome are not subject to the holy scripture , but have more authority then it . the third , that the pope and church of rome have power to change the commandments of god , and to make new articles of faith. d r ereston ( as i remember ) reduceth all to these two heads : . that the true church cannot erre . . that the church of rome is that true church . peter du moulin in his anatomie de la messe l. . chap. . shews when england received the orders of rome , chap. . when popery was brought into france , and chap. . when it was brought into spain . what opinion was there heretofore of monkery ? what esteem have the papists of it still ? this is one of the prerogatives of the order of s t francis and s t dominick , that the habit of s t francis or s t dominick is worthy a second baptism , and that by this habit all the former sins are blotted out . whence it came , that many princes and persons of quality in mortal diseases , have put on the habit of s t francis , that they might blot out all their sins . learned rudolphus agrîcola dying at heidelberg was buried in a fraciscans habit by the minorites , as he commanded . campians brag in his third reason , ad patres si quando licebit accedere ; confectum est praelium , tam sunt nostri , quam gregorius ipse decimus tertius , filiorum ecclesiae pater amantissimus , is succinctly and pithily answered by our learned whitaker , quem nos filiorum ecclesiae hostem capitalem & furiosum esse novimus , eum tu patrem vocas amantissimum , & quam hoc verum est , tam illud esse verum concludis . fateor ambo , quam illud , utrumque enim falsissimum . chap. vi. of the reformed religion . the people of god which are called and come out of babylon need not a new plantation of a church , but a reformation only . in which respect the term of the reformed churches is very fit and godly , and the proceeding accordingly . whereas the course of the anabaptists , and all such as either begin all anew , or averre such assertions as do necessarily imply it , is not only preposterous , but exceeding sinfull and erroneous . iohnsons christian plea , pag. . gerhard in his catholick confession , lib. . general . part . . cap. . saith , that luther in his work of reformation , non fuisse novi alicujus dogmatis inventorem , sed antiquae fidei assertorem ; nec fuisse novae ecclesiae autorem , sed pristinae repurgatorem . junius noster dicere solebat , papistas ita in fundamentis errare , ut à fundamentis non aberrarent ▪ cui ego plane assentio●● walaei epistolae antonio walaeo hugo grotio . gerhard in his first general book of his catholick confession , chap. . speaks of luther the instrument of reformation , and chap. . of the occasion of reformation , the immoderate extolling of the popes indulgences , and the excessive gain of those that vented them . the prophet zachary saith , the man whose name is the branch , he shall build the temple of the lord : because , . the temple is christs house , matth. . . heb. . . . christ hath undertaken this work . this appears in the work of reformation , because they which were the chief reformers did not communicate their counsels to one another ; and likewise if we consider the instruments , by luther a monk , and other mean men in germany , and by edward the th a childe in england , and by a woman q. elizabeth , that such a glorious work should be effected . also if we observe how our cause from the beginning against the will , of emperours , and many kings , maugre the malice of popes , hath taken increase , and by little and little spread into all countreys . quibus armis obsecro vos intra annos . plus minus , expug●atum ferè est antichristi regnum in tota prope europa : regnum ver● christi longè lateque propagatum per homines imbecilles atque inermes , per lutherum cum suis in germania , per zuinglium in helvetia , per calvinum in galliis , perque alios , aliis in locis , nisi vi verbi & spiritus sanctus , qui in ipsis locutus est , suasque exeruit vires , adversus omnem mundi , & satanae potestatem ? zanch. orat. the church of rome was so unsound in doctrine , and corrupt in worship , that it was no schism but a duty then to separate from it . the means taken by the first reformers for promoting the work of reformation of religion . . they searched diligently into the word of god , and so discovered the errours of popery . their care was after to translate the bible into vulgar languages , and to interpret it to the people , and illustrate it with ample comments . . they were carefull to educate children in the principles of christian religion and piety . it is a piece of luthers counsel , if ever you would have a good reformation look to the reformation of children . . they were ready to dispute with their adversaries in all places , and speedily to reply to their writings . nonne tot disputationes witembergenses , ratisbonienses , augustanae , spirenses , wormatienses , bernenses , posliacenae , londinenses , cantabrigienses , oxonienses testes esse possunt locupletissimae : quo animo , qua doctrina , qua veritate causam religionis nostrae propugnaverimus . whitakeri ad rat. primam camp. respons . chamier hath answered the papists generally in his learned panstratia catholica . bellarmine is well answered by iunius , ames , whitaker . the rhemist testament and the notes are well confuted by cartwright and fulk . casaubone hath written learned exercitations against baronius . bishop morton , doctor fulk and whitaker have answered the treatises of several papists . rivet and blondel and moulin have answered cardinal peroon . bishop usher , bishop andrews , bishop abbot , doctor prideaux , and others of our divines , have stoutly opposed other papists . the reformed religion is well defended by the english and french divines . some much commend three epistles , that epistle or preface of calvins to his institutions : that of casaubons to his exercitations against baronius ; and that of thuanus or guicchardine before his history . that of calvins is a succinct and pithy apology for the protestant religion . i●els apology was generally liked by the reformed churches . daillè , croyus , blondel , iacobus capellus , amyrot , and gentilettus , have written in french or latine in defence of the reformed religion . . they diligently compiled the histories of those times and actions , and especially martyrologies of such as rendred by their deaths a testimony to that truth which was perfecuted in them . as we ought highly to reverence the fathers for their antiquity , so in our times we owe much respect to many famous writers , because by their most learned labours they have given great light to the right understanding of the holy scripture . we have the same instruments which they had , viz. the holy scriptures , and far greater help . zuinglius , luther , calvin , all those learned men are to be loved and highly honoured , as those that have well deserved of the church ; their books are also to be diligently read , and to be preferred before the volumes of many of the fathers , as those which have more truly interpreted the minde of the holy ghost then the fathers , which have illustrated the christian doctrine brought out of darknesse with wonderfull perspicuity , have comprized it with wonderfull brevity , and explained it in an excellent method . zanch. prolegom . in esaiam . illustres illi viri , nec unquam sine summa honoris praefatione nominandi , quorum deus in religione restauranda , opera usus est . upon the view of the doctrine of the church of england , compiled by them in the xxxix articles , translated into latine in the dayes of king edward the th , and sent abroad into the whole christian world , it was said abroad , puritas doctrinae viget in anglia . for the first ten years of queen elizabeth , most of the papists of england came to our churches , prayed our prayers , heard our sermons , and received our sacraments , untill by the instigation of the jesuites , pope pius quintus excommunicated queen elizabeth , and enjoyned all the papists not to resort to our churches . so they did in ireland till , some spanish priests then landing there , told them ▪ it was condemned in the councel of trent . this is that religion which ( since the first reformation of it , anno . edw. . ) above one and twenty several sessions of parliament , as learned , as wise , as religious as ever were in this kingdom , have allowed and approved . m r baxter in his confession of faith , sect. . saith thus of the late assembly of divines at westminster ; i so highly reverence that assembly , that i think this nation since the apostles dayes , had never any that excelled it for piety and ability : and sect. . he much magnifies both the confession of faith , and the shorter catechism put out by the assembly . i truly professe ( saith he , sect. . ) i take the labours of the assembly , especially these three pieces ( the confession of faith , the larger and lesser catechism ) for the best books , next my bible , in my study . what kingdom in europe is there which hath not yielded eminent scholars , and famous martyrs of the reformed religion . france had calvin , farel , viret , sadeel , daneus , marlorate , beza , mornee , chamier , rivet , peter du moulin , daillè , and many others . italy brought forth and cast out ( because it was unworthy of them ) peter martyr , zanchy , also immanuel tremelius , and deodate . spain had iohn diaz , austen cacalla , and also other martyrs . germany had luther , melancthon , ioachim camerarius and chemnitius , zuinglius , oecolampadius , martin bucer , wolfangus capito , caspar hedio , musculus , hyperius , foster , avenarius , mollerus , pezelius . helvetiae had bullinger , gualter , pellicane , leo iudae , aretius , wolfius , simler , bibliander , stuckius . england was fruitfull of martyrs and great scholars , barns , rogers , cranmer , latimer , ridlie , hooper , philpot , haux , bradford , iuel , rainolds , whitaker , fulk , perkins , morton , davenant , twisse , prideaux , and divers others . denmark brought forth palladius , hemmingius , and many others . polonia brought forth iohannes à lasco . servavit te huc usque deus , ut sicut lutherus suae germanias , zuinglius suae helvetiae , calvinus suae galliae , ita tu tuae poloniae sis apostolus . zanch. epist. l . ad illum . scotland was made famous by the martyrdom of patrick hamilton , and by the doctrine of iohn knox , and robert rollock , andrew melvin , cameron , baronius , forbes . this may suffice to answer that calumny of the jesuites , as if the protestants had no scholars amongst them . the papists call us hereticks : this was ever an old and cunning trick of papists , and their fore ▪ fathers , if any did complain of their errours and faults , and desired to have true religion restored , to condemn such for hereticks , as men new-fangled and factious . they reproachfully nick-name us lutherans , zuinglians , calvinists , whereas we maintain not any private or proper doctrine of theirs . they called us in england heretofore lollards , either because they cried lord , lord unto their god , as m r fox saith in his acts and monuments , or rather from lolium ▪ which signifies cockle , and such like weeds , whereas indeed they endeavoured to extirpate all pernicious weeds : and them in france huguenots , of which term , see thuanus his history , tom. . lib. . and pasquiers recherches de la france . l. . c. . i will not rehearse the several opinions about the original of that word , because heraldus a learned frenchman saith , unde huguenoti appellati fuerint , nec nos ad . huc satis liquido scimus . animad . ad arnob. adversus gentes , l. . as the jews were in times past called by the gentiles sabbatarians in contempt ; the christians galileans by iulian the apostata , so now they which imbrace truth of doctrine , began to be called huguenots . they term us those of the pretended reformed religion , whereas it is truly reformed according to the word of god. they acknowledge themselves to be papists , and from the pope , and glory in the title . luther saith , primum oro ut nomen meum taceatur , & nemo lutheranus sed christianus appelletur . they suffer turks and iews which deny and persecute christ , but put to death those of the reformed religion who believe in christ. they say , that the heathens ( which had no knowledge of christ ) by their morality may be saved , and yet deny that protestants , who have a knowledge of christ , and exceed them in their morality , may be saved . marcus antonius de dominis arch-bishop of spalato said in the hearing of some of our bishops , before god , and christ jesus my redeemer , i will acknowledge from my heart , and professe openly , that the church of england is a true and orthodoxal church of christ. his shiftings in religion . the papists urge two things much against the reformed religion : . our divisions and differences amongst our selves , as fitz simons in his britannomachia ministrorum , in plerisque fidei fundamentis , & articulis dissidentium . secondly , the novelty of our religion , as if it were no ancienter then luther . to the first , i might answer with zanchy * , that this is rather an argument that we are the true churches of christ. for there are ( saith he ) three kindes of churches , . where god onely reigns without contradiction : this is the triumphant church in heaven . . where satan only reigns : this is the church of the wicked and idolaters , such are the turkish , jewish , popish churches . . where god truly reigns , but not without the snares and assaults of satan . this is the true church of christ , which is called militant . this alwayes fights with the flesh , the world , hereticks , and the devil . the confessions of faith of the churches professing the gospel , having been long ago exhibited to the several princes of the countreys , states and kingdoms , where these churches are , are now of late very profitably published , to the conviction of all such as slander the reformed churches to be variably distracted and rent in sunder with infinite differences of faith. travers answer to a popish treatise written to the ll. of the councel . amyraldus de secessione ab ecclesia romana , pag. . saith , the chief controversies inter evangelicos ; may be reduced to four heads , . concerning the nature of the sacraments . . about the person of christ , and the properies of both natures in it . . how the doctrine of predestination is to be explained . . what is to be held concerning the providence of god , especially as it is conversant about the ill actions of the reasonable creature , and shews there also how far yet they agree in all these . d r hall in his peace of rome , shews , that bellarmine acknowledgeth and numbers up above three hundred differences of opinions maintained in the popish church , and that navarre confesseth near threescore differences amongst their own doctors in one only point of their religion . there are many sects risen since the gospel was first published , but none are so guilty of division as the papists , though they extoll their own church for unity . they unchurch all the churches of christ through the world besides themselves , the greek church and divers others . what a state were all former ages in before the popes supremacy was acknowledged ? the pure and primitive times . the reading of the scriptures in the vulgar tongue is condemned amongst them as a capital crime in spain and italy , but allowed in england and france . albertus pighius dissents from cajetane , thomas from lombard , scotus from thomas , occam from scotus , alliacensis from occam . their nominals disagree from their reals . what difference is there between the franciscans and dominicans concerning original sinne in the blessed virgin. what difference among the jesuites and other papists , concerning councels being above the pope . the jesuites hold , that the pope is above a councel . bellarmine confesseth lib. . de concil . cap. . parag . . that proposition , that the pope is absolutely above a councel , is not simply de fide , and those are not hereticks properly who hold the contrary . the pope in two councels ( those of constance and basil ) was declared to be inferiour to a councel . . for the other objection , of the novelty of our religion , as if it were no ancienter then luther . i answer , there are books * written to refute this calumny . the waldenses for divers hundred years before luther successively opposed popery , professed the truth of the gospel , and sealed it with their bloud . campian in his third reason cals them majores nostros . vide gerhard . epist. ded. ad confess . cathol . illyricus in his catalogus testium veritatis , and wolfius in his lectiones memorabiles , & reconditae . and gerhard in his confessio catholica sufficiently refute this objection . errours often lie hid under the venerable cloak of ancient custom , matth. . , , , , , . but on the contrary sound and orthodox doctrine is undeservedly taxed with the crime of novelty , mark . . act. . . therefore judgement is to be made of both by scripture , act . . secondly , we may retort this question on them , where was your religion before the councel of trent ? cardinal contarenus holding the same with us for substance in point of justification , and many of those learned and modest men which are reckoned for papists , groaning under the corruptions of their church , and desiring a reformation of many abuses as well as we . bishop iewels challenge of the papists is commonly known , with which peter du moulin also accords . there is rather a conspiracy amongst the papists then true union : as on the contrary , the difference amongst us is rather a diversity then a division , in circumstances or things of lesse moment , and among persons rather then generally . we are reproached beyond sea for our unsettlement in matters of religion , and for the diversity of opinions and sects now in the land. some amongst our selves also will be ready to object , that there are so many religions and opinions , that they know not which course to take . . such should therefore take the scripture onely for the rule of their faith and life . . they should study faithfully to know the plain meaning of the scripture , they should reade it diligently , seek gods direction , come to it not with forestalled conceits , but with love of the truth . . they should resolve to obey what they shall finde upon such diligent inquiry to be the plain minde of god beyond dispute . they should practice what all christian sects agree in , they all confesse that god is above the creature , and to be preferred before it , that the pleasures and profits of this world are far short of the glory to come . chap. vii . of the syncretisme of religion , or of a friendly reconciliation of the different parties amongst themselves . they are christians which professe christian religion , therefore those which either know not christ , as the pagans , or deny him to be the saviour of the world , as the mahometans , or that contemn and blaspheme him , as the iews , are excluded . there are several opinions about this matter : the first is , of those who hold , that whosoever they be who differ about religion so they be christians , they may and ought to be reconciled and agree together in an ecclesiastical syncretism , so the socinians , libertines , polititians , machivillians . the second opinion is of those which denieth that christians differing in religion can or ought to be so reconciled . so the papists , especially the jesuites , think and teach , requiring a full consent with the church of rome , as that which cannot erre , and out of which there is no salvation , and cannot , nor will not bear these which differ . hence it is a common speech amongst them , there is no other way to agreement , then by the receiving and approving of the councel of trent . many of those which professe to follow luther , are of that opinion also , refusing to joyn with those which they reproachfully call calvinists , unlesse they will receive the augustane confession , as it is wont to be explained by them , and the book of concord . the third opinion is of them who go the middle way between these extreams , and affirm , that there may be an agreement among those that differ in some controversies , but not in others , these are the orthodox teachers of the reformed churches . a universal conjunction is impossible , the rule of consent about religion is only the word of god. the enemies of christian religion are twofold , open or close : those openly oppose the doctrine of christ , and persecute his church , viz. the heathens , mahometans and iews ; these treacherously and under the name of christ , as hereticks , but especially arminians , pelagians , and papists . altingius and others hold an agreement with both these unlawfull . to endeavour to soder different religions and persons holding to their principles will make up but a medly and patcht religion . as some in the apostles time mingled circumcision with baptism , and the sacrifices with the death of christ. this was the way which the great emperour charles the fifth took to reunite the two religions in germany , by the tract called the interim , which was composed by an apostate minister named islebius . but it was opposed by the faithfull ministers , and although out of fear it was admitted by some princes and commonwealths , yet it was soon abolisht . circa idem tempus , monstrosus partus & toti germaniae pestilens in lucem infelici sidere prodiit , quem interim seu inter religionem augustanam nominarunt , cum edicto caesaris : quo promulgata est certa quaedam religionis formula , interim servanda ; donec universali concilio coacto , religionis controversiae cognoscantur & tollantur . melchior adam . in vita joan. wigand . vide plura ibid. et in vita joan. i●lebii & brentii . castam christi sponsam decet casta concordia ( said doctor sibbes in a clerum ) in doctrine as well as worship . malefida semper fuit religionum ferruminatio & publicis calamitatibus praevia , said the same reverend divine in that latine sermon . the samaritans ( with their patcht religion ) retarded christs work . some distinguish between consent , and concord , others make a difference between consent , concord and peace . consent we call unity in judgment ; concord , unity of will and desire , peace , quiet and calme conversation , a life void of janglings , and free from tumults . there may be consent without concord ; concord without consent , and peace without both . men may agree in their opinion , and yet differ in their desires ; they may differ in opinion and desires , yet live in peace . that there should be a mutual amity and forbearance amongst those , who differ in matters of church-government , or the like , but agree in the fundamentals is most reasonable . it is a question , an ecclesia protestantiúm conciliari possit cum pontificiis ? whether the church of the protestants may be reconciled with the papists ? roma irreconciliabilis was d r hall's tenet . franciscus de sancta clara , cassander , the archbishop of spalato , and millitier , and other conciliators there have been , but all in vain . gentilettus in his preface to his apologia pro christianis gallis religionis reformatae , saith well , imprimis hoc verissimum esse statuo , inter catholicos romanos & evangelicos religionis reformatae , in multi dogmatum articulis , & quidem praecipuis magnam esse contrarietatem . nihilominus tamen in hoc omnes conveniunt , ut agnoscant & profiteantur veritatem personae iesu christi in duabus naturis non confusis , nec non sanctam trinitatem patris , filii & spiritus sancti : amplectanturque omnes sanctam scripturam veteris & novi testamenti . though the papists and we agree in these things , that we both acknowledge the unity of the person of christ in two natures not confounded , and the trinity of the father , sonne and holy ghost , and all the holy scripture of the old and new testament , yet in many articles of religion we much differ , and chiefly in the doctrine of justification . vide whitak . d● notis eccles. some make the great difference between the papists and us to be about the corporal presence of christ in the sacrament , and the infallibility of the pope . it is a question , an cura religionis ad magistratum civilem pertineat ? whether any thing of religion come under the magistrates cognizance , or belong to his care ? that it doth , appears first , from the nature of christianity , it goes through his whole conversation , pet. . . and reacheth to all his relations . a heathen magistrate or parent is as truly a magistrate and parent , as a christian magistrate or parent . christianity gives no farther power but a higher law. the name of christianity lies in exercising it in all our relations . secondly , the gospel is given for nations , and is their great priviledge that receive it ▪ magistrates ought to take care of all national priviledges , rev. . . thirdly , that which god hath promised to his people as a mercy , magistrates should labour to be , and fulfill in duty , isa. . . psal. . . it is a great question , an magistratus plures religiones in una republica tolerare debeat ? whether it be lawfull for a magistrate to tolerate many religions in one commonwealth ? some give this distinction in the doctrine of toleration . they put a difference inter tolerationem & approbationem , a magistrate must discountenance all corrupt doctrines , and before hand , dissensum suum publicè declarare debet . religio non potest cogi , religion cannot be constrained , and yet blasphephemies must be restrained . see revel . . . hereticks should sure not be advanced to high places . toleration ( intolerable toleration ) is the great diana much cried up in these times . some think there is no love among men , unlesse they allow an universal toleration of all blasphemies and heresies ; we must distinguish between loving of mens persons and their errours , ephes. . . ioh. v. , & . we should joyn grace and truth , and charity together . some give these cautions : first , if they be such religions as do not overthrow the foundation . secondly , nor such as disturb the government established in the state or kingdom . thirdly , if the professors thereof be not factious , ambitious , or pertinacious , but honest , simple , tractable , obedient to their superiours . some say , take heed of two destroying extreams : first , that of the libertines , that all should be tolerated without limitation . secondly , others , who would have liberty for none but themselves , and men of their own opinion . for the papists ; they are not tolerated in holland ; the jews are not only tolerated , but have the publick exercise of their religion , and their synagogues , viz. at amsterdam . i shall not need ( i hope ) to say much against their toleration , the thing is so grosly evil , and of that dangerous consequence to a protestant state. d r downam bishop of derry preaching before the lord deputy and the state at christ church in dublin in ireland , novemb. . . produced the judgement of four and twenty bishops ( whereof only now the most reverend primate of armagh is living ) against it . whose reasons i shall here insert . first , it is to make our selves accessory not only to the papists superstitions , idolatry , heresies , and in a word , to all their abominations of popery , but also ( which is a consequence of the former ) to the perdition of the seduced people , which perish in the deluge of the catholick apostasie . secondly , to grant them a toleration in respect of money to be given , or contribution to be made by them , is to set religion to sale , and withall the souls of the people , whom christ our saviour hath redeemed with his most precious bloud : and as it is a great sinne , so it is matter of most dangerous consequence ; and beseeching god to make all in authority zealous of gods glory , and the advancement of the true religion , resolute and couragious against all popery , superstition and idolatry , he said , let all the people say , amen , which they did with a loud acclamation . it is a question propounded by helvicus * , an iudaei à magistratu christiano tolerandi , & quomodo tractandi ? whether the jews be to be tolerated by the christian magistrate , and how they are to be handled ? he saith it is a perplex question by reason of the different judgements . he propounds first divers arguments of those which hold they are altogether to be cast out of a christian commonwealth by reason of those horrible blasphemies , which daily both in their ordinary prayers , and in their speeches they belch out against christ , the virgin mary , our faith , and all christians in general , and for other reasons which he there alledgeth . secondly , he urgeth other arguments , to prove , that the jews are not to be cast out , but tolerated under the christian magistrate , because by that means many of them may be converted by continual converse with the christians , and the scripture seems evidently to confirm that , hosea . . zephany . . luke . . romans . , . and because they may be serviceable to them against the pagans , and for other reasons . he himself goes the middle way , and layes down his opinion in certain propositions : first , it is better for jews to live amongst christians , then under turks or infidels . secondly , the blasphemies of jews are not to be tolerated , but to be prohibited and most severely punished by christians . thirdly , the jews are to be esteemed among christians as the servants of servants , that is so to be handled , that they are exiles and cast off by god himself . they are not to have any publick office . they are not to practise that unjust usury , for which they are so infamous amongst christians . they are to have also ( said he ) some outward mark in their garments , by which they may be distinguished from others , and to be forced to hear sermons . many other cautions doth he give in the receiving of them . as for the toleration of the jews , whosoever they be that suffer the exercise of their religion , with the blasphemies they commonly use against christ , make themselves guilty of all their wickednesse , which the lord keep this land from , as well as from the abomination of the masse . the pope can tolerate the blasphemy o● the jews , and the filthinesse of all the curtisans and stews , and take a yearly rent o● them for it , and for no respect will allow the exercise of our most holy religion , either in his own dominions , or wheresoever he may prevail against us . travers answ ▪ to a popish treatise written to the lords of the councel . the end of the first book . the second book . of learning . chap. i. i. of the dignity and excellency of learning . there are three kindes of things to be desired , one , that which draws us to it self by its own force , non emolumento captans aliquo , sed trahens sua dignitate ; as virtue , knowledge and truth . . another , which is desired for fruit and profit , as money . a third , which draws us both by its own force and dignity , and by profit , the more to desire it , as friendship , and a good name . learning is the perfection of reason , it was so prized by the heathens , that they thought a learned man to differ as much from an unlearned , as a man from a beast . humane learning delivers the minde from wildenesse and barbarism . scilicet ingenuas didicisse fideliter artes. emollit mores , nec sinit esse feros . ovid. de pont. artibus ingenuis , quarum tibi maxima cura est , pectora molleseunt , asperitasque fugit . ovid. ad gracinum . nemo adeo ferus est qui non mitescere possit ; si modo culturae patientem accommodet aurem . horat. but the accent had need be put upon fideliter ( as sir francis bacon well observes ) for a superficial knowledge doth rather work a contrary effect . ego benè literatos viros eo benigniores candidioresque semper expertus sim , quo magis & ingenio & eruditione pollerent . pier. valer. hieroglyph . lib. . cap. . he instanceth there in p●ntanus , antonius sabellicus , p●mponius laetus , and shews how candid and courteous they were to all , and concludes , iacobi sadoleti nomen aetate nostra in modestiae abiit appellationem . how much more effectual is divine learning ? esa. . . secondly , it mitigates the fear of death and adversity . if a mans minde be seasoned with the contemplation of mortality , and the corruptible nature of things , he will be ready to concurre with epictetus , who going forth one day , saw a woman weeping for her pitcher of earth ; and going forth the next day , he saw another weeping for her sonne , said , heri vidi fragilem frangi , hodiè vidi mortalem mori . thirdly , the pleasure and delight of knowledge and learning far surpasseth all other pleasure and delight ; therefore the egyptians , caldeans , grecians , romans , have so highly prized humane wisdome , that they were willing to undergo any labour or cost for the purchasing of it . to finde wit in poetry , in philosophy profoundnesse , in mathematicks acutenesse , in history wonder of events , in oratory sweet eloquence , in divinity supernatural light and holy devotion , as so many rich medals in their proper mines , whom would it not ravish with delight ? fourthly , it doth perpetuate and immortalize ones memory . excellent to this purpose is that of seneca , nomen attici perire ciceronis epistolae non sinunt : nihil illi profuisset gener agrippa , & tiberius progener , & drusus caesar pronepos ; inter tam magna nomina taceretur , nisi cicero illum aperuisset . seneca epist. . homers verses continued five and twenty centuries of years and above , without the losse of a syllable or letter . vox audita perit , litera scripta manet . the use of a good book reacheth farre and lasteth long . many more are instructed by books then can be by speech , and every good thing is better by how much it more communicates it self . by books we have conference with learned men deceased , and by these they instruct us as much as they did those with whom they lived together . fifthly , as the ignorance of the people , and the authority of the roman sea increased together , so by the restoring of arts and learning , both ignorance , and the authority of the pope of rome decrèased . what did reuchline , erasmus , pagnine , arias montanus , and others ( though in other things popish ) suffer , for no other reason , but because they did labour to propagate the knowledge of the tongues . so sad was the face of those times , ut in authoribus latinis graecè nosse suspectum fuerit : ebraicè autem propè haereticum . espenc . ad tim. . who doth not loath the memory of the gothes and vandals for the barbarism they brought along with them ? see antoine du v●rdiers preface to his bibliotheque . therefore the names of such are precious who were means of restoring learning and knowledge , as in italy , hermolaus barbarus , picus mirandula , politian , baptista mantanus ; in germany , renchline , erasmus , beatus rhenanus , ludovicus vi●es ; in france , budaeus ; in england , linacer ; in spain , antonius nebrissensis . the ancient greek and roman princes were learned , and by it their noblemen were advanced to great honour . alexander the great acknowledged himself as much beholding to his master aristotle , as to his father philip , for the one gave him his being , the other his well-being . chap. ii. ii , of the usefulnesse of learning . it is usefull for physicians , lawyers , but especially for divines . languages , arts and sciences are great helps to the attaining of knowledge in divinity . . a competent knowledge of the languages , at least of the three learned ones , hebrew , greek and latine , is very convenient , if not necessary , for one that would be a compleat divine ; such see with their own eyes . the knowledge and interpretation of tongues is a very great gift of god , promised by him in times past , esa. . . bestowed by christ , attributed to the holy ghost , acts . paul commends the study of languages to the church and all its members , cor. . he which shall professe to be an absolute learned divine without the knowledge of three tongues at the least , may think well of himself , but hardly he shall get and retain the credit he seeketh among learned men in this learned age . doctor fulk against martin . non exigua fuit ▪ pars eruditionis in origene , epiphanio , hieronymo , linguae hebraicae cognitio . cham. corp. theol. l. . c. . ierom , reuchline , oecolampadius were famous for their skill in hebrew , greek and latine . melchior adam saith of casp●r cruciger , ad priora exercitia linguae latinae & graecae , adjunxit studium linguae hebraeae , ac omnes ita didicit : ut adeò familiariter ei notae essent , ●o si nativa ipsi , non insititiae fuissent . it hath been the custom in the reformed churches , to try the sufficiency of young ministers by their skill in the original language , sequimini laudabilem gallicarum ecclesiarum consuetudinem , ubi theologiae candidato , in utriusque testamenti originali textu illud quod praesidi codicem aperienti se primò exhibet caput , legendum & interpretandum proponitur . an minor in anglia , germania , dania , belgio , helvetia caeterisque provinciis , linguas illas discendi commoditas ? sixtini amam paraen . de excitandis , ss . linguarum studiis . see erasmus his ecclesiastes . how do the schoolmen ( out of ignorance of the tongues ) erre in the exposition of the old and new testament , written in hebrew and greek , and what barbarisms do they use in the latine tongue . this is the eighth of the eleventh famous nullities which gentilletus in his examen chargeth the councel of trent with , viz. the illiteratenesse of many of their bishops , and other presidents of their councel , in whom was the power of deciding controversies , which the papists cannot justly object against the members of the famous synod of dort. the ignorance of the monks is grown to a proverb , monacho indoctior . belluae immanis vox est , quòd licinius imperator & nominis christiani persecutor , literas dixit virus & publicam pestem . bibliand . de ratione communi omnium linguarum , cap. . the grounds of the greek and hebrew tongue too are well taught in some grammer schools . fundamenta linguae graecae in-trivialibus docentur , quarum novi aliquot fic constitutas , ut quot quot ex iis prodeant , novum testamentum graecum grammaticè possint resolvere , novi scholas , ubi fundamenta linguae ebrae● , magno ecclesiae & juventutis bono jaciuntur . sixt. am. paraen . de excitandis ss . linguarum studiis . but saith m r webster in his academiaerum examen * , it is not yet infallibly concluded which are the true original copies ( especially concerning the hebrew and the oriental languages ) the jewish tongue having been often altered and corrupted by their several intermixtures with , and transmigrations into other nations , or that they have been purely and sincerely preserved unto our hands . for languages change and alter as fashions and garments ; neither have we any thing to assure us in this point , but bare tradition and history , which are various , perplex , dubious , contradictory and deficient . to this i answer , who ( but the ignorant ) deny that the hebrew copies are the original of the old testament . were not the scriptures of the old testament committed to the jews ? and was not the hebrew the jewish language ? indeed the jews by their captivity in babylon learned the chaldee tongue , and so some of the old testament , as ezra and daniel were written in that language . secondly , what if the jewish tongue hath been often altered and corrupted , and generally languages change and alter like fashions and garments ? is that any reason why we should doubt of the sincerity of the hebrew copies ? by this reason we must question the works of demosthenes , cicero , and generally all others , because the languages wherein they wrote was since altered . thirdly , is there nothing but bare tradition and history to inform us of the originals , when as the originals themselves are extant before our eyes ? and we may know them to be sincere , because generally all copies throughout the world , though written at several times in several places do accord . he objects further , pag. . knowledge of tongues can but teach the grammatical construction , signification and interpretation of words , propriety of phrases , deduction of etymologies , and such like ; all which tend to no farther then the instamping of a bare literal understanding , and all this may be , the mystery of the gospel being unknown , for the letter killeth , but the spirit giveth life . to this i answer with melancthon , if we understand not the signification of the words , how can we know the things signified by them ? whereas he opposeth tongues , and the spirit , subordinata non pugnant , if he will so rely on the spirit , as utterly to exclude tongues , why doth he make use at least of his mother-tongue for the understanding of the scriptures ? he saith there , he that understands the original tongues , in which the text was written , conceives no more of the minde of god thereby , than he that only can reade or hear read the translation in the mother-tongue . yes , because the minde of god is primarily in the original , and but secondarily in the translation , in that the translation is out of the original , and doth no further contain in it the word of god , then it doth agree with the original . he addes yet further , what difference is there between him that relies upon his teachers skill , and he that relies upon the skill of a translator , are they not both alike , since they are but both testimonia humana , full of errours , mistakes and fallacies ? it is much that he cannot perceive a difference between these two : he that relies upon the skill of a translator , relies upon it for that particular translation which he doth make use of : but he that relies upon the skill of his teacher onely , relies upon it for his general knowledge of the language which is taught him besides , no man hath need so wholly to rely on his teachers skill , having many other means to know whether his teacher rightly instruct him or no , as some have to rely on the skill of a translator , p. . but he proceeds . the errours and mistakes that still remain , and are daily discovered in all translations , do sufficiently witnesse mens negligence and ignorance , that in the space of sixteen hundred years , have not arrived at so much perfection , as to compleat one translation . this very reason which he alleadgeth against the knowledge of tongues , doth shew the necessity of it . for if errours and mistakes do still remain , and are daily discovered in all translations , is there not the more need of skill in the originals , that so we may not be carried away with those errours and mistakes ? and how should those errours in translations be discovered but by skill in the originals . but suppose that no mans skill in the originals is so great , as to free him from errours and mistakes in translating , is therefore all his skill to no purpose ? by the same reason all m r websters preaching should be in vain , because he is not infallible , but sometimes may mistake the meaning of the scripture which he citeth . i suppose it therefore very profitable for a divine ( which i think was reverend m r wheatleys usual practice ) to reade daily a chapter in the old testament in hebrew , and in the new testament in greek . illud enim volo , theologiae studios● & verbi dei ministro tantum semper debere esse à rebus aliis otii , ut quotidiè caput aliquod in utriusque testam . originali textu legat , & quidem cum brevi suc●inctoque commentario , vel junii , vel bezae , vel piscat . vel vatabli . sixt. amam . consilium de studio ebraico feliciter instituendo . secondly , the knowledge of the arts is also very requisite for a divine . therefore licinius and iulian envying such a good to the church of christ used their endeavours to deprive the christians of the studies of them , most vain sports being set up in their room . christ at first ( to shew the glory of his greatnesse ) took and imployed fishermen , such as had no bringing up in schools . but it was not long after , but learned men came in apace . learned men of all sorts , zenas in law , tit. . . luke in physick , tim. . . apollo with his eloquence , act. . . dionyse with his philosophy , act. . . paul with his much learning , act. . . which he had at tharsus , as famous an university for asia , as athens was for greece . see cor. . . moses was learned in all the wisdom of the aegyptians , act. . . which nation was one of the most ancient schools of the world . salomon passed all the children of the east in their own learning , king. . . daniel was brought up , and well seen in the cunning of the chaldeans , dan. . . first , all the treasures of wisdom and knowledge are hid in the scripture , of natural and moral philosophy , of the politicks , of poetry , of history , of mathematicks , metaphysicks , and many of them in that one book of iob. how shall a minister be able without some skill in logick to analyze his text ? the whole scripture abounds with arguments , the strength of which one cannot perceive but from logick , and how shall he be able to discover or confute the sophistry and false reasoning of hereticks without it . cham. corp. theol. lib. . cap. . of the use of logick in divinity , see m r gataker against saltmarsh , shadows without substance , p. . he may draw likewise excellent sentences , famous examples , profitable precepts from history and philosophy . the scripture is full of metaphors and figurative speeches which have profit as well as ornament . a great part of the whole th of iohn is framed of such speeches , how shall one understand the meaning of such places without some skill in rhetorick ? secondly , the knowledge of the arts is requisite for a divine to refute errors . the socinians begin in philosophical principles , and the papists begin in logick about accidents , when they would establish their transubstantiation . zanch. de tribus elohim parte altera , cap. . reckons up this as one cause of heresie , viz. the ignorance of true and solid philosophy and logick , and the liberal arts. how many chronological difficulties are there in the scripture , which will not be resolved without some skill in chronology . compare king. . . with acts . . kings . . with chron. . . chron. . . with . . some say the holy ghost did obscure some things in chronology to sharpen mens wits . object . colos. . . beware least any man spoil you through phylosophy and vain deceit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. through the vain deceit of philosophy , for either it did promise eternal life , or did not shew the true and certain way which led thither . so grotius . some think he bids them beware of plato's philosophy , not of philosophy in general , neque apostolus ad colossenses veram & naturalem philosophiam , sed inanem duntaxat & deceptricem damnavit . zanch ▪ ad arianum respons . the learning of the magi ( who were skilled in the stars and bodies celestial ) hindred them not in their coming to christ. the gold and spoils of egypt , did the tabernacle no hurt , which was hung all over with them . humane learning may be lawfully used in a divine exercise , four conditions being observed . the first concerns the end , the confirmation of faith , not vain glory . secondly , if the prophanenesse or ethnicisme in them be castrated , as deut. . thirdly , that we alway 〈…〉 use humane learning as we give the scripture the upper-hand . fourthly , that these ●●●ations of humane writers , be used not as meat , but as sauce , sparingly . d r chalon serm●on tit. . . philosophandum est sed paucis . humane knowledge or learning is abused : first , when we rest in it , lean not to thine own understanding , when we think to look into divine mysteries with the spectacles of nature . secondly , when we boast of it as our chiefest excellency , ier. . . religion is the highest excellency , the truest wisdom is that whereby we know and enjoy the chiefest good . thirdly , when we oppose learning to the wisdom of scripture , and confine god to the laws of nature , cor. . . fourthly , the naked theory of divine knowledge , idle and unactive knowledge , all knowledge is for practice , prov. . . psal. . . deut. . . prov. . . some times are more favourable to learning then others . about the time of our saviours coming , curious arts , and other civil disciplines did most flourish . the grecians sought after wisdom , and secular philosophy , the romans after policy , state-knowledge and discipline of ●●rs . all the world almost ( above others , those parts wherein christianity was first placed ) was then set upon curious arts , yet the study and search of scriptures in a short time devoured all , and brought them to acknowledge allegiance unto it . d r iacks . comment on the creed vol. . l . c. . wolfius in his lectiones memorabiles mentions the learned men of every century . superstition and ignorance both together at the latter end of the ninth century , as a thick mist dangerously invaded and possessed the church , when the forging of legends and relicks , and such like trumpery was as common and highly esteemed as the scripture , and preaching was discountenanced , and utterly out of use . some places also are more propitious to learning then others . athens in greece , of which see afterwards . corduba in spain is celebrated also this way . it was the countrey of avicenna , and averroes and razis , and of seneca neroes master , and lucan the poet. duosque senecas , unicumque lucanum faecunda loquitur cord●ba — martial . barbara quinque viris gratatur i●●ria , marco , lucano , fabieque & geminis senecis , qui nugis , versuque , togâ , sophià , atque cothurn● clarent : quid majus roma superba dedit ? steph. pasch. icon. many of the fathers were africans . una etiam optatos , cyprianos , tertullianos , atque augustinos africa terra tulit . edidit haec sancto miracula quatuor orbi . nempè aliquid semper gens alit illa novi . steph. pasch. icon. devonshire in england . carpenter in the second part of his geog. cap. . reckons up these famous men of the west for arts and learning , iewell , raynolds , hooker , sir walter rawleigh , sir francis drake , sir richard greenvill , sir thomus bodley , d r holland , hackwell , prideaux , justice doddridge , william noy . essex hath been fruitfull of good divines , the younger hooker , dent , fen●●r , the two dikes , many rogers . naples in italy . virgil the prince of poets lived in naples , livie , horace , claudian , francis petrarch , who was very intimate with robert king of naples , antonius beccadellus sirnamed pan●rmit●ne , an excellent orator , laurentius valla , the refiner of the latine tongue , porcellus a most elegant poet , blondus a studious searcher of all antiquity , bartholomaus facius , nicolaus saguntinus , all most excellent men . many divines and philosophers , among which were ferrandus valentinus , michael epilamius , ioannes solerius , ioannes cardona , henricus panormitanus , petrus rassanus , hieronimus monopolius , and iacobus mantuanus . chap. iii. of the liberal arts and sciences . an art is a collection of universal precepts prepared to know , act or work in some certain latitude of end . naturam ●mulatur ars , sed non planè assequitur , saith bibliand●r , as we may see in painting and many other works . all arts are distinguished by the end not the matter . seneca * distinguisheth arts into three kindes , some which instruct the life , others which adorn it , others which rule it . the mechanical arts instruct the life . liberal arts are properly those which become free and ingenuous men , which require understanding , not the operation of the hands . they are called liberal arts , because they are worthy of a freeman , and ingenuous , as if only ingenuous persons should learn and exercise them . it is a received opinion , that there are seven liberal arts , three concerning speech , grammer , logick , rhetorick , four concerning quantity , geometry , arithmetick , musick , astronomy , which the grecians call mathematicks . gram : loquitur , dia : vera docet , rhe : verba colorat mus ▪ canit , ar●numerat , geo : ponderat , ast : docet astra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicitur , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the circle of the arts , which was wont to be accounted by the number of the seven liberal arts. ric : vitus basingstock in his fifth oration de studiorum finibus , saith , all arts and sciences are but ten , the seven liberal arts before mentioned , and three more , ethicks , physick , metaphysicks , into which all philosophy is divided . sir francis bacon * saith , that is the truest partition of humane learning , which hath reference to the three faculties of mans soul , which is the seat of learning . history is referred to memory , poesie to the imagination , philosophy to reason . theology also or divine learning ( saith he ) consists either of sacred history , of parables , which are a kinde of divine poesie ; or of precepts and doctrines , as an eternal philosophy . there are three organical arts , and arts concerning speech . grammer , which shews what should be spoken , and with what reason ; rhetorick which is for ornament ; and logick which is for argument and proof . some call these three general arts , because they have their use in all things and arts. i. grammer . it hath its name from letters . this is as it were an usher to other sciences , a place not very honourable , yet necessary , it is an antidote against that malediction of the confusion of tongues ▪ polyd. verg. it is an art of speaking well . others adde , and of writing , but in vain , when writing happens to speaking . it s end is to speak well ▪ the means conducing to this end are the rules of classical writers founded on use . that which is commonly called orthographia , is better called orthocepia , because speaking was before writing , which happens to speech . the beginning of this art and rhetorick ( saith suetonius l. de grammat . ) was thus , by the observation of those things which were either fit or unfit in speaking , men noting those things either to imitate or shun them , made this art. austin saith , that there were grammarians among the people of israel in the time of moses . that would be a most excellent kinde of grammer , if some man skilfull in many languages , as well learned , as mother-tongues , should write a treatise of the divers proprieties of languages ; shewing in what points every particular language doth excell , and in what points it was deficient . despauterius was a famous latine grammarian , clenard a greek one , iohn isaack an hebrew one . our linacer also was a special grammarian , and his books de emendata structura have much conduced to expell barbarism . gerardus vossius hath put out a most learned and elaborate book de arte grammatica , and another de vitiis sermonis . trivial and grammer schools are to be respected and encouraged , because they are the nurseries of learning , there the foundation being well laid , young plants thence removed to the publick universities , well furnished with that kinde of learning , may prove eminent instruments in church or state. grammer challengeth the first place to it self , and boyes are to learn both the greek and latine grammer . non modo quod his duabus linguis omnia fermè sunt prodita quae digna cognitu videantur , verùm etiam quod utraque alteri sic assinis est , ut ambae citius percipi queant conjunctim , quam altera sine altera , certè quam latina sine graeca . erasm. de ratione studiis . for the pure greek writers , erasmus commends chiefly lucian , demosthenes , herodotus ; and of the poets , aristophanes , homer , euripides . for the latine ( saith he ) quis utilior loquendi autor quàm terentius , purus , tersus , & quotidiano sermoni proximus , tum ipso quoque argumenti genere jucundus adolescentiae . huic si quis aliquot selectas plauti comaedias putet , addendas , quae vacent obscaenitate ; equidem nihil repugno . proximus locus erit virgilio , tertius horatio , quartus ciceroni , quinius c. caesari . salustium si quis adjungendum arbitrabitur , cum hoc non magnopere contenderim , atque has quid●m ad utriusque linguae cognitionem satis esse duco . erasm. de ratione studii . ii. logick . it is the most universal of all arts. it is usefull for all sciences . it is ingeniorum lima & cos . the proper formall object of it is reason , its adequate end to dispute well ▪ the duties of a logician , are either general , as that which is comprehended in the definition of logick , to reason well ; or special , as those which be contained in the distribution of logick , to invent well , and to judge well . logice dirigit intellectum in cognitione veri : praecipuaque ejus instrumenta sunt argumentatio , definitio , divisio , methodus . gerard ▪ joan. vos . de studiorum ratione parte priore . zeno the stoick said , rhetorick was like the palm , or the hand stretcht out , logick to the fist , he might have said more fitly ( saith ludovicus vives * ) that the logician collects an argument for the subtill examination of the learned , but the rhetorician applies it to the popular sense , for the oratour often more briefly collects then the logician . iii. rhetorick is a speech dressed with certain allurements proper to please and perswade . tully saith , the absolute praise of an oratour is three-fold , docere , delectare , movere ; docere debitum est , delectare honorarium , permovere necessarium . the great virtue of an oration is perspicuity , omnis oratio tres habet virtutes , ut emendata , ut dilucida * , ut ornata sit . quintil. instit. orat . l. . c. . nazianzene in one of his orations saith , he affected rhetorick so much , because he had some thing of value to esteem as nothing for christ. nemo te , nisi tu , exprimere rectè valet . none is able to set forth eloquence but it self . this hath immortalized plato , demosthenes , cicero , homer , virgil , herodotus , thucydides , livie , salust . cùm ciceronem dico , ipsam romanam eloquentiam intelligere debetis . cùm verò libros de oratore , opus in ea facultate putatote , quo opere nullum nec graecia , nec italia melius aut perfectius unquam habuit . cael. sec. cur. orat. de ingenuis artibus ▪ vide ejus orat . de rhetoricae usu . quintilian makes it a chief end and fruit of long pains and exercises in the art of rhetorick , to attain to such a faculty , as to be able also upon any sudden occasion to speak pertinently without any premeditation . what an inchanting force hath rhetorick ? one had need of the force of demosthenes , or rather , that divine eloquence of tully , to set forth the due praises of eloquence . pierius valerianus observes in the book of his hieroglyphicks , that sweet eloquence is signified by the hieroglyphick of the bee. bees setled on plato's lips when he was a childe sleeping in the cradle , a presage of his future eloquence . the same is reported of ambrose and pindar . the same pierius in the chapter of his book of hieroglyphicks saith , wise men did put syrens for the hieroglyphick of eloquence , and the perswading force of rhetorick , whence that saying of cato the grammarian , cato grammaticus , latina syren . chap. iv. of the mathematicks . the mathematicks are so named , because they are not learned without a teacher . when alexander bad his mathematick master make his lessons easier to him then in his ordinary way to others , he answered him well , the mathematicks were alike difficult to all . the ancient philosophers taught their pupils mathematicks very soon , as appears by aristotle and others , they confirming their propositions by mathematical demonstrations , the knowledge whereof must be presupposed . see tych. brah. orat. de discip. mat. the mathematicks are a most accurate and profitable study for the evidence and certainty of their demonstrations . abraham was famous for teaching the mathematicks first among the chaldeans , and after he taught the same a 〈…〉 as historians write . the old mathematicians drew their proportions in dust with a compass , the better to shew what they would . tully cals it learned dust . et secto in pulvere metas . archimedes was doing this when siracuse was taken . princes and great persons have studied the mathematicks , and those that study them to purpose , had need to have some princes or great persons to encourage them therein by their bounty , in respect of the chargeablenesse of their instruments , as tycho brahe somewhere saith . mathematicks are either pure or mixt : to pure mathematicks those sciences are referred , which handle quantity altogether abstracted from matter ; and physical axioms , they are two , geometry and arithmetique , the one handling continued quantity , the other dissevered quantity , or number . to mixt mathematicks astronomy and musick are usually referred , and the opticks . i. arithmetique is an art of numbring well . pythagoras first brought it into an art , thence the pythagoreans did swear per numerum quaternarium , quò nihil apud eos videtur esse perfectius . for there are four elements , fire , air , water , earth ; four times of the year , spring , autumn , summer , winter ; four qualities of all things ▪ heat , cold , moisture , drinesse , four coasts of the heaven ▪ east , west , north , south . it is the first of the mathematicks , and usefull to all the rest . one should get some skill in the vulgar ▪ arithmetique before he learn geometry , and that either by a teacher , or by plain books , such as the arithmetique of gemma frìfius , or ramus with snellius his notes . the principle of number is unity , as of magnitude punctum . by this the pythagoreans in times past covered the mysteries of all nature , and even of god himself , as if all things were agreeable to numbers . the phenicians write as all the eastern nations , from the right hand to the left : the reason why the outermost figure to the right hand in arithmetique stands in the first place , they also being the inventers of that science . george sandys upon the d book of ovids metam . some learned men speak much of the algebra , as a famous invention in arithmetique . ii. geometry is an art of measuring well . the measures of things are taken from the parts of man , his finger , palm , foot , cubit . a barly corn is the least measure ; the finger is the breadth of four barly corns ; the palm , four fingers ; the foot four palms . a cubit from the elbow to the end of the longest finger is a foot and an half . from those measures ariseth the measure of a journey , a pace , a furlong ; a mile , a geometrical pace is five foot , a furlong paces , a mile a thousand paces , eight furlongs . quatuor ex granis digitus componitur unus , est quater in palmo digitus , quater in pede palmus , quinque pedes passum faciunt , passus quoque centum viginti quinque stadium da●t , sed miliare octo dabunt stadia , duplatum dat tibi leuca . the romans used a foot for their measure , as the jews did a cubit . plato wrote in the door of his study , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let no man ignorant of geometry enter in here . sir henry savill in his ninth lecture upon euclyde , saith , ars est omnium sine controversia certissima , it is without controversie the most certain art of all . tyc . brahe in his oration , de disciplinis mathematicis , shews , that divers arts flow from geometry , astronomy , opticks ; that of dialing , geography , architecture , and the mechanicks , all with one consent ascribe the invention of geometry to the egyptians . for when the limits of their possessions were confounded by reason of the annual overflowing of nilus , to restore these , the reason and way of measuring fields was invented , and so geometry may seem to have drawn its first original from the husbandmens measuring their grounds . thales first brought geometry out of egypt into greece ; pythagoras amplified it . to whom many succeeded ; euclide hath brought the art to that perfection , that he hath cut off hope from all his posterity of enlarging it . the great difficulty among geometricians is about the quadrature of a circle , which some say , is not faisible . iii. musick . this is either vocal or instrumental ; some preferre the vocall . mercer on the th of genesis ver . . saith , iubal was the inventer of instrumental musick . pythagoras musicae theoricam ex fabri malleis adinvenit . blancani chronologia clarorum mathemat . pythagoras invented the art of musick from the smiths hammers . one seeing another playing excellently upon the lute , said , he thought his soul was in his fingers . leur esprit●s ' ensuit au bout des doigts , saith du bartas . . sept. pythagoras , aristoxenus , nicomachus , philolaus , alypius , ptolomaus handled musick professedly , boetius , martianus capella , and venerable bede , and mersennus have written also of musick . iv. astronomy . the word signifies a doctrine of the laws or rules of the measure and motion of the stars . the subject of this science is the heavens with the stars . diodorus , pliny and others say , that atlas was therefore thought to sustain heaven with his shoulders , because he made a sphere in which the whole heaven was represented . it exceeds not only arithmetique and geometry , but all other arts in this kinde . nam & antiquitate & nobilitate ac cognitionis sublimita●e prae reliquis omnibus maximam sibi vendicat laudem . tych. brah ▪ orat. de discip. mathem . peter ramus in proaem . mathem . complained , because we have not now astronomy free from hypotheses , and therefore easie , as the egyptians and babylonians had . but saith gassendus ( praefat. in tychonis brahaei vitam ) though some hypotheses be more simple , and so more easie then others , yet astronomy cannot consist without some . quod autem celeberrimus ille nostri aevi philosophus petrus ramus existimarit , sine hypothesibus per logicas rationes astronomiam constitui posse , caret fundamento , &c. tycho brahe epist. astronom . lib. . christoph. rothman . vide plura ibid. thales milesius was the first who studied the stars , gassendus ( in the preface before-quoted , and their lives ) mentions eudoxus , hipparchus , theon , pappus , alphraganus , alphonsus king of castile , tycho brahe , copernicus , peurbachius , and regio-montanus for famous astronomers , blanchinus , and ptolomy , to which gassendus himself ( the professour of astronomy now at paris ) may deservedly be added . v. opticks . this is a greek word . it is called perspectivè in latine , a barbarous but significant word , optica est ars bene videndi . the opticks is an art of seeing well . light and colour are visible by themselves , so it is said ; light indeed is , but colours will not be visible in the dark . we should examine and weigh the writings of the chief astronomers by this lesbian rule . luceus was the first inventer of the metal-mines , and hence arose the common fable , that he also saw those things which were under the earth . pisanus was the author of the common perspective . alhazeus and vitellio , and pena on euclide , and peckam archbishop of canterbury have done best on the opticks . galen skilfull in the opticks as well as physicks , gives this demonstration , why one and the same appears one to two eyes , eadem est basis pyramidum sub radiis ab oculo missis comprehensarum . there are perfect demonstrations in the opticks ; as why a hollow glasse burns , because the sun-beams reflected are there gathered together ; why a staff appears broken in the water , because it is seen by lines refracted , through a double medium of air and water . chap. v. of the civil and canon-law . there are three main things in the civil-law , the pandects , the code , and the novellae constitutiones . . the pandects or digests , containing responsa prudentum , or the sayings of lawyers , to which the decree of gratian in the canon-law composed out of the sentenc●s of the councels and fathers answers . . codex , the code , consisting only of the decrees of the emperours , to which the five books of the decretals answer in the canon-law , consisting of the constitutions onely of the pope of rome . malè actum est cum rebus humanis , cum ad decreta accesserunt al● . . novellae constitutiones , viz. imperatoria , put out after the code , to which in the canon-law the sixth of the decretals , the clementines and extravagants answer . see d. duck of the authority of the civil-law , l. . c. . first , one should diligently reade the elements of the civil-law , comprehended in the four books of iustinians institutions , calvins lexicon of the law should be perused . then we may go on to the pandects and code , on which there are many commentaries . cuiacius is an excellent author . it is called the canon-law by reason of the matter , because it contains ecclesiastical constitutions which they call rules or canons ; and by reason of the end , because it was collected and confirmed to that end , that it may prescribe a rule of ecclesiastical government . the canon-law contains the decree of gratian for the most part collected out of the sentences of fathers , and decrees of councels . the decretals of gregory the ninth . the sixth of the decretals of boniface the eighth . the clementines and extravagants collected out of the epistles and replies of the popes . corpus canonum à gratiano monacho consarcinatum ab eugenio . pontifice rom. comprobatum & authoritate firmatum fuisse constat : qui ut in academiis doceretur propéque tribunali in iudiciis reciperetur ( ut & postea factitatum est ) praecepit . gentil . apol. c. . lancelots institutions are commended for the canon-law , as minsinger on iustinians institutions for the civil-law . in the body of the canon-law the canons are sometimes diametrially opposite one to the other . archidaconus , panormitan , innocentius , rebuffus , were famous canonists . of philosophy . it is either natural or moral , called ethicks . natural philosophy de mundo , aut de iis quae sunt in mundo , quaerit . pier valer. hierog . l. . c. . tully cals philosophy in his offices , studium sapientiae ; in his tusculanes , virtutis indagatricem , expultricemque vitiorum . how many several sorts of philosophers are mentioned ? who were severed by their distinct schools , of academicks , peripatetiques , stoicks , epicures , pythagoreans , too numerous to be rehearsed . of all which , see desiderii iacotii de philosophorum doctrina libellum ex cicerone . aristotle was the prince of the peripateticks , zeno the chief of the stoicks , epicurus of the epicureans , and pythagoras of the pythagoreans . philosophiam optimè docebit plato & aristoteles , atque hujus discipulus theophrastus , tum utrinque mixtus plotinus . erasm. de ratione studii . as the grecians for the title of wise men , called themselves lovers of wisdome , that is , philosophos , so also the doctors of the jews often were not called wise men , but scholars of wise men , that is , studious of wisdome . ubi desinit philosophus ibi incipit medicus , ubi desinit medicus ibi incipit theologus . ethicks or moral philosophy . it is so called because it is conversant about the manners of men . the adequate object of it are humane actions , not considered any way , but as honesty hath place in them , and as they are capable of vertue . d r ames hath a theological disputation against it , and shews , that all aristotles practical vertues are to be found in the scripture . physick . the subject of it is mans body , the end health . it is lawfull , it was before the promulgation of the law , gen. . . the poets brought in apollo , as the chief god of medicine , to whom they have assigned aesculapius for his sonne . christ was a physician both of soul and body . omnibus est aliis medicus praestantior unus . is homers verse . physical institutions are a 〈…〉 llificium compounded out of the choisest flowers . a long series of times ha 〈…〉 brought forth many famous grecians , physicians , some latines , and some arabians . among the grecians , hippocrates and galen excelled . dioscordes also was a good physician . amongst the latine physicians cornelius celsus was the first . of late fernelius and sennertus . amongst the arabians , avicenna * , rhazes , averrhoes , avenzoar , mesue , serapio , and alsaharavius were chief . in plants there is much difficulty . vide voss. de vitiis sermonis l. . c. . rondeletius , matthiolus , bellonius , camerarius , bauhinus , spigelius , have done well about herbs . alexandria of old , and padua of late , is famous for the profession of physick . metaphysicks . it is the highest part of all philosophy from the subject of it , because it treats de causa altissima . d r ames hath a theological disputation against metaphysicks , and saith , it is but an imaginary science . m r baxter in his reply to m r kendall , saith he hath above thirty tracts of metaphysicks by him , and seems to value suarez , schibler and burgersdici●s before all the rest . history . historia est testis temporum , nuncia vetustatis , lux veritatis , vita memoriae , magistra vitae , cic. do de oratore . historia est rerum , publicè gestarum , diffusa & continuata narratio . muretus . the end of it is double , profit and pleasure . omne tulit punctum qui miscuit utile dulci. ferdinand king of sicily , and alphonsus king of spain , recovered their health by reading of history , the first by reading livy , the second by reading q. curtius . some have observed , that the being versed in books of history makes men wiser then in those of policy , for that those furnish us with instances as well as rules , and as it were personate the rule , and draw it out more into the full lineaments . m r herles morall prudence ch . . history is either . ecclesiasticall , which handleth church matters , and is for its antiquity and dignity to have the precedence . vide sixt. senens . in praefat. ad lectorem in bibliotheca sancta . or . politicall , which handleth civil matters , in kingdoms , states or commonweals . just or perfect history is of three kindes , according to the nature of the object which it propounds to represent ; for it either represents a portion of time , or some memorable person , or some famous act. the first we call chronicles or annals ; the second lives ; the third relations . of these chronicles seem to excell , for celebrity and name : lives for profit and examples : relations for sincerity and verity . s r francis bac. advancem . of learn . l. . c. . the history of times is either universall or particular : this comprehends the affairs of some kingdom , or state , or nation : that the affairs of the world . amongst histories itineraries have the preheminence , when one shall faithfully relate the most memorable things he hath observed by travelling into many and strange countries : and amongst itineraries , that of r. benjamin a jew hath been very much esteemed by many , ( saith constantine l'empereur ) because he did not only travell over europe and africa , but professeth that he entred into the most inward and extream regions of asia , where he witnesseth that he saw rare things and yet unknown to our world : and therefore his little book abundantly affords examples of very many things , so that it cannot but be read with delight . the first law given to an historian ( saith tully de oratore ) is nequid falsi dicere audeat : deinde nequid veri non audeat ; ne qua suspicio gratiae sit in scribendo , ne qua simultatis . the composing of a history consists in things and words : for things he must have respect to the order of time and the description of places , the manners , lives , counsels , sayings , deeds and events of men ; for words , the kinde of speech must not be large , yet adorned with a pure and famous brevity . t. livius in the opinion of all learned men is the prince of latine history , there are only two books of salusts . caesars commentaries contain famous things but done in a few years . trogus pompeius who composed the greek histories and those of the whole world in latine , and in fourty four volumes hath written the affairs of all ages , kings , nations and people , is wholly lost , but that we have in iustin a short little body as it were of the flowers of it . suetonius , tacitus , q. curtius , are good historians , and many later then them , orosius , paulus diaconus , eutropius , and others of later time , yet blondus , antoninus , sabellicus , cellenutius , machiavell , aretinus , platina , carius , simoneta , capreolus , merula , and those yet later , paulus iovius , sleiden , guicchardine , the last being the best historian . the best greek historians ( although some of them be imperfect ) are herodotus , thucydides , xenophon , polybius , dionysius halicarnasseus , dion , eusebius , and others . chronology and topography are the two eyes of history . in chronology . the epochae are to be observed . the epochae are two fold . . ecclesiasticall , which are noted in the scriptures and ecclesiasticall histories ; of which eleven as more famous are mentioned , from the beginning of the world , the flood , the building of the tower of babel , abrahams peregrination , the departure of the israelites out of egypt , the year of sabbath , the year of jubilee , solomons temple , the babylonish captivity , daniels seventies , the birth of christ. the christian aera , that is , the way of numbering times from christ being born , although it be most laudable , yet began lately , and hath not been long used in designing publick or private affairs . helvic . in system . chron. . politicall , which are observed in prophane histories , and are used in civil affairs . of these some most famous are , . of the olympiads : which is of the grecians . olympias est spacium quinque annorum à latinis lustrum dictum , in the beginning of the fifth year the olympian games were wont to be celebrated , with great concourse of all greece , so called from olympia a city in thessaly , in which those sports were exercised . this is the noblest computation of time among the heathens . . epocha urbis conditae , id est , romae . . est c. iulii caesaris , from whence the roman emperours are numbred . aera , pro quo & era , dicitur pro epocha , sive supputationis initio . in gothicarum , ac hispanicarum rerum scriptoribus , plurimisque conciliis , est crebrum , atque ab eo tempore inchoat , quo hispani , jussu augusti recepere formam anni iuliani ; quod factum xxxviii . annis ante natum iesum christum ex vulgari aera christi . vossius de vitiis sermonis , l. . c. . . topography , the description of some certain place . of poetry . it is referred to the imagination , and is a kinde of learning in words restrained ; in matter loose . it is an art of deceit , which measureth expressions , not by the truth of the subject , but by the strength of imagination working upon it . it principally serves for venting extraordinary affections . poetry is the quintessence or rather the luxury of learning . the originall of this art is very ancient , and ( as euseb. l. . de praeparat . evang. ) first flourished with the most ancient hebrews , who were long before the poets of the grecians . moses made an exhameter verse , wherein he gave thanks to god for their deliverance at the red sea. david composed many hymns . quid deutoronomii & esaiae cantico palchrius ? quid solomone gravius ? quid perfectius iob ? quae omnia hexametris & pentametris versibus apud suos composita decurrunt , polyd. verg. de invent. rerum . l. . c. . orphe●s ( saith porphyrius ) first illustrated this art , then homer and hesiod . it is taken in a double sense , as it respects words , and so it is a kinde of character of speech ; for verse is a kinde of style and form of elocution , and pertains not to matter ; for a true narration may be composed in verse ; and a faigned in prose . or as it respects matter , so it is imitation of history at pleasure . it is either narrative , or representative , or allusive . narrative is a meer imitation of history , but that often it extols matters above belief . dramaticall or representative , is , as it were , a visible history , it sets out the image of things , as if they were present : history , as if they were past . parabolicall or allusive is history with the type , which brings down the images of the understanding to the objects of sense . because neither our senses are moved with extraordinary effects of gods power , nor our mindes bent to observe the waies of his wisdom , so as we might be stricken with true admiration of them , we have fewer good sacred poems , then of any other kinde . but as the ancients chief learning did consist of poetry , so the excellency of their poetry was chiefly seen in the proper and native subject of this faculty , that is , in matters of sacred use or observation . whence the title of vates did descend to secular or prophane poets , which retained the number and manner of speech used by the former . the book of psalms , iob , and the songs of moses , are the only pattern of true poesie . d r iacksons comment upon the apost . creed , vol. . c. . the greek and latine poesie was by verse numerous and metricall , running upon pleasant feet , sometimes swift , sometime slow , ( their words very aptly serving for that purpose ) but without any rime or tunable concord in the end of their verses , as we and all other nations now use . but the hebrews and chaldees , who were more ancient then the greeks , did not only use a metricall poesie , but also with the same a manner of rime , as hath been of late observed by learned men . our manner of vulgar poesie is more ancient then the artificiall of the greeks and latines , ours coming by instinct of nature , which was before art and observation , and used by the wilde and savage people , who were before all science or civility ▪ in the time of charlemaine and many years after him the latine poets wrote in rime . the school of salerne dedicated their book of medicinall rules unto our king of england , beginning thus , anglorum regi scribit schola tota salerni si vis incolumem , si vis te reddere sanum curas telle graves , irasci crede prophanum nec retine ventrem , nec string as fortiter anum . all the rest go on in the same way , well to the purpose of their art. one wrote these verses against the whole rable of monks , o monachi vestri stomachi sunt amphora bacchi , vos estis deus est testis turpissima pestis . hugobald the monk made a large poem to the honour of carolus calvus , every word beginning with c , which was the first letter of the kings name thus , carmina clarisonae caluis cantate camenae . there were . heroick poets , such as wrote long histories of the noble acts of kings and great princes , and the great matters of peace and warre , whereof homer was chief and most ancient among the greeks , virgil among the latines . . lyrique poets ; quòd eorum ferè carmina ad sonum citharae recitarentur . they delighted to write songs of pleasure , of which sort was pindar . anacreon and callimachus , with others among the greeks : horace and catullus among the latines . . elegiack , who wrote in a certain pitious verse called elegy ; such among the latines were ovid , tibullus , and propertius . . there were comicall poets who wrote enterludes to recreate the people with matters of disport , of whom among the greeks , menander and aristophanes were most excellent ; with the latines , terence and plautus ▪ and also tragicall , who set forth the dolefull fals of unfortunate and afflicted princes , such were aeschyius , euripides and sophocles with the greeks ; seneca among the latines . satyricall , who taxed the vices of the people in bitter speeches , such were lucilius , iuvenall and persius among the latines . others were given wholly to scoffing at undecent things , and in short poems uttered pretty merry conceits , and these were called epigrammatists , as martiall . poets are drawn with a desire of glory , and are greedy of praise . nec petitur sacris nisi tantum fama poetis . there are deliciae poetarum , where the famous italian , french , german and scotch poets are mentioned . chytraeus hath this epigram , in tres petros poetas . carmine quid possint itali , & cum teutone galli , scire cupis ternos aspice quaeso petros italiae angelium , ronsardum gallia , suave lorichii ingenium te●tonis ●ra tulit ▪ of painting . painting is silent poetry , and poetry a speaking picture . of the first inventer of it , see polyd. verg. de invent. rerum , l. . c. . zeuxis , appelles , lysippus , parrhasius , praxiteles , phidias , were famous painters . two artificers contended for the mastery in their art and faculty , the a first drawing grapes so lively that he couzened the birds , the b other a vail so exquisitely that he couzened the artificer himself . of navigation . this art is much perfected since salomons time . prima dedit nautis usum magnetis amalphis . iohn tapp hath written of the art of navigation : and s t thomas rives hath written historiam navalem in two parts . the vertue of the loadstone is certainly wonderfull , unknown to aristotle and pl●ny , and all the ancients , which vertue thus now being known and understood , navigation through and about the whole world was made easie and happy . sir francis bacon in his first book of the advancement of learning , lib. cap. . saith , the sciences which hold more of the fancy and of belief , then of reason and demonstration , are chiefly three , astrology , naturall magick and alchimy . i. for astrology . though the ancients generally confounded astronomy and astrology , yet they are to be distinguished , as the very greek words shew . the scripture , psal. . commending the sunne and the starry heavens for all its proper uses and ends that we should make of them , saith not the least word of judiciall astrology , or foretelling future events in the world , by them : whereas if that were true which is said , that god by the heavens as by a book , hath revealed what he would do , it would have commended the study of the heavens for this end to all ; for if god have manifested his will by it , then certainly he would have commanded us to search for it there , as he doth command us to finde out his will in the scripture . but the scripture is so farre from commending such a study , that it expresly forbids it as a grievous sinne , deut. . , . isa. . . & . . & . . & . ● . i●● . . . eccles. . . and that judiciall astrology is a vanity , appeareth by this reason ; they undertake to foretell contingencies for the most part , from the position of the seven planets : now there being so vast a number of fixed stars , which have influence in earthly things in some proportion as well as the planets , how is it possible that they should foretell any certain truth ? one in basill by his calculation noted a certain day which he mistrusted should be fatall unto him , by some thing which should at that time befall him . whereupon he determined with himself all that day to keep him sure and safe within his chamber , where he reaching up his hand to take down a book , the book falling down upon his head gave him his deaths wound , and shortly after he died upon the same . tycho brahe in his oration de disciplinis mathematicis , doth plead somewhat for astrology . but gassendus de doctrina epicuri , hath a diatribe against judiciall astrology , and cals it ridiculous . sixtus ab hemminga wrote a book against those which profess astrology , which he entitled , astrologia ratione & experientia refutata liber . he shews there , that all the promises which astronomers make of future events are vain , and that evidently in the genitures of thirty famous persons , which suffridus petrus de scriptoribus frisiae reckons up . another kinde of divination is physiognomy . if i say a sanguineous man is prone to lust , that is a true judgement , this is properly physiognomy , but if thou saiest , he is actually lustfull , that is a rash judgement , for by reason or the grace of god he may restrain that , as the story of socrates is known . a certain kind of physiognomy is called chiromancy or palmestry , which is a divination by inspection of the lines in the hand , — frontemque manumque praebebit vati . juv. sat. . aristotle in his singular book of physiognomy hath made no mention of chiromancy , yet i beleeve the egyptians , who were addicted to those abstruse and mysticall sciences had a knowledge therein , to which those vagabond and counterfeit egyptians did after pretend , and perhaps retained a few corrupted principles , which sometimes might verifie their prognosticks . d r brown. religio medici . see of them camerar . histor. meditat. l. . c. . ii. of natural magick . some distinguish between natural , artificial and diabolical , though others dislike them all . zoroaster is said first to invent this art of magick . vide aug. de civ . dei. l. . c. . & polyd. verg. de invent. rerum . l. . c. . magick flourished especially among the persians . one saith , magia est ars impetrandi à diabolo quicquid ipsi praescripseris . magick is an art of obtaining of the devil whatsoever thou shalt command him . as christianity is an art of obtaining from god what is profitable , so magick is an art of obtaining from the devil what thou shalt command him . for the devil is the author and worker of those things which the magicians work ; though one saith , the art is but naturalis philosophiae absoluta consummatio , the absolute perfection of natural philosophy . plinie speaketh of moses his myracles , though he do ill in calling him a magician , for , . what likenesse is there between the illusions of a magician , which vanish away in the twinkling of an eye , and the leading of a mighty great nation through the sea , and which is more , the maintaining of them from hunger and thirst so long a time . there is no law in the world doth so expresly forbid magick as doth the law of moses , as if the law would thereby purposely prevent this slander . benno the cardinal in the life of hildebrand relates , that five popes sylvester the d , benedictus the th , iohn the . and , gregory the th , did wholly give themselves to the devil that they might be popes . he hath a notable story there of hildebrand , about his carring a book of necromancy still with him . libels , or libri famosi are to be forbidden , blasphemous books to be abolisht , but magical books are to be burnt , act. . . alchimy an art full of errours and vanity * yet this right is due to it , that it may truly be compared to the husbandman , whereof aesop makes the fable , that when he died , told his sonnes he had left unto them a great masse of gold buried under ground in his vineyard , but did not remember the particular place where it was hidden ; who when they had with spades turn'd up all the vineyard , they found no gold ; but by reason of their stirring and digging the mold about the roots of their vines , they had a great vintage the year following : so the painfull search and stirre of alchymists to make gold , hath brought to light a great number of good and fruitfull experiments , as well for the disclosing of nature , as the use of mans life . the alchymists or chymicks too much extoll their spirits . the chiefest chymicks among the ancients , tycho brah● ( who was given to the study also himself ) reckons up to be these , hermes tresmegistus , geber , rupescissa , arnoldus de villa-nova ; raymundus lullius , thomas aquinas , roger bacon , albertus magnus . to which he addes , isaack holland , and theophrastus paracelsus . the cabbalisticall art is also vain , though magnified too much in these dayes . the jews hold , that moses received a double law from god in the mount , one in writing , or delivered in writing , the other by mouth , or delivered by mouth . this last ( say they ) was successively delivered by moses to posterity , first to ioshua , by him to the elders , and by them to the first prophets , and then to the last prophets , amongst whom the last of all were zachary , haggai , malachi , these delivered it to the men of the great synagogue , which were ezra with his company , who restored the law to its ancient purity , from whom the wise men following received it in succeeding generations , and this double exposition which the jews glory in is yet found among their wise men , they name the cabala . ioannes picus de mirandula first amongst the latines made mention of this cabal of the hebrews . because there are six alephs in the first verse of the first chapter of genesis , and aleph signifies a thousand , therefore they say the world shall last six thousand years . some learned men ( as chamier , and others ) likewise tax school-divinity . mihi quidem satis est , si quando succisivis horis huc diverto , ad thomam , aut petrum de aquila , aut majorem , aut nicolaum de orbellis , aut cardinalem de aliaco , & hujusmodi molestissimorum hominum turbam : non equidem ut delectationem capiam : sed ●ò tantum ut animum satiem : non aliter quàm si quis aliquando palatium visitans , post aularum , cubiculorum , coenaculorum magnificentiam , etiam latrinas non dedignetur aspicere , sed paucis , ob faetorem . chamier . epist. iesuit . gaudeo ( saith luther ) me è scholastica theologia erutum & gratias ago christo deo meo . and in his first tome de octavo praecepto . vocantur doctores scholastici , & hoc propriissimo veroque nomine , scholastici enim sunt , id est , ludicri , & lusores , imò & illusores , tam sui quam aliorum . see antonie du verdier his learned preface of learning to his bibliotheque . before i proceed to speak of the languages , i shall say something of that usefull art of prin●ing . cardan , lib. . de artibus saith , it is an art inferiour to none , neither in profit , dignity , nor subtilty . how speedily doth it conveigh learning from one nation and age to another ? imprimit ille die , quantum vix scribitur anno . pasqui●r saith , one may see the world traversed in these two inventions , a monk the inventer of artillery , and a souldier of printing , recherch de la france , lib. . cap. . by printing many greek and latine authors have been preserved from destruction . auctores plurimos , tam gracos quam latinos , ab omni prorsus interitus periculo vindicavit . polyd. virg. de invent. rerum l. . c. . it is commonly said , that tullies offices was the first book that was printed . ciceronis officia prima omnium librorum typis aeneis impressa sunt . exemplar officiorum istorum habeo in membrana impressum . schol. mathem . rami , l. . there were some famous printers . aldus manutius * , and after him paulus his sonne in venice ; in france , crispinus , henry stevens the father to charles , and charles to robert , robert to henry , and henry to paul , all printers . christopher a plantine of antwerp a most famous and learned printer . there is a book intituled , index libroram qui ex typographia plantiniana prodierunt . oporinus celebris parentum aevo basil●ae typographus fuit , cui nomen ioanni oporino . voss. de vitiis sermonis , c. . frobenius , he was e●asmus his faithfull printer . daniel bombergu● who deserves special praise for his care and diligence in setting forth the bible with the chaldee paraphrase , rabins commentaries , and the masora , besides many other hebrew books . r. gedaliah in his shalsheleth doth speak honourably of him in this respect . some printers are to be blamed , who for lucre sake are ready to print any book though never so corrupt and pernicious . i have heard that george bishop the printer in london would not sell any popish books either to papists or any that were like to be seduced by them . chap. vi. of the languages . constat graecos & latinos peregrina linguae voces , dum suae linguae decoro , & compositioni student , prodigiosè corrupisse . leland . comment . in cign . cant. languages do often much change in processe of time . the french , spanish and italian , coming from the latine are much fallen from the purity of the latine tongue . none of the french will now understand the laws of england published by william the conqueror in the norman without an interpreter . languages differ much in common names , but not in proper ; all languages say almost in the same manner , adam , abraham , moses , david , iesus , socrates , plato , caesar , c. caro , carolus , and in the like . the confusion of languages was brought in at the building of the tower of babel , as moses the hebrew prophet in the th chapter of genesis , and iosephus the hebrew historian in the th chapter of his first book of jewish antiq. evidently demonstrate . the punishment of strange languages was a heavy punishment , next to our casting out of paradise , and the flood . m r wheat . protot . ch . . the holy ghost descended upon the apostles in the shape of tongues . quid autem lingu● dissectae aliud ( saith one ) quam variarum linguarum cognitionem portenderunt ? bibliander saith , there are seventy seven languages commonly reckoned , de ratione communi omnium linguarum c. . the hebrew language was the first and most ancient , and the onely language before the building of the tower of babel . austen saith , it is better to be in the company of a known dog , then in a mans society whose speech is unknown to us . the hebrew tongue kept its purity , and remained uncorrupted , though other tongues were added to it , and derived from it . it is reported of mithridates , that he spake two and twenty languages . gesner therefore writing a book of divers languages , styles it mithridates gesneri . vide r. episc. uss. annal. partem posteriorem . p. . et theodorum bibliandrum . de ratione communi omnium linguarum , c. . benedictus arias montanus in his preface to the king of spains bible , professeth that he understood ten languages . godeschalcus praetorius , a man of great wit and vast memory , and famous in all kinde of learning , once a singular ornament of the university of francford in germany , understood fourteen tongues , saith n●ander in the first part of his geography . postell shews , that he was skilfull in fifteen languages . schindler and de dieu were polyglottists . ioseph ▪ scaliger and our bishop andrews had also knowledge in severall languages . theodorus bibliander de ratione communi omnium linguarum , cap. . saith thus of himself , equidem ut de uberiori aliqua perfusione divini spiritus gloriari non possum nec debeo , ita beneficia christi servatoris minimè vel modestum , vel religiosum est dissimulare . fate●rque me non tam labore & diligentia & ingenii quodam acumine singulari , quam ex merito & gratia , & do●o principis nostri opt . max. iesu christi consecutum esse facultatem aliquam scribendi & loquendi , aut certè judicandi de iu linguis , quae totum orbem terrarum longè lateque possident . vide plura ibid. the common use of all languages is twofold : one , that others may discover their minde to us . another , that we likewise may reveal our mimde to them . as the confusion of tongues at babel had caused the casting off of the gentiles , by severing them from the participation of the true religion ( which was onely professed and known in the hebrew tongue ) so was the gift of tongues to be a needfull means to bring them into religion again ; when every one may hear of the things of god in his own language . the languages may be divided into oriental and occidental : . oriental ; hebrew , chaldee , samaritan , syriack , arabick , aethiopick , persian , armenian , coptick . . occidental ; greek , latine , spanish , french , italian , german , english , and sclavonick , which is spoken very generally . the oriental tongues are written and read from the right hand to the left , except the aethiopick and armenian . the grecians at first did write forward and backward , whence that phrase , literas exarare and lineae , are called versus , and thence that was a most profitable and grave decree of the councel of vienna , celebrated under clement the th , that there should be in universities publick professours of the hebrew , chaldee and arabick tongues , which should teach them , and translate books out of them into latine for the propagation of the faith , and more easie conversion of the infidels . sigismundus gelenius hath written lexicum symphonum . quo quatuor linguarum europae familiarium , graecae scilicet , latinae , germanicae , ac sclavinica concordia judicatur . bibliander de ratione communi omnium linguarum , layes down an easie method of learning a language , qui enim dictiunculas principales , & themata singulis diebus discat , & aliquid tribuat regulis derivandi , flectendi , & c●●po●e●di , utque ordinem & constructionis leges cognoscat , centesimo die per otium linguam perdidicit . he saith there , that there are a thousand original words of the latine tongue , and themata bis mille linguae hebraeae , two thousand roots of the hebrew tongue . there are three principal or learned languages , the hebrew , greek and latine . i. of the hebrew . of languages , the hebrew as it is the first and most ancient of all , so it alone seems to be pure and sincere , all the rest almost are mixt : for there is none of them which hath not certain words derived and corrupted from the hebrew . so the latines have not onely borrowed many words of art from the grecians , but also of things which they found in their books . so the latine tongue was corrupted by the gothes in italy , france and spain . some think that the english language is most mixt and corrupt of all . munster in the second book of his universal cosmography , saith , the english tongue is compounded of many languages . in times past ( he saith ) it was pure germane , as one may know by beda , who was born in england . the mysteries of god , and our salvation were delivered by god , and received by the holy fathers and prophets in the hebrew tongue . the hebrew tongue excels all others in dignity , pleasure , profit and necessity . the antiquity of it demonstrates its dignity , the simplicity and grace of it its pleasure . it is the fountain of all other languages , of the indian , persian , babylonian , armenian , syriack , arabick , the egyptian , aethiopick , and therefore profitable . beckman shews , that many greek words are derived from it . by it we are instructed in the knowledge of god and the church , and our selves , therefore it is very necessary . the punique tongue was the canaanitish or old hebrew * language , that which was vulgarly spoken among the jews before the captivity . amongst christians for more then a thousand years from christ , none scarce did adorn the hebrew language unlesse very few . the jews were in such hatred , that their very language was vilified . origen of alexandria learned it of a jew called hill , not without trouble , and the publick upbraiding of celsus . ierom also of stridona a monk and presbyter , learned this language at bethlehem , especially in the night time of a jew , fearing his countreymen , whose name was barhanina , whence ruffinus becoming his enemy objected to him , that leaving christ he followed barabbas , he neglecting that calumny went on stoutly , and taught many religious virgins this language , that they might sing hebrew psalms . after ierom , who flourished in the year of christ . followed iohn damascene , who lived in the year of christ , . nicholas lyra was converted from judaism in the year of christ , . afterward paulus burgensis was converted from judaism . and this was the lot of that holy language even unto the year of christ . when printing was invented , and the studies of languages and learning began to flourish . here among the christian restorers of the holy tongue reuclin was the first . he learned the greek tongue of greek exiles ( amongst whom was chalcondylas ) and the hebrew of the jews , and he illustrated both . the ice being broken by him , hebrew bibles were printed first at pisauna , after at venice , and in italy . faelix pratensis , daniel bombergus his master in the holy tongue , the author and moderator of his famous printing in the hebrew , much adorned this language , by publishing hebrew bibles , which are called veneta & bombergiana . augustinus iustinianus nebriensis episcopus put forth psalterium octaplum . petrus galatinus flourished in spain , also franciscus ximenes archbishop of toledo , and cardinal , who procured the edition of opus complutense , & benedictus arias montanus hispalensis , who being helped together with his collegues by the munificence of philip the second king of spain , promoted that kingly work , the spanish and plantine bible . in france sanctes pagninus lucensis professed this tongue , the author of the treasury of the hebrew tongue , franciscus vatablus , which incouraged and furthered robert stevens in printing so elegantly the hebrew bible at the charge of francis the first king of france . iohn mercer who together with bonaventure cornelius bertram and antonius cevallerius inriched pagnines treasury with annotations . to these may be added william postell and nicholas clenard , who travelled far out of their love to the hebrew and oriental tongues . in germany after capnio or reuchlin , conradus pellican , sebastian munster , iohn oecolampadius , luther , aurogallus , forster , zigler , iohn albert widmanstadius , andraeas masius , paulus fagius , iohn avenarius , iohn drusius , waser , iohn buxtor● the father and sonne , george cruciger , and others bestowed their pains to good purpose in this language . wakefield * of old taught hebrew in england . of later time edward livelie in cambridge . hugh broughton and nicholas fuller did also excell in that language . the hebrew language in a few words comprehends much matter , is very significant , it hath a gravity , sweetnesse , vivacity , and marvellous efficacy in its words , periods . the way to learn the hebrew tongue , is to inure ones self to one methodical and compleat grammer . some much commend martinius his hebrew grammer . of the chaldee language . during the seventy years captivity of the jews in babylon , there was a mixture of the hebrew and chaldee language , as is evident by the writings of the prophet daniel , composed of both , as ierom hath well observed in his preface upon that prophet , as also by the writings of ezra , and more evidently in the chaldee paraphrases . the syriack and chaldee are as it were but dialects of the hebrew ( differing not much more then northern and western speech from plain english ) and though they be nearly allied to the hebrew , yet they are nearer one to the other , insomuch that some reckon them both one . those christians are a terrour to the jews who are indifferently skilled in the thargum and the rabbins , for they know that many pillars of judaism are most vehemently shaken , yea overthrown in them . the more the pity that these most profitable studies are so neglected in those places where the jews most resort . many christians in syria use this language in grammaticis & sacris about the mountain libanus . the samaritan language . it hath no other letters and characters proper to it , but the hebrew letters and characters , yet most ancient . many jews at this day dwelling in syria , and chiefly in the town of sichem , use this samaritan language , which are called samaritans . the syriack tongue , which is very like to the hebrew , witnesseth that the hebrews have two and twenty letters , for they also have two and twenty in sound alike , but divers characters . the samaritans also write the pentateuch of moses in so many letters ; and it is certain that ezra after the taking of hierusalem , and the restauration of the temple under zorobabel , found out other letters which we now use , when to that time the characters of the samaritans , and the hebrews were the same . of the syriack language . it is called also lingua aramaea , esa. . . the new translation hath , the syrian language , the old , the aramites language . the syriack tongue is certainly thought to have had beginning in the time of the captivity of the iews in babylon , while they were mingled among the chaldeans . in which long revolution of seventy years , the vulgar sort of the jews forgot their own language , and began to speak the chaldee ; but yet pronouncing it amisse , and framing it somewhat to their own countrey fashion , in notation of points , affixes , conjugations , and some other properties of their ancient speech , it became a mixt language of hebrew and chaldee . brerewoods enquiries touching the diversity of languages and religions through the chief parts of the world , ch . . guido fabricius clearly demonstrates the vulgar tongue of iury in the dayes of our blessed saviours pilgrimage here upon earth to be syriack , which ( saith masius ) grew out of the mixture of the ancient chaldee and hebrew , and was so different from the latter , that the one could not be understood by the other . the preface to brerewoods enquiry . crinesius commends the syriack grammer of masius , mercer , tremellius and especially wasers . but de dieu's is an excellent one . of the arabick . it is . a very ancient language , as ierom shews in his commentaries upon the prophet esay , and in his preface to daniel and iob ; and erpenius in his first orat. de ling. arab. . it is of larger extent now then any other language , almost the third part of the habitable world acknowledgeth it . although i be farre from their opinion , which write ( too overlashingly ) that the arabian tongue is in use in two third parts of the inhabited world , or in more , yet i finde that it extendeth very farre , and specially where the religion of mahumed is professed . brerew . enquir . ch . . ejus beneficio valebimus sine interprete conversari cum mauro , aegyptio , syro , persa , turcho , tartaro , indo , & ut semel dicam , ferè in toto terrarum orbe . postellus . . it is an elegant language whether we consider the plentie of words , and the force of signification , or the sweetnesse of the phraseology , or the facility and gravity of the whole language . all these particulars erpenius proves in his first oration . de ling. arab. and m r greaves saith , it exceeds both the greek and latine in number of words . . it is a profitable language . he that hath the knowledge of this language , may travell without an interpreter almost all over africa and asia . there are many words in the hebrew bible , and the most ancient and profitable chaldee translation of it , and many manners of speaking whose signification and sense cannot be had but out of this language . without the knowledge of this language , how shall the impious opinion of mahomet be either fully known or refuted ? it gives great light to the syriack , aethiopick , persian , and other languages , to the mathematicks , they having invented the algebra , and having mathematicians more acurate then ptolomy , to physick , avicenna , mesua , serapio , rasis were famous physicians . averroes , avicenna and others much adorned philosophy . they have very many famous poets , historians . ingentes historiarum copias habent , obscurae & sepultae jam antiquitati lucem vitamque allaturas . poetarum illis seges densissima est , ut nullibi terrarum major ingeniorum messis provenerit , saith m r greaves in his oration . he commends it also for its facility , for here are no dialects at all , no turnings of flexions , no anomalies . mercer , ioseph scaliger , francis rophelengius , isaac casaubone , emanuel tremelius , and francis iunius , clenard , golius , and our pocock and graves highly prized this language , and promoted the study of it . the arabians ( saith bedwell ) translated the syriack testament not the greek , as it will appear by many places to him that shall compare them , whence those things which are very well rendred by the syriack , are also rendred ad verba by the arabick , where the syriack hath erred , there also the arabick hath much more missed the mark . of the ethiopick or indian language . it is so near ( saith bibliander , de ratione communi omnium linguarum , cap. . ) to the hebrew , chaldee , and arabick , that there is scarce any diction which is not found in some of them . the ethiopians are descended from chus the sonne of cham. it proceeds almost wholly from the hebrew , chaldee , syriack and arabick . they write from the left hand to the right . it hath a great passage through all the kingdom of ethiopia and africk , which is of great extent . some think the prophets were written in the ethiopick tongue from the times of our saviour christ , and his apostles , and that the eunuch ( who was treasurer under the queen of candace ) read it , by which eunuch also afterward all ethiopia was converted to the faith of the gospel . of the persian language . there are many footsteps of the persian language in the scripture , especially in esther , as ahashuerus , esther , hammedetha , phur or phurim , gaza , susa , zeres , mardochai , and others . persarum lingua omnium linguarum mundi facillima est . bibliand . de ratione communi omnium linguarum . m r graves hath written of it , persian lingua in tota ferè asia hodiè locum habet , ut in occidente latina , saith waserus in his commentary on gesners mithridates . of the coptick kircherus hath written . of the chief oriental languages , arabick , armenian , syriack and ethiopick hath petrus victor , cajetanus palma written , and ludovicus de dieu a grammar of them . of the greek language . it is a most elegant , rich and copious language , and very usefull for understanding of the scripture and other arts. the old testament was translated out of hebrew into greek , and the new testament was wholly written by the apostles in this language . many greek fathers also have commented on the scripture , or defended religiou by theological treatises . grammatica , dialectica , rhetorica , arithmetica , musica , geometria , and many chronological words have come from the greek . many terms in the mathematicks cannot be understood without it . the greeks in their liturgie have no latine speech , but the latines have divers greek speeches in theirs . an evident proof , that the latines have received of the greeks the christian religion , and have been their disciples . as this appears by the history of the acts of the apostles , where we may see the christian religion passed from syria to the greeks , and from the greeks into italy , and to rome . thence it comes , that the most part of words used in religion amongst the western christians are greek , as those of christ , church , apostle , evangelist , baptism , eucharist , bishop , deacon , exorcist , monk , letany , antiphonie , chrisme . rom. . . i am debtor both to the greeks and barbarians , that is , to all nations under heaven , bottoming his speech from the phrase of the grecians , which gave the style of barbarous for distinction sake , unto all the nations , even the romans , beside themselves . the greek language is difficult by reason of the many dialects , the attick common , eolick , ionick and dorick . the attick dialect is the most elegant and usefull ; the dorick was the most gross , therefore the eclogues and conferences of shepherds were written by theocritus in that language : yet petrus mosellanus orat. de var. ling. cognit . saith , adsit ingenium foelix , non desit discendi propositum constans , contingat & praeceptor non doctus so●ùm , sed & prudens , vel meo ipsius periculo polliceri ausim , minori & tempore , & negotio mediocrem utriusque linguae cognitionem posse percipi , quàm hodiè lingu● semel latinae miserand● discitur balbuties . cat● being old learned greek , as origen did hebrew . there is no language so happy in composition , as the greek , so fit in joyning and coupling one word with another as it , as iulius pollux a greek authour in his onomasticon evidently demonstrates . all the hebrew and latine eloquence know not with their mystery , gravity , copiousness and eloquence , to express and utter so properly and naturally many nowns and verbs as are to be found frequently in the books of greek authours . greek books , ( in very deed , if any after the sacred ) are best able to make a man wise and learned . d r casaub. of enthus . c. . at this day the greek tongue is very much decayed , not only as touching the largeness of it , but also in the pureness and elegancy of the language ▪ though it was preserved pure longer then the latine . brerewoods enquiries touching the diversity of languages , cap. picus mirandulanus , hermolaus barbarus , bembus , politian , were famous italians , well skild in the greek . by the pains of theodorus gaza , luscaris , mus●rus , cretensis , chalcondiles , argyropylus , trapezuntius , chrysoloras , the greek tongue was wonderfully spread . sthwartzerd was called from the greek melancthon , newman , neander , church-yard , polyander , freeman , luther , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reuclin , cap●io . the germane tongue hath many words purely greek , as neander in the first part of his geography shews . doctissimus ille quondam praeceptor meus iohannes camerarius dalburgius , ecclesiae uvormaciensis reverendissimus antistes , aliquot millia dictionum graecarum collegerat , quae in utraque lingua graeca & germanica idem significant . bibliand . de ratione communi omnium linguarum . c. . the french tongue hath a great conformity with the greek , as both ioach. perionius de linguae gall. cum graeca cognat . and henry stevens in that book entituled conformité de language francois avec le grec . abundantly shew . so hath the english also divers words from them , as i have elsewhere declared . all learning and wisdom is contained in the greek language . of the latine tongue . it is one of the three learned tongues , in comparison of which all others are said to be barbarous . some hold that the flourishing , pure and incorrupt age of the latine tongue was from terence , even to the times of quintilian . this age had terence , pacuvius the poet , lucretius and archias poets , varro , cicero , iulius caesar , virgill , horace , propertius , tibullus , catullus , ovid , salust , columella , livy . quintus curtius , persius , seneca , silvius italicus , and martiall . under augustus caesar the latine tongue was most pure . vide becmanni manuduct . ad ling. lat. c. . concerning the pure latine authours , and c. . what authours are most to be read , and also some elogies of the latine tongue by divers learned men . pasquier recherches de la france l. . c. . reckons up the authours which excelled in the latine tongue . the latine tongue grew to perfection by certain degrees , and in caesar and cicero's times ( whereof the one for purity , the other for copiousness were the best that ever writ ) it came to the highest flourish together with the empire . among the poets , plautus , naevius , accius , pacuvius , ennius and virgill most refined it , among the orators and historians m. cato , sisenna , caesar and cicero . the spanish writer of the book which is called the triall of wits , ch . . collects thence , that there is a speciall agreement of the latine tongue with the reasonable soul , because mad men which never learned latine , nevertheless sometime speak it of their own accord . the latine tongue is usefull for all arts * and nations . iulius scaliger and ioseph his sonne hold , that the originals of the latine speech are many of them drawn from the greek . crinesius de confusione linguarum cap. . proves by many instances , that the latine tongue proceeded from the hebrew . it is very commendable to speak good latine freely , and to write in a pure and elegant style . that is much which fanchimus fortius ringelbergius * in his truly golden book de ratione studii reports of himself . of the italian , french and spanish languages . one bense hath written a book entitled analogo-diaphora , seu concordia discrepans , & discrepantia concordans trium linguarum , gallicae , italicae , & hispanicae . the disagreeing concord and the agreeing discord of those three languages , french , italian and spanish . the language of the spaniards is said to be manly , the italian courtly , and the french amorous . brerewood conceives these tongues are more ancient , and that they have not sprung from the corruption of the latine tongue , by the inundation and mixture of barbarous people in these provinces , but from the first unperfect impression and receiving of it in those forraign countries . one of the councels cals the french tongue linguam romanam rusticam , whence romances , because they were written in that tongue . the genuine pronunciation and reading is the most difficult in the french tongue , for many letters which are written , are not pronounced , or otherwise pronounced . crinesius in his discourse of the confusion of languages , c. . gives seven generall rules of the french pronunciation , and many speciall ones . there are many severall dialects of the french tongue . nam in gallia certè nostra , tot ferè linguae sunt , aut certè tot ejusdem linguae dialecti , ac diversi pronuntiandi modi , quot sunt galliae , non dicam provinciae , sed urbes . casaub. comment . in l. . strabonis . the spanish tongue is near to the italian , and seems to come nearer to the latine tongue then the french , but not so near as the italian . brerewood in his th chapter of enquiries touching the diversity of languages , saith he hath seen an epistle written by a spaniard , whereof every word was both good latine and good spanish , and an example of the like is to be seen in merula cosmog ▪ part . . l. ▪ ch ▪ . scaliger epist. casaub. saith quartapars hispanicae linguae merè arabica . scaliger commends the french for a most elegant and sweet language , and prefers it before the spanish and italian . the people leave out many of their consonants in their pronunciation , which makes it the sweeter . in aulis omnium propemodum principum , maximè occidentalium , viget illa lingua & floret . petrus bense in epistola dedicatoria . the people speak the best french in blois or orleance , and the best italian in hetruria , and the best spanish in castile . antoine du verdier in his excellent preface to his bibliotheque highly commends the french language , quant à la phrase & elegante maniere de parler , pour exprimer belles conceptions , ie ne sai si les grecs mesmes se peuvent vanter d'estre pareils à nous . de ma part , ie croy que nostre langue ait estè composee de toutes les fleurs d'eslite , qui sont esparses par la grecque , la latine , l' italienne , & autres celebres & renommees , tant antiques que modernes . chap. vii . of universities and publick schools . academies which at this day are called universities , were in times past called synagogues , as the synagogue of hierusalem , antioch , ephesus , and alexandria , and studia . they alwaies built their academies in some famous city , as at ierusalem , athens , rome , constantinople . the use of academies is very necessary many waies , therefore those common-wealths most flourished which did most esteem them . nothing is more princely then to defend and provide for schools and universities , ne quid detrimenti capiat literaria respublica , nothing more conducible to the profit of scholars , then to indow colledges with great immunities and priviledges . so in times past did many learned heroes cherish learning and favour learned men , in greece , alexander ; in asia , mithridates ; in egypt , ptolomy ; in spain , alphonsus ; in germany , charles the great and the th ; in boh●mia , the founder of the university of prague ; in prusia , albertus the elder ; in italy , iulius , augustus , maecenas ; in france , francis the first ; in england , edward the d , henry the th , and elizabeth his wife , henry the th , edward the th , queen mary , queen elizabeth , king iames. zanchius reckons up four most weighty causes of publick divinity schools . . that the propheticall and apostolicall writings might be preserved in them , from corruption or destruction , which is the cause why libraries were alwaies wont to be added to these schools , in which other books being written out faithfully in hebrew , greek , and latine were kept . . that there might be perpetuall witnesses in schools which might testifie by a continuall succession , what books were truly canonicall and what apocryphall . . that these schools might also testifie what was the native and genuine sense of such writings , and what doctrine was truly apostolicall . the last cause was , that from those colleges those might be drawn out which were indeed fit to teach others , and to govern churches . the whole kingdom of israel was filled with theologicall schools , according to the commandement of god. samuel was the first builder of colledges that we reade of , he called his colledge najoh , that is , even beauty it self . in ramah the prophets dwelt with the students , which were called sonnes of the prophets . amos saith , i am not a prophet , nor the sonne of a prophet , that is , i was never taught in the schools of the prophets , and the learned . they had schools amongst the people till the destruction of ierusalem . the jews being dispersed among other nations , alwaies endeavoured to keep their schools , which they called synagogues , which were colledges , as it were , in which the law of god was interpreted among the more learned , and wherein they conferred and disputed about the scriptures , act. . . in ecclesiasticall histories we may see this care of the apostles and their disciples in setling schools every where where churches were built , and in setting over them such men as were indued with singular piety and learning . hence those most famous schools of antioch , alexandria and constantinople , and many others in the east , and also in the west , which were indowed by emperours and kings with most ample rewards , priviledges and all kinde of benefits , that the pure doctrine might be continued in them . the egyptians , chaldeans , babylonians , persians , grecians , romans , set up schools , and by great liberality and other waies promoted learning , and incouraged schollars . vide lipsi lovanium l. . c. , , . quintilian in the second chapter of his first book , instit. orat. handleth this question , utiliusne sit domi atque intra privatos parietes studentem continere , an frequentiae scholarum & velut publicis praeceptoribus tradere : whether children be more profitably taught at home , or in some publick school . ante omnia , ( saith he ) futurus orator , cui in maxima celebritate & in media reipublicae luce vivendum est , assuescat jam à tenero non reformidare homines , neque illa solitaria & velut umbratili vita pallescere . necesse est enim sibi nimium tribuat , qui se nemini comparat . adde quòd domi ea sola discere potest quae ipsi praecipientur , in schola , etiam quae aliis . audiet multa quotidie probari , multa corrigi , proderit alicujus objurgata desidia : proderit laudata industria : excitabitur laude aemulatio : turpe ducet cedere pari , pulchrum superasse majores . accendunt omnia haec animos : & licet ipsa vitium sit ambitio , frequenter tamen causa virtutum est . immediatly after schollars come to the university , they are matriculated , and then they enjoy the priviledges of the university . they are called undergraduates till they receive a degree , after graduati , or in better latine , in gradu aliquo dignitatis constituti . the first degree with us is that of bachelor of arts , which they cannot attain usually before four years standing , or near it . three years after they may ( if they be sufficient schollars ) take the degree of masters of arts , which are doctors , as it were of the arts , and therefore a master of art takes place of a doctor of musick , because he is doctor but of one art. seven years after they are masters of arts they may take the degree of bachelors of divinity , and five years after , they may commence doctors of divinity ; so that they are almost of twenty years standing before they take that highest degree . of the ceremonies used in creating of doctors , d r prideaux speaks sufficiently in his lectures . alsted in his encyclopaedia , l. . c. . and iunius in academiis , handle the universities after the alphabeticall order of the severall countries , and so beginning with anglia , they first mention oxford and cambridge , then they mention bohemia , and in it prague ; then denmark , in it hafna ; then france , in it alsted mentions sixteen universities ; then germany , where he rehearseth twenty five universities ; then spain , there he reckons up twenty two universities ; then italy , there eleven ; three in polonia , and three in scotland . iunius speaks of lusitania before polonia , where he mentions conimbra . leukenor ( our countryman ) in his discourse of universities , first begins with germany high and low , and so goes on with italy , france , polonia , prussia and lituania , bohemia and moravia , spain , england and scotland . middendorpius mentions them in this order , italy , sicily , germany , polonia , spain , england , scotland . chap. viii . of the universities of germany , denmark , and sweden . i shall follow leukenors method , ( who is much beholding to middendorpius and neander ) beginning with germany , and ending with england , scotland , and ireland . i might speak also of the famous university of athens , the greece of greece , as thucidides cals it . it was the place where rhetorick had its first birth , and was brought to an height greater then it ever had in any place . in which one city in memory of one age , were more learned men , and that in a manner altogether , then all time doth remember . in philosophy , plato , aristotle , xenophon , euclide and theophrast . in eloquence and civil law , demosthenes , aeschynes , lycurgus , dinachus , demades , isocrates , isaeus , lysias , antisthenes , androcides . in histories , thucydides , xenophon . in poetry , aeschylus , sophocles , euripides , aristophanes . it was the universall study of all the world : one was not held learned , ( saith munster in the th book of his universall cosmography ) who had not studied at athens . the mathematicks excepted , which came rather from the chaldeans and the egyptians , the whole flower of arts and good learning came from greece . of the universities in germany , high and low. divers great schollars have been bred in germany . ockam a stout defender of the rights of the empire against the encroachments of the pope . otho frisingensis the historian . albertus magnus the philosopher . martin luther that great instrument of the reformation , and philip melancthon his coadjutor in that work , the phoenix of that age . ioachim camerarius a great friend of philips . martin chemnitius a solid and laborious writer . flaccius illyricus the chief author of the magdeburgian centuries . sebastian munster an industrious cosmographer , and a learned linguist . silburgius and both the buxtorfs . alsted mentions twenty five universities in germany , others reckon fewer . germania plures nune academias habet , quam reliqua europa universa ▪ lipsii lovanium l. . c. . i. the universities of high germany . colen . the university was instituted by pope urbane the sixt , at the instance of the senate and people of colen , in the year of our saviours incarnation , saith middendorpius . he not only gave them full power and authority to conferre all degrees of scholasticall honour to the students therein , but also confirmed unto them by a publique charter , the priviledges of paris . there are three colledges , collegium montanum , laurentianum , and novum coronarum . there is also another most famous publick schola trilinguis , wherein the hebrew , greek and latine tongues , and the arts are also taught . basil. armianus marcellinus saith it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a kingdom , because it is a royall city seated in a princely place . the river rheine passeth thorow it , and by means of it many merchants come thither . the university was founded by pope pius the d , anno . and he granted to it all the priviledges , rights and liberties which colen , erford , vienna and heidelberg enjoyed . basil * is no great city nor very rich , yet it hath often printed and reprinted the fathers works . erasmus of roterdam was buried in the great church here . here lives now the famous young iohn buxtorfe . mentz . dietherus of eisenburg the archbishop of mentz was the founder of this university in the year of our lord ▪ wherein at the first beginning , all arts in generall were professed , but now only philosophy , and the knowledge of the tongues , and divinity by the jesuites . this city hath deserved no small praise and commendation of all christendom , for that ingenious and most necessary art of printing , there first invented and put in practise by the famous and worthy gentleman iohn gutenberg , in the year . imprimit ille die quantum vix scribitur anno , o germania muneris repertrix , quo nihil utilius dedit vetustas , libros scribere quae doces premendo . wirtsburg . in the year of salvation . iohn the d of that name , and th bishop of wirtsburg , instituted therein an university , priviledged and authorized by pope boniface the th , and called thither out of the most renowned schools of christendom , divers learned professors of philosophy , divinity , and other inferiour studies . trier . the university here is thought to be one of the oldest academies in europe , the citizens thereof have no record when it was first erected , by reason of the manifold and often changes it hath endured . it appeareth manifestly by an epistle of gratian the emperour to antonius regent of gaule , that all studies universally flourished in this city . heidelberge . it is the metropolis of the palatinacy of rheine , wherein the palsgraves or countes palatines continually hold their courts and residence . rupertus the th palatine of rheine erected in this city an university , anno dom. . which in succession of time grew to be reckoned among the most worthy and famous nurseries of the arts ▪ pope urban the th confirmed the same with the priviledges and prerogatives of paris . this academy hath fostered many learned men , as rudolphus agricola , william xilander , thomas erastus , zachary ursin , conradus pellicanus munsters master , pareus . also in this university did that industrious excellently learned scholar sebastian munster , * publickly profess the hebrew tongue . tubing . the university was erected there in the year . many learned scholars have issued from it . iohn reuclin , gabriel biel and iohn nauclerus taught here . iohn stofler a most learned astronomer . martin crusius was a most famous professor of eloquence , arts and languages in this university . ingolestat . this university was instituted in the year of salvation . the jesuites govern here . eccius and staphylus lived here . erford . an university was therein instituted by dag●bert the french king , in the year . which with many priviledges was confirmed and authorized by pope boniface the th , and pius the d. leiptzige . a university was here erected about the year . and the year following confirmed by pope pius the d and alexander the th , and repaired by george duke of saxony , in the year . they are much given to drunkenness here . aeneas sylvius in the first book of panormitane de gestis alphonsi regis , writeth , that when one leonardus a noble gentleman came to visit a certain kinsman of his that was then student in leiptzige , enquiring among students how he did , and how he had profited in learning , he was answered by one of the young mans companions , that he carried himself very well , quia inter mille & quingentos hic unus bibendi palmam obtinet , among fifteen hundred he hath the name of the best drinker . wittenberge . duke frederick the son of ernestus elector , erected in this city an university , about the year . which since in this later age is grown famous , by reason of the controversies and disputations of religion there handled by martin luther and his adherents . many worthy writers received their education here , as wesenbechius , henningus and oldendorpius two lawyers famous for their works through all germany , and in our later age martin luther and philip melancthon there have flourished . frankford upon oder . there are in germany two frankfords , both cities of great fame and worth ; the one lieth in franconia upon the river meine , well known to all merchants and travellers , by reason of two rich and famous marts or fairs held therein every year , viz. at mid-lent before easter , and in the middle of september . the other is situated near to the oder , a goodly river , passing through the dominion of the marquess of brandeburge , one of the seven electors . ioachim marquess of branderburg , first founded in this later frankford an university in the year of grace . and bountifully provided for the maintenance thereof , indowing the same with large revenews and rich possessions : as it was afterward authorized by pope alexander the th , and by pope iulius the d , and maximilian the first of that name emperour , enfranchised with many priviledges . in this city the three tongues are with great and profound learning professed : also the civil law , physick , and the mathematiques are there publikely taught . reinerus reineccius the great historian lived here : iacobus ebertus who was professor of ethicks here , was a great linguist . rostoche . in the year of christs nativity . the princes of mekleburge and the citizens of rostoche obtained licence to erect in this city an university , wherein the arts in generall have ever since been learnedly professed . gripswalde . about the year of our lord . lived herein a certain learned doctor of the laws , which being proconsul or burgomaster of the town , obtained for the same many goodly priviledges and licence to erect an university , which being by him only begun , was perfected and enlarged by the great care and diligence of philip duke of pomerland , in the year . friburge . in the year of our saviour . or as some say . albert duke of austria founded in this city an academy , and liberally endued the same with large revenews and possessions . in the year . this university received many statutes and ordinances from vienna in austria : from whence also came many great and learned clerks , here publikely to profess theology , the laws civil , canon , and the other arts. and at length the emperour fredericke , in the year . much augmented and increased the same : the chiefest colledge herein , is that which is called domus sapientiae . udalricus zasius a lawyer taught here many years with great praise , and left divers commentaries upon the civil law. martpurge . an university was instituted in this city about the year . which was afterward repaired and reinstituted by philip the landgrave of hesse , in the year . it was authorized by charles the th at regeusburge , who endued it with priviledges of vienna . iohn oldendorp the most famous lawyer of germany , also iohanno draco and andrew hyperius most famous divines lived here . diling . in the year . otto truchses cardinall of the roman church , bishop of ausburge , and protector of germany , for the great and singular love wherewith he alwaies embraced learning , brought the jesuites into this city , and erected therein an university of his own charge and expence , wherein the arts have ever since been with great diligence and learning professed . vienna . it is the most renowned metropolis and residence of the archdukes of austria , a city for wealth most opulent , and for strength most invincible , the only bullwark of the christians against their perpetuall and barbarous enemy the turk . this city is famous for the citizens valiant holding out against the turks siege in the year . in which turks were slain . see m r foxes acts and monum . vol. . p ▪ . in this city is a publick and famous university of great name , first founded and instituted after the rules of rome and paris , in the year . by the emperour frederick the d , to the end he might leave unto his sonne conradus , an empire strongly guarded and defended with men learned and skilfull in the liberall sciences , which afterward rudolphus the th , albertus the d , and leopoldus the d , three brothers , archdukes of austria , with sundry priviledges entranchised , and removed the same from the place wherein it first was instituted , near to the palace of the archdukes . these were famous men in vienna , viz. wolfgangus lazius medicus an historian to the emperour ferdinand : also iulius alexandrinus , mathias farinator , also iohn haselbach was professor of divinity in this university anno christi . who was so large in the explication of that which he propounded to his audience , that he preached twenty years out of the prophet isaiah , and yet he was not come to the end of the first chapter . peurbachius and regiomontanus , ( those two famous astronomers ) were professors also of the mathematicks here . in the year . at the cost of ferdinand emperour , but by the study and unwearied labour of iohn albertus widmanstade , chancellour of orientall austria , a lawyer , and excelling in the knowledge of divers learned languages , the new testament was printed at vienna in the syriack tongue , which manuscript in that language moses meredinerus a priest brought out of mesopotamia of greater asia into europe , sent for this purpose into those parts by ignatius patriarch of antioch , that he finding a patron who would undergo the charge , that written copy might by printing be dimulged among the christians living in syria and under the empire of the turk , persian and tartarian , which are the three most potent empires of asia . ii. the universities of low germany or the low countries . belgium or germania inferior , ( in english the low countries and the netherlands ) from their low situation , and their conformity with the other germans in laws , language , customs and manners . it hath bred and countenanced many scholars of note . . erasmus the great restorer of learning . . iustus lipsius , as eminent a reviver of the latine elegancies . . ioseph scaliger the sonne of iulius . . rodolphus agricola . . levinus lemnius . . ianus douza , the father and the sonne . . abraham ortelius and gerard mercator the geographers . . george cassander . . gerard vossius a great scholar and very industrious . . hugo grotius a learned lawyer . . of the popish party iansenius and pamelius . lovaine . this is a pleasant city . iohn duke of brabant obtained of pope martin the th , the approbation of an university in this city , letters and good discipline began there publickly to be taught about the year . afterwards pope eugenius the th licensed therein the profession of theology . no university of italy , france or germany , may with this be compared for pleasant ayr and delectable walks . in it are for the use of the students twenty colledges , the principall whereof are five , lilium , castrum , porcus , falco , collegium trilingue . cornelius gemma professed physick here . bessarian the cardinall being the popes legat into the low countries in the year . was entertained here in the colledge of divines , he left there a memory of himself , biblia manuscripta . lipsi lovan . douay . in this city not long since was erected a famous university by philip late king of spain , and authorized with the priviledges of lovaine , where theology , philosophy , and the inferiour arts are learnedly professed . liege . in this city flourished in times past a most famous and renowned academy , wherein were students at one time the children of nine kings , twenty four dukes , twenty nine earls , besides the sonnes of many barons and gentlemen . it is at this day decaied and almost utterly extinguished ; only some triviall schools for the institution of youth in the inferiour studies are there remaining . leiden . there is scarce a country in the world , which in so little a space hath so many neat towns as holland . leiden is one of the six capitall towns of holland , and is beautified with many pleasant medows , gardens , arbors and wals round about it . here was born iohn bucold ( alias iohn of leyden ) a taylor , who played rex in munster . in this city was erected an university in the year . by william prince of orange . they being there miraculously delivered from the spaniards great army , to shew their thankfulness erected this university and indowed it with goodly priviledges , whereto were called from divers parts , professors in all faculties , allowing them good stipends . vide boxhorn . epist. dedicat. ad theat . holland . it doth flourish now , and sundry professors of the liberall sciences are there maintained with liberall stipends . the first professour there was polyander . iustus lipsius , bonaventure valcane , francis iunius , ioseph scaliger , clusius heinsius , salmasins , and divers others taught here . these things are considerable in the university : . the physick-garden , is longe amaenissimus est , arboribus & stirpibus rarissimis è longinquis regionibus huc advectis refertissimus . . the anatomy-theatre , where there is mummie of egypt , the idols of the heathens , birds which came from china , and other far countreys . . the library , well stored with books of divinity , law , physick , philology , philosophy and mathematicks , both printed and manuscripts . there are divers choice manuscripts of several languages , given by ioseph scaliger and bonaventure vulcane , and divers arabick and samaritane , and other books which iacobus golius brought in great number from the east . bredah . it is the prince of orenge his patrimony . the prince of orenge was the founder of that university . there is a book printed wherein are the several speeches made by the professors in the day of their inauguration . utrect . the learned voetius is professour here . anna maria schurman that mirrour of women lived there also . daventer . daventer is illustris schola , or gymnasium , but not an university . franekere . here drusius , ma●covius , doctor ames , and cocceius of late were professors . d. ames speaks of its first foundation . harderwick . harderwick is an university of late standing . groning . this city was the countrey of that learned man rodolphus agricola , here ubb● emmius ( frisiae suae decus ) was professour of history , and the greek . here was also franciscus gomarus . henry alting doctor and professour of divinity . maresius the learned frenchman is professour now there . there are two universities in denmark . i. copenhagen . in this city was erected an university by christian earl of oldenburge , in the year of salvation . after he had gained the regal diadem . for the which he obtained at the hands of pope sixtus the th the priviledges of bononia . this academy was afterward augmented and enlarged by king christian the d , in the year . and after him by frederick the d , in the year . when tycho brahe was past twelve years old , his uncle sent him to hafnia the metropolis of the kingdom of denmark , that he might study philosophy and rhetorick in that famous university . ii. sore , or soroe . upsal . it is the only university in sweden . chap. ix . of the universities of italy . italy is the most noble region of europe , and is commonly called , its beautifull garden . the italians do maintain , cherish , and honour scholars , and are good maecenasses to them . hence there are so many universities in italy , as rome , venice , padua , bononia , ferrara , millan , pavia , turim , florence , pisa , sienna , medena , naples , salern . here flourished the famous oratours , cicero , hortensius and antonius ; the renowned historians livie , tacitus and salust ; the memorable poets , virgil , ovid , catullus , tibullus and propertius ; plautus and terence the comedians ; the satyrists , hor●ce , iuvenal and persius , aeneas silvius afterwards pope pius the d , marsilius patavinus , petrarch , angelus politianus , rodolphus volaterranus , picus mirandula , guido bonatus , ariosto and tasso , sixtus senensis , bellarmine , baronius , were italians . rome . it was so named from romulus who layed thereof the first foundation . nauclerus writeth , that urbane the th of that name , being pope , was much grieved to see the course of studies in the roman academy intermitted , and all good discipline neglected : wherefore immediately he caused to be sent for that famous and most learned clerk thomas of aquine , to direct and govern it , who setting aside all care and respect of worldly promotion , applied his minde wholly to reform , restore and adorn the same : during which time , at the popes intreaty he did write many excellent commentaries upon divine and humane philosophy . pope innocent the th ratified this university . pope clement the th in a councel held at vienna , ordained , that at rome , or wheresoever the pope in person should be resident , the hebrew , chaldee and arabick tongues should publickly be taught . pope eugenius the th much adorned this academy . pope nicholas the th , being himself a learned prelate , highly favouring all learned men , did more labour in repairing and beautifying this glorious academy then any of his predecessours . pope leo the th exhibited liberal pensions to several learned men , which by their pains and industry upheld the glory of this renowned academy . he sent into turky for iohn lascaris , who robbing all the heathen universities of their best and worthiest authors , did therewith plentifully furnish and adorn the roman libraries . sixtus the th builded in the vaticane that famous and renowned library , called palatina . venice . italy is the face of europe , venice the eye of italy . georgius fabricius in itinere suo romano , hath these verses of it . urbs venetum foecunda viris vener anda senat● , pro portis illi est nereus , pro moenibus aequor . unum collectum mundum miramur in urbem , quicquid habet tellus , aequora quicquid habent . many men excellently learned in rhetorick , philosophy and theology , have there flourished and professed . iohannes rovennas taught in venice , from whom issued many excellent wits , which restored schools and discipline . after the latine tongue was again restored , emanuel chrysoloras began to teach the greek . many other singular scholars have taught and lived in this city , as hermolaus * barbarus , guarinus varonensis , leonardus iustinianus , anthonius mancinellus , iohn baptista egnatius , caelius secundus curi● , peter bembus , gaspar contarenus , aldus manutius , and paulus his son . bessarion cardinal of rome and patriark of constantinople , bestowed crowns on a library , which he caused to be erected in venice , which afterward the dukes thereof exceedingly augmented and adorned . petrus de assasio , master bartholus the famous civil lawyer builded in this academy collegium pietatis , for the education of poor mens children , and such orphanes , as should happen in the street at any time to be taken up . padua . this city is famous for livie a most eloquent and wise writer , who hath written the history of the people of rome in fourteen decads . the city it self , — doctiloquis sedes aptissima musis , magna loco , spaciosa foro , placidissima coeli temperie , muróque triplex latissima fossis , et magnis celebrata viris . the university was established anno . it is famous for physicians , who have here a garden of simples . leander writeth , that in padua is a free and publick academy , wherein all studies and sciences universally are professed : erected by frederick the d in contempt of the bononian students . there is no city in italy , which for beauty and statelinesse of edifices , may with this place worthily be paragomed . patavinus a minorite frier , who wrote so learnedly in behalf of the emperour against the pope , and francis zaborella the civilian , maginus the geographer , and divers others lived here . bononia . it is the chief university of italy , and the retiring place of the popes . this university was first founded ( say some ) when theodosius swayed the scepter of the roman empire , though others doubt of it . pope gregory the th , pope boniface the th , and pope iohn the . writing sundry learned treatises , did dedicate them all to this university . pope clement the th in a councel held at vienna , decreed , that besides the study of all the liberal arts , the hebrew , arabick and chaldean languages should be there publickly taught . the civil law is much studied here , insomuch that from hence proceeded the famous civilians . iohannes andreas professed in this academy the law with great fame and estimation . azo that bright shining lamp of learning was here also a publique professour of the civil law. io. antonius maginus was publick professour of the mathematicks . here also taught bartholus and accursius . of the learned divines , philosophers , lawyers , both of the civil and canon-law , orators and poets , the learned physicians , historians , musicians , arithmeticians of bononia , see leand. albert. descript. ital. in roma , pag. , , . ferrara . volateranus writeth that salicet was in the year of christs nativity . sent for by albertus duke of ferrara , to institute a common school in this city , which was afterward confirmed and priviledged by pope boniface the eighth , and exceedingly augmented by the bounty and liberality of the succeeding princes of este. sundry learned writers have proceeded from this academy , as felinus sammaeus , the interpreter of the canon-law , andraeas alciatus , theodorus gaza , alexander guarinus , caelus calcanimus , to whom rhodiginus dedicated his book of four and twenty ancient readings , baptista gnavinus , and nocholaus leonicenus , peter bembus his master , iohannes manardus , lilius gyraldus , alexander sardus , angelus aretinus the famous lawyer . millan . this city is one of the greatest of europe , it is seven miles in circuit . it hath by long and ancient custom enjoyed a free and publick university . it was very famous in virgils time , who studied there , as some write . demetrius cydonius born in thessalonica , forsaking his native countrey , came to millan , where he studied first the latine tongue , and afterward divinity , during which time he translated the books of thomas of aquine into greek . the great ornaments of millan were ambrose , hermolans barbarus , caelius rhodiginus , and hierom cardane , that great mathematician and learned doctor of physick , and alciate . pavia , or papia . it is so called from its great affection to the popes , seated on the river ticinus . it was anciently called ticinum . the university there is thought to have been erected by charles the great , not long after paris : for this emperour zealously affecting the propagation of christian religion , sent unto this city one of those priests , which came to him into france out of england , from venerable bede , crying out in all places , that they carried about them wisdom to sell , at which time began first the institution of this academy . in this place did baldus reade his latest lectures , for he died , and was buried in the covent of the friers minorites . turin a city of piemont . a goodly university was here erected by the dukes of savoy , which excelled all other italian academies , for their perfection in typography , or the art of printing . erasmus roterodamus did in this university proceed doctor of divinity , where he after became a publick professour of the same . florence in hetruria , or tuscia flos urbium italicarum . it exceeds all the italian cities in beauty . cosmo de medices erected here an univesity . he caused to be sent for into florence argyrophilus a grecian born , and at that time in the studies of rhetorick and philosophy singularly learned , to the end that the youth of florence might by him be instructed in the greek tongue , and the liberal sciences . he entertained also in his house marcilius ficinus a platonick philosopher , him he entirely loved . this academy was afterward by lawrance de medices his sons sonne , finished and brought to a full , absolute and flourishing perfection . this laurence was a great lover of good letters , he held marsilius ficinus ( whom his grandfather had caused to come to florence ) in great esteem . he nourished in his house that excellent scholar angelus politianus , who in his youth did first make the grecian poet homer speak in the latine tongue . he entertained with liberal pensions and exhibitions , demetrius chalcondylas , picus mirandula , and sundry others , much renowned for their singular learning . pope paulus the third , although he daily heard in the roman academy , pomponius laetus , a man excellently learned , yet was he exceedingly desirous to study in the florentine university , because the greek and latine tongues , together with the other arts , were there professed with greatest sincerity and profoundnesse . this prince much augmented , and with great cost adorned the library which his grandfather cosmus had erected near the temple of s t mark : from whence of late time have been brought to light many excellent books , which long have lain obscured , and were to be found in no other place of christendom , as eusebius caesariensis , hierocles , and the works of clemens alexandrinus , and others . another library was in this city erected at s t laurence his church , by pope clement the seventh . pisa. a university was erected here about the year . not long after it began exceedingly to flourish , as appeareth by the many grave and reverend doctors , which therein received their instruction and education , viz. pope eugenius the d. also raimerus and bartholomeus , two deep and profound scholars of the order of the friers predicants , whereof the one did write that egregious work of pantheology : the other set forth the summe of cases of conscience . there have been learned professours in this university , felinus sandaeus , franciscus aretinus , who was held to be the most judicious civil lawyer of his time . bartholus after be had proceeded in bononia , did in the pisan academy ( as himself confesseth ) publickly professe the civil-law , cosmo de medices restored again this academy , which in his time was exceedingly decayed . after him laurence his nephew so much adorned and augmented the same , that volaterranus and machiavel name him as the first founder and erector thereof . sienna . there is a fair church here of marble , in which are the pictures of all the popes from peter , and also of pope ioan , till baronius caused it to be pulled down . an university was here long since erected , as appeareth by the authentick testimony of sundry learned historiographers . petrus ancoranus confesseth , that himself being sent for by the councell of sienna , in the year . did in this university three years publickly professe the civil-law . in the time of pope iohn the second all manner of studies exceedingly flourished there . panormitanus , paulus castrensis , bartholomeus , socinus , philippus decius , hngo senensis , and many others of great learning , did adorn this renowned academy . in this city was born aeneas silvius , who afterward was pope pius the d , by whose bounty and benevolence this academy was adorned with many priviledges . francis picolominy , after pope pius the d , and sixtus hence sirnamed senensis the greatest scholar of the three , if not of all the age he lived in . there is a colledge in it called domus sapientiae . modena . when this city was erected , or by whom the university was priviledged , authors mention not . naples . it is a magnificent and neat city . philip king of spain was born there , virgil the prince of poets lived there , livie , horace , claudian , francis petrarch , panormitane , laurentius valla , blondus , bartholomaeus facius , nicolaus saguntinus , all most excellent men , many of them divines and philosophers . here lucilius the poet , and thomas aquinas flourished . salern . this flourished heretofore in the studies of physick , being consulted by richard the first king of england when he went to the holy warre , they wrote a good book of preserving health , anglorum regi scribit schola tota salerni : si vis incolumem , si vis te reddere sanum , curas tolle graves , irasci erede profanum parce mer● , coenato parum , non sit tibi vanum , surgere post epulas , somnum fuge meridianum . nec mictum retine , nec comprime fortiter annum . haec bene si serves , tu longo tempore vives . by degrees also other arts were here taught , although now by the injury of time , and by the splendour of other near academies it be almost obscured . chap. x. of the universities of france . france is famous for corn wine and salt. it hath bred many learned men , prosper of aquitain , irenaeus the renowned bishop of lions , cassianus , bernard abbot of clarevalle , peter lombard bishop of paris , iohn gerson chancellour of that university . ausonius the poet , hottoman and gotfredus the civilians , duarenus the canonist , barn. brissonius the great antiquary , isaac casaubon that renowned philologer , budaeus that great master of the greek language , thuanus the historian , laurentius the anatomist . of later time , claudius espencaeus a sorbon doctor , cardinal peron , genebrard the historian , petavius . for protestants , calvin , beza , farel , viret , danaeus , peter du moulin , fr. iunius , chamier , philip de mornay lord of phessis . daillè . some reckon up sixteen universities in france , some more . paris , poictiers , lions , angiers , avignion , orleance , bourges , cane , rhemes , burdeaux , tholouse , nismes , mompellier , bisanson , dole , nantes , grenoble , valens , avenion , and massils , which is the ancientest of them all , and founded by the grecians . in the province of the gauls there was a particular countrey called parisium , in which iulius caesar in his commentaries of the warres made with the gauls , speaking of it , cals it lutetiam parisiorum , meaning that this town was set on parisium . pasquier recherch . de la france l. . c. . paris . paris ( the metropolis ) is the first and most ancient university of france . l'academie de paris estant , tant pour son antiquitè , pour le nombre d'escholiers , que pour l'opinion de doctrine , la premiere de toutes les universitez qui estoyent au monde . preface d' antoine du verdier sur sa bibliotheque . it was called lutetia from lutum , which signifies dirt , because it abounded with dirt and mire , and the french have a proverb , that a thing stains like the dirt of paris , il gaste comme la fange de paris . the emperour charles the great did institute this famous university at the earnest suite and instigation of alcuinus , whose scholar he had been in the year of salvation almost . so ramus and middendorpe , parisiensis , patavina , & ticinensis academiae carolum magnum parentem suum appellant papyr . masson . annal . l. . utcunque se res habeat satis constat anglos primos lutetiae bonas artes docuisse . polyd. verg. hist. anglic. l. . pasquier de recherches de la france . lib. . cap. . seems to deny that charles the great was the founder of this university , and in the th and th chapters of that book , he shews his own opinion about it . he saith there ( lib. . cap. . ) that peter lombard laid the first stone of the university of paris . the kings of france have beautified it from time to time with many sumptuous edifices , adorned it with many high and noble priviledges , and endued it with many rich and princely revenues . some speak of a hundred colledges there built all of costly marble-stone , for the use of students . others mention but fifty four or fifty two colledges , whereof fourty are of little use , and in the rest the students live at their own charges , there being no indowment laid unto any of them , except those two , the sorbonne , and the colledge of navarre . . that of the sorbonists . the king s t lewis by the counsel of robert of sorbonne ( which took his sirname , as they say , from the place of his nativity ) his almoner and confessour , resolved to erect a colledge of divines , which retains the name of sorbonne . the most famous doctors in divinity have studied in this colledge . the pope clement the th confirmed the foundation of this colledge . he that answers there continueth from morning to night . ii. the colledge of navarre was founded by ioan queen of france and navar in the year of grace . she inriched likewise this colledge with an excellent library . the greatest part of the young princes , lords and gentlemen in france are customarily nourished and instructed in this colledge rather then another , as well for its pleasant situation and neatnesse , as because of its royal foundation . petrus de aliaco chancellour of paris hath bestowed so much on this colledge , that he is esteemed as a second founder . francis of valois king of france , anno dom. . did send for sundry learned professours of the greek and hebrew tongues , unto whom he allowed liberall exhibitions , unto which he added afterward ( being moved thereunto by the counsell and perswasions of william budie and iohn bellay , two singularly learned men ) the profession of physick , philosophy , and the mathematicks , see pasquiers recherches de la france l. . c. . dionysius areopagita first taught in this city the principles of religion . clodoveus primus religionem christianam in franco gallorum principatu fundavit . thuanus hist. tom. . l. . the kings readers and professours in the greek tongue in the university of paris from the year . petrus danesius , iohannes auratus , iacobus tusanus , petrus gallandius , adrianus turnebus , dionysius lambinus , ludovicus regis , georgius critonus scotus natione , nicolaus borbonius , and others . the kings readers and professours in the hebrew tongue in paris from the year . franciscus vatablus , iohannes mercerus , gilberius genebrardus , agathius guidacorius , rodolphus baynus anglus , iohannes quinquarboreus , franciscus iordanus , petrus victor palma cajetanus , and others . the kings readers and professours in the mathematicks in paeris from the year . orontius fineus , iohannes merlierus , gulielmus postellus , ioannes pena , ramus his scholar , petrus forcadellus , iohannes bullingerus . the kings readers and professours in the latine tongue , or eloquence in paris from the year . bartholomaeus latomus , leodegarius de quercu , frederieus morellus , ioannes passeratius , theodorus marcilius . the kings readers and professours in philosophy in paris from the year . franciscus vicomeratus an italian , and a great philosopher , petrus ramus , iacobus marius , and others . the kings readers and professours in physick in paris from the year . vidus vidius , iacobus silvius , iacobus goupylus , ludovicus duretus , ioannes duretus , ioannes faber , ioannes riolanus , master to sir theodore miram , claudius carolus . poictiers , pictavia . poictiers is the metropolis of the earldom of poictou , for antiquity , not inferiour to any town of france , second to paris , onely in greatnesse , power and majesty . in this city hath long flourished a most learned university , for the civil-law chiefly , of great fame and authority in degree and preheminence next to paris . scaliger in his cities thus speaks of it , si studium est animae : veniunt à corpore vires ; galliaque à meritis poscit utrumque sibi : hac studiis , aliae belli exercentur amore . pictavium est animus , caetera corpus erunt . it was erected under charles the th king of france , and confirmed by pope eugenius the th . we read in the ecclesiastical histories , that s t hilary called the apostle of aquitaine , first revealed unto this people the light of the gospel , and became the first bishop of poictiers , his excellent writings sufficiently testifie his singular wisdom and learning . ioannes e●pnion and christophorus longolius were professors here . lions . the arms of the city are a lion , whence the name of the city in french lyon. in this city flourished an academy of great fame and celebrity , which hath sent forth into the world many excellent men , renowned for their great learning and holinesse of life , as irenaeus and eu●herius both archbishops of lions . this city is famous for iohn waldus learned in the scriptures , who opposed the pope and his doctrine , whence the waldenses called by some pauperes de lugduno , the poor men of lions . it was a colony of the romans . they erected a university here near the church , and consecrated it to minerva , eloquence was chiefly adorned , and the youth was much exercised in learning it . palleat , ut nudis pressit qui calcibus anguem , aut lugdunensem rhetor dicturus ad aram . juv. sat. angiers . it is the metropolis of the dukedom of aniou . a publick university was in this city erected by lewis the second about that time that rupertus phaltsgrave of rheine founded heidelberg in germany , which was about the year . others will have it to be founded in the year . at which time casimire erected cracon in polonia . it flourisheth in the study of the latine especially . henry valoise duke of aniou , brother to king charles the ninth , not long since with much industrious care , laboured to augment and restore the same : the which good work that he might the better perform , he with great munificence invited thither sundry excellently learned scholars : amongst the which was francis baldwin , who therein to his everlasting memory did establish the profession of the civil-law . bodine came out of this university . avignion . i is an ancient city of prouuence , situated on the bank of rhodanus , wherein is an university of long continuance . pope iohn the . transferred the apostolick seat from rome unto this city , after whom it remained there years , or thereabout . the city and church of avignion are at this day immediately subjected to the popes of rome , who first became lords thereof , by means of a certain neapolitane queen , who being indebted to the church of rome , resigned this city to the bishops thereof , and his successours for ever . paulus castrensis a lawyer , by sundry learned works he wrote , much enobled this university . andreas alciatus coming into france was hired ( as himself in an oration he made to the scholars of tycinum confesseth ) for six hundred crowns to be a publick reader in this university . he taught the law here . orleance . it is a rich and plentifull city placed on the bank of the river loire . some ancient historiographers write , that the foundation of this city was laid by aurelian the emperour , in the year . and from him was called aurelia , which name unto this day it retaineth . others say , it was onely enlarged by him . in this city was erected an university by philip le beau king of france , in the year from our saviours nativity . wherein the civil-law is with such learning and admiration professed , that this academy hath been often of grave and learned writers , entituled the nurse or mother thereof . it enjoyeth the same priviledge with tholouse . the maidens here especially labour to adorn the french tongue , and they strive so to excell in it with an emulation , that they boast that they imitate pindar . bourges . it is a city in france of great fame , rich , spacious , and much frequented . some say , it was called byturus quasi bituris , from two ancient towers , which they affirm to have been in this city erected by two brethren , which there together raigned . turribus à binis inde vocor bituris . in this city is a most glorious university , and so much admired of all learned authors , that whensoever they have occasion to write thereof , they call it , the ornament of letters , and habitation of the muses . it was many years since founded by a certain duke of burges , but after in continuance of time falling to decay , and being almost utterly extinct , it was again restored by sundry kings of france . it was authorized and endued with many great priviledges and high prerogatives by pope paulus the d of that name . here alciate , rebuffus , duarenus , hotoman , bonellus and cuiacius ( famous lawyers ) lived and taught with great applause . cane . an university was erected at cane in normandy , upon this occasion . henry the th king of england , who subdued the kingdom of france , and left the title to his posterity after many great and glorious conquests atchieved against the french king , he at last bereaved him of normandy , in the year . in token and memory of which victory , as an eternal trophy and monument of his glory , he caused to be laid in cane the foundation of this university . the archbishop of dublin was the first reader of divinity there . here now lives bochart the learned french divine . rhemes . it is a goodly city , and the metropolis of champaigne , wherein not long since was erected an university by the prince charles guise , cardinal of lorain , archbishop and duke of rhemes , whose glory and renown daily more and more encreaseth , by reason of the arts so learnedly there professed . s. remigius was bishop of this city , a man of holy conversation , and excellently learned , as it evidently appeareth by the commentaries which he wrote upon the old and new testament . he baptized clodovaeus a mighty and puissant king of france , together with cho●isdis his wife , daughter to the king of burgundy , he died in the year . the french kings are anointed at rhemes with the oyl wherewith s t remigius had anointed clodoveus the first christian king of france . burdeaux . it is the head city of aquitane . in this city hath long flourished a most renowned university commonly called the school of aquitaine , where the arts are publikely taught and professed . here ausonius that famous poet was born and educated . tholouse . pope iohn the was the first institutor of the university therein , which as it was erected not long after paris , so doth it enjoy the same priviledges that heretofore have been granted to paris . there was said in times past to have been in this city a temple , wherein were commonly reserved in secret vaults and dungeons under ground , as possidonius saith , talents of gold , which if any man had taken , he shortly after came to some unfortunate end : from whence proceedeth the proverb , applied commonly to those whose attempts are ever unfortunate and without success , aurum habet tolosanum . nismes . it is called by ptolomy , pomponias mela ; strabo and others , nema●sus ; it is an ancient city in dolphine , wherein was lately erected an university . mompelliers . a city in d●lphiny not far distant from the mediteranian sea . an university was therein erected ( as some writers affirm ) in the year of our lord . which afterward was endued with many priviledges by pope urban the fifth , who layed the foundation of a goodly house called popes colledge . there have famous physitians proceeded out of paris , and this university . bisanson . it is the metropolis of burgandy . in the year of salvation . by the authority of pope iulius the d , and the emperour charles the th a new university was therein erected , which hath exceedingly since flourished . dole . this is also a city in burgundy , very strong and opulent . an university is therein of great continuance , wherein among many other sciences the civil law is most learnedly read and professed . carolus molinaeus here publickly taught the law. geneva . it is a famous town in savoy of yery great antiquity . the situation of it is pleasant and the country fertile . there is a library of ancient and rare books , the french bible translated years since . the inhabitants generally are addicted to the more pure and reformed religion , thence it is the refuge and asylum of the afflicted exiles of christ. for the politick government , this common-wealth is free from all dominion , and it obtained this liberty from charles the th emperour . there have been many learned men here , peter viret . william farell , iohn calvin , antony sadeel , petrus cevallerias , cornelius bertram , bucane , theodore beza , simon goularti●s , antonias faius , iohn deode●● professor of divinity and the hebrew tongue , isaac casaubone the kings professor for the greek . chap. xi . of the universities of polonia , prussia and lituania , bohemia and moravia . craconia . it is the metropolis of polonia . an academy was instituted in this city by casemire the second , in the year of salvation . which afterward , viz. in the year . was by uladislaus , at the instant intercession of hedvigis his queen ratified and confirmed with the popes authority . the university is not in the principall city , but in that part which lieth on the other side of the river , and is named from the first founder thereof cazimira : therein are two goodly colledges , in the one is professed philosophy and divinity , in the other physick and the civil law ; the other inferiour studies are there also learnedly taught with great diligence of the readers . posnania . an university was erected in posne of late years by sigismond the king of that nation , and confirmed by pope clement the eight . the jesuites enjoy therein a goodly colledge , wherein they profess theology , philosophy , and the other inferiour studies . koningsperge . mons regius , commonly called koningsperge , is the metropolis of the great dukedome of prussia . albertus marquess of brandeburg first erected in konningsperge the university which hath ever since , even untill this present time , continually flourished . vilna , commonly called the wilde , is a large and apulent city in the great dukedom of lithuania , whereof it is the metropolis . near unto the church of s t iohn the baptist , was lately erected a goodly and spacious colledge , possessed by the jesuites . the universities of bohemia and moravia . prage . it is a renowned city , lying in the center of bohemia . this school by reason of the access of germanes thither , grew to be exceedingly frequented , and so flourished untill the springing up of wieliffe . not long after him arose amongst them hierom of prage , and iohn hus , so named from a little village wherein he was born called hiss , which in the bohemian language signifieth a goose. olmuts . it is a fair and ample city ▪ in moravia , now annexed to the crown of bohemia . the university there seems to have been erected lately since the coming thither of the jesuites , for whom there was built a magnificent and sumptuous colledge at the popes charges . chap. xii . of the universities of spain . munster reckons up these as the principall learned men in spain , which are well known and famous elsewhere , fulgentius , isidore archbishop of sivill , paulus orosius , paulus burgensis , king alphonsus , columella , higinius , sedulius the poet , ludovicus vives the orator , quintilian the rhetorician , seneca the orator , pomponius mela , raymundus lullus , iustin the historiographer ; and among the jews and saracens , aben esra , david and moses kimchi , avicenna , averroes , rasis , mesalac , albumazar , and many others . mercator in his atlas , saith the academies or universities in spain , are about twenty two . munster saith there are seven famous universities in spain , viz. salamanca , complute , colimbria , pinciaria , toledo , sanguntum , osten , and ilerden . toledo . in this city was the university first erected by a certain bishop of the same sea , and was afterward confirmed by the priviledges of many popes and kings of spain . the chief sciences therein professed are the canon and civil law. the archbishop of this city is chancellor of castile , metropolitan and chief of all the ecclesiasticall persons in spain , the revenews of this church amounteth to the summe of duckats , whereof the archbishop receiveth . siville . it excelleth all other cities of spain in fertility of the soyl , which bringeth forth all kindes of grain , and olives in great abundance , and is environed with green and fruitfull trees . the archbishop of sivill is in degree next unto him of toledo , he receiveth yearly out of the church revenews . duckats . the university herein is of great antiquity , and hath sent forth into the world many learned and excellent men , as pope sylvester the d , avicen a profound philosopher , and most excellently learned physitian , and leander , who by their industry and wisdom , reclaimed hermigild , and richard , kings of the gothes from arianism to the catholike faith , herein also flourished isidorus , a man much renowned for sincerity and profoundness in learning . in this university is a rich and most renowned library , near to the friars predicants . valentia . in this city is an university , which in the year of grace . did wonderfully flourish . herein dominicke the first founder of the friers predicants , did absolve the courses of philosophy and theology . in this country are made those porceline dishes , which for pure temper of the mettall , and exquisite workmanship , are so much desired in forraign nations . granada . by the great bounty and liberality of the king of spain in this city , was founded and erected a most sumptuous and magnificent colledge to the use of the jesuites , who are authorized therein to profess philosophy , divinity , and other inferiour studies . in this place had that mirrour of christendom lewes of granada his birth and education . compostella . an university and archbishops see , vulgarly called s t iago , in honour of s t iames , whom they pretend to be buried here , and of whom there is an order of knights . the emperour charles the great founded herein a goodly colledge , now governed after the rule of isidore . valladolit . it was wont to be numbred among the seven most ancient universities of spain . king philip late deceased , because he was born there , did restore unto it the ancient priviledges thereto belonging , and did his uttermost endeavours to raise it to his former dignity . he hath lately erected a colledge there for the institution of young english gentlemen , which have abandoned their country . complute . among many great and goodly cities in spain , complute , which of the spaniard is commonly called alcala de henores , is not the meanest . an university was herein erected by an archbishop of toledo , named franciscus ximenes , who was by profession a franciscan frier , in the year . there is collegium complutense philosophicum : disputations upon aristotles logick and naturall philosophy . salamanca . some say this university was first founded in the year of christs incarnation . many kings and popes have granted divers priviledges to it . pope clement the th in a councell held at vienna , made a decree , that the hebrew , arabick and chaldee tongues should in this academy be continually taught . ignatius loyola first founder of the society of the jesuites , was in this university a student . the famous didacus covarruvias professed the canon law here . franciscus à victoria was professour of divinity here . dominicus à so●o , l. . de iustitia & jure , cals it his university . saragossa . in this ancient city the kings of arragon are usually accustomed to be crowned . by pope iohn the d , the priviledges of this university were restored and ratified . signenca . little is said in authors concerning the foundation of this university or donation of priviledges thereto . lerida . in this city flourisheth an academy of great antiquity , wherein pope calixtus the d , before he obtained the papacy , proceeded doctor of either law , who afterward became a publick professor of the civil law in the same place . also vincent a dominican frier was there made doctor of divinity . huesca , osca or isca . it is a goodly city of arragon , containing an university of great antiquity , which is said to have been erected before the coming of christ , as a nursery for the institution of noble mens children . lisbone . it is the metropolis of portugall . a most renowned university was by the bounty of their kings erected in this city , where even untill this day the liberall sciences are prosessed with great profoundness , to the incredible benefit of christendom . conimbra . it is a most pleasant and goodly city in portugall . an university was therein founded in these later daies , by iohn the d , king of portugall . iacobus payva andradius studied in this university . there is collegium conimbricense upon a good part of aristotle , his logick and physicks . evora . it is another famous city of portugall . an university was herein lately erected by henry cardinall of portugall , who was bishop of that place . he was a man endued with abundant wealth , and exceedingly affected to the muses . majorica . in this city is an ancient priviledged and authorized university , where the arts generally are publikely with great learning professed . among the students of this academy , the memory of raymundus lullius is with great admiration retained , because he received therein his birth and education : in so much , that even untill this present time , a learned man is there with liberall exhibition entertained to maintain and teach the doctrine professed by lullius in times past . chap. xiii . of the universities of england . brittain ( which comprehends england and scotland ) is the greatest isleland of europe ; it was in times past called albion , say some , ab albis montibus primùm ad eam navigantibus apparentibus . see bish. usher de britan. eccles. primord . some of the chief things for which england is famous , are comprehended in this verse , mons , & fons , & pons , ecclesia , famina , lana . england is termed by some , the paradise of women , the purgatory of servants , the hell of horses . england hath been famous for learned men , and for her seminaries of learning , as well as other things . renowned scholars amongst us . alcuinus one of the founders of the university of paris , beda styled venerabilis , anselm and bradwardine archbishops of canterbury , alexander of hales tutor to thomas aquinas , and bonaventure , iohn wiclef . since the times of the reformation , iohn iewell bishop of salisbury , d r iohn reynolds and m r richard hooker , d r whitaker , bishop bilson and andrews , both bishops of winchester , bishop mountague of norwich , d r iohn whitgift . papists , d r harding , nicholas sanders , and d r thomas stapleton , campian and parsons , and william rainolds . for other studies , lindwood the canonist , cosins and cowell eminent in the study of the civil laws , bracton and briton of old times dier and cooke of late daies expert in the laws of england . iohannes de sacro bosco the author of the book of the sphere , roger bacon , a famous mathematician , sir francis bacon an excellent philosopher , sir thomas more lord chancellor , a witty and learned man , sir henry savill a great grecian , sir henry spelman a learned antiquary , camden the pausanias of the british islands , sir thomas bodlie , sir isaac wake , m r selden , matthew paris , matthew of westminster , roger hoveden , henry of huntingdon , william of malmesbury and thomas of walsingham , all known historians . for poetry , gower , chaucer , spencer , sir philip sidnie , daniel and draiton , beaumont and fletcher , ben , iohnson . as the messenger of pyrrhus long since called italy a conntry of kings , and egypt was wont to be called the country of physitians ; so may this blessed island of ours justly merit the title of the region of divines . d r hals preface to the married clergy . stupor mundi clerus britannieus : whence many outlandish men have learned english , that they might reade those books of our divines which were printed in our language . ioseph scaliger * findes fault with our english men for speaking latine . some think they pronounce the a too little , and the i too big and broad . caius in his book de pronuntiatione graecae & latinae linguae , saith , that he learned by experience that variety of pronuncing did hinder mutuall commerce , mens society and understanding of things . he saith , that a greek patriarck being at london in the reign of edward the th , did not understand sir thomas cheeke , nor sir thomas him , the knight using the new kinde of pronouncing , the other the old : he addes , pleading for the old and barbarous pronunciation , quo omnes graeci ad huc utebantur cum ego essem venetiis , tum è cathedra graecas literas profitendo , tum in templis sacra celebrando . audiebam enim data opera saepius . at si ego tacerem norit oxoniensis schola , quemadmodum ipsa graecia pronunciarit , ex matthaeo calphurnio graeco , quem ex graecia oxonium graecarum literarum gratia produxerat thomas wolsaeus , de bonis literis optimè meritus cardinalis , cum non alia ratione pronunciarit ille , quàm qua nos jam profitemur . id si ita sit , nos britanni docebimus ipsos graecos in ipsa graecia oriundos sua verba sonare ? suas voces atquè literas pronu●tiare ? & plus in aliena lingua sapiens quàm ipsa gens atquè natio , cui lingua graeca familiaris atque etiam vulgaris est , & successione temporum continuata , tanquam per manus esse tradita ? nam privata haec pronunciatio paucorum hominum in britania est , & eorum juvenum , alibi minimè recepta gentium . there are in england many triviall schooles in towns and cities : amongst which the most famous are , that of eaton and westminster , founded by henry the th , edward the th , and q. elizabeth , and of winchester , schola certè augusta , ante ampliùs annos erecta , ut adolescentes suavioribus disciplinis imbuti , ad artes academic●s meliori genio animum intendant . europaei orbis academiae . there are also in london that of pauls , and merchant taylors . the two universities of england may equall many beyond sea. ubi tot academiae quot collegia , scultetus de curriculo vitae . magnae in collegiis angliae opes & vectigalia : verbo vobis dicam ? unum oxoniense collegiam ( rem inquisibi ) superat vel decem nostra . lipsi lovanium l. . c. . most of their universities ( paris excepted ) being no better then our colledges of westminster , eaton , or winchester . oxford ( without controversie ) is the more healthfull place , and better situated , and the town and streets ( i suppose ) larger . both universities are governed by a vicechancellour and proctors . the heads of the colledges in oxford have severall titles , as president , master , warden , provost , dean , principall ; but in cambridge they are all styled masters , except in kings colledge , the head of that house is called the provost . the time of doctors and masters proceeding yearly or taking their compleat degree , is called commencement * in cambridge , act in oxford , for though they be designed before to their degrees , yet they obtain them not actually and compleatly but in comitiis . oxford act concludes with a latine sermon , so doth not cambridge . in our universities schollars live in their colledges , not in the town , as some where beyound sea. heutznerus saith , vestitus cum iesuitarum fermè congruit ; etenim togis sunt induti longis ad talos usque demissis . by the councell of vienna * oxford was reckoned not only among one of the four ancient universities , but had the second place , paris , oxford , bononia , salamanca , and , as some think , it may justly challenge the first place , though coringius in his first dissertat . antiq. academ . and some others think it was a while after paris . ingulphus ( who was secretary to william the conquerour ) saith he lived in studio oxoniensi . his words are these , ego ingulphus humilis magister s. guthlaci monasteriique sui croilandensis , natus in anglia , & à parentibus anglicis , quippe urbis pulcherrimae londoniarum pro literis addiscendis in teneriori aetate constitutus , primum westmonasterio , postmodum oxoniensi studio traditus etiam . those schools of learning which we call academies or universities , that age termed studia ; that is , studies . s t hierom termed the schools of gaul , studia florentissima . the name of university was taken up about the time of king henry the d , for a publick school . there are but three latine writers ( which i have met with ) who have written generally de academiis , iunius , and middendorpe , and another intituled , academiarum quae aliquando fuere & hodie sunt in europa , catalogus & enumeratio brevis . at the end of iunius his excellent treatise de academiis , there is added a brief catalogue of all the universities in the christian world , in which their country , names , originall and situation are described out of ptolomy . he begins with england , and therein with oxford , and saith of it , academia oxoniensis vulgò oxford , quam instituit aluredus , saxonum rex , anno christi . posteà vero ex multorum principum & praes●lum beneficentia , amplissimis structuris , reditibus & privilegiis ornatur : habetque jam collegia xvi , aulas etiam viii , singula aedificiorum splendore magnificentissima , ac bonarum literarum artiumque omnium studia florentissima . cantabrigiensis , vulgò cambridge , in qua primum collegium instituit batsomus , eli●nsit episcopus , anno . habet jam collegia xi , aulas etiam iv , eaque omnia aedificiorum celebritate praestantissima . habuit etiam ante scholam publicam pera●gustam ( in qua philosophia , humanio oresque disciplinae tradebantur ) à sigeberto , estanglorum rege constitutam , anno . yet it is the opinion of some , that the university of oxford was rather restored then first founded by king alured , anno . after it had been over-born a while by danish furies . middendorp in his d book de academiis , where he speaks of the universities of england , saith , inter harum duarum academiarum professores gravis & acerba nuper controversia exorta est , dum singuli suam academiam & antiquiorem prioremque tempore , & praestantiorem existere asseverant , & varias pro sua quisque sententia rationes , diversaque argumenta producit , ut difficile sit homini externo , terra ab iis marique disjuncto , suum judicium interponere . but after counsell given to them , to endeavour rather to excell each the other in diligence , faithfulness and wisdom , and not to stand so much upon antiquity , and multitude , or excellency of colledges , which belong more to the glory of the dead then the living , he concludes at the last thus , porrò utramque hanc academiam , veterem quidem atque florentem reperio , cantabrigiensis tamen , quantum hactenus deprehendere licuit , tempore prior & antiquior est . ideoque ab ea principium ducam . but learned sir isaac wake in his rex platonicus p. . saith thus , haec ipsa antiquitatis lis , publico jam nuper totius regni conventu parliamentario , ex antiquissimorum historicorum fide examinata est & determinata , & praecedentia oxoniensi universitati communi applausu omniumque suffragiis asserta . there he also addeth , p. . iohannes caius , vir fidei ut in rebus religiosis , ita in historicis nullius plane . he proceeds , imò qui inter ipsos istius scholae antiquitatem acerrimè tuentur , non asserunt tantùm , sed & probant indubitatis argumentis cantabrigiam , generalem artium & scientiarum academiam factam & stabilitam non fuisse , ante vicesimum annum edwardi tertii ( hoc est nudiustertius ferè , si aluredi seculum spectemus ) quo rege intercedente , apud johannem pontificem romanum , universitatis ibi stabiliendae privilegium iis est concessum ut petrus de i●kham monachus ecclesiae cantuar. scribit . caius middendorpii testimonio rem probat : caii testimonio eandem probat middendorpius : sic manus manum , & falsarius falsarium fricat . quin potiùs suam oportet agnoscere ignorantiam , qui de exterorum rebus scribit , quorum res gest as nunquam legerit . imò middendorpi ( tibi clam in aurem dico ) agnosce impudentiam tuam , qui it a confidenter scribis de academiis , ac si in omnibus aetatem totam vixisses , ita tamen frigidè , futiliter , indoctè , ac si in nulla unquam vel diem unum posuisses . wake ibid. the third who writes of all the academies of europe saith , ac libens optarim ne digladientur nimis & naenias mittant , qui hanc aut illam acad●miam contendunt esse antiquiorem . sint arcades ambae , utraeque florentes , lucem sole clariorem sibi invicem alternantes . and after he hath this passage of cambridge : haec est illa academia antiqua , & celebris , quae non modò oxoniensi florentissimo . anglorum gymnasio , sed & aliis europaei orbis academiis antiquioribus facilè posset adaequari . he speaks also very honourably of oxford , and i have cited something out of him to that purpose . sir thomas more saith in an epistle to the university of oxford , cantabrigiae , cui vos praelucere semper consuevistis . i know one , who is a very competent judge , because a most learned bishop , and well versed in antiquities , and also of an university in another kingdom , who holds oxford to be the ancienter . oxford also hath been famous for learned scholars . mathematicians and schoolmen , for the later there is no question , and i shall mention divers of them when i speak of merton colledge . for the first roger bacon , bradwardine , simon bredon and oddington were famous . the first professor * in civil law in england , viz. vacarius , was of oxford . oxford lies in a champion plain : it is a fair and goodly city , whether a man respect the seemly beauty of private houses , or the stately magnificence of publick buildings , together with the wholesom sight or pleasant prospect thereof . it is formed in the figure of a cross , two long streets thwarting one another , each of them near a mile in length , containing in that compass thirteen parish churches , and a see episcopall founded here by king henry the th , anno . for the stateliness of the schools and publick library and * gallery , the bravery and beauty of particular colledges , all built of fair and polished stone , the liberall endowment of those houses , and great incouragements of industry and learning in the salary of the professors in most arts and sciences , it is ( say some ) not to be paralleled in the christian world . d r iames hath set out two catalogues of the publick library in oxford : one published in the year , which mentions the books alphabetically distinguished , according to the four faculties . the other . in which there is only a care had of the alphabeticall order , by this more exact catalogue one may readily finde any authour , and all the works of that authour uno intuitu . if the library be inferiour to the popes vaticane in sumptuous building , yet in printed books , if not in manuscripts ( there being many choice ones given by sir thomas bodlie , and of late by my lord of pembroke , and archbishop laude , in almost all languages ) it may well contend with it for a superiority . reckon the number of volumes in the publick library , whereof the greatest part are in folio , which amount to or thousands of divers authours , the plurality of languages , the diversity of sciences , wherein these books are written , the condition of the books whether written or printed , by protestants or papists , or any other , the use for six hours every day throughout the whole year , ( sundaies and holydaies excepted ) and we shall finde that the like library is no where to be found . d r iames of the corrupt . of script . counc . and fath. part . in oxford there are colledges endowed with lands , besides halls , where students live at their own charges in both of them . professors of the arts and sciences , as also of divinity , law , physick , and the learned languages , with liberall salaries . university colledge , founded . alfred or allured king of the west saxons , being addicted to religion and good literature , for the increase and study of divinity , philosophy and other arts , in the d year of his reign founded this colledge , by the name of university colledge . george abbat archbishop of canterbury was of this colledge . baliol colledge , founded . iohn ▪ baliol , born at bernads castle in the bishoprick of durham , ( a worthy warriour to king henry the d in his civil warres against his barons ) with his wife dervorgilla , a lady of honourable parentage , parents of iohn baliol king of the scots , founded this colledge , giving thereunto both lands and revenews , for the maintenance of a master , fellows , and scholars , which is recorded to be the first and most anciently endowed colledge in this university , as some late historians constantly affirm . iam fundatoris imprimis balioli regis scotiae nomen jactat , quasi tum olim scotia suos reges academiae nostrae propitios in baliolo suo sposponderit , quod in iacobo nostro jam faeliciter appropinquante praestitit . wake rex plat. iohn wiclefe was of this house . wiclefus ille restaurator religionis cui non notus baliolensis . alber. gent. laud. acad. perusin . & oxon. merton colledge founded . walter de merton sometimes l. chancellour of england , counsellour to king henry the d , and edward the first bishop of rochester , founded this colledge by the name of merton colledge , endowing it in effect with all the lands and revenews which at this present are belonging thereunto , ordaining in the same a warden , and no definitive number of fellows . it may be styled collegium scholasticorum , bacon , burlie , occham , scotus , bradwardine , gatisdene , dumbleton , nicholas gorrham , suitzaeus , great lights of europe were of this colledge . what one colledge ever yielded at one time and from one country , three such divines as iewell , raynolds , and hooker ; or two such great wits and heroicall spirits , as s r thomas bodley , and s r henry savill . d r hackw . epist. dedicat. to oxford before his apology . of this colledge also were bishop carleton , s r isaac wake the university orator . excester colledge , founded . walter stapleton , being descended of noble parentage ( for his wisdom , gravity and learning , was often employed in embassages from king edward the d , who made him bishop of excester , lord treasurer of england , and one of his privy councell ) founded this colledge , it was much augmented by sir william peter . d r hakewell fellow of this house , erected and finished the new chappell . d r prideaux was head of this house . d r holland was of this house . orial colledge , founded . king edward the d erected it , it was so called because it was indeed a work which might beseem a king. queens colledge , founded . robert eglesfield batchelor of divinity , chaplain to queen philippa , wife to king edward the d , founded this colledge in his own ground by the name of queens colledge ( commending the patronage thereof to his lady the queen , and to the queens of england successively ) which he endowed with lands and revenews . they are called to dinner and supper by the sound of a trumpet . doctor ayrie ( who wrote so well upon the philippians ) was provost of this colledge . learned d. langbane is now the provost of it , and worthy m. barlow the publick-library-keeper , a fellow of it . new colledge , founded . william wickam principal secretary to king edward the d , keeper of the privy-seal , bishop of winchester , lord high ▪ treasurer , and chancellour of england , founded this colledge . he also founded a colledge at winchester , wherein he established one warden , ten fellows , two schoolmasters and seventy scholars , with officers and servants , which all are maintained at his charge ; out of which school he ordained should be chosen the best scholars alwayes to supply the vacant places of the fellows of this colledge . thomas chaundlerus librum de wiccami vita & rebus gestis sane perelegantem conscripsit waynfleti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wickamus celebratur ab erudito iurisconsulto martino . of this colledge was philpot the famous martyr , and s r thomas rives , bishop lake , d r twisse and d r iames. lincoln colledge , founded . richard fleming bishop of lincoln in the eighth year of the reign of king henry the th founded this colledge by the name of lincoln colledge , which was afterward in richard the thirds time , in the year of our lord . by thomas rotheram bishop of the same sea , and secretary to four kings , much augmented and increased . d r kilbie a learned hebrician was head of this colledge , and that learned school-divine d r sanderson was fellow of this house . all-souls colledge , . henry chichley archbishop of canterbury , layed in oxford the foundation of two goodly colledges , this and that of s t iohns colledge , the last being reedified by s r thomas white lord maior of london . there is vita henrici chichele descripta ab arthuro d●●k . magdalen colledge , founded . william wainflet bishop of winshester founded first magdalen ▪ hall , after that this colledge dedicating the same to the honour of s. mary magdalen . he builded also a great part of eaton colledge , before begun by king henry the sixt . prince henry was of this colledge . claimund and doctor bond were presidents of it . braze●-nose colledge , founded . william smith bishop of lincoln , during the reign of king henry the th laid the foundation of this colledge . after whose death richard sutton esquire , took upon him to perfect the same , which he accomplished . alexander nowel was of this house , m r bolton , and i think m r iohn ball. corpus christi colledge , founded . richard fox bishop of winchester , and godfather to king henry the th founded this colledge . it nourished iewel , rainolds , w●tton , hooker , cardinal pool , who was chosen pope , d r featley , and other learned men . christ-church colledge , founded . thomas wolsey cardinal , archbishop of york , and lord high chancellour of england laid the foundation of a most ample and spacious colledge , but he falling , his design failed with the founder . henry the eight enriched the same with many goodly revenues , annexing thereunto canterbury colledge . it hath a spatious court or quadrangle , nay divers , and a hall both spatious and splendid , wherein is a most beautifull glasse lanthorn , there is also a very fair kitchin , which only , was finished by the cardinal , and gave oceasion to that scoff of an outlandish man , egregium opus ( saith he ) cardinalis collegium incepit , popinam absolvit . sanna vix è coquina deprompta adeo sale caret ▪ saith sir isaac wake in his rex platonicus . peter martyr was once prebend of this colledge , as his own epistles shew , he writes thus , amico cuidam in anglia , ego cum essem oxonii vestibus illis albis in choro nunquam uti volui , quamvis essem canonicus , mei facti ratio mihi constabat . toby matthew archbishop of york was of this house , and m r burton who wrote of melancholy , upon whose tomb there is this witty epitaph , paucis notus , paucioribus ignotus hic jacet democritus iunior cui vitam pariter & mortem dedit melancholia . trinity colledge , founded . sir thomas pope knight founded this colledge in the fourth year of the reign of king philip and qu. mary , dedicating the same to the trinity . s t iohns colledge , founded . henry chichley doctor of the civil-law archbishop of canterbury , among other building , laid the foundation of this fabrick ; it was enlarged by william laud archbishop of canterbury . iesus colledge , founded . hugh prise doctor of the civil law founded this colledge , it was perfected by queen elizabeth ; it hath had many other benefactors . wadham colledge , founded . nicholas wadham esquire in the seventh year of the raign of king iames founded it . pembrok colledge , founded . it was first broadgate-hall , but was called pembroke colledge from william earl of pembroke , then chancellor of the university of oxford , and visitor of that hall. there are also in this university seven hals , in which there are many students living at their own charge , viz. glocester-hall . which being first built for monks , was after converted to a house for scholars , by sir thomas white knight . edmund hall. it was builded by s. edmund archbishop of canterbury . albon hall. it was builded by the abbot of s t albons , for their monks to study in . hart hall. it was built by walter stapleton bishop of excester . m r selden was of this house . new inne . heretofore it was called turlocks inne . s t mary hall. it was founded by king edward the second . sir thomas more chancellour of england was of this hall. cardinal allen was principal of it about the same time . magdalen hall. it was founded by william wainfleet bishop of winchester , and d r budden who writes his life and death , cals it aulam magdaelene parentem collegii , and a little book which mentions the several colledges in oxford and cambridge , makes the hall a eleven years elder then the colledge . cambridge . this is the other university and eye of england , a most famous storehouse of good literature and godlinesse ; it standeth upon the river cam , which divideth it into two parts , and hath a bridge over it , whence arose the name cambridge . there is not wanting any thing here , which a man may require in a most flourishing university , were it not that the air is somewhat unhealthfull , arising as it doth out of a fenny-ground hard by . that cantaber a spainard . years before christs nativity , first began and founded this university , is affirmed by caius , but leland the great antiquary , and camden also confute that conceit ; and m r camden saith , it was a seat of learning about the time of king of henry the first , and that under the reign of edward the first ( some think it should be the second ) grantbridge of a school was made an university ( such as oxford is ) by the court of rome . hugh balsham bishop of ely in the year . built the first colledge , called peter house , and endowed it with lands : whose example the other founders did imitate and follow , saith the same camden . that which some relate also ▪ that a publick academy was erected at cambridge by king sigebert , anno christi . id vero dubia annalium fide nititur ; cantabrigiensium quoque aemuli oxonienses pernegant fortiter . et ut quaedam fuerit instituta , procul dubio rudis fuit , nec in longum tempus . caeterum nono seculo majori verisimilitudine laus illa competit . coring . de antiq. academ . dissertat . . vide plura ibid. p. . see petrus blesensis at the end of ingulphus . that which some urge for the honour of cambridge of bedes reading there , is a fable well confuted by sir isaac wake in his rex platonicus , in his acts of the fourth day , bedam vero ipsum unquam cantabrigiae fuisse quis nisi cerebri laesi putat ? quum ipse dissertissimis scriptis suis asserat , se nunquam extra monasterium suum operam literis dedisse , ac ne inde unquam ferè egressum à pueritia ; cantabrigiam verò , sua aetate adeò academiam celebrem non fuisse , ut fuisse planè desolatam civitatulam asserat . caius the physician styled himself londinensem when he wrote de antiq. cantab. acad. though he was of cambridge , and only a londoner by birth , ne si cantabrigiensis videretur , affectum quoque suum in scribendo prodidisse videretur . that passage of caius's de antiqu. cantab. acad. lib. . therefore might well have been spared . caeterum ad has discordias rumpendas atque fini●ndas sanctamque pacem componendam , atque statuendam , cum neque ox●niensis cantabrigiensem , nec cantabrigiensis ferat oxoniensem in controversia judicem , quòd pro sua cujusque affectione rem tractatam iri uterque indicet , ex libidine magis quàm ex vero celebratam aut obscuratam existimet , res suasit & commiseratio jussit , ut ego homo londinensis , medio loco inter utrumque positus , & eodem animo in utrumque affectus , cui longa triginta annorum absentia à gymnasiis ( nisi subinde invisendi gratia charitatis studio ) omnem affectum juvenilem in gymnasia sustulit , hanc controversiam ut inutilem , imo verò rem damnosam alioqui tanquam communis amicus definirem ac componerem . vide librum ejus de libris propriis . my worthy friend sir simonds d'ewers ( in his speech touching the antiquity of cambridge ) saith , if i should lose time to reckon up the vain allegations produced for the antiquity of oxford by twyne , and of cambridge by caius , i should but repeat deliria senum . at the present cambridge consists of sixteen colledges and hals ( for there is little difference there between them ) erected and maintained with the lands and revenues of their several founders . kings colledge chappel being founded by henry the sixth , is all of free-stone , a very curious structure , and from its form , called the university cradle . trinity colledge founded by king henry the eighth , one of the compleatest colledges in europe . a colledge for stately greatnesse , for uniform building and beauty of rooms , scarce inferiour to any other in christendom , saith camden . next to it is s t iohns colledge . s t peters colledge or house , founded . hugh basham bishop of ely began the foundation of this colledge about anno . he setled not the endowment till anno . clare-hall , founded . richard badew chancellour of the university first founded this hall by the name of the university-house or hall. afterwards the first foundation was resigned into the hands of elizabeth countesse of clare widow , which lady by the licence of king edward the d , established and finished the same , and changing the name thereof , willed that for ever after it should in memory of her family , from whence she was descended , be called clare-hall . d r butler the famous physician was sometimes fellow and president of this house . pembroke hall , founded . mary de s. paul countesse of pembroke , daughter to guido chastillion earl of s t paul in france , procured licence from king edward the d , to found this house by the name of the colledge of mary valence , after called pembroke hall. richard fox bishop of winchester , edmond grindall and iohn whitgift archbishops of canterbury , william fulk doctor of divinity , were all masters of this house , and have by gifts of lands , money , plate , books , augmented the same , and lancelot andrews doctor of divinity , late master and bishop of winchester hath given a thousand pounds , with three hundred seventy four folio books well bound . m r bradford martyr was fellow of pembroke hall , and first lived in katherine hall , and the masters of those colledges strove which should have him , as himself relates in one of his letters , not to boast of himself , but to shew gods goodness towards him . bishop ridley was also of pembroke hall , and there in the orchard learned without book almost all pauls epistles , yea and all the canonical epistles , save only the apocalypse . so he saith of himself . corpus christi colledge , founded . henry of monmouth sirnamed torto collo ordained this colledge . it hath been since much inlarged . matthew parker archbishop of canterbury , and sir nicholas bacon lord keeper of the great seal of england , were of this house , and great benefactors to it . trinity hall , founded . william bateman bishop of norwich founded this hall. steven gardiner bishop of winchester and chancellour of this university , was of this house . gonvill and caius colledge , founded . edmond gonvill parson of terrington in norfolk , obtained license of king edward the d to erect this colledge . afterward iohn caius doctor of physick anno . was made a co-founder by letters patents , who caused it to be called gonvill and caius colledge . king iames being in caius colledge presented with caius his antiquitates cantabrigiensis academiae , he said , what should i do with the antiquities of cambridge ? give me caius * de canibus . kings colledge , founded . king henry the sixth in the nineteenth year of his reign , began this royal foundation . in which colledge at this present is standing one of the fairest chappels in the world , which only he finished , but intended to have made the colledge conformable thereunto . d goade was of this house . queens colledge , founded . queen margaret wife to henry the sixth laid the foundation of this colledge , but leaving the same imperfect , queen elizabeth wife to king edward the fourth , obtained licence to finish the same , which she accomplished . bishop davenant was master of this colledge . sir thomas smith principal secretary to queen elizabeth , was fellow of this colledge . katherine hall , founded . robert woodlork chancellour of cambridge , founded this hall , it hath been since inlarged by many other benefactors . d. sibbes and gouge were of this house . iesus colledge , founded . iohn alcock bishop of ely and lord chancellour of england , procured licence of king henry the th to found this colledge . christs colledge , founded . it was first begun by king henry the sixth , and after his decease brought to perfection by the lady margaret countesse of richmond , and mother of king henry the th . this is called by d. willet collegium theologorum , the colledge of divines , m. perkins , m. bains , and d. ames were all fellows of this colledge . s t iohns colledge , founded . the lady margaret countesse of richmond founded this collenge , which hath been much inlarged since by other benefactors . d. whitaker was master of this colledge . there is a fair library in it founded by bishop williams . magdalen colledge , founded . edward stafford duke of buckingham founded this colledge ; it is since much inlarged by divers benefactors . trinity hall , founded . it was founded and erected by king henry the eight , it is since much inlarged by divers benefactors . emanuel colledge , founded . sir walter mildmay privy councellor to queen elizabeth obtained licence of the said queen to found and erect this colledge . it hath since been much augmented by the liberality of divers benefactors . doctor preston was first fellow of queens colledge , and the master of emanuel . sidney sussex colledge , founded . frances sidney countesse of sussex ( aunt to the renowned sir philip sidney ) widow of thomas ratcliffe earl of sussex , founded this colledge by the name of the colledge of the l. frances sidney sussex . it is much inlarged since by divers benefactors . doctor ward was master there , and m. gataker fellow . chap. xiv . of the universities of scotland and ireland . the learned men of scotland have been these . . marianus sirnamed scotus . . hector boetius both historians . . iohn major a well known schoolman . since the reformation . george buchanan an excellent poet. king iames his scholar , and a good poet also . napier the laird of marchiston . barclay the father and the sonne . iohn skeine the antiquary of this nation . doctor iohn maxwell the learned bishop of rosse . rolloc , baronius , cameron , melvin . the universities . i. aberdein . king alexander with his sister isabella adorned this with many priviledges about the year . doctor iohn forbes was professor of divinity here . glasco . it is honoured with an archbishops see , and an university founded here by archbishop turbal , an. . s t andrews . it is the chief town of fife , an archiepiscopal see , and an university , erected in the year after our saviours incarnation , . the university of ireland . the christian faith was first preached among the irish by s t patrick . the irish scholars of patrick profited so notably in christianity , that in the age next following , ireland was termed sanctorum patria , that is , the native countrey of saints ; and the scottish monks in ireland and britain highly excelled for their holinesse and learning . out of ireland came caelius sedulius a priest. richard fitz-ralf , commonly called armachanus , is of famous memory , who turned the edge of his style about the year . against the mendicant friers , as detesting in christians such voluntary begging . dublin , or divelin . there is a beautifull colledge consecrated unto the name of the holy and indivisible trinity , which for the exercising and polishing of wits with good literature , queen elizabeth endowed with the priviledges of an university ; and it is furnished with a good library . bishop usher was born there , and was the first scholar of that colledge . thus much of dublin ( saith camden in his britaine ) for the most part of which i acknowledge my self beholden unto the diligence and learning of iames usher chancellor of s t patricks church , whose variety of knowledge and judgement are far above his years . the end of the second book . the third book . of such as were famous for zeal in the true religion , or any kinde of learning . chap. i. a isaac abarbinel a jew of great note , both amongst the * jews and christians . he is the best expofitor of the jews upon the text. his hebrew comment upon the pentateuch and prophets are much esteemed by those who are so well skilled in the hebrew , that they are able to make use of them . he hath commented ( say some a ) upon all the scripture . some jews of malice study to pervert all christian doctrine , as this man abrabban●●l or barbanel a rabbin of great pains and wit , but not of grace , and only to be followed , when he clearly is on our side . h. broughtons observat. upon the first ten fathers . robert abbot , a pious and learned bishop . his excellent writings are much esteemed . some much commend his book de antichristo , others his answer to bishop , others his treatise de gratia & perseverantia sanctorum . he wrote a most accurate commentary ( in latine ) upon the epistle to the romanes , with large sermons upon every verse , in which he handled , as his text gave him occasion , all the controverted points of religion at this day . they who withhold this work from the publick view , as they wrong the church in generall , so in speciall the city and cathedrall church of worcester , to which he bequeathed it as a kinde of legacy , as the authours own words in his dedicatory epistle to b. babington printed with his sermons upon the psalm import . petrus abelardus , vel abaelardus , a person of great note in his time , contemporary with bernard . see pasquiers recherch . de la france , l. . c. . two of the verses of his epitaph are these , ille sciens quicquid fuit ulliscibile , vicit artifices , artes , absque docente , docens . scripsit opera quam plurima in unum volumen edita opera & studio francisci amboesi equitis . abelfoedus a great cosmographer . alpbonsus tostatus , abulensis episc. . had he lived in any other age save his own , we should not have needed now to envy either hippo for augustine , or strido for ierom , nor any other of those ancient noble worthies of the church . possevine in his apparatus saith , that at the age of years he attained the knowledge of almost all arts and sciences . for besides philosophy and divinity , the canon and civill laws , history and the mathematicks , he was well skilled in greek and hebrew . hic stupor est mundi , qui scibile discutit omne . he wrote so many books and they not ill ones , that the world computed a sheet for every day of his life : some conceive they meant after he came to the use of reason and the state of a man , others say , he wrote more sheets of paper then he lived daies . it is related by a very credible author fr. ximenes , archbishop of toledo , and primate of all spain , that reckoning the daies that he lived , from his first infancy untill his dying day , you shall finde three sheets of paper that he wrote for every day . he is styled voluminous abulensis , or the voluminous writer . accursius * : he flourished in the year , or as some say , . he was the first that wrote a gloss upon all the civil law , and as yet the last , saith genebrard in his chronology . iacobus acontius , he hath written a book called stratagemata satanae . see d r cheinels triunity . adrian the emperour * was a very learned prince and facetious , a great grecian , he was called by many graeculus . pope adrian the fourth , an englishman , he was bred and born at s t albons . oft times in familiar talk with iohn of salisbury his countryman he used these sentences : to take the papacy ( saith he ) is to succeed romulus in murder , and not peter in sheep-feeding . none is more wretched then the romish bishop , neither is any mans condition more miserable then his . iohan. salisb. de nugis aulicorum , l. . his breath was stopt with a fly which entred into his throat . pope adrian the sixth , a poor mans sonne of utrecht . he was a learned man and schoolmaster to charles the th , who sent him to rome to negotiate for him for the popedom , thinking thereby to sway much if he could get both the swords ; but they chose adrian , who would not change his name ( as the custom is ) when he was made pope . marcellus cervinus being elected pope also retained his name , shewing that his dignity had not changed him . see the hist. of the counell of trent , l. . p. , . he saith there , that the changing of the popes names began , because dutch men were made popes , to whose names roman ears were not accustomed , all that followed observed the same use , signifying thereby that they had changed their private affections into publick and divine cares . platina saith sergius the d was first called os porci , swines mouth , and because of that filthy name he took the name of sergius when he was made pope , and that that custom continued after , that those which were made popes changed their names , although this was not observed by them all . adrians memorable speech was , nihil sibi imperio infelicius in vita accidisse ▪ that nothing befell him more unhappy in his life , then his dominion . he was severe and purposed to reform corruptions , and said he would begin with the court , but was thereupon poysoned , as some think . vide sleid. comment . lib. . quod bonus & recti custos , quod pacis amator , correctorque aulae luxuriantis eras , scilicet hac una ex causa vir sancte peristi , vixisses annos nestoris improbior . laurent . pignor. in symbii epistol . epist. . ad johan . thuilium . he wrote as the genius of that age was twelve quodilibeticall questions , and questions on the fourth book of the master of the sentences . is erat illius saeculi apud theologos genius , ut quae in controversiam vocarentur , graves in primis atque difficiles quaestiones , quòd de re qualibet cuilibet disserere liceret , quodibeticae appellarentur . aub. mir. elog. belg. aegidius romanus anno christi . aelian . his books de animalibus and de varia historia are commended , though some prefer the first . paulus aemylius of verona . he beginning with the first kings of france , hath written a french history of above a thousand years , yet with laconicall brevity . he is reported to have spent thirty years about this famous work , and by it got himself a great name . gerardus vossius lib. . de hist. lat. cap. . cals him an elegant and eloquent writer . aeneas sylvius an italian , after called pope pius the d , he lived in the year . being seven years old sporting with his playfellows of the same age , he was saluted pope by them , all of them kissing his feet , as the papists do the popes . historians report the like of ambrose , how he was made a bishop being a boy by his companions . he was very learned , an excellent orator , a great poet , philosopher and cosmographer , he could speak eloquently . magna quidem in dicendo pii laus fuit , quòd , cùm saepius iisdem de rebus loqueretur , diversa semper visus est dicere : tanta erat in homine elegantia & copia . platina de vitis pontificum romanorum . scientia sane insignis , pari utinam & conscientia . sed papalis cathedrae vis in eo statim enituit . morn . myst. iniq. he was at the councell of basill , wrote every thing , praising the decrees that were there made exceedingly : but when he was advanced to this high degree of dignity , he changed his opinion , and would have the counsell subject to the popes . sleid. comment . l. . whence that scoff of him , quod aeneas probavit , pius damnavit . he is said to be the author of that famous dystick , non audet stygius pluto tentare quod audet . effrenis monachus , plenaque fraudis anus . ioannes aepinus , a learned divine . his severall works are mentioned by boissard in his icones . aeschines the orator , he was an athenian , there was a great contest between him and demosthenes , demosthenes caused him to be banished . plenior aeschines & magis fusus , & grandiori similis , quo minus strictus est : carnis tamen plus habet , lacertorum minus . quintil. instit. l. . c. . aeeschylus an athenian . he first published tragedies , saith quintilian institut . orat. l. . c. . when he heard that he should die with a stroak coming from above , he shunned houses and was wont to remain in the open air , but he was killed by a tortoyse falling from the mouth of an eagle upon his baldhead . see plin. l. . c. . agapetus diaconus , a most learned and holy man. these are his works , de officio regis , gr. & lat. expositio capitum paraeneticorum ad iustinianum caesarem gr. & lat. agobardus bishop of lions in france , anno christi . peracris ingenii & doctrinae , possev . a man very acute and learned . chap. ii. rodolphus agricola . he was a very eminent scholar , a musician , a painter , and very studious of other arts and learned in them . inter graecos graecissimus , inter latinos latinissimus : amongst the grecians a speciall grecian ; amongst the latinists a pure latinist . in verse you would have thought him another virgill , in prose he resembled angelus politianus in wittiness , in majesty he exceeded him . swertii athenae belgicae . hermolaus barbarus made these verses on agricola , invida clauserunt hoc marmore fata rudolphum agricolam , frysii spemque decusque soli . scilicet hoc vivo meruit , germania , laudis , quicquid habet latium , graecia quicquid habet . beissard in his icones mentions his works . thuanus tomo primo hist. l. . p. . much commends georgius agricola . he goes beyond all in those subjects , dere m●ttallica , & statica . henricus cornelius agrippa , a great scholar , but too much given to magick , as his book de occulta philosophia shews , which i wonder any will justifie . adhuc cum plausu à multis exceptum volumen de vanitate scientiarum , alium addidit librum de occulta philosophia , curiosis admodum pestilentem , quod opus ex censura christiana , edicto vetatur , apud unos impios reperitur . paul. jov. elog. doct. vir. homo cumprimis eruditus & magicis superstitionibus infamis : thuan. hist. tom. . lib. . vanissimus ille vanitatum effictor . tych. brah. lib. . de nova stella . ainsworth a brownist , but a learned hebrician , and good commentator on the five books of moses , the psalmes and canticles . he hath published also other works , all which are much liked by some of our divines . william alablaster an excellent poet , he wrote a poem called elisaeis , of the chief things in q. elizabeths reign , but it was not perfected . there is his apparatus in revelat . iesu christi . albategnius an arabian , anno . a famous mathematician and physitian . he hath written de numero stellarum & motibus . albertus magnus , for his learning and exact knowledge of all good disciplines he was sirnamed great . he left many scholars and two principall ones among the rest , thomas de aquino , and bonaventure . he died when he was fourscore years old . he left many books which are now printed , and do much elucidate philosophy and divinity . although he was as it were the chief of the schoolmen , yet he hath some things not agreeable to the doctrine of the papists . ill●r . catal. test. verit . l. . his works were many , the principall are reckoned up by boissard in his icones . leander albertus , his italia , and his book de viris illustribus ordinis praedicatorum , shew his great abilities . leo bapt. * albertus , he was a learned man of the same family . gabriel albaspinaeus bishop of orleance . he published a book de eucharistiae mysterio , and two books de veteribus ecclesiae ritibus cum notis in concilium eliberitanum , & aliquot tertulliani libros . m r selden and m r gillespie cite his observations on tertullian , and speak of him as a great antiquary . this was his epitaph , clauditur hoc tumulo spinâ cui nomen ab albâ , successor patriae fidei , successor honoris , regis deliciae , procerumque & plebis amores : dives opum bene partarum , sed ditior usu ; munificus , facilisque aditu , studiisque politus ingenuis , rectique tenax , & simplice lingua egregium decus oris erat ; maturius annis consilium , & cani juvenili in corpore mores . denique florebat summae spes proxima laudi ; cùm brevis humanis semper virtutibus aetas ter den●s juvenem vetuit numerare decembres . tot bona quam parvo rapuerunt tempore fata ! edmundus albertinus , a learned french protestant divine of paris . there is a learned book of his de sacramento encharistiae lately published , with a preface of blondels to it . andreas alciatus was the first that wrote learned notes on the civil law , after him budeus , and cujacius , and many others . erasmus * stiles him unicum hujus aetatis miraeulum , ac studiorum delicium , the only miracle of this age , and the darling of the muses : by lilius gyraldus he is intitled , iurisperitorum eloquentissimus , eloquentium juris peritissimus , polyhistor , bonusque poeta . his emblems are much commended by iulius scaliger . arias montanus made these verses of him , eloquio jus romanum lucebat & arte ▪ turba obscurarunt barbara legulei . andreas prisco reddit sua jura nitori , consultosque facit doctius inde loqui . our age ( saith learned pasquier recherch . de la france , l. . ch . . ) brought forth four great persons in the same time , erasmus a dutchman , budeus a frenchman , alciate an italian , vives a spaniard : and yet we have with us ( saith he ) adrian turnebus and peter ramus , which last hath made many books full of learning and knowledge ; and for turnebus his adversaria consisting in humanity , it is a work unimitable in variety of knowledge . in his . ch . of that book he speaks of the lawyers in the year which joyned the study of the law with humane learning , where he makes honourable mention of also budeus , alciate , cujacius , and divers others . stephanus paschafius likewise in his icones , hath these verses of erasmus , budaus and alciate . qui leget hos , leget ille sui tria lumina secli , lumina non ullo non celebranda die . hic italus , gallusque alius , germanus & alter , quos triplex uno tempore fama tulit . flaccus albinus or alcuinus , vir illis temporibus longè eruditissimus , a learned english man for those times , schoolmaster of charles the great , one of the founders of the university of paris . he lived years after christ , saith helvicus in his chronol . camden in his britane in yorkeshire , makes honourable mention of him : so doth caius histor. cantabr . academ . l. . p. . that which many writers observe , of his being bedes scholar , will not be made good . ulysses aldrovandus , percelebris ille de animalibus scriptor , so he is styled by gassendus in vita-peireskii . l. . his books de animalibus printed at bononia are commended . hieronymus aleander cardinall , was learned in latine , greek and hebrew , ad stuporem usque , whose labour leo the pope used against luther . he was of so great a memory , that though he greedily read over many volumes , yet he remembred all , and would rehearse it long after . neand. geog. parte ● a. alexander the great , he was tam marti quam mercurio , a great scholar and souldier both . he was bred and taught under aristotle , who dedicated divers books of philosophy unto him : he was attended with calisthenes , and divers other learned persons that followed him in camp , and were his perpetuall associates in all his travailes and conquests . he expostulates with aristotle for publishing the mysteries of phylosophy , and gave him to understand , that himself esteemed it more to excell others in learning and knowledge , then in power and empire . alexander de hales : he was an english man , and princeps scholasticorum one of the chief schoolmen . he was first called fons vitae , then doctor irrifragabilis , the master of thomas aquinas , and bonaventure . he flourished in the year of christ . he wrote by the commandment of pope innocent the th , an excellent and most copious summe of divinity , which is generally known . bellarm. de script . eccles. he wrote other things also , as gesner shews in his bibliotheca . camden in his britain in glocestershire mentions hales a monastery there , whence this our country man came . alexander alesius , a scotchman of later times , magni inter suos nominis theologus . thuan. hist. tom. do l. . anno dom. . alexander ab alexandro , a neapolitane . he hath written a book styled genialium dierum , which it were good to reade with tiraquellus his annotations , because he shews what authours he was beholding to for those things he hath . iuris consultus neapolitanus , reliquit genialium dierum libros sex , verè promptuarium antiquitatis veterisque historiae , etsi nec pauca in ●o sint ad verborum proprietatem , aliaque studia pertinentia . unum autem hoe meritò in hisce praeclaris commentariis improbari solet , quòd eorum unde profecisset , dissimularet autores . sed huic vitio medicinam fecit doctissimus , tiraquellus , qui digitum ad fontes intendens , unde quaeque hausta essent , judicavit . voss. de histor. lat. l. . c. . alhazen ▪ tycho brahe cals vitellio ejus imitatorem . inter optices scriptores praecipui sunt alhazen & vitellio . tych. brah. de nova stella . c. . leo allatius , * a learned scholer , a naturall grecian . he hath put out a book entitled apes urbanae , of all the famous men which were at rome in the years , , , and have published books . muhamedes alfraganus , a great astronomer . he is translated out of hebrew by iacobus christmannus , and put out in arabick and latine , by golius . there are his chronol . & astron. elementa . alfred king of england . he divided the day and night into three parts , if he were not let by warres and other great business , eight hours he spent in study and learning , other eight hours he spent in prayer and almes-deeds , and other eight hours he spent in his naturall rest , sustenance of his body , and the affairs of his kingdom . he was not only very learned himself , but also a worthy maintainer of the same through all his dominions . thomas allen , he hath put out notes on chrysostem , and sir henry savill often styles him doctissimum : he was skilled both in greek and divinity . peter de alliaco , bishop of camray in france , and cardinall of the church of rome , . he was a famous mathematician and divine , a germane . he observing many superstitions and errours in the church , wrote a book de reformatione ecclesiae , and in the year , he left it with the councell of constance to judge of it . alphonsus king of arragon . he much favoured the wits of his age , and therefore he honourably maintained at his court bartholomaeus facius , georgius trapezuntius a grecian , laurentius valla , antonius panormitanus , and other learned men in great number . his vertues are most amply celebrated by blondus , sabellicus , bernardinus corius , antonius panormitanus , simoneta , and other learned writers . a most excellent philosopher and astronomer as any of his time , a great lover and advancer of learning . he was wont to say , se malle privatim vivere , quam eruditione carere , he had rather live privately then want learning , and that an unlearned king was but a crowned asse . when he was sick of a great disease , and his physitians applied many medicines in vain , he began to reade the history of curtius concerning alexander , and was so much delighted with it , that being restored to health he is reported to have said , valeant avicenna , hippocrates , medici caeteri : vivat curtius sospitator meus . anton. panorm . lib. de rebus gestis alphonsi . petrus alphonsus , a jew , and first called moses , he left judaism and was converted to the christian faith , and was by baptism ingraffed into christ , in the year of our lord , on peters day , when he was years old , whence he had the name of peter given him ; and because alfonsus the king of spain was his surety in baptism , he was called alfonsus . illyr . catal. test. verit. l. . iohn henry alstid an industrious writer , but a great collectour . henricus alting . he and conradus vorstius were piscators scholars ; piscator was wont to call alting theologum optimum , vorstins pessimum . spinola invading the palatinate , and the place taken where he remained , a bloudy fellow used these words to him with a poleax in his hand , i have killed with these hands ten men to day , to which d. alting shall be speedily added , if i knew where he did lie hid , but who art thou ? he answered , i was the schoolmaster in the colledge of wisdom , and so escaped . his works are these scripta theologica heidebergensia tribus tomis . exegesis augustanae confessionis , unà cum syllabo controversiaram lutharanarum methodus theologiae didacticae , & catecheticae . henry alting his sonne , who wrote hebraeorum respublica scholastica . didatus alvarez , a famous spanish divine , and for the most part orthodox in the controversies concerning predestination , as likewise dominicus bannes , and the dominicans generally are , who follow thomas , as the franciscaens do scotus . sixtinus amama , a dutchman , both learned and modest . his antibarbarus biblicus and censura are usefull . one that had a natural genius to enlighten the text of scripture , and to finde the notion of the sacred language . ambrose bishop of milane . he hindred theodosius the emperour from entring into the church , for a murther committed at thessalonica . to whom when the emperour said , that david the king was also an adulterer and manslayer , ambrose answered , qui secutus es errantem , sequere poenitentem , thou that hast followed him sinning , follow him repenting . hence the emperour underwent a publick penance imposed upon him by the bishop . he stoutly defending the catholick faith and ecclesiastical discipline , converted many arians , and other hereticks to the truth of the faith. it is reported of him , that when he was an infant , a swarm of bees setled on his face , as be lay in his cradle , and flew away without hurting of him , whereupon his father said , if this childe live , he will be some great man. he flourished anno christi . helv. chron. cardinal baronius at the commandment of pope sixtus , wrote s t ambrose his life with all diligence . before he was bishop , he was a secular judge , and no divine : nay , no christian at all : but his christianity and divinity began both together , after he was chosen bishop of milane . for , he was fain to be christened , before he could be consecrated . bish. andrews answ. to the th ch. of cardinal perrons reply . chap. iii. vvilliam ames doctor of divinity , a judicious and solid english divine , witnesse his medulla sacrae theologiae , his five books de conscientia & ejus jure , vel casibus . his bellarminus enervatus , his corronis ad collationem hagiensem , and his other works . amiraldus a learned french divine . he hath written divers learned tracts both in latine and french. de libero arbitrio , de gratia contra spanhemium , de secessione ab ecclesia romana . gulielmus de sancto amore , a master of paris , and chief ruler then of that university . he was a worthy and valiant champion of christ , and adversary of antichrist . he wrote against the friers and their hypocrisie , but especially against the begging friers . in his dayes there was a most detestable and blasphemous book set forth by the friers , which they called evangelium aeternum , or , evangelium spiritus sancti , the everlasting gospel , or , the gospel of the holy ghost ; it said , the gospel of christ was not to be compared with that gospel , no more then darknesse to light . that the gospel of christ should be preached but fifty years , and then this everlasting gospel should rule the church . he mightily impugned this pestiferous book . foxes act. and monum . tom. . p. . to . ammonius alexandrinus , an eloquent man , and great philosopher . amphilochius , he flourished about the year . anacreon . the learned and noble poet anacreon was born in perche in france . his poem concerning gems and precious stones , deserves the laurelwreath . anastasius the popes library-keeper , he hath written faithfully the lives of popes of rome . anastasius synaita . in the year of our lord . he is by some * called nicenus , by others sinaita , and antiochenus . petrus ancharanus ( sive ancoranus ) bononiensis . he was of the illustrious family of the farnesii . he wrote in both the laws . he wrote five books upon the decretals , one book on six of the decretals , one book on the clementines , one book concerning the rules of the law , and others . bishop * andrews . de cujus alta doctrina in omni genere disciplinarum , quicquid dixero minus erit . casaub. ad front. duc. epist. some learned men much commend his tortura torti , exactissimae fidei & diligentia scriptum . casaub. ubi supra . vulgarem secutus sermonem vir longè doctissimus , qui pro iuramento fidelitatis in anglia matthaeo torto respondens , opus suum torturam torti inscripsit . vossius de vitiis sermonis , l. . c. . anselme . there were two anselmes , ours , archbishop of canterbury , and the other of laon in france , anselmus laudanensis , the author of the interlineary glosse , who lived anno christi . i shall speak of the first who was an italian . this anselme though he was learned and continent all his life time , yet being obstinate in his opinion , he often swerved from the truth and doctrine of christ , and rather loved the glory and vain fame of christian praise , then truth it self . he first in england forbad priests marriage . he flourished in the year of our lord . for his witty inventions , forecastings , policies , disputations and other laborious affairs about the overthrow of princely authority , and uprearing of antichrists tyranny , pope urbanus appointed both him and them that should afterward succeed in the patriarchal seat of canterbury to sit at his right foot in every general councel , and that he also ratified by a special decree . thus it was proclaimed when that place was given him , in the open synod , includamus hunc in orbe nostro , tanquam alterius orbis papam . marcus antoninus emperor . he was the greatest philosopher of his time . when he was going to make warre upon the germans , the philosophers generally came with questions to him to answer , least he dying in that expedition , they should be unresolved . for his clemency and modest behaviour he had the name of pius , and is for the same in histories commended . antoninus of florence . anno aerae christianae . he hath written three tomes of chronicles , and four parts of summes in great volumes . marcus antonius de dominis . his books de republica are much commended . marcus antonius genuae , cui veterum doctrinarum arcana patent , quo nemo peritior aristotelis interpres . manut. epist. l. . epist. . alex. aphrodisaeus . one of the first interpreters of aristotle . petrus apianus a famous mathematician . mathematicus superioris aetatis celeberrimus . tych. brah. petrus aponensis seu aponius , a chief physician in his time . he wrote commentaries upon aristotles problems . vir philosophiae & medicinae famâ tam clarus , ut ab discrepantes in iis disciplinis sententias in consonam , aptamqu● unius sensus concordiam revocatas vulgò conciliator appelletur . castellanus de vitis medicorum . apollinaris the father and son , both hereticks . apollinaris the syrian , was excellently skilled in the greek language . s●●●men ●aith , he wrote in heroick verse the antiquity of the hebrews after the imitation of homer , even to the times of king saul after the number of the letters in volumes . he translated also the psalms in heroick verse , which are yet extant . he also imitating menander , is said to have written comedies , and euripides , tragedies , and pindar , lyricks . lil. gyrald . de poet. histor. dial. . this apollinaris brought in a new heresie , those which follow him are called apollinarists , he held that christ took the body but not the soul of a man ; but when he was urged with reasons he somewhat changed his opinion , saith ruffinus . he lived from constantine to the time of the elder theodosius . lil. gyrald . de poet. hist. dial. . sidonius apollinaris a frenchman , anno christi ▪ . about . saith peter du moulin in his antibarbarian cap. . he was bishop of cleruant in a●vernie , he married the daughter of the emperour avitus , by whom he had children . apollonius being a roman * senator wrote and recited in the senate his apology for the christians , and was after crowned with martyrdom . apollonius pergaeus , a great mathematician . magnus giometra , nulla ratione archimede inferior , quam mira , quam abstrusa in suis conicis in lucem profert ? blancani dissertat . de natura mathemat . apollonius * rhodius . he only of the greek poets after pindar wrote argonautica , of which subject there are four books of his . he was callimachus his scholar , although alexandria was his countrey , yet he was called rhodius , after he came from alexandria to rhode , and lived there long in great honour . appianus alexandrinus . he is called deservedly by ios. scalig. animad . euseb. p. . alienorum laborum fuc●s , yet is a profitable writer , because many of those whom he exscribes , are lost . he lived in the time of adrian , and hath written de bello civilli romanorum . apuleius a platonick philosopher , anno domini . scriptor eruditissimus . casaub. de satyr ▪ poesi . a most learned writer . there are twelve books of his de aureo asino , ex graco asino luciani descripta orationis genere tali , ut rudere verius quam loqui , ibi apuleius viris eruditis videatur . neand. geog. parte . aquila a translator of the bible . he was converted from judaism to the faith , afterward being again made a proselyte , he translated the old testament into greek . aquila ponticus ex gentili christianus , posteaque iudaeus factus , cum hebraicè didicisset , sub caesare hadriano anno . veteris instrumenti libros . graecè ita transtulit , ut verbum verbo redderet . vossius de arte grammatica , l. . c. . tho. aquinas born at aquinus a town in abruzza in italy . he is the great dictator of the schools . for his profound learning and great piety , he is commonly called in the popish school divus thomas , because he was canonized by pope iohn the . doctor angelicus ob acumen ingenii . he was a great maintainer of the authority of the bishops of rome . upon whose scholastical works by popish divines , are published as many commentaries , as upon the holy scripture , and his summes are more frequently read in their schools and academies , then the bible it self ; yet he when he was near his end , taking the bible , is said to have uttered this speech , credo quicquid in hoc libro scriptum est , i believe whatsoever is written in this book . it is said , he got his knowledge rather by prayer then labour and industry , therefore he would still pray before he did write , reade or dispute . he was so intent upon his studies , that supping at court with lewis the french king , whilst others were discoursing of pleasant matters , he was so deep in his meditation , that forgetting himself , he strook the table with his hand , saying , iam conclusum est contra manichae●s , now it is concluded against the manichees . stephanus paschasius in his icones , hath these verses of thomas aquinas . cedite pythagorae qui dogmata vana putatis ; redditus in terris alter aristoteles . he was more then years after christ , and was both overwhelmed with the corruption of his time , and wholly wedded to the see of rome . b bils . differ . betw . christ. subject . and unchrist . rebel . aratus an ancient poet , there is nothing of his but his phoenomena which tully translated into latine . archimedes the syracusan mathematician . see of him plin. natural . hist. l. . c. . and plutark of marcellus and himself . god would have some singular idea , as it were , to be in all arts , which all that are studious of that art should propound to themselves to imitate , as demosthenes and tully in eloquence , hippocrates and galen in physick , archimedes in the mathematicks . he had an admirable genius or wit for the mathematicks , and by study he perfected it . he did so bend his thoughts that way , that he almost neglected other necessaries . if he were at any time led to the bath by his servants , he would make figures in the ashes , and upon his anointed body . he is said to have composed a sphere of transparent glasse , representing unto the life the whole frame of the heavens , wherein the sun , moon and stars , with their true motions , periods , and limits were shewed to the sight , in such sort , as if it were natural . petrus aretinus , he wrote so well on the penitential psalms , that he was called divine aretine , yet he hath written very lasciviously in italian . he was studiosissimus morum explorator . leonardus * aretinus , a most learned historian , orator and philosopher , his works are mentioned by boissard . benedictus aretius inter suos plerisquc scriptis editis clarus thuanus . his three works , viz. his commentary upon the new testament , his problems or common-places , and his examen theologicum made his name illustrious . he was professour of divinity at bern. architas tarentinus . he was esteemed the rarest mathematician of his time . ioannes argyropylus , a he was of constantinople . he was politians master in philosophy , and a learned scholar . he translated some books of aristotles more elegantly then faithfully . ioannes * argenterius , a learned physitian , but too forward in censuring galen and other of the ancients . aristophanes * a great comedian . he was the first that called himself philologus , as pythagoras was the first that called himself philosophus . facetissimus quidem sed & obscaenissimus veteris comaediae scriptor . dilher . disput. acad. chrysostom laid him under his pillow . gregorius ariminensis , . a learned and a famous man. he disputed about the doctrine of grace and free-will , as we now , and dissented from the sophisters and papists , counting them new pelagians . chap. iv. aristotle he was born at stagira in macedon . he was plato's scholar , and the chief of the peripateticks . sectam condidit omnium longè nobilissimam , quam peripateticam vocarunt , eo quòd inter ambulandam artes commentationesque suas discipulis trad●ret . castellanus de vitis medicorum . he was not only the master and patriark of philosophy , logick and rhetorick , but also especially learned in poetry , both in respect of the art , and the composing of verses . lil. gyrald . de poet. hist. dial. . he was master to alexander the great , of whom he was much esteemed , for his sake he repaired his countrey stagira , being much decayed . he alone both invented and perfected the whole art of logick . vide crakanth . log. l. . c. . & . crakanthorpe in his treatise de providentia , proves , that aristotle did not deny gods providence , and that the book de mundo is his . he is called the philosopher by an excellency . richard fitzrauf , or fitzraf armachanus . . among those famous clerks that lived in the family of richard angervill bishop of durham in the dayes of edward the third , thomas bradwardine , who was afterward bishop of canterbury , richard fitzrause afterward archbishop of armagh , and robert holcot the dominican were of special note . richard of armagh my countrey-men commonly call s. richard of dundalk , because he was there born and buried . b. ush. answ. to the jes. challenge , of merits . he wrote against the mendicant friers , and should have been canonized , but for them . a man for his life and learning so memorable , as the condition of those dayes then served ; that the same dayes then as they had but few good , so had they none almost his better . he was first brought up in the university of oxford in the study of all liberal knowledge , wherein he did exceedingly profit under iohn bakenthorp his tutor . there were thirty thousand students in oxford in his time . foxes act. and monum . vol. . p. . to . he wrote seven books de paupertate salvatoris , wherein he proves that christ was not a beggar . iacobus arminius . he was a learned man , and ( as some say ) of a strict life for a dutchman . he hath written disputat . . de diversis christianae religionis capitibus . orationes & controversiae theologicae . examen libelli guil. perkinsii . de praedestinatione & amplitudine gratiae divinae analysis cap. . ad romanos . de gemino sensu cap. . ad romanos . amica cum fr. junio per literas habita collatio de praedestinatione . arnobius lived in the year of our lord . he was the chiefest man of his time for latine eloquence . he was lactautius his master , both of them wrote seven very learned books against the heathens , consisting of many of their own testimonies produced against them . arnoldus de villa nova , a spaniard , a man famously learned , and a great writer , anno . whom the pope with his spiritualty condemned among hereticks for holding and writing against the corrupt errours of the popish church . caius ▪ de antiqu . cantab. acad. l. . saith , he lived an . dom. . when raimundus ●ullius and roger bacon flourished in england . arianus * a greek historian , very faithfull , he writes the things done by alexander the great , as q. curtius doth in latine in an elegant style . he imitates xenophon , therefore he is called another and a lesser xenophon . he wrote well also upon epictetus . arzahel a great astronomer . asconius pedianus , a famous historian . roger a●●ham * secretary for the latine to queen elizabeth , the only englishman who hath written a volume of latine epistles , they were published by doctor grant. he was very intimate with io. sturmio , as the epistles written between them shew , though he never saw him . two only of his books , toxophylus and his schoolmaster with a little tract of his travels in germany are published in english. he flourished in the year of our lord , . aspasia a great philosopher , she was the mistresse of pericles , and at length his wife . plut. in pericles . angelus politianus in an epistle to cassandra that learned venetian maid , mentions aspasia and many other learned women , and saith , that sex is not naturally slow or dull . so doth thevet vies des hommes illustres in sappho . athanasius bishop of alexandria . he was worthy in honour to be immortal in the church according to his name . he was the wonder of all the world for his learning , piety and constancy , standing like an unshaken rock against the sea of arian errors . he was called haereticorum mallens , and was one of the chiefest in the councel of nice . he foretold the destruction of iulian the emperour , when by his edict he was cast out of alexandria , he said to his hearers bewailing his exile , bono animo estote filioli nubecula est , brevi evanescet , be of good courage my children , it is but a little cloud , and will soon vanish away . he lived ( say some ) six years in a well without the light of the sun , forsaken of friends , and every where hunted by enemies . the great athanasius ; he was great , for his learning , for his vertue , for his labour , and for his sufferings , but above all great for his * creed . b. and. opusc. posth . speech in star-chamb against m. trask . athenagoras , an athenian philosopher , who wrote an apology for christi 〈…〉 ▪ athena●s , he lived in the time of marcus antoninus the emperour . his works are put out in greek and latine by isaac casaubone with learned notes . ioannes aventinus . he was born anno . beatus rhenanus gratulates him to his germany , and cals him eruditissimum aventinum , & variarum cognitione disciplinarum prastantem . erasmus styles him , hominem studio indefatigabili ac reconditae lectionis , his just epitaph styles him , rerum antiquarum indagat●rem sagacissimum , no man in his history can tell his religion . he wrote ten books of germany illustrated ; of which see the heads in neander his geog. parte a , and the titles in gesners bibliotheca . averroes a a physician at corduba in spain , a commentator upon aristotle . he flourished in that time when gratian the monk , peter lombard , and peter comestor flourished . avicenna b e stirpe regia , he was also a famous philosopher and physician of corduba , anno christi . averroes and he were two famous arabians . besides physicks , he wrote a metaphysick also , much esteemed of . augustine bishop of hippo. bishop andr. in his opusc. post. de decimis cals him decus aphricae . he was the most accomplished that ever writ since the dayes of the apostles . kellets miscel. lib. . cap. . dr. field hath the like of him , de eccles. lib. . cap. . p. . b. usher also ascribes as much to him . magnum est ejus in ecclesia nomen . whitak . de sacr . script . controv. . quaest. . his name is great in the church of god. he is the most doctrinal among the ancient fathers . the doctrine of s t augustine was approved anciently by the catholick church , and till this new fangled age generally and commonly allowed and embraced both by the romanists , and by the protestants . b. dav. animadvers . upon gods love to mankind , p. . his works are published in magne folio in ten tomes , purged by erasmus . it is pity that so great a pillar of the church was no better skilled in the originals a of the sacred tongue . he was famous for two of his works especially , his b retractations , which are the confessions of his errours , and his confessions , which are the retractations of his life . in ludovicus vives his time , there was none that had imitated him in such a work of retractations . bellarmine hath since wrote a book of recognitions , wherein he makes some things worse . vide casaub. epist. ad front. duc. p. . he doth the most accurately of any handle the controversie de gratiâ against the pelagians , yea and against the papists . he confutes the brownists in his book against the donatists ; and the socinians , in that de utilitate credendi . he defended the truth against whatsoever errour prevailed in his age . his book de doctrina christiana is a good body of divinity . his books de civitate dei are full of humane learning . some most dislike , amongst augustines interpretation of scripture , his exposition on the psalms , though it be full of excellent matter . nunquam infelicius in scripturis sanctis versatus , quam in psalmorum enarratione . smeton . ad hamile . he died in the year of his age. antonius augustinus very skilfull in all ecclesiastical antiquity , history , and in the ancient law , a great light of spain . tarraconensis archiepiscopus , vir romanarum antiquitatum , & melioris litteraturae peritissimus . merul. cosmog . part . . l. . the history of the councell of trent mentions him , l. . p. , . antonius augustinus bishop of lerida , an antiquary , &c. there are several epistles of manutius to him , epist. , , , , . wherein he much commends him . divers of his works are published , mentioned in the oxford catalogue , and more fully in the oration of andreas schottus in funere ant. augusti . his four books emendationum iuris he published when he was scarce twenty five years old . qui libellus , si molem spectes , in speciem exiguus ; sin rerum utilitatem , ponderumque momenta , sinuosis aliorum voluminibus anteponendus . and. scot. orat. in fun . ant. august . ioannes auratus . he was much respected by charles the ninth king of france , the regius professour for greek in paris , and the chiefest poet of his time . he was most skilfull in latine and greek , ronsard bayfius and bellay were his scholars . some of his poems are published , auratam nemo te dicat , magne poeta , aurea namque tibi musa lepósque fuit . papir . masson . decius ausonius , a french poet of burdeaux , as himself shews , burdegallia est mihi natale solum , ubi mitis est coeli clementia . he wrote this of himself , diligo burdegalam , roman colo , civis in hâc sum , consul in ambabus — he was master to gratian the emperour , by whom he was made consul . he was very skilfull in greek and latine ; he wrote many things in prose and verse . his saying was beatum esse non qui habet quae cupit , sed qui non cupit , quae non habet . he is blessed not which hath the things which he desires , but who doth not desire the things which he hath not . therefore the aquitanes did boast of him , quemadmodum ausonius neminem sibi proposuit imitandum : ita ausonium nemo nunc potest imitari . as ausonius propounded none to himself to imitate , so no man can now imitate him . scis quam non vulgaris eruditio sit in poematis ausonii ▪ ios. scalig. n. m. in opusc . azo a bononian , he brought a great light to the laws : o dofredus and accursius were his scholars . azorius , a learned jesuite . his institutiones morales are published in three volumes . he hath gone over the ten commandments in case divinity . mart. ab azpilzenta , who also is commonly called doctor navarrus , or navarrus . the honour of navarre , a martinus azpilzenta at ninety years finished the fourth edition of that his elaborate manual of cases of conscience . he was very dear to three of the popes , pius quintus , gregorius decimus tertius , and sixtus quintus , so that they would not use any other counsellour in iis dijudicandis , quibus conscientia constricti tenemur . iani nicii erithraei picanotheca . he had many famous scholars , among which didacus covarruvias was one . chap. v. b roger bacon was notable and famous in his time , and in all respects comparable then with the best . he was able to judge of the latine , greek and hebrew tongues , as appears by his book de idiomate linguarum . b. iewels defence of his apol. part . . c. . divis. he was a famous mathematician , and most skilfull in other sciences . he was also very skilfull in the hebrew and greek , as the greek and hebrew volumes yet extant long ago written with his own hand do abundantly witnesse . twine apol. acad. oxon. l. . he hath a manuscript , entituled opus magnum , to shew , that all sciences conduce to the understanding of the scripture . sir francis bacon . he is called by one , the aristotle of our nation . he cals philosophy some where his darling , as i remember . his learned writings shew his great parts . peireskius often lamented that he went not to him when he was at paris . gassend . de vita peireskii . l. . iohn baconthorpe a trithemius and others call him bacon . iudocus badius ascensius , the most famous philosopher , rhetorician and poet of his time . erasmus in his ciceronian dialogue compares him with budaeus the ornament of france . he hath commented upon tullies offices and epistles , and bo●thius de consolat . philos. paul bain a judicious divine , as his exposition on eph. . and other works shew . rod. b bainus , a learned englishman professour at paris . io ▪ bale c bishop of ossory in ireland in king edward the sixths time , and one of the first english preachers of protestantism in time of king henry . dr. humfrie in his prophesie of rome hath these verses , plurima luterus patefecit , platina multa : quaedam vergerius , cuncta bal●us habet . he hath written fourteen centuries of the englishmen that were famous in learning and vertue . an apology against a rank papist , and a brief exposition upon the th chapter of the book of numbers . notes on bonners articles , and of popish votaries . franciscus balduinus . he was a lawyer at genevah , but fell off from the protestant religion to popery . calvin and beza wrote against him , and he against them . balduinus nunquam gustavit de brodio juris nisi primoribus labris , unde meritò juris dolor non doctor habebatur . quinimo multis vicibus appellatus est doctor necessitatis , hoc est sine legibus : quia necessitas non habet legem . strigilis papirii masson . paschasius hath this epitaph of him , franciscus jacet ille balduinus , mirum quàm varius , sub hoc sepulchro : nam quicquid tibi proferebat aetas , quicquid pagina sacra vel profana , pulchrè calluit : unus inter omneis consultissimus utriusque juris , anceps ut patria haesitarit illum baldum diceret , anne balduinum . he hath published divers books : one de historiae cum jurisprudentia cognatione . another de legibus tab. com. ad leges de famosis libellis & de calumniatoribus , with others . baldus perusinus , a famous lawyer ; he was the hearer and scholer of bartholus , and master to gregory the th before he was pope . his brother angelus perusinus almost equalled him both in learning and writings in the same faculty . he flourished in the year of our lord . he wrote commentaries upon the whole body of the civil law , and after that he professing the civil law for years got a great fame . bernardinus baldus urbinas , a great artist and linguist . vir undecunque doctissimus : cujus utinam omnia lucem vidissent . gerard. ioan. vos . ars histor. c. . vide iani nicii erythraei picanothecam . iohn ball a holy and learned divine , who lived by faith , having but a small maintenance . he was of brasen-nose in oxford . his books of living by faith , of the covenant , and those against cam , and others , shew his great abilities . balsac , an eloquent frenchman . theodore balsamon patriarch of antiech . he and zonaras were the chief of the greek canonists . dominious * bannes , a famous dominican . gulielmus bar●laius , william barelay : he published these books , de potestate papae in principes christianos . contra monarchomachos . com. in tit. pandectarum de rebus credit is & de jure jura●do o●glisse●ii . iudicium de examine cum buchanano . ioannes barclaius , a learned french man. there is his paraenesis ad sectari●s , and his pietas . his argenis and euph●rmi● . franciscus barbarus venetus , utraque lingua eruditns : scripsit de re uxoria libellum : orationes quoque & epistolas nonnullas . volatter . anthropol , l. . hermolaus barbarus , francisci ex fratre nepos , a venetian by nation ; one of the great restorers of learning . gloria erat nobilitatis venetae , & sui saculi splendor boissard . barbariae suo tempore victor , solidam sibi apud erudito gloriam peperit , & victurum omni aevo nomen . salmas . praefat. ad plinian . exercitat . ardeo cupiditate juvandi recta studia . nullus est tam magnus labor , nullum munus in literis tam sordidum quod defugiam . polit. epist. l. . epist. hermolaus barbarus angelo politiano . vide miscel. cent. . c. . etenim summo loco natus : amplis opibus innutritus : egregiis honoribus perfunctus : & fastigium disciplinarum prope omnium tenes , & professores ac studiosos artium bonarum : quamvis humili fortuna plerunque sumus : ita complecteris & amas : ut aeque cunctis tuae quasi majestatis fasces ac vexilla submittas . polit. epist. l. . epist. . politianus herm●lao barbaro . homo ( ●● mihi quidem videtur ) unus ex reliquiis aur●i seculi , quamvis ipse longè doctior : & non illi sanctiores . polit. epist. l. . epist. . vide l. . ep. . vide l. . epist. . petrus angelus bargaeus . there are these of his works published . syrias . com. de obelisco votinum carmen in d. catharinam . petrus baro. martinius in his preface to his hebrew grammer makes honourable mention of him . in primis verò haec excipiet cantabrigiensis academia , lumen augliae , cum aliis nominibus mihi chara , tùm quòd petrum baronem habet theologia professorem , mihi jam inde ab adolescentia conjunctissimum . hadrianus * barlandus , a learned dutchman , who hath written severall works . casparus barlaeus . dubium poe●a meli●r , an philosophus . vo●●ius de arte grammat . l. . c. . there are poems published of his , athenaeum , dissertatio de b●n● principe . caesar baronius was born in naples , he was the popes confessor . he hath made a long and learned collection of ecclesiasticall story , and digested it into a good method , and will be usefull for a distinct comprehension of ecclesiasticall story . but he was no grecian , and is not much to be trusted ; for . he makes use sometimes of spurious authours , and gives them for faithfull witnesses . . he indeavours by all means to advance the popes supremacy . he is the papists great champion for ecclesiasticall history , as bellarmine is for controversies ; they esteemed him the father of church-story . alsted cals baronius his annals the tower of babel , and bellarmines books of controversie goliahs sword . illustrissimus cardinalis baronius cui intima totius vetustatis penetralia tam erant cognita & familiaria , quam est mihi domus mea . montacut . appaerat . vide ejus praefat . ad apparat. annales suos amplius quadraginta annorum studio elucubravit . rainold . vide whear . meth. leg. hist. parte da , sect. . spondanus hath epitomized that voluminous work , he follows baronius too superfluously in asserting the popes omnipotency , else it is well done . iustus baronius . calvins name is so odious to the papists , that he ran from mentz to rome to change his native name of calvinus into the adoptive of baronius . b● m●rt . epist. dedicat. to his appeal . robertus baronius , a learned scotchman , as his works * shew . arthur iohnston hath these verses of william forbes and robert baronius , divines of aberdene . nil , quod forbesio , christi dum pascit ovile nil , quod baronio comparet orbis habet . eloquio sunt ambo pares , discrimen in uno est , quo lubet , hic mentes pellicit , ille rapit . gul. sallustius bartassius , an excellent french poet. ille poetarum gallicorum coryphaeus sallustius , bar●hasii dominus , gaius poemata apud exteros etiam in laude sunt . waseri comment . ad mithrid , gesneri . he is translated into many languages . he may be read in latine , french , italian , dutch , english. pasquier recherches de la france , l. . c. . shews that the french poets imitating the latine , have often equalled , and sometimes exceeded them . he instanceth in the description of the old chaos by ovid , and compares with it that of du bartas , and in some verses of virgils and rousards : although ( saith he ) some would blame du bartas his style as too swelling , yet his work hath been very well liked , not only for the worthy subject which he praiseth , but also for his learning , fine discourses , pithy strains , and proper deductions which accompany it . antoi●e du verdier in his bibliotheque much commends him . gasp. barthius , immortale germaniae ornamentum , dilh. dispat . acad. he hath written commentationem de lat. linguae scriptoribus , and adversariorum com. l. . clarissimum illud germaniae lumen barthius incomparabili adversariorum opere . dilh. disput. acad. tom. . bartolus de saxoferrato was born in the year of our lord . some say . being but years of age , he proceeded doctor of the civil law with the applause of all , saith pasquier recherch . de la france , l. . c. . in jure primas , comparatus caeteris , partes habebit bartolus , alciat● . he had a coat of armour given to him by the emperour carolus quartus , of whose prime councels he was , and is the first of gown-men whom we shall readily finde ( as i beleeve ) that had honour done unto him in that kinde , which was but in the year of our lord god , . the elements of armories c. . basilius magnus , anno dom. . whos 's greek epistles , and very many greek books are published in one volume . quem nulla unquam aut sententia aut verbo errasse communis graecorum patrum consensus affirmat . sixt. senens . biblioth . sanct. l. . he was brother to gregory nyssene , and a most familiar friend ( saith sixtus senensis loco citato ) to gregory nazianzene , and iohn chrysostom . but he was afore chrysostom . he was called basil the great for his admirable wit , as gregory nazianzene for his excellent knowledge in the scriptures was termed the divine . his hexameron is very much esteemed , followed so much by ambrose . he was honoured by the ancients with this elogium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he was the light of the greek church , whom the hereticks could never shake ; yea at whose vertue the hand of the arian emperour did shake , when he would have subscribed to his banishment , and that in such sort that he left off his purpose utterly . basilius bishop of sileucia . he lived about the year , saith pezel . refutat . catech. iesuit . . helv. chron. . b. ush. catal. dominicus baudius , an elegant poet. amicus noster dum viveret , & quando dordrechtum diverteret hospes suavissimus , dominicus baudius , poeta item elegantissimus & disertissimus . voss. de analog . l. . c. . bernardus bauhusius made a book in praise of the virgin mary , by changing one verse a thousand twenty two waies , according to the number of the starres . unius libri versus , unius versus liber is the title of it . tot tibi sunt dotes virgo quot sydera caelo . martinus becanus , a learned jesuite . christ. * beckmannus , a learned linguist . chap. vi. beda was an english man , born not farre from dyrrham : he was the learnedest man of his time , skillfull in divine and secular learning . of his rare learning and knowledge his writings yet extant are a clear and sufficient testimony . he was so great a follower of s t augustine ( the worthiest pillar of the church since the apostles time , as some hoid ) that his commentaries upon the scripture , both of old and new testament , are almost word for word out of s t augustine . he was a continuall preacher , as his homilies do testifie . he was usually called venerable bede , but why , the monks usque ad ineptias certant , as lilius gyraldus saith , de poet. hist. dial. . some of the reasons given for that title are ridiculous . one saith , pietate & eruditione venerabilis cognomen adeptus est . he was called venerable for his piety and learning . others say he was called venerable , because that was the title of presbyter , and his homilies were read in his life time , and they calling him then not saint but venerable , so called him after his death . vide trithem . de script . eccles. sedulius is likewise styled venerabilis . beda's works were printed in three tomes at paris , an. . and in eight tomes at basil , anno domini . in folio , containing four great volumes . in omni disciplinarum genere , graecae etiam atque latinae linguae gnarus excelluit : poeta , licet mediocris , rhetor , historicus , astronomus , arithmeticus , cosmographus , philosophus , theologus , ita eo tempore mirabilis , ut in proverbium apud ejus seculi doctores abierit , hominem in extremo orbis angulo natum , universum orbem suo ingenio perstrinxisse . possev . apparat. sac. tomo o. coringius in his d dissertat . de antiq. acad. saith it is observable , sexto septimo atque octavo seculo neminem fere per italiam , galliam , britanniam , hispaniam ( uno verbo ) in occidentalis ecclesiae toto orbe , nomen aliquod scripto libro invenisse , qui non in monasterio educatus sit atque institutus . qui inter britannicos monachos eminet beda , idem omnium illius tempestatis per occidentem universum fuit doctissimus . nos ipsi germani prima christianae doctrinae exordia illis caenobitis debemus . imo debemus illis initia omnis culturae melioris , atque eruditionis : sicut & angli ipsi ac scoti à monachis romanis eam antehac acceperant . william bedwell : he was skilfull in the orientall tongues . he hath put out the catholick epistle of iohn in arabick with a preface to it . william bedle , a very learned bishop of ireland , but an english man , and chaplain to sir henry wotton at venice . he hath put into latine tr. de inter dicto pauli ti ital. rob. bellarmine was born in politian , anno dom. . he and tolet , and of late lugo only were made cardinals of the jesuites . mutius vitelliscus perswading bellarmine to write his own life ( as fuligat reports ) at last prevailed with him : he hath this passage there , de virtutibus suis nihil dixit , quia nescit , an ullam verè habeat : de vitiis tacuit , quia non sunt digna quae scribantur , & utinam de libro dei deleta inveniantur in die iuaicii . possevine in his biblioth . select . tomo o l. . c. . saith of his four tomes of controversies , opus absolutissimum , quòd controversiarum fermè omnium corpus dici queat . gretser in his preface to his defence of bellarmines controversies also highly magnifies him . cardinall d' ossat in his fifth book of french letters saith thus of him , est celuy qui a faict cet oeuure incomparable des controverses pour la religion catholique , contre toutes les heresies qui sont auiourd ' huyr & qui ont estè au temps passè ; & nostre sainct pere le faisant cardinal a voulu honorer tant la vertu , & doctrine , & labeur de ce personnage , que le college des cardinaux . it is he which hath made this incomparable work of controversies for the catholick religion , against all the heresies of this day and of times past ; and our holy father in making him cardinal , would herein honour , both the vertue , learning , and labour of this person , and the colledge of cardinals . vide vitam bellarmini à fuligattio scriptam , l. . c. . robertus bellarminus è sodalitio iesuitico , opere de religionis controversiis cumprimis clarus , thuan. hist. tom. . l. . robertus bellarminus cardinalis summo vir in controversiis discutiendis acumine praeditus , & tot polemicis scriptis editis clarus thuan. hist. tom. . part . . l. . vide jani . nicii eryth . pinacoth . fuligate in the th book d ch . speaking of his death , saith , he was called pater pauperum for his great liberality to the poor . he gave them the third part of his yearly revenew . ante omnia illud affirmare sit , annui proventus ipsius partem ferè tertiam erogari solitam quotannis in pauperes , fuligattus in ejus vita . l. . c. . he saith thus in his will , primum igitur spiritum meum in manus dei commendatum toto corde exopto , cui ab adolescentiâ servire desideravi : & precor , ut me inter sanctos & electos suos non aestimator meriti , sed veniae largitor admittat . the only champion that ever rome had for eluding evident authorities of scripture . d r iackson on the creed , vol. . l. . c. . he sometimes sold some of his goods at home , that he might give almes . demum quadam die proprium atramentarium argenteolum , ut ditaret inopes , inter pignora obligavit . fuligattus in ejus vita , l. . c. . william bellaye . a man of much honour and vertue , and an especiall ornament of the french nobility , by reason of his notable learning , eloquence , experience , and singular aptness in all affairs . qui cùm omnium optimarum artium doctrina , summaque ingenii laude praestaret , tamen in libello de galliae & franciae antiquitatibus , non franco gallicae historiae , sed amadisicarum fabularum instituisse tractationem videtur ▪ hotomani franco gallia c. . francois de belleforest , a learned french historian . his works are mentioned by antoine du verdier in his bibliotheque . petrus * bellonius . he hath published observations , and other works . peter bembus , vir sapientissimus , doctissimus , ac eloquentissimus , quod docent tùm epistolae ejus , tùm caetera scripta cruditae . neand. geog. parte prima . he hath written a book of epistles , and twelve books of the venetian histories , a book de imitatione sermonis , and poems . beza hath this epigram upon his history of venice : clara urbi venetum debes natalia bembe : urbs eadem clara est munere , bembe , tuo . tu patria foelix , foelix te patria cive , bembe tamen debet patria plura tibi . nam mortale fuit patria quod munus habebat : at , quam das patriae , vita perennis erit . he was a venetian , and a cardinall : his life is written by iohannes casa . his style is disliked by lipsius and others . it is no marvell if lipsius disliked his style , it being nothing like his own , but he was a great ciceronian , as also was sadoletus the cardinall his great friend , and above them both , he who was familiar with them both , longolius . peter bembus is reported to have said ( witnesse george fabricius and alexander of hales in his commentary upon the d of tim. ) semel legi biblia , quod si iterum mihi essent legenda , perderem omnem latinitatem . he and sadoletus were made cardinals by pope paul the d. vide bembi epist. fam. l. . epist. . boxhorn monum . illust. vir . & elog. in sadoletus saith these four cardinals learned and good men , pet. bembus , iacobus sadoletus , caspar contarenus , and campegius properata morte feruntur ●ccubuisse , are reported to had died an untimely death , many are ignorant of the cause , unlesse peradventure ( saith he ) they were thought to have some familiarity with those which differ from the roman religion . the same hath boissard in his bibliotheca or icones . vide sadolet . epist. l. . pet. bembo . petrus bembus , quem orbis terrarum cantat : nec injuria : vixit enim , quantus ei vitae cursus fuit , in virtute totus : is cum alias coluit philosophiae partes , tum verò poeticam artem amavit more quodam ardentissimo , ejusque studium à prima pueritia amplexus , nunquam ne in extrema quidem senectute dimisit . scripsit autem versus in omni aetate multos , & scripsit omnium elegantissime , sic ut apollo dictasse videatur . manut. praefat. ad torquatum bembum petri filium . in virgilium . r. benjamin a famous jewish geographer . his hebrew itinerary is published cum versione & notis constantini l'empereur . vide ejus epist. dedicat. he was a spaniard , and died in the year a nato christo , in that very year , wherein he returned from his voyage . antonius benivenius . he hath written de morborum mirandis , &c. a book for the bignesse as full of choise observations , as any i have seen , d r casaub. of enthus . ch . . paulus benius , homo italus , & ( quod nemo non miretur ) in gymnasio nostro eloquentiae interpres , qui patavii patavinum ( sc. livium ) aggressus est conviciis proscindere , silentibus omnino civibus nostris , & strenuè condonantibus actionem injuriarum , quam illi intendere debuerant . pign . symbol . epist. ep. . berengarius a frenchman . he was deacon of aniou , and the first that was counted an heretique for denying of transubstantiation , and troubled for the same . when he had professed the truth of the sacrament , and had stood in the open confession thereof , according to the ancient verity of the church before , he was so handled with certain malignant and superstitious monks , that partly by evil intreaty , and partly for fear of death ( such is the weak frailty of man ) he began to shrink , and afterward did indeed recant the truth . foxes act. and monum . tom. . p. , , . vide matth. paris . hist. angl. p. , & . theuet vies des hommes illustres , l. . saith thus : l'ay un fort long temps demeuré douteux , si en ce mien liure des illustres personnages , ie deuoie faire mention d'vn certain berengier , le nom , duquel ( a mon grand regret . ) nest que assez cogneu , pour la nouvelle opinion qu'il tascha de mettre sus contre la realitè du sacrement eucharistique . d'vne part me retiroit la memoire odieuse d'vn tel homme , & d' antre costé sa publique confession , retractation , & louable penitence , effacans les playes chancrenses de son offence , quil a de cueur et de faict exhibees , me provoquent à n' espargner vn fuellet , pourlu faire place , et ce d' autant plus volontiers , qu' il pourra seruir de mirouer et exemple à plusie urs desuoyez . bernard was abbot of claravon in the year . of whom sprang the bernardine monks . he continued with the papists , and tels the pope his own . recentissimus est , vixitque post confirmatam episcopi romanui tyrannidem . cham. de oecumen . pontif. from erring bernard that frequent proverb of writers erring drew its originall . bernardus non vidit omnia . neither is it a wonder , when he flourished in the darkest midnight as it were of popery . vir dignissimus meliori aevo , qui vel in tantis tenebris veritatis lucem salutarem aspexit , vicesque suas saepe deplorabat . mortoni causa regia , c. . sect. . his book de gratia & libero arbitrio is much commended by * vossius . qui praeconio nostro ( saith he ) non indiget , cum in deliciis esse omnibus soleat , qui catholicam sententiam sequunt●r . philippus beroaldus . he was a bononian , most skilfull in latine and greek , the prince of the grammarians and all the orators of his age . he bath left many excellent monuments of his learning . vide bembi l. . epist. fam. philippo beroaldo minori . p. . two beroaldi philippi flourished in italy , and both lived in the same age , both learned and bononians . matthaeus beroaldus , an excellent hebrician . vir doctus , & quod familiam ducit , pius . jos. scal. epist. l. . ep. . yet he saith he would not pollute his library with his chronology . diu est , postquam illius chronologiam legi , qua bibliothecam meam pollui nollem . scal. elench . orat. chronol . parei . cujus utinam chronologia tam proba esset , quam vita ejus fuit . id. elench . orat. . chronol . parei . bertramus , so he is commonly called , or ratrannus , anno dom. , helv. chron. . a learned man of that time , who lived in the monastery of corbey , whereof paschasius raebertus was abbot . he joyned with rabanus in refuting the errour of the carnall presence , at the first bringing in thereof by paschasius rabertus . the book which he wrote de corpore & sanguine christi to carolus calvus the emperour , was forbidden to be read , by order from the roman inquisition , confirmed afterward by the councell of trent . the divines of doway perceiving that the forbidding of that book did not keep men from reading it , but gave them rather occasion to seek more earnestly after it , thought it better policy that bertram should be permitted to go abroad , but handled in such sort , as other ancient writers that made against them were wont to be . b. ush. answ. to the jes. challenge , p. , . he speaks of him also in his goteschalcus , c. . p. , . and mentions there another book of bertrams , de nativitate christi , in which he defends the same doctrine which he delivered in his book de corpore & sanguine domini . bish. ridley praefat. ad coenam domini hath a great commendation of this bertram . bonaventure cornelius bertram , a famous hebrician , and very skilfull in the jewish antiquities , as his works shew . he had the chiefest part in the french version of the bible . he put forth pagnines thesaurus of the hebrew tongue , with the observations of mercer , rodolphus cevallerius , and his own . his works are , commentarius de politia iudaica ex omnibus ejus operibus maximè commendatur . thuanus hist. tom. . l. . vide plura ibid. chap. vii . bessarion , a grecian and monk of s t basil made cardinal for his learning by eugenius the fourth , his house was the shop of liberal arts , whilst he lived , he especially honoured plato , in defence of whom he put out commentaries against trapezuntius . he and chrysoloras , and trapezuntius , and argyropilus brought greek and pure latine into europe . he gave his library to venice , venetiis bibliothecam libris graecis & latinis instructissimam exexit , quos ex graecia in italiam multis impensis emptos transportari curavit . boiss . icon. he wrote many learned works , which are mentioned by boissard in his icones . bessarion cardinalis nicaenus , ea fuit morum gravitate , & doctrinarum cultura , ut nemo eo christiana probitate spectatior , paulo jovio teste , nemo fuerit doctrina admirabilior . is cornelium tacitum in delitiis habuit , scriptorem civilis prudentiae magistrum , & quod non minima laus est , livio nostro in hac etiam parte proximum . pignor. symb. epistol . epist. . xystus betuleius a learned writer . theodore beza , anno mundi . his translation of the new testament , and his accurate notes upon it have made him famous . beza edidit psalterium suum jucundum opus & utile . zanch. epist. l. . danaeus zanchio . his french psaltery was so well liked , that it was well translated into the germane , bohemian , english , scottish , and many languages , and all the orthodox churches use it , and much esteem it . he lived years , and towards his later end began to forget what he had spoken . he would ( saith thuanus ) repeat whole psalms in hebrew , and what ever chapter one could name out of pauls epistles , he would rehearse it all in greek , for the things he had formerly learned his judgement failed him not , but he presently forgat what he had spoken . his french works are mentioned by verdier in his bibliotheque . his latine are known . bibles divers . there are biblia latina by a sebastian castalio with his annotations , an ethnical b translation , he using lotio for baptismus , respublica for ecclesia . beza often reproveth him in his annotations upon the new testament . biblia hebraica printed at venice by bombergus in four volumes , and by iohn buxtorph in two volumes with the emendation of the chaldee translation . biblia hebraea hutteri . biblia hebraica , vulgò complutensia in six volumes , the chaldee , greek and latine interpretations being added , by cardinal ximenes archbishop of toledo , published in the year of christ , a little before luther , an excellent work , which made way for the gospel , since both the original languages of the bible , before only in the hands of the jews and grecians , were now generally made known . the king of spains bible in eight tomes with apparatus sacer , printed by plantine . the old testament in the four first volumes , in hebrew , chaldee and greek , with a threefold latine interpretation , the first of which is the vulgar , and is annexed to the hebrew text , the second and third answer to the greek text and chaldee paraphrase . in the fifth volume the new testament is contained , in greek and syriack with a double latine interpretation , one of which is the vulgar , the other expresseth the propriety of the syriack text , being written by guido fabricius boderianus , one very skilfull in the syriack . in the sixth , seventh and eight tomes is the apparatus sacer. in the sixth the old testament in hebrew with the latine interpretation of pagnine and arias montanus , and the new in greek with the vulgar latine interpretation , and the other of arias montanus . in the seventh tome the grammatical precepts of the languages , and the dictionaries of them , hebrew , syriack , chaldee , and greek are contained . in the eighth and last tome , there are singular books of arias montanus his , and the variae lectiones gathered by the most learned with greatest study , with two indexes . since that , came out iay the advocates bible in france , who hath been at great charge in printing the bible in hebrew , and in other oriental languages , wherein there are two volumes supernumerary , which have the samaritane pentateuch , and a translation of it , a syriack translation of the old testament , and an arabick translation of the whole bible , with latine translations to each of them , but it hath not the interlineary , nor any apparatus . it is very corruptly printed . now there is here printing in england a bible , which will exceed the french bible , because it sets forth all uno conspectu , whereas that is in several volumes , and hath the best editions of each , the vulgar latine of clement the th , and the lxx of sixtus quintus their authentick editions , and it hath the variety of readings of the alexandrian copy on the lxx in the margent , the chaldee paraphrase of buxtorfs edition . it hath also the interlineary translation of the hebrew bible , and the ethiopick translation of the new testament . some emendations of the latine translation , of the samaritane pentateuch , and in the apparatus , the variety of readings of all the texts . there are biblia hebraica with the targum , and divers commentaries of the rabbies . there are biblia tig●rina begun by leo iudae , and finished by other reformed divines , published by robert steven with notes annexed . there are biblia latina à sixto edita . there is the latine bible translated by immanuel tremellius and francis iunius , with their notes . there is the latine bible with the ordinary glosse of strabus fuldensis the brother of beda , the postils of nich. de ●yra , and the additions of paulus burgensis . there is the french bible reviewed by the professours of genevah . there is the italian bible by diodate . scaliger saith , he makes use of it stil at his study . there is the spanish bible of cypriano valera , well approved of . theodorus bibliander was a good linguist . vir multijugae eruditionis . thuanus . besides many other learned works which he hath written , he hath also published a commentary de ratione communi omnium linguarum & literarum . gab. biel. a . nicolaus biesius a learned dutchman . he published an oration pro studiis literarum , two books de dicendi arte , two books de universate , five books de natura , and four de republica , a little book de opinionum varietate , commentaries in galeni artem , the method and theory of physick . hieron . bignonius . who may be called the varro of this age. eberardus bilichius b . he died at trent coming thither to the councel . iacobus billius primaeus a very learned man. he was famous for his exact knowledg in the greek tongue , which he specially exercised in illustrating the greek fathers . he translated nazianzene into latine , and illustrated it with scholia . there are also sacrae observationes , and sacra anthalogia of his , with divers french works mentioned by antoine du verdier in his bibliotheque . thomas bilney a learned and godly martyr . i have spoken of him elswhere . thomas bilnius concionator vehemens , litterarum & virtutis existimatione celebris . camp. narrat . div●rt . henrici octavi . thomas bilson . his rising was meerly by his learning . he hath written , survey of christs sufferings . de perpetua ecclesiae christi gubernatione . answer to the apology . l●lius bisciola , an italian . his h●rae subcesivae are commended by alegambe , containing excellent things in all kinde of philology . bilibaldus birkheimerus . he was born at norimberg , anno . a great mathematician , and most familiar with erasmus for his great learning . he wrote a description of germany , and divers other works mentioned by boissard . peter blesensis . . a worthy learned man , he spared not at times sharply to reprehend the enormities of the clergy . divers of his epistles are yet to be seen , wherein he rebuketh the arrogancy of thomas becket . archbishop first in england , then at roane . david blondell . in antiquitate ecclesiastica versatissimus . rivetus grot. discript . dialys . sect. . he is very well versed in ecclesiastical antiquities . bochart speaking of church-government saith , blondellus vir piissimus & supra fidem in hisce doctus . bocharti epist. he hath published many learned works in latine and french. pseudo . isidorus & turianus vapulantes . modeste delaration de la sinceritè & veritè des eglises reformees de france . an answer to cardinal per●on , and other works . flavius blondus a famous historian and secretary to many popes , deserves well of antiquity for the age in which he lived . he died poor at rome , ut philosophum decuit , as it became a philosopher , saith boxhornius . he wrote three decads , de gestis romanorum , a book of epistles , and another of orations , and divers others . he died anno salutis christianae . . ludovicus blosius , abbas laetiensis . ioannes bocatius , a famous poet of hetruria , as petrarch also , but too obscene . petrarch was his master . his life is written by papirius massonus . he put forth a book de genealogia deorum , which contains fourteen tomes , and many others mentioned by boissard in his icones . he died in the ● . year of his age . trajanns ● boccalinus . sir isaac wake called his collections of pernassus the first satyre in prose , and master selden said , he would rather lose any humane book in his study then that . samuel bochart an able french divine , pastor of the church of can● , who hath written a learned treatise de geographia sacra . m r pocock in his learned miscellaneous notes in portam mosis c. . styles him virum longe doctissimum , and quoting that book saith , in illo diffusae eruditionis opere . peter du moulin dedicates his antibar barian to him , and styles him his nephew . chap. viii . john bodin , a papist a , but an ingenuous and judicious writer , of great and good note , as well among protestants as papists . scriptis ad posteritatem victuris satis clarus . thuan. hist. tom. . l. . possevine dislikes his methodus historica , because he makes such honourable mention of the protestants there . voetius in his biblioth . l. . sect. prior . c. . condemns posse●●nes bibliotheca , as maimed , because out of his envy and pretended hatred against heresie , he passeth by many excellent authors . joannes bodinus homo multiplici eruditione notus . thuan. hist. tom. . l. . olim protestantium doctrinae addictus , nec ab ea multum unquam postea alienus . some commend his theatrum naturae for a choice piece , a book full of natural curiosities . tycho brahe l. . de nova stella . c. . chargeth him with grosse errours in matters of history . sir thomas bodlie , a great scholar and prudent statist . his parents were rather good then great . what liberal education they bestowed on him , he shews in his own life written in english by himself , which is put into latine by d r hackwell , and is in oxford library . he living in the troublesome times of queen mary , his parents took him beyond sea. at geneva● he heard bero●ldus for greek , cevallerius for hebrew , in divinity calvin and beza . he was very skilfull in the oriental tongues . linguarum orientalium callentissimus vir thomas bodlaeus . drus. not. in tetragram . he was the great founder of our famous oxford library , which is therefore called bibliotheca bodleiana . he gave many hebrew books to the library , and was imployed in many honourable embassies to the kings of france and denmark , the lantgrave of hesse , the duke of brunswick , the states of holland . he gave for his arms three crowns , with this inscription , quarta perennis erit . b●etius severinus . anno dom. . thevet vies des hommes illustres l. . mentions the several names given to him , and the reasons of them . he was called severinus , to shew his cato like severity and integrity . he was very famous in his dayes , being consul a long time at rome , and a man of rare gift● and abilities . some say , in prose he gave not place to tully , and had none that exceeded him for poetry ; a great philosopher , musician , mathematician . he was put to death by king theodoricus king of the gothes . he was a most excellent peripatetick , after he was slain peripatetick philosophy decayed , and almost all learning in italy . barbarism wholly invaded it , and expelled good arts and philosophy out of its borders , saith heereboord epist. dedicat. ad disputat . ex philos. select . albertus magnus and aquinas have commented upon him . anicius manlius severinus boetius , vir & dignitate & opulentia & virtute & eruditione longe maximus , aristotelicam philosophiam romae docuit . coring . de antiq. acad. disser . . quis boetio , vel in dialecticis acutior , vel subtilior in mathematicis , vel in philosophia locupletior , vel in theologia sublimior . polit. miscel. cent. . cap. . iohn bois , both a good grecian and divine . he hath published some notes upon chrysostome , which are in the eighth ▪ volume upon chrysostome , put out by sir henry savill , who cals him , ingeniosissimum & doctissimum boisium , and styles his notes , doctissimas ejus observationes . he saith thus to sir henry savill in his notes upon chrysostoms homilies upon genesis , emendationes enim omnes quas affero , meae sunt conjecturae , & fortasse multis in locis parùm probabiles nec satis scitè confictae . sed ut non omnes dignas existimo , quae eruditorum calculis approhentur : ita nonnullas , tamet si paucissim● eae sunt ▪ meliore sidere natas credo , quas ne emunctissimae quidem naris critici sint prorsus aspernaturi . daniel * bombergus a famous printer , who alone almost hitherto hath printed at venice great and large volumes in hebrew with invaluable expences . those hebrew books which he printed at venice are conveyed into all the parts of the world where the jews are , into africk , ethiopia , india , aegypt , and other places . he printed , . the hebrew and chaldee bible with commentaries of divers rabbies upon all the books of the old testament in royal paper . . the talmud , an immense and stupendious work divided into some volumes . . the volumes of rabbi moses which contain both his own expositions , and also those of other rabbins upon the talmud , with other hebrew books . bonaventure first a monk , and then a cardinal . he was called doctor seraphicus , a seraphical doctor . his works are in seven tomes . his notes on lombard are good , gerson commends his opuscula for devotion . he joyned together so much sanctity of life , and integrity of manners with his great knowledge of scholastical divinity and philosophy , that alexander of hales his master , was often accustomed to say of him , that adam seem'd to him not to have sinned in bonaventure . sixt. senens . bibliothec. sanct. l. . anno . about this time flourished thomas of aquine , reader at paris among the dominick friers , and bonaventure among the franciscan friers . foxes act. and monum . tom. . p. . thomas aquinas coming to him to salute him , and finding him writing the life of s t francis ( as the papists term him ) he called him a saint though living , saying , sinamus sanctum pro sancto laborare , let us suffer a saint to labour for a saint . ang roch. biblioth . vatic . he was canonized by pope sixtus the th anno . for a saint in the kalendar . franciscus bonamicus . there are some of his works published . de alimento , de motu . lazarus bonamicus . a most famous professour of eloquence , and the greek tongue at padua . he hath put out some learned orations and poems . it is reported of him , that when he once asked the devil in a possessed woman , what verse in virgil he judged to be best ? he answered , discite justitiam moniti , & non temnere divos . cardin. borromaeus . he was of millain , he had francis alciate a most famous lawyer his master . pope paulus quintus made him a saint . he escaped a great danger from some loose friers , as thuanus relates . hist. tom. . l. . p. . he hath put out a tract , de concionatorum pastorumque instructione , cum aliis opusculis . there are also epistolae cum ejus vita . franciscus bosquetus a learned lawyer . he hath written a history of the popes of rome which were frenchmen , thus entituled , pontificum romanorum , qui à gallia oriundi sunt , historia . arnold boot doctor of physick , a dutchman , lately dead . he hath written a learned book , entituled , animadversiones sacrae ad textum hebraicum veteris-testamenti . he wrote also two tracts against ludovicus capellus his sacra critica . i received this passage from a learned friend of mine ( whom i informed of his death ) in a letter , the losse of that man is great , for he was well furnished with that kinde of learning , and besides very judicious , very industrious , very zealous . he wrote ●●●● in a more general way , but so as he hath indeed cut the sinews of that sacra critica . henricus bracton , a learned lawyer . henry de bracton , a judge of the court of commonpleas in the reign of k. h. . and a writer of the laws . iohn bradford . as holy a man as any lived in his time , and learned also , as m r fox shews in his book of martyrs . he wrote two sermons , one of repentance on mat. . . the d of the l. supper ▪ i finde also in the oxford catalogue , mentioned , his holy meditations upon the lords ▪ prayer , belief , and ten commandments . a dialogue of predestination and free-will . two letters for men afflicted in conscience . william bradshew . he hath written well of justification . m r gataker cals it , aureum quantivis preti● libellum . there are also meditations of his upon the psalms . th● ▪ bradwardine archbishop of canterbury ▪ king edward the thirds confessor . a man reputed so pious in those dayes , that the kings prosperous successe then was chiefly imputed unto his piety , who followed him in his warres in france , as preacher in the camp. above three hundred years ago he valiantly defended the truth against the arminian doctrine . grati● dei stre●uissimus assertor , d r ward in phil. . . henricus brandius , a learned and pious divine . he hath written a book entituled , examen consulationis lessianae religionis capessend● . and analysis in catechesin religionis christianae , quae in ecclesiis & scholis tum belgii , tum palatinatus traditur . tycho brahe a dane and a knight , a great astronomer . stellae describuntur à ptolomaeo , alphonso & tychone brahe , triumviris reipub . astronomicae . alsted . eucyclop . l. . part . . c. . there are divers of his works published , astronomiae illustratae progymnasnatum liber . mechanica . oratio d● disciplinis mathematicis . de mun●s aetherei recentioribus . phaenomenes liber secundus . epistol● astronomicae . edw. brerewood . he was the first astronomy lecturer in gresham colledge . he hath written enquiries touching the diversities of languages and religio●s through the chief parts of the world , an excellent piece . de ponderibus & pret . vet . nummorum . ●le●●nta logicae . treatises of the sabbath . iohn brentius . he was born anno . a divine of great name amongst the protestants , saith thuanus . vir est gravis , & modestus & doctus : sed desiderari in eo nonnihil potest . zanch. epist. l. . ad bezam . his works are printed in several tomes in folio . g●ido de * bres . he hath written against the anabaptists in french. of the authority of the magistrate , and immortality of the soul. henry brigges , a famous mathematician , and a pious man. his works are arithmetica logarithmica , & triganometria britannica . thomas brightman , a learned and godly man. bishop andrews in his answer to bellarmines apol. ad cap. . is too sharp and bitter towards him . i have heard that m r thomas cartwright counted him a bright star in the church of god. he hath put out a comment in latine on the canticles and revelation . and disputatio de antichristo , & ref●tatio de bellarmini antichristo . io. brinsley , a learned man. he hath published , ludus literarius , or , the grammar-school . the posing of the accidens . the true watch and rule of life in four parts . the calender reformation . barnabas brissonius , the learned chief justice of france , whom one calleth varro galliae . ios. scaliger . l. . epist. epist. . & . speaks somewhat against his book de regno persarum , and de formulis , &c. but that de formulis is an excellent work . stephanus paschasius in the second book of his epigrams , hath these verses to him . mirantur eunctis animum te intendere caussis , cùm tot pervoluas noctè dieque libros . queis ego sic balbus ; nihil est mirabile factu : plurima nam dicit , plurima qui didicit . iohn briton bishop of hereford of profound judgement in the common-law . he composed a learned work of the law , and published it in . e. . by the commandment of edward the first , our justinian . erasmus brockman , a learned lutheran . he hath put out theologiae univers● systema . vol. . de speculo veritatis pontificiae . controversiarum sacrarum qua in salutari religionis negotio intercedunt orthodoxis cum schola pontificia partes duae . ioan. brodaeus , a man of stupendious and wonderfull reading , of incredible memory and industry . vide thuan. hist. tom. . l. . he hath written divers miscellanies , and learned commentaries upon euripides his tragedies , and xenophon . sir robert brook chief-justice of the court of commonpleas . his abridgement was first published in anno . reg. eliz. long after his decase ; a worthy and painfull work , an excellent table for the year books of the law. hugh broughton , well skilled in hebrew and greck , if he had been as judicious and humble . he hath put forth several works , his concentus sacrae scripturae is best liked . he said , it was portended by his arms that he should be a grecian , for he gave the fowl * of athens for his arms. christoph. browerus a learned man. he hath written , fuldensium antiquitatum . l. . and other works . henricus brucaeus . fr. lucas brugensis , a famous divine . he hath written notationes in sacra biblia , and commentarios in quatuor iesu christi evangelia , and other works . petrus brunellus . there are epistles of his published . guil. bucanus . d r prideaux was wont to say , sive buchanus sive buchananus , they being both ours . these are his works , institutiones theologicae . in orat. dominicam . meditationes & aphorismi de controversiis de religione determinandis . georgius buchananus , a most famous poet and good historian for the scottish affairs . namque ad supremum perducta poetica culmen in te stat , nec quo progrediatur , habet . imperii fuerit romani scotia limes : romani eloquii scotia finis erit . jos. scalig. in epitaphio buchanani . vir ingenii felicitate & scribendi facultate , quod ejus scripta ad omnem aeternitatem victura vel fatente invidia testantur , nostra aetate incomparabilis . thuanus hist. tom. . l. . there he commends his history also . ego psalmorum tuorum lectione incredibiliter delector , qui tales sunt quales à te uno proficisci potuerunt . beza in epist. carolus utenhovius saith thus of his translation of the psalms , tres italos galli senos vicere , sed unum vincère scotigenam non potuere virum . the six italians were michael hospitalis . adrianus turnebus , ioannes auratus . the three french a. sannazarius , h. fracastorius , a. flaminius , h. vidas , a. naugerius . p. bembus . martin bucer , born anno . a great instrument of god as well as martin luther , both germains and monks formerly . the two judicious commentators * bucer and martyr . quam multiplicem in bucero jacturam fecerit dei ecclesia , quoties in mentem venit , cor m●●m propè lacerari sentio . calvin in an epistle to viretus . after the assembly of regenspurge , when iohn gropper embassadour to the archbishop of collen , was returned home , he commended bucer exceedingly , and said , he was meetest of all others to take in hand the reformation of religion , for he was both well learned , a lover of peace , and of pure life . sleid. comment . l. . p. . abraham bucoltzer . opere chronologico magnam gloriam adeptus . thuanus . ludovicus buccaferrens , a learned philosopher of bononia . many famous scholars came from his school , francis piccolominie , and others . iulius caesar scaliger in his epistle to the reader prefixed before his subtilties , names him his master . osorius in his learned book de gloria , saith , he diligently heard him . he published commentaries upon aristotles first book of physicks , and other books of his . io. buckeridge , bishop of rochester . guil. budaeus , william budey born at paris in france , anno . he was secretary of francis the first , king of france , and keeper of his library , and after his counsellor and master of requests . his commentaries upon the greek tongue , his epistles , philology , his excellent work de asse , his commentaries upon the pandects , and others shew his great knowledge in the greek and latine tongue . in those things which he wrote before the preaching of luther , he doth roughly and largely accuse the pope , bishops and priests , especially in his book de asse , which was published anno . illyr . catal. test. verit . l. . vide montacut . analect . exercit. . sect. . et pauli iov . elog. doctorum virorum ▪ & meam epist. dedicat. ad crit. sac. nov. test. he was a man of great learning , and worthy to be had in perpetual memory , for this cause only , that he and cardinal bellay bishop of paris , did counsel and perswade francis the first , the french king , to do a most noble act , that is , to appoint great stipends , for the readers of tongues and good arts at paris . buchanan hath this distich of him , gallia quod graeca est , quod graecia barbara non est : utraque bu●aeo debet utrumque suo . buch. l. epig. stephanus paschasius in his icones hath these verses of him , et latiae nobis debent graiaeque camaenae : laudem utram quaeras , magnus utraque fui . he died at paris anno . io. bugenhagius pomeranus nascitur anno . moderate ingenio & eruditione rara excultus . thuanus hist. . tom. l. . he died at wittenberg in the year of his age . lutherus ut in schola suum melancthonem , sic in ecclesia suum sibi bugenhagium adjunctum habui● . verheid . prastant . aliq . theol. qui rom. antich praecip . oppugn . essig . his works are mentioned by boissard . henry bullenger * , born anno . some much commend his book de origine erroris . henry bunting * , teacher of the word of god in saxony , in the dukedom of brunswicke . neander much commends his chronicon ecclesiasticum , and his itinerarium ecclesiasticum . aegidius burdinus , a learned lawyer and an excellent grecian . vid. scaev. sam. gallorum elog. francis burgersdicius famous for his logick , ethicks and metaphysicks . paulus burgensis was by birth and institution a jew , and excellently versed in all the learning of the rabbines , but by faith and conversion a christian and a bishop . when he was a jew he was called salomo levita . walter burlie , a great light of europe , and ornament of oxford . the learned master of king edward the d , and scholar of merton colledge . he hath written divers works upon aristotle . io. buridanus . he hath written on the ten books of aristotles ethicks . burgundius . he interpreted the gospel of iohn . this is part of his epitaph , decessit senio propria burgundius urbe , cui similis vivens vix fuit est vel erit . omne quod est natum terris sub sole locatum , hic plene scivit scibile quicquid erat , optimus interpres graecorum fonte refectus , plurima romano contulit eloquio . commentor primus , chrysostomus ille secundus , claruit , exposit●r , scripsit & innotuit . rob. burhill . he hath written contra mart. becani controversiam anglicanam de britann . and a manuscript in verse , de britanniae rebus scholasticis . anna burgius . anne du burg , a most learned lawyer and holy senatour was burnt at paris for the true religion : not so much by the inclination of the judges , as by the resolution of the queen , provoked against him , because the lutherans did divulge in many writings and libels spread abroad , that the king had been wounded in the eye by the providence of god , for a punishment for his words used against du bonrg , that he would see him burnt . but the death and constancy of a man so conspicuous , did make many curious to know what religion that was , for which he had so couragiously indured punishment , and made the number increase . hist. of the counc . of trent . l. . p. . augerius busbequius , a great embassadour and a learned man , skilfull in the civil law and all philosophy . he hath written most elegant latine epistles and most pleasant to reade concerning the turks . besides the greek and latine tongue , he was so exactly skilled in the italian , spanish , french , german and illyrick tongue , that any of them might seem to him vernacula . ioannes busaeus , a most learned papist . iohn buxtorf , the father and sonne . the learned works of the father discover his great abilities and ●kill in the hebrew tongue , and give great light to many places of scripture . epistolarum decas , cum notis . tiberias , sive comment . masorethicus . biblia sac. hebr. & chald. cum masora . lexicon chaldaicum & syriacam . synagoga iudaica . concordantiae bibliorum hebr. de abbreviaturis hebraicis ▪ thesaurus grammaticus linguae sanctae : and other learned works of the same nature . daniel tossanus orat. de vita & obitu johannis buxtorfii mentions commentarium chaldaicum notas criticas accuratissimas in paraphrasin chaldaicam bibliorum hebraeorum continentem , which i hope his learned sonne will shortly publish , i having seen , or heard at least , something in a letter from him lately to that purpose . young buxtorf is paternae eruditionis ex asse haeres : as his dissertations and answers to capellus shew . chap. ix . c thomas de vio cajetanus , an italian and a cardinall . a man very well read in divinity , having studied it even from a childe , who for the happiness of 〈…〉 wit , and for his laborious diligence , became the prime divine of that and many more ages , unto whom there was no prelate or person in the councell who would not yield in learning , or thought himself too good to learn of him . this cardinall , going legate to germany in the year . studying exactly how those that erred might be reduced to the church , and the arch-heretiques convinced , found out the true remedy , which was , the literall meaning of the text of the scripture in the originall tongue in which it was written , and all the residue of his life , which was years , he gave himself to the study of the scripture , expounding not the latine translation , but the hebrew roots of the old , and the greek of the new testament . in which tongues , having no knowledge himself , he imployed men of understanding , who made construction of the text unto him word by word , as his works upon the holy texts do shew . that good cardinall was wont to say , that to understand the latine text , was not to understand the infallible word of god , but the word of the translator , subject and obnoxious unto errour . hist. of the counc . of trent , l. . p. . cajetane is commended for an incomparable divine by sixtus senensis bibl. . tit. thomas , and for the most learned man of his time by pererus the jesuite , comment . in illa verba gen. creavit deus , &c. vide leand. albert. descript. tot . ital. & gerh. l. . cathol . confess . art. . c. . p. victor cajetanus palma . he hath put out paradigmata de quatuor linguis orientalibus praecipuis . ioannes caius , a learned doctor of physick of cambridge . he hath written a book de libris propriis , and besides commentaries or annotations upon divers physick books , and other books translated or corrected by him : he mentions these , de medendi mothode . two books . de ephemera britannica . three books . de antiquitate cantabrig . academiae . two books . de historia cantabrig . academiae . two books . de rariorum animalium atque stirpium historia . one book . de symphonia vocum britannicarum . one book . de thermis britannicis . one book . de antiquis britanniae urbibus . one book . de libris propriis ▪ one book . de pronunciatione graeca & latinae linguae cum scriptione nova . one book . de annalibus collegii . one book . de annalibus collegii gonevilli & caii . one book . compendium erasm. lib. de vera theologia . one book . iulius casar , a great conquerer , and as great a scholar . he hath published his own acts both truly and purely . his commentaries shew his great eloquence . gest a not asse opus est ingens , gessisse notanda . majus opus : princeps caesar utrunquefacit . manutius in his preface on caesars commentaries much commends caesar and his commentaries . huic ipsi caesari , atque iterum terentio , ob proprietatem ac nativam romani sermonis elegantiam , proximum post tullium damus locum , voss. institut . orat. l. . c. . sect. . in procinctu , ac pene in acie quoque ipsa rerum suarum commentarios it a diligenter conficiebat : ut nihil a quo quam tam putetur accurate prescriptum : quod non illorum purissima elegantia superetur . polit. epist. l. . epist. . domitius calderinus veronensis . he was a good grammarian . he hath published three books of observations , a comment on martiall , and notes on ovids epistles . vir fuit acris ingenii , multaeque in literis industriae , latinae linguae diligentissimus , graecae non incuriosus : non prosam condere absurdus , non carmen . nimium sui tamen ( quod opera ipsius testantur ) admirator , ac pro sententiae cui semel adhaeserat , etiam contra verum contumax , & refractarins . polit. miscel. cent. . c. . vide plura ibid. & epist. l. . epist. . ambr. calepinus . there is his dictionarium latino graecum cum addit . pauli manutii . dictionarium linguarum . georgius calixtus , a most learned man. professor theologus helmstadiensis . theologorum germaniae nostrae bodie princeps & sine pari , georgius calixtus , amicus , & olim collega noster non è multis . meibomii maecenas c. . he hath written an harmony styled concordia quatuor evangelicorum scriptorum , and tractatus de arte nova . iohn calvin . one of the soundest divines and of deepest judgement in matters of religion , both of doctrine and of discipline that god gave to his church this years . m r travers . steven pasquier a french writer and a papist doth much extoll his piety , wit and learning , in his recherches de la france , l. . ch . . estoit-il homme bien escrivant tant en latin que francois , & anquel nostre langue francoise est grande ment redeuable pour l'avoir enrichie d' vne infinite des beaux traicts et à la mieme volanté que c'eust estè au meilleur subiet : an demeurant homme merueilleusement versé et nourry aux liures de la saincte escriture , et tel que s'il cast tournè son esprit à la bonne voye , il pouuoit estre mis an parangon de plus signalez docteurs de l' eglise . he was a good writer both in latine and french , and one to whom our french language is exceedingly obliged , for having enriched it with many good treatises ; and i would they had been upon a better subject . he was marvellously versed and skilled in the books of the holy scripture , and such a one that if he had turned his spirit the good way , he might have been set for a paragon of the most famous doctors of the church . this and more he hath there of him . i willingly acknowledge him to have been an excellent instrument in the church of god , and a man of a deep judgement , specially in the exposition of holy scripture ( which i think none condemn more then those who have read him least ) yet withall i freely confess he had his errours . d r hackw . apol. l. . suos naevos haebuit , quanquam in doctrina sua nihil penitus mutavit , quod rarum est in eo presertim qui tam multa scripserit . mori calvinus . vide plura ibid. his works have been so profitable to the church of god that they have been in france , germany , italy , spain , transylvania , polonia , england , scotland . his institutions and commentaries upon almost all the scripture , are generally well esteemed . one writes thus of his institutions , praeter apostolicas post christi tempora chartas huic peperere libro , secula nulla parem . his french works are mentioned by antoine du verdier in his bibliotheque ▪ none hath more solidly refuted the libertines then he . sethus calvisius cantor , a learned chronologer . giraldus cambrensis . there is rerum hibernicarum appendix eum ric. stanhurst . william camden , our british pausanias . he that is studious of the british history , let him in the first place reade camdens britain , where ( besides a most accurate description of the whole island ) he may learn the name of britany , the manners of the britains , and the history of the romans in britain , and many other things most worthy to be known , gathered summarily out of the incorrupt monuments of ancient antiquity . his annals also of the english and irish affairs in the reign of q. elizabeth , are excellent . he was schoolmaster of westminster school , and his monument is in westminster abbie . he lost a scholars place in oxford in queen maries daies , because of his religion . pope urbane the th , who had the pictures of divers learned men in his gallery , had only the pictures of two english men , sir thomas moore and master camden . the first learned man which peireskius met with in england was william camden , ille de sua britannia bene meritus . gassend . de vita peireskii , l. . ioach. camerarius . he was the great honour of germany . he was exquisitely skilled in the greek tongue , a godly and wise man. adhane autem in omnibus bonis disciplinis eruditionem accesserat pietas singularis , prudentia longo rerum usu confirmata . bez. icon. vir. illust. ioachimus plus habere videtur curae quam naturae . eras. epist. l. . epist. . i pray to god continually ( saith casaubon , epist. append. ep. . georgio remo ) ut excitet camerarios in vestra germania in nostra gallia scaligeros : that he would ●●ise up camerarii in your germany , scaligers in our france . vivet viri illius , & aetatem florebit lau● intemerata , nec quisquam erit , qui hoc publicum ipsius elogium . optimum & doctissimum seculi sui fuisse , unquam queat ●ripere . dilher . d●sput . acad. dissertat . . de censoribus . philippus camerarius . his historicall meditations are larger in latine then english , and of good use . iohn cameron , a learned scotchman , as his praelectiones , myrothecium evangelicum , opuscula miscellanea , and his amica ▪ collatio de gratiae & voluntatis humanae concursu in vocatione de gratia & libero arbitrio , and other works shew . io. camers . there is tabula cebetis of his . thomas campanella . he hath written de sensu rerum & magia lib. . apologia pro galilaeo . prodromus philosophiae restaurandae . astrologicorum , lib. . philosophia sensibus demonstrata . qu●st . philologicae , polit. morales . metaphisicarum , l. . thomas campegius . he hath written de pastorum residentia . de rom. pontifice cum aliis opusc . de auctoritate s. conciliorum varia opuscula , and other treatises . laur. campegius . there is his oratio ad ordines imperii . ioannes campensis . his hebrew grammer and learned paraphrase upon the psalms and ecclesiastes according to the hebrew are published . edm campian , a good orator . tanto bellarmino inferior eruditione atque doctrina quanto superior cura verborum . rainold . de lib. apoc. tomo primo praelect . . though the papists * brag much of him , yet our learned whitaker hath sufficiently refuted him . angelus caninius , a good linguist , as his works shew . grammaticorum eruditissimus , so he is styled by downes in his notes on chrysostome . henricus canifius and petrus canisius , both learned men . petrus canisius , his catechism is much approved of by some . chap. x. guliel . canterus , he is preferred before his brother . besides his own belgick tongue , he was skilled in latine , greek , hebrew , the germane , french and italian . siquis absolutum specimen desideret hominis studiosi , & ejus qui literis promovendis totus se consecravit , in gulielmo cantero ad amussim expressum reperiat . suffrid . pet. de script . fris. besides his novae lectiones the third time reviewed and inlarged , he wrote notes upon tullies offices and epistles , scholia upon propertius , and he turned the works of divers out of greek into latine . his works are mentioned by suffridus petrus . theodorus canterus the others brother . he hath published a book styled variae lectiones , and arnobius with his own annotations . melchior canus , a spaniard . inferiour to none in the church for learning , and for a papist a man of a singular ingenuity . d r iacks . comment . on the creed , vol. . l. . c. . his common places are most esteemed . whear in his method of reading , hist. parte a , sect. . saith , melchior canus magni nominis apud pontificios ( nec immerito ) theologus . he is commended by the jesuite pererius ( tom . in dan. l. . c. . ) for the most famous divine that was in the councell of trent , who explained the mysteries of the holy scripture more fully then any since his time . hieronymus capivacceus or capinacca , a famous professor of physick in padua . iacobus cappellus , he was elder brother to lodovicus capellus . his historia sacra exotica ab adamo usque ad augustum is most approved . he hath written de mensuris observationes in 〈…〉 lam ad hebraeos . apologie pour les eglises reformees . ludovicus capellus , a great hebrician now living at somers in france . his critica sacra are more commended by grotius , then by some of his own countrymen , and other learned and orthodox writers . vir summus meus olim praeceptor . bocharti geograph . sac. parte prior . l . c. . his spicilegium and diatriba de voto iephtae are well liked . ludovicus carbo . many of his works are mentioned in the oxford catalogue . hier. cardanus , he was a great scholar , but some much dislike his xii . geniturae exemplares , wherein he speaks strangely of his good and evil qualities , he cast also our saviour christs nativity , shewd that he should be a prophet , and die a violent death cardanus eo dementiae fuit progressus , ut horoscopum christi ex astrorum positu meditatus sit , & ex sinistris quibusdam aspectibus nato christo natis fataele illi praedixerit crucis suspendium . alsted . encyclop . l. . c. . his books de subtilitate and varietate are most commended . he wrote a book de libris propriis . imitatus sum ( saith he ) in hoc scribendi genere galenum , & erasmum , qui ambo catalogum librorum suorum scripserunt . george carleton , he was one of our divines of great britain that was at the synod of dort. his consensus ecclesiae catholicae contra tridentinos , and his jurisdiction regall , episcopall and papall are most commended , though he hath published other works . iohn carion . his chronicle with the additions of philip melancthon and gaspar peucer is commended , and was highly esteemed by m r bolton . carolus m. charles the great , anno dom. . heros verè magnus , veritate , pietate , sapientia , eruditione & rerum gestarum celebritate nulli cedens . helv. chron. he was learned in the greek and latine languages , philosophy , the mathematicks , and other sciences he called his pastimes . a prince great in warre and peace , a great favourer of justice and learning , without question the greatest of all emperours since constantine the great , the phoenix of germany , another romutus , and lycurgus . ioachimus camerarius makes a rhetoricall comparison between charles the great and augustus caesar. pezel mellif . histor. parte ter 〈…〉 every calling hath a promise from god , which charles the great exprest in this verse , nenti fila deus mentem conjungit olympo . carolus quintus , king of france . he reigned about the year of our lord . he was called charles the wise , for his great wisdom and piety , and especially because he caused the holy scriptures to be translated into the vulgar language , that the common people might understand them . illyr . catal. test. verit. exercitui raro praesse solebat ; aut si praelium conserendum esset , periculo sese subducebat ; ac propterea sapiens est appellatus . bod. de repub. l. . c. . carolus nonus , charles the th , king of france , anno . his life is written by papyrius massonius . he was a prince that had excellent naturall gifts , but mingled with vices , wherewith his governours and schoolmasters had corrupted his young minde , which at the first was more virtuously inclined , delighting in musick and poetry . but as he was a great hunter , that lov'd to shed the blood of wilde beasts , so he suffered also ( during his reign ) the protestants blood to be shed , and in revenge thereof in his sickness before his death , great store of blood issued out by vomiting , and by other passages of his body in the two last weeks of his sickness , wherein he endured as much pain and torment , as the strength of youth could suffer in the last pangs of death . andrew melvin hath these verses to charles the th , dying with an unusuall flux of blood , naribus , or● , oculis , atque auribus ; undique , & an● , et pene erumpit qui tibi , carle , cruor . non tuus iste cruor sanctorum at caede cruorem quem ferus hausisti , concoquere hand poteras . nath. carpenter an able scholar , as his geography and philosophia libera shew . des cartez , heereboord in his epistola dedicat. to his select disputat . ex philos. hath a great commendation of him . dionysius carthusiensis . for his singular holiness of life he was called doctor 〈…〉 taticus . he wrote divers works , which are in twelve volumes . thomas cartwright , a learned and pious divine , honourably mentioned by protestants of other countries . his evangelicall harmony , comment on proverbs and ecclesiastes , confutation of the rhemists translation , glosses and annotations , reply to b. whitgift , commentaria practica in totam historicam evangelicam , and other works shew his great abilities . christopher cartwright . a learned , pious divine of peter-house in cambridge , not only well skilled in the three learned languages , hebrew , greek and latine , but also well versed in the hebrew rabbins , for which he is honourably mentioned by voetius in the last edition of his bibliotheca , and his annotations on genesis and exodus are well liked by the learned generally . m r pocok styles him virum eruditssimum , in not . miscel. c. . bartholomaeus casa . he hath explained this question , utrum reges vel principes jure aliquo , & salvâ conscientia cives a regia corona alienare possint . iohn de casa archbishop of benevent . he wrote a book in italian rime , wherein he praiseth and exalteth that horrible sinne of sodomitry , and names it a divine work , and affirmeth he took great pleasure therein . he hath written the life of bembus and gasp. contarenus . then the question was ( saith thuanus ) concerning claudius espencaeus a divine of paris , and iohn case the popes secretary , about making them cardinals : nobleness of birth and learning , commended both of them , although different , for one of them being brought up in the study of divinity , grew old in his profession , the other in eloquence and in the skill of writing elegant latine , was to be compared with the ancients ; but their manners were very different , espencaeus excelled in holiness of life and chastity of manners , but casa in licentiousness , and using the liberty of the place in which he lived , he led his life wantonly , therefore both of them were accused to the pope by their competitors ; espencaeus , that he had in a sermon spoken disgracefully of the golden legend , as they commonly call it , and that he said it was rather to be called an iron legend , and afterward he was compelled publickly to recant , as sleyden relates , the other because he was reported in his youth in verse to have praised that which is abominable , and so for severall causes , both of them lost that dignity . io ▪ casus , a learned oxonian . he hath put out ethicks and politicks and other works . isaac casaubone , a great linguist , but a singular grecian , and an excellent philologer . he hath written in books of his exercitat . animadversions on those tomes of baronius his annals . scaliger in an epistle to casaubone , commends his book de satyra , and in another , his theophrastus h●● charecters . it were no difficult task out of scaligers epistles , to excerpe elog●● upon most of casaubons wo●ks . incomparabilis vir isacius casaubonus divinis in augustam historiam commentariis . scalig. animadvers . in euseb. nihil vidi absolutius commentario casauboni in suetonium . scalig. epist. l. . epist. . vide ejus epist. l. , ep. . & epist. . & . & . & l. . epist. , & , & , . l. . ep. . l. . ep. . d r merick causabone is also the heir of his fathers learning , as his works shew . georg. cassander . vir doctus & moderatus . thuanus . a man professing himself a roman catholick , though of wonderfull modesty , moderation and learning . mountag . answ. to the gagger of protest . sect. . a man famous for his immoderate moderation in controversall points of religion . smect . he was a man of such note and eminency in his time , that two emperours , viz. ferdinand the first , and maximilian the second , made choice of him above all , as a man most meet to compose ( if it might be ) the difference betwixt protestants and them of the church of rome , as d r featly hath observed . cassandra fidelis veneta , nata . puella doctissima . politian * writes a whole epistle in her commendation . he begins it thus , o decus italiae virgo : quas dicere grates : quasve referre parem : quod etiam honore me tuarum literarum non ded●gnaris : mira profecto fides : tales proficisci a foemina : quid autem a foemina dico : immo vero a puella , & virgine potuisse . again , at vero aetate nostra : qua pauci quoque virorum caput altius in literis extulerunt : unicam te tamen existere puellam : quae pro lana librum : pro fuso calamum : stylum pro acu tractes . afterwards , scribis epistolas cassandra subtiles : acutas : elegantes : latinas : & quanquam puellari quadam gratia : virginali quadam simplicitate dulcissimas : tamen etiam mire graves & cordatas . orationem quoque tuam legimus eruditam : l●cupletem : sonoram : illustrem : plenamque laeta indolis . sed nec extemporalem tibi deesse facultatem accepimus : quae magnos etiam oratores aliquando destituit . mirari equidem ante hac ioannem picum mirandulam solebam : quo nec pulchrior alter mortalium nec in omnibus ( arbitror ) doctrinis excellentior . ecce nunc etiam te cassandra : post illum protinus caepi : fortasse jam cum illo quoque venerari . io. cassianus , anno domini . he was chrysostoms scholar . most of his works are mentioned in oxford and sion-colledge catalogue . m. aurel cassiodorus , he wrote about the year of our lord , or . his works are mentioned in oxford catalogue . petrus cassiodorus . he hath written de tyrannide pontificis romani . petrus castellanus . aureliarum episcopus , francisco rege & errico , literis in gallia nostra velut apollo alter praefuit . turneb . advers . l. . he hath written four books de esu carnium . petrus castellanus a learned physitian . he hath written a book entitled vitae illustrium medicorum veterum & recentiorum . alphonsus à castro , one of the doctors of the councell of trent . he is commended by vega for the most forcible adversary against luther . vega l. . de iustif. he hath written contra haereses . ambrosius cathurinus . his works are mentioned in the oxford catalogue . frier dominicus soto , who had a great part in the synod of trent , in framing the decrees of originall sinne , and justification , having noted all the opinions and reasons used in those discussions , thought to communicate them unto the world , and to draw the words of the decree to his own meaning , printed a book containing the whole together , and did intitle it de natura & gratia , and did dedicate it with an epistle to the councell , to be ( as he said in the dedication ) a commentary of the two foresaid decrees . coming to the article of the certainty of grace , he said in a long discourse , that the synod had declared , that a man cannot know he hath grace by so great certainty , as is that of faith , excluding all doubt . catarin●s newly made bishop of minori , having defended the contrary , and still persevering , did print a little book , with an epistle dedicatory to the same synod ; the scope whereof was , to maintain that the councels meaning was not to condemn the opinion of him that saith a just man may know he hath grace , as certainly as he knoweth the articles of faith to be true : yea that the councell hath decided that he is bound to beleeve it , because in the canon it hath condemned him that saith , that the just man ought not to hope for and expect a reward , it being necessary , that he that ought to hope as a just man , should know he is so . in this contrariety of opinions , both writing affirmatively to the councell ; either of them did not only say that his opinion was the opinion of the synod , but afterwards wrote also and printed apologies and antipologies ; making complaints to the synod the one of the other , of attributing that to it , which it never said , bringing divers testimonies of the fathers to prove their own opinion : who bare witness some for one , some for another . this seemed to put all men out of hope to understand the meaning of the councell , seeing the principall men that were present in it did not agree . history of the counc . of trent , l. . p. , . cato , he was called cato censorius to distinguish him from cato uticensis . pliny l. . c. . gives him a threefold elogy , he saith he was optimus orator , optimus imperator , optimus senator , the best orator , the best commander , the best senator . m. porcius cato censorius , historieus eximius , & aliis quoque nominibus laudatissimus . voss. de histor. lat. l. . c. . plutarch wrote his life . catullus * , dulcissimus omnium poetarum & politissimus . turneb . advers . l. . c. . iacobus cavacius . there is his historia caenobii d. iustinae patavinae . nemo sor●e melius nostra hac aetate monstravit quid valeat vivida , & foelix , ingenii ab ipsa natura vis , quam iacobus cavacius condiscipulus olim noster & amicus omnium horarum . histeriarum libri sex brevissimo temporis intervallo absoluti , eruditorum manibus t●runtur , quos phoenix litteratorum isaacus casaubonus unicè ●●rabatur . pignori● miscella elog. adclamat . &c. nicol. caussinus , a very eloquent french papist , and yet living . there are these works of his , eloquentiae sacrae & humanae paralela . de symbolica aegyptiorum sapientia . polyhistor symbolicus . l● co●r saincte . the ●u●us graecae poeseos . many of his works are translated into english. aurelius cornelius celsus * , a learned physitian . vir in omni disciplina summus , augusti principatu , vel tiberii floruit . castellanus de vitis medicorum . vide plura ibid. hippocrates ille romanus . he imitates hippocrates , as marcellus doth scribonius , virgill homer , and oribasius galene , sed tam occulte , ut non facile deprehendas , nisi in hippocrate multum sis versatus . caius de libris propriis . conradus celtes . he was in esteem in the time of frederick the emperour , by whom , through the perswasion of the duke of saxony , he was adorned with a poeticall lawrell in the year of his age , and was the first of the germanes that was honoured with this title . boxhorn . monum . illust. vir. & elog. voss. de histor. lat. l. . c. . he and eobanus hessus were two of the most famous poets of germany . he hath put out severall works : index eorum omnium quae in orationem venire possunt . de situ & moribus germaniae . de conscribendis epistolis . urbis norembergae descriptio , poemata : and other works . chap. xi . centuriae ecclesiasticae . four saxons gathered together in the city of magdeburge , viz. flaccus illyricus , ioannes vigandus , matthaeus iudex , and basilius faber , in religion rigid luther anes took upon them to write the whole ecclesiastical history from christ to their times by centuries or ages , allowing a hundred year to every age , whence they are called centuriatores . pars. threefold convers. of engl. part . . l. . c. . lucas osiander hath epitomized the eight first centuries of the magdeburgenses , so that he hath scarce omitted any thing necessary to be known . all godly learned men , and truly fearing god ( saith melchior adam in vita wigandi ) have with sturmius approved that ecclesiastical history , and to this day approve it , because they see an idea as it were of the church of christ in its several centuries contained in it , according to its propagation , persecution , tranquillity , doctrine , heresie , ceremonies , government , schismes , synods , persons , miracles , martyrdoms , the religion out of the church and politick state of the empire . iacobus ceratinus . he died at lovain in the flower of his age , anno . ludovicus de la cerda , a learned and industrious man. he hath put out these works , adversaria sacra . psalterii salomonis , &c. gr. ms. codice latina versio . de excellentia coelestium spirituum , imprimis de angeli custodis ministerio . annotationes in tertullianum . com. in lib. virgilii , and other works . antonius rodolphus cevallerius , a norman , a great hebrician . there are rudimenta hebraicae linguae recognita , & aucta ab eodem , cum pet. cevallerii annot. & joh. tremellii epistola . petrus cevallorius , a french man , and very expert in the hebrew . vir linguae sanctae dum viveret , peritissimus , mihique ob singularem pietatem & morum probitatem charissimus . casaub. animadvers . in athen. l. . c. . demetrius chalcondylas , a diligent grammarian , who being himself a grecian by nation , was professour of the greek in italy . daniel chamierus a frenchman , who in his panstratiae catholicae hath so learnedly refuted the papists , that none of them hath made any answer to it . his epistolae iesuiticae , and corpus theologiae also shew his great abilities . there is also a work of his in french , entituled , la confusion des disputes papistes par daniel chamier . and another in answer to some questions of coton the jesuite , which i cannot purchase . he was killed at mountaban with a canon ▪ bullet ( which had a c. on it ) on the lords-day . being asked by one before , whether he preached on that day ? he said , it was his day of repose or rest , and so it proved , though he meant it in another sense . peter charon a french papist . he hath written a fine treatise de la sagesse , if he be not beholding to others for it . galfridus chaucerus , ieffery chaucer , he was born in oxfordshire . he first of all so illustrated the english poetry , that he may be esteemed our english homer . he is our best english poet , and spencer the next . praedicat algerum meritò florentia dantem , italia & numeros tota petrarcha tuos . anglia chaucerum veneratur nostra poeta cui veneres debet patria lingua suas . lel. lib. epig. he seems in his works to be a right wiclevian , as that of the pellican and griffin shews . he was an acute logician , a sweet rhetorician , a facetious poet , a grave philosopher , and a holy divine . his monument is in westminster ▪ abbey . chaucerus linguam patriam magna ingenii solertia ac cultura plurimùm ornavit , itemque alia , cum joannis mone poema de arte amandi gallicè tantùm legeretur , anglico illud metro feliciter reddidit . voss. de histor ▪ lat. l. . c. . antoine de chandieu , a learned french divine . beza highly commends his book of the marks of the true church . there are other works also of his , de l' unique sacrifice . contre les traditions . sir iohn cheek . he was schoolmaster to king edward the th , and most skilfull in greek and latine . he was publique oratour , and greek reader in cambridge . in the discharge of the later he went over sophocles twice , all homer , all euripides , and part of her●dotus . roger ascham in the first book of his epistles , speaking of him and sir thomas smith , saith , qui si adscribendum se dedissent , nec in sadoleto italia , nec in longolio gallia , justius , quam in istis duobus anglia gloriata fuisset . he was the first regius professour of the greek tongue in cambridge , as sir thomas smith was of law. they were both fellows of the same colledge , both professours in the same university , both officers of state in the same court , both wrote de pronunciatione linguae graecae . they two especially by their advice and example brought the study of tongues , and other politer learning first into request in cambridge . under god sir iohn cheek was a special instrument of the propagation of the gospel , and that religion which we now professe in this kingdom . for he not only sowed the seeds of that doctrine in the heart of prince edward , which afterward grew up iuto a general reformation , when he came to be king , but by his means the same saving truth was gently instilled into the lady elizabeth , by those who by his procurement were admitted to be the guides of her younger studies . in henry the eighths time his friends and familiars were most of those worthy men which proved reformers in king edwards dayes , and either martyrs or exiles in queen maries . his forreign acquaintance were sleidan , melancthon , sturmius , bucer , camerarius , celius , peter martyr , and others , great scholars , and good protestants . he went into low-germany , ut uxorem educeret , saith sleiden , to fetch his wife from thence . these words were corrupted into uxorem duceret by thuanus and others , for he was married before . in his return from bruxwels to antwerp he was apprehended by a provost-martial from king philip , and so conveighed speedily away to the tower of london . he was there by threatnings , and other wayes brought to a recantation , for which he was after much troubled , and so died . sir iohn cheeks works were , introductio grammatices , l. . de ludi magistrorum officio , l. . de pronunciatione linguae graecae . correctiones herodoti , thucididis , platonis , demosthenis , & xenophontis , lib. plurimis . epitaphia . l. . panegyricus in nativitatem edvardi principis . elegia de aegrotatione & obitu edvardi ti . in obitum antonii dennei . l. . de obitu buceri . commentarii in psalmum . & alios . an liceat nubere post divortium , lib. . de fide justificante , lib. . de aqua lustrali , cineribus & palmis , ad wintoniensem , l. . de eucharistiae sacramento , l. . collegit in parliamento argumenta & rationes ex utraque parte super negotio eucharistiae . libellus de damno ex seditione . he translated also other things out of greek into latine , and out of english into latine . martinus ch●mnitius . a most famous and learned doctor of divinity , in the church of brunswick . his harmony and other theological writings are most profitable , especially that excellent work , or rather most rich theological bibliotheque , which contains both a refutation of the councel of trent , and also an explication of the whole doctrine of the church : to be read daily by all to whom the knowledge of the truth is welcome , saith neander . andreas du chesne , the king of france his geographer . he hath put out divers french books . renatus * chopinus . there are several books of his . monasticon . de sacra politia . de civil . paris moribus . de domanio franciae & privilegiis rusticorum . panegyricus henrici quarti , and other works . emanuel chrysoloras of constantinople . he first brought back again the greek language after seven hundred years and learning into italy , writing a grammar , and he stirred up the europeans against bajazet . pezel . mellif . histor. part . . see antoine du verdier his preface to his bibliotheque . he came to italy under boniface the th , and first taught at venice , then at florence , afterward he went to the councel of constance , there he was put to death , and was praised at his funeral by poggius his scholar . petrus chrysologns a , the golden spoken man. he was archbishop of ravenna years after christ. his works are in one volume . iohn chrysostome , anno dom. . . saith calvisius . a greek and ecclesiastical writer , a writer no lesse profitable then copious , no lesse copious then sweet , quo nemo ex antiquis aut majore dexteritate scripturas tractavit , aut populum docuit salubrius aut haereticos oppugnavit acrius , quo nemo aut ad virtut is studia inflammavit vehementius , aut vitia sui temporis insectatus est liberius . bois in the preface to his notes upon chrysostomes third tome . post sacra biblia & paulinas imprimis epistolas nullum novi scriptum , in quo , qui concionatores sunt , & graece non nesciunt , majore cum fructu versentur , quam in beata chrysostomi homiliis , quas it a numeros as reliquit , ut nemo plures , it a bonas ut nemo meliores , it a disertas & dilucidas , ut nihil ne excogitari quidem possit disertum aut dilucidum magis . bois ibid. the soundest interpreter i think of all the greek and latine fathers . d r hackw . apol. l. . the christian demosthenes . although he very well answeres his name , yet he sometimes redounds with words , and seems immoderate in digressions . eras. epist. l. . epist. . he doth excellently on the new testament . there is opus imperfectum on matthew in latine , of which there is nothing to be found in the greek books of chrysostomes , opus sine dubio ab aliqno ex latinis patribus confectum , nec minùs erudito , nec minus fortasse antiquo nostro johanne . sir henry savill in his notes on chrysost. quando chrysostomi cognomen johanni nostro tribui coeptum , non est facilè statuere . see of this at the beginning of the notes at the end of chrysostomes eighth tome put out by sir henry savill . david chytraeus . he was a good mathematician , as his master also philip m●lancthon was . petrus ciaconius , a very learned man , and a great restorer of ancient writers . his opuscula and his notes upon caesar and hirtius , and de triclinio rom & de vita scriptisque ejus , are published . chap. xii . m. cicero . anno mundi . helv. chron. he was born in arpinum . he propounded to himself demosthenes for a patern to imitate , whence he was called the roman demosthenes . some think that he exceeds demosthenes , and virgil homer . oratores verò vel praecipuè latinam eloquentiam parem facere graecae possunt . nam ciceronem cuicunque eorum fortiter opposuerim . ille se profecisse sciat , cui cicero valde placebit . quintil. institut . orat. l. . c. . he compares there tully and demosthenes , and concludes , salibus certe & commiseratione qui duo plurimum affectus valent vincimus . quid quod & cicero dissimilimus demosthenis : nihil enim adjici alteri : nihil alteri detrahi potest : videlicet orationis ille succu● alteri quidem penè deest : alteri vero quasi superfluit . polit. l. . epist. ep. . terentius varro and iulius caesar chose him for an umpire , when both wrote concerning the latine tongue , the first of etymology , the other of analogy . see plin. l. . c. . romani maximus auctor eloquii . aug. de civit . dei , l. . c. . vide campianum de imitat . rhetor. c. . non tantum perfectus orator , sed etiam philosophus fuit , siquidem solus extitit platonis imitator . lactant. institut . l. . de falsa relig . some therefore preferre his philosophical works . his offices was the first book that was printed , and an excellent piece . liber non suo pretio habitus ideo quod omnium manibus teritur . grotii ep. ad gallos . his epistles ad atticum are an excellent history of those-times . he set himself to imitate the grecians , he expresseth the form of demosthenes , the copiousnesse of plato , the pleasantnesse of isocrates , saith quintilian in the place before-cited . his repetitions without any reason sometimes are disliked by ramus , and his vain-glorious boasting . o fortunatam natam me consule romam : cedant arma togae , concedat laurea linguae . yet turnebus in his th book of his adversaria , c. . both defends tully , and that former verse . versus ille ciceronis , qui obtrectatorum ejus & invidorum virulentos morsus excitavit in ipsum . o fortunatam natam me consule romam . hanc opinor sententiam centinet , ●●licem illo reipublicae statu romam fuisse , quam constituerat confirmaratque in consulatu , optimatum enim potestatem & senatus auctoritatem stabilierat , & cum principibus conjunxerat equites . neque verò est cur vel à quintil. lib. . c. . vel juven . sat. . versus irrideatur ob iterationem earundem syllabarum , hoc enim veteres in deliciis habebant , ut maro . aeneid . — tales casus cassandra canebat . many which strive to imitate tully , differ much from him , and among themselves . aspice nunc eos homines : qui sibi elegerunt marcum tullium imitandum : quantum ab eo distent : quantum etiam inter se dissimiles sint . profluentem quandam sine modestia ubertatem linius arripuit : acumen quintilianus : sonum lactantius : leuitatem curtius : elegantiam columella . polit. epist. l. . epist. . vide campianum de imit . rhetor. c. , . & . iohn claimund president of corpus christi colledge in oxford . he hath written learned commentaries upon all plinies natural history . isidorus clarius . he hath written , in evang. lucae . in sermones domini in monte. de modo divitiarum . orationes extraordinariae . scholia in novum testamentum . claudia rufina , anno dom. . martial the poet commends her in his epigrams for her beauty , fruitfulnesse , conjugal fidelity , learning , and her husband for his courtesie , friendship , liberality , piety , learning , study and ciceronian-eloquence . claudianus a famous poet. he flourished in the times of theodosius , and his sonnes arcadius and honorius . alexandria in egypt was his countrey . he was much esteemed , for the most learned emperours say , that in him alone was both virgils minde , and homers muse . lil. gyrald . de poet. histor. dial. . there are these works of his , epistola sidonio . carmina de fontibus apeni . the rape of proserpine , englished by learned digges . claudius the emperour , though simple , was not illiterate . christophorus clavius , a jesuite , and famous professour of the mathematicks at rome . his several works are mentioned in the oxford catalogue . nic. de clamangis . he flourished about the year . a pious and learned man , a follower of politer speech and learning . illyr . catal. test. verit . l. . his works are together in one volume . clemens alexandrinus , so called , because he was governour of the school at alexandria after pantanus his master . he lived under severus and caracalla , as himself witnesseth , l. . strom. he was origens master , saith bellarmine . he lived about the year , viz. in the beginning of the third age or century . calvis . in his chronology saith , he flourished in the year of christ . he wrote a little after the death of commodus . he abounded in all sacred and exotick knowledge to a miracle , and those many excellent monuments of his wit which are published , he doth imbellish with much learning and many testimonies of christians , philosophers , and also hereticks . eusebius l. hist. c. . saith , he was exercised in the divine scriptures . casaub. exercit. . ad baron . apparat . p. . cals him inexhaustae doctrinae virum . clemens romanns episcopus . he is the first and most ancient of all writers since the apostles . he is counted by some of the papists to be the author of the apostolical constitutions . he was contemporary to the apostles , and is mentioned by s t paul as his fellow-worker , phil . . nicholaus clenardus was of brabant . he was a good linguist , most skilfull in the hebrew , greek and latine tongues , and taught them all with praise at lovain , to which that he might adde the profession of the arabick , he travelled almost ten years . it is said , that he was killed by his own slave which taught him arabick , because he thought he would make use of his skill therein against the alcoran . there is his grammatica graeca , his epistolae , mediationes graecanicae in artem graecam . cleobulina daughter to cleobulus , one of the seven wise men of greece . she wrote certain riddles in hexameter verses . ioh. climachus , in the year . his works are greek and latine . there is his vita & opuscula , scala paradisi . ioh. cloppenburgus a learned writer . there is his book contra socinum , and others . carolus clusius , a great linguist . lipsius thus sported on him , omnia naturae dum clusi , arcana recludis , clusius haud ultra sis , sed aperta mihi . his works are mentioned by boissard . pet. cluniacensis . in the year . he was called venerabilis petrus . his works are in one volume . philippus clunerius . his works are mentioned in oxford catalogue . vir stupendae lectionis & curae . dilher . disput. acad. princeps aetatis nostrae geographus . voss. de histor. graec. magnum germaniae ornamentum doctissimus cluuerius noster , voss. hist. pelag. iohn à coch , or cocceius . amama in an epistle to martinius before that book of his , entituled , duo tituli thalmudici sanhedrin & maccoth , gives this elogy of him , excitatum eum divinitus esse statuo ad provehenda altius linguarum orientalium studia , & reseranda nobis iudaeorum sacraria . nullus equidem christianorum tantum in thalmudicis publice unquam praestitit , quantum ille eruditissimo hoc & de quo non nisi eruditissimi judicabunt , scripto . his exposition of iob , the small prophets , and his book de foedere , are well esteemed . christ. columbus an italian , a most skilfull cosmographer . he found out america , called the new world anno . columbus by his glorious discoveries more justly deserved a place for a ship among the southern constellations , then ever the argonantes did for their so celebrated argo . m r george sandys commentary upon the th book of ovids metamorphosis . to him most truly agrees plus ultrá . realdus columbus a , anatomicorum post vesalium princeps . neand. pet. * comestor . he and peter lombard and gratian were brethren born in adultery , as some hold , but bellarmine thinks that opinion is without ground , seeing they were of several countreyes . philip de commines knight , was born at commines a town in flanders . in his youth he served charles duke of b●rgnudy , and afterward lewis the th of that name king of france , who imployed him in his weightiest and secretest affairs . the french tongue he spake perfectly and eloquently , the italian , dutch and spanish reasonably well . he hath written the history of france under lewis the th and charles the th his sonne . he was the spectator and actor of his history . nothing more grieved him , then that in his youth he was not trained up in the latine tongue , which his misfortune he often bewailed . the emperour charles the fifth , and francis the first king of france made so great account of this history , that the emperour carried it continually about with him , and the king was much displeased with the publishing thereof . philippus cominius rerum gerendarum usu clarissimus senator . bod. de repub. lib. . cap. . he in his history dived so farre into , and writ so plainly of the greatest affairs of state , that queen catharine de medices used to say , that he had made as many hereticks in state-policy , as luther had done in religion . stephanus paschasius hath this epitaph of him , gallorum , & nostrae laus una & gloria gentis , hic cominaee jaces , si modo fortè jaces : historiae vitam potuisti reddere vivus , extincto vitam reddidit historia . hier ▪ * commelinus . annas comnenas . empresse of the east , a learned woman . she hath written eight books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de rebus à patre gestis gr. chap. xiii . concilia councels . there were six oecumenical councels , orthodox , and almost received by all . bishop andrews in his sermon on numb . . v. , . reckons up seven . see that sermon . the first nicene councel called by the emperour constantine the great against arius , who denied the deity of christ. this was held in the year of our lord . at nice in bithinia . it consisted of bishops . the fathers of that councel did publish a creed against the arians . the greatest of all councels next to the apostles councel , the great councel of nice of bishops . urbs nicaea clara à synodo nicaena , quo coacti à magno constantino primo christiano imperatore convenorunt contra arium alexandrinum in aegypto diaconum episcopi , quorum plerique constantia tempore persecutionis & dono miraculorum clari fuere , teste eusebio probatissimo graeco scriptore . neand. geog. parte da. vide aug. roch. biblioth . vatic . p. . to . of all these councels . the first constantinopolitan councel called by the emperour theodosius the elder against macedonius , who denied the deity of the holy ghost , in the year of the lord , or . the first ephesine councel called by theodosius the younger against nestorius , who held , that there were two persons in christ , in the year , or . . the chalcedonian councel called by the emperour martian against eutyches , which affirmed , that there was onely one nature in christ after the incarnation , in the year of the lord , or as some , and others . to these two other councels are added , the fifth , the second constantinopolitan , in the year , or as others reckon it . called by iustinian against the arians , nestoriaens , eutychians . the sixth is the third constantinopolitan councel against the monothelites , in the year , called by constantinus pognatus or barbarus . for the councel of trent a calvin wrote against it whilst it sate , and chemnitius and gentilettus since . vide ejus exam. conc. trid. l. . sess. . because nothing was resolved by the fathers at the councel of trent , but all in rome , a blasphemous proverb was generally used , that , the synod of trent was guided by the holy ghost sent thither , from time to time in a cloak-bag from rome . in this mock-councel , the pope which was the principal party accused of heresie , was the onely judge and disposer of all things passed therein against all good examples , laws , equity and reason . though the councel of trent hath been sufficiently answered by the protestant divines , yet that excellent history of the councel of trent was never answered by the papists . in the councel of constance communion under both kindes , and wickliffs opinions were condemned . iohn hus and ierom of prague were burned against faith given , and safe conduct granted by the emperour . then that wicked maxim was established , haeretici● fides non est seruanda , which is against nature , scripture , and the law of nations . there is summa conciliorum & pontificum à petro usque ad concilium tridenti num per bartholomaeum caranzam ord. praedicat . the national synod of dort began in the year . to which were sent from england , france , germany , and other reformed churches , many learned and orthodox divines , to discusse and unfold those unhappy arminian controversies with which the low-countreys was then molested . confessiones variae . the confessions of faith of the churches professing the gospel , having been long ago exhibited to the several princes of the countreys , states and kingdoms where these churches are , are now of ●ate very profitably published to the just conviction of all such as slander the reformed churches to be variably distracted and rent in sunder with infinite differences of faith. beza hath put out the harmony of confessions with notes upon it . the most famous is the augustane confession . the elector of saxony with the other princes and protestant cities joyned with him , presented to the emperour charles the fifth , the confession of their faith , written in latine and dutch , which afterward from this place , where it was read was called augustana . it contained two parts : in the first was expounded one and twenty articles of their creed . in the second were expounded the doctrines which were different from the church of rome , and the abuses which the confessionists reproved . the cities which followed the doctrine of zuinglius , presented apart the confession of their faith , not differing from the former , but onely in the point of the eucharist . history of the councel of trent , translated by sir nathan . brent , l. . p. . see sleid. comment . lib. . and melch. ad. in vita brentii . conformities . there was printed at bononia in italy , anno . a book intituled , liber conformitatum beati ac seraphici patris francisci , written by one bartholomeus pisanus a franciscan frier , and published by one hieronymus buchius , of which book it is affirmed in the title page , that it is liber aureus , a golden book . there he paints a tree ; at the top whereof is christ , and at the root s t francis : the tree hath twenty branches on the right , and twenty on the left side , and every branch hath four particular fruits ; in all eighty : these are equally divided between christ and s t francis , fourty to the one , and fourty to the other , and each couple or pair of these is one point of conformity between christ and s t francis , consisting in all upon fourty particulars , wherein they begin at the birth , and the conception , nay at the very prophecies and promises made of christ , and so proceed to his life , his death , his resurrection and ascension : and in all , and every of these , and every thing else whatsoever may be said of christ , the very same do they not shame to affirm of that man francis. this was not the superfluity of idle and superstitious monks brains , but the publick act of their church , and many popes one after another allowed it , and by their charters have confirmed the truth of this story . constantine the great was born in britain , of helena a britain , as baronius shews tom. . annal. eccles. ad ann . . and b. usher de primord . eccles. britan. cap. . m r selden in his notes on eutychius . constantine the sonne of a bretan lady , helena , rarely godly : but as women too often are , too zealous beyond knowledge * . see balaeus his first century of the writers of britain concerning helene . ut fidei forma cunctis videretur , evangelium iesu christi ante se semper ferri fecit , & biblia sacra ad omnes provincias derinari : diademaque monarchicum primus brittannis regibus dedit . balaeus de script . britan. cent. . robert constantine . he was beza's great friend , he was ( saith thuanus ) trium linguarum peritissimus , most skilifull in three languages , especially in greek and latine . he lived till he was a hundred and three years old , his senses of body and minde being perfect , and his memory strong . these are his works , lexicon graeco-latinum . nomenclator insignium scriptorum . dictionarium abstrusorum vocabulorum . gasper contarenus , a cardinal , a learned and pious man , say some . the doctrine of justification is handled by him conformable to the doctrine of luther and calvin , and directly against that which was concluded in the councel of trent ; this he wrote in the year . a little before that councel . his works are in one volume . he hath written , de elementis corumque mixtionibus . de potestate summi pontificis . summa de conciliis . de rep. veneta , and other works . ant. conti●s a great lawyer . he hath written many works about the civil-law . adam contzen , a subtill jesuite . he hath written , politicorum . l. . coronis omnium iubilorum anno saeculari evangelico scriptorum . in quatucr evangelia comment . comment . in epistolam ad romanes . aulae speculum sive de statu , & vita aulicorum . methodus doctrinae civilis , and other things . sir edward cook , very expert in the municipal laws of our land , as his reports , commentary on littletons institutes , and other learned works in the law shew . robert cook of leeds in yorkshire hath published a learned book , styled censura quorundam scriptorum veterum . nicolaus copernicus , a great mathematician . tycho brahe cals him , alterum ptolomaeum . nay , he saith , epist. astronom l. . chrystoph . rothman . hypothesium concinnitate , & compendiosa harmonia invenienda , eum longè exupera●at , scientia & ingenio , si quis alius , eminebat , quaeque à geometria arithmeticaque ad hanc artem constituendam requirebantur , perfectissimè callebat . he held , that the earth moved , and the heavens stood still , by occasion of which hypothesis , our countreyman william gilbert brought in his magnetical philosophy . hinc ergo videtur fuisse primùm facta gulielmo gilberto , occasio cudendae , atque invehendae philosophiae magneticae , quatenus terram magnum magnetem , & magnetem terellam se● parram terram habuit , ac à diurna terrae circa suum axem verticitate pendere eam , quae est in magnete , magneticisque corporibus , statuit . gassend . in vita copernici . nec tot inconvenientia à terrae motu proveniunt quot plerique arbitrantur , qui quoniam naturalis erit , insensibilis ●vadit . tych. brah. epist. astron. lib. . christ. rothman . maturinus corderius . his latine works are reckoned by gesner in his bibliotheca , and his french by antoine du verdier in his bibliotheque . corinnas . there were three learned women of that name . the first a thebane , which is reported to have overcome pindar the prince of the lyricks five times , and to have put forth five books of epigrams . propertius in his second book speaks of her . et suae cum antiquae committit scripta corinnae . the second was a thespian , very much celebrated by the ancients . the third flourished in the times of ovid , and was most dear to him . iohannes cornarius a most famous physician . cornelia the mother of the gracchi , she hath left epistles written most accurately . from her the eloquence of her sons did proceed . nam gracchorum eloquentiae multum contulisse accepimus corneliam matrem , cujus doctissimus sermo in posteros quoque est epistolis traditus . corradus . vir doctissimus , eruditus ciceronis interpres . voss. de histor. lat. l. . io. arn. corvinus , as subtill an arminian as any , next arminius himself . joannes arnoldi corvinus , solus plura pro hac remonstrantium causa scripsit quam omnes reliqui : & cujus adversus tilenum responso tileni à nobis ad ipsos defectionem acceptam ferunt . walaei epist. dedicat. ad respons . ad ejus censuram . fr. costerus . our bishop hall met with him in his travels , he saith thus of him , more teasty then subtil , and more able to wrangle then satisfie . his en●hiridion controversiarum is most commended . peter cotton , an eloquent french jesuite . cotonus rhetoricus jactanti●r quam dialecticus acutior . cham. praefat. ad dam partem epist. iesuit . a more boasting orator then acute logician . sir robert cotton . so renowned for his great care in collecting and preserving all antiquity . for which he is often honourably mentioned by b. usher . and m r selden . vir praestantissimus robertus cottonus , condus ille ac promus vetustatis longè locupletissimus . seldeni praefat. ad marm. arund . iohn covel . a learned scholar , as his interpretation of words , and his institutiones iuris anglicani shew . miles coverdale sometimes bishop of excester , an exile a long time for the profession of the gospel . there are these works of his , his confutation of a treatise which io. standish made against the protestation of d. barns . his translation of the bible , and others mentioned by and. maunsell in his catalogue of english books . didacus a covarruvias . he was most skilfull in the civil and canon-laws , and in all learning . richard crakanthorp doctor of divinity . archbishop abbot said , his defensio ecclesiae anglicanae contra m. anton. de dominis injurias was the most exact piece for controversie since the time of reformation . his defence of constantine , and others of his works of logick and physick are good . thomas cranmer archbishop of canterbury , martyr . he was the first archbishop of canterbury that cast off antichrist . as britain was most blessed under edward the sixths reign , so much by his means . that he might settle the doctrine of the gospel in both the universities , he sent for the most famous divines out of forraign naions , and drew them into england , peter martyr , bucer , fagius , lascus , immanuel tremellius , bernardus ochinus , all which with their wives and children were liberally maintained by him . this way he spent his yearly revenew , so that nothing remained to himself . he studied the scriptures diligently and wrote against that grosse opinion of the papists , affirming the carnal presence of christ in the sacrament , a book filled with so much learning and plenty of arguments , that that controversie seems to be handled by none more accurately against the papists . steven gardiner bishop of winchester being prisoner in the tower by stealth , and largely inveighed against this book , in that book which he named marcus constantius . this peter martyr learnedly refuted cranmer being dead . after the death of king edward , when cranmer was advised by his friends to flie , if i were ( saith he ) accused of theft , treason , parricide , or any other wickednesse , i could be induced to flie much more easily then in this cause . for when the question is not concerning my faith toward men , but toward god , and concerning my constancy in the truth of the holy scripture against popish errours , i would rather in this case lose my life then leave the kingdom . when king henry purposed to imprison his daughter mary being stiffe for the popish faction , only cranmer interceded and mitigated the kings anger , but the ill will that queen mary bore him for having a hand in her mothers divorce , that inveterate hatred ( i say ) toward him , blotted out all his friendly offices to her . io. crato . he was born at uratislavia the chief city of silesia , anno . a great philosopher and physician , and excellent poet. he was counsellour and chief physician to the emperours ferdinand the first , maximilian the second , rodulphus the second for twenty six years . his works are mentioned by boissard in his icones . chap. xiv . christophorus crinesius , professour of divinity at altdorph in norimberg . he was well skilled in the hebrew , chaldee , syriack . he died of an apoplexy . these works of his are published , gymnasium siriacum . lexicon syriacum . babel sive discursus de confusione linguarum . analysis novi testamenti tabulis . comprehensa exercitat . hebraic . pars prior gymnasii chaldaici . petrus crinitus . he hath written five books de poetis latinis , though he be held inferiour to lilius gregorius gyraldus , who hath written also of that argument . de honesta disciplina pe●amaena ac copiosa varietate lib. . delectabiles posteris reliquit . neand. geog. part . . ludovicus croci●s , doctor in divinity , and professor at brema . he hath written an excellent instruction de ratione studii theologici . his syntagma theologiae is very well approved . he hath published divers other works : commentarius in titum , in ephesios . apologeticus pro augustana confessione . assertio augustanae confessionis de perseverantia sanctorum . paraeneticus de theologia cryptica . apodixis paeraen●tica de messia ad iudaos per orbem dispersos . orator ecclesiasticus . in nahum prophetam . iohn croy , a learned french divine . he hath written a treatise entitled observationes sacra & historioae in n●v●m testamentum , which title , though a learned . writer of our own reprehends , and in the book he seems somewhat too sharp against heinsius , yet that book , and his specimen conjecturarum & observationum in quadam loca origenis , irenaei , tertulliani & epiphanii , &c. and his french book entitled , la veritè de la religion reformee , declare him to be a good linguist and an able scholar generally . hannibal * cruceius . gasparus craciger a learned divine . he was born anno . his works are mentioned by boissard . he was very swift in writing , so that of him that of the epigrammatist might be used , currant verba licet manus est velocior illis : nondum lingua suum , dextra peregit opus . therefore when in the year . there was a conference at wormes amongst those which differed in religion , he was the notary , and received melancthons and eccius his words with incredible swiftness , and often admonished melancthon what he had not answered ; of eecius his subtilties , therefore granvelbane caesars deputy at that conference said , lutherani scribam habent omnibus pontificiis doctiorem . melch. adam . in ejus vita . henry cuffe , a learned man , and of oxford . he hath written a book of the differences of the ages of mans life . iacobus cujacius , a great light of france . his life is written by papyrius massonus . he is celebrated by peter faber ( whose master he was ) and casaubon , and others , as the greatest lawyer of his time . pasquier recherch . de la fr●nce saith , in many universities of germany , when those in the chair alleadge cujacius and turnebus , they put their hands to their hats , for the respect and honour they bear them . he cals him the great cujacins . a protestantium partibus non alienus . he was thought to be somewhat inclinable to the protestant religion , but when any theologicall question was asked him , he was wont to answer , nihil hoc ad edictum praetoris . petrns c●naeus . there are his animadversions in nonni dionysiaca . satyra menippea in castrata . d. iuliani imperatoris satyra . his three books de repub. hebraorum are much valued . caelius secundus curio . he was born anno . a very learned protestant . vir doctus literarum humaniorum apud basilienses professor . zanch. epist. he hath put out miscellanies , a book de amplitudine regni dei. de utilitate legendae historiae , and other works . vide boissard . icones . his sonne also caelius aug. curio hath published hieroglyphicks and other works . quintus curtius * writes pure latine . he flourished under the emperour vespasian . petrus curtius . he hath published a work , de civitate castellana faliscorum . nic. de cusa or cusanus , a germane by nation , doctor of divinity and afterward cardinall . he is commended by trithemius for the most skilfull in the scriptures of all the divines of his time . d. cypriauus , anno dom. . saith helvicus . illyricus . he was bishop of carthage , and crowned with martyrdom . he wrote a famous treatise of mortality to comfort men against death , in the time of a great plague . his book de unitate ecclesiae is most cited and commended . eruditissimus cyprianus tam vitae sanctitate quam facundia clarus . pier. valer. herog . l. . c. . his deacon pontianus wrote the story of his life and sufferings . cyrillus alexandrinus . cyrill bishop of alexandria , . he is styled fortis athleta by photius , that valiant champion of the church : nay he is styled beatus cyrillus twice for condemning the nestorian heresie . lives of the primitive fath. he wrote ten books against iulian the apostate , which being joyned to his other works are full of learning . cyrillus hierosolymitanus , cyrill bishop of ierusalem , anno dom. . his cateshism is yet extant . cyrill patriarch of constantinople . there is his confessio fidei . chap. xv. d john daillè , a learned french divine . my lord falkland and m r chillingworth made very much use of him in all their writings against the romanists . the lord falkland was wont to say , it was worth a voyage to paris to be acquainted with him ; he cals him our protestant perron . he hath written severall books in french and latine . one , of the right use of the fathers , translated into english , and highly esteemed . against milletier . a most accurate commentary de imaginibus . an apology for the french churches . a most accurate demonstration of faith out of the scriptures . de satisfactionibus & poenis . de pseudepigraphis . de iejuniis & quadragesima , an elegant piece . iohn damascene , . he was born in damascus , see act. . . one that laid the foundation of school divinity amongst the greeks , as peter lombard afterward did among the latines . he was the first amongst the greeks which hath handled divinity in philosophicall terms , and who wrote for the adoration of images , therefore they put him among their saints . nicolaus damascenus . vastissimae eruditionis vir , nec sine laude nominandus . vossius de rat. stud. pet. damianus . there are his epistolae cum aliis opusculis . de institut . ecclesiast . and other works . damasus the first pope , a spaniard : he had an elegant wit in composing verses , as ierom and suidas say . he appointed the psalms to be sung alternis vicibus in the church , and in the end of them these words were added , gloria patri , filio , & spiritui sancto . matth. westm. & alii . he first gave authority to ieroms writings , when before the writings of the septuagint were only esteemed . platina . lambertus danaeus , a french divine of orleance . petrus danesius . he was most skilfull in the greek tongue , and professor of it in the reign of francis the first king of france . thuan. hist. tom. . l. he was at the councell of trent , and a doctor of divinity of paris there making an oration against the abuse of benefices at rome ; another mocking said to his fellows , gallus cantat , the frenchman sings , or the cock crows : to whom petrus danesius wittily replied , utinam gallicinio petrus ad resipiscentiam & fletum excitetur . olim francisci . praeceptor , & ob id vaurensi episcopatu donatus , homo doctissimus , quanquam nullis editis scriptis , meruit , ut inter doctrina & literis politioribus praestantes hujus aevi viros numeretur . thuan. hist. tom. . l. . vide scaev. samarth . elog. gall. dante 's aligherius . poeta sui saeculi nulli secundus , italus natione , patria florentinus . boissard . icon. his life is written by paprius massonus . dante 's the first italian poet of note , being a great and wealthy man in florence . he lived in the time of ludovicus the emperour , about the year of our lord . and took part with marsilius patavinus against three sorts of men , which he said were enemies to the truth : that is , the pope . secondly , the order of religious men . thirdly , the doctors of decrees and decretals . his works are mentioned by boissard in his icones . dante 's quidam aligherius , quintus ut aiebat , à dante florentino poeta . polit ▪ miscel. c●nt . . c. . vide pier. valer. de literatorum infelicitate l. . claudius dausqueius . he hath put out these works , s. pauli apostoli sanctitudo in utero , extra , in solo , incaelo . conciliabuli dordraceni ascia . antiqui , novique lat. orthographica . iohn davenant bishop of salisbury , a learned and judicious divine , as his exposition of the colossians , his praelectiones de duobus in theologia controversis capitibus , de iudice controversiorum , & de iustitia habltuali & actuali , his determinations and other works , both in latine and english shew . philippus decius . the most famous lawyer of italy in his time . he died anno salutis christianae m. d. xxxv . his works are mentioned by boissard , and many of them in the oxford catalogue . pontificem iulium secundum defendit . gerh. confess . cath. l. . general . part . . c. . iohn dee , a learned englishman . there are severall works of his published . de praestantioribus naturae viribus . monas hieroglyphica . propaedeumata , aphoristica . mathematicall preface to euclides elements . parallaticae commentationis praxeosque nucleus quidam . eruditus is tractatulus sanè , appriméque ingeniosus , nec parùm ad paralaxium differentias enucleandas atque ab invicem discernendas conducens . tych. brah. de nova stella . c. . his generall and rare memorials . martinus antonius delrio is much commended by philippus alegambe in his bibliotheca scriptorum societatis iesu , as a great linguist and generall scholar : but ioseph scaliger in his elench . trihaeres . serar . as much slights him . he hath published divers works , many of which are mentioned in oxford catalogue . demosthenes , his force in pleading is commended . qui populum flectit , de mulcet , mitigat , urget , nominat hunc tellus attica vim populi . paschasii icones . his book de corona is most esteemed . he wrote out thucidides eight times , that he might better imitate him in his orations . see in plutarks lives a witty reply of his to the thief chalcus . thomas dempster * , a learned scotchman . multisciae lectionis & eruditionis vir . dilher . disput. acad. eruditus scotus , beneque de literis meritus . voss. de vitiis sermonis , l. . c. . he hath published , antiquitatum rom. corpus absolutissimum . historia ecclesiastica gentis scotorum , apparatus ad historiam scoticam , scotorum scriptorum nomenclatura . de iuramento l. . and other works . iohn deodate , an eminent divine , as his annotations on the bible in italian and french shew . videlius rational . theol. l. ● . c. . cals them aureas annotationes . he was sent from genevah to the synod of dort. vir reverendus & jampridem optimè de ecclesia mereus d. ioannes deodatus , doctissima versione gallica & notis . cocc . praefat. ad iob. edward dering , a solid divine . he defended bishop iewell against harding . and hath published some sermons and lectures on some of the first chapters of the hebrews . io despauterius , the prince of the grammarians of his age , so vossius de arte grammatico , l. . c. . he had but one eye . hic jacet unoculus , visu praestantior argo , nomen ioannes , cui ninivita fuit . ioannes ninivita , sine malis despauterius , ( nec enim vir , bene adeò de literatura pro illo quidem tempore meritus , indignus est vulgatiore nomine chartis nostris signari etsi aliter grande quid spirantibus videatur . ) nobilis ille grammaticus . vossius de vitiis sermonis , l. . c. . antonius deusingius , a learned physitian . burgersdicius was his master in physick and logick . golius for the mathematicks and arabick . he was intimate with constantine l'empereur , ludovicus de dieu and elichmannus , who were skilfull in many of the orientall languages . his works are mentioned vit. profes . groningae . paulus diaconus . these works of his are published , hist. miscellae auctae à landulpho sagaci , & illustratae ab hen. canisio . ab ant. augustino epitome . de gestis romanorum . david dickson , a good scottish expositour . he hath written notes on all pauls epistles in latine , on the psalms , matthew and the hebrews in english. didymus caecus , anno dom. . ieroms master , he was much regarded by the ancient fathers . he was an ecclesiasticall writer , and an excellent mathematician . he much troubled the arians , whilst he constantly defended the doctrine of the councell of nice . antony that great monk of egypt coming to alexandria , thus spake to him , non grave tibi , nec molestum debet esse , didyme , illis carere oculis , quorum lacertae , mures , & alia minuta abjectaque animalia participia sunt , sed beatum & jucundum potiùs , quod oculos habes similes angelorum , quibus verè deum contemplaris . sozom. l. . c. . aubertus miraeus in the th decade of his elogia belgica , mentions carolus fernandus , parsevaldas belligenius , and nicasius vordanus , for learned ( though blinde ) men . ludovicus de dieu , a french minister , well skil'd in the orientall tongues , and who hath commented well on the evangelists and acts , and also a pious man. ille phoenix sacrae philologiae . dilh. disput. acad. tom. . he hath translated a persian book written by xaverius into latine , and hath published it together with the persian originall , and notes . sir iames dier , a reverend father of the common-law , and chief justice of the common-pleas . his book entitled un abridgement de tous les cases , was printed after his decease , in anno . reg . eliz. everard digby . he hath published these works , admonitioni fran. mildappetti de unica pet. rami methodo retinenda responsio . de duplici methodo , lib. . theor. anal. de arte natandi . sir kenelm digby is an ingenious learned gentleman , and an ornament of this nation , as his book of bodies shews . leonard digges . there are these works of his , prognostication everlasting , a mathematicall discourse of geometricall solids . thomas digges his sonne . there is a book of his named stratioticos . another styled pantometria , lib. . nova corpora regularia . and another styled alae seu scalae mathematicae . of which work tyche brahe l. . de nova stella , c. . gives this censure , etsi verò admodum eruditum & ingeniosum sit hoc scriptum , atque mathematum excellentem peritiam prae se ferat : tamen si liceat , id quod res est , dicere , in recessu intimo , quod primo accessu , & tam magnifico speciosoque titulo spondet , quàm minimum prastat . nam ne stellae quidem novae , eujus principaliter ratio habenda fuit , phoenomena , prout decuit , commodè explicata : nedum ut planetarum omnium itinera inaccessa novo modo expediat . vide plura ibid. iohn michael dilher , gerhards scholar , publick professor at iena , a learned critick , as his electa , eclogae , his disputationes academicae shew . diodorus siculus . he searched out the antiquities of nations with greatest diligence . a most famous writer , and to whom for the knowledge of antiquity , greece hath scarce his equall . he saith he bestowed thirty years about his history . paulus aemilius spent thirty yeares about his french history . paulus iovius thirty seven in his history . diogenes laertius . he hath written well the lives of the ancient philosophers . dio cassius , anno aerae christianae . helv. chron. an ancient grave historian , a consull himself . vir & doctrinâ , & prudentiâ , & nobilitate insignis : nam & viro consulari natus , & ipse bis consulatum gessit ; & praetor africae , dalmatiae ac pannoniae praefectus est . crakanth . de providentia dei. it is one of the laws of history to relate only things memorable , this law he diligently observed . nusquam ad minutias dilabitur , vel si quid , quod levius videatur , minimè praeterire volet , excusatione utitur : ut facilè liqueat , neutiquam imprudentiâ , vel inscitia peccare . ger. joan. vos . ars histor. c. . dion chrysostomus . he was sirnamed chrysostom for his eloquence , whose greek orations were long since published at venice . amongst other of his orations , that oration is of all most copious , de ilie à graecis nunquam capto . chap. xvi . dionysius areopagita . dionysius falsly called the areopagite , whom neither eusebius , nor hieronymus , nor gennadius , gatherers of all ecclesiasticall writers , before their time did know . fulke answ. to sand. cavils on the l. supper . one of that name was born at athens the most famous city of all greece , the mother of all arts and sciences . he and his wife damaris were converted by s t paul to the true faith , act. . . there are his greek works cum scholiis maximi & paraphrasi gregorii paychymeri , and his latine works per ioach. perionium cum scholiis . his epistles and greek liturgy , and other things go under his name , but our divines generally hold them to be supposititious , and so some of the learned papists hold . utrum libri qui ejus nomine circumferuntur genuini sint , controvertitur . nam quam vis illorum author pro dionysio areopagita haberi velit , nihilominus ex adversariis ipsis viri quidam doctissimi id incertum esse aiunt , rhodiginus , rhenanus , roffensis , cajetanus : alii simpliciter nobiscum negant , faventius , gaza , valla , erasmus & apud erasmum grocinus , cassander , & novissimè hubertus , ac licet non ex professio satis , apertè tamen sirmondus ac launaeus , & denique petavius , reliqui minus in gr●cis versati vehementer affirmant , baronius , possevinus , perronius , bellarminus , qui tamen vacillat , delrio , alloix , & alii nonnulli . albertinus de sacramento eucharistiae , l. . c. . he proves further there in that chapter , and chap. . by severall arguments that it is a pseudonysius . vide gerhard . patrologiam . & dilher . disput. acad. tom. . de areopago p. . dionysius halycarnasseus , a famous historian . scalig. de emendat . temp. l. . cals him a most sweet and diligent writer . sigonius diligentem antiquitatum investigatorem . gravis sanè auctor , & cui non minimum debet historia romana . pignor. symbol . epistol . ep. . vide plura ibid. dioscorides , an ancient herbalist . his works are mentioned in oxford catalogue . rembertus * dodonaeus . his herball is commonly known . editis in lucem plantarum historiis magnum sibi nomen comparavit . castellani vita illust med. he hath written also other physick treatises . steven dolet , a learned frenchman . he hath written commentaries of the latine tongue , as budaeus hath of the greek . in quibus utique ordo est aliquis & talis , qui arguat ingenium magnum in istis viris . methodi tamen ordo non est . bibliand . de rat. com. omnium ling. his french and latine works are mentioned by antoine du verdier in his bibliotheque . aelius donatus , a great grammarian . he hath commented excellently on terence . marcellus donatus . vir caetera doctissimus & medicus excellens . meibomii mecenas c. . he hath published in tacitum dilucidationes , in livium , suetonium , & alios , and severall physicall treatises . hieronymus donatus . he was a poet , orator , philosopher , divine , mathematician , yet was so troubled about his houshold affairs , and his inferiours so disobedient to his commands , that unless he had eased his cares with study , he had been a most miserable man. pier. valer. de litteratorum infelicitate . hugo done●●us , a great lawyer . vera pietate atque eruditione clarus . zanch. epist. his works are mentioned by boissard . he taught the civil law some years in heidelberg the chief university of all germany , and was rector of that university . tanta sa●e laude ius civile explanavit , ut veterum iuriscensultorum aliquis paulus , ulpianus , aut papinianus revixisse , illorumque animam , ex pythagorae sententia , recepisse videretur . lud. jacob. declar. scrip. cabclon . l. . ianus douza * , anno christi . he was famous for warlick valour and learning both . he was one of great reading , incredible memory , skil'd both in greek and latine , history ancient and modern . he would answer well to any questions ex tempore . he was employed in many embassies for his country , nec ullius ore saepiùs locuta est batavia , quam dousico . melch. adam . his works are mentioned by melchior adam in his life . his son ianus douza was also an eminent scholar , and died in his prime . vide woweri epist. cent. . epist. . george downeham , a learned and godly bishop . he hath written excellently upon ramus his logick , and de antichristo ; and many usefull english treatises , of justification , the covenant , and other subjects . andrew downes , the regius professour of greek in cambridge . he hath published some notes on chrysostome , which are in the th volume put out by sir henry savill . he hath also put out praelectiones in philippicam primam demosthenis . sir francis drake . he first of all men sailed about the whole world . franciscus dracus famosissimus , ut hispani vocant pyrata , sive ut citra odium dicatur , celeberrimus universi orbis lustrator . thuan. hist. tome quinto , parte prima , l. . hier. drexelius , a learned jesuite . ioannes driedo . aubertus miraeus in his elogia belgica commends him for a learned man. his works are published in tomes . io. drusius . he was a great hebrician and well versed in the rabbins , and hath given great light to a large part of the scripture , by his notes upon a great part of it , and his observations , paralells , miscellanies , questions , tract . de quaesitis per epistolam , de tribus sectis iudaeorum , and other philologicall treatises . fr. duarenus , a learned lawyer . his works are in one volume . fronto * ducaeus , a learned and candid jesuite . vir doctissimus , & cui chrysostomus noster plurimum debet . savil. not . in psalm . chrysost. guil. durandus , a most famous bishop . pasquier recherch . de la france , l. . c. . saith there were these remarkable excellencies in him ; he was a great poet , a great divine , a great lawyer . he put out a book entitled speculum iuris , divided into three great tomes . as lombard among divines is not quoted by his own name , but by that of master of the sentences , so among the lawyers he is not quoted by the name of william durand , but he is styled speculator . he delivered this sentence about the sacrament : verbum audimus , modum sentimus , modum nescimus , praesentiam credimus . durandus * à s. portiano , a schoolman . he hath written upon the sentences . of him those verses were written , durus durandus jacet hic sub marmore duro , an sit salvandus ego nescio nec ego curo . samuel durant , a holy man when he lived , and an eloquent preacher at paris . tantae eloquentiae , ut cum pericle , non tam loqui quam fulgurare & fulminare videretur . vit. profes . gr●vingae . sam. mares . ioannes stephanus * durantus , president senatus tholosani . he hath written a learned book de ritibus ecclesiae , of ecclesiasticall rites , his tumultuating citizens killed him . claudius duret , a great french lawyer . he hath written thresor de l' histoire des langues , a treasure of languages and their originals . ludovicus duretus , a most learned physitian , and as heurnius was wont often to say , in medicorum ordine tertius . prisca quod hippocrati venerando debuit aetas , dureto cur non debeat hippocrates ? ille suâ morbos immaneis arte fugavit hic à morte sui vendicat hippocratem . stephanus paschasius . heurnius heard him diligently three whole years , so that he would not miss a lecture . and when duretus saw him once coming in late , he let fall this passage more then once , mi adolescens , do●eo jam quadam dicta quorum non es particeps , a great token of his affection toward heurnius . chap. xvii . e king edward the th , our english iosiah . hayward hath written his life well ▪ he was admirable by reason of his rare towardness and hope both of vertue and learning , which in him appeared above the capacity of his years . favour and love of religion was in him from his childhood . such an instrument given of god to the church of england he was , as england never had better . cardan saith this of him : being but fifteen years of age , he asked of me in latine , ( in which tongue he uttered his minde no lesse readily and eloquently then i could do my self ) what my books which i had dedicated unto him de varietate rerum did contain ? cardan made answer , and the king wittily replied severall times , as m r fox in his d book of acts and monum . p. . relates . he restored holy scriptures to the mother tongue , he abolished masses ; such as were in banishment for the danger of the truth , were again received to their country . during the time of the six years of this king there was much tranquility to the whole church of england . egesippus a writer of the ecclesiasticall history from christs passion to his time , as witnesseth hierom and eusebius l. . c. . & . he lived in the time next after the apostles , and is the ancientest writer of ecclesiasticall history next to luke . eginhardus , anno dom. . elias levita , a most learned grammarian of the jews . he ( or his son , as some say ) gave his name to christ before his death , bringing with him thirty other jews to be baptized . he excelled all the rabbins in the explication and curious handling of all the masoreth , in his book entitled masoreth hammasoreth , from which book buxtorf received much light in his tiberias , sive commentarius masorethicus . doctissimus iudaeus , elias levita , germanus ( cui gratiam non mediocrem debent christiani , propter sincerum in linguae sanctae cognitione ipsos adjuvandi studium ) in lexico su● rabbinico , quod thisbitem inscripsit . ful. miscel. l. . c. . sir thomas elyot . he hath written a book called , the governour , his castle of health . for his learning in all kinde of knowledge , he brought much honour to all the nobility of england . he told me he had a work in hand which he nameth de rebus memorabilibus angliae , which i trust we shall see in print shortly , and for the accomplishment of that book he had read and perused over many old monuments of england , aschams toxophilus , p. . queen * elizabeth , a learned queen , and our english deborah . she translated out of greek into latine , isocrates his oration to nicocles , his first book de regno , his second oration in one book ; she translated also the meditations of the queen of navarr , out of french into english. baleus . fuit ingenio d●cili , & scientiarum cupido , latine sciebat , & commode loquebatur , germanice , quod vernacula lingua ab illa derivaretur , bene , gallice saepius , sed absona voce , italice per eleganter . musica & poetica summopere delectabatur . thuan. hist. tom . . part . . l. . p. , , . vide plura ibid. ubbo emmius , a very learned man , professor of history and greek , at groning . suffridus petri vir benè doctus , sed qui in frisiae rebus , atque omni literaturae laude longè cedat emmio . voss. de histor. lat. l. . c. . vide vit . profess . groningae . he is much commended by ianus dousa hollandiae annal. in two books , for a most faithfull historian . constant. l' empereur , the famous professor of hebrew at leyden in holland . vir de literis hebraeis praeclarè merons . vossius . de philol. cap. . vide voss. in maimon . de idol . c. . his works , talmudis babylonici codex . middoth . notae in benjaminem . de legibus ebraeorum forensibus , and clavis talmudica , shew his great abilities . quintus * ennius . he made these verses , nemo me lacrymis decoret , nec funera fletu faxit cur ? v●lito vivus per ora virum . virgill is reported to have said , when he read ennius , se aurum in sterquilinio colligere , that he gathered gold in a dunghill . habent enniani versus aliquid , quod prodesse & delectare possit , & orationem etiam , quod minimè quis existimaret , ex colere . turneb . advers . l. . c. . ephraem or ephraim syrus , a father that lived in s t basils time . anno aerae christi . calvis . chron. . helv. chron. ephraem antiochenus . . epictetus * the philosopher . he entitled his book euchiridion , because ad manum semper habere oportet . sermo in eo omnino efficax est , atque energiae plenus , & in quo mira sit ad permovendum vis stylus autem qualem res postularet , concisus est , dilucidus , quique omnem respuat ornatum . polit. in epict. enchirid. epiphanius * . bishop of salamina in cyprus , who was famous all over the world in the doctrine of the catholick faith , saith austen . he was famous for learning and for his skill in five tongues , called by ierom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , famous for his holiness and miracles , a most sharp enemy to heretiques , against whom also he published a famous work. sixt. senens . biblioth . sanct. l. . vide augustini praefat . ad lib. de hares . apud graecos inter magnos habitus , & à multis in catholicae fidei sanitate laudatus . aug. de haeres . p. . epiphaenius the deacon . . epistles . they are amicorum collequia absentium , saith tully , . phil. the reading of epistles ( as also of lives ) is both pleasant and profitable . no other kinde of conveyance is better for knowledge or love . baronius in his annals commends historiam epistolarem . ierom is most eloquent in his epistles , especially in that to heliodorus . isidore pelusiota hath excellently handled the greatest part of the mysteries of our faith , and the controversies agitated both against the jews and hereticks , and yet he entitleth his book epistles . saint basil the great , gregory nazianzene , synesius bishop of a city in cyrene , cyril of alexandria , s t cyprian , s t austin , gregory the pope , s t bernard , and other fathers of the eastern and western churches , do not speak more powerfully any where , then in their epistles . what treasure of moral knowledge are in seneca's letters to only one lucilius ? how much of the story of the time is in cicero's letters , especially those ad atticum ? ciceronis epistolis ad latinae orationis elegantiam informamur , ex his primus eloquentiae quasi succus , qui qualis initio fuerit , per magni interest , bibitur . manut. praefat. in epist. cicer. fam. politian was a most polite authour . see the first epistle of his first book of epist. manutius his epistles , wowerus and coelius secundus curios are good . erasmus and lipsius his epistles are elegant and usefull . bembus and sadoletus pure latinists . longolius is termed by ludovicus vives homo ciceronianissimus , there is elegant latine ( though little matter ) in baudius * his epistles , scaliger saith of him , solus baudius latinè loquitur . for the fathers , ieroms excell for latine , austens for variety of learning , cyprians for the state of those times in the first three hundred years . for modern writers , those of calvin , beza , luther , melancthon , oecolampadius , peter martyr and zanchius , are very profitable , also casaubones and scaligers . for english , our hall is styled by some the english seneca , and m r bain is excellent for pious admonitions and instructions . there are epistolae clarorum virorum . epistolae obscur●rum virorum , a facetious book , thought to ●e done by erasmus . hebrew epistles by a buxtorf , and greek by budaeus . epistolae laconicae . epistolae iesuiticae by learned chamier . epistolae astronomicae by that famous astronomer tycho brahe . epistolae medicinales by learned langius . centuria epistolarum philologicarum edita à goldasto , laurentii pignorii symbol● epistolicae . desiderius erasmus . he was born at roterdam in holland , in a little house at the church-yard , anno christianae salutis . there is his statue to be seen at roterdam in brasse on the market place with this inscription , erasmus natus roterodami octob. xxviii . anno . obiit basileae xii . julii . anno . the house where he was born is yet to be seen , in the front of which are these verses , aedibus his ortus mundum decoravit erasmus artibus ingenuis , religione , fide. boxhorn . theat . holland . by his learned writings which he published he obtained such a fame of his learning and vertue , that he was drawn by kings and princes into germany , italy , england , and other regions of europe , they giving him great rewards . he was of indefatigable diligence , and a great scholar . being sent for into brabant by mary queen of hungary in the year . there he died , being seventy years old . as he himself acknowledgeth , that his adagies cost him great pains , so there is variety of learning in them , they are a most ample field of philology , omnia grata , elegantia , aut ipsae potius gratiae , veneres , joci , facetiae , sales , dicteria , gemmae lumina . verheiden . optimus paraemiographus erasmus . alsted . eucyc . he used great pains and industry in collating the several copies of the fathers , and his fidelity was great in publishing them according to the manuscripts , his prefaces and praeloquia to them are excellent , and his notes upon them usefull , but there were two special things wanting for the perfecting of his learned animadversions upon the fathers works , . that he did not set down the divers readings very exactly . . that he did not relate the number of the manuscripts , which he used , and where they were to be seen . from the collation of greek and ancient copies , he corrected also all the new testament . ingeniosus veterum scriptorum censor ; so ludovicus vives . sed acumen erasmianae censurae & certitudinem , quam in latinis praestitit , in graecis prorsus desidero . hales in his notes on chrysost. homil. on the hebrews . he opened the way before luther , many were provoked by his learned works to study the greek and latine tongues ; who perceiving a more gentle and ready order of teaching then before , began to have in contempt the monks barbarous and sophistical doctrine , and especially such as were of a liberal and good disposition . he wrote to the archbishop of mentz a certain epistle touching the cause of luther . in which he saith , that many things were in the books of luther condemned of monks and divines , for heretical , which in the books of bernard and augustine are read for sound and godly . foxes acts and monum . vol. d. pag. , . he saith thus in an epistle to biblibaldus , ego , qui nunquam faverim luthero , nisi quomodo faver , qui hortatur ad meliora , utrique parti sum haereticus . his book of familiar colloquies notatur in prima classe librorum prohibitorum . atque utinam id genus impia scripta , moriam inquam , & colloquia , pestes perniciesque juventutis , flammis potiùs , quam luci tradidisset . de his enim maenandri illud rectè usurpaveris . corrumpunt bonos more 's colloquia prava ; et ô mi●eros , coeeos , & amentes , quos hodié que moria illa sapere docet . auberti miraei elog. belg. in martino dorpio . si intra professionis litterariae terminos substitisset , séque totum hisce studiis , quibus in primis natus erat , dedidisset , haud dubiè cum primis illis latins sermonis auctoribus paria facere potuisset . at verò postquam theologum agere coepit , ingenio fisus nimium sibi sumpsit at tribuit ; dumque in tractandis sacris litteris , veterumque patrum scriptis , severum se nimis praebet aristarchum , nominis sui auctoritatem vehementer labefactavit . aub. mir. elog in erasm. his annotations upon the new testament read and approved by leo the th , were forbidden to be read by the councel of trent . hist. of the councel of trent l. . p. . stephanus paschasius hath this epitaph of him , quae desiderio mors nos orbavit erasmo , heu desiderium quam longuum liquit erasmi . many of his works were printed at basil by frobe●i●s ; there are nine tomes of them , the contents of each which are mentioned by boissardus in his icones . there was another erasmus a learned bishop . chap. xviii . tho . erastus a learned physician . he wrote against the excommunication of church-officers , and is an-answered by beza . many follow his judgement in these dayes , which some call erastians . his works are mentioned in oxford catalogue . eratosthenes . he is called by some plato minor , plato the younger for his singular learning . erinua a learned poet. she wrote in the dorick tongue an elegant poeme , consisting of three hundred verses , and also other epigrams . they report that her verses ad homericam accessisse majestatem . politian mentions her in his epistle to cassandra , l. . epist. . thom. erpenius . he was excellently skilled in the oriental tongues , the hebrew , chaldee , arabick , syriack , aethiopick , persian and turkish . the king of morocco did so much esteem his letters written in arabick for their elegancy , that he kept them amongst his cymelia . he is celebrated through the whole christian world , as the restorer of the arabick tongue . he was of incredible diligence and industry , to which was added a rare facility of wit and sweetnesse of manners , for which he was much respected by philip mornie , ioseph scaliger , isaac casaubone . he died at leyden in the flour of his age anno . these were his works , grammatica arabica cum lockmanni fabulis & adag . arabum . pentateuchus arabicè . hist. josephi patriarcha . arabicè cum triplici versione lat. & scholiis tho. erpenii . claudius espencaeus a french bishop . none of the divines of paris had a greater concourse of all sorts of degrees , and was more admired for his frequent sermons to the people then he . he was very eloquent . there are many questions concerning religion discussed by him in latine and french with great subtilty . his commentaries upon timothy and titus are well liked . he hath published many other works . petrus espinacus archbishop of lions . a witty and eloquent man , at first addicted to the doctrine of the protestants , but he fell off afterward . gulielm . estius , a hollander , a doctor of doway , a learned and modest papist . his exposition of all pauls epistles is generally liked . gulielmus estius in adnotationibus aureis ad difficiliora scripturae loca . dilher . disput. acad. tom. . georgius macropedius was his master at utrect . this epigram was added to his picture , quicunque effigiem gulielmi conspicis esti , esti , qui una fuit gloria theologôn : relligio , virtus , doctrina , modestia morum , haec uno obtutu conspicienda patent . evagrius scholasticus . nic. * everardus . several of his works are published . ordo studendi consil. in materia monetaria loca legalia , which last is much commended by aubertus miraeus . also theses iuridicae ex ministeria de regalibus collectae , and other things . he left four sonnes everardum nicolaum , nic. grudin , hadr. marium , & io. secundum , partim iuris civilis , partim poeticae tractatione clarus . euclide . he was of megara . he fitly answered to one asking many things of the gods , caetera quidem nescio , illud scio , quod odè resos . there hath not been any thing of any worth added to his labours in geometry by posterity , in so many centuries of years since he flourished . god hath raised up certain singular and heroical wits in all sciences . demosthenes and tully excelled in eloquence , aristotle in philosophy , euclide , archimedes and ptolomy in the mathematicks . therefore the profession of the mathematicks is is called professio euclidea , archimedea , ptolemaica . alsted . eucyclop . l. . c. . euclides artis elementa continuo ordine & magna solertia ita tradidit , ut à quovis mediocris ingenii acumine praedito non difficulter percipi possent . tych. brahe orat. de disciplinis mathematicis . euripides d . it is a great question , which was the better poet , he or sophocles , though they went a different way . quintilian determines it after a sort . there is all moral philosophy in verse , in him . eusebius . anno domini . he was made bishop of caesarea in palestina . he flourished under constantine and his son. eusebius pamphili , not pamphilus , as he is commonly called . he had that name from pamphilus the martyr whom he dearly loved . he is taxed for an arian , gerhard in his patrologia saith he was so , and alledgeth authority for it , yet he is justified by others , he is therefore to be read with the greater caution , as to that partcular , for he much favoured that opinion , though he subscribed the nicene councel . it is the ancientest ecclesiastical history now extant . see a commendation of him in crakanth . defence of constantine , c. . p. . and several elogies of him in gerhards patrologia . eusebius emissenus , anno christi . there are homilies abroad in the name of another eusebius emissenus ( which is said to have flourished about the year . ) upon the gospels of the whole year , and also fifty most eloquent homilies of divers subjects . though some question , whether the man be the same author of those short homilies upon all the gospels , who is of those fifty homilies of divers arguments , seeing the style in both is very different . eustathius . he lived under the emperour andronicus , in the year about from christs birth . he was archbishop of thessalonica . he hath written commentaries upon h●mers books , and on dionysius his description of the world . from aristarchus old didymus made his commentary upon homer , and eustathius from both , and many more ancient . brought . exposition of the th of the revel . valde inclinata jam & magnas mutationes passa graeca lingua erat aetate eustathii . steph. de bene instit. ling. graec. stud. eustochium * a learned woman , of whom ierom makes honourable mention . euthymius zigabenus . anno . he wrote commentaries on all the psalms , and the four gospels , and panopliam adversus omnes haereses . e●tropius , he lived under valentinian the elder . aben ezra * , a most learned grammarian . he lived about the year of christ . the sharpest and best learned that ever ye bred . broughtons require of consent . schickard in his bechinath happeruschin , shewing how the jews magnifie rabi salomon iarchi , addes , at si me arbitro res ista disceptaretur , palmam ego deferrem sequenti aben ezrae , quia non tantùm magis perspicuus est , methodicus & in stilo multùm elegantior ; scripturaeque idiotismorum tenax , sed etiam prudentior , cantior , & nugarum parcior : cum vicissim ille à fabulis abstineat minus , obscurior sit & in orthographiam alicubi impingat , ut cum kimchaeo interdum non agat mitius , quam nostrates pueri cum prisciano . chap. xix . f jacobus faber stapulensis , skilled in all learning , especially in divinity . farel and calvin were his scholars . he was very low , of a modest countenance , and a sweet disposition , his minde wholly estranged from all injustice . many of his works are mentioned in oxford catalogue . petrus faber . iacobus cuiacius was his master . his agonisticon and somestria are well esteemed . ioan. faber . he hath written several works . quod studiis primus lucem intulit omnibus artes ; et doctum cunctum haee regit ur●a fabrum . heu tenebrae tantum potuere extinguer● lamen ? si non in tenebris lux tamen ista micet . buchanan . epig. l. . nic. a faber , master to lewis the. th king of france . guido & nicolaus fabricii boderiani fratres . bibliorum veteris testamenti hebraicorum latina interpretatio opèra olim santis pagnini nunc vero benedicti ariae montani hispalensis , francisci rafelengii , guid. & nicol. fabriciorum fratrum collato studio ad hebraicam dictionem expensa . there is also dictionarium syrochaldoicum guidono fabricio boderiano collectore & auctore . he was a famous french poet. divers works of his in french are mentioned by antoine du verdier in his bibliotheque . georgius fabritius chemnicensis . m. laurentius fabricius . there is a book of his called partitiones codicis hebrai . steph. fabricius . he hath put out conciones in proph. minores in decalogum . barth . facius . alphonso , aragonicae , siciliae ac neapolis regi ab epistolis fuit , vitam & res gestas alphonsi conscripsit . ubert . fol. elog. paulus fagius , born anno . a great hebrician . as the jews say of moses ben maimon , à mose usque ad mosen non surrexit sicut moses , viz. maimonides , so the germanes may say of paulus fagius à paulo ad paulum non surrexit sicut paulus , viz. fagius . there is a catalogue printed of all the books published by him , many excellent ones . his annotations upon oukelus his targum on the pentateuch ( which he turned into latine ) are a special work. anton. faius a french divine . he hath written these works , in epist. ad romanos . in priorem ad timotheum . in ecclesiastem . enchiridion theologicum . de vita & obitu theod. bezae . emblemata & epigrammat● . miscel. abraham faius his sonne hath put out linguae gallicae & italicae hortulus amaenissimus horarum subcisivarum libri duo . gabriel fallopins . he hath published both commentaries de rebus metallicis , and also anatomical observations and institutions , with other works . guliel . farel a learned and godly minister of genevah . he hath written de uray usage de la cr●ix , of the true use of the crosse , and summaire , ou brifue declaration ● aucuns lieux fort necessaires à vn chacun chrestien pour mettre sa confidence en die● & a ayderson pro chain . salvus sit optimus senex & optimè meritus de ecclesia . d. farellus , primus istarum partium apostolus . calv. epist. bullingerus calvino . there is beza's epigram , in tres eximios aetatis nostrae ecclesiastas . gallia mirata est calvinum ecclesia nuper quo nemo docuit doctins : est quoque te nuper mirata , farelle , tonantem : quo nemo tonuit fortius : et miratur adhuc fundentem mella viretum : quo nemo fatur dulcius : scilicet aut tribus his servabere testibus olim , aut interibis , gallia . fasciculus temporum , a book full of complaints against the popes , and grosse things in popery . the fathers . they were eminent for learning , holinesse of life and eloquence . antiquos patres nos amplectimur , & ita accipimus , ut nec sine justa & evidenti ratione ab uno pluribusve , nec ad unanimi ipsorum consensu unquam in causis fidei dissentiamus . crak . log. l. . c. . in the division of the decalogve four precepts , ( and one of those about not worshipping images ) are rehearsed in the first table , by philo , iosephus , origen , athanasius , ierome , gregory nazianzen , chrysostom ; but six in the second . only austen ( propter trinitatis mysterium ) puts three in the first table , and seven in the second , dividing the last precept into two , and referring the second ( which forbids worshipping of images ) to the first . d r daniel featly a learned divine , and a most acute disputant , as his grand sacriledge , several conferences , and answers to the papists , and other works shew . minutius felix , an eloquent father . lucius fenestella , a famous historian , of whom plinie , plutark , gellius make mention . he lived in the time of tiberius caesar. dominicus floccus florentinus was the author of the little book de magistratibus & sacerdotiis romanorum , ascribed to him . dudlie fenner a learned divine . thomas cartwright and walter travers were his scholars . there is his s. theologia methodicè digesta , and several english tracts . his commentary on the canticles . the order of houshold government . an interpretation of the lords prayer . an interpretation upon the epistle to philemon . a short table orderly disposing the principles of religion out of the first table of the law. a treatise of the sacrament . a profitable treatise of lawfull and unlawfull recreations . art of logick and rhetorick plainly set forth , with examples for the practice of the same , &c. answer unto the confutation of the recantation of iohn nicols , especially in the matters of doctrine , of purgatory , images , &c. ioannes fernelius , a learned french physician to henry the second of france . medicinam universam doctissimis & politissimis scriptis complexus est . thuan. hist. tom. . l. . arnoldus ferronus . iohn ferus . he is no suborned or counterfeit authour , but the famousest preacher that was in mentz , or in germany in all his time : his commentaries upon iohn were eight times at least printed in ten years . crashaws prolegom . to the english papists before his romish forger ▪ and falsificat . iacobus fevardentius . that railing franciscan answerable to his name . ioannes fichardus . he was born at francford ad moenum anno . decus & ornamentum eorum quibus cumvixit , & patriae imò germaniae totius & saeculi sui . boissardi icones . he hath written de vitis iurisconsultorum recentiorum , and other works mentioned by boissard . marsilius * ficinus of florence , a famous philosopher , physician and divine . he wrote many excellent works . tu platonem , quanquam & alios veteres , sed platonem tamen ipsum maxime . platonicosque omnes : & latinè loqui doces , & uberrimis commentariis locupletas . polit. epist. l. . ep. . polit. marsil . fic . eo saltem facto meritus ; ut qui tot clarorum virorum memoriam in occulto latere passus non est , ipse quoque oblivioni minimè sit tradendus . melch. ad. in ejus vita . richard field a learned divine . he hath written learnedly of the church , and in defence of such parts of his book , as have been excepted against . thomas fienus , a very learned physician , who hath published a very rational and scholastical treatise , concerning the power of the imagination . io. filesacus , a learned writer , as his books shew , opera varia , de sacra episcoporum auctoritate , de idololatria , de politico & legitimo principis cultu comment . iohn fisher d bishop of rochester . vir singulari pietate & eruditione . eras. epist. l. . epist. . sir anthony fitzherbert . his abridgement was painfully and elaborately collected and published in the th year of k. henry . by him then serjeant at law : and he wrote also another book called his natura brevium , an exact work exquisitely penned , and publishin the . year of henry . when he was knight , one of the judges of the court of common-pleas : about the same time he wrote his treatise of justices of the peace . l. florus . he lived in the raign of trajane and hadrian . ubertus folieta . he hath published divers works . one , de latinae linguae usu & praestantia . and clarorum ligurum elogia . patrick forbes a learned scotch divine . iohn forbes his son. he put out instructiones historicae theologica , a book well esteemed of , and irenicum . iohn ford or foorth a learned english divine . he hath written several works . synopsis politica . in apocalypsin . the necessity and antiquity of catechizing , and on heb. . . the covenant between god and man. franciscus forerius . he said as much as possibly could be said in the defence of the vulgar translation , altering the hebrew vowels for this purpose at his pleasure , yet it seemeth the errours discovered by him in his comment upn esay hath hindered the setting forth of his other commentaries upon the prophets , which he had finished ( as appears by the later part of his epistles to the trent fathers ) so the church would have approved them . d r iackson on the creed , vol. . l. . c. . he that wrote the spanish bibliotheque in the second tome saith , he is said to have written besides that on esay ( which i have not seen ) upon the other greater prophets , the twelve lesser , iob , psalms , proverbs , ecclesiastes , canticles . sixtus senensis saith , he wrote upon all the prophets . petrus forrestus * , a learned physician . he read the first lecture in physick , and made the first oration for its praise in the university of leyden then restored . he hath published many learned works . chap. xx. joannes forsterus . he was professour of the hebrew tongue at wittenberg , and very much illustrated and amplified it with a lexicon published at basil in folio . sir iohn fortescu● , an excellent antiquary , and of profound knowledge in the common-law . he hath written a book de laudibus legum angliae . this book was written in the raign of k. h. . in commendation of the laws of england , containing with all much excellent matter worthy the reading . iohn * fox , sometime exile for the profession of the gospel , that saint-like historian m r fox , d r hall. he studied the arts , and three principal languages first in oxford in magdalen colledge . he wrote elegantly in latine , as appears by what he added to d r haddon against osorius , and one part of his acts and monuments . medit. in apoc. de christo crucifixo concio . de christo gratis iustificante . disputatio contra iesuitas , contra inherentem justitiam . his english works . his acts and monuments . a treatise of gods election . sermons . translation of urbanius regius of faith and hope , and others mentioned by maunsell . sebastian a fox a most elegant and learned spanish philosopher . thuanus in his history often makes honourable mention of paul fox , and once of francis fox . of which last , saith scaevola sammarthanus in his elogies of learned frenchmen , iure igitur tanto alumno superba laetatur gallia hoc abundè per te consecuta , ut italiae suos mirandulas invidere jam desinat . hieronimus fracastorius , a most famous philosopher . he is called by many divinus fracastorius . vir consummatissimae doctrinae : medicus enim , poeta , astrologus & philosophus fuit sua aetate doctissimus . ejus poemata tanti fiunt apud omnes literatos , ut illa confera●t cum vergilianis . boissardi icones . he died at padua anno christianae salutis . his works are mentioned by boissard . franciscus b monachus , an italian frier , an ignorant man for learning , but witty , and the more , for that his wit was shrouded under the shadow of great simplicity : he was the founder of the franciscans . bonaventure hath written his life . francis c the first king of france , anno . the several courses he took for the restoring of learning in france , antoine du verdier mentions in his learned preface to his bibliotheque , and in his book , he saith , he was deservedly called the father of learning , because he planted in his kingdom both hebrew , greek and latine , and gave great salaries to the choice men of all europe in all learning , to reade publickly in the university of paris . see more there . to one that desired pardon for another that had used ill speeches of his majesty , this king said , let him for whom thou art a sutor , learn to speak little , and i will learn to pardon much . thevet and postellus travelled into the east to procure him rare books for his library . the death of king francis chanced unfortunately for students and learned men . for he loved all liberal sciences , no man better , not shewed more liberality to advance the same . through long use and custom , he had gotten much knowledge . for dining and supping his talk was commonly of learning , and that most earnestly using many years for the same purpose iames coline a learned man , and in the vulgar tongue most eloquent . and after him peter castellan . of these two had he learned , whatsoever was written in the books of poets , historiographers and cosmographers . moreover he knew perfectly whatsoever aristotle , theophrastus , pliny , and such other like , have written of the nature of plants , herbs , beasts , metals and precious stones , and by daily use and hearing did remember them . he was wont also to conferre much of the mathematical sciences , and to reason oft of the scriptures . in his own tongue he was alwayes accounted right eloquent and grave . throughout greece and italy he had those that sought and copied out for him the works of old writers , and he made a great library . the keeper whereof was castellane . sleid. comment . l. . p. . evangelium in gallia perumpit sub francisco o. kings might soon be learned , who might learn the holy word of both testaments in two moneths , and the concent of scripture in an hour : and might command that every sermon should either abridge the whole bible , as s t paul doth to the revolting hebrews : or tell the afflictions of our lords family , as daniel doth seven times over : or weaknesse of salomens kings : or how aarons twelve stones tell the tribes story : or the golden chain of chronicle and jubilees : or the mysteries of moses ceremonies : or collations of prophecies with event : or like revolutions to shew gods facility in teaching christ : or some whole book in one sermon . brought of the revelat. in c. . marquardus freherus . he was born anno christiano . a great antiquary . his works are mentioned by melch. ad. in his life . ioh. tho. freigius , a very learned man , anno christi . he was famous for his knowledge in philosophy , philology , law. peter ramus his scholar , and diligent follower all his life time . he writ his life , and this epigram on him being dead . invictus , rame es , nam bis duo pectore gestas : socratis , euclidi● , tullii , aristotelis . arte es aristoteles : methodo plato : tullius ore : ingenio euclides rame , quid ulterius . melchior adam mentions his works . nicolaus frischlinus , a learned man. iohn * frith , a learned divine and martyr . io. froissardus * , a french historian . libertus a fromondus , he hath written well of meteors . lucas fruterius . lipsi●s mentions him among the prime wits of the low-countreyes . there are published three books of his , verisimilium . there are also epistolae philologicae of his . leonardus b fuchsius , anno salutis humanae . he rightly called his book compendinm medicinae , but not methodum medicinae , as caius de libris propriis shews . these works of his are published . compendiara ac succiucta admodum in medendi artem introductio . liber sextus epidemiorum hippocratis è graeco in latinum translatus , cum commentariis luculentissimis . paradoxorum medicinae libri tres , in quibus multa à nemine hactenus prodita , arabum & aetatisque nostrae medicorum errata confutantur . and others mentioned by melchior adam . b. fulgentius ruspensis episcopus fulgentissimum ecclesiae sidus . voss. hist. pelag. l. . c. . in the time of his sicknesse this was his familiar speech , da deus mi , hic patientiam , post indulgentia● . here , ô god , give me patience , and then pardon and mercy . fulgentius ferra●dus , . baptista d fulgosius . william fulk doctor of divinity , and master of pembrook hall in cambridge . that profound , ready and resolute doctor , the hammer of hereticks , the champion of truth d. hall first decad. of epist. epist. . his english works are fully mentioned by maunsel in his catalogue of english printed books . his latine are , our anomachia . resp. ad ep. stanislai hosii de expresso dei verbo . de successione ecclesiastica contra stapletonum praelectiones in apocalypsi● . nic. fuller . he is styled doctissimus vir by constanti●e l'empereur not is in benjamin●m , and by buxtorf dissertat . de nomin . heb. his miscellanies , and his exposition of rabbi mardochie nathans hebrew roots with notes upon it ( in a manuscript kept in archivis in oxford library ) shew his excellent skill in the hebrew , and in other philologicall learning . per multa sunt difficilia & obscura in opere illo utilissimo concordantiarum hebraicarum à r. mardoch●o nathane constructo . quae partim in ipsa version● nostra , partim in notis eidem insertis , pro virili parte expedivimus atque illustravimus . fulleri miscel. c. . l. . c. . inter harum literarum studiosos meritò primas tenet nicolaus fullerus . pocock . not. miscel. in portam mosis . he intended to put forth a lexicon . sicuti in lexico nostro apertius ostendamus & sigillatim , modo vita supersit , a● studiis con●tibusque nostris propitius adsit calestis pater & deus noster in secula benedictus . fulleri miscel. l. . c. . and c. . of the same book he saith , quemadmodum in lexico nostro dilucidè docuimus . vide praefat. ejus ad l. . miscel. & l. . c. . the end of the third book . the fovrth book . of such as were famous for zeal in the true religion , or in any kinde of learning . chap. i. g io . gagneius . he hath written upon all the new testament . rob. gagwin . he wrote the french history . erasmus his intimate friend cals him a most discreet historiographer . he compares him to salust and livy , for purity of speech and composition of his history . he was sent embassadour by the king of france into italy , england , and germany . he put out some poems . petrus a galatinus . he takes all from raimundus or porchetus . galeacins caraccielus b , an italian marquesse . he renounced pope●y , and became a good protestant . beza hath written his life . galen , a learned physitian of pergamus , the chiefest physitian next hyppocrates . he coming to a shop and finding a book under his name which he knew not of , nor never saw before , he wrote a book de libris propriis . the like hath cardane and caius of cambridge done , that their genuine writings might be known , they having published many works . some say he lived sevenscore years . galenus homo graecus , & summi judicii a● doctrinae vir , ut si quis alius sui aut insequentis temporis . caius de pronunciat . graec. & lat. ling. his philosophicall and physicall books were printed in greek by aldus manutius at venice , being distinguished into tomes , with the most copious prefaces of camerarius , gemaseus and fuchsius most famous men : they were printed at basil in a great folio . petrus a gallandius . turnebus in the d book of his adversaria , c. . much commends him . inter primos liberales disciplinas in gallia jacentes politioris doctrinae luce illustravit . aub. mir. elog. belg. many of the famous learned men of france were his scholars , amongst which adrian turnebus was one , as he ingenuously confesseth in his adversaria . gulilaeus b galilaeus of florence , a famous philosopher and mathematician . he hath published many things in the hetrurian and latine language . henricus c gandavensis . he was born at gaunt in the low-countries , and was a doctor of s●rbonne and explained the scriptures many years at paris . he wrote , besides learned commentaries upon aristotles physicks and metaphysicks , a theologicall summe , and a great volume of quodlibeticall questions , as they called them . stephen d gardiner bishop of winchester , a scholar good enough , as his works shew , but a great enemy to the protestants in q. maries daies . he died miserably , as m r fox and others bear witness . he hath written a book de vera obedientia ; and other works in english . petrus gassendus , professor of the mathematicks at paris , the greatest astronomer now living . thomas gataker of the gatakers of gataker in shropshire , a solid , judicious and pious divine ; as his divers learned latine and english treatises shew . for the hebrew he acknowledged himself much beholding to lively in the th ch. of the d book of his cinnus , and for the greek to iohn boyse , c. . of the first book . see his life . he was my worthy friend , and receiving a kinde letter from him not long before his death , he thus concluded it , thus with hearty salutation of your self and yours , recommending your pious indeavours and indefatigable labours to the lords gracious protection , i rest , yours assured in him , t. g. lucas gauricus . he flourished at venice anno christi . he was made bishop for his learning . he wrote many things . his works are in two tomes . pomponius gauricus a learned man also , was his brother . he hath written de sculptura . theodorus gaza . omnium sui temporis hominum doctissimus habitus est . boiss . icon. he was born in greece , and brought up in italy . vir graecus , & ut doctis etiam videtur eruditissimus . polit. miscel. cent. . he did so happily translate tullies book de senectute into greek , that he hath excellently there represented the majesty of tullies eloquence . when he presented to sixtus quartus the pope of rome aristotles books de animalibus , translated out of greek , which could not be done but by one most learned in both languages , and the book was adorned with golden plates . the pope asked what the adorning of it cost , his servant telling him fourty pieces of gold , he commanded so many to be given him , and no more . alsted . encyclop . many of his works are mentioned by boissard in his icones . geber , a learned arabian , a great chymist , and a most acute writer , but very obscure . the alchimists have on set purpose ( saith theuet vies des hommes illustres l. . ) obscured their manner of teaching , not only thereby to make their science more wonderfull , but also to hinder the most part of men from attaining it . he saith there that william postell his good friend and companion of his travels in the east , greece and asia , had the almagest of geber , which is an excellent work in the arabick tongue , containing the explanation of the state of the years , and ceremonies , according to the feasts and solemnities of the israelites , nestorians , persians and syrians , which he had got from a jew . there is in sion colledge alchimia , de metallorum investigatione & perfectione . de fornacibus construendis explicatio librorum gebri , & raym. lullii . gelasius primus papa . gelasius the first of that name pope , published five books of the two natures of christ , against eutiches & nestorius . two books against arius . sigism . gelenius . he hath written observat. & emendat . in tit. livium . aulus gellius . in the year of our lord . ludovicus vives censures him somewhat harshly , but stephanus defends him in his notes upon him . his book more pleaseth with its variety then its order . agellius potius quàm gellius , dictus videtur scriptor noctium atticarum . voss. de anal. l. . c. . aulus gellius huic , legiturque agellius illi , nominibus priscis heu malè tut● fides . steph. paschas . icones . some dislike the title of his book , because it shews the time when he wrote it , rather then the subject of the book . geminus . sir henry savill terms him elegantissimum and acutissimum . georgius gemistius pletho , a grecian , and great scholar . he put out a defence of plato , he was professour in greece , and taught only those of his own nation , amongst whom bessario was one , many of whose epistles to him are extant . volat. anthropol . l. . gemma frisius , a great mathematician . ut gemma quaedam rarior , inter aevi sui mathematicos illuxit . quo nomine carolo v. caesari , harum artium non ignaro in primis gratus , saepe bruxellam est evocatus , & vicissim ab aulicis lovanii salutatus . caestell . vita illust. med. auberti miraei elogia belgica . he hath left many writings in the mathematicks . de orbis divisione . d● locorum describendorum ratione deque eorum distantiis inveniendis . ●s●● an●ali astronomici . de usu globi astronomici . de radio astronomico & geometrico . also cosmographia cum aliis libellis . de astrolabio catholico . qui liber ultimus erat eorum quos conscripserat , ad●ò ut fatis praereptus , non ipsemet , sed post ipsum filius corn●lius gemma eum absolverit , ideóque verisimile est , eum postrem●●●uas ha● de re cogitationes & sensus , qui plaerunque sol●●t meliores veriorésque esse , patefecisse . tych. brah. l. . de comet● anni . c. . cornelius gemma , a famous physitian and philosopher of lovain . illustris parentis gemmae frisii non obscurus filius . tych. brah. de cometa , anni . l. . c. . eruditionis paternae haeres praesertim quoad artes mathematicus , quibus ille si quis alius excelluit , id. ibid. l. . c. . reliquit & cornelius filium philippum doctorem medicum , rarò certè exemplo , filium , patrem , av●m , & eruditos , & iisdem deditos studiis , ut in italia nostro aevo man●tios flornisse . aubertus miraeus elog. belg. gilb. genebrard , a divine of paris , and the kings professor of hebrew : a good hebrician , but a most petulant writer . by whom ( saith b. and. ) it is verified that much learning and railing may be accidents in one subject . gennadius scholaris . . innocentius gentiletus . he hath put out examen concilii tridentini . an apology for the french christians of the reformed religion , both in french and latine . apologie pour les chrestiens de france de l● religion evangelique on reformee found●e sur la saincte escritur● & approveè par la raison , & par les a●ci●●s canons . alberi●us gentilis , an eloquent italian , the regins professor of civil law in oxford . his works are most of them mentioned in the oxford catalogue and the appendix . iohn gerhard , doctor of divinity , and professor in the university of iena . a laborious and learned lutheran , as his supplement of cheminitius his harmony , and his common places of divinity , commentaries on the hebr. and peter , meditationes sacrae shew . at the end of gerhardi patrologia , there are funerall orations had in divers universities at gerhards death , where he is deservedly magnified . chap. ii. john gerson , anno salutis . . saith theuet . a divine of paris right famous , he was present at the councell of constance , and in books written he commendeth highly the decree whereby it is agreed that the bishop of rome should be subject to the counsell . and saith the thing is worthy to be written in all churches and publick places , for a perpetuall memory . for he saith they are pestilent flatterers which bring this tyranny into the church , as though the bishop of rome ought neither to obey the counsell , nor be judged by the same , as though the counsell should take all its force and authority from him , as though it could not be called but at his pleasure , as though he were bound to the observation of no laws , nor no accompt might be taken of his doings . these monstrous sayings must be utterly rejected , which are against all laws equity and reason . for all the authority of the church dependeth on the generall counsell , and it is lawfull to appeal from the pope unto it : and those which inquire whether the bishop of rome or the church be greater , make as wise a question as if they should ask whether the part be more , or the whole , for it appertaineth to the counsell , to constitute , to judge , and to depose the bishop of rome , as lately it was declared at constance . sleid. comment . l. . the greatest learned man of his time , and the only doctor and leader of the councell of constance . b. iewels pref. to his defence of his apol. he was counted a subtill disputer and profound school-doctor , and for his wisdom and learning was thought worthy to be the director of all the bishops in the councell of constance , that is , all the bishops of the world . iewels def. of his apol. part . . c. . the learned and devout chancellor of paris . b. bedell waddesw . lett . p. . he wrote a book de auferibilitate papae ab ecclesia , intimating that it is in the power of a generall councell to cast the pope out of his place , and to choose another . he was singularly acquainted with temptations , and wrote a book de variis diaboli tentationibus . he was sirnamed doctor christianissimus . stephanus paschasius in his icones hath these verses of him , quid potuit sorbona ; doces meritissimè gerso ; magni gerso luxque , decusque chori ? his works are printed in four volumes , his french works are mentioned by antoine du verdier in his bibliotheque . conradus gesnerus . he was born at zurick the chief town of the helvetians , anno christi . he was scarce years old when he died . he died anno christi . neander in the first part of his geography highly commends him , especially for those three works , his historia annimalium , and stirpium , and bibliotheca . verè sanctissimus , doctissimus , omnibusque numeris absolutissimus , & totius enropae ornamentum . zanch. epist. l. . bulling . nobilis ejus fama , quam praeclaris scriptis suis sibi peperit , jampridem in omnes orbis provincias emanarit . waseri ad mithridatem gesireri commentarius . caius in his book de libris propriis , commends him highly , and much bewails his death . he practised physick in zurick and taught philosophy for a publick stipend years . vir pius & omni genere virtutum ornatissimus , omnia naturae arcana perscrutatus . in omni literarum genere , praesertim verò in medicina & philosophia naturali atque philologia clarissimas lucubrationes edidit , lumen germaniae & decus helvetiae . boissardi icones . he mentions his works . william gibieuf doctor of sorbonne . he hath written two books * de libertate dei & creaturae , which are often cited by bishop davenant and others . obertus gifanius . vir eruditissimus , mihique obrarat excellentissimi ingenii dotes carissimus . jos. scal. com. in copam . he hath published observationes in linguam latinam . gulielmus gilbertus , an english man. he hath written a painfull and an experimentall work , touching the loadstone . bac. advancem . of learning , l. . c. . that admirable searcher of the nature of the loadstone , d r gilbert , by means of whom , and of d r harvey , our nation may claim , even in this later age , as deserved a crown for solid philosophical learning , as for many ages together it hath done formerly , for acute and subtill speculations in divinity . sir ken. digb . treat . of bodies , c. . learned peireskius was wont to lament , that when he was in england , he was not acquainted with this william gilbert the author of the book de magnete , nor thomas lydiat the famous mathematician . gassend . de vita peiresk . l. . gassendus l. . de vita peiresk . makes honourable mention of his book de magnete p. . we had not any certain or satisfactory knowledge of magneticall properties , untill such time as it pleased god to raise up one of our countrymen , d r gilbert , who to his evelasting praise hath troden out a new path to philosophy , and on the loadstone erected a large trophy to commend him to posterity . carpent . geog. first book , chap. . see more there . pet. gillius , a most learned man , aquitanus . duo magna hujus saeculi lumina , petrus gillius & gulielmus philander . thuan. hist. tom. . l. . vide thuan. hist. tom. . l. . sylvester giraldus , a man elegantly learned for those times . sylvester giraldus cambrensis , a britain by birth , though by descent rather an englishman or a norman , as he makes himself , but a very learned man for those times . there is published of his itinerarium cambriae cum annotat. descriptio ejusdem , & de rebus hybernicis . victor giselinus . besides divers poems , he wrote learned notes upon prudentius the christian poet , note● and a chronology upon the works of sulpitius severus . ranulphus glanvile de glanvilla , chief justice in the reign of king henry the d , wrote learnedly and profoundly of part of the laws of england . he wrote a book de legibus & consuetndinibus regni angli● . henricus glareanus , an excellent mathematician . he hath written well of musick , upon livy , salust , and divers other works . salomon glassius , a learned lutheran , and the great ornament of germany for sacred philology . his christologia mosaica . philologia sacra , and other works are very usefull . rodolphus * goclenius . he hath written learnedly of divers subjects in humanity . many of his works are mentioned in the oxford catalogue . conradus goclenius . he was first professor of the latine tongue at lovain . annos ipsos xx. quibus publicè professus est , auditoribus suis adeo gratus fuit , ut eos nec assiduitate , satiarit unquam , nec diuturnitate lassarit . aub. mir. elog. belg. fr. godwin , bishop of landaff . his rerum anglicarum annales : and his tract de praesulibus angliae shew his learning . thomas godwin . his roman and jewish antiquities are very usefull . d●mianus a goes lusitanus . it happened to him as to homer heretofore for the excellency of his wit , severall cities strove for his birth , as those of paris would have christophorus longolius to be theirs , the romans challenged him for theirs , those of the low-countries for theirs , because of his great eloquence . iacobus golius , well skilled in the orientall tongues . admirabilis ille arabizantium phoenix . hotting . analect . histor. theol. cl. v. iacobus golius in praestantissimo illo linguae arab. thesauro . pocock . not. miscel. in portam mosis c. . vir summus in linguis orientalibus & mathesi jacobus golius salmas . de annis climactericis . whom the states of holland for his excellent skill in the arabick and mathematicks , have substituted to two famous professors of the university , thomas erpenius , and willebrord snellius . he travelled into the east , and observed the condition and state of the eastern people , and got thereby knowledge of the orientall languages and affairs , and brought divers orientall books thence , which are now at leyden . he hath put out lately an excellent arabick lexicon . hubertus golthzius , a great antiquary . dilher cals his book de re antiquaria libellum aureolum . franciscus gomarus , a learned and judicious divine . all his works exegeticall and polemicall are published together in one volume in folio . christopher goodman * , a learned scotch divine , and according to his name good and holy . abraham * gorlay . he had more then four thousand exquisite medals of gold , more then ten thousand of silver , and more then fifteen thousand of brasse , all choice ones , ios. scal. lettre au sieur de bagar . there is a book of his styled dactyliotheca published . io. goropius becanus . a physitian , philosopher and historian . he obtained an exact knowledge of the hebrew , greek and latine . divino planè vir ingenio , qualem vix singulae aetates ferant , seu philosophiam , seu philologiam ( in utraque enim ad miraculum usque excelluit ) tractaret ; ut seculi sui varra nominari meritò potuerit . auberti miraei elogia belgica . castellani vitae medic. illust. dionysius gothofredus , an excellent lawyer . he hath written short notes upon all the civil law , and all tullies works . he hath written also upon seneca , and notes ad varronem festum & nonnium . iacobus gothofredus his sonne . he wrote first de ecclesiis suburbicariis . he set out some orations of libanius with notes , and his oratio de iuliane . william gouge doctor of divinity , a learned and pious divine . he was counted ( whilst he lived ) the father of the london ministers . a good text-man , as his whole armour , exposition of the hebr. exposition of the lords prayer , and other learned works shew him to be ; and he is often honourably mentioned by voetins , streso , and other outlandish divines . he was eminent for three graces , his humility , patience and faith. he would begin his prayer very audibly and distinctly , which was the more commendable , because of his great congregation at blackefriers . sim. goulartius , a learned and godly french minister . there is his morum philosophia historica , and histoires admirables de nostre temps , and other tracts , mentioned in the appendix of oxford catalogue . ioannes goverus , sive gouerus * , a learned english knight , and poet laureate . hic nomen suum extulit partim iis quae & gallicè & eleganter anglicè elaboravit . sane is & gualterus chaucerus primi anglicam linguam expolire caeperunt . vossius de histor : lat. l. . c. . io. grammaticus . he hath written upon divers books of aristotle , and de differentiis linguarum , and other works . saxo grammaticus . he was called grammaticus for his elegancy in the latine tongue . he hath written the history of the danes in very elegant latine for those times . lud. granatensis . his works are in three tomes . he hath written de ratione concionandi . de frequenti communione . sylva locorum communium . dux peccatorum . de officio pastorali . catechismus , sive introductionis ad symbolum fidei libri quatuor : and other works . d r edward grant. he was one of the learned schoolmasters of westminster . camden was his usher . he hath put out a greek grammer , styled graecae linguae spicilegium , which camden hath contracted . he hath also published aschams epistles and poems , with his life and death . conradus graserus . he went some miles to the jews to understand some hebrew words . vide ejus ultima verba , p. . in praef. exquisitissimus ille ac divinitus aetate nostra excitatus antichristo-mastix juxta & doctrinae christianae propugnator conradus graserus francus . lud. croc. in ficin . de relig. christ. c. . aurei commentarii eruditissimi graseri in apocalypsin & danielem . id. ibid. franc. gratianus . . a monk of bononia , he compiled the book called the popes decrees , or the canon law. also his brother peter lombard bishop of paris , which is called the master of the sentences , compiled his books of the sentences . these two brethren were the greatest doers in finding out and establishing the blinde opinion of the sacrament , that the only similitude of bread and wine remained , but not the substance of them , and this they call the spirituall understanding of the mystery . g●ilhelmus gratarolus , an excellent philosopher and physitian . et verè pius , & bene doctus peritusque medicus . in patria ea & sua honoratus erat & dives , sola pietas illum reddidit pauperem . zanch. epist. lib. . iusto vult●io . there are severall of his works published , mentioned by boissard . one de conservanda valetudine literatorum . gratius the faliscian . an antient latine poet , contemporary with virgill and ovid , who bore an high esteem in that pure age , when the greatest wits flourished , and poetry underwent the severest judges . his style is every where concise , chast , and florid . his book de venatione is now englished by m r wase . ovid speaks of him , aptaque venanti gratius arma daret . iohannes gravius , a learned oxonian . elementa linguae perficae . anonymus persa de siglis . arabum & persarum astronomicis . epochae arabum celebriores , and his other works shew his abilities . the lady iane gray . she was both learned and religious . ascham in his epist. and schoolmaster , and divers others commend her for her learning . he saith when he came to her once , whilst others were hunting and following their pleasures , he found her reading platos phaedon , and that she understood it so , that he admired her . no marvell if she were well skilled in the greek . miraris janam graio sermone valere ? quo primum natae est tempore , graia fuit . ingenium , graiis dedit ore rotundo musa loqui . — horat. richard greenham , an eminent and experienced divine . his works are in one volume . chap. iii. gregorius m. gregory sirnamed the great , the first bishop of rome of that name , anno dom. . he was an humble , devout , and holy bishop , and had many pious martyrs his predecessors as popes or fathers in that see of rome : he deserved the title of gregory the great for abhorring the name of universall bishop . bede cals him apostolum nostrum our apostle , and he gives this reason for it , quod nostram , id est , anglorum gentem de potestate satanae ad fidem christi sua industria convertit , because he converted our nation by his own industry from the power of satan to the faith of christ. he sent austen the monk and other legates hither . see pet. du moulins antibarbarian , ch . . he first wrote servus servorum dei , putting the roman bishops in remembrance thereby , both of their humblenesse , and also of their duty in the church of christ. stephanus paschasius in his icones hath these verses of gregory the first , leo the first , and nicholas the first . pontifices quot roma tulit celeberrima sanctos ; majores nullos nicolao , gregorioque ; sive leone habuit : re sunt ut nomine primi . gregory thaumaturgus , episcopus fuit neocaesariensis . he was called thaumaturgus from the greatnesse of his miracles : basil saith , he was called by the enemies of the truth another moses . ierom styles him virum apostoli●orum signorum & virtutum . when he was bishop of neocesarea in pontus , he blessed god that when he came first to his charge , he found not above seventeen christians , and when he departed from them , he left not in all his diocesse so many unbaptized , or unbelievers . he was present at the synod of antio●h , celebrated against samosatenus , anno . he wrote a metaphrase upon ecclesiastes . an exposition of faith. m r gregory of oxford . his two books shew him to be a good linguist . gregorias turonensis . he hath put out these works , hist. francorum . de gloria martyrum . de gloria confessorum . de vitis quorundam patrum . iac. gretzerus , a learned jesuite , a good grecian . he hath commandment from claudius de aqua viva generall governour of the society of the jesuites , to second bellarmine in all * his attempts , and observeth in his own writings , these two qualities , temere dicere & astute reticere . he is unreasonably bitter against those which are both learned and modest. the defender of bellarmine , the most scurrile writer that this or the former age hath seen . d r crakanth . in a serm. on chron. . , , , , . he was chosen for the papists champion , in the famous disputation holden at regensperg , ; whom possevine the jesuite cals the very hammer of the heretiks . grindall , a learned divine . iohannes groperus of collen was offered the cardinalship by paul the th , but he was then old , and thinking to honour his memory much more by refusing a dignity , desired even by great princes , then by keeping it a few daies , he sent the pope many thanks , together with his excuse , and refusing the ornaments , would neither have the name nor title . hist. of the counc . of trent , lib. . p. , . this was after a sort commendable , but his forsaking the gospel mentioned by sleidan in his book of commentaries , was most wicked . hugo grotius . he was born at delph in the low-countries , in the year of our lord . he hath written upon all the old and new testament . his books de veritate religionis christianae , and de satisfactione christi are well esteemed . piscator sent these verses to him when he published martianus capella . magnus es ingenio , doctrina magnus es idem , nomini , & magni . magna cupido tibi est , non temere ergo tibi , sed cum ratione , locuta cognomen grotî belgica lingua dedit . he was a very learned lawyer , but fell off much from soundness and orthodoxy in the true religion in his later daies . voetius in his d part of select . theolog. disputat . de conversione iudaeorum reckons him among the men dubiae ant variatae religionis . some learned and orthodox french divines , as rivet , maresius , and others also have written solidly against him . therefore his diligent translatour might perhaps have been better imployed , then in turning into english his vow for the churches peace , a book so empty and heterodox , and so well refuted by the learned rivet in his apoligeticus pro vera pace ecclesiae . ianus gruterus , a famous critick . he wrote thesaurus criti●us , and criticall notes on seneca's tragedies , statius his poems , on martiall , titus livius , tacitus . velleius paterculus , and others , a great and large volume of the inscriptions of the ancient romans , and divers other works . simon grynaeus , born anno . incomparabili● vir simon grynaeus , in quo pietatem christianam & virtutes omnes , & musas atque charites habuisse domicilium existimo . bibliander de ratione communi omnium linguarum . he hath written de utilitate legendae historiae . a dissertation de cometis , and other works . io. iac. * grynaeus . he hath expounded severall parts of scripture , and published two books of select epistles , with other works . epistolae selectae plenae gravissimarum rerum lectuque dignissimae . melch. ad. in ejus vita . he said erasmus did more hurt the pope of rome , jocando , quam lutherus stomachando . he answered thus to chytrans , si non amplius in his terris te visurus sum : ibi tamen conveniemus , ubi luthero cum zuinglio optimè jam convenit . melch. ad. in ejus vita . ● rudolphus a gualtherus , a poet and divine . he was born at zurick the chief city of the helvetians , anno . his son also of the same name was a learned divine . there are extant his verses in imagines doctorum nostri seculi virorum . rodolph . gualterus the sonne hath written homilies upon the lesser prophets , and other learned works . baptista b guarinus . stephanus guichardus , estienne guichard a learned french linguist . he hath written a french book entitled l' harmonie etymologique des langues , an etymologicall harmony of languages , in which he compares at least twelve languages with the hebrew , and excellently shews their originall and signification out of the hebrew language . franciscus c guicciardinus . he seems to be inferiour to none of the ancients , for he excels in faith , diligence , prudence , and other vertues , and in the relation of things done , in discovering of counsels , in noting the manners of men , in describing of persons , and in recounting orations , he hath many things which are wanting in others who have written the history of those times . stephanus paschasius in his icones hath these verses of him , a tito nullus , si quis mihi credat , in orbe clarior hoc uno floruit historiâ . melchior guilandinus . vir fuit sine dubio literatissimus , qui instar gorgiae de qualibet re proposita , copiosè , atque disertè poterat disputare . ca●tellanus de vitis medicorum . iohannes d guinterius andernacus , a learned physitian . his works are mentioned by castellanus de vitis medicorum . gyldas e . he wrote the annals of the british nation . lylius gregorius gyraldus . petrus crinitus and he have both written of the poets , but he farre better . longe hoc ( viz. crinito ) doctior & diligentior . voss. de histor. lat. lib. . part . . c. . cujus extat historia dialogis decem perscripta de poetis antiquis ; opus sicut magni ingenii , & judicii , sic ingentis doctrinae , atque industriae : ita ut exspectandum non sit , ne quis deinceps hanc denuo provinciam suscipiat . vossius de poetis latinis , cap. . chap. iv. h george hackw●ll doctor of divinity . a very learned and pious man. there are these works of his published : an apology of the power of god in the government of the world . king davids vow for reformation . his answer to carrier . and some sermons . theodoricus hackspanius , professor of the hebrew at altdorph . he hath put out quadriga disputationum , and other tracts . gualterus haddonus , walter haddon , an eloquent and learned doctor of the civil law. there are published his lucubrationes . poemata . oratio in funere mart. buceri . responsio contra hier. osorium . continuata per jo. foxum , l. hadrianus the cardinall . a man of profound learning , as appeareth by what he hath written of the fundamentals of christian religion . there is a book also of his published , de sermone latino & modis latinè loquendi . thaddaeus hagecius , ab hayck bohemus , aulae caesareae medicus , most skillfull in physick , philosophy and astronomy . sunt sanè hi quatuor viri ( d. thaddaeus hagecius ab hayck , m. bartholomaeus scultetus gorliciensis , d. andreas nolthius ▪ embecksensis , d. nicolaus winklerus , halae suevorum physicus ) tum in aliis doctrinarum generibus , tum praesertim in mathematicis scientiis excellenter periti , quorum duo priores mihi ex facie noti sunt , & amicitia diuturna conjunctissimi , tych. brah. de cometa anni . l. . c. . membrum secundum . iohn hales , a great grecian , one who when he was young wrote notes on chrysostom , and is often honourably mentioned by andrew downes the greek professor of cambridge . he hath printed a sermon concerning the abuse of obscure and difficult places of scripture . ioseph hall bishop of exceter , a learned and pious man. he hath written three volumes of contemplations on the old and new testament . an explication of all the hard texts of scripture . and divers other treatises . bertholdus hallerus , a learned helvetian divine . dionysius halycarnasseus , a grave historian . he lived under augustus caesar. he hath written de rom. antiq. gr. praecepta rhetorica . opuscula varia . de thycididis historia iudicium . d r henry hammod , a learned divine , of magdalene colledge in oxford . he hath published severall works . large annotations on all the new testament . a practicall catechism . and divers other works in english. and a latine tract against blondell , of church-government . thomas harding . a doctor of lovane , an english man , the target of popery in england , as he is styled by peter du * moulin . he wrote a confutation of the apology , and replied severall times to bishop iewell . iohn lord harrington . he was both learned and pious , m r stock the divine hath written his life . william harvey doctor of physick . gassendus makes honouaable mention of his book de circulatione sanguinis . de vita peireskii , l. . p. . and other outlandish men mention him with great respect . the anatomicall part of physick seems to be rising toward the zenith of perfection , especially since our never sufficiently honoured countryman d r harvey discovered the wonderfull secret of the blouds circular motion . webst. exam. acad. c. . scientiam humani corporis , physicae partem utilissimam , in libris suis de motu sanguinis , & de generatione animalium , mirabili sagacitate detexit & demonstravit . gulielmus harvaeus r. r. iacobi carolique medicus primarius ; solus ( quod sciam ) qui doctrinam novam superata invidiâ vivent stabilivit . hob. praefat. ad elem. philos. sect. . de corpore . he hath put out exercitatio anatomica , de motu cordis & sanguinis , in animalibus . d. haymo , a monk of fulda , anno dom ▪ ● . one of the learnedest of his time . he hath written upon all the scriptures , de varietate librorum , and other things besides . casparus hedio . he was a most faithfull and diligent pastor of the church of argentine for years , and a good historian . his works are mentioned by boissard in his icones . alexander hegius . erasmus was his scholar . he first brought the greek learning into the low-countries , as rudolphus agricola did restore it to germany . daniel heinsius . publick professor of history at leyden , secretary and bibliothecary of the same university ; appointed to be notary in the synod of dort. he hath published exercitations upon the new testament , and many philologicall works . heliodorus , a most eloquent and sweet greek writer , whose ten books of the ethiopick history in greek being snatcht out of the fire of the library of buda ( buda being burnt by soliman ) were printed at basill . christ. helvicus . his chronology of the last edition is much commended , as most compleat and very usefull for any sacred or prophane story . there are also other works of his , de chaldaicis bibliorum paraphrasibus . lexicon . heb. diaacticum . vindicatio locorum v. testamenti à corruptelis pontificiorum . tr. historicus & theologicus . de chaldaicis bibliorum phrasibus . de carminibus atque dialectis graecorum . hieronymus henninges , a godly and learned divine . he hath put out theatrum genealogicum in volumes . which work neander styles opus rarum , egregium , spissum atque stupendum , and shews the heads of every tome . henry the first of that name for his knowledge and science in the seven liberall arts , was sirnamed clerk or b●●● clerk. henry the * th . he set forth a book entitled , a necessary doctrine and erudition for any christian man. see a commendation of his learning and severity , eras. epist. l. . epist. . to him . of his learning also in epistola thom● mori ad academ . oxon. amongst the most famous contradictors , which the doctrine of luther found , was henry the th king of england , who not being born the kings eldest son , had been destinate by his father to be archbishop of canterbury , and therefore in his youth was made to study : but the eldest being dead , and after him the father also , he succeeded in the kingdom . esteeming it a great honour to imploy himself in so famous a controversie of learning , he wrote a book of the seven sacraments , defending also the popedom , and oppugning the doctrine of luther : a thing so gratefull to the pope , that having received the kings book , he honoured him with the title of defender of the faith. but martin suffered not himself to be scared with that most illustrious glittering name of a king , but answered his majesty with as much acrimony , vehemency , and as small respect , as he had answered the petty doctors . the hist ▪ of the councell of trent , l. . p. . he drew many learned men into england . desiderius heraldus , a learned frenchman . he hath written a comment on martiall . animadvers . in salmas . observat ▪ ad ius atticum & romanum , and other learned works . herbert lord of cherbury . he hath published a book de veritate & causis errorum , and hath written the life of k. henry the th in english. hermes trismegistus , the most ancient doctor of the egyptians . he hath written de lapidis philosophici secreto , and other miscellanies . conradus herebachius * , anno ● . a learned papist . he was a compleat scholar , skilfull in many languages , the latine , greak , hebrew , italian , french , dutch. his friends were the learned men of that time , erasmus , sturmius , and others . he hath written a most learned commentary on the psalmes , de re rustica . he put out two books de institutione principis deque republica christiana administranda : lexicon graeco latinum locupletavit . hermannus contractus , a germane , anno . say some . he was descended of a noble count of swedland , and was crooked and lame from his infancy , which gave him the surname of contractus . he spake latine , greek and hebrew as his naturall language . he published all his works with his contracted and paralytick hands . membris planè erat contractis , unde & contracti nom●n accepit , & fortasse ea propter monachus factus fuit . voss. de histor. lat. l. . c. . he was the inventer of the astro●abe . hermogenes ▪ he was of tarsus in asia minor . being scarce years old he wrote the art of rhetorick in six books , but when he was old he forgat learning ▪ thence they spake of him jestingly , that he was old in his childhood , and a childe in his old age . he●edian , an eloquent and faithfull ( yet free ) historian . he wrote books of histories . stylus ▪ photio teste , est elegans , perspicuus , ac talis planè ; ut vix historicorum ulli ulla virtute cedat . veritati etiam studuit nisi quod fides ejus mutat in alexandro & maximino . voss. de histor. graec. l. . c. . herodotus . although he relates stories that may seem fabulous , yet the whole body of his history is composed with singular fidelity and a diligent desire of truth , but he often prefaceth concerning other narrations , that he rehearseth them not because he thinks them to be true , but as he hath received them from others . hic pater historiae mendacia plurima finxit , quippe suam musis dedicat histori●m . steph. paschas . icon. hesiod ▪ annis hesiodus artis suae specimina publicè edidit ante homerum , seldem . marm. arund . it is an ancient aud famous question of the age of homer and hesiod , and whether was ancienter . accius the poet , and ephorus the historian , make hesiod the first . vide agellium l. . c. . iohn * hessels , he hath put out severall works mentioned in the oxford catalogue . william landgrave of hessen was the first protestant prince in germany . he died of a burning fever . many of the landgraves of hessen were learned men . helius ebanus hessus . he was born in the year . his works are mentioned by boissard in his icones . hesychius grammaticus , anno dom. . the most learned a glossary but corruptly printed . he was a christian ( though some seem to question it ) as casaubone on athenaeus , henry stevens and d r price shew . learned d r langbane in his notes on longinus , styles eustathius , hesychius , and pollux , literaturae graecae triumviri . ioannes heurnius . he was intimately familiar with the most famous men of that age , ianus dousa , franciscus iunius , lucas trelcatius , hugo donellus , everard br●h●rst , ioseph scaliger , iustus lipsius , francis raphelengius , and others . his works either published by himself or his son , are mentioned by melchior adam in his life . chap. v. hieronymus , anno aerae christi . helv. chron. . say others . he matched any of his time in learning in the tongues , skill of humanity , and knowledge in holy scripture , yet was that time so plentifull of learned men , as almost no time since . linguarum , historiarum , & locorum situs peritissimus vir . ful. miscel. l. . c. . vide c. . & . he was mainly taken with origen , so that he called him by way of praising him , suum , his own . his epistles are approved of in italy , france , spain , all germany and africk : he was honoured and sought to farre and near by bishops , by noble matrons , by great rulers , many great personages came farre , having seen his works , to see the author . he had excellent skill in the hebrew , which he got of a jew barhanin-a● , as erasmus relates in his life . vir perfecto omnium doctrinarum genere praeditus , hebraeam praeterea linguam , syram , chaldaicam , graecam , & latinam callens . ang. roch. bibl. vatic . he was over-sharp and vehement in his epistles with austen and with others in his controversall writings . ut ubique vehemens , ita in eristico contradicendi genere parum interdum attendendus . montac . appar . . omnium traditionum curiosissimus explorator . id. hilarius pictaviensis antistes , bishop of poictou in france . stephanus paschasius in his icones hath these verses of him , et nos exhilaras , hilari sanctissime praesul , et monitis victa est arria secta tuîs. hilarius arelatensis episcopus . he lived in the time of pope leo about the year . hildefonsus * toletanae sedis episcopus . there are opuscula varia of his . arthur hildersam , a learned and judicious divine ; who quotes scripture texts pertinently . his comment on the psalm , and his lectures on the th of iohn , and other works are excellent treatises . hincmarus , anno dom. . there are his opuscula & epistolae . admonitio de potestate regia & pontificia . hipparchus , a great astronomer . he lived about years before christ was born . pliny much commends him in the d book of his naturall history , c. . there are his enarrationes gr. lat. ad arati & eudoxi phaenomena . hippocrates . he was the first that wrote methodically the art of physick , all greece admiring him because of his knowledge . his works are in greek and latine in two volumes . his aphorisms are much esteemed and quoted by physitians . hippolytus . he hath written some homilies , and de consummatione mundi , de antichristo , & secundo adventu christi . david hoeschelius , a very learned man , to whom we owe many good books . rob. holcot , an english man , a learned dominican monk , he hath written on the proverbs . questions and speeches upon the sentences . de imputabilitate peccati quomodo longa . determinations of other questions . iacobus * hollerius . magni illius hollerii dignissimus filius . jacobi augusti thuani de vita sua . l. . he hath written de morbis internis , observat. ad consilia curandi . lucas holstenius , a learned papist . franciscus * hottomannus , a learned lawyer , well skilled in history and all antiquity , and a protestant . divers of his works published concerning the law , and other things , for the illustration of antiquity and politer learning , are mentioned by boissard in his icones . homer . seven cities contended about his birth . leo allatius hath written a book de patria homeri . homers poetry is twofold , his iliades and odysses . in the iliades he represents the strength of his body , in his odysses that of his minde , both is described in an heroick verse , the most absolute of all meeters . amongst all homers verses his iliades and odysses are especially celebrated , in which the light of all philosophy , oratory and poetry is seen . lil. gyrald . de poet. hist. l. . est perfecto regium quid homeri poesis , & praesertim ilias , & paraemia quidem ait malorum ilias , haec vero omnis boni ilias . possev . biblioth . select . tomo do , l. . c. . homer and virgill , the two poets that have been the admiration of all ages , which have afforded men of judgement . philosophers and others ascribed little less then divine authority to homer . alexander the great put homers iliades in a curious casket which he took from darius , and laid it still under his pillow when he slept . homero vati haec est propria , peculiarisque tribuenda laus , quod neque , ipse de patria sua quicquam prodidit , & pleraeque illum nobilissimae civitates suum quaeque fuisse alumnum contendunt . polit orat. in exposit. hom. vide plura ibid. alcibiades the athenian coming into a school , commanded them to bring him homers book , when they answered they had him not , he struck the master and went away , counting it an unworthy thing for a schoolmaster to be without homer . festus hommius . he was in the synod of dort , and opposed the arminians . there is his specimen controver siarum belgicarum . and his disputationes theologicae . petrus cornelius a hoofduis , a learned dutch knight . richard hooker . for his solid writings he was sirnamed the iudicious , and entitled theologorum oxonium . he hath published a learned book of the laws of ecclesiasticall polity , written in defence of the government then established , against the new desired discipline . iohn hooper , the learned and godly bishop of glocester and worcester , and martyr . these are his works , his answer to my l. of winchesters book , entituled , a detection of the devils sophistry wherewith he robbeth the unlearned people of the true belief in the sacrament of the altar . confession of the christian faith. declaration of the commandments . sermons on ionas . and other tracts mentioned by maunsell in his catalogue . ioacbimus hopperus . he hath written divers works . paraphrasis in psalmos . de usu psalmorum . de vera iurisprudentia isagoge in iurisprudentiam . de iuris arte. dispositio lib. pandectarum . more of his works are mentioned by suffridus petrus de scriptoribus frifi● . horatius flaccus . an ingenious poet. qui unus plura criticorum judiciò , quam caeteri omnes innovavit . dilher . disputat . acad. tom. . robert * horne , sometime bishop of winchester . et bene sonantem hornum . d r humph. there is his answer to fecknam . conradus hornaeus lutheranus . vedelius terms him virum doctissimum , and commends his book de processu disputandi . lambertus hortensius . divers of his works are published . de anabaptistis , de bello germanico , explanationes in lucanum , in virgilii aeneida , dissertatio de trajecto & epistolis , rerum ultrajectinarum . stanislaus hosius . he was imployed by three emperours successively , charles the th , his brother ferdinand , and maximilian the sonne of ferdinand . he was president in the councell of trent . all his works are in one volume . rod. hospinianus . he hath written de festis iudaeorum & ethnicorum . de templis . de monachis . michael hospitalius . unicum aevi nostri decus . grot. pr●fat . ad poem . chancellour of france under charles the th , but removed from the court and made a prisoner as it were , only because he opposed those wicked counsels against the protestants in the massacre at paris . beza mentions him in his icones virorum illustrium . there are these of his works published , six books of epistles in latine verse . de caleto expugnato . epistola & carmen , cum aliis . in the preface to his epistle one saith , it appeared by a most ancient coin , that he much resembled aristotle . summum illum omnium philosophorum principem aristotelem sic ore toto retulit , ut alterius ex altero imago expressa videri posset . io. howson , bishop of oxford , a learned man. he hath written de divortiis , and sermons . rogerius de hoveden , a famous historian , who flourished about the year . he wrote two books of annals . robert hues . he hath written well of the celestiall and terrestiall globes and their use . hermannus * hugo . he hath written a good book de origine scribendi & rei literariae antiquitate . hugo * cardinal , a dominican . he hath written learnedly on all the scripture . antonius hulsius , a learned man. he hath put out . theologia iudaica , and notes on the psalms in latine . humbertus a episcopus . whom leo the th made cardinal for the rare learning and vertue which was in him , and sent him to constantinople to suppresse the andaciousnesse of another leo bishop of the bulgarians . laurentius humphredus . laurence humfrey doctor of divinity and president of magdalen colledge in oxford , a learned and pious man. he hath written bishop iuels life in latine , and iesuitismus . de interpretatione linguarum . he hath written in english of civil and christian nobility , shewing the original , nature , duties , right and christian institution thereof . also a treatise by philo a jew , of the same argument , translated . seven sermons . iohn hus a bohemian born in a town named hassenitz . he died as a martyr of christ at constance anno . his works are mentioned by boissard in his icones . he and ierom of prague were condemned in the councel of constance against the publick faith given them . hus in the year . but ier●m in the year following , which bodin ( though a papist ) disliked de repub. l. . c. . the people which were present at the execution of hus , so admired his constancy and pious death , that they said , what that man taught or did before we know not : certainly those things are great evidences of true piety , for he prayed most servently to god a little before his death . hulrichus huttenus a knight and poet laureate , born anno . he was luthers good friend , and encouraged him to constancy . his works are mentioned by boissard . in vallam de donat constant . huttenus captivus , huttenus illustris satyra nemo . de schismate extinguend● . exhortatio in concil . basil. contra decimas . de laude germanorum . de morbo gallico . arminius , dialogus . his poetical works are in one volume . there was this epitaph made of him . hic eques auratus jacet oratorque disertus , huttenus vates carmine & ense potens . c. iulius * hyginus . hypatia or hypathia , a most learned woman , daughter to theon the geometrician , she taught publickly at alexandria , many flocking thither to hear her . andreas gerhardus hyperius a most learned and diligent divine . anno . his works are mentioned by boissard in his icones . chap. vi. i dr thomas iackson a learned divine , as his commentaries upon the apostles creed , and other works shew . mr. arthur iackson , a reverend divine , and good expos●●or of scripture . he hath commented on the pentateuch , on the historicall part , and five poetical books . king iames a learned and wise prince . his several works shew his great learning . i finde in the appendix of the oxford catalogue these words , opera regis lat manu propria inscripta & acadomiae suae oxoniensi don● data , in perpetuam regiae munificentiae memoriam , in archivis reposita . in the catalogue it self his poeticall exercises , and other particular works are enumerated . he died in march. non miror regem si martius abstulit anglis ; pacificis semper mars inimicus erat . arth. jonstoni epig. iacobus de a voraigne . he wrote the golden legend . richard iames. m r selden speaks of him and patrick young , as his assistants in his work of marmora arundelliana . sed ut expeditiùs res absolveretur , rogo ut in operae societatem adsciscerentur amici communes , eruditissimus patricius iunius , & multi jugae doctrinae studiique indefatigabilis vir richardus iamesius . for this richard iames , there is this censure of him , that he preached three sermons , one without a text , another against his text , and a third besides it . d r thomas iames. he was a laborious man. as his corruption of scriptures , councels and fathers . the downfall of jesuites . bellum papale , and other works shew . iamblychus b a famous philosopher , and porphyrius his scholar . he hath written a book of the mysteries of the egyptians , chaldeans and assyrians , and three books of the sect of pythagoras , with commentaries of simplicius the philosopher . io de c ianduno . cornelius iansenius . he was born at hilstane in flanders . one of the papists learnedest and best expositors of the gospel . he was sent by king philip the second king of spain to the councel of trent . fuit in hoc viro praestans ingenium , exacta linguarum trium latinae , graecae & hebraicae cognitio , singularis prudentia , eximius rerum usus , inprimis verò summum religionis ac pietatis studium . quantus theologus fuerit , clamant doctissimi in concordiam suam evangelicam orbis judicio probatam commentarii ; qui & aequales aliquot , in his salmeronem & beauxamamum in eadem arena desudantes , à suis tunc edendis deterruerunt . auberti miraei elog. belg. he was uncle to the other iansenius bishop of iper , who wrote sanctus augustinus . this iansenius wrote another book also against the french , and styles it patricius armachanus , whence petavius cals the jansenians armachani , or because iansenius was so much beholding to the archbishop of armaghs goteschalci historia for his book . rabbi salomon iarchi a learned french jew , who hath commented on the whole bible , and to whom lyra is much beholding for what he hath of the hebrew . iason d maynus . his works are in six volumes . iesuitae . the jesuites . in the fifth year of pope urbane the fifth began first the order of the jesuites . men of famous industry and excellent reach in all subtill and profound arts , but ignorant and besotted in matters of faith and mysteries of salvation . d r iacks . on the creed , vol. . l. . c. . thuanus and pasquier ( though papists ) speak against the titles of jesuites , as proud and blasphemous . novo atque ut plerisque visum est superbo nomine appellati sunt . thuan. hist. tom. . l. . see thuan. hist. tom . . l. . at the beginning , and pasquiers recherches de la france , l. . c. , . against them . a book called the jesuites rule , discovers what they are . see also monarchia iesuitica , arcana societatis iesu , mysteria patrum iesuitarum . de studiis iesuitarum abstrusioribus , and the jesuites catechism . the best expositors amongst the papists , are pererius , ribera , tolet , maldonate , estius , all which ( except estius ) were jesuites . the ablest for controversies , are bellarmine , stapleton , gregory de valentia , two of which were also jesuites . the best philologers , are sirmondus , andraeas schottus , fronto ducaeus , serarius , all jesuites . some of the papists are very bitter and malicious , as genebrard , gretzer , scioppius . others more candid and ingenuous , schottos , frontones , acostas , petavios , rosweydos , & aliquos alios viros eruditos & modestos excipio . montac . appar . . ignatius , anno dom. . . helv. chron. he was the scholar of s t iohn the evangelist , bishop of the church of antioch , a man of great sanctity , and a most ardent lover of our lord jesus christ , he was was wont to say of him , my love was crucified . bishop usher and vedelius shew which of his epistles were genuine . matth. fl. illyricus was somewhat heretical , but yet was usefull to the church in some of his works , his clavis , the centuries , in which he had a great share , and catalogus testium veritatis . d r iackson indeed in christs everlasting priesthood , l. . c. . seems to justifie illyricus his definition of original sinne , and chap. . labours to shew , that calvin and peter martyr consent with him in the description of original sinne . yet i have elsewhere refuted his opinion , of original sins being the essence and substance of a man , and it is generally disliked by the orthodox . denegarunt ei coenam ministri propter doctrinam de peccata originali , ita sine viatico , quia aberrarat è viae , abiit ex hac vita : utinam pius & bonus . zanch. epist. l. . lavater . ioannes de indagine . he flourished anno . he was a great astrologer . indices expurgatorii . there are two expurgatory indices , one new , the other old , one set out by cardinal quiringa in the year the other by the cardinal of squidoval and roxas in the year . b. ush. answ. to the jesuit . challenge . there be some authors so purged , as georg. venetus , erasmus roterodamus , and carolus molinaeus works , that their depravations being diligently noted , would amount unto whole volumes . d. iames his remedy against all manner of popish corrupt . part. th . they have put as much out of cajetane as would make a pretty book . the purpose of these indices is to corrupt the writings , and raze the records of the world , to make all authors to become the popes proctors , and such as ( having spake for the truth ) now ( being dead ) must plead for the pope . their practise is so soon as an author is purged , to burn all the old ones as farre as they can . crashaws preface to his romish forgeries and falsificat . arias montanus was sometime a chief inquisitor in the low-countreys , and had more then a finger in printing of the antwerp index , long since , and often reprinted by iunius : yet now his own works ( as his learned commentaries ) upon isay , the lesser prophets , the four evangelists and acts of the apostles , upon the epistles and apocalypse , and other writings of his , are purged and purged again in the roman index . d. iames his mysteries of the indices expurgatory . io. philippus ▪ ingrassi●s , a learned physician . his house was called eruditionis emporiam , the mart of learning . these of his works are celebrated . de moribus pr●ter naturam . tomus . quaestio de p●rgatione per medicamentum , & de sanguinis missione . iatrologia . synopsis commentarior●● de peste . commentaria in galeni librum de ossibus . comment in artem medic . galeni . ingulphus a learned english abbot . he lived anno . as he witnesseth in the end of his history . he wrote a history of the monasteries of england . see more of him , lib. . cap. . pag. . innocentius tertius papa , anno dom. . a learned man but a great persecutour of the church . when he had great store of money , he said to thomas aquinas , dost thou not see thomas , that the church cannot now say as in times past when it first began , aurum & argentum non habeo , i have not gold and silver , thomas presently answered , holy father , this is true , but the church cannot now say , as the primitive church did by the same man , arise , walk , be whole . his works are contained in two tomes . alanus insulensis , vel de insulis , there is his ante-claudiani , & de anti-rusfino . abbas ioachimus . he was an heretick , he held a distinction of the deity from the persons , and so a quaternity , mistaking a passage in peter lombard . arthur ihonston a scotch doctor of physick before he was full twenty three years of age , he was laureated poet at paris , his paraphrastick translation of the psalms is commended . iornandes , he was called iordanus , he flourished anno domini dxxx , under the emperour iustinian . he being a monk was made bishop of the gothas . iosephus ind●ious clarissimus iudaeorum historicus . ful. miscel. l. . c. . mo●● learned in the greek and hebrew . he is a diligent historian , yet since he wrote the antiquities of his own nation , with an intention to communicate them to others , he described them as stately as he could , and when he thought the simplicity of the scripture did not suffice to the commendation of things done amongst the hebrews , he invented and added many things himself , therefore in those things he is to be prudently read , lest he deceive the unwary reader . this fault luther on gen. . and rivet on exod. . and chamier and others tax him with . vide cornel. à lap. in gen. . & in numb . c. . v. . there was a jew in latter times who out of the true iosephus translated into latine by ruffiuus ( he himself understanding no greek ) and hegesyppus ( or rather ambrose ) his latine history of the destruction of ierusalem , set out an hebrew history under the false ▪ name of ioseph ben-gorion , whom he thought to be the same with iosephus the historian , for whom he would be taken . the epitome of this hebrew history is entitled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iosiphon , whence the name of iosippus was taken up . paulus iovius . some commend him , and others much dislike him . i have heard wise and learned men say , that his whole study and purpose is spent on these points , to deface the emperor , to flatter france , to spite england , to help germany , to praise the turk , to keep up the pope , to pull down christ and christs religion , as much as lieth in him . aschams discourse of the state of germany , p. . stephanus paschasius in his icones hath these verses of him . vaeualis cui penna fuit , cui gloria flocci , vix quid ut ille fide scripserit historicâ . thuanus cals him luculentum historiarum scriptorem hist. tom. . l. . neand. in the third part of his geography , saith paulus iovius in opere ejus doctissimo & ●loquentissim● historiarum nostri temporis . hic situs est iovius romanae gloria linguae : par cui non scripto non patavinus erat . chap. vii . irenaus , anno dom. . . helv. chron. bishop of lions , the disciple of polycarpus who was a hearer of iohn , most famous among the fathers . his nature well agreed with his name , for he ever loved peace , and sought to set agreement when any controversie rose in the church . he was martyred with a great multitude of others more , for the confession and doctrine of christ , about the fourth of fifth year of s●verus . io. isaacus . he was a jew , but turned christian. he hath put out an hebrew grammer . isidorus hispalensis , anno dom. . he was called the younger to distinguish him from the senior bishop of corduba , or from another bishop of siville his predecessor . he was the archbishop of sivill , the president of the councel of sivill in spain , one of the most learned writers which have been in the church within this thousand years . b. down . defence of his serm. l. . c. . he hath learnedly interpreted almost all the old and new testament . he hath written twenty books of etymologies , wherein he hath not only shewed himself a grammarian , but a compleat artist . isidorus * pelufiota , floruit anno . bell. de script . eccles. for his famous sanctity he was called by a peculiar name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , carrying god in him . isocrates . he was very bashfull , and never spake in publick but once . tully cals him the father of eloquence , dilher that attick syren . isocrates quidem suavitatem habuit , vim demosthenes . notae dounaei in . hom. chrysost. in epist. prim . ad corinth . henricus isselburgius professor and pastor of brema , doctor in divinity . there is a book of his published , styled digeries praecipuarum quarundam controversiarum theol. iohn iuel bishop of salisbury , exile in queen maries time for the profession of the gospel . he was born in devonshire . iohn comes from the grace of god. iuel is the same in our language with gemma in latine , as lately a learned writer was called gemma frisius . the jewel of bishops , the worthiest divine that christendom hath bred for some hundreds of years , saith incomparable hooker . doctor hackwell . apol. lib. . hardly is there any controversie of importance handled at this day , of which in his works is not to be found some learned and probable resolution . his apology was esteemed not only by the tigurines , but by all protestants . it was translated into the germane , french , italian , spanish tongue , and into the english by the lady anne bacon , wife to the lord chancellour bacon . the first part of it is an illustration of the true doctrine , and a certain paraphrastical exposition of the twelve articles of our christian faith . the second a succinct and solid refutation of objections . he had at hand a great paper-book , as it were a rich treasury of sciences , in which he wrote his divine and humane collections out of poets , philosophers and divines . we call it a common-place book . doctor rainolds in his letter to his friend concerning his advice for the study of divinity , saith thus , touching noting , you know , i do not like the common custom of common-place books . the best in my judgement is to note in the margent , or in some paper-book for that purpose the summe and method of that which you reade . in other little books which he carried about with him ( an ephemerides or diary ) he diligently wrote all the apophthegmes and witty speeches , or jests which he heard from others , or observed any way , by which means he much increased his knowledge yearly . he was very affable and courteous , amiable in his whole life , in speech witty and pleasant ; in his writings he is solid and yet facetious . he fled in q. maries dayes , and returned when q. elizabeth ruled . iulian the emperour , a learned prince , but an apostate . quo tetrius magisque deo simul & hominibus exosum animal orbis vix vidit . crak . de provid . dei. he was given to eusebius bishop of nicomedia to be instructed , of whom also he learned the doctrine of the church , and was made a reader in the church of nicomedia . but he was a hearer secretly of libanius the rhetorician , and was familiarly acquainted with the most famous philosophers of that time . he was drawn back by these by degrees to the heathenish religion . he wrote books against the christians , and reproved their doctrine , especially the prohibitions of revenge delivered , which , though they properly belong to private revenge , yet he wrested them for publick revenge , and he said by these , magistrates , punishments , lawfull warres were taken away , and all the sinews of retaining humane societies . ammianus marcellinus commends his temperance in meat and drink , and his continual watching , and the partition of the night into private , publick and divine offices . he took away the great gifts and holy vessels which constantine the great had given to the churches use , and ministers maintenance , with this scoff , see in what goodly vessels this n●zarite is served . it was one of his scoffs when he robbed the churches and the christians , he did it that the galileans ( so he contumeliously called the christians ) might go more readily to heaven . he not onely killed the christians , but scoffed at christ himself and the scriptures . he had scarce raigned two years , when warring against the persians , he was struck and mortally wounded with a spear in that warre , as nazianzene , theodoret , socrates , sozomen , and others uno ere docent , and filling his hand with bloud , casting it into the air , he cried out , vicisti galilae● , ita simul & victoriam confessus est , & blasphemiam evomit , saith theodoret. franciscus iunius . the glory of leyden , the oracle of textual and school-divinity , rich in languages , subtil in distinguishing , and in argument invincible . d r halls dec. of epist. epist. . he saith in his own life written by himself , that he being once in the times of trouble very hungry , came by accident into the house of a countreyman , and desiring some food , he entertained him most courteously . hic ( ô sapientiam dei admirabilem ) saith he , optimam scholam christianitatis dominus meus mihi paraverat . there they discoursing together about the troubles for religion . sic effecit deus admirabiliter ( saith iunius ) ut bonus rusticus sanctissimum zelum , quem habeb●t , operante domino , mihi quasi insti●●ar●● , ego verò malus christianus , siquidem christianus , ei scientia praelucerem . una & eadem hora suam gratiam in utroque explicavit & ostendit ▪ deus : à me scientiam rustico , ab illo zeli semina qu●dam mihi ingenerans . and so being each of us some way bettered by the other we departed , saith iunius . he is censured by doctor twisse * as too obscure , but by thuanus over-harshly , vir desultorio ingenio , qui multa conatu● , an adsecutus sit quod moliebatur , doctorum erit judicium . thuan. hist. tom. . l. . from whom he is vindicated by vossius . his works are in two volumes in folio . migravit ad christum anno . his son francis iunius ( whom i know well ) hath written a learned book de pictura veterum . hadrianus iunius a physician . one of the great lights of holland , as erasmus also was . vir eruditissimus variaeque lectionis . ful. miscel. l. . c. . fuit medicus , criticus , poeta , historicus exactissima antiquitatis cognitione egregiè clarus ; linguarum plurium peritus . melch. ad. vit . germ med . many monuments of his wit full of learning witnesse his great ability . his nomenclator , six books of animadversions , copiae cornu , and other works . ptricius iunius , patrick young a scotchman , a great grecian . there is his catena pat. graec. in iob gr. lat. clementis ad corinthios epistola , cum ejus notis . fr. iuretus . he hath put out notes on seneca . christ. iustellus a learned protestant . he hath published these two excellent works . codex canonum ecclesiae affricanae . codex canonum ecclesiae universa . iustinian the emperour . he was born at prisdena in sertia . he was most orthodox in religion , a most constant defender of the true doctrine against the arians , nestorians eutychians and manichees . he wrote four books of institutions , in which the summe of all the romane laws is briefly comprehended . of these melancthons distich is memorable . continet hic tenuis legum praecepta libellus . primaque romani semina juris habet . augustinus iustinianus episcopus nebiae . paulus iovius saith , when he passed from genua into the corsick island , he was thought to be drowned , or to be intercepted by pyrates . sodalitatis praedicatorum eximius theologus , graecis , hebraeis , arabis , chaldaeisque literis ornatus , qui ex graecis hebraicisque latinitati plurima donavit . ingensque volumen historiarum genuensium lingua vernacula , cum insulae corsicae descriptione condidit . leand. albert descript. tot . ital. in liguria . laurentius iustinian the patriark of venice was also of the same house . leonardus iustinianus . his family had the same felicity that the curios had , that there were three famovs orators of it , two leonards , the grandfather and the grandchilde , and bernard the grandchildes sonne . volat. anthropel . l. . iustin martyr . a famous philosoph●●● and a great defender of christian religion , who first exhibited unto the emperour antoninus pius , and to the senate , an apology in the defence of the christians , and afterward himself also died a martyr . he flourished in the church after christ about the year , so zanchy others say . he is the ancientest of the fathers ( whose writings remain ) except clement . he lived in the very next age to the apostles , and tertullian lived the next age to him . he was first allured to the faith by the cruelty of tyrants , and by the constancy and patience of gods saints . in the year of christ . he suffered martyrdom for the faith under marcus aurelius antoninus the philosopher , and lucius verus emperours . his works were printed in greek and latine by co●imelinus anno . iustin the historian . he lived under the emperour antoninus . iunius iuvenal . * he is commended by learned men for the best satyrist . that censor morum liberrimus . he is a rare poet , is testified by his verse , flowing like a river , when the winde breaths gently , smooth besides the banks , strong in the current . he was a true philosopher , who with inimitable sweetnesse of language , and majesty of sentences , sets before our eyes the lovelinesse of virtue , and the deformity of vice . so the learned sir robert stapleton in his preface to his exact translation of iuvenals satyrs . iuvencus presbyter a spaniard . he flourished in constantines raign , anno dom. . he wrote four books of verses , in which he hath comprized the evangelicall history . chap. viii . k barth . keckermannus . he hath written almost on all arts all his works are in two volumes in folio . thomas de kempis , or kempensis . his book de imitatione christi is translated into sundry languages . he is translated into the turkish language . a merchant going to algiers in mauritania to redeem some captives from their miserable slavery , found this authour translated , and by the king wonderfully enriched with pearls , and kept ( as he saith ) in a more glorious cabinet then ever alexander kept his homer in . liber quotidianarum pagi●arum erat ei thomae à kempis divinum opusculu●● de imitatione christi , de quo in libro de scriptoribus ecclesiasticis , ego , inquit , ab adolescentiâ mea , & usque ad senectam hoc opusculum saepissimè volvi & revolvi usum per mihi novum apparuit , & nunc etiam mirificè cordi meo sapit . fuligattus in vitae bellarmini . aureus ille de christi imitatione libellus , & non modò de manibus nunquam deponendu● , sed & ad verbum ediscendus , tanquam pietatis myrothecium , ut jure omnium gentium linguis hodiè legatur . aubert . miraei elog. belg. vide plura ibid. ioh. keplerus a famous mathematician . he hath put out many works that way . vir ingenio , industria , & ( quod omnium instar ) foelicitate inventorum , admirabilis , saith d r ward of him in his preface to the reader before his inquisitie in bulliald . astronomiae philolaicae fundament● . iacobus kimedoncius , he was professour at heidelberg in the palatinate . he wrote de verbo dei. de redemptione generis humani . de divina praedestinatione . oratio lugubris in obitum io. casmiri . r. david kimchi , a most learned rabbin , and deadly enemy to christians . the king of grammarians . broughton of the ten first fathers . he hath styled his grammatical work michlol . liber radicum , that book of his roots or hebrew lexicon is hebraicae literaturae locupletissimus thesaurus . comment in psalmos . priores . there is he and other rabbins upon the lesser prophets . adversus christianos . r. moses kimchi . there is his introductio ad sapientiam cum exposit. d. eliae & annot . const. l'empereur hebraicè & lat. . athanasius kircherus , a learned germane jesuite now living at rome . he hath written these works , lingua aegyptiaca restituta . prodromus coptus sive aegyptiacus . consule eruditissimum de magnete opus athanasii kircheri . musaeum wormianum l. . sect. . c. . conradus kircherus . his greek concordance of the old testament is much esteemed , entitled concordantiae veteris testamenti graecae hebraeis vocibus respondentes . petrus kirstenius a great arabist of germany . he hath published divers things about the arabick tongue . iohn knewstub a learned divine . there are his lectures on exod. . . first . vers . on cor. . v. , , , . on gal. . v. . on ioh. v. . on mat. . v. , , , , . answer unto certain assertions . confutation of monstrous and horrible heresies taught by h. n. and embraced of a number , who call themselves of the family of love. iohn knox a learned scotch divine . iohannes major a famous scotchman also was his master . beza and calvin write several epistles to him ; calvin three , and beza two . calvin cals knox and goodman his brethren , and excellent men . he had a prophetick spirit , by which he fore-told many things that came to passe afterwards , as * whitaker observes . he was the restorer of the gospel among the scots . his sermons and other english works are mentioned by maunsell in his catalogue . albertus krantzius , or crantzius . a man , as of an excellent spirit , so of farre greater place and authority in germany then luther was , and one that from as earnest detestation of the romish churches pride and insolencies , notified as great a desire of reformation , as luther , yet thought he should have but lost his labour in oppugning the greatnesse whereto it was grown . the same bishop a little before his death being made acquaiuted with luthers purpose ; after approbation of his good intents to reform the abuse of indulgences , burst into these despairing speeches of his good successe , frater , frater , abi in cellam , & dic , miserere mei deus . d r iacks . on the creed first vol. l. . c. . there are his works in two volumes mentioned by melch. ad. chap. ix . l lactantius firmianus , anno dom. . he was tutor to constantines sonne crispus , but that was ( as hierom saith ) in extrema senectute . he was so poor , that many times he wanted even necessaries . g●neb . out of euseb. chron. hic est cicero christianorum quemadmodum cyprianus eorundem caesar. alsted . encyclop . l. . c. . institutionum divinarum opus , sub diocletiano aggressus est , ut ipse testatur libro quinto , capite quarto , & tempore constantini magni edidit , ad ipsum constantinum sermone converso . forbes . instruct. histor . theol. l. . c. . quem obsecro ad pietatem accendit lactantius ? atque nihil ●o nitidius . dicas christianum ciceronem loqui , quanquam ille non tractat scripturas , sed cum ethnicis digladiatur . eras. epist. l. . epist. . inter omnes patres audit ciceronianus . ames . bell. enerv. he was called firmianus from his countrey firmi or firmii a town of the picenes in italy , lactantius à lacteo eloquentiae flumine , solidiorique orationis genere . wolfii lect. mem . cent. . arnobii discipulus , & quidem similis fortunae . nam utramque ex oratoriae artis professione religionis christianae doctorem evasisse , ex hieronymo constat . voss. hist. pelag. l. . part . . thes. . franciscus lambertus . there is his commentary on the revelation . dionysius lambinus . a learned man and a protestant , say some , though thuanus a make him a papist . he hath commented well on lucreti●s , horace , plautus , turnebus often honourably mentions him in his adversaria . dionysius lambinus vir omnibus literis egregi● doctus & graecè & latinè imprimis eruditus , & nunc lingu● graecae professione parisi●nse gymnasium ornans . turneb . advers . l. . c. . carolus langius . ioannes langius , a learned physician of germany , illustrissimi principis pulatini rheni medicus , cujus extant epist●larum medicinalium tomi duo ab op●ri●o nostro basilea impressi , opus stupendum , eruditum , varium , medicum , physicum , phylologicum , planéque tale ●t ob rerum in illo opere pulcherrimarum , variarum ac scitu dignissimarum copiam , non solum medicinae candidatis , sed etiam omnibus eruditae ac philologicae doctrinae studiosis , plurimum sit emolumenti all●turum . extat etiam ejusdem medicu● de repub. symposium , ejusdem planè argumenti cum epistolis medicinalibus . neand. geog. part . . steph. b langton , a learned englishman . hubertus languetus . non minus doctrina , quam diuturn● totius europae peragratione clarus . bod. meth. hist. c. . vide thuan. hist. tom. . l. . thomas lansius . his consultatio de principatis inter provincias europae is a learned work. cornel. à lapide , a jesuite of flanders . he publickly taught the hebrew , and expounded the scriptures at lovaine more then twenty years . he hath commented almost on all the scripture . he was of very low stature , as i have heard from one that ( i think ) saw him , and so i finde him described in valeri andr●ae bibliotheca belgica , pusillus quidem corpore , at ingenio magnus fuit . iohannes a lascares . lud. b lavaterus . a learned and diligent preacher of the church at z●rick . his book de spectris , hath been often published in latine , high dutch , low dutch , french , italian . he first got himself a name by this book . perlegi lavateri doctissime : non sine voluptate & fructu , eruditissimum libellum tuum de spectris . placet argumentum , sententia tua , methodus , perspicuitas . zanch. epist. l. . lavatero . he hath commented upon ezekiel , ecclesiastes and esther , ruth , nehemiah . io. baptista laurus . he hath written two centuries of epistles . theatri rom. orchestra , de viris illustribus . iacobus laurentius , a learned minister of holland . in his singular tractate intituled reverentia ecclesiae romanae erga s. patres veteres subdola d r featlies stricturae ad lyndomastigem . he hath commented upon the epistle of iames , both the epistles of peter , hath written in loca difficiliora epist. pauli . gaspar c laurentius . these works of his are publi●hed , observatio de publicis disput . de religione . de natura in sacramentis , cum christi iesu conjunctione . iacobus d latomus , pater ●ive senior , an eloquent and learned man , most skilfull in three languages . he wrote two dialogues de trium linguarum & studii . theologici ratione . and divers other works . iacobus latomus , filius ●ive iunior . he turned some of the psalms into verse . hugh latimer , sometimes bishop of worcester , martyr . there is his conference with ridley , and his sermons . iohannes lati●s , or de laet. olaus wormius in his museum wormianum often honourably mentions him . he hath put out the work of the severall commonwealths . america , seu novi orbis descriptio cum tabulis . hispania , sive de regis hispaniae reg●is , & oppibus comment . a learned tractate de gemmis & lapidibus . de imperio magni mogolis . novus orbis , seu descriptionis indiae occidentalis , l. . persia , seu regni persici status . pierre de launey , a french gentleman . he hath written upon all pauls epistles in two volumes in french , in quarto . the same man ( by another name ) hath written on daniel and the revelation . wolfgangus e lazius . he hath published com. reipub. rom. de gentium aliquot migrat . de bello turcico . de rebus graecis . rerum viennensium lib. . with other tracts . iac. f ledesma . he hath written a book de divinis scripturis in quavis lingua non legendis . legenda . it was called aurea legenda the golden legend , by the papists , for the excellency that it seemed to have above all other stories . it contains a report of the lives and miracles of the saints , a book written by a man of a leaden heart for the basenesse of the errours that are without wit or reason , and of a brasen forehead , for his impudent boldnesse in reporting things so fabulous and incredible . io. lelandus , a famous antiquary . he wrote four books de viris illustribus , ●ive de scriptoribus britannicis : it is pity it is not printed . that manuscript is in oxford library . hoc opus magna diligentia , cura , & labore congessimus , atque adeò jam in temos quatuor digessimus , ne britanniae nostrae , fama tot eruditorum , & elegantium scriptorum deperiret . quotus enim quisque est hac nostra ●tate , vel inter eruditos , qui rectè norit quos literarum flores britanniae hortus protulerit . certè ut ingratitudini● notam multi in hac parte ●luant , nunquam profectò desidiae maculam abstergent . lelandi comment . in cygneam cantionem . civis londinensis sum , nec me patriae paenitet meae . speroque aliquando futurum , ut nec illam sui qualiscunque poeniteat alumni . nulli nota magis domus est sua , quàm mihi certè omnia londini sunt monumenta mei . id. ibid. there are some of his works published , assertio inclytissimi arturi regis britanniae . ge●ethliacon edw. ti . cignaea cantio , with a comment , which is his best book printed . he himself in his peroration saith thus of it , iam praestiti quod sum pollicitus , & commentarii qualescunque mei in cygneam cantionem prodeunt , opusculum ex penetralibus reconditae , & sacrosanctae antiquitatis religiosè erutum , & diligentia , cura , fide quant● potui planè maxima in lucidum ordinem redactum . laevinus lemnius * , a learned physitian . he wrote , explanationem similutudinum , quae ex fructibus herbisque in sacris bibliis desumuntur . de habitu & constitutione corporis . de occul●is naturae miraculis , ac variis rerum documentis libros quatuor , multipli●i eruditione refertos , with others . leo hebraeus . fortasse mutiensis qui scripsit de ritibus hebraeis . leo the first pope . a learned man but proud enough leo m. primus episcopus fuit romanus , & quidem ambitiosissimus . cham. de occumen . pontif. l . c. . his works are mentioned in the oxford catalogue . leo decimus , leo the tenth , anno dom. . as one whose birth and education was noble , he adorned the papacy with many good parts which he brought into it , amongst which were his singular learning in humanity , goodnesse , and a marvellous sweet manner in treating of affairs , together with a pleasing behaviour , more then humane , joyned with incomparable liberality , and a great inclination to favour those that were learned , and endowed with any extraordinary quality ; which vertues were not found in that sea of a long time before , neither equall nor near unto his . and he would have been a pope absolutely compleat , if with these he had joyned some knowledge in things that concern religion , and some more propension unto piety , of both which he seemed carelesse . hist. of the counc . of trent , l. . parag . . he was son unto laurence medices , and had to his great grandfather cosmus , that was the great honour of that house . leo was made cardinall when he was but thirteen years old : his successor was adrian the th a hollander . sl●id . comm●nt . l. . p. . he died at rome in the year of his age , of his popedome the th . he departed not without the suspicion of poysoning . paulus iovius hath written four books de vita leonis decimi . see his d and th books especially . there is a medall , where there is leo the tenth of one side of it , and roma aeterna on the other , and this a little before the rise of luther . leo imperator . his works are in greek and latine . there are his tactica , sive de re militari , cum notis iomeursii . canticum compunctionis , and other works . ioannes leo of africa . a man for his fidelity , amongst the learned in the eastern languages and histories of very good esteem . there is his geographicall description of africa . nicolaus leonicenus , a learned physitian . he taught above years at ferraria , and lived till . he said , se viridi vegetaque uti senecta , quia castam juventutem virili aetati tradidisset . there is his quaestio de tribus doctrinis ordinariis . de falsa quarundam herbarum inscriptione à plini● . de morbo gallico , and other works . nicolaus leonicus thomaeus , a learned venecian . leonardus * lossius , anno salutis . he hath written de iustitia a & iure , and other subjects . he hath written a book entituled consultatio quae fides & religio sit capessenda , which was translated into english. it is answered by meisner , but better by henricus brandius in his examen consultationis lessianae . r. levi ben gerson . he hath written a commentary on the proverbs of solomon . io. lewenclaius , a learned and famous man , who hath translated many of gregory nazianzens works into latine , and added greek expositions , translated also by him . he hath written severall treatises , iuris graeco-rom . tam canonici quam civ . to. . historiae musulmanae turcarum cum aliis tractat. and many other treatises . libanius the sophister was born at damascus . a very eloquent man. many of his greek orations were printed at rome in one volume , among which also there is one , which contains the elogy and encomium of iulian the apostate his scholar . there be many epistles of his to basill , and his answers again to him . library . chrysologus saith , a good library is the only paradise in the world . some b much commend that famous library of ptolomeus philadelphus at alexandria : ram● c highly extols that of cosmo de medicis at florence : some magnifie the popes vaticane at d rome . others , and justly , that of ours in e oxford . paulus gualdus in the life of pinellus much commends his library . bibliotheca ejusdem , quae inter omnes penè italicas , ac fere dixerim europaeas , una eminebat . quinquaginta annorum opus fuit , magni ex eo saltem aestimandum , quod accuratissimus vir in illud unum contulerit curas suas omnes & cogitationes : librorum numerum mihi incompertum , ex eo investigare quis poterit , quod neapolim post ejus obitum capsae librariae plus minus centenae tricenae delatae sunt . lipsius hath written a book de bibliothecis . and angelus roccha at the end of his bibliotheca apostolica vaticana hath an appendix , de bibliothecarum inventione & incremento . duncanus liddelius , a scottish doctor of physick . he hath put out these works , ars medica . de febribus . de diaeta . he was an eminent professour of the mathematicks , scholar to tycho brahe . fridericus lidembruchius . he hath written observations upon ammianus marcellinus , and also observations upon iornandes , isidore and paulus diaconus . iohn lightfoot . a learned doctor of divinity , well skilled in the hebrew text and the rabbines , as his divers learned works shew . harmony on the old testament . harmony of the new testament . on the acts. temple service . miscellanies , and sermons . gulielmus lilius . one of the prime poets of those times . insignem ex optimis literis laudem tulit gulielmus lilius , qui primus cives suos latinè , atque disertè loqui feliciter docuit . pauli jovii britannia . thomas linacer vel linacrus , an englishman . he was the physitian of henry the th , and master to prince arthur . a great physitian and grammarian , excellently skilled in greek and latine . he eloquently turned many of galens works into latine , galeni nitidissimus interpres . he put forth an excellent work a litttle before his death , de emendata structura latini sermonis . linacer grammaticorum doctissimus . beza in act. . v. . gulielmus lindanus . he was born at dort in holland . he was commended by gregory the th in the conclave of cardinals . petrus f lindebergius . he hath put out hist. rerum in europa gestarum . poemata . aloysius lippomanus . he hath published catena in gen. in psalmos priores . de sanctorum historiis . iustus lipsius . he was born at bruxels . criticorum phosphorus nitidissimus j. lipsius . dilh. disput. acad. tom. . criticorum superioris seculo princeps . meibom . maecen . c. . he put out variarum lectionum libri when he was scarce years old , he cals it ingenii sui tyrocinium . some much commend his politicks , others think he is much beholding to others for it . cest juste lipse , qui n'a rien mis du sien dans ses politiques que des adverbes & des conj●nctions . apologie pour m. de balzak . thompson in his vindex veritatis adversus iustum lipsium , saith thus of his diva virgo aspricollis . hic tuus truncus non magis est diva , non magis est virgo , quam tu iustus , etsi illi divae & virginis nomen dedisti , tibi justi arrogasti . habeat ergo uterque suum : sit illa truncus tu iodocus . what pity is it , that so high a wit should in the last act be subject to dotage . all the masculine brood of that brain we cherished , and ( if need were ) admired : but these his silly virgins , the feeble issue of distempered age , who can abide ? d r hals dec. epist. . when he lay a dying he prayed thus : ô mater dei adsis famulo tuo cum tota aeternitate decertanti , nec me deseras in ista hora , à qua pendes aeternae animae meae salus . miraeus . drexellius . melch. ad. and he cried out , domine iesu , da mihi patientiam christianam . henry stevens hath written a book de lipsii latinitate . he reckons up there tres seculi nostri ciceromastiges angelus politianus , desiderius erasmus and lipsius . to lipsius that is objected ( saith he ) quod ciceronis stylum non satis aptum . scribendis epistolis dixerit . praeterea laudantur ab ipso epistolae politiani , qui primus inter ciceromastiges collocatur . his accedit , quòd ciceronianistas ( qui vulgo ciceroniani vocantur ) ac nominatim petrum bembum , alicubi insectatur . some entitle his book de constantia liber plant aureas , yet others say he was very inconstant himself . literae variae , letters or epistles . una quidem epistola est , quae literarum nomine signatur sed ea verè multis constat literis . voss. de anal. l. . c. . there are certain most godly , fruitfull and comfortable letters , of such true saints and holy martyrs of god , as in this realm gave their lives for the defence of christs holy gospell , written in the time of their affliction and cruell imprisonment . thomas littleton , a grave and learned judge of the court of common-pleas , sometimes of the inner temple . his tenures is a book of sound and exquisite learning , comprehending much of the marrow of the common law. i affirm and will maintain it against all opposites whatsoe●●● , that li●tletons tenures , is a work of as absolute perfection in his kinde , and as free from errour , as any book that i have known to be written of any humane learning . edw. lively , the professour of hebrew in cambridge , and very skilfull in that language . he hath written an exposition on five of the small prophets , and a little book of chronology in english. but there is a large latine chronology also of his , which * casaubone commends , as worthy to be published . this book b. usher hath , and he quotes it in his book de macedonum & asianorum anno solari , c. . in chronologiâ nondum editâ , vir doctissim●● edovardus liveleius . titus livius . petrus crinitus ● . . de honesta disciplina c. . saith his history was divided by him into books not decades . neque partitiones decadum ab ipso livio sunt , quod professorem humanitatis ignorare non decebat , antiqui enim grammatici non decades , sed libros agnoscunt . pignor. symb. epist. ep. . benius criminatur livianam phrasi● , facere operae precium , quod neque ciceroni● sit , neque terentiana : at num ideo minus latina ? affirmet cui cornea fibra est . ego utique non affirmabo qui sciam , linguam latinam debere uni livio magnam copiam genuinae elocutionis quam apud ciceronem & terentium frustra quaerimus . ut ●●re vocaverit novitius livii editor omnis latinitatis refertissimum . id. ibid. vide plura ibid. chap. x. a loysius a lollinus , episcopus bellunensis . there are his episcopalium curarum characteres . peter b lombard , anno dom. . the father of the schoolmen . he was sirnamed master of the sentences , because of the four books of sentences composed by him , and collected out of the fathers . he died in the year . the commentary which thomas aquinas made on lombards book of the sentences was so well liked , that he was after commented upon by fourscore divines whose names and lift are to be found within the laborious book of gesners bibliotheca . quamvis in eo opere papatum confirmet pro virili multa tamen exciderunt , quae pontificio errores oppugnant . illyr . catal. test. ver. l. . lombardus inter omnes papistas optimus & doctissimus . apol. rog. aschani pro caena domini . stephanus paschasius in his icones hath these verses of him , quid non lombardo parasina academia debet ; qui sanctae reserat limina prima scholae ? dionysius longinus , a very great master of rhetorick . he hath written a small book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de grandi sive sublimi genere orationis . christ. longomontanus , a great mathematician . he hath put out these works , astronomia danica . cyclometria verè & absolutè in ipsa natura circuli cum rectilineo inventa . christopher longoly , born at machlinia a famous town in germany , buried at padua , a man excellently learned , and a great ciceronian , omnium ciceronianissimus . lud. viv. de caus. corrupt . art . l . longolius l. . epist. nic. draconi commends tully much . he hath written three orations , four books of epistles . he died when he was scarce years old . exilis est in sententiis , non luculentus in verbis , ut tamen de eo , si vitae contigisset usura diutur nior , bene censeam sperandum fuisset . sed ut nunc est , mea quidem sententia nullus est , quid enim affert exquisitum ? quid singulare , quid non vulgatum , non ex quotidiana consuetudine , usuque sumptum . paul. manut. epist. l. . epist. . vide plura ibid. eum ut in sententiis exilem & in verbis minimè luculentum aspernantur itali homines , qui parem in hoc laudis genere nullum ferre possunt . scaev. samarth . gallorum doctrina illust . elog. vide boxhorn . theat . holland . p. . petrus lorichius abbas . he hath put out poems . io. lorinus , a french man. he was professor of divinity at paris , millain , rome . he hath written upon a great part of the scripture . lucanus . his life was written by suetonius . lucanus ardens & concitatus , & sententiis clarissimus , & ut dicam quod sentio , magis oratoribus quam poetis annumerandus . quintill . instit. orat. l. . c. . stephanus paschasius in his icones hath these verses of him , carmina mellistui non ambio docta maronis ; sunt sua lucano , sunt sua virgilio . lucian the atheist , he doth promiscuously scoff at all religion , he reproacheth christ and moses . there are many of his books and dialogues extant , which were printed in greek and latine at basill in octavo , with learned annotations . he was torn to death by dogges . lucianus festivissimus & politissimus scriptor . turneb . advers . l. . c. . caius lucilius * , acerrimi poeta ingenii , miraeque eruditionis , atque urbanitatis lucilius ex arunca urbe . polit. praelect . in persium . vide plura ibid versus lucillii ipsa raritate & paucitate suavitatem consequuntur , etsi enim versibus aliorum poetarum comparandi non sunt : tamen quadam illecebra & invitatione nos capiunt & deliniunt . turneb . advers . l. . c. . lucius * . the first christian king of this land. he founded s t peters church in cornwall , the ancientest church in london . titus lucretius the poet. lucretius optimus latinitatis actor . voss. de anal. l. . c. . ludovicus romanus . raym. lullus , a very learned man. he lived about the year . martin luther . melancthon seeing his picture is said to have uttered this verse immediatly , fulmina erant linguae singula verbatuae . natus es islebii divine propheta luthere ; relligio fulget te duce , papa iacet . johannes stolsius . lutherus decimum confregit strage leonem ; de clava noli quaerere , penna fuit . maior . both his skill in divinity was profound , and his tongue was eloquent to utter it . no marvell if the lord suffered him some way to take a blow of sat●n , and in some respect to be foiled , that he might humble him , and teach us to trust in god and not in men . travers his answ. to a popish treatise written to the ll. of the councell . he wrote in his house , res & verba philippus , res sine verbis lutherus , verba sin● re erasmus . he hath some lofty expressions , as i have noted * elsewhere . domini sumus ( saith he ) non tantum in casu genitivo sed nominativ● , not only of the lord , but lords . his book against henry the th and contra swirmeros is too bitter . agant quicquid possunt henrici , episcopi , atque adeò turca , & ipse satan . nos regni filii sumus , qui illum consputum & occisum denuò ab istis henricis salvatorem colimus & expectamus . calv. epist. & responsa , p. . vide plura ibid. he wrote many things in latine and high germane . his works are mentioned by boissard in his icones according to the order of time when he wrote them . beza in his epitaphs hath these verses upon luther , roma urbem domnit , romam sibi papa subegit , viribus ille suis , fraudibus iste suis. quantò isto major lutherus , major & illa , illum illamque uno qui domnit calemo ? i nunc , alcidem memorato graecia mendax , lutheri ad calamum ferrea clava nihil . lycaphron chalcidensis . an ancient and very obscure poet. poetarum , siquis alius , imo ultra quam alius quis , dictionis extraneae atqu● insolentis , qui legentibus crucem figat . gatak . de novi instrumenti styli dissertat . cap. . thomas lydiat , a learned mathematician . there are divers works of his published . solis & lunae periodus . de variis annorum formis . de natura caeli , & conditione elementorum . praelectio astronomica . de origine fontium . disquisitio philologica . defensio tractatus de variis annorum formis , contra ios. scaligerum . emendatio temporum . nic. lyranus * . anno dom. . . faith helvicus . lyrator , or de lyra. learned in hebrew , greek and latine , and famous for his notes upon the whole scripture , according to the litterall sense . he was a jew born , but after turned christian , that he might more fitly attend the reading of the scriptures , which he endeavoured to explain by annotations , he became a franciscan monk , as the opinion of those times swaied . about the year . he began to illustrate the bible with scholia , which work within seven years after he finished and published . he distinguisheth and separates the apocryphall books ( viz. wisdom , ecclesiasticus , iudith , tobias , the books of the macchabees ) from the canonicall . in that work many things occurre , which do not agree with the popish superstitions , and do demonstrate that lyra could have exprest many things more fitly , if he had been born in a better age . illyr . catal. test. verit. the papists have this saying of him , nisi lyra lyrasset nemo nostrum saltasset . chap. xi . m nicolaus machiavellus , a great historian . he lived in the age of philip strozius , and clement the th pope . although his politicks be full of poyson , yet since his history hath much hidden wisdom in it , some think the judicious and wary may reade it with profit . ioh. macc●vius , a learned divine . there is his theologia polemica , and another work. macrobius . some commend his saturnals . qui dapibus partim emendicatis , partim suffuratis suas caenas instruxit . polit. miscel. cent. . c. . georgius * macropedius , a learned poet. caius cilnius maecenas . he was councellour to augustus the emperour , and so great a favourer and countenancer of learned men , that he hath conveyed his name to all the patrons of learning . he favoured poets above others , and advanced them . he exceedingly loved and favoured virgill the prince of poets , & absque ipso fuisset , nos hodie & hujus & plurium aliorum monumentis careremus . he also favoured horace . otia dat nobis , sed qualia fecerat olim maecenas flacco virgiloque suo . mart. l. . epigr. . ad lucium iulium . propertius also was his friend , and other poets mentioned by meibomius , c. . and there he addes this sentence , ex tam propenso vero in literatos amore ac favore ●●d praemii inter caetera retulit maecenas , ut celebriores doctissimorum hominum lucubrationes ipsius virtuti consecrarentur . ioannes petrus maffeius , a very eloquent italian . hujus aevi latinae linguae lumen , he in prose honoured his country at the same time that torquatus tassus did it in verse , being his countries tully , as the other was its virgill . there are epistolae selectae published of his cum vita ignatii loiolae . raphael a maffeus , a most learned man , as his writings sufficiently testifie . his works are mentioned by boissard . ferdinandus b magellanus . he found out the straight of magellane . r. m. mai●mon , or rabbi ben maimon , anno à nativitate christi . one famous among jews , christians , and mahometans . he dwelt in egypt , therefore aegyptius dicitur . he hath written a book styled more nevochim , doctor perplexorum , which because it seems too much to favour the christians , the jews generally conspired together , and thought to burn it , but it was so much dispersed through the whole world that they could not accomplish what they had intended . drus. in tetrag . n●t . m r selden in his d part de syned . saith he hath five severall editions of maimonides , besides a manuscript , and every edition hath somewhat that the other hath not . the aquinas of the rabbins . inter hebraeos celebratissimus , merc. praefat . in lib. iob. celeberrimus inter . iudae●s maimonides . constant. l'empereur praefat . ad itin. benjam . diligentissimus rabinorum mosche ben maymon schickardi ius regium hebraeorum . c. . io. major scotus . johannes major qui in studio theologiae , magnum nomen , me puero habuit . buchan . rer. scot. hist. l. . he hath written historiam majoris britanniae , and on four books of the sentences . cum scateat nugis solo cognomine major , nec sit in immenso pagina sana libro : non mirum titulis quod se veracibus ornat : nec semper mendax fingere creta solet . buchan . epig. lib. . this was much in buchanan , major being his master . m. ant. majoragius . he hath written upon aristotles rhetorick , upon some of tullies works , and orations of his own . maldonate , a spaniard and a jesuite . whose skill in expounding scriptures ( save only where doting love unto their church hath made him blinde ) none of theirs , few of our church hath surpassed . d r iackson upon the apost . creed , first vol. l. . c. . the most judicious expositor among the jesuites . id. ibid. c. . some think him very arrogant and bitter , vide scalig. elench . trihaeres . serar . cap. . others say that he read lectures in paris by way of preface ( before his exposition of the evangelists , ) of the scriptures , and said that there was more divinity in one chapter of s t pauls epistles , then in all aquinas his summes . many protestants frequented his lectures , and he was suspected to be too favourable to them . ne ipsi quidem calvinistae & calvinistarum ministri ipsius praelectionibus abstinerent . alegambe biblioth . script . soc. ies. vide plura ibid. gulielmus malmesbùriensis , a famous historiographer of our own . anno dom. . io. manaraus , a famous physitian , who wrote books epistolarum medicinalium . m. manilius , sive manlius . he was a poet at rome in the time of augustus the emperour , to whom he dedicated his five books of astronomy , made in hexameter verses . baptista faustus mantuanus , a monk born at mantua , as virgill also was . poeta fuit doctus & pius . bellarm. de script . eccles. he was a learned and pious poet. of that fame that he was made equall by some to the more ancient poets even under augustus : amougst other verses of his wisely written also those are wont often to be used and rehearsed , ambitiosus honos , & opes , & foeda voluptas , haec tria pro trino numine mundus habet . stephanus paschasius in his icones hath these verses of him , mantua foelicem genuit foecunda maronem ; haec eadem faustis me tulit auspiciis . his works are mentioned by boissard in his icones . he often grievously accuseth the church of rome . th●uet vies des hommes illustres . l. . confesseth he was satyricall and discovered the abuses of rome , and then saith he was a bastard , and gives many examples of famous men that were bastards . aldus manutius senior . he collected and published two famous volumes , one which henry stevens lately reprinted at genevah . another which in tomes gives epistles , volumes of greek authours , rare and yet full of learning , wisdom and eloquence . he first also published a volume of greek grammers . paulus a manutius his sonne , homo & diligentissimus & doctissimus . turneb . advers . l. . c. . besides many other learned writings ( as his epistles ) he also published ten books of the roman antiquities . aldus manutius minor , vir quidem eruditus , & in antiquorum monumentis indagandis accuratissimus . ang. roccha . a●gelus roccha in his appendix bibl. vatican , de bibliothecis , quae adhuc extant , mentions three manutii , aldus , and his sonne paulus , and pauls sonne aldus . aldus senior publicae consuluit utilitati , dum impressoriam artem miro exercuit studio , ut latinam linguam , & graecam , quas optime callebat , in pristinum splendorem , ioanne baptista alberto , nicolao peroto episcopo sipontino , francisco philelpho , io. iucundo , theodoro gaza , trapezumtio , lascare , chrysolora , musuro , urbano , & bessarione ad eandem rem praestandam inscribendo ad laborantibus , typis perpulchris restituere . paulus autem aldi filius paulus aldi filius , alter cicero in latine scribendo , romanam linguam collabentem in pristinum nitorem studuit revocare , dum latinorum monumenta diligenter scrutatus est . aldus denique junior aldi nepos , & pauli filius , dum avum , & patrem , & typis , ac scriptis imitatur , utriusque linguae non ignarus , avum & patrem imitatione repraesentat . gualt . mapes . archdeacon of oxford , a man of an excellent wit , who in his verses points forth in lively colours the life of the popes , and he describes also the exactions , rapines of the court of rome , the riot and pride of the prelates , in a book of his entitled , diversa poemata , de corrupto ecclesiae statu . samuel maresius , a learned french divine , professor of groning . his books are mentioned vit. profes . groningae . ammianus marcellinas . in the year of our lord . he writes a military and rough style , as himself confesseth . he wrote books , beginning from the rule and dominion of nerva , even to the death of valens , in whose court he flourished , but of these are lost . scriptor suae aetatis fide & judicio probatissimus . rivi● justin. defens . adversus alemannum . io. mariana , a learned jesuite . he hath written scholia upon the old and new testament . maximus margunus . cytherorum episcopus . sir henry s●vill in his notes on chrysostoms psalmes cals him graecorum neotericorum longè doctissimum , and publisheth there an epistle of his sent to david haeschelius . psalterium b. mariae , our ladies psalter . bonaventure the authour thereof , to shew himself a devout servant to his lady , hath taken every psalm of davids psalter ( which he peculiarly made and referred to almighty god ) and hath in divers of the said psalms and verses put out the name of the lord , and placed in the name of our lady : this being done through the whole psalms , and every one of them , it is now called our ladies psalter , used to be sung and said in the praise and service of our lady . alsted in his encyclopaed . l. . saith this book is falsly ascribed to bonaventure , for he on lombard saith , cavendum est , ne dum matris excellentia ampliatur , filii gloria minuatur . marianus scotus . he hath put out chronicorum lib. . augustine marlorat , one of the ministers of the reformed church at roan in france . a man excellently learned , and of an unblameable life , who had the testimony even of the papists themselves , that in his sermons he never uttered ought that tended to sedition or rebellion . he hath written upon genesis , esaey , and the psalmes , and an ecclesiasticall exposition upon the new testament , which last is generally well esteemed of , and d r willet somewhere wisheth , that the like had been done by some on all the old testament . enchiridion locorum communium . philippus marnixius , anno christi . a learned and famous writer . his works are mentioned by melchior adam in his life . his * alvearium romanum , romish beehive ( it is translated into english ) and table of the differences of religion are very well liked . gruterus wrote these verses of him being dead , orbis delities amorque marnix , quo digno poteris tegi sepulcro ? defunctis aliis satis sepul●ro est pars terrae brevis : orbis ipse dignum vix totus fuerit tibi sepulcrum orbis delities , amorque marnix . cl●m . marot , a french poet. poëte de princes & prince de poëtes de son aage . antoin verd. biblioth . in the vulgar tongue he surmounted far all poets that either were before his daies , or that lived also in his time . he turned of davids psalms into french meeter , which are read with admiration of his excellent wit. he set them forth at genevah , for he might not safely longer abide in france for suspition of lutheranism . see pasquiers recherches de la france , l. . c. . marguerite queen of navarre , sister to francis the first . there are her memoires . in the epistle to the reader are these words , que rome vante tant qu' il luy plaira les commentaires de son premier empereur , la france a maintenant les memoires d' une grande roine qui ne leur cedent en rien . her poeticall works are joyned together . marsilius de sancta sophia . he was the sonne of nicolas sancta sophia . he wrote many things most worthy to be known , of healing sicknesses . his opera varia are in oxford catalogue . m. val●rius martialis , a witty poet but too obscene . scriverius hath many elogies of him in his comment . matthias martinius , professor of divinity and rector of brema . some much prize theologos bremenses & salmurienses . his lexicon philologicum is very well esteemed of . petrus martinius . he hath put out an hebrew and chaldee grammer , which is englished by iohn udall with observations upon it . peter martyr , a learned italian . he was born at florence the most flourishing city not onely of hetruria , but of all italy . of whom i cannot speak without great reverence , b. iewels def. of his apol. at padua he first obtained a full knowledge of the greek tongue , and of philosophy , afterward at bon●nia he diligently studied the hebrew tongue and divinity . he was at first a monk , and was counted the chief of his order ; but when he more seriously punished their loose lives , he got thereby much envy . he hath written common-places , a large * book in defence of bishop cranmer against gardiner of the eucharist : and excellently expounded divers books of scripture , genesis , iudges , kings , samuell , the epistle to the romans , the first epistle to the corinthians , and hath published other treatises . he was canon of christ-church in oxford , as is said in his life , and as he himself affirms in his epistles . andreas masius , a great linguist . he hath written learnedly on ioshua , and assisted arias montanus in the edition of the king of spains bible , and first of all illustrated the syriack idiome with grammaticall precepts and a lexicon . there was a great familiarity between him and laevinus torrentius and augerius busbequius , and at rome he was intimate with antonius augustinus , and other learned men . he saith in his preface to his grammer of the syriack tongue , that moses mardenus was his master , ipsum romae privatim interdum audiebam doctorom . masorites . they observed not only how many words , but also how many syllables all the books of scripture contained . christianus massaeus . he hath written chronicorum l. . papyrius massonius . such a writer of the french chronicle as camden of the english. papyrii massoni annalium libri quatuor . quibus res gestae francor●● explicantur . antonius matthaeus , a learned lawyer . his father was conradus matthaeus professor at the university of marpurg . he had three brothers famous for learning , and four sonnes professors in four universities . vide vitas profes . groningae , there his works are mentioned . petrus matthaeus * , a famous historian . pierre matthieu in french. he hath written opus historicum politicum , and divers historicall things in french. petrus andreas matthiolus , a great herbalist . he hath written learned commentaries on dioscorides his six books de medic● materia . maximilian the emperour was learned himself , he imitating the example of iulius caesar ; did write in latine his own acts and feats done , and that very exactly . he was also a singular patron and advancer of learned students , as may well appear by the erecting and setting up of the university of wittenberg . barthol ▪ mayerus ▪ a very learned man , as his philologia sacra shews . chap. xii . joseph mede , a learned divine of our own . there is his clavis apocalyptica , and many english works . de medicis . the house de medicis in florence hath been and still is a great favourer of learning and learned men . see les ▪ vies des hommes illustres du nom de medicis by le brillant . they give three pills still for their arms. cosmi de medicis , was a lover and preferrer of learned men , for he brought unto florence argyropylus a grecian born , and in that time of singular learning , that the youth of florence might be by him instructed in the greek tongue , and other good learning . he intertained in his house marsilius ficinus , a second father of the philosophy of plato , and entirely loved him . machiav . hist. of florence . l. . his sepulchre in the church of laurence in florence ; is of marble , with this inscription , decreto publico pater patriae . vide leand. alb ▪ descript. ital. in thuscia . laurentius de medicis his grandchilde was a lover of learning . papyrius massonus hath written his life well . he greatly esteemed men that excelled in any art. he marvellously delighted in musick , architecture and poetry , as many of his own verses and commentaries yet extant do testifie . he erected an university in pisa , whither he brought the most excellent men of all italy . laurentius medicis maxima hac tempestate studiorum patronus : qui missis per universum terrarum orbem nunciis in omni disciplinarum genere libros summa ope conquirit . polit. epist. l. . epist. . vide etiam l. . epist. . & l. . ep. . & l. , epist. . & l. . epist. . pope leo the tenth was his great grandchild . petrus medices . non minus jam sua : quam familiae gloria : scilicet in quo patris ingenium : patrui virtus : patrui magni humanitas : avi probitas : proavi prudentia : pietas abavi reviviscit : omnium vero majorum suorum liberalitas : omniumque animus . petrus medices laurentii filius , vir & graecis & latinis litteris , optimè , quod omnes f●te●mini , peritus . nam hoc & scripta ejus indicant , & quaedam ex plutarcho , de amore conjugali , quae vidimus , traducta ab eo locupletissimè testantur . pier. valer. de litteratorum infelicitate l. . vide plura ibid. io. de medina . there were three famous medina's : iohn , michael , bartholomew . io. de medina hath written de paenitentia , restitutione , & contractibus . michael medina . he hath written de sacrorum hominum continentia . de recta in deum fide . barth . à medina hath written in primam secundae . in tertiam d. thom● usque ad quaestionem sextam . ioannes henricus meibomius . he hath published commentarium in ius jurandum hippocratis . maecenatis vitam . marcus meibomius . he hath ●ut out greek authours of the ancient musick in two volumes with notes . balthasar meisnerus * , learned but haughty . adolphus mekerckus , vulgò meetkercke , a learned searcher of antiquities . he wrote de veteri & recta pronunciatione lingu● graecae . pomponius mela a , a learned ancient geographer . philip b melancthon . he was a great mathematician . fuit philippus vir certè magnus ( ut totus novit orbis christia●us ) singulari pietate , summa eruditione , non vulgari judicio . cui omnes scholae & ecclesiae , omnesque literati debent plurimum . zanch. epist. l. . pezelio . he was excellently learned , not only in divinity , but also in the tongues and sciences , and generally in all good learning . for what art or science was not polished with his learned hand ? he fyled the tongue with his precepts of rhetorick . he made reason more reasonable by his skilfull rules of logick . he lift up our heads to behold the starres , and taught us to look back into the times that are past . travers answ. to a popish treatise . david chytraeus adhortat . ad orat. melancth . saith , plus rerum & doctrin● ac sapientiae salutaris , in una philippi orationum pagina inesse , quàm in ciceronianis aut demosthenicis aliquot , utcunque verborum splendore , copia & collocatione concinna praestent . there is a book ( they say , but i cannot meet with it ) styled crisis melanctoniana , or iudicium de legendis authoribus , his judgement of authors collected out of his works . melancthon thus wrote down before his death , the motives of his willingnesse to leave this world , a sinistris . a dextris . discedes à peccatis : venias in lucem : liberaberis ab ●rumnis & à rabie theologorum . videbis deum :   intuebiris filium dei :   disces illa mira arcan● quae in hac vita intelligere non potuisti :   cur sic simus conditi :   qualis sit copulatio duarum naturarum in christo. fearfulnesse was a stain in all his excellencies . dominus eum fortiore spiritu instruat , ne gravem ex ejus timiditate jacturam sentiat posteritas . calvinus joanni sleidano . philippus timidus est , ita ut saepenumero agat , quae non probet . zanch. epist. l. . bullingero . stephanus paschasius in his icones hath these verses of melancthon , doctrina volito clarus super aethera quamvis cognomen dederit terra nigella mihi . andrew melvin . a learned scotchman , an excellent poet. some of his poems are printed , he was committed for writing verses against the altar in white-hall , and the lady arabella was committed for being contracted to the earl of hartford ▪ thereby having a greater title to the crown , and so in likelihood of causing commotions . he made these verses of the lady arabella , causa mihi tecum communis carceris ara bella tibi causa est carceris , ara mihi . dr. barlow bishop of lincoln made these verses of him , cor ●ib ▪ felle nigrum est & aceto lingua redundat , ex melle & vino quam male nomen habes . menander an ancient poet. menasseh * ben israel , a learned jew living at amsterdam . he hath put out a book in latine , entitled conciliator , in which he endeavours to reconcile out of the writings of the rabbins loca pentateuchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iacobus menochius . a learned lawyer of great fame . his works are in nine volumes in oxford . stephanus menochius . he hath written a brief and literal explication of all the scripture , collected out of the best authors , and also a learned treatise de republica hebraeorum . paulus * milissus schedius a learned poet. he hath put out schediasmata poetica . epigrammata in urbes italia . gerard mercator , a most famous mathematician and cosmographer , and the ptolomy of our age , he was born at rapelmonda in flanders . io. mercerus , a learned protestant . a man singularly versed in the hebrew tongue , and hebrew writers . he succeeded vatablus in the profession of the hebrew tongue at paris . he escaped ( as i have heard ) at the great massacre at paris , being thrown into the river , and lived after , and put forth his learned commentary on genesis . ioann●s mercerus , vir totius humanioris literaturae intelligentissimus , regius hebraeae linguae professor , eruditione solertiae , diligentiáque praestantissimui . franc. ●un . orat. funeb . in obitum lucae trelcatii . vide ludovic . elsevir praefat. ad lectorem ante comment . mercer . in lib job . iosias mercer * , a frenchman , and sonne to iohn mercer , as thuanus and others say . he hath written learnedly upon tacitus . iosias mercerus praestantissimi ingenii vir , nec doctrina tantùm & eruditione , sed & singulari rerum agendarum solertia clarus , salmasii socer , notis suis ad novium grammaticum . herald . animadvers . in salmas . observat. ad ius att. & rom. lib. . cep . . hier. mercurialus , a learned physician of padua . his works are mentioned by boissard in his icones . mercurius trismegistus . a noble and excellent mathematician , called by the aegyptians trismegistus , because he was a most excellent philosopher , a soveraign priest , and a most vertuous king. his works are in one volume . marinus mersennus . leo allatius in his apes urbanae speaks honourably of him , and m r selden often mentions him with respect . his life is lately written in french by a french man , where his several works are mentioned . quaestiones celeberrimae in genesin cum accurata textus explicatione . la veritè des sciences . l' harmonie vniverselle , contenant la theorie & la pratique de lae musique , with many others . * merlinus . he is commonly called merlin the prophet , though some question whether there were such a one . there is in oxford catalogue under him . expositio de arcano lapidis , and in the appendix ses propheties & histoires . peter merlin a godly and learned french divine , who was bezas scholar , and miraculously preserved , when there was a great mas●acre of the protestants at paris on bartholomew-day . he hath put out an exposition upon iob and esther . georgius merula . there are in politians sixth book of epistles , the second , and the third , and the eighth against him , and in his eleventh book of epistles , epist. first and second against him , to which merula answers epist. th and th , and politian replies ep. th and th . paulus merula . after many voyages he was made professour of history in his own countrey in holland . he hath three books of general cosmography , and four books of particular geography . d. methodius a christian poet , and martyr . io. meursius , a most learned man , quo vix alius literis minori tractabat ambitione . vossius de vitiis sermonis l. . c. . vir meritorum in remp. litterariam clarissimorum . dilh. disputat . acad. minutius foelix octavius , anno dom . he was a famous pleader of causes at rome , contemporary to tertullian . io. picus mirandula . he was skilled in the greek , latine , hebrew , chaldee and arabick tongues . iohannes picus earl of mirandula . that phoenix of learning ( as appears in the entrance of his apology ) proposed openly at rome nine hundred questions in all kinde of faculties to be disputed , inviting all strangers thither , from any part of the known world , and offering himself to bear the charge of the travel , both coming and going , and during their abode there . his epitaph composed by tibaldeus runs thus , iohannes jacet hic mirandula , caetera norunt et tagus , & ganges , forsan & antipodes . d r hackw . apol. l. . c. . sect. . vir saneprae omnibus quae sint : quique fuerint admirandus . polit. epist. lib. . epist. . bac●ius ug●linus roberto salviato . qui tam multis unus bonis abundat , ut unus omnium laudes exhauriat . polit. ugolino ep. . ibid. gratulatus sum huic saeculo virum tanta doctrina : ut nihil feré : tanta cura : ut nihil omnino s●ire videatur . video te poetam egregium : oratorem eminentissimum . animadverto te philosophum prius aristotelicum : nunc etiam platonicum esse factum . videris literas graecas quae in te solae desiderari poterant : & sine quibus nihil eras futurus non didicisse mod● : sed hau●isse . polit. epist. lib. . ep. . manil. de isto prae cunctis admirando : non pico jam sed ( ut ipse appellare soleo ) phoenice potius : qui nunc in tua lauru indificat . polit. praefat. ad miscel. ad laur. med . vide ●tiam miscel. cent. . ad finem . iohan. franc. picus mirandula his nephew was also most learned in greek and latine . extant ejus sacra po●mata suis quoque commentariis illustrata , ne legentibus minus clara viderentur : & libri de veritate fidei christianae , in quibus disciplinarum omnium aceruus eminet . paul. jov. elog. doctorum virorum . both their works are mentioned by boissard in his icones . aubertus miraeus , very skilfull in ecclesiastical history . chap. xiii . leo modena a learned jew now living . he hath many things ( in his italian history , of the rites , customes and manner of life , of the present jews , throughout the world ) of the jewish matters , which are not in others . it is translated into english by m r chilmead of christ-church in oxford , but i have heard that master selden had a manuscript of modenas , which had much more in it then there is in that in english. michoel moestlinus . these of his works are published , alterum examen grego●iani calendarii . de dimensionibus orbium juxta tabulas prutenicas , ex sent . nic. copernici . epitome astronomiae . ioannes molanus . he hath written divers works mentioned by anton. sanderus . de scriptoribus flandriae . l. . carolus molinaeus , a learned lawyer , and a protestant . his life is written by papirius massonus . petrus molinaeus . peter du moulin , a learned and pious french divine , yet living . idò admire him upon the eucharist , and on purgatory , he hath my heart when i reade his consolations to his brethren of the church of france , as also in treating of the love of god. i would willingly learn french to understand him only , and have a long time desired , and still do to get any thing that he hath written . d. twisse . dominicus molinus . cujus benevolentia erga probos omnes & doctos viros ( quotquot sol ●spicit & solum sustinet ) patrio non clauditur agro , sed latè conspicua pervagatur . pignor. symbol . epist. ep. . henricus mollerus . he hath written well on esay , on the psalms , hosea and malachy . richard montague , a very expert grecian , and a great antiquary , but an arminian . there are his analecta ecclesiasticarum exercitationum . antidiatribae ad priorem partem diatribarum jul. caes. bulengeri , adversus exercitationes is. casaub. apparatus ad origines ecclesiast . diatri●e upon the first part of mr. seldens history of tithes , and other works . arias a montanus , a great linguist . he was skilled in ten languages . de me , ac de meo labore & industria ( quant●lacunque ea est ) nihil profi●eor . hoc tamen unum recensebo : me scilicet , continuo immortales deo gratias agere , quòd deceiu idiomatum cognitionem mihi pro sua clementia & benignitate imperitus sit . arias mont. pr●f●i● sac. bib. quadril . reg. edit . a man that for his sincere dealing about the kings bible procured unto himself much hatred and ill will. insomuch , that he was constrained to write an apology of set-purpose , for to prove his integrity , wherein is contained a full satisfaction to all his adversaries objections , and the whole history of his troubles , the beginning , successe and progresse of that costly work , written in the spanish tongue , never yet printed . the copy was found at the surprize of cales . d iam. his def. of bellum papale . vir toto orbe celeberrimus qui bibliis regiis antwerpiae praefuit . gomarus . michael montanus michel de montaign . his elegant books of miscellanies written in french , and modestly styled essayes , full of various learning , and in which he freely discovers his own spirit , shew his love to the muses . he hath by that book gotten a great opinion of his learning and wisdom , and rome hath chosen and adopted him for one of her citizens . vide scaev. samarth . gallorum elog. & bibliotheque d' antoine du verdier . ant. montecatinus , an exquisite aristotelian . he hath written on aristotles politicks , and on some part of his physicks . on plato's book de rep. & legibus . olympia fulvia morata , a learned and pious woman . audivimus eam in aula ita latinè declamantem , graecè loquentem , ciceronis paradoxa explicantem , ad quaestiones respondentem , ut cum veterum puellorum quavis , qua quidem ingenii la●de excelluerit , conferri posse videatur . est literis & disciplini● tum graecis , tum latinis , suprà quam quis credere possit , exculta , & scientia religionis illustrata . caelii s. cur. epist. l. . xy●to betuleio . vide plura ibid. there are orations , dialogues , epistles , verses both greek and latine of hers , with the testimonies of the learned concerning her , and their elogies . there is an epistle in the second book of her epistles written by her husband andreas grunthler doctor of physick of her pious death to c●liu● secundus curio . sir thomas more , sometimes l. chancellor of england . he was esteemed a man both witty and learned , but he was a bitter persecutor of good men , and a wretched enemy against the truth of the gospel , as by his book may appear , wherein he writeth most slanderously and contumeliously against luther , zuinglius , tindal , frith , barns , bayfield , bainham . he stood wilfully in the popes quarrel against his own prince , though the papists reckon him and fisher among the number of their martyrs . foxes act. and monum . vol. . p. . and my l. herbert of henry the th out of fox . he was so given to jesting and scoffing , that he continued it unto his death . one of the officers at the tower demanding his upper garment for his fee , meaning his gown , he answered , that he should have it , and gave him his cap , saying , it was the uppermost garment he had . coming to the tower-gate , a poor woman called unto him , and besought him to declare , that he had certain evidences of hers , in the time that he was in office ( which after he was apprehended he could not come by ) and that he would intreat that she might have them again , or else she was undone . he answered , good woman have patience a little while , for the king is so good to me , that even within this half hour he will discharge me of all businesses , and help thee himself . also when he went up the stair of the scaffold , he desired one of the sheriffs officers to give him his hand to help him up , he said , when i come down again , let me shift for my self so well as i can . also the hang-man kneeled down to him , asking him forgivenesse of his death , as the manner is . to whom he answered , i forgive thee ; but i promise thee that thou shalt never have honour of the striking off my head , my neck is so short . also , even when he should lay down his neck on the block , he having a great gray beard , stroaked out his beard , and said to the hang-man , i pray you let me lay my beard over the block , lea●t you should cut it ; others relate it thus , that he said , it never committed treason ; thus with a mo●k he ended his life . his english works are mentioned by maunsel in his catalogue . ioh morinus , a learned papist . there are his exercitationes biblica de hebraeo graecoque text● . exercit. ecclesiasticae . phil. mornay , lord of plessis . his work concerning the truth of christian religion , was written in french against atheists , epicures , paynims , jews , mahumetists , and other infidels , began to be translated by sir phil. sidney , and at his request finished by arthur golding . his other works translated into english are mentioned by ma●●sel . thom. morton , * bishop . he hath written learnedly against the papists , confuting them from their own authors . there is his apologia catholica , causa regia , catholick appeal , & other works . thomas morton . he hath written a learned commentary in latine upon the first epistle of p●ul to the corinthians . and some english tracts . simeon muis , an excellent hebrician . he hath written well on all the psalms , and also learnedly asserted the hebrew truth against morinus . sebastian munster a germane , a learned hebrician and mathematician . he was born anno . marcus antonius muretus , a very eloquent and diligent writer . what latine author hath he passed by , either historian , oratour or poet , which he hath not explained , amended and restored to his purity , either with his commentaries scholia , or notes ? terence , petronius , tibu●●us , catullus , properti●s , tully , seneca , salust , tacitus ; and how learned he was , his book of divers readings sheweth . his excellent orations shew his great eloquence . quis humilia subtilius , ampla sublimius , mediocria temperatius , potuit dicere ? quibus virtutibus , perfecti oratoris laus continetur . jani nicii erythraei pinacotheca . vide plura ibid. gesner mentions his latine works , and antoine du verdier his french. musaeus . he wrote the loves of leander and herûs , he lived ( saith vossius , de poetis gr●cis c. . ) sub augustis , & quidem post quartum seculum . wolfangus musculus , a judicious and solid divine anno . he hath written commentaries in genes . in psalmos . fol. in isaiam . fol. in matthaeum . fol. in iohannem . fol. in ep. ad rom. & corinth . in epist. ad gal. & ephes. in ep. ad phil. colos. thess. & ad tim. and loci communes theologi . ioachimus mynsingerus , anno christ. . his commentary upon iustinians institutions is well liked . he hath written other works mentioned in the oxford catalogue . the end of the fourth book . the fifth book of such as were famous for zeal in the true religion , or in any kinde of learning . chap. i. n cn . naevius , a famous ancient poet. naevius in manibus non est : & mentibus haeret poene recens : adeo sanctum est vetus omne poema . horat. l. . ep. . petrus nannius a general scholar , thought worthy to succeed conradus goclenius in collegio trilingui at lovain . he died there anno . he hath written much . his works are mentioned by melchior adam in his life . francise●s nansius . vossius in his book de constructione c. . cals him doctissimum praeceptorem suum , and quotes his notes on nonnus . iohn napier a scot. l. of marcheston younger . he was the inventer of the logarithmes . he hath written well upon the revelation . natalis comes , venetus , a most learned writer . he composed thirty books of history in a learned and grave style , and wrote ten books of mythology , a learned and laborious work , in which he demonstrates , that almost all the opinions of natural philosophy was contained under the fables of the ancients . r. mardochai * nathan . inscriptis talmudicis versatissimus l'empereur talmud . babyl . cod. mid . cap. . sect. . there is his hebrew concordance of the bible . gabriel naudaeus , a learned frenchman . he wrote advis pour dresser une bibliotheque : de studio liberali syntagma . ioannes nauclerus , nobilis suevus ▪ fuit filius ioannis vergae , vulgo vergenhaus , quod nantam notat ; unde nauclerus ▪ graeca appellatione * vocatus . voss. de hist. lat. l. . p. . ioannes reuclinus was his scholar . andreas navagerius . a most compleat poet , orator and historian . he hath written a history de rebus venetis . two most elaborate orations , and divers poems . annotations upon all ovids works . gregory nazianzene , anno dom. . . helv. chron. he was famous for his piety and learning , zeal and patience . he was ieroms master . it is generally received that he was bishop of nazianzum , by ierome himself in catal. bellarm. de script . eccles. camerarius . yet by gregorius who wrote nazianzens life , and indeed by nazianzen himself in his epistles , it appears that he was there an assistant to his father being old and weak , and thereupon it is commonly thought that he himself enjoyed the place . that gregory which bears the name of the place where his father was bishop , though he never enjoyed the bishoprick it self . m r gatak . d answ. to lilie . constantinopolitanam sedem ab arianis episcopis purgavit . geneb . chronol . lib. . aelius antonius nebrissensis . there is a dictionary of his . nicander . a physician and most excellent poet. there are his theriaca . alexipharmaca . poemata gr. & lat. nicephorus callistus . he hath written an ecclesiastical history in two tomes , consisting of eighteen books . nicephorus gregoras , anno dom. . there are these works of his , hist. gr. & lat. hist. byzantinae . nice●es cho●●ates , anno dom. . there are these works of his , de ordine qui observatur cum quis à saracenismo ad christianam fidem venit . thesauri orthodoxae fidei . contra iudaeos cum notis . nicolaus quintus , papa . he was a great favourer and patrone of learning and learned men , therefore many great scholars flocked to him , as georgius trapezuntins , georgius valla , demetrius graecus , nicolaus perottus , and others , by whose help many authours were brought out of darknesse and illustrated , and turned out of greek into latine . he incouraged learned men also by rewards to the study of learning , they easily obtaining the chiefest places of honour : of whom that might well be verified , sint maecenates , non deerunt flacce marones . when it was told him that there was some at rome , which would make good verses , he denied that they were good . cum enim ( inquit ) ad me non veniunt , qui poetis etiam malis patco . molestè tulit homo sapiens in urbe sua esse qui literas s●irent & nescirentur . polit. epist. l. . epist. . his holinesse is reported to be such , that he never sold to any one the magistrates place for money . singulos homeri libros ducentis aureis ; latinis versibus reddendos curavit . waynfleti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . io. nider . he hath written consolatorium conscientia timoratae , a consolation of an affrightted conscience . doctor hall and doctor twisse mention this book sometimes , at least the later . he acknowledgeth there , that every childe of god hath the direction of the spirit to lead him into all truth necessary to salvation . he hath also written , de reformat . religiosorum . decaelogi explicatio . and other works . theod. à niem . he was secretary to three popes . he lived at rome under urban the sixth , boniface the ninth , innocent the seventh , gregory the twelfth . vixit in a●la quinque paparum , intimus eorum scriba & tandem episcopus verdensis factus . gerh. confess . cathol . l. . spec. artic. . c. . he hath written , de schismate in ecclesia . de potestate imperiali & papali . p. placidus nigidius . he hath put out , mariale , seu de devotione erga virginem dominam . opuscula . in cantica canticorum expositio duplex . io ▪ nirembergius , an eloquent author . de arte voluntatis ● . de origine sarae scripturae . fol. stromata sacra . fol. spiritualium institutionum pandectae . fol. marius * nizolius . he hath put out thesaurus ciceronianus . flaminius nobilius . he hath put out several works , de hominis foelicitate . de vera & falsa voluptate . de honore . quaestiones logicae vari● . andreas nolthius , a great mathematician . nonnus pampolit . there are his dionysiaca lat. & gr. metaphrasis evang. iohannis graecè . alexander nowel dean of pauls . a learned and pious divine , and uncle to the famous whitaker . there is his reproof of a book entitled , a proof of certain articles in religion , denied by mr jewel , set forth by thomas dorman bachelour of divinity . reproof of m r dormans proof continued , with a defence of the chief authority of princes , as well in causes ecclesiastical as civil , within their dominions , by dorman maliciously impugned . confutation as well of mr dormans last book , entitled , a disproof , &c. as also of d r sanders causes of transubstatiation . his larger and lesser catechism written by him in latine . gregory nyssene , he flourished anno dom. . in the raign of gratia● , valentinian and theodosius . basil was his brother , he was contemporary to epiphanius and ierom. chap. ii. ● bernhardinus ochinus . of sene , being had in great estimation among the italians for his eloquence and vertue , forsaking the monastical kinde of life , gave himself to the doctrine of the gospel . and coming first to geneva , and after to auspurge , set forth certain sermons in print . sleid ▪ comment . l. . p. . he was a socinian . vide boxhorn . hist. univers . p. , . an heretick , see beza's epist. . ch. oclandus , a famous english poet. he hath written anglorum praelia . guliel . de ockam . a learned englishman . the scholar of iohn scotus , a famous divine . once a worthy fellow of merton colledge in oxford . he was sirnamed doctor invincibilis in argumento qui excessit modum ingenii humani . scalig. he flourished in the time of the emperour lewis the fourth , about the year of our lord . odo abbot of clun is commended for his knowledge in divine and humane learning . io. oecolampadius . he made good the splendor of his own name , when dying of the plague , he could lay his hand upon his brest , and say , hic abunde lucis est . there was a great league of friendship between him and zuinglius , so that the tidings of zuinglius his death ( as sleidan , and thuanus report ) was a means to hasten his . oecumenius . he hath collected short and perspicuous expositions out of divers commentaries of the fathers , upon the acts of the apostles , the seven canonical epistles , all pauls epistles . ogilvy a scotch poet. his translation of virgil , and of the fables of aesop in very excellent english verses , is commended . caspar olevian . legeram antea quae in epistolam ad galatas scripseras , & nunc quaedam quae ad romanos , placet brevitas , analysis , perspicuitas , fidelis explicatio , atque etiam aculei : credo laborem istum tuum , non futurum ecclesiae inutilem . zanch. l. . epist. casp. oleviano . onkelos a . he made the chaldee metaphrase of the pentateuch . onuphrius panvinius ; romae instaurator , & pater historiarum . scriv. animad . vers . in l. . mart. a great humanist , who wrote the lives of the popes . boxhornius ( in his general history from christs time ) cals him diligentissimum onuphrium , manutius helluonem antiquitatis , scaliger patrem historiae , lipsius principalis historiae & fastorum rerum patrem . ioannes oporinus , professour of the greek and latine tongue , and printer at basill . he was born anno . a religious and sincere man , very liberal to all scholars , and very respective to his father . his works are mentioned by melch. ad. in his life . oppian a famous greek poet. he received for every verse a piece of gold of the emperour antoninus . optatus , in the year of our lord . that learned bishop of milleuita . there are his works together , among which one is de schismate donatistarum . origen . he was scholar to clemens alexandrinus . his errours were so great and hainous , that thence the sect of origenists is called . if any man desire to see a catalogue of origens errours , he may have recourse to the learned epistle of s t ierom , ad avitum . vincentius lyrinensis adversus haereses . c. . writes , errorem origenis propter ejus tum doctrinam tum zelum magnam in dei ecclesia fuisse tentationem . vide august . de haeres . p. , . & bezae praefat. ad annot. in n. t. he lived in the year of our lord . . saith helvicus . . calvisius . he was almost wholly of the third age. hic amore castitatis se castravit : novum & vetus testamentum memoriter novit : iam senex hebraicam didicit linguam . wolfii lect. memor . centen . . he wrote exceeding much , yet there remaineth now little in comparison of that he wrote , and that so corrupted , that it nothing answereth the famous report of learning which he had in the church in his time . all his works now extant revised by erasmus , were printed at basil by frobenius , . he was in his age a mirrour of gravity , integrity , constancy , zeal , piety , learning of all sorts , both divine and humane , of so happy a memory that he had the bible without book , of such admirable eloquence , that not words but honey seemed to drop from his lips ; of so indefatigable industry , that he was called adamantius , and was said by some to have written six thousand books . dr. crakanth . vigilius d●rmitans . est certè hic scriptor adeò omnibus modis impurus ; sive ita ipse scripsit , sive depravata postea fuerunt ejus scripta , ut nullam in ecclesia authoritatem in rebus controversis mereatur . bezae epist. . he often reproves him also in his annotat. on the new testament . orontius fineus , professour of the mathematicks at paris under francis the first . he was born at brianson a town in dauphinè , the year of our lord . he composed five books , de arithmetica practica . two books , de geometria practica . five books , de mundi sphaera . commentaries upon the six first books of the elements of geometry by euclide . and divers other works mentioned by thevet vies des hommes illustres . l. . paulus orosius . he was austens scholar . nobilissimus ille rerum christianarum historicus . montac . exercit. . orpheus , a very ancient poet , long before homer . there is little of his extant . abraham ortelius . he was born in antwerp that famous mart of the world . he was given to geography from his youth , and spared no cost or pains to perfect his knowledge therein , travelling far and often for that purpose . cosmographus ad miraculum usque politissimus & laboriosissimus . chyt . scol . in paraph. ps. buchanani . his thesaurus geographicus is an excellent work , instar omnium , and his theatrum . lipsius , gesner , and others much magnifie it , edito pulcherrimo orbis terrarum theatro , & renovatâ antiquorum locorum per tabulas propriâ industria eleganter depictas memoriâ . thuan. hist. tom. . l. . quo in opere ( saith melchior adam in his life ) ita omnibus suam probavit industriam : ut à philippo ii. illo principe principum , geographi regii insignibus sit orornatus . scripsit & thesaurum geographicum , in quo omnium totius terrae regionum , montium , promontoriorum , collium , silvarum , insularum , portuum , populorum , urbium , oppidorum , pagorum , item oceani marium , fretorum , fluviorum , & ejusmodi nomina & appellationes veteres , additis magna ex parte etiam recentioribus opus eruditum lectuque jucundum . andreas osiander , anno christi . the epitomizer of the centuriators , skilfull in the hebrew , greek and latine . beza epist. . cals him , phanaticum & impurissimum ecclesiarum turbatorem . he held that the righteousnesse of christ , by which we are justified , was his essential righteousnesse , as god. but , . that is incommunicable to us . . if that had been required to our justification , christ needed not to have been incarnate . paul saith rom. . we are made righteous by the obedience of one man. hier. osorius . an eloquent man , and too precise a follower of tully . in his book against luther and doctor haddon he dares not name the words of justification or predestination . and i wonder ( saith mr. fox ) that he dares insert the name of christ in his books , since it is not found in tully . nec iustificationis aut praedestinationis vocabula ipsa vel nominare audes . ac miror equidem , quod christi nomen , quod apud ciceronem nunquam legitur , non dubites libellis tuis inspergere . his book de gloria is most esteemed . arnald ossat a french cardinal . his and cardinal perrons french letters are esteemed usefull , both for the understanding of ecclesiastical , and state-affairs . he was scholar to petrus ramus . otto the second sonne to otto the first . he being overcome at a sea fight by the grecians , and carried away by pyrates , being unknown by reason of his skill in the greek tongue , he escaped safe into sicilie , and afterward he punished them . william oughtred , a very learned mathematician . he hath published , clavis mathematica . he hath put out these works in english , the circle of proportion . the horrizontal instrument . the artificial gauging line or rod. ovid. he had a natural genius to poetry . quicquid conabar dicere versus erat . nascitur poeta , fit orator . lactantius cals his metamorphosis opus praeclarissimum . as tibullus and he were born in one day , so he and livie died on another , that his birth and death might be nobly accompanied . sands in the life of ovid. chap. iii. p richard pacie dean of pauls . he was secretary for the latine tongue to king henry the eighth . he was of great ripenesse of wit , learning and eloquence , also expert in forraign languages . he was sent in the kings affairs embassadour to venice , which function there he so discharged , that it is hard to say , whether he procured more commendation or admiration among the venetians , for his dexterity of wit , and specially for the singular promptnesse in the italian tongue . for opinion and same of learning , he was accepted , not onely here in england with linacro , grocinus , more , and others , but also known and reported abroad in such sort , that in all the great heap of erasmus his epistles , he wrote almost to none so many , as to him . foxes acts and monum . vol. . p. . c. . he was after distracted , but he prettily well came to his wits , and began to study the hebrew tongue with wakefield . he hath written upon ecclesiastes . he begins his book de fructu qui ex doctrina percipitur , thus , ric. pac. ad scient . profes . epist. librum doctissimi viri , non adeo brevem , unius spatio mensis scriptum mirabimini . he saith further , that it was composed constantiae in publico hypoca●sto . fabius * pacius . his several works are mentioned by tomasinus in his elogia virorum literis & sapientia illustrium . iulius pacius his younger brother . an. m. d. l. in lucem editus , ingenium politiorum literarum studiis pari cum fratre contentione excoluit : eoque profectu . ut juvenis nondum exacto tertio decimo atatis anno arithmeticae libellum magnâ facilitate conscripserit . thomas . elog. he was an excellent grecian , he illustrated aristotles organ with most copious notes , and published many learned commentaries upon many of his books of philosophy , and elucidated many books of the civil-law with commentaries or notes . besides his knowledge of the civil and canon-law , he was skilled with knowledge of all learning , the mathematicks , history , poetry , much given to the reading of the ancient fathers , and ecclesiastical history , skilfull in the latine , greek and hebrew languages . marcus pacuvius , a famous tragaedian . there are some fragments of his remaining . iohn paget , a learned divine , as his arrow against the separation of the brownists shews . santes pagninus , an italian , and a dominican frier , a man excellently learned in the hebrew tongue . there is his thesaurus linguae sanctae cum recognit merceri . fol. epitome thesauri linguae sanctae . and other works . petrus de palude , vel paludanus , anno dom. . he hath written upon the gospels , on the third and fourth book of the sennces . de causa immediata eccles. potestatis . de audientia confessorum . iacobus pamelius . he was born at bridges in flanders , anno . he was excellently versed in both prophane and sacred history . he hath not only made cyprian and tertullian better , but also illustrated them with learned commentaries . guido pancirolus . he hath published , com. in notitiam utramque dignitatum tam orientis quam occidentis . thesaurus variarum lectionum utriusque juris . and other works . franciscus panicarola . three at that time in concionibus dicendi laude florebant , panicarola , tolet & lupus . there being three things required of an orator , ut doceat , ut delectet , ut moveat , it was commonly said then , lupus movet , toletus docet , panicarola delectat . anton. panormita privy-councelour to alphonsus king of spain and naples . he hath published his memorable sayings and deeds in four books . a most famous poet and oratour . abbas panormitanus , anno dom. . the most learned of the canonists . he hath put out in libros decretalium tomos . consilia & quaest. repertorium iuris . henricus pantaleon , anno christi . he wrote prosopographiae illustrium virorum germaniae , & diarium historicum . and divers other works mentioned by melchior adam in his life . paphnutius . famous in ecclesiastical history . papinianus . a famous lawyer , he lived under septimius severus . ioannes pappus , a learned lutherane . he was born in the year of christ , . he published many works mentioned in the oxford catalogue . he died in the year which he expressed in this verse , familiar to him in his inscriptions , ad fine m si qvis se parat i lle sapit . philippus aureolus theophrastus paracelsus . bombast . ab hohenheim , a learned physician . he had divers names . he held there were three principles of things , sulphure , salt and mercury . he said physick was supported by four pillars , the first of which is philosophy or physick , which is a knowledge of earth and water , and all things thence begotten , the second astronomy , which is a knowledge of the other two elements , and all heavenly bodies . thirdly , alchimy , which demonstrates the compositions and dissolutions of all bodies . the last is vertue , which requires that a physician should be pious toward god , just , constant and faithfull toward men , and a lover of all good . he often censures and reproves the ancients , hippocrates , galen , and aristotle not excepted . daniel pareus . he hath written universalis historiae profanae medulla . mellificum atticum . david * pareus his son , a learned divine of germany . he hath written commentaries , and adversaria upon all the books of the scripture . io. philip pareus his sonne . he hath written thesaurus linguae latinae . electa plantina , & lexicon plantinum . musae fugitivae . theatrum philosophiae christianae . narratio historica de vita & obitu d. parei patris ejus . a commentary upon philemon and iude. and other works . matthaeus paris sive parisius , anno dom. . a benedictine monk of the monastery of s t albane here in england , a very faithfull and diligent authour . he wrote historiam anglicanam the english history , from the year of the lord , even unto the year . vir omnium citimae aetatis historicorum anglorum ( nisi cui placeat willielmum malmesburiensem excipere ) eruditissimus . casaub. ad front. ducaeum epist. gul. * parisiensis . his works are in two volumes . robert parker a reverend divine . there are these works of his , de descensu christi . de politia ecclesiastica christo & hierarchiae opposita . a scholastical discourse about the sign of the * crosse. iohn parkins an utter-barister of the inner-temple . he put forth a little treatise in the reign of king edward the sixth , of certain titles of the common-laws , wittily and learnedly composed . rob. parsons an english jesuite . he was most skilfull in railing and reviling , able to put shimei , rabshakeh and thersites himself to school . see charles paget his book against him , and watsons quodlibets fourth answ. to second artic. and quodlibet d answ. to the sixth artic. there is a a book commonly called b resolutions , which goes under his name , which the papists much magnifie , as also his treatise of the three conversions of england . but doctor iames somewhere denies the first to be his . protestants have published some books of papists ( as parsons resolutions , granadoes meditations , with some altering of the sentences , though if these books had never come out , the scandal had been lesse . doctor iames his myst . of the ind. expurgat . carolus paschalius a learned man. he hath written , legatus . ceusura animi ingrati . de optimo genere elocutionis . chap. iv. steven * pasquier . a learned frenchman . he flourished anno à christi nativitate . he hath written an excellent treatise in french , styled la recherche de la france . he hath published also icones , epigrammes , and epitaphs , and several other works . iohn passeratiusa , a learned frenchman , the kings professour of eloquence in paris , an excellent orator and poet. he hath put out orations and prefaces , a commentary on catullus , tibullus and propertius , varia opuscula . his french works are mentioned by antoine du verdier in his bibliotheque . george passor , professor of divinity and hebrew at herborn , of greek at frankere . he hath put out a lexicon greek and latine upon the new testament . manuale graecarum vocum n. t. syllabas vocum n. t. oratio funebris in obitum jo. piscatoris . paedagogus christianus . matthias pasor . son to george pasor , a learned professor at groning . there is his oratio pro ▪ linguae arabicae professione . marsilius patavinus . franciscus patricius , venetus . he taught philosophy at rome and padua . his learned works are paraleli militares . liber male quidem amplus ac magnus , sed rerum , quae in ea continentur , aestimatione ac pondere longe maximus atque gravissimus . jan. nic. eryth . pinac . nova , de universis philosophiae . nova geometria , novaque rhetorica . de scribenda historia tres dialogi . de arte poetica tres decades . and other works . c. velleius paterculus * , an elegant historian , but he was a great flatterer of tiberius . patrick the first , or second archbishop of ireland . anno gratiae . sanctus patricius secundus hyberniae archiepiscopus , anno aetatis suae . in domino quievit . matth. westm. flor. hist. . vide rivii regim . anglic. in hibern . defens . adversus analecten . l. . p. , , , , , , , , . pope paul the d. he was learned himself , and a lover of learned men . he chose certain cardinals and other prelates to reform the church . a prelate endowed with good qualities , and among all his vertues , made more esteem of none then of dissimulation . history of the counc . of trent , l. . p. . petrus bembus l. . epist. fam. writes to him , congratulating his papall dignity , and commending his learning : he addes , egique deo optimo maximo gratias , quod & mihi caeterisque qui easdem bonas artes & praeclara colunt studia , cum principem ac rerum dominum dederit ; à quo sit magna nobilissimarum disciplinarum seges & proventus expectandus , & christianae reip . procellis temporum turbulentissimorum jactatae gubernaculo ejusmodi magistrum adhibuerit : quo regente non modo naufragium non expavescat : sed ne ullam quidem aberrationem à recto cursu aut omnino declinationem timeat . vide plura ibid. & sadoleti epist. l. . epist. , , & . paulo iii. pontif. max. d. paulinus a aquitanicus . he being a senatour sold his goods , his wife perswading him , and went to nola , that there he might embrace the christian religion . iulius paulinus , a learned lawyer of padua . he wrote divers works , which are mentioned by bernardinus scardeonius . de claris iureconsultis patavinis . father paul of venice , a wise and learned man. there is his history of the quarrell of pope paul the fifth , with the state of venice , and an answer to his bull. a defence of gerson . the history of the councell of trent written by him first in italian . cognovi in italia hominem sanè multa eruditione , magno judicio , & integritate , rectissimoque animo . licèt haud liberter illos audiret , qui romanam ecclesiam nimis deprimunt , nihilominùs ab illis etiam abhorrebat , qui ejus abusus tanquam sancta instituta defendunt . et erat caeteroqui veritatis amicus singularis , & assecla constantissimús . bedel . epist. dedicat. ad interdict . venet. hist. pausanias b . he hath excellently described ancient and flourishing greece in ten books . exstat hujus scriptoris minùs quidem facundum , sed eruditum opus de graecia , libris decem constans : iis & situm urbium ac locorum , & antiquitates graecanicas , & quicquid penè memorabile graecia habuit , magno philologiae & historiae studiosorum bono , complexus fuit . voss. de histor. graec. l. . c. . io. pechamus , iohn pecham archbishop of canterbury , anno dom. . he was very chast , and so strict that he made the canons neer canterbury forfeit their places for non-residence . there are his sententia biblicae ad unum caput collectae . peireskius , claudius fabritius de peiresc . one most exact and skilfull in matters of antiquity , and a generall scholler . his life is excellently written by gassendus , and is worthy to be read by every scholar , yet some do not much approve of gassendus his latine . pelagius a britain by birth , and a monk at rome years after christ. to prove that he was a brittain , beda in his history quotes that verse out of prosper aquitanicus , pestifero vomuit coluber sermone britannus . illud est , quo nomine inter catholicos nullo in numero esse meritus est , quod arroganter nimis vitiatam extulerit naturam , humani arbitrii decomtor , divinae gratiae contemtor . voss. hist. pelag. l. . c. . quis enim unquam ante prophanum illum pelagium tantam virtutem liberi praesumpsit arbitrii , ut ad hoc in bonis rebus per actus singulos adjuvandum , necessariam dei gratiam non putaret ? vincent . lirin . advers . haeres . c. . at the first pelagius only praised free-will , after indeed to decline envy , he began to use the term of grace , but he understood only by it , that god had made us of free-will ▪ and preserves us in it . against him wrote austen , hierom , cyrillus , orosius , innocentius , gennadius , and at the last thomas bradwardine a doctor here in england . the pelagians were so called from him , and also caelestiani from caelestius one of pelagius his scholers . these taught that death was not the wages of sin , but that adam should have died , though he had not sinned . that adams sinne was hurtfull only to himself , and not to his posterity : that concupiscence was no sinne : that infants did not draw originall sinne from their parents : that man after the fall had free will to do good . iohn pell , a learned mathematician of our own country . he hath written against longomantanus de vera circuli mensura . his learned sister mistress makins deserves also an honourable mention for her skill in the latine and greek . conradus pellicanus ▪ a learned germane divine , very skilfull in the hebrew ▪ chaldean and arabick tongues . he hath commented on all the bible . the city zurich hath had many eminent sholers , as he , theodore bibliander , conradus gesner , that most excellent historian , and many others . ludovicus lavater writes that he had often heard from pellican being old , that no greek testament could be found in germany ( the first copy was brought thither out of italy , ) although one would lay out a great deal of money for one copy . now such is the felicity of the times , that every scholler hath one . melch. ad. in vita pellicani . william pemble , a learned and pious divine , a good artist and linguist both : a great orament of magdalen hall in oxford . he wrote a treatise of justification , and his minde running much on that subject , he said when he was upon his death bed that he would die in it , viz. his perswasion of justification by the righteousness of christ. ioannes pena , mathematick professor to the king of france in paris . a great mathematician , he was taken away with a violent fever in the very flower of his age , when he was but thirty years old . he hath written a learned tract de natura & usu optices . he was peter ramus his scholer . gabriel pennotus . there are these works of his , generalis totius ordinis clericorum canonicorum historia tripartita . propugnaculum humanae libertatis , seu controversiarum pro humani arbitrii libertate . benedictus pererius , a learned jesuite . his works are commentarii ac disput . in genesin , in exod. in danielem . in ep. pauli ad rom. opuscula theologica , and other works . william perkins , a learned and godly divine . famous amongst forraign nations for his skill in practicall divinity , mentioned by voetius and others that worthy pair of our late divines , greenham and perkins : whereof the one excelled in experimentall divinity , and knew well how to stay a weak conscience , how to raise a fallen , how to strike a remorslesse : the other in a distinct judgement , and a rare dexterity in clearing the obscure subtilties of the school , and easie explication of the most perplexed discourses . d r hals first dec. of epist. epist. . david cardinall du perron . there are four great volumes of his works in folio , in french. replique a la response du serenissime roy de la grand bretagne . les diverses oevres , &c. du sainct sacrement de l'eucharistie . les ambassades & negotiations . my lord faulkland cals him the great eloquent and judicious cardinall perron , and prefers him before bellarmine and baronius ; and saith of his book against k. iames , that he was the architect of the most glorious building , which ever in his opinion was erected to the honour of the church of rome . peter du moulin in his preface to his answer to cardinal perron , or his nouueau●è du papisme saith of perrons answer to k. iames , le ne trouue point entre les adversaires d'ouurage tant elaborè , i finde not so elaborate a work amongst our enemies , mais son peu desçavoir en la langue grecqué & és lettres humaines le fait souuent broncher . but his little knowledge in the greek tongue and in humane learning makes him often stumble . his book is well answered by rivet , peter du moulin , and blondell . nicolaus perottus . cornucopia . correctio plinii epist. ad titum . aulus persius flaccus . ierom cals him the most eloquent of satyrists . barten holyday consulted with above a dozen expositors , yet in the preface to his translation of persius hath these words , i may without ambition say , it is a new thing persius understood . to have committed no faults in my translation ( saith he according to his elegant way of writing ) had been to translate my self , and put off man. chap. v. dionysius petavius , a learned jesuite . he wrote against scaliger and salmasius . that scaligero mastix . greg. de aeris & epochis . qui ad omnia , non solum falsa aut inania , verùm etiam vera , certa & omnium consensu approbata , vellicanda & carpenda natus esse videtur . croii observat. in n. t. c. . samuel petitus , a very learned man. there are these works of his , miscellaneorum , lib. . variarum lectionum , lib. quatuor . eclogae chronologicae . com. in leges c atticas . francis petrarke , an italian , a witty and sententious orator , and poet. one of the great restorers of learning . vir omnium saeculorum memoria dignissimus . pignor. symbol . epist. ep. . he was born in the year ▪ and died in the year . having lived years wanting but a day . there is in his latine works a neat expression , a spirit sinewy and sententious , a style short and concise . he was another seneca . he calleth rome the whore of babylon , the school and mother of errour , the temple of heresie , the nest of treachery , and seemeth plainly to affirm , that the pope was antichrist , declaring that no greater evil could happen to any man , then to be made pope . his life is written by papirius massonus . there was great flocking after him , from france and all italy . sacras literas , ut humiles & incomptas , & humanioribus impares nimio illarum amore , & contemptu harum , & opinione de se falsa , atque impotenti inventa , diù tumidus adolescens , fugit . verùm liber confessionum divi augustini , aditus ei postremò fuit , ad omnes sacras literas , sibique librum illum praedicat autorem fuisse , ut adolescentiae vitia dimitteret . papir . masson . ib. he wrote de vita solitaria . de remediis utriusque fortunae . de communi mundi contemptu . de vita sapientis . bucolica , eclogae : & alia venustissima poemata quae scripsit lingua hetrusca : and other works mentioned by boissard in his icones . his ancestors were florentines , and lived in exile , but he returned home and died in his own country of an apoplexy . he was buried at arquato montanere , a village belonging unto padita , where in honour of him a sepulchre of marble was built , and an epitaph of his own making inscribed , part whereof is as followeth , frigida francisci lapis hic regit ossa fessusque in terris , caeli requiescit in arce . petronius arbiter , an obscene writer , yet his latine is pure and elegant . elmenhorstius in the life of iohn wower cals petronius impurissimùm scriptorem purissimae latinitatis . suffridus * petrus . he was a frisian , and wrote the history of frisia , and of the writers of frisia . gasper peucer , a learned physitian , well skilled in philosophy and the mathematicks . he hath written a singular book of his own imprisonment and freedom . christ. pezelius , a learned writer . many of his works are mentioned in the oxford catalogue . he died anno dom. . demetrius a phalereus . he hath written de elocutione . de interpretatione praecepta rhetorica . philo indaeus . he lived in christs time , and was born at alexandria , a famous town in aegypt . though he was a jew , yet he was altogether unskilfull in the hebrew , as the jews of alexandria , and almost all the hellenists were . homo graecè tantum loquens , hebraismi autem adeo imperitus , ut dubitem an etiam legere sciret hebraicè . scalig. elench . trihaeres . serar . c. . the greek tongue was so common at alexandria , that the bishops , as athanasius , cyrill , theophilus , &c. there preached to the people in greek . the apostle therefore writing to the hebrews alleadgeth to them the scripture according to their translation . pet. du moulins antibarb . c. . il fut tellement versè en toute bonne literature , que non seulement envers c●ux de sa secte , mais aussi envers les chrestiens & philosophes prophanes , il estoit en grand credit & estin●e . theuet . vies des hommes illustres l. . philo natione & sapientia iudaeus , graecanicae verò facundiae leniter fluens amnis , aut in al●eo scripturarum potius dulcè canens cygnus . ovid. fabrit . in n. t. syr. lat. interpret . praefat . the book of wisdom was written by him , living after christs passion , resurrection , and ascention , yet he never beleeved in christ. doctor twisse against ford. he was iudaorum d●sertissimus . ierom. a great imitator of plato , so that it was said of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he wrote among other things of the life of moses . his allegorizing so much is disliked . i● . philoponus . anno dom. . he wrote books on the first chapter of genesis concerning the creation of the world . iohn philpot. he and bishop ridly were the most learned of our english martyrs in q. maries dayes . fl. philostratus . franciscus philelphus . gul. philander , a very learned man. there is his epitome in omnes georgii agricolae , de mensuris ac ponderibus libros . photinus * . he was learned , but a great heretique . he denied the deity of the sonne and holy ghost . whence the photinians . there are two main parts of the socinian religion . the first concerning the person of christ , photinianism . the other the grace of christ , pelagianism . photius patriark of constantinople , he flourished in the th age , anno dom. . the learnedst man of his time . casaubone in his epistles much commends his bibliotheca . acerrimo vir ingenio perspicacissimóque & in omni genere doctrinarum praestantissimus scriptor , photius , patriarcha constantinopolitanus . fulleri miscel. lib. . cap. . alexander piccolominy archbishop of sienna , a good linguist and artist . many of his works are mentioned in oxford catalogue . francis piccolominy . many of his works are also mentioned in oxfhrd catalogue . pet. picherellus , a learned frenchman . we may judge of his great abilities , by those little tracts de coena dominica , de missae sacrificio , de igne purgatorio , de imaginum usu , and some other things that way , and likewise of his little difference from us in the weightiest points of our religion , the more pity is it , that his excellent notes on a great part of the new testament should so unhappily perish after his death , as thuanus relates . io. pierius valerianus . he hath written an admirable discourse of the egyptian * hieroglyphicks . elegans opusculum ioannis pierii valeriani , quo agit de litteratorum infelicitate . vossius de histor. lat. albertus pighius . the greatest learned man of your side : b. iewell often stiles him so in his reply to d r cole . pontificiorum archilles adversus lutherum , qui totus noster est in causa iustificationis . episc. mortoni antidotum contra merita . cap. . sect . . albertus pighius felici ac versatili vir ingenio , qui cùm theologiae atque astronomiae cognitione naturalem quoque prudentiam , rerumque publicarum usum & intelligentiam conjunxit , eximia latinae dictionis elegantia , quae scriberet ageretve comitante . auberti miraei elog. belg. vide plura ibid. stephanus pighius . vir de universâ antiquitate romanâ praeclarè meritus . voss. de construct . c. . laurentius pignorius , the great ornament of italy , born anno . vossius styles him clarissimum , & diffusae reconditaeque eruditionis virum . he hath written symbolae epistolicae epistolicall symbols . the title of that book is , symbolarum epistolicarum liber primus , in quo nonnulla ex antiquitatis , iuriscivilis , & historiae penu depromuntur & illustrantur , multaque auctorum loca emendantur & explicantur . there are also these works of his , characteres aegyptii , hoc est sacrorum quibus aegyptii utuntur simulacrorum accurata delineatio . de servis , & eorum apud veteres ministeriis , commentarius . with other latine and italian books of his printed , mentioned there before his epistles . as he was well acquainted with ioannes vincentius pinellus , marcus velserus , paulus aicardus , ianus gruterus , hieronymus aleander , and many other learned men , so he had imagines virorum clarissimorum in his study , many of those before mentioned , and also bellarmine , baronius , francis petrake , pancirolus , torquatus tassus , tully , onufrius panvinius . pindar one of the chief greek lyrick poets . to whom it is peculiar suddenly to strike as it were , with a divine scepter , the mindes of men , by rare short sentences . s r francis bacons advancem . of learn . l. . c. . pineda , he hath written a large commentary on iob in two volumes . ioannes vincentius pinellus , a learned italian . he was skilled in hebrew , greek , latine , spanish , french. he adorned the most inward rooms of his house with greater geographicall tables or mapes , and with the icones of illustrious men . he had books sent him out of all europe . he is much commended by gassendus in vita peireskii p. , . iohn piscator . he was an excellent scripture-divine , but no school-divine , and therefore no marvell if he want the accuratenesse of scholasticall expressions . d r twisse against hoord ▪ l. . he hath written upon all the scripture , and other works . io. pistorius . many of his works are mentioned in oxford catalogue . io. pitsaeus . he hath written a book de scriptoribus illustribus britanniae . he seems to slight balaeus , and saith he took many thing out of leland , whereas he never saw leland , but took all out of balaeus . chap. vi. franciscus pithaeus , brother to peter pithaeus . he hath put out collectanea on petronius . pet. pithaens . casaubone never saw him ( as thuanus in the th book of his commentaries concerning his own life saith ) yet how doth he extoll him ? he had rare and exact knowledge in all antiquity , ecclesiasticall history and other wayes . his disposition was sweet , and he farre from all ambition and deceit , he was very prudent and skilfull in mannaging affairs . thuanus in the first part of the fifth tome of his hist. l. . much commends him , and at last concludes thus of him , that in the civill law of the romans , he came to that height , that it might be justly said of him , and his most famous master cuiacius , hunc discipulo praeripuisse , ne primus iurisconsultas esset , illum praeceptori , ne solus . all the great men of this age ( saith papirius massonus in his elogia ) make honourable mention of him in their books , and some of these dedicate their writings to him and his brother francis , as the lights of france . many of his books are mentioned in oxford catalogue . bartholomaeus * pitiscus . a divine of profound learning , of an acute wit , very methodicall and perspicuous in teaching and writing . he was a very great mathematician , and hath written severall treatises of triangles . he saith in the preface to one of his books , alii schacchia ludunt & talis : ego regula & circino , si quando ludere datur . plantavitzius . he hath written a great dictionary for the hebrew , and other works . qui summo conamine libros ebraicos sibi affatim comparavit , adjuvante praeceptore suo ludovico mathniensi . seldenus de syned . l. . c. . christopher plantine . a learned printer , who hath been very usefull to the commonwealth of learning by printing the king of spains bible , and many other excellent works . christophori plantini viri de typographicae arte , qua caeterae omnes illustrantur & vivunt , optime meriti , summam ingenii dexteritatem , admirabilem prudentiam , sedulam operam , infinitos labores , ac denique omnibus in rebus insignem diligentiam . nemo satis admirari , ac dignis laudibus extollere potest . ariae montani praefat . in sac , bib. quadriling . reg. edit . bartholomaeus platina , a most learned man. some call him baptista platina , so iac. bergomus in suppl . ch. and albertus leander in his description of lombardy ; others call him bartholomaeus platina , so ang. roccha and volaterane , his epistle to iacobus picolominaeus is so , barth . platina . ia. cardinali papiensi . he was especially famous for his work de vitis pontificum usque ad paulum ii. by whom he was cast into prison and detained four whole moneths , when he undertook to defend the cause of pomponius laetus , and other learned men , which , were said to have conspired against him . he was great with pope sixtus the th , and by him made keeper of the vaticane library . felix platerus , a learned and pious physitian . ioannes posthius thus played on his name , cùm felix animo , felix sis divite censu , felicis nomen convenienter habes . his works are mentioned in oxford catalogue . plato , he was an athenian philosopher ; he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , divine , for his rare wisdom . when tully commended any of the philosophers , he still added , semper excipio platonem : pliny cals him sapientiae antistitem . plato ille sublimis apex philosophorum & columen . arnob. adversus gentes l. . he had his name plato from his broad shoulders . his works are in one volume . plantus . he is called musarum decima & linguae latinae decus , musarum ille & gratiarum hortus . he was born at sarsina an ancient city at the foot of the appenine in lombardy . taubman before his excellent commentary , hath many elogia of plautus . c. plinius . he wrote books of the history of the world , and was uncle to him who wrote the epistles , as the epistle . l. . ad cornelium tacitum shews . the whole epistle is about the death of the elder pliny , and begins thus , petis ut tibi avunculi mei exitum scribam , &c. he sometimes labours more to write much , then exactly . plinius ille diligens totius antiquitatis pervestigator , qui nullam bibliothecam praetermisse videtur , quam non excusserit & perlustrarit . onid . fab. in n. t. syr. lat. interpret . praefat. passeratius hath these verses , in plinii naturalem historiam . cuncta suo amplexu magnus si continet orbis , plinius & totum solus complectitur orbem : quisquis erit magni complexus scripta secundi , ipso major eris , rerum qui maximus orbe . c. plinius caecilius . he wrote six books of epistles , and a panegyrick to trajane the emperour . plinius secundus the purest writer in mine opinion of all his age , i except not suetonius , his two schoolmasters , quintilian and tacitus , nor his most excellent learned uncle . stephanus paschasius hath these verses of him in his icones , me lege ; nec plinium credas legisse secundum . nulli ego dum vixi quippe secundus eram . rursus & auctorom tu ne legisse putato : en tibi sum larga bibliotheca penu . edm. ployden , a grave man and singularly well learned in the law. his commentaries , consisting of two parts , both of them learnedly and curiously polished , and published by himself , the one in anno . reg. eliz. and the other in the year of the same queen , works ( as they well deserve ) with all the professors of the law of high account . the author was an ancient apprentice of the law , of the middle temple , of great gravity , knowledge , and integrity . plutarke was born in the city of chaeronea , ammonius was his schoolmaster . he was a grave and very learned authour . he lived under domitian and nerva , but flourished especially under trajane . he was his schoolmaster , and dedicated the collection of his apothegmes to him . it was said of him , if all authours were lost he alone might supply . ita judico caeterorum scriptorum jacturam vel unius plutarchi operibus resarciri posse . frischlinus in defensione aristophanis . his lives and morals were his best works . his lives make an abridgement of all the best things contained in the greek and latine histories . he was a follower of plato , but an enemy to the epicures and stoicks . plutarchus totius antiquitatis rimator , & indagator tam curiosus , libro aureo de sera numinis vindicta . herald . animadvers . in salmas . observat. ad ius att. & rom. l. . c. . historiam hic alii mores sophiamque colamus ; nullus erit geminum qui tibi praestet opus . hoc cherronensis studium conjuxit utrunque historiae mores , moribus historiam . steph. paschas . icon. theodorus gaza a grecian born , of singular learning , being once asked by his familiar friends , which saw him so greatly affectioned to his study , what authour he would choose amongst many , if he could keep but one alone , he answered plutarke , because there is none so profitable and delightfull also to reade as he . edward pocock , the worthy professor of the hebrew and arabick tongues in oxford . he is honourably mentioned by gerhard on peter , and other outlandish men . his learned notes in specimen hist. arabum , and miscellaneous notes in portam mosis give good evidence of his abilities , and i hope as he in the book last quoted very learnedly and profitably handleth the places of scripture which he treateth of , so he will improve his knowledge in the orientall tongues for the illustrating of divers passages in scripture . ioannes franciscus poggius florentinus , a lawyer and doctor of divinity , naturally eloquent , especially in accusations and invectives . he was facetious but too bitter , he wrote two books sharply against laurentius valla , to whom valla replied as sharply . his works are mentioned by boissard in his icones . he wrote some obscene things , worthy to be burnt rather then read . he was at the councell of constance , where he is said to have found quintilian and asconius pedianus . amandus p●lanus , the ornament of the university of basill . his syntagma theologiae christianae , commentary upon daniel , malechy , and other learned works shew his abilities . angelus politianus , so called à monte politiano , a town in hetruria . he had not his fellow among all those that flourished in his age , as we may see by his works . he was most skilfull in the greek and latine tongue , a famous grammarian , oratour and poet. huic me puero à multis primae deferebantur . mira ejus omnino eruditio , vehemens & paratum ingenium , jugis & frequens lectio , sed calore potius quam arte versus scripsisse videtur , judicii utique parum cùm in seligendo , tum in castigando habuisse visus est . lil. gyrald . de poet. nost . temp. dial. . in his youth he did first make the greek poet homer to speak in the latine tongue . politian in the preface to his miscel. saith thus , ac non id quaesivimus : ut aliquam doctis hominibus veluti labeculam aspergeremus : sed id cavimus potius : ne sub illorum auctoritate studiosorum fides periclitaretur . see a commendation of his miscellanies l. . epist. . & . & l. . epist. . & l. . epist. . his severall works are mentioned by boissard in his icones . iulius pollux . he lived in the time of commodus the emperour . there is his onomasticon gr , lat. reginaldus polus cardinalis . he was of a very noble extraction , being near of kinne to king henry the th , both by the father and mothers side , and a good scholer . in quo sanguinis nobilitas ( nam proxima cognatione regem contigebat ) & morum gravitas cum eximia doctrina conjuncta extitit . godw. rerum anglic. annal. l. . p. . vide etiam l. . p. . in calvins epistles and answers bullinger writes to calvin , that england had returned to the pope and popery , and that the devil to recover it had used two speciall instruments , the bishop of winchester within the kingdom , and cardinall poole without it , who then was made archbishop of canterbury . and he shews there that cardinall poole was received with great solemnity at pauls crosse in london ; and that the bishop of winchester in that assembly revoked the oration which he had before published under henry the th , de obedientia , and that cardinall poole when he spake to queen mary , blasphemously used the words of the angell , ave maria gratia plena , dominus tecum . he died the same day that queen mary died . chap. vii . polyander à kerckoven , doctor of divinity in leyden . he hath put out concertatio anti-sociniana . polybius . a learned historian . polycarpus , a tree that bare much fruit according to his name . he lived in the time of ignatius , and drew the doctriue of the gospel from the mouth of the apostles , as a most pure fountain . irenaeus saith of him , hic docuit semper quae ab apostolis didicerat : & ecclesiae tradidit , quae sola sunt vera . arnoldus pontacus . vossius terms him doctissimum & diligentissimum , and l. . de vitiis sermonis , c. . arnoldus pontacus in iis , quae ad b. hieronymi chronicon magnâ industriâ , nec doctrina minore , annotavit . io ▪ isaacius pontanus , the king of denmarks historiographer , a learned historian . vossius honourably mentions him , lib. de constructione c. . iohannes iovianus * pontanus . nulli sui saeculi poetae , aut oratori , scribendo vel docendo cessit . boissardi bibliotheca . his works are mentioned by boissard . lud. de ponte romanus . ludovicus pontanus commonly sirnamed romanus , because among all the doctors of the law , he chose his dwelling within rome . he had so happy a memory ; that he never alleadged the law ( and he alleaged it often ) but he presently rehearsed its text all along without book . ausonius a popma . suffridus petrus mentions three of his brethren as learned , cyprianus a popma , sixtus a popma , and titus a popma . his book de differentiis verborum is of good use . porchetus b . some say galatinus took all out of him , porchetus and he both out of martinus raymundus his pugio . there is his victoria adversus hebraeos ▪ a book well esteemed of . porphyrius . he was plotinus his scholer , and iamblichus his master : he wrote fourteen books against the christians , which he deadly hated . he was a wicked and ungodly jew of the kindred and sect of the sadduces , an enemy of christ , a hater of god and his word . he wrote many books in philosophy , rhetorick , grammer , and commented upon some of aristotles books . ejus adeo exosum & execrabile nomen , ut in edictis imperatorum profligatissimi quique haeretîci , porphyriani dicerentur . crakanth . de providentia dei. gilbertus porretanus . anno dom. . there are his principia . in quatuor lib. boethii de trinitate . io. baptista porta . he discovers many rare and exquisite things . he hath published severall works , de miraculis naturae . de furtivis literarum notis . magia naturalis . de hum . physiognomia . de distillationibus , and other works . ioan. vincentius porta . ioannes posselius , a pious and learned man. hesiodus analyticus . syntaxis graecae linguae . colloquia . apophthegmata graecae linguae . calligrophia oratoria linguae graecae , a book most profitable to get the propriety , elegancy and plenty of the greek language . liber hic certe magno labore & studio ex variis acctoribus graecis est collectus , continetque tum phrases ac formas loquendi elegantiores , tum vocabula simplicia & synonima , item particularum usum , additis ubique tabulis , & probatorum auctorum illustribus exemplis : dignus qui ab omnibus serio graecari , & graece ac latine scribendi exercitium conjungere volentibus , nocturna diurnaque manu versetur . melch. ad. in ejus vita . ant. possevinus , an italian of mantua . some dislike him , he hath put all campians reasons into his book , d r raynolds therefore styles him campiani haeres ex asse , and was wont to say of him , that he had need of a broom . ioannes posthius , a learned physitian and poet. he wrote excellent poems intitled parerga poetica . some anotomicall observations , and other things belonging to physick . gul. postellus , a good linguist , but he was mad , he held that adams soul was in him , and other gross opinions . he was the first of christians which published the rudiments of the arabick grammer . there are these works of his , de linguarum differentium alphab . clavis absconditorum aeternae veritatis . de phaenicum lit. de orbis terrae concordia . de etruriae origine . gabriel powel . there is his disput. de antichristo . de adiaphoris . his resolved christian. his positions of usury in two volumes in o , and other works . godeschalcus praetorius . a noble poet made this verse upon him , bis septem linguas , sophiam omnem calluit unus . regnerus praedinius the learned rector of the school at groning . his works are published in one volume . hieronymus pragensis , a bohemish divine , who was truly worthy of a holy name , a martyr also of christ , as iohn hus was , and was burned at constance anno . d r iohn preston , a learned and profound divine . his treatise of the divine essence and attributes , and his sermons upon the sacraments , with other works are of great use . iohn prideaux , doctor of divinity and bishop of worcester , the learned professor of divinity heretofore in oxford . his lectures and orations in latine , and other works have made him famous both here and beyond sea . sylvester de prierio . he hath written case-divinity , called summa sylvestriana , and severall books against luther for which the pope sent him a golden rose . gilbert primerose . a learned scotchman who was a french preacher at bourdeaux , and after one of the preachers in the french church at london . he hath put out severall french books , la trompette de syon . le voeu de iacob opposè aux voeux des moynes . la defense de la religion reformee par passages de l' escripture . many of his works are translated into english. david * primerose his son was preacher at roane in france . he put out theses theologicae . de peccato in genere & specie . de necessitate satisfactionis pro peccato per christum . de divina praedestinatione , & annexis articulis . a treatise against the morality of the sabbath . priscianus c a famous grammarian . priscus & nomine & fide grammaticus . voss. l. . de analog . c. . we call incongrnous latine , the breaking of priscians head , as if to speak and write well by a speciall right belonged to him . proclus . casaubone faith he had the best memory of any that he ever saw or read of . he was a great mathematician , and famous platonick philosopher . many of his works are mentioned in oxford catalogue . procopius gazeus , anno dom. . a most grave historian of the romans , who lived in the times of the gothes and vandals , and was well skilled in the originall and manners of both nations . many of his works are mentioned in oxford catalogue . propertius . he was excellent and singular ( saith pliny ) in elegies . propertium qui non amat , eum profecto musae non amant . lipsius l. . antiq . lect . cap. . umbria parva tibi tantum debere fatetur , quantum callimacho graecia magna suo . steph. pasch. icones . lepidissimus & nitidissimus poeta propertius . turneb . advers . l. . c. . prosper of aquitane , from his country , not the place of his bishoprick , as baronius . he wrote about the year of our lord . proverbs . they shew the genius and wit of a nation . there are the proverbs of the grecians collected ex zenobio diogeniano & suidae collectaneis , by andreas schottus . erasmus his latine adagies are full of learning . amongst the europaeans , the spaniards , italians , french , english , dutch , excell in them . gruter hath put out proverbia italica , gallica , belgica , germanica , britannica . for the eastern people erpenius hath put out two centuries of arabick proverbs , with his own and scaligers interpretation : and levinus warnerus a century of persian proverbs with notes . andreas schottus hath put out , adagialia sacra n. testamenti gr. lat. selecta atque ex posita . ioach. zehnerus hath published also adagia sacra . the hebrews have two speciall wise sentences , as de dieu in the entrance to xaverius his persian history of christ , observes , nullum foramen acus augustum est duobus amicis : nec satis latus est universus mundus duobus inimicis . no hole of a needle is narrow to two friends , nor is the whole world broad enough to two enemies . quemnam hominum diliges maximè ? responsio , eum cujus multa sunt beneficia ergame , quod si talis non detur , contra quem sunt multa delictamea . whom wilt thou love best ? the answer , him who hath bestowed many benefits on me , but if there be none such , him whom i have much offended . aurelius prudentius , anno dom. . . helvic . a learned spaniard , one cals him the christian pindar . he hath left many poems witnesses of his piety and zeal to christian religion , among which are those which he hath written against symmachus . claudius ptolomaeus . a learned aegyptian , of a deep and long reach in the knowledge of astronomy , and other mathematicall sciences . he flourished under marcus antoninus emperour of rome . there are three esteemed miracles of nature amongst the learned , plato , aristotle , ptolomy , which the ancients , especially the platonicks adorn with three divers elogies . plato is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi supra sortem humanam , ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . admirandus , to be admired , to whom this is singular and plainly wonderfull , that he alone , or certainly alone after aristotle , hath published books in four divers faculties , every one of which in its kinde may be esteemed the chief with posterity . his works are mentioned by boissard in his icones . ptolomaeus philadelphus . he was a great favourer of learning , and is famous for his magnificent library at alexandria of seven hundred thousand volumes ; of which antoine du verdier in his preface to his bibliotheque , b. usher in the first part of his annals , and naudaeus aduis pour dresser une bibliotheque c. . make honourable mention . eryc . d puteanus . claudius e puteanus the son of clement , a very learned man , though he wrote nothing . iuvenis per quàm eruditus . lambine . claudius puteanus clementis filius juvenis bonarum artium ac litterarum , studio inprimis deditus , valdeque ingeniosus atque eruditus , & quae virtutes rarò in tali aetate reperiuntur , egregiè cordatus , continens , temperans ac modestus . lamb. comment . in aemil. prob. vit . p. . ios. scalig. writes to two choice young men christopher and austen putean , sonnes to erycius , and begins his epistle thus , patrem vestrum , charissimi adolescentes , me non amisisse jam sentio , quem video in vobis vivere . virtutes patrum tam rarum natis est exprimere , quam patribus virtutum suayum ac morum exempla suis relinquere posse . samuel purchas , a learned english divine ; our english ptolomy . there is hackluitus posthumus , or purchas his pilgrimes , containing an history of the world in sea-voyages and land-travels by englishmen and others , and his pilgrimage inlarged with additions . gaudeat irriguus ptolomaei nomine nilus , ast anglis primus sum ptolomaeus ego . pythagoras the philosopher . he was born in the isle of samos , and was one of the chiefest persons of greece . his life is written by iamblichus . he was the inventer , or at least a principall illustrator of the mathematicks . the pythagoreans so honoured their master , that they were wont to alleadge him still in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much to say , we ought to beleeve it since he ( viz. pythagoras ) said it . there are his symboles and golden words , and golden verses greek and latine , and poems greek and latine . chap. viii . q johannes quinquarboreus . he was professour of hebrew and chaldee to the french king in paris . there is his chaldee paraphrase with scholia , upon ruth , lamentations , hosea , ioel , amos. quintilianus . martial hath a whole epigram of him , it begins thus , qu●ntiliane vag● moderator summe juventae gloria romanae , quintilian● , togae . mart. . epig. . iuvenall and pliny the younger were his scholers , as politian shews in his preface to quintilian . chap. ix . r rabanus maurus , that famous archbishop of mentz , anno dom. . and scholer sometime to alcuinus in paris an english man , he wrote a learned commentary on all the books of the old and new testament . he was an excellent philosopher , oratour , astronomer , poet , rhetorician and divine . italy nor germany scarce ever brought forth the like in learning . franciscus a rabelaesus . a witty but atheisticall french writer , and doctor of physick . matthias raderus , a learned and diligent writer . he hath commented on martial , and put out viridarium sanctorum , and other works . iacobus raeuardus , a great lawyer . jacobum raeuardum audeam cum i. lipsio . v. cl. belgii nostri papinianum nominare : ut qui cum priscis illis iureconsultis ingenii doctrinaeque praestantia comparandus esse videatur . auberti miraei elogia belgica . georgius ragusius . a man of exquisite learning , and a curious si●ter of the truth in doubtfull points , and a man of that integrity , that having got great credit in the world for his skill ( among other things ) in judiciall astrology , being convinced in his conscience , as himself relateth , that it was but meer co●zenage and imposture , he made no scruple to make open recantation , and wrote against it very learnedly . d r casaub. on enthus . c. . he hath written peripateticall disputations , and two books of mathematicall epistles or of divination . iohn rainolds , a learned and pious doctor of oxford . famous beyond sea as well as here . he alone was a well furnisht library , full of all faculties , of all studies , of all learning : the memory , the reading of that man was near to a miracle . d r hals dec. of epist. epist . some much commend his lectures upon the apocrypha . others his conference with hart. sir walter raleigh . his history of the world is well esteemed . ralphe a monk of fulda . all the hard questions were sent to him from divers parts of the world . petrus ramus , the kings professour in eloquence and philosophy at paris in the year of his age . genebrad ( after his way ) harshly censures him . petrus ramus turbulentiae , & sui in linguas , artes , theologiam denique ipsam furoris supplicium dedit . geneb . chron. l. . pasquier l. . de recherches de la france , c. . and elsewhere writes more respectively of him , c. . of that book he shews his dislike of carpenters revengefull act in causing ramus to be slain in the massacre at paris on s t. bartholomews day . idola gymnasiii praelei amoveri & recondi jussit ne conspicerentur . rami vita a theophilo bannosio descripta . iacobus pascharius hath these verses of him , fertilior quavis cum sit sacer arbore ramus ; arboris hic dignus nomine ramus erat . in the year of his age he published a logick with animadversions upon aristotle . he was murthered at the great massacre in paris , and his body reproachfully dragged up and down the streets , and many of his works not yet finished there perished . ranulphus b . francis raphelengius c , a learned linguist , professor of the arabick at leyden . he with others is much commended by arias montanus , praefat. in sac. bib. quadriling . reg. edit . rasis or rhasis , an arabian , a great physitian . william rastall , a reverend judge of the court of common-pleas , and of great industry . he put out a collection of the statutes now in force in the reign of queen mary . he was the author also of the book called the terms of the law. he put out sir thomas mores works also in one volume , who was his uncle . franciscus ranchinus . ioannes ravennas venetiis praecepit , primus omnium qui ea tempestate post longa tempora ludum in italia aperiret : unde tanquam ex equo trojano viri praestantes plurimi prodierunt qui posteascholis ac literis omnia referserunt . pet. ravennas . hermannus ravenspergerus , a learned professor of divinity at groning . there is his judicium de grotii libro de satisfactione christi . florilegium theologicum . ioannes mullerus regiomontanus , one of the famousest mathematicians of germany , anno dom. . mathematicorum germanorum unus regiomontanus longissimè excelluit . monimenta ingenii orbi terrarum nota sunt . vienna professore regiomontano gloriosa est . rami schol. mathem . l . he found out the tenth sphere the chiefest of all the heavenly globe , and in its diurnall motion carrying about with it the other spheres , in this he excelled thales , eudoxus , ptolomy , and alphraganus , as iovi●s witnesseth ; with his great learning and other virtues he joyned piety towards god. whence he wrote out the whole new testament in greek handsomly with his own hand , and by reading made it familiar to himself . pantal. de vir. illust. german . parte da. ipse certe characteres ut citissime , ita elegantissime ad pingebat : ac super fuit diu novum testamentum , quod ab usque initio descriptum nitidissimè , solitus erat circumgestare . gassend . in ejus vita . iacobus * reihingius . erasmus reinholdus , a doctor of physick , a famous astronomer . remigius * . he was bishop of rhemes , a man of most holy conversation , and excellently learned , as by the commentaries which he wrote upon the old and new testament it evidently appeareth . georgius remus , a man of great learning . he hath put out spicileg . in salom. prov. in ecclesiasten sal. karoli . leges capitales cum paraphrasi & scholiis ejusdem . poemata . iohn reuchlin , or capnio , which name ( from the germane being made greek ) hermolaus barbarus gave him , when he was sent by maximilian the emperour to rome . his chief praise is , that he stirred up the study of the hebrew tongue in germany . he first of all wrote an hebrew grammer with great perspicuity in latine . he invited many to learn and study the hebrew tongue , and they received the seeds of that doctrine from him . he was skilfull in the law , a great linguist , and generall scholer . he was born in stutgard in the dukedom of wirtemberg . extat ejus liber de verbo mirifico , & de cabalae scientiae placitis , eloquentia illustri ad leonem decimum perscriptus . paulus jovius elog. vir. doct. iovius saith he was the authour of that witty book styled , obscurorum virorum epistolae , admirabili facetiarum lepore conditae , quibus ad excitandum risum , cucullatorum theologorum ineptissime , atque ideo ridiculè latina lingua scribentium stylus exprimitur . he was almost equally skilfull in those three languages , hebrew , greek and latine . germany therefore in regard of his skill in languages and in all kinde of learning , deservedly honoured and respected him as a phoenix , and their only ornament . eras epist. l. . epist. . vide etiam ib. epist. . he bred many excellent scholers . hic ille est ex cujus auditorio nominatim praeter innumeros alios minus celebres , oecolampadius , pelicanus , munsterus prodierunt . bez. icon. vir. illust. nicolaus * reusnerus , professor ienensis . his works are mentioned by melchior adam in his life . beatus vel bildius rhenanus , a man of great learning and singular judgement , famous for his innocency , humanity and chastity . iohn sturmius hath written his life largely and elegantly . he first put forth tertullian , pliny , and many historians , as livy , paterculus and tacitus , and corrected them and illustrated them with notes . stephanuus paschasius in his icones hath these verses of him , qui decuit quicquid rheni concluditur orbe , an non rhenanum dicere jure potes ? iohannes rhodius , a most learned man. there is his trina theologica , philosophica , & iocosa . laurentius * rhodomanus . ludovicus coelius richerius rhodiginus , anno . he lived in the time of maximilian the emperour . he was invited to millaine , by lewis the th king of france , who gave him a great and royall stipend : he taught greek and latine there with great praise . afterward he did excellently discharge the same office at padua . but he especially got himself immortall fame by his books of ancient readings , in which work the abstruse words of both languages are interpreted , obscure places in many excellent writers are explained , corruptions purged , and ancient rites manifested , many secrets drawn out of philosophy . when a certain germane found his sepulchre without an epitaph , as it were in indignation , and reproaching his citizens , he wrote on the bricks hic jacet tantus vir . chap. x. pet. ribadeneyra . he put out a catalogue of the writings of the jesuites , and other works . fr. * ribera , a learned jesuite . his commentaries on the twelve smaller prophets , on the hebrews and revelation are well esteemed . antonius riccobonus . publick professor of oratory at padua . he hath published two volumes of orations . de usu artis rhetoricae . comm. in universam doctrinam oratoriam ciceronis , and other works . christophorus riccius . his book which he hath published , is styled vindiciarum iuris praemissa , adversus novatorum affanias & corruptelas . paulus riccius , a most learned jew , born in germany , and converted to the christian faith . he published divers works , in which he both discovered the devises of the refractary jews , and promoted learning . a book de sexcentis & tredecim mosaica sanctionis seu pentateuchi dictis . philosophia , prophetia , ac thalmudistica pro veritate christiana tuenda , cum juniori hebraeorum synagoga , disputatio mirabili ingenii acumine , in tres divisa tractatus . farrago ex thalmudis codice isagoge in caballistarum doctrinam , which erasmus commends in his epistles . and other works he also published , which are mentioned by melchior adam . nicholas ridley , bishop of london , the most learned martyr in queen maries daies . he wrote a book in prison of the lords supper , which is turned into latine with an epistle prefixed , wherein he and that tract are commended . petrus riga . there is his aurora . nicolaus rigaltius * . there are his observationes & notae in auctores finium regundorum . in glossas agrimensorias glossarium . funus parasiticum . vita s. romani . notae in martialem . ioh. riolanus , both the father and the sonne . there is the fathers anthropographia . the sonnes anotomica . ioachimus fortius ringelbergius . he was born at antwerp . nullum perfecit librum , nisi dum a typographo excuderetur . the manner which he observed in writing books , melchior adam mentions in his life ; and himself in his book de ratione studii p. . seems to intimate . his works were published in one volume at leyden , and the particular treatises are mentioned by melchior ad. vit . germ. philos. fridericus * risnerus . he was ramus his helper in the mathematicks , he hath written four books of the opticks . conradus * ritterhusius . he was born at the city brunswick in saxony , anno christi . when melancthou died . he was acquainted with the learned and famous men of his age . ioseph scaliger , iustus lipsius , casaubone , thuanus , lectius , ortelius , canterus , bongarsius , both the douzas , heinsius , freherus , gruterus . stenius , the camerarii , remus , caselius , velserus , dionysius gothofredus , melissus , posthius , stuckius , monavius , beza , mornie , and many other great schollers . his works are mentioned by melchior adam in his life . sir thomas rives the kings advocate . these are his works , the poor vicars plea. regiminis anglicani in hibernia defensio . adversus analecten . historia navalis in two parts . defensio justiniani contra nicolaum alemannum . andrew rivet , a learned and godly french-divine . he hath very well expounded genesis , exodus , the prophetical psalms and hosea , and wrote learnedly against the papists in his catholicus orthodoxus , and against grotius . criticus sacer seu censura patrum , isagoge in s. scripturam , synopsis doctrinae de natura & gratia . other learned treatises hath he published in latine and french. william rivet his brother is also a learned man. he hath published a book de iustificatione , a most exact french treatise ( as some say ) de invocatione & adoratione sanctorum defunctorum . epistola apologet. mart. de roa . there are his singular . loc . ac rerum , l. . singul. l. . observat. in proverb . do die natali , sacro & profano . franciscus robortellus . there was a great difference between him and carolus sigonius . there are his ephimerides patavinae . adversus carolum sigonium . ang. a roccha . there is his bibliotheca vaticana . bibliothecae theot . & scripturalis epitome , unà cum scriptoribus qui in biblia scripserunt . and other works . robert roollock a learned scotch divine . he hath commented on daniel , some psalms , the gospel of iohn , the epistle to the romans and galatians , the epistle to the ephesians , colossians , thessalonians , and philemon . he hath written de vocat . & modo revel . foed . adrianus romanus . there is his methodus polygoniorum . gulielmus rondeletius an excellent physician . his life is copiously written by laurentius ioubertus in the second part of his works , and his works are mentioned by him . there are these works of his de piscibus marinis . de ponderibus . methodus curandi morbos . de dignosc . morbis , cum aliis opusc . de morbo gallico . emendatiores tabulae . de dosibus . peter ronsard prince of the french poet● . some call him the french homer and pindar . petrus ronsardus poeticam nostrâ aetate ad summum e●lmen evexit . thuan. hist. tom. . lib. . part . . post augusti aetatem poet● praestantissimus . thuan. hist. tom. . l. . vide ejus hist. tom. . l. . this epitaph was made of him , hac tegitur ronsardus humo , tot notus in oris , quot patrius flavas leda percurrit arenas . bartas in his second week saith thus of him , l'autre ce grand ronsard , qui pour oruer sa france le grec & le latin despouille d' eloquente , et d' vn esprit hardy manie hereusement , toute sor●e de vers , de sty la & d' argument . cardinal perron made a funeral oration upon his death . he much extols him there , il s' est bien ven aux siecles passez , des hommes excellens en vn genre de poesie ( saith he ) mais qui ayent embrassé toutes les parties de la poësie ensemble , comme cestuy-cy à faict , il ne s' en est point veu . jusques â maintenant . see more there . io. rosinus . he hath written ten books of romane antiquities . alexander rosse , a learned scotchman . he hath written many good books in latine and english , in prose and verse . virgilius evangelizans . virgilius triumphans . de rebus iudaicis . additions to wollebius and ursinus . observations upon sir walter rawleigh . marrow of history . chronology . medicus medicatus . of all religions . and several others . herebertus rosweydus , a learned jesuite . there are these works of his , dissertatio de fide haereticis servanda . historia eremitica . anti capellus . vindiciciae campensis . lex talionis tabularum . corollarium contra coecysm●t capelli de fide haereticis servanda . vetus martyrologium romanum . hieronymus roverius . hier. rubeus , a famous physician . there are these works of his , disputatio de melonibus . de distillat . hist. ravennatum . rudolphus ii. imperator . there are tabulae rudolphinae astronomicae . exhortatio ad omnes s. roman . imperii statu pro communi bello adversus turcam . oratio in comitiis generalibus cracoviae . ioannes r●ellius . there are these works of his , de natura stirpium . collect. & interpret . medicinae veterinariae . rufinus presbyt●r , anno dom. . he was much esteemed by many . david rungius . he was skilled in hebrew , greek and latine , and in the liberal arts. he hath published several works , analysis ep ad romanos . praelect . in gen. in exod. de norma & judice controversiarum . disp. in ep. ad rom. & cor. disput. . in acad. rupertus tuicensis , vel tuitiensis abbas , abbot of t●y . he was esteemed one of the most learned men of his age . the many volumes which he hath left written , do testifie the eminency of his learning . some of his works are mentioned in oxford catalogue . io. de rupescissa a monk , an. . for rebuking the spiritualty for their grea● enormities , and neglecting their office and duty , was cast into prison . he hath written de a essentia . de remed . genere . de confectione veri lapidis philosophorum . lib. lucis . ianus rutgersius . he is called ianus rutgarius in the appendix to oxford catalogue . chap. xi . s emanuel sa. one of the most famous fathers of the society of the jesuites , doctor in divinity , who vaunts in his aphorismes of confession , that he was fourty whole years in making that holy work , which he esteems certain in its propositions , since he cals them aphorisms , which he hath framed after the order of the alphabet , pasquier des recherches de la france . l. . marcus antonius coccius sabellicus . his several works are mentioned by boissard in his icones . raymundus de sabunde . he hath written an excellent book , called theologia naturalis , sive liber creaturarum . io. de sacro bosco , a famous philosopher and mathematician . he flourished anno . his book of the sphere is well liked . pantaleon a makes him a germane , dempster a scotchman , hist. eccles. scot. l. . stanihurst an irishman , descript. hib. but leland and others say , he was an englishman . antonius sadeel . antonius burbon king of navarre loved him well , and was wont to hear him preach . his friends in france were especially beza , hottoman , goulartius , faius , and others . elsewhere grynaeus , tossanus , stuckius , fontanus , bovius , l'estraeus . iac. sadoletus a learned cardinal . he was thought to be poisoned . peter bembus in the fifth book of his familiar epistles , writing to cardinal pool of sadoletus his book concerning philosophy , saith , he read it over often , and then gives this approbation of it , equidem ab illis augusti temporibus quae profecto maxime omnium summis ingeniis & praestantibus scriptoribus claruerunt ; nullum legi librum scriptum , ut mihi quidem videtur , appositius , splendidius , nullum melius , nullum ciceroniano mori , stilo , facundiae denique vicinius . vide etiam l. . epist. fam. paulo sadoleto p. , . iac. salianus . there are his annales ecclesiastici vet. testamenti , in divers tomes . cl. salmasius , a learned french critick . de omni hujus ludi ( scil . calculorum sive tesserarum ) ratione accuratius à nemine scriptum , quàm maximo salmasio , nunquam satis laudatis ad historiae augustae scriptores notis . vossius de vitiis sermonis l. . c. . he hath written notes upon tertullian de pallio . de transubstantiatione contra grotium . de primatu papae , vel de ordine ecclesiastico . de episcopis & presbyteris , with divers philological , and other works . accuratè de hisce annulis salmasius eruditâ epistolâ , vel libro potiùs , de caesarie , ac coma mulierum . voss. de vitiis sermonis l. . c. . two or three years , plus minus , before he made his books , entituled , de usuris , deque usurarum modo . samuel petitus published the attick laws with a commentary . he ( though learned ) was unfurnished with helps , to compleat such a work. salmasius therefore then reading of him , or coming newly from him , took many things from him , and without a diligent search inserted them into his books , hinc ex parte tot errores , imo tot monstra , quae in libris illis incubant , ubi his de rebus agitur . herald . animadvers . in salmas . observ. ad jus att. & rom. l. . c. . salmasius librum inscripsit de usuris , quae inscriptio tractatum juris premittebat . in eo libro verborum proprietates , & origines tractavit ; feliciter multas , infeliciter plurimas ; atque ea in re pars maxima ejus laboris consumpta est . et sic liber , quem juridicum volebat efficere , in grammaticum abiit , sive exiit . id. ib. l. . c. . alph. salmeron . com. in script . novi test. tom. . his work upon the parables is well liked . rabbi salomo a learned jewish expositor . unus ex praecipuis iudaeorum commentatoribus . paul. fag . annot. in chald. par. in gen. . salvianus b , anno dom. . alii . a learned father . his book of gods providence is well liked . salustius crispus . salust is a wise and worthy writer , but he requireth a learned reader , and a right considerer of him . aschams schoolmaster d part . crispus romana primus in historia . mart. l. . epig. . scaevola samarthanus , a learned french poet. he hath published poems and elogies of the learned frenchmen . stephanus paschasius in the th book of his epigrams , hath these verses to him . seu latios scribas , seu gallos scaevola versus ; nil latia , aut majus gallica terra tulit . roma suum jactet , miretur gallia nostrum : cur ita ? pro patria vovit uterque manum . rob. sanderson , a learned school-divine of our own . he hath put out divers english sermons , and a learned treatise de iuramento . gaspar sanctius , a learned spaniard . he hath put out commentaries , in ruth , ezram , neh. esther . in quatuor libros regum . in librum job . in prophetam isaiam . in jeremiam . in ezech. & dan. in prophetas minores . in zachariam . antonius sanderus . he hath written , elogia cardinalium sanctitate , doctrina , & armis illustrium . de scriptoribus flandriae . hagiologium flandriae . de gandavensibus eruditionis fama claris . l. . gandavum , sive de antiquitatibus . de burgensibus eruditionis fama claris . l. . de claris sanctitate & eruditione antoniis , l. . nic. c sanderus . there are divers works of his , de visibili monarchia . de clave . de iustificat . contra colloquium altenburg . de honoraria adorat . imaginum . de schismate anglicano . and several english books . hugo sanfordus . he hath written a learned book de descensu christi ad inferos . iacobus sannazarius , or accius sincerus , a learned poet. inter poetas primum locum obtinuit vir eximius . cujus ingenium monumenta non vetusta non oblivio delebit ulla , ut ex tot regum triumphis haud paullo clarior , quam ex unius hominis doctrina , atque ingenio , parthenope sit futura . manut. praefat. in sannaz . he put out a famous poeme de partu virginis in quo de perfectione poëseos videtur cum antiquis decertare . boissardi bibliotheca . he was virgilii aemulus . there is this epigramme of cardinal bembus upon his sepulchre at naples . da sacro cineri flores , hic ille maroni syncerus musâ proximus , ut tumulo . sappho * lesbia a woman , so called from the place of her birth , viz. the isle of lesbos . she lived . years before the birth of christ , one of the first which practised the science of poetry . the romans erected a statue of porphiry richly wrought in memory of her . she was very expert in the composition of lyrick verses . she invented also a sort of verses called sapphick from her name . alex. sardus . he hath written a book de moribus & ritibus gentium . erasmus sarcerius , a learned divine . he was born anno . his several works are mentioned by boissard , and many of them in oxford catalogue . io. * sarisburiensis . there is his metalogi●us . polycraticus , sive de nugis curialium . epistolae . adam sasbout professour of divinity at lovain . docent duo interpretes scripturarum accuratissimi , cornelius jansenius , & adamus sasbout . bellarm. recognit . operum de summo pontifice . hieronymus savanarola of ferrara , by profession a dominican , a famous preacher , an. . he was burnt . being a monk in italy , and singularly well learned , he preached sore against the evil life of the spiritualty , and specially of his own order , complaining sore upon them , as the authours of all misehiefs and wickednesse . whereupon by the help of certain learned men , he began to seek reformation in his own order . he threatned italy with the wrath and indignation of god , and prophesied before unto them , that the land should be overthrown for the pride and wickednesse of the people , and for the untruth , hypocrisie and falshood of the clergy , which god would not leave unrevenged , as afterward it came to passe , when charles the french king came into italy and to rome , and so straitly beset the pope alexander , that he was forced to make composition with him . foxes act and monum . vol. . p. . his works are mentioned by boissard ▪ sir henry * savil , a great mathematician , and expert grecian . he was skilfull in the greek and latine , and most of the liberal arts. to whom oxford is beholding for her mathematick professors , the christian world for chrysostom and bradwardine his putting forth chrysostom cost him pounds . nil oriturum aliàs , nil ortum tale fatemur , said marcus velserus a learned germane of that work. vir acerrimi judicii , & ob editum chrysostomum perennis gloriae henricus savilius . meibomii praef. ad gaudent . harmon , introduct . scaligeri utrique . both the scaligers , iulius caesar scaliger , and ioseph his sonne were excellent scholars and famous poets . andrew melvin hath these verses of them , scaliger aut pater , aut proles si carmina dictat ; scaligero solus scaliger apta canit . scaligero patri par nemo , simillima proles , tam patri similis , quam pater ipse sibi . scaliger aut pater , aut proles , ambo unus , in uno aut est pater in nato , aut in patre natus erit . chap. xii . julius caesar scaliger was thirty years old before he fell to study , yet was a singular philosopher , and an excellent greek and latine poet. vossius cals him naturae miraculum . instit. orat. l. . c. . sect . . & ibid. l. . c. . sect . . he saith thus , vir ille nunquam sine laude dicendus , vir ad unguem factus . voss. instit. orat . l. . c. . sect . . summus profectò veterum censer , ac deliciae omnium , quorum interest vacare musis . voss. institut . orat . l. . c. . sect . . yet elsewhere * he taxeth him for being much beholding to an authour in his exercitations , whom yet he never mentions , and for his too much contradicting of cardane . in his exercitations he opposeth cardan too much ; idque non tam eruendae veritis studio , quam ut effraeni desiderio suo satisfaceret , cum illis omnibus congrediendi , quos suo tempore , literarum eruditionumque principes haberi cognoverat . na●daei de cardano . iudicium . vide plura ibid. so in his commentaries upon aristotle de animalibus , he inveigheth against theodore gaza a most innocent and learned man. lipsius highly admires him , tres sunt quos admirari unicè soleo , & qui in hominibus excessisse mihi humanum fastigium videntur , homerus , hippocrates , aristoteles , sed addo hunc quartum ( viz. julium scaligerum ) qui natus in miraculum & gloriam nostri aevi . lips. epist. cent. . epist. . jano dousae filio . ne vir sim ego , si acutius aut capacius ingenium inter homines fuit ab illo ipso juliano aevo . lipsius de rect. pronunc . latina linguae c. . vir stupendae eruditionis , & quo sol doctiorem vix illuxit alterum . meibomii maecenas c. . vir quo superiorem antiquitas vix habuit , parem certe haec aetas non vidit . thuan. hist. tom . l. . vide plura ibid. ioseph scaliger , one of the great lights of france and holland too . in antiquos scriptores nimium petulans & protervus . montac . exercit . sect . . for variety of learning and skill in the oriental languages ( besides his acuratenesse in chronology ) he exceeded his father . julius scaliger vir incomparabilis nisi josephum genuisset . meric . casaub. dictator eruditorum . dilher . disput. acad. tom. . flos isle illibatus musarum . casaub. epist. senatus critici princeps - voss. institut orat. l. c. . sect , . is juvenis quanta sit eruditione & judicio , quaque in vetustis scriptis conferendis industria , & abstrusa sensibus eruendis acumine , monumenta ab eo edita testantur . buchan rerum scot. hist. l. . in the first volume of the lord of plessis his lettres & memoires , casaubone relating to him scaligers death , saith , this losse of so learned a man , wrought in him an incredible grief , and that he for his particular had lost another father , and saith , that he had the honour to be loved by him , and that he much honoured him according to his merit , and addes , that those which of late have so calumniated him , will not spare now to reproach him much more ; but ( saith he ) he will not want such as will vindicate him , dum quidem literis melioribus suus honor stabit . mounsieur du plessis likewise condoles with him in so great a losse , and saith , that scaliger indeed made one of the integral parts of the better learning of this age , but ( saith he ) he was aged , and therefore to have lived longer would have been but a burden ; and he doubts not likewise but the jesuites would insult over this dead lion , but it makes for scaligers honour ( quoth he ) to have such adversaries , ut omnis boni osores , ita & omnibus exosos . and i assure my self , that when they shall attempt it , they shall not do it impune , as long as you shall live , which ought therefore to redouble your courage , that so christianity may finde a supply of the other want in your increased abilities , as physicians say , when one eye is lost , the other sees the better . thuanus honourably mentions him in his history * and in the first book of his commentaries de vita sua , saith he , continued in a league of friendship thirty eight years , and addes , eaque re , quam sibi ab improbis hominibus exprobrari & vitio verti intellexit , in sinu gaudet , & palam gloriatur , tantaque ex recordatione ejus nunc etiam voluptate perfunditur , ut contumelias , convitia , calumnias , & pericula & incommoda ab injusto illorum odio , si deo placet , ob id profecta , si detur optio , tam dulcis & honestae tamque eruditae consuetudinis amissione aut etiam oblivione nolit redimere . et hoc ist is pro omni ad illorum virulentiam responsione dictum cupit . and addes , that in all that while in which he was acquainted with him , he never heard him dispute of the controverted points of religion , or that he knew was he accustomed to write to others about them , neque vero ( saith he ) nisi provocatus de iis nec nisi invitissimus disserebat ; and concludes thus , quasi vero extra religionis caussam non multa praeclara & supra captum , quantum ad literas , humanum in ea admiranda essent , quae bonus quisque ab eo cognoscere & doceri merito cuperet , & propter tam raras in eum à deo cumulatas dotes non ipse observari ac praecipua veneratione à bonis quibusque mereretur . desiderius heraldus seems to question his book de re nummaria , cum libellus post ejus obitum editus sit , nec ab eo ante recognitus . animadvers . in salmas . observat. ad ius att. & rom. l. . c. . eusebii chronica castigavit notisque illustravit , quibus nihil hic sol videt eruditius . voss. de hist. graec. l. . c. . chr. scheiblerus . he wrote , opus logicum , compendium philosophia metaphysica cum additionibus . t. barlow . will. * schickardus , a great linguist . there are his , horologium hebraeum . bechinath happeruschim . institutiones hebraeae . ius regium hebraeorum . epitome bibliorum seu eclogae sacrae , and his tarich regum persic . valentine schindler , singularly skilled in the hebrew and the oriental tongues . he wrote , lexicon pentaglotton . martinus schoockius . he is professor of logick and physick in groning . he hath published these works de bonis ecclesiasticis . accurata de reip . belgicae faederata descriptio . with several other works . caspar schoppius . he and andrew schoppius are good at railing . he hath written sharply against ioseph scaliger , styling his book scaliger hyperbolimeus . he hath published also other works . cornelius schonaeus , a poet of a most elegant wit. his holy comaedies ( entituled terentius christianus ) which are commonly used , shew that . and. schottus , a most learned and candid jesuite . he hath written notes upon seneca , and several other works . io. duns scotus , a learned englishman , and the wittiest of all the schoolmen , an. dom. . he wrote at oxford in merton colledge upon the four books of the sentences , whence his work is called scriptum oxoniense . if i must ake any thing in this part of philosophy on trust , i confesse scotus his credit will go as farre with me , as any man that ever writ , not guided by an unerring infallible spirit . m r baxters friendly accomod . he being sick of an apoplexy was buried before he was dead . many of his works are mentioned in oxford catalogue . an ancient poet composed these two verses of him , doctor subtilis , nomen subtilia donant , quem vestis vilis , pes nudus , corda coronant . iohannes scotus erigena , an irishman , for ireland is called by the inhabitants erin . balaeus saith , he was king alphreds master , an. dom. . he was many years before duns scotus . vide voss. de vitiis sermonis , lib. . cap. . iohannes scotus a famous countreyman of ours , wrote a book of the same argument , and to the same effect that bertram had done , viz. of the sacrament . this man for his extraordinary learning was in england ( where he lived in great account with king alfred ) surnamed iohn the wise , and had very lately room in the martyrology of the church of rome , though now he be ejected thence . b. ush. answ. to the jes. challenge . he is described to be of a sharp wit , of great eloquence , and well expert in the greek tongue , pleasant and merry of nature and conditions , as appeareth by divers his doings and answers . first , he coming to france out of his own countrey of scotland ( so saith m r fox ) by reason of great tumults of warre , was there worthily entertained , and for his learning had in great estimation of carolus calvus the french king ; whom he commonly and familiarly used to have about him , both at table , and in chamber . upon a time the king sitting at meat , and seeing something ( belike in this iohn scot ) which seemed not very courtly , cast forth a merry word , asking of him , what difference there was betwixt a scot and a sot ? whereunto the scot sitting over against the king , somewhat lower , replied again suddenly , rather then advisedly , yet merrily , saying , mensa tantúm , that is , the table onely : importing thereby himself to be the scot , and so calling the king a sot by craft . another time the same king being at dinner was served with a certain dish of fish , wherein were two great fishes , and a little one . after the king had taken thereof his repast , setteth down to iohannes scotus the foresaid fish to distribute unto the other two clerks , sitting there with him : which were two tall and mighty persons , he himself being but a little man. iohannes taketh the fish , of the which , the two great he taketh and carveth to himself ; the little fish he reacheth to the other two . the king perceiving his division thus made , reprehended the same . then iohannes , whose manner ever was to finde out some honest matter to delight the king , answered to him again , proving his division to stand just and equal : for here ( saith he ) be two great , and a little , pointing to the two great fishes and himself : and likewise here again is a little one , and two great , pointing to the little fish , and two great persons : i pray you ( saith he ) what distribution can be more equal ? whereat the king with his nobles being much delighted , laughed merrily . he was impiously murthered and slain by his scholars with their pen-knives at malmesbury . d r william sclater , a learned school . divine . there are several works of his published , utriusque epistolae ad corinthios explicatio . an exposition with notes upon the second epistle to the thessalonians . on two chapters of the romans . of tithes . sermons , and other tracts . carolus scribanius a jesuite , under the name of clarus bonarscius , ( which is an an agram to his name ) made four latine books , which he entitleth amphitheatrum honoris , horroris he might have said . that he was the author of that book , appears both by an epistle of andreas schottus the jesuite , whose antograph is yet kept , and also by the catalogue of the writers of that society published by ribadeneira at antwerp , in which it is expresly mentioned , that carolus scribanius was the authour of the four books of the amphitheater of honour . he saith there , that all those who adhere not to their holy society , are no better then calvinists . sed omittamus amphitheatralem istum sciptorem , melioris omnis doctrinae pus atque venenum . i● . casaub. ad front. duc. epist. pet. scriverius . he hath written learnedly on martial . tot ac tanta sunt quae tu in eo praestitisti , ut praedicationem meam longè supergressa sunt . equidem belgii nostri fortunae gratulor , penes quos servati martialis gloria est . j. rutgersius scriverio . anna maria à schurman , a very learned and also pious woman , whom spanhem cals ultimum naturae in hoc sexu conatum , & decimam musam . she hath put out opuscula hebraea graeca , latina , gallica , prosaica & metrica . in the third edition of which book , and the end of it , there are divers elogia of her by many learned men . bartholomaeus scultetus , a great mathematician . abraham scultetus , a most eloquent preacher and learned divine . he hath written medulla theol. patrum in four volumes . exercitationes evangelicae . deliciae evangelicae pragenses . in epistolas pauli ad timotheum duas , titum & philemonem . annalium evangelii decas a & da. de curriculo vitaesive de actionibus pragensibus , cum aliis . de imaginibus idololat sermo . scultetus orthodoxus , seu responsio ad theses de imaginibus . chap. xiii . caelius sedulius scotus , anno dom. . . saith barclay . sedulius presbyter , vir quidem ille doctus , & in sacris literis interpretandis exercitatus . rivii reg. angl. in hibern . defens ▪ adversus analecten . l. . vide r. episc. usser . de brit. eccles. primord . c. . iohn selden a learned lawyer of the inner-temple . he got his great knowledge in the oriental languages after he fell to the study of the law. some like his marmora arundeliana , some his books concerning the jewish rites and customes , others much commend his titles of honour ; but i must confesse my self to be most taken with that de diis syris , wherein he opens many places of scripture . others , i believe also are of the same judgement . he is honourably mentioned by many outlandish men . he wrote in all his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above all liberty , to shew , that he would examine things , and not take them upon trust . nicolaus selneccerus doctor of divinity and professor of the same in the university of lipsia . he wrote this distick for himself , quid sum ? nil . quis sum ? nullus , sed gratia christi , quod sim , quod vivo , quodque labore , facit . his many works are mentioned by boissard in his icones . lucius annaeus seneca the philosopher , was born a little before the death of augustus caesar. the divine moralist , he is a great reprover of vices , he was the prince of the stoicks , who were the strictest of the heathen philosophers . morum apelles ille singularis & censor . scriv. animadv . in mart ▪ l. . he was nero's schoolmaster , who was a young prince of great hope , and in youth he shewed himself gentle , tractable , obeying his schoolmasters instructions , who delighted to manure this plant , hoping all the world should have joy of him . he had an excellent memory . he was too covetous , which caused his death . seneca the tragick poet. this and the former seneca and lucan the poet were born at corduba in spain . duosque senecas , unicumque lucanum . facunda loquitur corduba . mart. epig. l. . ep. . sixtus senensis . he is commended by bellarmine , l. . de verbo dei for a singular divine , and by d r stapleton doct. princ. for one writing most accurately of the scripture . doctissimus & sagacissimus veterum scriptorum censor . savil. not. in chrysost. vir doctissimus , prodigiosae lectionis & industriae . montac . exercit. . sect . . immensi laboris scriptor , diligentiae stupendae , lectionis variae , & eruditionis admirandae . id. exercit. . c. . dan. sennertus , a learned physician . there are his institutiones medicinae . io. genes . sepuluenda * cordubensis , a grave learned historian , sometimes chronicler to charles the fifth . nic. serarius a good hebrician . hebraearum antiquitatum callentissimus vir , utinam paulò modestior . montac . exercit . . sect . . he hath written a commentary on ioshua , iudges , ruth , esther , the books of the kings and chronicles , the canonical epistles . opuscula theologica . prolegomena in universa biblia . disputatio de loco paradisi . baronius call'd him ecclesiae germaniae jubar . servius , a most learned grammarian . he hath commented excellently on virgil. sulpitius * severus , after tertullian , of the same standing with augustine , epiphanius and chrysostom , a writer for skill in the persian story , deserving great commendation , and to the true understanding of ezra , and nehemiah , and daniels weeks , bringeth such light , as is not in any ancient writer that i have read to be found the like . livelies chronology of the persian monarchy . robert sheringham . he hath put out a thalmudical book of sacrifices . d r richard sibbes , a grave and solid divine . famous for his piety , learning , devotion , and politenesse of his two genuine writings , the bruised reed , and souls conflict . sir philip sidney , a learned gentleman , and of oxford . he married the sole daughter and heir of that worthy statesman sir francis walsingham . of whom i may say , as austen did of homer , that he is very sweet and delightfull even in his vanities . yet he was not so fond of his arcadia as the bishop heliedorus of his amorous book , for he desired when he died ( having first consulted with a minister about it ) to have had it suppressed . lipsius dedicates to him his dialogue de recta pronunciatione latinae linguae , and hath this passage in his epistle , o britanniae tuae clarum sidus , cui certatim lucem affundunt virtus , musa , gratia , fortuna . sigebertus monachus gemblacensis natione gallicus , anno dom. . . helv. chron. sigebert monk of gemblaux wrote his chronicle and other histories in the seventh age. carolus sigonius , a most accurate writer . erroribus livii exhauriendis bonam fidelemque navavit operam vir eruditissimus carolus sigonius : quem ego : & antiquitatis peritissimum , & bonorum scriptorum intelligentissimum , & eruditissimum nominare merito possum . turneb . advers . lib. . cap. . silius italicus . vossius de poetis latinis , c. . gives the reason why he was called italicus . iacobus silvius , a learned man and great physician , but very covetous . buchanan made these verses of him , silvius hic situs est , gratis qui nil dedit unquam , mortuus & gratis quod legis ista , dolet . ios simlerus . he expounded the scriptures with a great commendation in his own countrey . de republica helvetiorum , praecipuam laudem meretur . melchior adam . voetius much commends his epitome bibliothecae gesneri cum supplemento usque ad annum , quo studiosi ( saith he ) carere non possunt . voet. biblioth . studiosi theol. l. . there is in oxford and sion library an edition of gesners bibliotheca , viz. . wherein there is the appendix both of simlerus and iohannes iacobus frisius . in the title are these words , opus non bibliothecis tantum publicis privatisve instituendis necessarium , sed studiosis omnibus cujuscunque artis aut scientiae , ad studia melius formanda utilissimum . simonides , an ancient greek poet. there are his carmen gr. & elogia de vanitate vitae . simplicius . the prince of philosophers in his time . these of his works are published , a commentary on aristotles predicaments . and on other books of his . and on epictetus his enchiridion . gabriel sionita , a great linguist . there is his geographia nubiensis , ex arabico in latinum versa . iacobus sirmondus , a learned french jesuite . there is his eucharisticon , pro adventoria de regionibus & ecclesiis suburbiciariis . censura conjecturae anon. scriptoris de suburbicariis regionibus & ecclesiis . propempticum cl. salmasio , adversum ejus eucharisticon . and other works . io. sleidanus . he hath by his commentary of the state of religion got himself a great reputation , it being translated into divers languages , germane , french and italian . the latine is very elegant . there are orations . de quatuor imperiis . de capta buda . henricus smetius . he was learned in many languages and arts , but especially in philosophy , history and physick . his prosodia nova was much liked , and printed nine times , hoc opus ejus majore studio quam judicio collectum est . scriv. animadvers . in mart. l. . erasmus schmidt . there is a greek concordance of his published , and a little book de dialectis graecorum . miles smith bishop of glocester , and one of the translators of the bible . there are learned sermons of his . sir thomas smith secretary to queen elizabeth . he hath published these works , de recta linguae gr. pronunciatione . de recta linguae anglicae scriptione . de republica anglorum . rodolphus snellus , a most excellent mathematician . he was professour of the mathematicks in holland his own countrey . he was most skilfull in greek and hebrew . his works are mentioned by melchior adam in his life . willebord . snellius * son to rodolphus . he hath put out cyclometricus . doctrinae triangulorum canonicae . lib. . hassiacae observat . coeli & syderum . erhardus snepsius , anno christi . his mother being a pious woman , consecrated this her eldest sonne ( as hannab samuel ) to god and divinity . theodoricus snepsius , anno dom. . his comentaries upon the prophet esay are mole parvi , eruditione magni . other works of his are also published , in . postremos psal davidis . chap. xiv . laelius socinus senensis natus . anno . calvin in his epistles writes to one lelius sozinus an italian ( who seemed to doubt of the resurrection of the body ) i suppose it is the same lalius socianus . he carried the matter with such a cleanly conveyance , that he was scarce taken notice of , though he received some checks and admonitions , yet most men thought charitably of him , during his life , his black designs were not fully discovered till after his death . faustus socinus the nephew of laelius was born in the year . he had more subtilty then learning . he wrote a book about the authority of the scripture , in which he doth slily pervert the scriptures , and lay a ground for all his heretical blasphemies . marianus socinus a learned lawyer . several works of his are mentioned in the oxford catalogue . socrates scholasticus , anno dom. . he wrote from the time of constantine the great emperour unto the empire of theodosius the younger , a volume of ecclesiastical history , and an epitome of the affairs of rome . socrates , theodoret and sozomen composed a history , epiphanius scholasticus translated these three into latine ( aurelius cassiodore requiring it ) and called the whole book from these three historians , the tripartite history . c. qulius solinus polyhist . anno dom. . helv. julius solinus plinii simiolus , vel verius compilator . lud. viv. de tradend . disc. lib. . georgius sohnius , george sohn doctor of divinity in heildeberg . sophocles , anno dom. . how much virgil esteemed him , he shews sufficiently in his eclogues , solo sophocleo tua carmina digna cothurno . tully in his second book de divinatione , cals him a divine poet. dominicus soto , a spanish divine of great fame . none of those divines ( who were at the councel of trent ) were more learned then those three of spain andradius , vega , dominicus à soto . hermias sozomen . he lived under theodosius the younger , and dedicates his ecclesiastical history , consisting of nine books to him . frederick spanheme , a learned and pious divine . his dubia evangelica , chamierus contractus , exercitationes de gratia universali , his epistle to buchanan of the english controversies , and to cottierus of the reconciliation of universal grace , shew his great abilities . aelius spartianus . he lived in the time of diocletian . there is his history of divers emperours before his time . sir henry spelman , a learned and painfull antiquary . de prisca literatura bene meritus . olaus wormius . his book de conciliis is well-liked , and for our english ecclesiastical antiquities held the best . edmund spencer , the prince of poets in his time . his monument stands in westminster-abbey , near chaucers , with this epitaph , hic prope chaucerum situs est spenserius , illi proximus ingenio , proximus ut tumulo , hic prope chaucerum spensere poeta poetam conderis , & versu , quam tumulo propior , anglica te vivo vixit , plausitque poesis ; nunc moritura timet , te moriente , mori . he wrote many poems in english which are printed together in one volume . he wrote a book also of the state of ireland , and a dialogue in prose between eudoxus and irenaeus . ad. spigelius , a learned physician . there are these works of his de humani corporis fabrica . isagoge in rem herbariam . de formato foetu cum figuris & arthritide . io. stadius , a great mathematician . sir william stamford . sometimes of grayes-inne , a man excellently learned in the common-laws . he wrote a book in the common-law of the pleas of the crown , and the prerogative of the king. sir edw. cooks pref. to his tenth rep. richard stanihurst , a learned irish papist , bred up in the university of oxford . his works are these , catena dialectica in porphyrianas institutiones , which he wrote in oxford , and published when he was eighteen years old . de rebus hibernicis , l. . a description of ireland in english. hebdomada mariana . hebdomada eucharistica . virgil in english. and praemonitio pro concertatione cum jacobo usserio . he was brother to bishop ushers mother . thomas stapleton , a learned englishman . the famous professor of the university of lovain . he died anno dom. . his relectio principiorum fidei doctrinalium , is much commended . papin . * statius , a good poet. doctor iosuah stegman . he usually cals the socinians , photinians , and therefore entitles his own book photinianismus . didacus stella . iohn ferus and he were two of the most famous popish preachers . aug. steuchus eugubinus a good grecian . his works are in two volumes in sion colledge catalogue . godeschalcus stewichius . he hath written de particulis linguae latinae . henricus stephanus . there were four stevens frenchmen , henry the father , and robert his sonne , thirdly henry roberts son , and paul the sonne of that henry , all learned , and printers . robert stevens the printer at paris . secundum aldum manutium romanum , qui venetiis , & joannem frobenium , qui basileae eandem artem summâ laude exercuerunt , clarissimus , quos ille longo spatio supergressus est , acri judicio , diligentiâ accuratâ , & artis ipsius elegantiâ : cui ob id non solùm gallia , sed universus christianus orbis plurimum debet . thuan. hist. tom. . l. . he not only printed , but made excellent works himself . his thesaurus linguae latinae never had its fellow . antoine du verdier in his bibliotheque commends him and this work , dictionarium , seu latinae linguae thesaurus , non singulas modo dictiones continens , sed integras quoque latine & loquendi & scribendi formulas : ex optimis quibusque latinae linguae scriptoribus . opus excusum parisiis apud authorem , divisum in tomos tres , anno . gesner . biblioth . henry stevens . his thesauri linguae graecae , and his other works , shew his great abilities . scaevola samarthanus in his second book of epigrams , hath these verses , in gellii noctes atticas ad h. stephanum . quis stephanum esse neget phoebi de semine cretum ? obscuris adfert noctibus ille diem . henry stevens , roberts son , made also the greek concordance . stephanus stephanius . io. stobaeus . there be his loci communes . eclogae gr. & lat. sent. gr. & lat. d r thomas stoughton , a learned and pious divine . there are sermons of his in his younger years . his form of sound words , with the righteous mans plea to true happinesse . heavenly conversation . strabo that faithfull historian and geographer . he lived in the time of augustus and tiberius . he hath written seventeen books of geography , in which all nations with their deeds , the mountains , seas , limits of all parts of the world , which came to his knowledge in his time , may be seen as in a glasse . walafr . * * strabo , anno dom. . a great scholar . he hath written de rebus ecclesiasticis . strabus monachus fuldensis . praecaeteris celebratur glossa ordinaria in scripturam universam . vossius de poetis latinis . c. . he first of all collected the glosse ( which was afterward called ordinary ) upon the bible out of the sayings of the fathers , some afterward enlarged it by adding sentences of the fathers . famianus strada , a famous oratour , poet and historian . there are his orationes variae , ad facultatem oratoriam , historiam , poeticam spectantes . and his belgick history . streso , a learned divine . his meditatio theologica de usu & abusu rationis in interpretandis & aestimandis rebus & scripturis divinis adversus socinianos & novos weigelianos , and his comment upon some part of the acts are commended . victorinus strigelius , anno christi . his chief work was his hypomnemata in utriusque testamenti libros , which he finished a little before his death . codicis sacri partem maximam commentariis , haud prolixis , sed nec infructuosis prorsus tamen , strictim illustravit . cl. gatakeri cinnus c. . kyriacus strozza , a great philosopher . peter bembus and iacobus sadoletus speak of him in their epistles , flaminius nobilius in his commentaries upon aristotles first book de ortu & interitu , theodorus zuingerus in prolegom ad polit. arist. laurentia strozza was his sister . fratrem habuit kyriacum strozzam , nobilem peripateticum , qui utrum sorori , an sor●r ipsi , maius lumen ac decus attulerit , incertum est adhuc ; ita in vario laudis genere uterque pari inter se gloria certant . jani nicii erythraei pinacotheca . io. guliel . stuckius * . casaubone epist. . to stuck●us , commends his learned laborious work , entitled antiquitates convivales . de quibus omnibus omnium eruditissime doctissimus & stupendae lectionis vir johannes stuckius in explicatione doctissima in periplum erythraei maris sive rubri ariani historici graeci & philosophi doctissimi . neand geog. part . . ioannes sturmius * , anno christi . he is styled by grynaeus christianus noster theophrastus . see in his first book of epistles , ninth epistle a comparison between them . his works are mentioned by melchior adam in his life . iacobus sturmius * . he was born at argentorate anno christi . thuanus much commends iacobus sturmius tom. . hist. l. . and cals him the ornament of the germane nobility . tres ei virtutes praeter eximiam verecundiam praecipuè tributae sunt : orationis , doctrinae & prudentiae . melch. ad. in ejus vit . fr. suarez . his metaphysical disputations are much esteemed by some . many of his works are mentioned in oxford catalogue and appendix . c. suetonius tranquillus , a very faithfull historian . he lived in the times of trajan and hadrian . auctor emendatissimus & candidissimus , & cui familiare sit , amare brevitatem . voss. de histor. lat. l. . c. . ex vopisco . suidas , anno dom. . erat suidas non admodum vetustissimus grammaticus , nullius judicii , doctrinae autem mediocris . montac . exercit. . sect. . matthew sutlive , a great writer of our own , who hath written many things against the papists in latine and english. most of his works are mentioned in the oxford catalogue . some commend that book of his styled , the practis● , proceedings and laws of arms , described out of the doings of most valiant and expert captains . eman. suyvo . fran. swertius , a learned writer . there are his athenae belgicae . liberatae urbis deliciae . epitaphia ioco-seria . caesarum imagines & historica narratio . rogerus * swinset , or suisset , a famous english school-divine , of merton colledge in oxford . anno dom. . baleus reckons up his works . some of them are mentioned in oxford catalogue . hic scripsit ephemeridas in arte cabalistica , & calculationes astronomicas admirandae perfectionis . wolf. lect. memorab . tomo . caspar schwenckfeldius , an heretick . these works of his are mentioned in the oxford catalogue , stirpium & fossilium silesiae catalogus . thesaurus pharmaceuticus . therio trophaeum silesiae . frid. sylburgius . he helped henry stevens much in his treasure of the greek tongue . vir graecè doctissimus . meibomii maecenas , c. . fuit vere vir eximius , humilis , industriae incredibilis , candidus & apertus . melch. ad. in ejus vita . many of his works are mentioned in oxford catalogue . symmachus . he is eloquent in his epistles . vide camer . medit. hist. cent. . c. . that saying is often cited out of him , servanda est tot seculis fides , & sequendi sunt nobis parentes , qui sequuti sunt feliciter suos . epist. l. . ep. . michael syncellus , anno dom. . there is of his libellus de vita ignatii patriarchae constantinopolitani gr. & lat. synesius cyreneus , anno dom. . a learned philisopher at the first , and afterwards a worthy father of the church . synesius is a man well known among schollers . he was made bishop against his will , for his great fame and worth , a better platonist then found christian. d r casaub . of enthus . ch . . gul. symsonus . he hath written , de accentibus hebraeis . edward symson likewise is a learned man , who wrote chron. cathol . the end of the fifth book . the sixth book . of such as were famous for zeal in the true religion , or in any kinde of learning . chap. i. t cornelius tacitus . maximus prudentiae magister , & sincerus humanarum actionum arbiter . he hath a singular style both in respect of his words , and the contexture and form of them . philippus beroaldus tacitum typis excusum primus orbi dedit . chistetii anastasis childerici reg. c. . his history and annals are translated into english by s r henry savill . some preferre his history before his annals . tadaeus * , seu thadaeus , florentinus . he taught physick at bononia amplissimo honorario , and with such an opinion of all men , that he was extolled in those times for a second galen . his works are mentioned by castellanus de vitis medicorum . audomarus talaeus , professour of eloquence at paris . there are his rhetorica . pr●fatione epistolae & orationes ejusdem praelect . in cic. porphyr . & arist. talmud . as if you should say doctrinale , in which the jews have made as it were their canon law , and their divinity out of the sentences and examples of their ancient doctors , after the same manner that peter lombard the book of sentences , and gratian the decrees among the papists . that work was first begun as the jews themselves , masius , genebrard and petrus galatinus have recorded , within two hundred years from the nativity of christ , although it was long after finished , at least the babylonian talmud , for the talmud of ierusalem was sooner published . see buxtorfs bibliotheca concerning the editions of these two talmuds . there are two parts of the talmud , the mischna containing the text of the talmudical law. this came out about the year of christ . this was read , explained and disputed in the academies of ierusalem and babylon . those disputations and the decisions of them were called gemara . so of the mischna and gemara came the ierusalem talmud anno christi . but the babylonish talmud more perfect and copious , finished about the year of christ . l' emperour hath written a book , which he entitleth clavis talmudica . vide seldenum de iure naturali & gentium , l. . c. . p. , . ruardus tapperus . charles the fifth emperour , and philip the king of spain , sometimes the pope himself required his pains and industry . there are his opera theologica . io. tarnovius . a learned lutheran , as his exercitationes biblicae , and commentaries on the small prophets shew . paulus tarnovius , he hath written well on iohn . alex. tartagnus , a learned italian lawyer . tatianus alexandrinus , anno dom. . there is his oratio contra gentes . harmonia evang. fridericus taubmanus , a learned and pious man. there are his schediasmata poetica . melod●sia , sive epulum musaeum . commentariolus posthumus in moretum incerti authoris . his commentary on plautus and virgil. ioh. taulerus , a preacher of argentine in germany , anno . he taught openly against all mens merits , and against invocation of saints , and preached sincerely of our free justification by grace . francis taylor , a learned linguist , and worthy divine of the assembly at westminster . he and d r boot wrote examen praefationis morini . in biblia graeca de textus ebraici corruptione , & graeci authoritate . he hath put out other works himself . tractatus de patribus rabbi nathan . pirke aboth , capitula patrum , and other works . d r thomas taylor , a solid and judicious divine . there are divers usefull treatises of his published , a comment on titus , the twelfth chapter of the revelat. a book in folio containing divers tracts . and other treatises , mentioned in the late catalogue of divinity-books . sir william temple , a learned gentleman , and great ramist . there is his analysis logica psalmorum . scholia upon ramus his logick . and other works . io. temporarius , a miracle in nature , if that be true which is reported of him . he was made knight by charles the great in the fifteenth year of his age. he hath written chron. demonstrat . publius terentius . terence . erasmus somewhere saith thus of him , plus est exacti judicii in una terentianâ comaediâ , ( absit nemesis dicto ) quam in plautinis omnibus . tully ad atticum quotes terence to justifie his own latine . tertullian . he was born in carthage a famous town in africa , anno dom. . the ancientest of the latine fathers . he was expert both in greek and latine , was a great philosopher , lawyer , would dispute well , was eloquent in writing . when the christians were vexed with wrongs , and falsly accused of the gentiles , tertullian taking their cause in hand , defendeth them against their persecutors , and their slanderous accusations . cyprian bishop of carthage so esteemed his writings , that he read somewhat in them every day , and called him his master , he would say to his servant , da magistrum , that is , tertullian . ierom also commends him much in his apologeticall book against the gentiles . some much commend his apology , heraldus and others have commented on that . others his book de pallio , iunius and salmasius have written upon that . libellus mole exiguus , sed dignitate grandis , ut qui maximé . jun. in epist. ad not. in tertul. lib. de pallio . he was a montanist , and a millenary . scis quam durus sit & asper sermo tertulliani : certe stridet magis , quam loquitur . calv. epist. n. s. p. . see in minutius foelix . tertullianus perturbatissime loquitur ut afer . ludov. viv. de trad . discip . l. . testamentum novum . there is testamentum graecum cum notis stephani , scaligeri , casauboni . testamentum graecum latinum interpret . bezae . testamentum novum opera eliae hutteri linguis . testamentum novum arabice , ex editione thomae erpenii . testamentum novum syriacè sed charactere hebr. cum interpret . imman . tremellii testamentum novum graecè ex editione rob. stephani . testamentum novum germanicè per mart. lutherum . testamentum novum anglicè cum notis rhemensibvs . chap. ii. jo. ravisius textor was born at nevers in france . a certain frenchman called textor writeth a book which he named ossicina , wherein he weaveth up many broken ended matters , and sets out much r●ff raff pelsery , trumpery , baggage and beggery ware , clampard up of one that would seem to be fitter for a shop indeed , then to write a book . aschams toxophilus , pag. . themistius a wise man and great philosopher . all his works are in one volume . themistocles . plutark writes his life . theocritus , a famous greek poet. there are his ioyllia & epigrammata . theodoret bishop of cyrus in syria , anno dom. . he propounded chrysostom as his worthy patern , in forming his style of writing , and by this means he proved so fluent and eloquent , full of grace and learning in his works . the lives of the primit . fathers . he hath written part of the ecclesiastical history , and other works . theodotio ponticus . he hath turned the old testament into greek . theon , a great mathematician . he hath written in greek upon aratus , euclide , ptolomy . exercitationes rhetoricae , gr. lat. theophanes . there are his hymus in deiparam . oratio gr. & lat. ante exaltationem crucis . theophilus antiochenus , anno dom. . he hath written upon the four gospels . against the calumniators of the christian religion . philippus theophrastus * . he was so called from his divine speaking , before he was called tyrtamus . he is the only greek writer of characters . arte an sorte datum theophrasti sit tibi nomen ; nescio : divino nomen ab eloquio . steph. paschas . icon. he was one of aristotles own disciples , and succeeded him in his school : much commended by him : an excellent philosopher certainly by those works of his ( not the twentieth part of what he had written ) that remain to this day . d r casaub. of enthus . c. . many of his works are mentioned in oxford catalogue . theophylact archbishop of bulgaria , anno dom. . calvis . . helv. others say , . saith baronius . he is the epitomator of chrysostom . andrew thevet , the king of frances cosmographer . he hath written an universal cosmography in french in two tomes in royal-paper , it came forth anno . in which he doth not only rehearse what he learned from the books of others but what he himself had seen by travelling almost over the world , and by viewing all the seas . so that some think , there is nothing more learned , and more orderly disposed , published in that kinde . thuanus and casaubone slight him . he hath written also les vies des hommes illustres , the lives of illustrious men in french , in a great folio , with their pourtraicts . herbert thorndike , a learned divine . his works are commonly known . iacobus augustus thuanus , a most faithfull historian , and the chief of those of this last age. president of the parliament at paris . he writes a history of things done throughout the whole world from the year of christ incarnate , even to the year , in a most elegant style . incomparable mounsieur de thou , who is a glory to the romish synagogue it self , and whose history the most exact and excellent that ever was written by a humane pen , ought alwayes to be dear to the christian world . sir simonds d' ewes his primitive practice for preserving truth . sect. . his history and other works are in four volumes in folio . thucidides . historicorum omnium qui in graecia floruerunt longè clarissimus . naudaeus de studo militar● . l. . a most famous historian , both for his eloquence and faithfulnesse . the beginning , continuance and end of the peloponnesian warre is most exactly described by thucidides an athenian gentleman , the penner thereof , who flourished in that time , and saw the warre with his eyes , from the beginning to the end ; yea was a chief captain therein , a writer for certain truth of history , and perfect reckoning of time most excellent , and of such account in the ages following , that even the best followed him , and gave credit to him . demosthenes the famous oratour of athens , took pains to copy out his books eight times with his own hand , as lucian reporteth . livelies chronology of the persian monarchy . multum fidei , si quis alius scriptor hic meretur . nam & egregium veritatis in eo studium elucet , & illa scripsit , quibus interfuit . voss. de hist. graec. l. . c. . vide plura ibid. tibullus , a most elegant poet. daniel tilenus , a learned man , but inconstant , he fell off from us to arminianism . he hath written notes and observations upon bellarmines disputation , de christo capite . and on his book de summo pontifice , and his book de verbo dei. parenaesis ad scotos . amica collatio tileni & cameronis , de gratia & voluntatis humanae concursu . disput. de antichristo . consideratio sent . jac. arminii de praedestinat . gratia dei , & libero arbitrio . syntagma disputationum in academia sedanensi . andreas tiraquellus . he is styled by conradus ritterhusius , varro ille gallicus . he hath written well upon alexander ab alexandro his book genialium dierum , what alexander hath written briefly and without mention of authours , he hath illustrated with his commentary , and shewed to whom he was beholding for what he had . iacobus tirinus , a learned jesuite , he hath commented on all the scripture . chap. iii. fr. toletus , a learned cardinal and jesuite . beza much commended his commentary on iohn to casaubone , as casaubone relates in his epistle to fronto ducaeus , and deservedly saith he , nam in ejus scriptis quae legi , cum excellente rerum philosophicarum & theologicarum notitia , par erat modestia ; quae judicio meo tum in alio quovis scriptore , tum in theologo potissimum , laus est vel praecipua . he hath commented also upon luke , on the epistle to the romans . and put out several other works . cardinal d'ossat in the second book of his french letters saith , when he perceived himself near death , he sent to the pope then to desire his holy benediction , as it is the custom of people of quality when they finde themselves in such extremity : and his holinesse ( saith he ) without an example of the like in our time , went from his lodging to give it him in person , and stayed with him about half an hour , comforting him , and weeping bitterly , and in the end taking his leave of him , he kissed him in the forehead , and after his death , caused him to be buried with great and publick solemnity . iacobus philippus thomasinus . there are his elogia virorum doctorum italiae . and laurentii pignorii bibliotheca & musaeum . georgius tompsonus . george thompson . vir egregie doctus gente scoto-britannus mihique obtulit recens à se londini editum libellum . opus est sane non ineruditum , & quod arguat scriptorem multae lectionis : nisi quod supra modum modestiae effervescit , quo nomine etiam serio reprehensus est ab heroe scaligero . baud. epist. cent. . ep. . vide etiam epist. . that book is his vindex veritatis adversus iustum lipsium . he hath put out another work , entituled , la chasse de la beste romaine . cuthbert tonstall bishop of durham , famous in those times for learning and integrity of life . he hath written de veritate corporis & sanguinis domini in eucharistia . de arte supputandi . in ethica aristotelis synopsis . torquatus tassus , a learned poet. aug. torniellus , a learned and diligent italian historian . there are his annales sacri ab orbe condito ad christi passionem in tomes . levinus torrentius . episcoporum superioris seculi doctissimus . meibomii maecenas c. . he hath published a learned commentary upon suetonius his caesars , upon horace , a work de bello turcico . he was a great poet , efferant bembos , pontanos , flaminios itali , attollant caeteri suos . nos torrentium , vel ipsorum italorum judicio , lyrici carminis post horatium principem laudemus , qui perennis perpetuique torrentis instar , sacra carmina ad extremam usque aetatem mira ubertate profudit . aub. mir. elog. belg. ioannes * tortellius . he hath written de orthographia . dan. * tossanus . he hath written upon ieremies lamentations , divers parts of the new testament , and several other works . synopsis de patribus quo tempore vixerint , quantum eis deferendum , qua cautione legendi . paul tossanus . he hath written index in s. biblia part . . de vita & morte joh. buxtorfii . georgius trapezuntius . he was born in crete , but took his name from trapezunte a city in cappadocia , because his fathers stock came from thence , a most learned interpreter of the greek and latine tongue . he died very old at rome , et literarum penitus oblitus . his works are mentioned by boissard . walter travers , a learned and pious divine . there are his vindiciae anglicanae ecclesiae , or , a justification of the religion now professed in england . his answer to a supplicatory epistle of g. t. for the pretended catholicks , written to the right honourable lords of her majesties privy-councel . lucas trelcatius . he was francis iunius his colleague , and had one sonne of his own name . he was wont to call iohn mercer and peter ramus , honoris causa his masters . he was in england a long time and taught school . there is his , locorum communium sacr. theol. institut . immanuell tremellius . he hath put forth a commentary on hosea . a chaldee and syriack grammer . he professed hebrew at heidelberge , where he turned the syriack interpretation of the new testament into latine , and afterward with the help of iunius he translated all the old testament out of hebrew into latine , and illustrated it with most learned notes . iac. triglandius . there are his dissertatio de civili & ecclesiastica potestate . meditationes in opiniones variorum de voluntate dei & gratia universali & de scientia media . io. trithemius , anno dom. . calv. chron. he was a subtil philosopher , an ingenious mathematician , a famous poet , a compleat historian , a very eloquent oratour . he was very skilfull in magick , michael rothardus in his cr●x saulitica , p. . tels a notable story of him . vide naudaeum de studio militari . l. . p. , . he hath written de scriptoribus ecclesiasticis . de viris illustribus ordinis s. benedicti . epistolae familiares . opusc. quaedam theologica . and many other works . mart. trostius . he hath put out novum testamentum syria ▪ latinum . lexicon-syriacum . adrianus turnebus the king of france his professour of philosophy and greek in paris . grande nostri seculi ornamentum . thuan. hist. tom. . l. . he was admirable both in the greek and latine languages , and in knowledge of all antiquity , as his books entitled adversaria do evidently testifie . illa aeternitate digna adversaria . thuan. hist. tom. . l. . utinam non tanta brevitate in suis adversariorum libris esset usus . paulo enim luculentior & plenior quorundam locorum explanatio & majorem illi eperi gratiam laud●mque conciliasset , & lectori multo magis satisfecisset . henr. stephani pseudo cicero . stephanus paschasius in his icones , saith thus of him , quicquid in arcano condebat avara vetustas , turnebus tacitis eruit è latebris . he hath mended plinies preface to his natural history by ancient copies , and added annotations upon it . he hath commented also upon horaces first book of verses , and upon his obscurer places . benedict . turretine , a learned frenchman . these books of his are published in the french , defense de la fidelité des traductions de la s. bible faictes à geneve . recheute du iesuite plagiaire . profit des chastiments . franciscus turrianus , famous in theological antiquities , and for his skill in the greek and hebrew languages . many of his works are mentioned in the oxford catalogue and appendix . iacobus tusanus , a singular grecian . d r william twisse , a learned divine of our own , famous beyond sea for his excellent writings against the arminians . vindiciae gratiae , potestatis ac providentiae dei. dissertatio de scientia media contra penottum , suarez , &c. animadversiones ad arminii collationem cum junio & ad corvini defens . sententiae arminianae contra tilenum . and many english tracts that way also . pontus tyardaeus bissianus episcopus . many of his works are mentioned by ludovicus iacobus . de claris scriptoribus cabiol●nensibus , and his french works by antoine du verdier in his bibliotheque . i finde in oxford catalogue tyard . discours . philosophiquez . william tyndall , an exile for his religion , and a martyr under charles the fifth . he was brought up from a childe in the university of oxford , where he by long continuance grew up , and increased as well in the knowledge of tongues , and other liberal arts , as specially in the knowledge of the scriptures , whereunto his minde was singularly addicted : insomuch that he lying then in magdalen-hall , read privily to certain students and fellows of magdalen-colledge some parcell of divinity ; instructing them in the knowledge and truth of the scriptures . whose manners also and conversation , being correspondent to the same , were such , that all they that knew him , reputed and esteemed him to be a man of most virtuous disposition , and of life unspotted . fox . act. and monum . vol. . p. , &c. he translated the new testament into english , and five books of moses . he wrote also divers other books , which are all published in one general volume , as also the works of iohn frith and barns . he was put to death in flanders at filford anno dom. . crying thus at the stake with a fervent zeal , and a loud voice , lord open the king of englands eyes . he is drawn with a bible in his hand , and this distick , hac ut luce tuas dispergam roma tenebras , sponte extorris ero , sponte sacrificium . chap. iv. v joach vadianus , the chiefest cosmographer of his time . qui tam foelix est in describendis regionibus , ut non scribere , sed pingere videatur . his works are mentioned by boissard in his icones , and many of them in oxford catalogue . matthaeus vayerius , a learned and eloquent frenchman , but a patron of pelagianism . he hath put out a french book de virtute ethnicorum . petrus valadanus . p. de la vallada , a learned french minister . he hath put out apologie pour l' epistre de messieurs les ministres du s. evangile de l' eglise de paris . greg. de valentia , a very learned jesuite . he hath written a commentary in summam aquin. tom. . de rebus fidei controversis . apol. de sacrificio . a bookseller seeing him passe by one day , said , hic est ille , q●i suis libris , saepius impressis , bibliopolas plures , magnas ad divitias opesque perduxit . jani nicii erythraei pinacotheca secunda . vide plura ibid. valerius maximus . his history is a good book for themes . stephanus paschasius in his icones hath these verses of him , et brevitas , & me variè comme●dat acumen : haec emblemata tu vermiculata p●●●●s laurentius v●lla . proprietatis latini sermonis 〈◊〉 . scriv. in mart. he was a senator of rome . the prince of grammarians in his age. trithemius cals him theolog●●● praestantissimum , a most excellent divine . he preferring latine eloquence before the greek , hath composed many things for its ornament , though he was most skilfull both in the greek and latine languages . carpis majores , & te quoque , valla , minores carperis , & carpis , sic tu● fata ferunt . voss. de construct . cap. . de latini sermonis elegantia scripsit elegantissime . erasmus de ratione studii . quintiliani in primis admirator simul & imitator : maledecus alioquin in omnes . one made this distick of him being dead , ohe ut valla silet , solitus qui parcere nulli est . si quaeris quid agat , nunc quoque mordet humum . volat. comment . urban . lib. . there are two witty epigrams made of him , the one by way of censure , viz. this , nunc postquam manes defunctus valla petivit , non aend●t pluto verba latina loqni . jupiter hunc coeli dignatus honore fuisset ; censorem lingua sed timet esse suae . the other by way of commendation , thus fatales post quam soluit laurentius annos , extimuit tantum rhetora pluto n●oens . jupiter hunc sacro non dedignatus olympo , fac●ndo maiae praeposuit genito . there is this elogy also of him , la●reus valla jacet , romanae gloria linguae ; primus enim docuit , qua decet arte loqui . his works are mentioned by boissard in his icones . cypriar de valera , a spaniard , who was b. welch of irelands tutor , turned protestant , and was here in england , and carried over into spain the bible translated into spanish , and also calvins institutions , and went and dispersed them there . he is called in oxford catalogue cypriane ●● valeriola ; there is a book of his there mentioned de la missa , and others in spanish . lucas valerius . for his admirable skill in the mathematicks , he deserved to be called the archimedes of his age . he put out a ●●●● de centro gravitatis solidorum . he taugh● the mathematicks long in rome , especially geometry . henr● valesius . he hath put out notes on ammianus marcellinus , and on excerpta de p●lybio . franciscus vallesius , a most learned spanish philosopher . he was professor of physick in academia complutensi . he wrote his ten books , in which he explains the more difficult controversies of physick and philosophy . opus eruditi judicii , quamvis id iuvenis admodum scripsit , ut testatur , lib. . c. . nec animo vnlgandi . castellanus de vitis medicorum . he wrote commentaries upon hippocrates his book , de morbis popularibus . upon his aphorisms , and his book de ratione victus inacutis . marcus varro . he was so esteemed for his excellent learning , as tully himself had a reverence to his judgement in all doubts of learning . if his books had remained to posterity , as by gods providence most part of tullies did , the latine tongue might have made good comparison with the greek . asch. schoolmaster part . . his life was spared in civil dissentions for his incomparable learning , vivat varro doctissimus romanorum . he is often styled doctissimus togatorum , and romanorum doctissimus , by sene●a consolat . ad helv. and quintilian . l. . c. . his etymologies are somewhat forced . sed varro more suo anxiè etymologias comminiscitur . jos. scaliger . conjectan . in varr. de lingua latina . nam varro in etymologiis varro non videtur : itaque & à quintiliano merito ridetur . manut. epist. l. . epist. . gabriel vasquez , the papists most expert schoolman . franciscus vatablus . regius professor of the hebrew tongue in paris . his notes ( if they be his ) upon the bible are well liked . iohn udall a learned and pious divine . he hath put out a translation of martinius hebrew grammer , with a short dictionary , and a praxis upon certain psalms , and a commentary on the lamentations . divers sermons of his are mentioned by maunsell in his catalogue of english books . nic. vedelius , a learned writer , as his works shew . rationale theologicum . de deo synagogae . de prudentia veteris ecclesiae . de arcanis arminianismi . panacea apostasiae bono constantium & lapsorum praescripta . andr. vega * , one of the learnedst at the councel of trent . he hath put forth a defence of the councel of trent concerning justification . flavius * vegetius . he hath written de re militari . scriverius and godeschalcus steuuechius have put forth animadversions on him . marcus velserus , illud margaritum germaniae suae . pignor. symb. epistol . epist. . he going into italy published antiquitates augustana , foelix famae surgentis auspicium & pium . exinde aliis atque aliis ad unguem factis monumentis obligavit sibi rem literariam . melch. ad. in ejus vita . he mentions there his several works . marce velsere . te fortem , pium , beatum , coelo receptum si lugeamus nefas . at publica damn● publicam jacturam , nisi lugeamus quantum nefas ? tibi religio , cui tu patronus , pietas , cui tu vindex , studium boni & aequi , cui tu assertor nuper fueras certatim funus ducunt . dicunt tuas laudes uno ore modestia , candor , ingennitas . te germania sidus suum sibi extinctum , te italia alumnum suum sibi ereptum , justissimi● fletibus conqueruntur . subeunt feretrum tuum fama per te constantior , honos per te illustrior , virtus per te nobilior , gloria per te solidior . fuisti enim & tecum una fuerunt deliciae , lepores , veneres sobriae & castae eruditionis , vis doctrinae , pondus sapientiae , quae tu alio migrans tecum extulisti omnia . laur. pign . miscella elog. adelamat . &c. venantius honorius , clementianus fortunatus italus , anno dom. . one cals him scholasticissimum . he hath written upon the lords prayer , and apostles creed . divers poems . claud. verderius , the great censurer . the title of his book is , in auctores penè omnes censiones & correctiones . chap. v. paulus vergerius , an eloquent lawyer and phlosopher . the bishops of rome , clement and paul used his service in germany . he was in high favour with king ferdinando , so much that when his daughter katharine was born , vergerius and george marquesse of branderburg , and iohn archbishop of lunden were her godfathers at the font. but after he revolted from the bishop of rome by a wonderfull occasion , when he was sent for to rome from the conference of wormes , which was in the beginning of the year . the pope going about to make new cardinals , appointed him also among others . but there were some which privily whispered in his ear , that he was now through much familiarity with the germans become a lutherane . after that vergerius had heard this by cardinal ginueius , unto whom the pope had told it , he was marvellously astonished . and to the intent he might purge himself , he goeth home into his countrey , and beginneth a book , which he entitled , against the apostates of germany . and whilst to confute their arguments , he turneth over diligently the books of his adversaries , and pondering deeply their reasons : he feeleth himself taken and vanquished . then casting away all hope of his cardinalship , he goeth to his brother iohn baptist bishop of the city of pole , and reciting the whole matter , asketh his counsel . his brother being afraid at the beginning , lamenteth his case much . but after he was perswaded by him to apply himself to the searching of the scripture , and had considered diligently that article of justification , comparing the sentences together , he giveth place , and judgeth the bishop of romes doctrine to be false . whereupon they rejoyced together . and as the duty of bishops is , began to instruct the people in istria , and preach diligently the benefit of christ imploy'd upon mankinde , and declare what works god requireth of us , to the intent they might call men again to the true religion . iacobus verheidenus . that book of his is of good use . effigies & elogia theologorum qui romanum antichristum praecipuè oppugnarunt . andreas vesalius . he was born at bruxels in brabant anno christi . a famous physician . he professed anatomy at basil , padua , and almost in all the universities of italy . he wrote opus admirandum , de humani corporis fabricâ : in which he so expressed all its members in figures , that he even seems to expose them to view , and this he put forth at years , et sanè opus illud de corporis humani fabricâ , certissimis demonstrationibus aptum , & gravissimo dicendi genere conditum , robusti ingenii divinum vigorem , eruditionemque pertinaci studio auctam longè , lateque ostentat . castellani vitae illust. medic. many of his works are mentioned in oxford catalogue . sextus aurelius victor . a most elegant historian , who lived under constantius and iulian. there is his origo gentis rom. de viris illustribus . de caesaribus . histor. augustae epitome , which was rather anothers of the same name . hugo de s. victore . his works are in three tomes . many of which are mentioned in the oxford catalogue . richardus de s. victore . he flourished in the time of hugo de s. victore about the year . and lived in the same monastery with him . his works are extant in two tomes , and many of them mentioned in oxford catalogue . fr. à victoria , professour at salamanca . clenard in his second book of epistles , pag. , . makes honourable mention of him , ignorat salmantica ( saith he ) quem possideat thesaurum in nostro victoria , gratulentur sibi dominici monasteria , quod tale decus meruerunt . so called from victoria a town of cantabria in spain . there be his relect. theologicae . summa sacramentorum ecclesiae . victorinus afer , anno dom. . there are these works of his adversus arianos . de trinitate hymni tres . de macchabaeis fratribus . liber contra manichaeos . item de principio diei . petrus victorius , a singular grecian . many of his works are mentioned in oxford catalogue . marcus hieron . vidas . he so excelled in poetry , ut proximè ad vergilianam excellentiam illum pervenisse omnes judicent : cujus rei insigne testimonium praebet insigne illud ; & nunquam satis laudatum opus christiad●s : poema proculdubio , quod tam materia , quam compositione & stylo debet meritò praeferri caeteris omnibus scriptis , quae à nostri saeculi poetis melioribus tradita sunt : continet enim vitam christi ac gesta libris . scripsit & eadem felicitate de arte poetica , lib. . boissardi bihliotheca . vide plura ibid. franciscus vieta , a learned french mathematician . there are his opera mathematica . vol. . relatio calendarii vere gregoriani , cum aliis opus● . universalium inspectionum ad canonem mathemat . lib. singularis . de aequatione recognitione & emendatione . nic. vignerius , a learned french historiographer . there are to . de la. bibliotheq . hist. and other works of his . nic. vignerius , sonne to the other , a learned divine . he hath published an excellent treatise in french , styled , theatre de l' antichrist , and a dissertation in latine of the excommunication of the venetians against cardinal baronius . and theses of the satisfaction of christ , which rivet highly commends , and annexeth unto his own disputations . io. bapt. villalpandus * , a learned divine and mathematician ▪ he hath written well upon ezekiel . arnaldus de villa-novax * , or villa-novanus . there is a town in catalouia in spain , which is called villa-nova . his several physical works are mentioned by castellanus , de vitis medicorum . longolius commends simon villa-novanus . longolius epist. lib. . octaviano grimoaldo hath this passage of him , non dici potest quam de villanovano laborem : nec co tam amicitia nostra , quae quidem summa est , adductus moveor , quàm humanitate & naturame● , qui tam praeclarum ingenii lumen tam misere extingui doleam . otium illi ad aliquot annos est opus , non quo vel cum budaeis , vel cum erasmis nostris , quos jam elegantia dicendi & subtilitate vicit , sed cum veteribus illis aliquando contendat . see also there several epistles of his to baptista egnatius , wherin he commends him . alexander de villa dei. loquendi quondam magister singularis habebatur . ram. orat. refor . par. acad. laurentius villa-vincentius a spaniard . he wrote a book de rectè formando theologiae studio , which he took from hyperius , who wrote of the same argument , viz. de ratione studii theologici . so solinus takes all he hath from plinie . vide salmos . prolegom . in solinum . vincentius belluacensis seu bellovacensis . he made four tomes , and gave them the name of a glasse , speculum historiale , l. . speculum naturale , l. . speculum doctrinale , l. . speculum morale , l. . vincentius lirinensis , anno dom. . he writes against the pelagians and nestorians . scripsit opusculum parvum mole , sed virtute maximum . bellarm ▪ vossius hist. pelag. lib. . cap. . reckons him among the semi-pelagians , and thinks his commonitorium was either written against austen himself , or those at least who followed austens opinion concerning predestination . et fortè ( saith he ) hac ratio est , cur nomen suum praeterierit , quod adversariis illis suspectum esse sciret . nam sub peregrini nomine commonitorium suum edidiss● , ex praefatione cognoscimus . petrus de vineis . he hath written epist. l. . elias vinetus , a most learned and eloquent man , he hath written a commentary and illustrations upon ausonius . a preface and annotations on persius . upon aurelius victor . antonius viperanus . there is an oration of his at the funeral of the emperour charles the fifth . a work describenda historia . and other works . chap. vi. pet. viretus , an eloquent french divine , whom calvin desired for his colleague . his french books are mentioned by antoine du verdier in his bibliotheque . virgilius , a bishop in bavaria , much renowned for his piety and learning , being seen in all sciences , especially in the mathematicks , was condemned for an heretick , for affirming that there were antipodes . polyd. virgilius , or vergilius , a man not much to be trusted for his relation of english affairs . vir multis nominibus clarissimus . lel. comment . in cygneam cantion●m . utinam polydorus tam oculatus fuisset testis in rebus britannicis , quam interim est tersus , nitidus , elegans . nae ille tum exegisset opus immortalitate planè dignissimum : modo & eadem opera cognitionem utriusque linguae , videlicet britannicae , & saxonicae tanquam ad coronidem adjecisset . id. ibid. vide plura ibid. publius virgilius maro , the ●tately poet. lilius gyrald and politian write him vergilius * . some compare him with homer , nay prefer him before him ; others style him homer in latine . this was said upon the coming forth of virgils aeneads . cedite romani scriptores , cedite graii , nescio quid majus nascitur iliade . he set this distick upon the palace-gate of the emperour augustus , nocte pluit tota , redeunt spectacula mane , divisum imperium cum jove caesar habet . as much to say , god sheweth his power by the night rains , caesar his magnificence by the pomps of the day . these two verses were very well liked , and brought to the emperours majesty , who took great pleasure in them , and willed the authour should be known . a sausie courtier pretended to be the man , and had a good reward given him , for the emperour himself was not only learned , but very munificent toward all learned men . virgil seeing himself by his overmuch modesty defrauded of the reward , which an impudent person had gotten by abuse of his merit , came the next night , and fastened upon the same place this half metre , four times iterated , thus sic vos non vobis . sic vos non vobis . sic vos non vobis . sic vos non vobis . and there it remained a great while , because no man wist what it meant , till virgil opened the whole fraud by this devise . he wrote about the same half metres this whole verse hexameter , hos ego versiculos feci tulit alter honores . and then finished the four half metres , thus sic vos non vobis fertis aratra boves . sic vos non vobis vellera fertis oves . sic vos non vobis mellificatis apes . sic vos non vobis nidificatis ave● . and put to his name publius virgilius mar● . this matter came by and by to the emperours ear , who taking great pleasure in the devise , called for virgil , and gave him not only a present reward , but also held him ever after upon larger triall he had made of his learning and vertue in so great reputation , as he vouchsafed to give him the name of amicus , which among the romans was a great honour and special favour . he made a talisman , or brazen fly , which he set upon one of the gates of the city naples . which for the space of eight years kept all manner of flies from coming into the city . gaffarels unheard of curiosities , part. . chap. . see more there . the purity of his style and conceptions is generally known , and the purity of his manners , was once admired by those of naples , which for this reason commonly called him parthenius . virgilius latinae linguae columen vocatur à servio : & cicero , cùm jam senex in hujus adolescentis opusculum incidisset , de illo sic fertur augurasse : magnae spes altera romae . campianus de imit . rhetor. c. . vitae , lives . diogenes laertius hath written the lives of the philosophers in two books . there are the lives of the fathers illustrated with notes by rosweyde the jesuite . there are the lives of many famous romans , written well by plutark . the lives of sophisters * . written by eunapius . there are the lives of the popes , written well by platina . vitae & res gesta pontificum romanorum s. r. e. cardinalium , ab initio nascentis ecclesiae usque ad urbanum um , by ciaconius . the lives of the germane divines , lawyers , physicians and philosophers , written by melchior adam . the lives of cardinal contarenus and bembus by iohn casa . the life of pinellus . written by paulus gualdus . of cardinal pool , written by dudithius . the life of calvin , written excellently by beza , and the life of galeacius caracciolus , written first in italian , and translated into latine by beza , and into english by m r crashaw . of iuel , by d r humfrie . of whitaker , by abdias asheton . of whitgift , by sir george paule . of bernard gilpin , written by bishop carleton . of sadeel , by lectius . of gesner , by simler . of bellarmine , by fuligat , in five books . iunius hath written his own life , buchanan his , carda● his . and so hath thuanus his in six books . sir thomas bodlie also wrote his own life , and bale . io. annaeus viterbiensis . a monk by profession , who lived some two hundred years ago , having attained to more then ordinary knowledge both of the tongues and histories , applied himself by his knowledge and proficiency , not to help , but to cheat the world . to that end he counterfeited divers ancient historians of best note and greatest antiquity , as berosus , manetho , catonis origines , and the like , which had not been heard of in many ages ; and wrote comments upon them , these passed so current for a long time , that even to this day ( though descryed by divers learned men of all nations and professions ) many can scarce perswade themselves , that so many fine titles and shows should be but a piece of juggling . scaliger in his elench orat. chronol . parei cals him fanaticum dominicanum . and elsewhere in that book he saith , ut doctior videatur , mendacia sua auctoritate priscorum auctorum firmare conatur . propterea commentus est myrsilos xenophantas de aequivocis , metasthenes , & alios nescio quos , qui aut non fuerunt , aut ea non scripserunt , quae planus ille eos scripsisse mentitur . got fridus vitehergensis . he was learned in the hebrew , greek , chaldee , and latine tongues , and many vulgar ones . he got himself a great name by his universal chronicle , which because it contains a history of all princes , and they are styled gods in scripture , he named it panth●on . vitellio . he hath written excellently on the opticks . iacobus de vitriaco , anno dom. . there is his praefatio in historiam orientalem . historia hierosolymitana , five orientalis . ric. vitus basingstoch . hist. l. . cum notis antiquitatum . and other works . io. lud vives . lewes vives . at the intreaty of cardinal wolsie , leaving his own countrey he came to oxford , where being incorporated doctor of the civil law , he continued in corpus christi colledge , whose learning grew so famous , that not onely many of the university , but of the court would flock thither to hear him reade the greek lecture in corpus christi colledge hall , king henry the . sometimes . si latinae linguae puritatem excipias , bene literatus . steph. epist. dedicat. ad aul. gel. noct. attic. ulphilas . he lived under valens the emperour about the year of christ , . he was not literarum danicorum inventor , as some say , olai wormii literatura danica c. . & . ulpian , a great lawyer . there are his tituli . gisbertus voetius . a learned dutch divine , professour of divinity at utrect . his bibliotheca , and his book de desperata causa papatus , are very well esteemed . his selectae disputationes theologicae , both first and second part are of good use . raph. * volaterannus , anno dom. . stephanus paschasius in his icones hath these verses of him , de volaterrano paucis , sic lector habeto , ille sui plinius temporis alter erat . melchior volmarus , beza's master . he was most studious of elegancy in the latine tongue , so skilfull in the greek , that he affirmed before his duke of wittenberge , malle se causam in foro gaece quam germanice agere , quamvis ea lingua sibi vernacula esset , yet he was so modest , that though he excelled in writing greek and latine , yet he published nothing but a very elegant preface to the greek grammer of demetrius chalcondylas . conr. vorstius . he was learned but heretical . many of his works are mentioned in oxford catalogue . gerard iohn vossius . professour of eloquence , chronology , and the greek tongue at leiden , and prebend of canterbury in england . he was an excellent grammarian , and general scholler . one of the greatest lights of holland . he hath written learnedly almost of all the arts , of idolatry , his theological theses are good . his treatise de theologia gentili , &c. is full of learning . rivet often commends him . ego certè ita sentio , neminem inter theologos nostros repertum fuisse , qui minùs jurarit in verba cujusquam magistri , qui aliorum sententias aequiùs expenderit , & qui veritatis diligentior fuerit indagator . and. rivet . apologet. pro vera pace eccles. his historia pelagiana is most disliked . our arminians * most depend upon him touching the authority of the ancients . bochart . geograph . sac. l. . c. . saith thus of his book de historicis gracis . opus mira eruditionis , ex cujus lectione nos profecisse non parum ingenuè profitemur . urbanus viii . papa , a good poet , he published some poems . there is naudaei panegyricus dictus urbano viii . pont. max. ob beneficia ab ipso in magistrum thomam campanellam collata . fulvius ursinus , a most learned antiquary , optimè de omni meliore antiquitate apud bonos omnes promeritus . pignor. symb. epist. epist. . celebris ille antiquitatum vindex u●sinus fulvius . scriv. animadvers . in lib. . mart. there are his notae in polybium , dionysii halyc . 〈◊〉 . appiani , diodori siculi & dionis fragmenta . notae in tacitum & paterculum . notae in historices veteres . appendix ad . lib. petri ciaconii de triclinio . de faemiliis romanorum . zachary ursin , a learned and solid divine . he was born at uratislania , the metropolis of silesia , one of the fairest cities of germany , in the year of christ . his works put out since his death , are all collected together , and distinguished into three tomes . conr. â liechthena , abbas urspergensis . anno dom. . there is his coenobii chronicon . iacobus armachanus . iames usher bishop of armagh . the hundredth archbishop of armagh from him whom some call s t patrick , as matthew parker archbishop of canterbury told queen elizabeth , he was the seventieth archbishop of canterbury from austen the monk. antiq. brit. he hath a great name deservedly amongst the reformed churches , for his skill in ecclesiastical antiquities , his stout defence of the orthodox religion , frequent and powerfull preaching , and unblameable life , and is likewise famous for his great abilities with the papists themselves , though yet he be accounted haereticus primae classis in their index expurg . fitz simonds ( with whom he disputed about the popes being antichrist , and was too hard for , though the bishop was then very young ) in one of his books saith , he is acatholicorum doctissimus . and moranez in his anti-iansenius disp. . sect. . hath these words , hanc divinationem de haeresi praedestinationis non ipse primus excogitavit , sed à lutheranis & calvinistis ejusdem haeresis recoctoribus accepit , praecipuéque à jacobo usserio iusigni calvinista hyberno qui ann . . librum edidit dublini , hoc titulo inscriptum gotteschalci , &c. * quo libro probandum suscipit eos qui pro praedestinatianis haereticis habentur , non alios fuisse , quam doctrinae augustinianae defensores . ad quod persuadendum iisdem utitur conjecturis & argumentis quibus jansenius : ut recte notavit antonius ricardus l. . disputat , de lib. arbit . c. . sect. . relati● utriusque verbis . neque onim sensum duntaxat , sed verba fere ipsa transcripsit jansenius . neque tamen ( quod aequum erat ) ullam ejus mentionem facere dignatus est . he first got himself a name in the church , by that first and excellent book of his de christianarum ecclesiarum successione & statu . his book de britannicarum ecclesiarum primordiis , vossius de vitiis sermonis c. . cals laudatissimum opus , and it is generally well esteemed ; wherein he sifteth to the branne the brittish churches antiquities . his other latine works are veterum epistolarum hibernicarum sylloge . ignatianarum epistolarum sylloge . ignatiana appendix . de veterum symbolis . annalium pars prima & secunda . epistola ad ludovicum capellum . de anno veterum macedonum . syntagma de editione lxx . interpretùm . dissertatio de cainane . his english works . answer to a jesuites challenge . the religion of the ancient irish and brittish . a speech in the starre-chamber of the kings supremacy . two sermons , one before the king , another before the parliament . a treatise of the incarnation of christ. a treatise of the original of bishops and archbishops . what asia is that mentioned in the new testament . carolus utenhovius . he was skilfull in the principal languages , hebrew , greek , latine , and also in the germane , french , italian , english. his works are mentioned by melchior adam in his life . bonaventura vulcanius * brugensis . he was the greek professour at leyden . vir de bonis litteris optimè meritus . pignor. symb. epistol . eruditissimo su● de literis & linguâ gothorum commentariolo . olai wormii literatura danica c. . his works are mentioned by melchior adam in his life . chap. vii . w luc. wadingus . there are his annales minorum in five volomes in folio , there he speaks of all learned fryers of that order . he is much esteemed now at rome . sir isaac wake . the university orator in oxford . there is his rex pla●onicus , or mus● regnantes . an oration at the funeral of d r rainolds . robert wakefield , a learned hebrician of our own . he wrote institutio gramaticae hebraeae . de laudibus linguae hebraeae . de hebraeorum c●dicum incorruptione . paraphrasis in ecclesiasten cum praefatione richardi pacei . orationes qu●dam , cum aliis opusc . antonius walaeus . he was an orthodox and solid divine , as his several learned works in one volume in folio shew . waldenses . our historians confound the albigenses and waldenses , though some learned men hold they are to be distinguished . the walde●ses are famous for their antiquity , universality and innocency . the first original of the waldenses came of waldus , a man of great substance in the city of lions . about the year of our lord . divers of the best of the city of li●nt talking and walking in a certain place after their old accustomed manner , especially in the summer time , conferred together upon matters . amongst whom it chanced one ( the rest looking upon ) to fall down by sudden death . this waldus being one of them , who beholding the matter more earnestly then the other , and terrified with so heavy an example , gods holy spirit working with all , was stricken with a deep and inward repentance , whereupon followed a new alteration with a carefull study to reform his former life . he admonished others also to repent , and ministred large alms of his goods to such as needed . many people therefore daily resorting to him , and he seeing them ready and diligent to learn , he began to give out to them certain rudiments of the scripture , which he had translated himself into the french tongue . the bishops seeing him so to intermeddle with scriptures , and to have such resort about him , albeit it was but in his own house under private conference , threatned to excommunicate him , if he did not leave so to do . he despising their excommunication , they ceased not with prison , with sword and banishment to persecute him , till at length they had driven both waldus and all the favourers of his true preaching out of the city . whereupon came first their name , and they were called waldenses , or pauperes de lugduno , because they being thrust out both of countrey and goods , were compelled to live poorly whether they would or no. see doctor chalon . credo ecclesiam sanctam catholicam . part . . pag. , , , . d r iohn wallis , the learned professor of arithmetique and geometry in oxford , and one of the assembly of divines at westminster . there is his grammatic● linguae anglicanae . another work in english. nich. waltherus an eminent divine in east-frizeland . he hath published spicilegium controversiarum . de ss . dei nominibus . officina biblica . harmonia biblica sive conciliator locorum bibliorum . harmonia totius scripturae . i● wamesius . de appellat . consilia . samuel ward , a learned and pious divine . there is his magnetis reductorium theologicum . and divers english sermons . d r samuel ward , professor of divinity in cambridge . his gratia discriminans is an excellent sermon , and opposite to the arminian doctrine . sir iames ware. he hath written de scriptoribus hiberniae . antiquitates hiberniae . casper waserus , a learned linguist . he hath written de antiquis n●mmis & mensuris hebraeorum . de nummis ebraeis in usu scriptor diligentissimus doctissimusque . selder u● de iure naturali & gentium l. . c. . dr. gilbert wats a learned englishman now living . gulielmus * watsius , an english divine , whom vossius in his book de vitiis sermonis often honourably mentions . he hath translated austens confessions , and added notes to it . geo. weiganmeierus . there are these works of his published iustit . heb. linguae per tab. abbreviat . hebr. in com. hebr. abbreviat . hebr. explicatio . crinesius de confas . linguarum . c. . commends him for a most accurate writer , and mentions him with drusius , schindler , buxtorf , as one of the most approved grammarians of our age . mar. frider. wendelinus . he hath put forth these works christiana theologia . admiranda nili . institutiones logicae . contemplationes physicae . and some theolog. exercit. lately . io. de wesalia . see foxes acts and monum . vol. . p. . there are his paradoxa . matthaeus wesenbecius , was born at antwerp , anno à salute partâ , . a learned lawyer . fuit theoricus instructissimus , & practicus excellentissimus . melch. adam in ejus vita . nostri seculi alter papinianus conjunxerat ille verae religionis studium , & professionem cum juris prudentia . gryn . epist. l. . epist. . melchior adam in his life relates the manner of his conversion from popery . his works are mentioned by boissard in his icones , and melchior adam in his life . he made this epitaph for himself before his death , matthaeus placidâ sopitus pace quiesco ; iustitiae & juris praeco wesenbecius . vita mihi studium fuit , impensique labores , et dolor & gemitus , assiduaeque preces . iova pater miserere mei , miserere meorum ; solius in christi sanguine nostra salus . wesselus groningensis , otherwise named basilius . he preceded luther , he was excellently learned in physick , divinity , in the greek , hebrew and latine , and therefore of the people he was called lux mundi , the light of the world , whom luther was wont to call his prodromus . he demonstrated that the pope was antichrist , whom the disciples of christ ought in no wayes to follow . he wrote a book de dignitate & potestate ecclesiastica , in which book , he saith , that subjects should be absolutely and simply bound to beleeve the pope , is so irrational and full of blasphemy , that it is found more pestilent then any heresie whatsoever . being aged , upon a certain time when a young man called m. ioannes ostendorpius , came to him , he said these words ; well my childe , thou shalt live to that day , when thou shalt see that the doctrine of these new and contentious divines , as thomas and bonaventure , with others of the same sort , shall be utterly rejected and exploded from all true christian divines . and this which ostendorpius then being young heard weselus to speak , he reported himself to noviomagus , which wrote this story , anno . and heard it of the mouth of the said weselus , anno . foxes act. and monum . vol. . p. , . vide effig . & vit . profes . acad. groningae & omlandiae . many of his works are mentioned in oxford catalogue . matth , westmonasteriensis , anno dom. . a famous historian . elizabeth weston , a learned english woman , commended by ioseph scaliger and ianus dousa . she hath written a book of poetry called parthenicon . angla vel angelica es , vel prorsus es angelus immo : si sexus vetat hoc : angelus est animus . so dousa , as i remember . william whateley , a divine well versed in the original text both hebrew and greek , a frequent and powerfull preacher , and whose life was answerable to his doctrine . there are his exposition of the ten commandments . a care-cloath , or treatise of the cumbers of marriage . prototypes . and some sermons . deg. wheare , both learned and godly , he was history-reader in oxford . he hath put out a book , entitled , de ratione as methodo legendi historias dissertatio . where he reckons up the several greek and latine historians , and censures them , and shews the method of reading them . abraham wheelock . he was the first arabick professor in cambridge . he hath put out beda in latine and saxon with notes . d. william whitaker , a learned and pious divine . he was master of s. iohns colledge in cambridge , and the kings professor in divinity . famous for his admirable skill in the arts and tongues , and for his controversal works , especially his confutation of campian , sanders , paree , william rainolds , stapleton and bellarmine . that honour of our schools , and angel of our church , learned whitaker , then whom our age saw nothing more memorable : what clearnesse of judgement , what sweetnesse of style , what gravity of person , what grace of carriage was in that man ? who ever saw him without reverence , or heard him without wonder ? b. halls . dec. of epist. ep. . all his works are in one volume . ieremy whitaker my worthy friend , a learned and pious divine of the assembly lately dead , who was a man mighty in the scriptures , of a humble melting spirit , laborious in his ministerial function , zealous for gods glory , and wonderfully patient in all the time of his heavy affliction . d r iohn white . he hath written the way to the true church , and a defence of the same , which book is well esteemed . thomas white an english papist . books written by him three dialogues de mundo . institutiones peripateticae ad mentem digbaei . institutiones sacrae in . tom. quaestio praevia & mens augustini de gratia. de medio animarum statu meditationes in gratiam . sacerdotum cleri anglicani . richworths dialogues , or the judgement of common sense in the choise of religion . a catechism in religion . meditations in english. a contemplation of heaven : with an exercise of love , and a descant on the prayer in the garden . obedience and government . tabulae suffragiales , by which it appears he wrote a piece called sonitus buccinae , which was condemned at rome by the cardinals . iohn whitgift archbishop of canterbury . he had an uncle called robert whitgift , abbot of the monastery of wellow in lincolnshire , who teaching divers young gentlemen , took like pains also with him . in which time ( as he was pleased often to remember ) he heard his uncle the abbot say , that they , and their religion could not long continue , because ( said he ) i have read the whole scripture over and over , and could never finde therein , that our religion was founded by god. and for proof of his opinion , the abbot would alledge that saying of our saviour matth. . . every plant which my heavenly father hath not planted shall be rooted out . he never preached , but he first wrote his notes in latine , and afterward kept them during his life . there were several writings between him and thomas cartwright about the ceremonies . chap. viii . iohn wicliff , a most incomparable schoolman . he followed william ockam much , he is often quoted by him , and styled , inceptor ockam . iohn hus was his scholar he brought his books and doctrine into bohemia . he being the publick reader in the university of oxford , was for the rude time wherein he lived , famously reputed for a great clerk , and expert in all kinde of philosophy . he flourished about the year of our lord . edward the third reigning in england . he was called doctor evangelicus . he was born in the north , and to this day some of his name and family do there yet remain , to whom i am allied . he was brought up in merton colledge in oxford , and removed thence to queens colledge . he was beloved of all good men for his good life , and greatly admired of all his adversaries for his learning and knowledge both in divinity and humanity . he was doctor in divinity almost thirty years , and for some time parson of lutterworth in leicestershire . see camden there . divers works of his in written-hand remain in our oxford-library . he translated the whole bible into english , with prefaces and arguments to every book . in his trialogus . or body of divinity , l. . c. . he saith , ideo si centum essent papae & omnes fratres essent versi in cardinales , non deberet concedi sententiae suae in materia fidei , nisi de quanto se fundaverit in scriptura . he also saith , papa est abominatio desolationis in abstracto . and ch. . olim episcopi nostri dicuntur pseudofratres tanquam diabolos odivisse , cum in tempore domini armachani , dicuntur ipsum in sumplibus contra hos pseudo ordines defendisse . sed modo facti sunt amici herodes & pilatus , qui prius inter se fuerant inimici . there is also his dialogus , and de veritate scripturae , and divers other manuscripts of his well worthy the publishing . yet he had his errours , lib. . of that book , cap. . he saith , angelos adoramus . see those scriptures against that opinion , deut. . . & . . col. . . apoc. . . & . , . he grants purgatory also l. . c. . of that book . yet he was the first ( saith bale ) who in that dark age brought truth to light , and was bold openly to confesse christ before the whole synagogue of satan , and to reveal the filthinesse of the great whore. fuit wicleffus sectarius plane nostrorum hodie evangelicorum vervex , fuit omnium quae tam longe latéque grassantur , haeresion seminarium . harpsf . praefat. ad histor. anglic. eccles. roger widdrington a learned school-divine , as his works both in english and latine shew . his right name was preston , for widdrington was a plain illiterate man. he and blackwell took the oath of allegiance . he wrote to the pope , and earnestly beg'd of him , that the papists here might take that just oath of allegiance ●o the king , and refuted bellarmine , who opposed it with strong reasons . this oath ( viz. of allegiance ) according to every part and parcel of the same may be lawfully taken by any catholick , as have averred both m. widdrington , sir william howard , and others . widdrington in his new-years-gift , hath sufficiently proved , that besides the authority of many famous divines , it was the opinion of the chiefest secular priests in england . doctor featleys animadvers . on vert. rom. albertus widmanstadius , a famous man , and well skilled in the orientall tongues . he was chancellor to ferdinand the wise prince of the romans , and by his commandment and great liberality , was imployed in the edition of all the new testament in syriack , in a fair character , save the * apocalypse , and four epistles , the d of peter , the d and d of iohn , that of iude , which work was generally much esteemed by christians . ioannes wierus , a learned germane . some commend his book de praestigiis daemonum for a most learned and elegant piece . io. wigandus , he was born at mansfield , anno christi . many years before his death , he made this epitaph for himself , in christo vixi , morior vivoque wigandus : do sordes morti : caetera , christe , tibi . the sayings of the scripture , with which he sustained himself against temptations on his death ▪ bed , were these , ioh. . . mat. . . ioh. . . the bloud of iesus christ his son cleanseth us from all sin . he left many works which are mentioned by melchior adam . andrew willet . a laborious godly divine . he printed thirty three books . nigellus wireker , an ancient poet. he largely toucheth the corrupt living and hypocrisie of his time , chiefly in bishops , priests , abbots , monks , canons and nuns : his book is all in old latine verses , and is named speculum stultorum , the glasse of fools , that every dissolute prelate might behold his folly therein . ralph winterton . greek professour in cambridge . there are his observations on hesiod printed , with the minor greek poets . and he hath translated some others . io. * wolfius , anno christi . he was born at zurick a famous city of the helvetians , he was a great philosopher and divine , skilfull in the chief languages , an excellent historian . he had learned masters . andivit vir●s undiquaque doctissimos argentorati germaniae tullium j sturmium . wittembergae politioris literaturae parentem melancthonem : tubingae sui seculi philosophorum principem jacobum scheckium . biturigibus gallorum legalis prudentiae coryphaeos jacobum cuiacium , franciscum rossardum , antonium contium hugonem donellum . melch. ad. in ejus vita . he used this symbole , pietate & labore , which he excellently exprest in his whole life . his works are mentioned by b●issard in his icones . that book of his , entitled lectionum memorabilium & reconditorum centenarii xvi . is well esteemed . hieronymus wolphius , a general scholler , but an excellent grecian . he was famous for his faithfull turning many greek authours into latine , as zonaras , nicetas , gregoras , the chief writers of the ▪ constantinopolitan history , isocrates , demosthenes . he died ex calculo litteratis ferè fatali , of that disease which is almost fatal to students , the stone . olaus wormius , professor of physick in the university of hafnia . there are these works of his liber aureus philosophorum . monumenta danica . literatura danica , museum wormianum in folio . he refers to four classes , rariora , quae museum suum tenet , fossilium , vegetabilium , animalium , & quae ex his ars elaboravit . anthony wotton , a learned divine , as his book de iustificatione & reconciliatione peccatorum shews . edw. wotton * a physician born at oxford . he hath written a learned book of living creatures . sir henry wotton provost of eaton colledge . his works are common . io. wouvverius * , councellor to the prince of holsatia . he was very learned , as his works shew , especially his polymathi● , and his epistle , and book de umbra & syntagma , de bibliorum interpretatione . some much commend his panegyrick to the king of denmark . joannes à woweren ( nosti credo hominem ) regi daniae optimo & incomparabili principi , optimum quoque & incomparabilem panegyricum scripsit . epist. wow . dominicus baudius incomparabiliamic● ioannî à wower . incomparabilis vir joannes à woweren , quo nemo hodie vivit , quem pluris astimem , & cujus canssamagis velim . baud. epist. cent. . epist. . he fell off from his religion and turned papist . baudius cent. . epist. epist. . christophoro puteano & fratribus speaks of him , homo sui oftentator magnificus . dempto certe hoc vitio , multa habet ing enii naturaeque don● , quibus supra vulgus sapit , & illustrium vir●rum amicitiam meretur . illud pre certo habetur cum romae publicitus religionem abjurasse nullo metu qui in virum constantem cadere possit , sed contemptu & inscitia pietatis , vel ( quod his potentius est apud mentes praecipiti ambitione afflatas ) spe consequendae alicujus optimae largitionis . sed , ut audio , esca elapsa est , solum hamum retinuit . vide plura ibid. george wirth or wyrth . he professeth , that in his old age , when he had served as a physician in brussels , and in king philip the second his court many years , he applied himself to the difficult collating of the evangelists ( being then turned protestant ) for his last refreshing . he hath written de vita christi ex quatuor evang. epit. lib. reliq . n. t. hortulus animae militantis . memoriale apostolicum . chap. ix . x francis xavier . he is called by the papists the great apostle of the indies . horace turseline in his life hath one whole chapter , to shew how he was once beaten by the devil , as d r hoyle in his rejoynder , pag. , , . quotes out of him . ierome xavier or sciavier a jesuite of navarre . he hath written the history of christ in the persian language , which he dedicated to acaba● the great emperour of mog●ll , and hath corrupted it with idolatrous fables and superstitions . ludovicus de dieu hath turned it into latine , and written animadversions upon it . xenophon . auctor ille praecaeteris decori observantissimus , & qu●m non minu● quàm platonem cicero sequitur . naudaeus de studio militari . l. . p. . his works are in greek and latine in two tomes . scipio africanus had alwayes with him his books of the institution of cyrus king of persia. francis ximenes cardinal , the archbishop of toledo . he is famous for the biblia complutensia , and for the magnificent university at complute , which he built at his own charge . io. xiphilinus . there is his epitome dionis gr. & lat. william xylander . he was born anno . he was very skilful in the latine and greek , and in all antiquity and learning scarce to be matched with any in his time . he was both a faithfull and diligent professour of the greek at hidelberg . his works are mentioned by boissard in his icones , and by melchior adam in his life . chap. x. y dr. thomas young , a member of the assembly of divines , and a learned divine . one very well versed in the fathers . he was the authour of that excellent treatise , entitled dies dominica , and one of those five that made smectymnuus . chap. xi . z franciscus zabarella , a famous canonist and cardinal of rome . he publickly interpreted the law at padua and florence , and wrote most learnedly on the decretals , clementines , of canonical hours , of schism . extant ornatissimae orationes , & plurimae , quas variis de rebus inter praesentes habuit . itemque alio volumine elegantiores epistolae collectae , quas scripfit ad absentes : omnium verò libros oratorum , ac poetarum , historicorum quoque , qui sunt apud nos cogniti , & habentur in usu , ita diligenter legerat , ut eiam familiares haberet . bernardinus scardeonius de clar. iurecons . pat. he died at constance , being commended highly in a funeral oration by poggius an eloquent man. iacobus zabarella , a good philosopher . he hath written several logical and physical tracts . zaccutus lusitanus . these are his works de hist. principum medicorum , praxis historiarum pharmacopaea & praxis medica admir . fol. . vol. hieronimus zanchius , a solid and pious divine . he was one of the most scholastical among the protestants . his works are in three tomes in folio . iosephus zarlinus , a famous musician . ioannes ulricus zasius , anno dom. . humani juris intelligentia cum exactissimis scriptoribus conferendus , saith paulus iovius of his father . one of the chief germane lawyers . his works are mentioned by boissard in his bibliotheca , and melchior adam in his life . he put out his fathers book responsorum singularium , and the second part singularium intellectuum . zenodotus . guliel zepperus , a learned protestant writer . there are several works of his de politia ecclesiastica . legum mosaicarum forensium explanaetia . ars. habendi & audiendi conciones . sylva hom. in textus dom. de sacramentis . iacobus zieglerus . he was born and brought up among the gothes , yet wrote pure latine . he was skilfull in the mathematicks . de christierno r. denmarcheae christiani daniae r. attenta in sueciam cum clade urb●s hulmiae . bernard zigler , zoilus . iohannes zonar as a greek monk , he flourished anno dom. . he wrote three books of annals , in which he comprehended universal history from the beginning of the world even to the death of alexius comenus emperour of the grecians , who died anno . his history in greek and latine is in three tomes . zosimus . there is his history in greek and latine , in six books . d r richard zouch , a learned civilian of oxford . there are his elementa iuris prudentiae . descriptio iuris & iudicii feudalis , &c. the dove of cosmography . vigilius zuichemus . he had all those accomplishments which are required in a compleat professour of the law , being very much versed in the theory and practice of the law. he had an exact knowledge of the circle of the arts , and of history , he had skill in the greek , latine , the germane , french and italian tongues . theodorus zuingerus . his great work , entitled vita humanae theatrum , got him a great name . basilius amberbachius hearing of his death , broke out with sighs into these words ▪ piget me vivere post tantum virum : cujus magnafuit doctrina ; s●d exigna , si cum pietate conferatur . it irks me to live after so great a man , whose learning was great , but small if it be compared with his piety . many of his works are mentioned in oxford catalogue . iacobus ▪ zuingerus . the son of the afore-named zuingerus . his works are mentioned by melchior adam . there is his principiorum chymicorum examen . huldricus zuuinglius , anno . as germany admired her luther , so helvetia her zuinglius . he was skilfull in the greek and hebrew tongues , though hard to be go● at that time , using the best professours : he had a great memory , being able to repeat valerius maximus and s t paul by heart , whose epistles he had copied out . he frequently disputed with both . papists and catabaptists , whereof franciscus lambertus then a minorite fryer being one , was ( as he thankfully acknowledged ) hereby reclaimed , and became afterwards a great light in the church . stando confecit omnia sua studia , certas eis vendican● horas , quas etiam non emisit nisi seriis coactus . a summo mane ad horam decimam lectioni , interpretationi , doctrinae , scriptioni dabat operam , prout temporis & rerum postulabat ratio . post prandium audiebat vel narrantes , vel consilia rogitantes , aut confabulabatur , aut deam bulabat cum amicis , usque ad horam secundam , hinc etiam reditus ad labores . post coenam ubi paulisper deambulasset , fere literis scribendis vocabat , interdum ad mediam usque noctem nihil agens aliud . the tigurins being compelled to warre against their enemies , zuinglius was slain in the battel . it is the manner of zurick , that when they go forth in warfare , the chief minister of their church goeth with them . zuinglius also of himself being a man of a stout and bold courage , considering that if he should tarry at home , and they should go by the worse , what displeasure he should sustain , as one that in his sermons would encourage , and himself faint , when any danger was ; would needs take such part as others . sir thomas more in his preface to the confutation of tyndals answer , hath this bitter passage , zuinglius that first brought into switzerland that abominable heresie against the blessed sacrament of the altar , was by the hand of god this year slain in plain battel against the catholiques , with many a thousand of his wretched sect , being in number to the catholiques three against one , and as proudly , and with his malicious purpose invading them , as ever did the egyptians pursue the children of israel . his works are published in four tomes , mentioned by boissard , after his body was cut first in four peeces , and then consumed with fire , three dayes after his death his friends came to see whether any part of him was remaining , where they found his heart in the ashes whole and unburned . finis . an alphabetical table . a abarbinel , p. his name is written several wayes . the best jewish expositor , and the time when he flourished . ibid. abbot bishop of salisbury , which of his works are best liked , ib. abelardus . of great note in his time . ibid. abraham taught the mathematicks first among the chaldeans . academies , how called now and heretofore , ibid. were alwayes built in some famous city , ibid. four weighty causes of them , , set up in many places , acontius . accursius . , when he flourished , the first that wrote a glosse upon all the civil law , adrian the emperour a learned prince and great grecian , pope adrian the fourth , an englishman , born at s t albans , kill'd with a fly , ibid. pope adrian the sixth a poor mans son of utrecht , a learned man , ibid. would not change his name when made pope . ibid. thought to be poysoned , ibid. adversaria , what . . m. aegidius romanus , when he lived , aelian , when he lived , his books liked , ibid. paulus aemylius of verona , an eloquent writer , spent thirty years about his history , ib. aeneas sylvius , after pope pius the second , when he lived , very learned , ibid. preferred a general councel before the pope , till he was made pope , ibid. ioannes aepinus , aeschines the orator , ibid. his contest with demosthenes , ibid. aeschylus the tragedian , he first published tragedies , and was slain by the shell of a tortoise on his head . ibid. agapetus diaconus , a learned and holy man. ibid. agobardus , when he lived . rodolphus agricola a great scholler , ibid. verses made on him by hermolaus barbarus , ibid. georgius agricola a learned man also , ibid. henricus cornelius agrippa a great scholler , but too much given to magick , ibid. ainsworth , a learned expositor . d. alabaster an excellent poet , ibid. albategnius a famous mathematician , ibid. albertus magnus a great scholler , ibid. leander albertus a learned man , ibid. leo bapt. albertus a learned man of the same family . gabriel albaspinaeus a great antiquary . ibid. his epitaph . ibid. edmund albertine a learned protestant divine , ibid. albon-hall in oxford . alchimy what , , alchimists , why obscure , alcoran , the word of god with the turks it is written in arabick verse , and stuft with fopperies , ibid. andrew alciate , the first that wrote learned notes on the civil law , a very learned man , ibid. verses of him by arias montanus and stephanus paschasius , ibid. flaccus albinius , or alcuinus , a learned englishman , schoolmaster of charles the great , and one of the founders of the university of paris , ibid. was not bedes scholler , ibid. ulysses aldrovandus hath written learnedly of all living creatures , hieronymus aleander a very learned cardinal . ibid. had a great memory , ibid. alexander the great , a great scholler and souldier both , ibid. aristotles scholler , ibid. he laid homers iliads still under his pillow when he slept , there were two learned alexanders , ibid. marg . alexander de hales an englishman of glocestershire , and a great schoolman , he wrote a copious summe of divinity , ibid. alexander alesius a scotchman of later times , and a great divine , ibid. alexander ab alexandro a lawyer of naples , ibid. alexandria famous for the profession of physick , alhazen a famous writer of opticks , leo allatius a natural grecian , and great scholler , ibid. muhamedes alfraganus a great hebrew astronomer , alfred king of england , learned himself , and an encourager of learned men , ibid. algebra a famous invention in arithmetique , thomas allen a learned man , peter de alliaco a romish cardinal , a famous mathematician and divine , ibid. all-souls ▪ colledge in oxford , alphonsus king of arragon a great astronomer and advancer of learning , petrus alphonsus , a jew who turned christian , ibid. and why he was called peter , and why alphonsus , ibid & iohn henry alsted industrious , but a great collector , ibid. d. henry alting , ibid. escaped a great danger ibid. henry alting his son , ibid. didacus alvarez a famous spanish divine , and orthodox for the most part about predestination , ibid. sixtinus amama , a learned and modest dutchman , ibid. ambrose bishop of milane , ibid. his answer to theodosius the emperor ibid. a swarm of bees setled on his face when he was an infant , ibid. when he flourished , ibid. was a christian and divine together , ibid. dr. ames a judicious and solid divine , amiraldus a learned french divine , ibid. gulîelmus de sancto amore , a valiant champion of christ , ibid. ammonius alexandrinus a great philosopher , ibid. amphilochius , when he flourished , ibid. andcreon a famous french poet , ibid. annals , what they are , and how they differ from history , . m. annals of baronius usefull but faulty , anastasius the popes library-keeper , anastasius synaita , when he lived , ibid. he had several names , ibid. petrus ancharanus or ancorananus , when he flourished , ibid. bishop andrews , ibid anselm archbishop of canterbury , the first that forbad priests marriage , when he flourished , ibid. two anselms , one the author of the interlineary glosse , ibid. marcus antoninus emperor , the greatest philosopher of his time , why he was called pius , ibid. antoninus of florence when he lived , ibid. marcus antonius de dominis , marcus antonius of genua , ibid. alex. aphrodisaeus , one of the first interpreters of aristotle . ib. petrus apianus a famous mathematician petrus aponensis or aponius , a great physician and philosopher , , apollinaris the father and son both hereticks , sidonius apollinaris , when he lived , ibid. apollonius a roman senator and martyr apollonius pergaeus a great mathematician apollonius rhodius , why called rhodius , ib. he wrote argonantica . ibid. appianus alexandrinus when he lived , ib. apulcius a platonick philosopher , and learned writer , ibid. aquila converted from judaism , he translated the old testament into greek , when he flourished , ibid. thomas aquinas born at aquinus in italy . ibid. his witty answer to pope innocent . a great schoolman . why called the angelical doctor , how he got his knowledge , ibid. he was intent upon his studies , verses of him , ibid. when he lived , ibid. arabick language , , very ancient , of large extent , elegant , profitable and easie , ibid. near to the hebrew , chaldee and syriack , aratus an ancient poet. archimedes a famous mathematician , ib he was very much addicted to the study of the mathematicks , ibid. & his sphere , ibid. peter aretine called divine aretine , yet a wanton writer , ibid. leonardus aretinus , a learned historian , orator and philosopher . ibid. benedictus aretius famous for three works , ibid. architas tarentinus the greatest mathematician of his time , ibid. ioannes argyrophylus a great scholler , ibid. ioannes argenterius a learned physician , but too censorious , ibid. aristophanes , a great comedian , the first that called himself philologus , an obscene writer , esteemed by chrysostom , ibid. gregorius arimine●sis sound in the doctrine of grace and free-will , ibid. when he lived , ibid. aristotle born at stagira , plato's scholler , alexanders master , a great philosopher , and the chief of peripateticks , he invented and perfected the art of logick , ibid. arithmetique what it is , its excellency , and who first brought it into an art , armachanus a great schollar , and an enemy to fryers , brought up in oxford why petavius cals the jansenians armachani , iacobus arminius a learned man and of a strict life : arnobius a great rhetorician , lactantius his master , when he lived , ibid. arnoldus de villa-nova a learned spaniard , ibid. when he lived , ibid. arrianus a faith●ull greek historian , ibid. he imitates xenophon , ibid. art , what an art is , and how the arts are distinguished , , the liberal arts why so called , and which are they , ibid. what authors are to be read in all arts , arzabel a great astronomer . asconius pedianus a famous historian , roger ascham secretary to queen elizabeth , the only englishman who hath written a volume of latine epistles , ibid. when he flourished , ibid. aspasia a learned woman , ibid. astrolabe by whom invented , astrology distinguished from astronomy , and condemned , , astronomy , athanasius bishop of alexandria , the maul of hereticks , why called great , ibid & when he lived , . m. athenagoras a philosopher , who wrote an apology for christians , athenaeus , when he lived , ibid. casaubone hath written learned notes on him . athens , , ioannes aventinus when he was born , . commended , ibid. avignion , averroes a commentator upon aristotle . when he flourished , ibid. avicenna a famous philosopher and physician . when he lived , . & augustine bishop of hippo , the most accomplished that ever wrote since the apostles times , ibid when he was born , ibid. famous for two works . he well confutes the pelagians , papists , brownists and socinians . ibid. his books de doctrina christiana , and de civitate dei commended , but his comment on the psalms is most disliked , ibid. antonius augustinus a great scholler , ibid ioannes auratus the kings professor for greek in paris , and the chiefest poet of his time , , decius ausonius a learned french poet , master to gratian the emperor , azo a great lawyer , ibid. azorius a learned jesuite . ib. mart. ab azpilzeuta a learned casuist , ib. b roger bacon a great mathematician , but no magician . sir francis bacon a great philosopher , ib. iohn baconthorp or bacon a learned englishman , ibid. iodocus badius ascensius a learned philosopher , physician and poet. ibid. paul bain a judicious divine . roger bain a learned englishman , professour of the hebrew at paris , ibid. he hath written on the proverbs of salomon , francis balduine a protestant first , but fell off afterward to popery , an epitaph of him , ibid. baldus perusinus a famous lawyer and scholler to bartolus , when he flourished , ibid. bernardinus baldus urbinas a great artist and linguist , iohn bale one of the first english protestant preachers in the time of king henry the th . d. humfries verses of him . his works , ib. m. i. ball a learned and pious divine , baliol. colledge , balsac an eloquent frenchman , theodor● balsamon one of the chief of the greek canonists . ib. dominic . bannes a famous dominican . ib. william and iohn barclay , francis barbarus a learned venetian , ib. hermolaus barbarus one of the great restorers of learning , ibid. petrus angelus bargaeus a learned poet , ib. peter baro , ibid. gaspar barlaeus a great poet , ibid. caesar baronius . , iustus baronins changed his name , ibid. robert baronius a learned scotchman , ib. verses of him , ibid. gul. sallustius bartasse an excellent french poet. ibid gaspar barthius a learned germane . ibid. bartolu● de saxoferrato a great lawyer , basil the great , . why so called , ib. basil bish. of seleucia , when he lived , basil an university , when founded , dominious baudius an elegant poet , bernardus bauhusius made a book of the virgin mary by changing one verse a wayes , martinus becanus a learned jesuite , ibid. christoph. beckman a learned linguist , ib. beda an englishman , the learnedst man of his time , why called venerable , william bedwell , skilfull in the oriental tongues , w. bedle a learned bishop of ireland , robert bellarmine commended , william bellay , francis de belleforest , a learned french historian , petrus bellonius , peter bembus a learned venetian and cardinal . , r. benjamin a famous jewish geographer . ib. antonius benivenius , paulus benius . berengarius a learned frenchman , the first that was counted an heretick for denying transubstantiation . ib. bernard , when he lived . . a learned writer in those obscure dayes . , philippus beroaldus , two philippi beroaldi both bononians , and of the same age , and learned , ibid matthaeus beroaldus both learned and pious . ib. bertramus a learned man. bonaventure cornelius bertram a famous hebrician , bessarion made cardinal for his learning . he and two others brought greek and pure latine into europe , ibid. xystus betul●ius a learned writer , ibid. theodore beza commended , bibles divers , , theodorus bibliander a good linguist , gabriel biel , nicolas biesius a learned dutchman . ibid. hier. bignonius , eberardus bilichius , iacobus billius prunaeus a great grecian , thomas bilney , bishop bilson rose by his learning , laelius bisciola a learned italian , bilibaldus pirkheimerus , a great mathematician , peter blesensis , davil . blondel a learned french divine ; flavius blondus a famous historian and secretary to many popes , ludovicus blosius a good linguist , iohn boccace a famous poet of hetruria , but too obscene , trajanus boccalinus an elegant italian , samuel bochart , a learned french divine , iohn ▪ bodin a judicious papist , sir thomas bodly a great scholler and prudent statist , skilfull in the oriental tongues , the great founder of the publick library at oxford , his arms , ibid. bisanson , boetius severinus , when he lived , and why called severinus , he was a great peripatetick , slain by theodoricus king of the goths , ibid. iohn bois a good grecian and divine , hath published learned notes on chrysostom , ibid. daniel bombergus a famous printer , who hath printed many excellent works bonaventure called a seraphical doctor , his opuscula commended by gerson , alexander of hales his speech of him , and when he flourished , ibid. why he was called a saint by thomas aquinas , though living , and when he was canonized by the pope , franciscus and lazarus bonamicus . books , the benefit of good books , d. boot a learned dutchman , his works commended , , cardinal borromaeus , franciscus bosquetus a learned lawyer , he hath written a history of the french popes , ib. henry de bracton , a learned lawyer , iohn bradford a learned and holy martyr william bradshew a learned divine , thomas bradwardine archbishop of canterbury , and confessor to king edward the d he opposed the arminian doctrine stoutly in those times , henricus brandius a learned and pious divine , tycho brahe a danish knight , a great astronomer , bredah , edw ▪ brerewood , the first astronomy lecturer in gres●am-colledge , iohn brentius a learned divine , guido de br●s , a french martyr , henry brigges a famous mathematician and pious , thomas brightman a learned and godly divine . iohn brinsley a learned man , barnabas brissonius the learned chief justice of france , ib. paschasius his verses of him , ib. iohn briton a great lawyer . erasmus brockman a learned lutheran . ioannes brodaeus a man of stupendious reading , and incredible memory , ib. sir robert brook , a great lawyer , hugh broughton a great hebrician and grecian , but injudicious and haughty , ibid. christopher brower a learned man , henricus brucaeus a great geometrician ▪ ibid. fr. lucas brugensis a famous popish divine , petrus brunellus , guil. bucanus , george buchanan a famous scotch poet and historian , verses of him , ib. martin bucer a judicious commentator , abraham bucoltzer a good chronologer , iohn buckeridge , william budy , when and where born , he accused the pope , bishops and priests before luther , buchanans distich and paschasius his verses of him , , io. bugenhagius , henry bullenger , henry bunting , aegidius burdinus , francis burgersdicius , paulus burgensis , a converted jew , walter burley , the master of king edward the d. iohn buridan , burgundius , part of his epitaph , ib. robert burhill , anne du burg a learned lawyer and martyr , a●gerius busbequius a great embassador and learned man , ioannes busaeus , iohn buxtorf , the father and son both learned hebricians , c cabbalistical arts condemned , iulius caesar a great souldier and scholler , , thomas de vio cajetanus a learned and candid popish cardinal , caius colledge in cambridge , iohn caius a learned doctor of physick , taxed . , domitius calderinus veronensis , a good grammarian . ambr. calepinus , georgius calixtus a most learned man , ib. iohn calvin a most learned and judicious divine , , sethus calvisius a learned chronologer , ib. giraldus cambrensis , cambridge , , , not founded by cantaber , nor sigebert . ibid. bede read not there . ibid. william camden our british pausanias , ioach. camerarius the great light of germany , philippus camerarius , iohn cameron a learned scotchman , io. camers , thomas campanella , thomas and laurence campegius , ioannes campensis , edmund campian , a good orator , cane , angelus caninius a good linguist , henry and peter canisius , william and theodore canter , both learned men , melchior canus a learned and ingenious spaniard , , ierom capivacceus or capivacca a famous professor of physick in padua , iacobus and ludovicus cap●llus both learned french men , ludovicus carbo , ierome cardane , a great scholler , george carleton , iohn carion , charles the great , why so called , charles the th and th kings of france , nic carpenter , des cartez , dionysius carthusiensis , thomas and christopher cartwright , bartholomaeus and iohn casa , iohn case , isaac cas●ubone a singular grecian , and an excellent philologer , dr. merick casaubone , ibid. george cassander , cassandra fidelis veneta , a learned woman , , iohn cassian , m. aurel. and petrus cassiodorus , petrus castellanus , two of that name , alphonsus à castro one of the doctors of the councel of trent , ibid. ambrosius catharinus , his difference with dominicus soto , cato why called censorius , a three-fold elogy of him , ibid. catullus a most polite poet , iacobus cavacius , nicol. caussinus an eloquent french papist , aurelius cornelius celsus a learned physician , the latine hippocrates , conradus celtes the first of the germans who was adorned with a poetical lawrel , centuries ecclesiasticall commended , iacobus ceratinus , ludovicus de la cerda a learned and industrious man , antonius rodolphus cevallerius and petrus cevallerius , both frenchmen and great hebricians , ● demetrius chalcondylas a diligent grammarian , chaldee language , daniel chamier , a very learned french divine , who hath written solidly against the papists , and was killed with a canon-bullet , peter charron a french rapist , ieffery chaucer , born in oxfordshire , our english homer , verses of him , ibid. antoine de chandieu a learned french divine , sir iohn cheek schoolmaster to king edward the sixth , skilfull in greek and latine , the first regius professor of the greek tongue in cambridge , compared with sir thomas smith , ibid. a special instrument of propagating the gospel in england , ibid. how he died , and his several works , ibid. martinus chemnitius , when born , . m. a famous doctor of divinity in the church of brunswick , his works commended , ibid andreas du ch●sne , chiromancy , what it is , renatus chopinus , christ the true messiah , , christ church in oxford , , christs-colledge in cambridge , , christians very numerous in turky , emanuel chrysoloras of constantinople brought the greek , and learning into italy , was put to death at constance , ib. petrus chrysologus when archbishop of ravenna , iohn chrysostom the soundest interpreter of all the greek and latine fathers . david chytraeus a good mathematician , petrus ciaconius a ▪ very learned man , m. cicero , why so called , and where born . the prince of orators , some of his works commended , his repetitions and vain-glory taxed , iohn claimund , clare-hall in cambridge , claudia rufin● , claudianus , , claudius the emperour , christophorus clavius a jesuite , and famous professor of the mathematicks at rome , nic. de clamangis , when he flourished , pious and learned , ibid. clemens alexandrinus , why so called , and when he lived , origens master , ibid. clemens romanus the most ancient of all writers since the apostles , not the authour of the apostolical constitutions ; ibid. nicolaus clenardus a great linguist , killed by his own slave , and why , cleobulina , io. climachus , when he lived , iohn cloppenburg . carolus clusius a great linguist , pet. cluniacensis , when he lived , philippus cluverius , iohn à coch , or cocceius . colen , christ. columbus an italian , a most skilful cosmographer , he found out america . realdus columbus a great anatomist , peter comestor , why so called , . m. philp de commines , where born , he hath written an excellent history ▪ ibid. the speech of catharine de medioes of him , and an epitaph by stephanus paschasius , hier. commelinus , annas comnenas a learned woman , empresse of the east , complute , compostella , confessions divers , conformities , a book so styled , , confusion of languages a great judgement , constantine the great , and robert constantine , gaspar contarenus , ant. contins , adam contzen , sir edward cook , robert cook. copenhagen , , nicolaus copernicus a great mathematician , maturinus corderius , corinnas , three learned women of that name , iohannes cornarius , cornelia a learned woman , ibid corpus christi colledge in oxford , corradus , corvinus a subtil arminian , fr. costerus , peter cotton an eloquent french jesuite , ibid. sir robert cotton a great preserver of english antiquities , ibid. iohn covel , ibid. bishop coverdale an exile a long time for the profession of the gospel , ibid didacus covarruvias , ibid. councels divers , , the pope is to be subject to a general councel , ▪ & d r crakanthorp , archbishop cranmer . ibid. the first archbishop of canterbury that cast off antichrist , , drew many learned men into england io. crato , when and where born , a great philosopher , physician and poet , physician to emperours , ibid. christophorus crinesius a good linguist , ibid. petrus crinitus , ibid. ludovicus crocius , iohn croy a learned french divine , hannibal crucius , gaspar cruciger a learned divine , swift in writing , ibid henry cuff , a learned oxonian , iacobus cujacius a learned french lawyer , petrus cunaeus , , caelius secundus curio , caelius aug. curio . ibid. quintus curtius a pure latinist , and when he flourished , petrus curtius , nic. de cusa , or cusanus , cyprian bishop of carthage , and martyr , when he lived , cyril bishop of alexandria , cyril bishop of ierusalem , and cyril patriark of constantinople , d john daille a learned french divine , highly commended , ibid. iohn damascene , when born at damascus he laid the foundation of school-divinity among the greeks , nicholas damascene , ib. petrus damianus , damasus the first pope , he appointed gloria patri , ib. lambertus danaeus , petrus danesius , a great grecian , his witty speech at the councel of trent , ib. dante 's aligherius a famous italian poet claudius dausqueius , iohn davenant bishop of salisbury , a judicious divine , daventer , philippus decius a famous italian lawyer , iohn dee a learned englishman . marcus antonius delrio . demosthenes a famous orator , he wrote out thucydides eight times . ibid. thomas dempster a learned scotchman , ib. iohn deodate an eminent divine , ib. edward dering . ib ▪ iohn despauterius a great grammarian . ib. verses of him . ib. antonius deusingius a learned physician , ib. paulus diaconus . david dickson a good scottish expositor , ib. didymus coecus an excellent mathematician , ib. ludovicus de dieu a learned french divine , well skilled in the oriental languages , ib. sir iames dier a great lawyer , ib. differences among the papists in many things , everard digby . sir kenelm digby . leonard and thomas digges . ib. iohn michael dilher a learned critick , ib. diodorus siculus a famous historian , diogenes laertius . ib. dio cassius . ib. ●ion chrysostom called chrysostom for his 〈…〉 loquence . ib. ●ionysius falsly called the areopagite . ●ionysius halycarnassaeus a famous historian , ib. ●ioscorides an ancient herbalist , ib. divine . a competent knowledge of the languages and arts is requisite for a divine , , , , rembertus dodonaeus . dole , steven dolet a learned frenchman , aelius donatus , marcellus donatus and ierom donatus . hugo donellus a great lawyer . ib. doway , ianus douza the father and sonne , george downham a learned and godly bishop , ib. andrew downs the kings professour of greek in cambridge . sir fran●n drake the first that sailed about the whole world , ib. ierom drexelius a learned jesuite , ib. iohn drusius . ib. fr. duarenus a learned lawyer , ib. dublin . fronto ducaeus a learned and candid jesuite . gul. durandus a great poet , divine and lawyer , why called speculator . ib. durandus a s. portiano . samuel durant . ioanes stephanus durantus . ib. claudius duret a great french lawyer , ib. ludovicus duretus a learned physician , ib. e king edward the sixth both learned and pious , , edmund hall in oxford . egesippus when he lived , eginhardus , elias levita a most learned jewish grammarian . queen elizabeth a learned queen , , sir thomas elyot . emanuel-colledge . ubbo emmius a learned man , professor of history and greek at groning . constantin . l' empereur a famous hebrician , england suffered most shamelesse servitude under the pope heretofore , the first kingdom that received the gospel , by whom the christian religion was first brought into england . england had the first christian king and emperour , ib. learned men in england , the universities in england . . to quintus ennius . ephraem syrus and antiochenus . epictetus the philosopher . epiphanius bishop of salamina in cyprus famous for learning and skill in five tongues . , epiphanius the deacon . epistles , what they are , much learning in them . who write the best epistles . ib. desiderius erasmus where born . his statue at roterdam in brasse on the market place with an inscription . verses in the house where he was born ib. a great scholler , and the authour of many excellent works . , an epitaph of him . erasmus a learned bishop . tho. erastus a learned physician , eratosthenes . erford . erinnas a learned poet , thomas erpenius excellently skilled in the oriental tongues . ib. claudius espencaeus a learned french bishop , , petrus espinacus archbishop of lions . william estius a learned and modest doctor of paris . he doth well on all pauls epistles . his epitaph . ib. ethicks whence so named . m. what it is conversant about . ib. ethiopick language . , evagrius scholasticus . euclide a great geometrician . nic. ev●rardus . evora . euripides . eusebius caesariensis , when he lived and flourished . why called eusebius pamphili , but not pamphilus . the ancient ecclesiastical history . ib. eusebius emissenus . eustathius archbishop of thessalonica . when he lived . ib. eustochium a learned woman . euthymias zigabenus . eutropius , excester colledge ▪ aben ezra a most learned jewish grammarian . f iacobus faber stapulensis a very learned man. petrus faber . buchanans epigramme of him . nic. faber master to lewis the th king of france . guido and nicolaus fabricii . georgius fabricius . steph. fabricius . paulus fagius a great hebrician . the germans speech of him . ib. anton. faius . abraham faius his son . gabriel fallopius . william farel a learned and godly minister of genevah . bezas epigram of calvin , viret and him . ibid. fasciculus temporum . the fathers . they were eminent for learning , holinesse of life and eloquence , d r featly . minutius felix an eloquent father . lucius fenestella a famous historian not the author of the book de magistratibus & sacerdotio romanorum . dudlie fenner a learned divine . ioannes fernelius a learned french man ; physician to henry the d king of france . ferrara . fulgentius ferrandus . arnoldus ferronus . io. ferus a famous german preacher , iacobus fevardentius a furious franciscan . ioannes fichardus . marsilius ficinus of florence , a famous philosopher , physician and divine . richard field a learned divine . io. filesacus . iohn fisher bishop of rochester . sir anthony fitzherbert a learned lawyer lucius florus when he lived . ubertus folieta . patrick and iohn forbes . franciscus forerius . pertus forrestus a learned physician . ioannes forsterus professor of the hebrew tongue at wittenberg . ib. sir iohn fortescue an excellent antiquary and lawyer . iohn fox a saint-like historian . wrote elegant latine . sebastian fox a most elegant and learned spanish philosopher . ib. hieronymus fracastorius a famous philosopher . france famous for three things . it hath bred many learned men . ib. its universities . . to francis the monk. francis the first king of france , when he lived . a great restorer of learning . , franckford two places of that name . franekere . marquardus freherus . io. tho. freigius famous for his knowledge in philosophy , philology , law , ramus his epigram of him . ibid. french language . friburg . nicolaus frischlinus . iohn frith a learned divine and martyr . iohn froissard a french historian . libertus fromondus . lucas fruterius . leonardus fuchsius . b. fulgentius . baptista fulgosius . d r fulk . nic. fuller . , g io. gagn●ius . robert gagwin . ibid. petrus galatinus . galeacius caracciolus . galen a learned physician of pergamus . ibid. petrus gallandius master to many famous men in france . ibid. galilaeus galilaeus of florence . ibid. henricus gandavensis . ibid. steven gardiner bishop of winchester . petr. gassendus the greatest astronomer now living . ibid. thomas gataker . ibid. lucas and pomponius gauricus . ibid. theodorus gaza . ibid. geber a learned arabian , but very obscure , gelasius primus papa . ibid. sigism . gelenius . ibid. aulus gellius , when he lived , and whether he should be written so or agellius ibid. taxed by ludovicus vives , but defended by stephanus . ibid geminus . ib. georgius gemistius pletho a grecian and professor in greece . ibid gemma frisius a great mathematician . ib. why called gemma , ib. cornelius gemma a famous physician and philosopher of lovain . gilbert genebrard a good hebrician , but a most petulant writer . ibid. geneva . , innocentius gentiletus . albericus gentilis the regius professour of civil law in oxford . ib. geometry , what it is , its excellencies , and who first invented it . , iohn gerbard a laborious and learned divine , germany . divers great schollers bred there . the universities of germany . , , , , , , , iohn gerson the learnedest man of his time , and the onely doctor of the councel of constance . he was sirnamed the most christian doctor , ibid. paschasius his verses of him . ib. conradus gesnerus , where and when he was born . his works commended . ibid william gibieuf a learned doctor of sorbonne . ibid obertus gifanius . ibid. william gilbert a famous englishman . his book of the loadstone commended . ibid. petrus gillius a most learned man. ibid. sylvester gyraldus . ibid. victor giselinus , ibid. ralph glanvile a great lawyer . henricus glareanus an excellent mathematician . salomon glassius a great critick . ibid. glocester-hall in oxford . rodolphus goclenius , conradus goclenius first professor of the latine tongue at lovain . francis and thomas godwin . ibid damianus à goes . ibid seven cities strove for his birth . ibid. iacobus golius well skilled in the oriental tongues . ibid. hubertus gol●zius a great antiquary . ibid. franciscus gomarus a learned and judicious divine . ibid. christopher goodman a learned and pious scotch divine , abraham gorlay his many choice medals of gold , silver and brass . io goropius becanus a good artist and linguist . ibid. gospel , how it came into polonia , and the original of the custom of standing up at the gospel , . m. the everlasting gospel , or the gospel of the holy ghost . dionysius and iacobus gothofredus ▪ d r gouge a learned and pious divine , commended . ibid. simon goulartius a learned and godly french minister . ibid. ioannes goverus or gouerus a learned english knight , and poet laureate , ibid. grammarians , who the best , , io. and saxo gramaticus . grammer , what it is , and whence derived . , granado . lud. granatensis . d r grant. ibid. conradus graserus went some miles to the jews to understand hebrew words . ibid. franc. gratianus , when he lived . ibid. he compiled the canon-law , ibid. & gulielmus gratarolus an excellent philosopher and physician . gratius an ancient latine poet contemporary with virgil and ovid. iohn graves , ibid. lady iane gray , both learned and religious . ibid. greek language . , who were the pure greek writers . richard greenham . gregory the great , why so called , and when he lived . ibid. bede cals him the apostle of england , and why , he first wrote himself servus servorum dei. verses of him and two other popes . ibid. gregory thaumaturgus , why so called . ibid. iohn gregory of oxford , and gregory of tours . ibid iames gretzer a learned jesuite and good grecian , the great defender of bellar. mine . grindall . ibid. gripswald . groning . iohannes groperus would not be cardinal hugo grotius , when and where born , piscators verses of him . ibid. learned but heterodox . ibid. ianus gruterus a famous critick . ibid. simon and io iac. grynaeus . ibid. rudolphus gualtherus father and sonne . baptista guarinus . ibid. steven guichard a learned french linguist . ibid francis guicchardine a famous historian . ibid. paschasius his verses of him . ibid. melchior guilandinus . ibid. iohannes guinterius andernacus a learned physician , ibid. gyldas . ibid lilius gregorius gyraldus . h d r hackwell . theodoricus hackspanius . d r haddon . ib. cardinal hadrian . ib. thaddaeus hagecius . ib. iohn hales . ib. bishop hall. bartholdus hallerus . ibid dionysius halycarnassaeus . ibid. d. henry hammond . ibid d. harding . ibid. lord harrington . ibid. d. harvey . ibid. d. haymo . ibid. harderwick . hart-hall in oxford . heathens called pagani , and why , ● they are still branded in the scripture ibid. their knowledge imperfect , and their conversation impious . ibid. how the heathens shall be judged . the heathens worshipt many gods . they could not be saved by the light of nature . ibid. who defended the christian religion against the heathens . , hebrew the first language , and most ancient of all . , , who were skilfull in it . gaspar us hedio . alexander hegius . he first brought the greek learning into the low-countreys heidelberg . daniel heinsius . heliodorus . ib. helvicus . ib. henry the first king of england , why called beau clerk. ib. henry the eighth . , he was learned himself , and drew many learned men into england . desiderius heraldus . ib. lord herbert . ib. hereticks . reformers so called by the papists , and why . hermes trism●g●stus . conradus heresbachius . ib. hermannus contractus , why so called , hermogenes . ib. herodian an eloquent and faithfull historian , herodotus . ib. verses of him . ib. hesiod . ib. iohn hessels . ib. landgrave of hessen . helius ebanus hessus . ib. hesychius . ibid ioannes heurnius . ibid. hieroglyphicks , what they are . the bee and syren the hieroglyphick of eloquence . hieronymus a very learned father . hilary bishop of poicton , and hilary bishop of arles . ibid. hildefonsus . arthur hilder sham . hi●cmarus . ib. hipparchus a great astronomer . ib. hippocrates the first that wrote methodically the art of physick . hippolitus , , history , what it is . it s double end . ibid. the several kindes of history , chronology and topography the two eyes of it . historians , who the chiefest greek and latine , david hoeschelius , francis hottoman a learned french lawyer , homer . seven cities contended about his birth . his iliades and odysses commended , , alcibiades struck a schoolmaster for not having homers works , festus hommius , petrus cornelius hoofdius , richard hooker , iohn ho●per a learned and godly bishop and martyr . ib. ioachimus hopperus , ib. horatius flaccus , an ingenious poet , ib. bishop horn , conradus hornaeus . ib. lambertus hortensius , ib. stanislaus hosius , he was imployed by three emperours , and was president in the councell of trent , ibid. rod. hospintanus , ibid. michael hospitalius , ibid. bishop howson , ibid. roger de hoveden a famous historian , robert hues , ibid hermannus hugo , ibid. hugo cardinal , antonius hulsius , ibid humbertus episcopus , ib. d. humfrey , ib. hulricus huttenus a knight and poet laureate , ibid c. iulius hyginus , hipatia or hypathia a learned woman , who taught publickly at alexandria , ibid. andreas gerhardus hyperius a most learned and diligent divine , ibid. i dr. iackson , and mr. arthur iackson , king iames , ibid verses on his dying in march. iacobus de voragine the author of the golden legend , richard iames and doctor iames , iamblycus a famous philosopher , ibid. io de ianduno . ibid ianizaries , the great strength of the turkish empire , cornelius iansenius a learned popish expositor , iansenius bishop of iper , who wrote sanctus augustinus , ibid. rabbi salomon iarchi a learned french jew , who hath commented on all the bible , ib. iason maynus , iesuites , when their order began , their title disliked by papists themselves , ibid. some of them good expositors , able for controversies , good philologers , candid and ingenuous , ib. ignatius the martyr , ib. matth. fl. illyricus heretical , and wherin , , some of his works usefull to the church , , ioannes de indagine a great astrologer , when he flourished , indices expurgatorii , two of them , ibid. the purpose of them , ibid. io. philippns ingrassius . ibid. ingulphus a learned english abbot , ib. innocentius tertius papa a learned man , but a great persecutor of the church , alanus insulensis , ib. abbas ioachimus , ib. arthur ihonston a famous scotch poet , ib. iohns colledge in oxford , iornandes , iosephus a famous jewish historian , , iosippus , who he was , paulus iovius commended by some , and disliked by others , ib. verses of him , ib. irenaeus , when he lived , and when he suffered , ib. iohn isaac , a jew who turned christian , ib. isidorus hispalensis and pelusiota , isocrates a famous greek oratour , h●●ricus isselburgius , ib. bishop iohn ieul commended , ib. iulian the apostate , a learned prince , he scoffed at christ and christians , ib. franciscus iunius , a pretty passage between him and a countreyman , , censured by d. twisse and thuanus , francis iunius his son , ib. patricius iunius , ib. fr. iuretus , ib. christ. iustellus a learned protestant , ib. iustinian the emperour commended , ib. verses by melancthon of his institut . ib. augustinus iustinianus a very learned bishop , laurentius iustinian , ib. leonardus iustinianus , there were three famous orators of his family , ib. iustin martyr a famous philosopher and martyr . ib. when he flourished , ib. the ancientst of the fathers , except clement . ib. how he was brought to the faith , and when he suffered martyrdom , ib. iustin the historian , ib. iunius iuvenal the best satyrist . ib. iuvencus presbyter , when he flourished , he comprized the gospel in four books of verses , ib. k barth . keckermannus , thomas de kempis , ibid his book de imitatione christi commended , ibid. iohn kepler a famous mathematician , ib. iacobus kimedontius , ib. r. david kimchi a learned rabbin and deadly enemy to christians , r. moses kimchi . ib. athanasius and conradus kircherus , ib. petrus kirstenius a great arabist of germany , ib. iohn knew stub , a learned divine , ibid. iohn knox a learned scotch divine , ibid. had a prophetick spirit , ib. albertus krantzius a great enemy to popery , his speech to luther , ib. l lactantius firmianus , when he lived was poor , ibid. , the christian cicero , ib. why called firmianus , ib. franciscus lambertus , ib. dionysius lambinus commended , ib. carolus and iohannes langius , ib. steven langton a learned englishman , ib. languages , , , , hubertus languetus , thomas lansius , ibid. cornelius à lapide , low of stature , his expositions ●xed , ib. m. ioannes lascares , ib. bishop latimer , latine tongue , , , ioannes latius , or de l●et , iacobus latomus , father and sonne , lud. lavaterus , by what book he got himself a name , io. baptista laurus , iacobus and gaspar laurentius , ibid. law , civil and canonical , peter de lawney , wolfgangus lazius . ib. learning . it s excellency , , its usefulnesse , , , whether humane learning may saw-fully be used in a divine exercise , when abused , ib. some times and places favourable to learning , iac. ledesma , legend , the golden legend why so called , and what it contains , leiden . , leiptzige . iohn leland a famous antiquary , lavinus lemnius , ibid. leo hebraeus . leo the first , and the tenth pope , ibid leo the emperour , ioannes leo of africa , ib. nicolans leonicenus and leonicus , ibid. leonardus lessius , ibid lerida , r. levi ben gerson , io. lewenclavius , ibid libanius . ibid liberal arts , , library . some of the famous libraries mentioned , , duncanus liddelius , fridericus lideubrochius , ibid d. lightfoot , ibid liege , william lilly , thomas linacer an englishman , a great grammarian , ibid lincoln-colledge in oxford , william lindan , petrus lindebergius , linguists . some great linguists mentioned , lions , aloysius lippomanus , iustus lipsius commended and censured , ibid lisbone , litorae variae , thomas littleton a great lawyer , ibid edw. lively hebrew professor in cambridge , a great hebrician , ib. titus livius a famous historian , ib. loadstone , its wonderfull vertue , logick , what it is , aloysius lollinus , peter lombard the father of the schoolmen . ib. why sirnamed master of the sentences ibid. commended , ib. dionysius longinus a great rhetorician , ib. christ. longomantanus a great mathematician . ibid. christopher longoly , where he was born , ib. a great ciceronian , ib. he died young , petrus lorichius , ib. io. lorinus , ib. lovain , lucan and lucian , caius lucilius , ibid. lucius the first christian king of england , titus lucretius , ib. ludovicus romanus , ib. raym lullius , ib. martin luther , ibid what verse melancthon seeing his picture uttered , ib. other verses of him , ib. commended , ib. beza's verses of him , the reformed religion long before luther , lycophron an ancient and very obscure poet. ibid. thomas lydiat a learned mathematician ib. lyranus , lyrator , or de lyra a learned jew , ib. when he lived , ibid. he wrote learnedly upon all the scripture . ib. the papists saying of him , ib. m nicholas machiavell a great historian , when he lived , ioh. macovius a learned divine , ibid. georgius macropedius a learned poet , ibid. caius cilnius macenus the patron of learning , ibid. ioannes petrus maffaeus a very eloquent italian , ib. raphael maffaeus a learned man also , ib. magdalen-colledge in oxford , magdalen hall , magdalen colledge in cambridge , ferdinandus magellanus . magick condemned , magistrate , his power in matters of religion , whether he may tolerate many religions in one commonwealth , , mahometism , when it began , and what it is , the reasons of its spreading , r. m. maimon , or rabbi ben maimon , or maimonides , famous among jews , christians , and mahometans , commended highly , ibid. the jews speech of him , ib. m why called aegyptius and rambam , . m. iohannes major a famous scotchman , buchanans verses against him , ibid. m. antonius majoragins , ib. majorica , , maldonate a learned jesuite , and judicious expositor on the four evangelists , he was wronged by those that published his works after his death , ibid. m. gulielmus malmesburiensis a famous historiographer , io. manardus , ib. m. manilius or manlius , ib. baptista faustus mantuanus a learned poet of mantua , ibid verses of him , ibid he discovered the abuses of rome , ibid. aldus manutius senior and junior , , paulus manutius , two of that name , gualt . mapes a witty writer , who discovers the vices of the church of rome , ibid. samuel maresius a learned french divine , professor at groning , ibid ammianus marcellinus , when he lived , commended , ibid. io. mariana a learned jesuite , ib. maximus margunus , ib. psalterium b. mariae , bonaventure the author of it , marianus scotus , ib. augustine marlorate a learned french protestant-divine , ibid. philip marnix , verses of him , ib. cl●m marot a french poet , ibid. margarite queen of navar , marsilius de sancta sophia , ib. m. valerius marsialis a witty poet , but too obscene , ibid. matthias and petrus martinius , ibid. martpurge , peter martyr a learned italian , commended , ib. andreas masius a great linguist , masorites , christianus maffaeus , ib. papyrius massonius , ib. antonius and petrus matthaeus , ib. petrus andreas matthiolus , ib. mathematicks , what they are , and their excellency , , how divided , ibid. the most famous mathematicians , ib. maximilian , barthol . mayerus , ib. ioseph mede , de medicis , that house a great favourer of learning , ibid. what they give for their armes , ib. cosmi de medicis , ib. laurence and peter de medicis , ib. iohn , michael and barthol . à medina . ioh. henricus and marcus meibomius . ib. balthasar meisner , adolphus mekerkus , ib. philip. melancthon commended , ib. what he wrote before his death , he was too fearfull , ib. paschasius his verses of him . ib. andrew melvin a famous scotch poet , ibid. verses made by him , and of him , ib. menander an ancient poet , menasseh ben israel a learned jew now living , ib. iacobus and stephanus menochius , ib. paulus melissus scholius a learned poet , ib. ments , gerard mercator a famous mathematician and cosmographer , iohn and iosias mercer commended , hier. mercurialis a learned physician of padua , mercurius trismegistus , ib. marinus mersennus , ib. merlinus the prophet , and peter merlin ib. merton-colledge in oxford , georgius and paulus merula , messiah , the promised messiah is come , iesus of nazareth is the promised messiah , metaphysicks , , d. methodius a christian poet and martyr , iohn meursius commended , ib. millan , minutius foelix , io. picus mirandula commended , , his epitaph , iohn francis picus mirandula his nephew , modena , leo modena a jew now living , michael maestlinus , ioannes molanus , ibid. carolus molinaeus a learned french lawyer , and a protestant , ibid petrus molinaeus . peter du moulin a learned and pious french divine now living , , dominicus molinus commended . henricus mollerus , ibid mompeliers , monkery highly esteemed by the papists , bishop montague , arias montanus a great linguist , skilled in ten languages , ibid famous for his diligence and faithfulnesse in the king of spains bible , ib. michael montanus famous for his essays ibid. ant. montecatinus an exquisite aristotelian , ibid. olympia fulvia morata a learned and pious woman , , sir thomas more a witty and learned man , but a great enemy to the truth of the gospel . too much given to jesting and scoffing ib. iohn morinus a learned papist , ibid philip mornay lord of plessis , ibid. bishop , morton , and another thomas morton , simeon muis an excellent hebrieian , ibid. sebastian munster a germane , a learned hebrician and mathematician , when he was born , ib. commended , ib. m. marcus antonius muretus a very eloquent and diligent writer , commended , ibid. musaeus , when he lived , ibid. wolfangus musculus a judicious and solid divine , ibid. when he lived , ibid. commended , ibid. m. musick , the inventer of it , its several kinds , ioachimus mynsingerus , n cn ▪ navius a famous ancient poet , commended , ib. & m. petrus nannius a general scholler , ibid. commended , ibid. m. franciscus nansius , iohn napier a learned scot , inventer of the logarithmes , ibid naples , natalis comes commended , r. mardochai nathan . ibid gabriel naudaeus a learned frenchman , ib. ioannes nauclerus . ib. andreas navagerius a most compleat poet , orator , and historian , ibid navigation , gregory nazianzen , when born , famous for his piety , learning , zeal and patience , ibid. an assistant to his father at nazianzen , but not bishop there , ibid. & aelius antonius nebrissensis commended . m. neander a physician and most excellent poet , new-colledge in oxford , new-inne in oxford , nicephorus callistus and gregoras , nicetes choni●●es when he lived , ibid. commended , ibid. m. nicolaus quintus , papa a great patron of learning and learned men , , io. nider , ibid theod. à niem secretary to divers popes , ibid p. placidus nigidius . ibid. io. nirembergius an eloquent authour , ibid. nismes , marius nizolius , flaminius nobilius , ibid. andreas nolthius a great mathematician , nonnus panopolit ▪ ibid. alexander nowel a learned and pious divine . ibid. gregory nyssene when he flourished . o bernardinus ochinus a socinian , ch. oclandus a famous english poet , ib. gulielm . de ockam a learned englishman , ib. commended , ibid. m. & od● abbot of clun , io. occolampadius a great friend to zuinglius , ibid. commended , ibid. oecumenius , ibid ogilvy a scotch poet , ib. caspar olevian , ib. olmuts , onkelos the author of the chaldee metaphrase of the pentateuch , when he lived , ib. m. onuphrius pauvinius commended , ioannes oporinus a famous printer at basil , oppian a famous greek poet , received a piece of gold for every verse of the emperour antonins , optatus the learned bishop of millevita , when he lived , opticks , orial colledge in oxford , origen , scholar to clemens alexandrinus , erroneous , ibid. when he lived , ibid. commended , ibid. why called adamantius , ibid. orleance , orontius fineus professor of the mathematicks at paris under francis the first , when and where born , ib. paulus orosius , orpheus a very ancient poet long before homer , ib. abraham ortelius a famous cosmographer , ib. andreas osiander , learned , but erroneous ib. his errour about being justified by the essential righteousnesse of christ confuted , ib. hier. osorius an eloquent man and too precise a follower of tully , which of his books most esteemed , ib. arnald . ossat a learned french cardinal , ib. otto the second escaped a danger by his skill in the greek tongue , ib. william oughtred a great mathematician , ib. ovid had a naturall genius to poetry , ib. commended , ib. oxford , . to why called bellositum , . m. was reckoned one of the four ancient universities by the councel of vienna , and had the second , if not the first place , ib. it s antiquity asserted , ib. & , famous for learned schollers , p richard paci● secretary for the latine tongue to king henry the eighth , commended , fabius and iulius pacius , ib. marcus pacuvius , ib. padu● , paganism condemned , pagans , why so called , ib. iohn paget a learned divine , santes pagninus an excellent hebrician , painting , petrus de palude or paludanus , iacobus pamelius , ib. guido pancirolus and franciscus panigarola , ib. anton. panormita , ib. abbas panormitanus , ib. & henricus pantaleon , paphnutius famous in ecclesiastical history , papia , papinianus a famous lawyer , papists nickname and hardly intreat the protestants , ioannes pappus a learned lutherane , paracelsus had many names , ibid he held three principles of things , ib. he often censures the ancients , ib. daniel , david and philip paraeus , , paris , , , matthew paris or parisius a faithful and diligent english historian , why so called , ib. m. gul. parisiensis . robert parker a reverend divine , ibid. iohn parkins , ib. robert parsons an english jesuite , a great railer , ibid. carolus paschalius , stephanus paschasius , george and matthias pasor , ib. steven pasquier a learned frenchman , ib. iohn passeratius a learned frenchman , the king of france his professor of eloquence , ib. franciscus patricius venetus , ib. c. velleius paterculus an elegant historian , but a flatterer of tiberius , patrick the first or second archbishop of ireland , ib. pope paul the third , learned himself , and a lover of learned men , ib. d. paulinus aquitanicus , ib iulius paulinus a learned lawyer of padua , ib. father paul of venice , a wise and learned man , , pausanias , he hath excellently described ancient greece , iohn peacham archbishop of canterbury peireskins a great antiquary , ib. his life excellently written by gassendus , ibid. pelagins a brittain by birth . ibid. the heads of his errour , . ▪ m. who wrote against him , ib. pelagians so called from him , ib. what they taught , ibid. & iohn pell a learned english mathematician , ibid. conradus pellicanus a learned germane divine , a great linguist , ibid. william pemble a learned and pious english divine , his speech about justification , when he died , ib. pembroke-colledge in oxford , pembrook-hall in cambridge , iohn pena professor of mathematicks to the king of france in paris , gabriel penottus , ib. benedictus pererius a learned jesuite , ib. william perkins a learned and godly divine , ib. commended , ib. cardinal perron , commended , ib. his books against the protestants well answered , and by whom , ib. nicolaus perottus , persian language , aulus persius flaccus the most eloquent satyrist , yet obscure , dionysius petavius a learned french jesuite , commended and censured , ib. peter-house in cambridge , samuel petitus a very learned frenchman , francis petrark a witty and sententious italian orator and poet , ib. when he was born and died , ibid. commended , ib. he inveighs against rome , ib. his life written , and by whom , ibid. part of his epitaph , ibid. petronius arbiter an obscene writer , yet his latine is pure , ibid suffridus petrus a frisian , who wrote the history of frisia , and of the writers of frisia . gasper peucer a learned physician and mathematician , ib. he wrote a singular book of his own imprisonment , ib. christ. pezelius a learned writer , ibid. demetrius phalereus , ib. philo iudaeus who lived in christs time , or after his passion , but was unskilfull in the hebrew , ib. commended , ib. the book of wisdome written by him , ibid io. philoponus , ibid. philosophy natural and moral , , philosophers the several sorts , the chief philosophers , ib. m iohn philpot one of the most learned of our english martyrs , fl. philostratus , ibid. gul. philander a very learned man , ibid. franciscus philelphus , ibid. phisiognomy , , phoenicians the inventers of arithmetick photinus learned , but a great heretick , photius patriark of constantinople , the learnedst man of his time , ibid physick . alexander and francis piccolomny , pet. picherellus a learned frenchman , ibid. his notes on a great part of the new testament unhappily lost , ib. io. pierius valerianus , some of his works commended , ibid. albertus pighius a learned papist , ibid. he by reading calvin altered his judgement , . m. stephanus pighius , laurentius pignorius the great ornament of italy , commended , ibid. pindar one of the chief lyrick poets , ibid. commended , ibid. pineda , ioannes vincentius pinellus a learned italian , skilled in many languages , ib. how he adorned his house , ib. iohn piscator an excellent scripture-divine , but no school-divine , ib. io. pistorius , ib. io. pitsaeus . ib. franciscus and peter pithaeus , , bartholomaeus pitiscus a learned divine and mathematician , plantavitzius . ib. christopher plantine a learned printer , ib. bartholomaeus or baptista platina a most learned man , ib. felix platerus . verses on his name . ib. plato , was called divine for his rare wisdom , whence he had his name , ib. plautus , where born , ib. c. plinius the uncle , and plinius secundus the younger , ibid. verses of the younger pliny ▪ edmund ployden a great lawyer , ib. his commentaries commended , plutark , where born , ib. a grave and learned writer , ib. commended , ib. verses of him , ib. edward pocock professor of hebrew and arabick in oxford . ib. poetry . , , the several sorts of poets , , ioannes franciscus poggius florentinus , poictiers . amandus polanus . angelus politianus , why so called , commended , ib. iulius pollux . ib. reginaldus polus cardinalis . commended and censured . ib. polyander à kerckoven . ib. polybius a learned historian , ib. polycarpus , when he lived , arnoldus pontacus . io. isaacius pontanus . lud. de ponte romanus , or pontanus . popery , what it is , the contrarieties in it , ib. god had his people in the midst of popery , the popish church not holy , ib. ausonius popma , porchetus , ib. porphyrie an enemy to christians , ib. gilbertus porretanus , ib. io. baptista porta . ib. ioan. vincentius porta . posnavia . ioannes posselius a pious and learned man antonius possevinus , ib. ioannes posthius a learned physician and poet , ib. gul. postellus a great linguist . ib. the first of christians which published the rudiments of the arabick grammer , ib. odeschalcus praetorius , ib. a verse upon him . ib. regnerus praedinius . ib. hieronymus pragensis when burnt at constance . prague . d r iohn preston . d r prideaux . ib. sylvester de prierie . ib. gilbert and david primrose . ib. printing an usefull art , by whom invented , , famous printers . priscianus a famous grammarian , proclus had a great memory , ib. a great mathematician and philosopher , ib. procopius gazaeus . ib. propertius singular in elegies , verses of him , ib. prosper of aquitane . ib. protestants , why called lollards in england , and huguenots in france . proverbs . aurelius prudentius when he lived , ib. commended , ib claudius ptolomaeus , when he flourished ; commended , ib. ptolomaeus philadelphus a favourer of learning , and famous for a magnificent library , erye . puteanus . claudius puteanus commended , ib. samuel purchas our english ptolomy . , pythagoras the philosopher , where born , the illustrator , if not inventer of the mathematicks , ib. his schollers highly honoured him , ib. q queens . colledge in oxford . in cambridge . iohannes quinquarboreus regius professor of hebrew and chaldee at paris . quintilian commended . r rabanus ma●r●s , when he lived , commended , ib. franciscus rabelaesus a witty , but atheistical french physician , ibid. iacobus ranardus a great lawyer , ibid. georgius ragusius commended , ib. d r iohn rainolds a learned and pious doctor of oxford , ibid. commended , ib. sir walter raleigh , ib. ralph a monk of fulda , petrus ramus commended , ib. verses of him , ib. slain at the great massacre at paris , ib. ranulphus , ibid francis raphelengius a learned linguist , ibid. rasis or rhasis a great physician of arabia , ib. william rastall a great lawyer , , franciscus ranchinus , ▪ ioannes and pet. ravennas , ibid. hermannus ravenspergerus , ibid reconciliation of different religions how far justifiable , , whether the protestants may be reconciled with the papists , , reformation of the church of rome necessary , , the reformed religion maintained , , , the means taken by the first reformers for promoting the work of religion , reformed writers commended , . & and the purity of their doctrine asserted , . nicknamed by the papists , the papists two great objections against the reformed religion answered , , ioannes mullerus regiomontanus one of the famousest mathematicians of germany , when he lived , ib. he found out the tenth sphere , and its diurnal motion , ibid. iacobus reihingius , erasmus reinholdus a famous astronomer , ibid. religion that it is . what it is , the hebrew , greek and latine words for religion opened , ib defined , ib. it is true or false , ibid. it s antiquity , ibid. rules to know the true religion , . & christian religion planted by the power of god , wherein the glory of religion lies , , means to keep us constant in the true religion , whether men may be saved in any religion , ibid. of the chief false religions , . to of the reformed religion , , , the papists use both violent and fraudulent means to propagate their religion , , reliques , the worshipping of them condemned , remigius commended , , georgius remus , ibid. iohn reuchlin commended , iovius makes him the author of that book , epistolae obseurorum virorum , ibid. he bred many excellent schollers , ib. nicolaus reusnerus , rhemes , beatus rhenanus commended , verses of him , ibid. rhetorick , what it is , and whence derived , iohannes rhodius , ludovicus coelius rhodiginus , when he lived , ibid. commended , ibid. his epitaph , ib. pet. ribadeneyra , ibid. fr. ribera a learned jesuite , ib. antonius riccobonus , ib. christophorus riccius , ib. paulus riccius a learned germane jew converted to the christian faith , bishop ridley the most learned martyr in queen maries dayes , ibid. petrus riga , ibid. nicolaus rigaltius , ib. ioh. riolanus both the father and the son ib. ioachimus fortius ringelbergius , ibid fridericus risnerus , ibid. couradus ritterhusius , when and where he was born , . & commended , ibid. m. sir thomas rives , andrew and william rivet , ib. mart. de roa , ibid. franciscus robortellus , ib. angelus roccha , ib. robert rollock a learned scotch divine , romances , whence the word comes , adrianus romanus , rome , , gulielmus rondeletius an excellent physician , peter ronsard prince of the french poets ibid. an epitaph of him , ib. bartas and cardinal perrons speech of him , , io ▪ rosinus , alexander rosse a learned scotchman , ibid. rostock , herebertus rosweydus a learned jesuite , hieronymus roverius , ib. hier. rubeus a famous physician , ibid. rudolphus secundus imperator , ib. ioannes ruellius , ibid. ruffinus presbyter , ib. david rungius , , rupertus abbot of tuy commended , io. de rupescissa , ib. ianus rutgersius , ibid. s emanuel sa , marcus antonius cooceius sabellicus , ibid. raymundus de sabunde , ib. io. de sacro bosco a famous philosopher and mathematician , when he flourished , ib. an englishman , ibid. antonius sadeel commended , . m iac. sadoletus a learned cardinall , thought to be poisoned , ibid salamanca , ● salern , , iac. salianus . cl. salmasius a learned french critick , , commended and censured , alph. salmeron , ibid. salvianus , salustius crispus , ib. samaritan language . , scaevola sammarthanus a learned french poet , verses to him , ibid. d r sanderson , ibid. guspar sanctius a learned spaniard , antonius and nic. sanderus , ib. hugo sanfordus . ibid. iacobus sannazarius a learned poet , ibid cardinal bembus his epigram upon him , ib. sappho lesbia when she lived , ib. the sapphick verses so called from her , saragossa , erasmus sarcerius a learned divine , alex. sardus , ib. io. sarisburiensis , ib. adam sasbout , ib. hieronymus savanarola a dominican . and famous preacher , ib. sir henry savill a great mathematician , and expert grecian , ib. commended , scaligers , both iulius and ioseph , ib. verses of them , ibid. iulius caesar scaliger , ibid. commended and censured , ibid ioseph scaliger commended . ch. scheibler , william schickard a great linguist , ib. valentine schindler , ib. martinus schoockius , ib. school-divinity , schools . grammer schools the nurseries of learning , ib. the most famous trivial schools in england , gaspar and andrew schoppius , scotland , d r sclater , learned men of scotland , and its universities , , cornel. schonaeus a poet of most elegant wit , and. schottus a learned and candid jesuite , ibid. io. duns scotus a learned englishman , the wittiest of all the schoolmen , when he lived , ib. verses of him , ib. iohannes scotus erigena an irishman , master to king alfred , witty and pleasant , ib. he was murthered by his schollers with their penknives , caelius sedulius scotus , carolus scribanius censured , pet. scriverius , ib. anna maria a schurman a learned dutchwoman , ib. bartholomaus and abraham scultetus , iohn selden a learned english lawyer , ib. his books commended , ib. what he wrote in all his books . ib. nicolaus selneccerus doctor of divinity in lipsia , his distick for himself , ib. lucius annaeus seneca the philosopher , when born , the prince of the stoicks , ib. nero's schoolmaster , ib. seneca the tragick poet , ibid. sixtus senensis commended , ib. dan. sennertus a learned physician , ibid. nic. serarius a good hebrician , ib. servius a most learned grammarian , ibid. sulpitius severus commended , robert sheringham , ib. d r sibbes . ib. sir philip sidney , sidney-sussex-colledge in cambridge , sienna , sigebertus monk of gemblaux , carolus sigonius a most accurate writer ib. siguenca , silius italicus , iacobus silvius a learned man and great physician , but covetous , ib. buchanans verses of him , ib. io. simlerus , , simonides , simplicius , ib. gabriel sionita , ib. iacobus sirmondus a learned french jesuite , ib. siville , iohn sleiden , henricus smetius , erasmus schmidt , ibid. bishop smith and sir thomas smith , ib. rodolphus snellus , ernardus and theodoricus snepsius , ibid. laelius and faustus and marianus socinus , socinianism sprung from mahometism , the main parts of socinianism , socrates scholasticus , ib. c. iulius solinus polyhist . ib. george sohn doctor of divinity in heidelberg , sophocles , ib. commended , sore or sorre . dominicus soto a spanish divine of great fame , ib. sozomen● , ib. spain . the famous learned men there , the universities there , to frederick spanheme a learned and pious french divine , spanish language , aelius spartianus , sir henry spelman a learned and painfull antiquary , ib. edmund spencer the prince of english poets in his time , ib. his epitaph , ib. ad. spigelius a learned physician , io. stadius a great mathematician , sir william stamford a great lawyer , ib. richard stanihurst a learned irish papist , ibid. thomas stapleton a learned englishman , ib. papinius statius a good poet , ib. d. iosiah stegman , ib. didacus stella , ib. godeschalcus stewichius , ib. henry and robert stevens , , stephanus stephanius , io. stobaus , ibid stoicks the strictest sect of the philosophers , yet farre short of christians , d stoughton a learned and pious divine , strabo and walfr . strabo . ibid. strabus monachus fuldensis , ib. authour of the ordinary glosse , ib. famianus strada a famous orator , poet and historian , ib. s●reso a learned divine , victorinus strigelius , when he lived , ib. commended , ib. kyriacus strozza a great philosopher , ib. io. guliel . stuckius commended , ib. ioannes and iacobus sturmins , ib. fr. suarez , c. suetonius tranquillus a very faithfull historian , when he lived , ibid. commended , ibid suidas , ib. d. sutlive , ib. emanuel sayno , ib. fran. swortius , ib. roger swinset or suisset a famous english school divine , ib. commended , . m. caspar schwenckfeldius , frid. sylburgius a great grecian , ib. symmachus , ib. gul. sympsonus and edward symson , ib. michael syncellus , ib. synesius cyreneus , ib. syriack language , , t cornelius tacitus , when he lived , . m. commended , ibid. his history preferred before his annals , ibid. tadaus or thadaeus , audomarus talaeus professor of eloquence at paris , talmud , what it is , the babylonian , and that of ierusalem , ib. the two parts of it mischna and gemara , talisman made by virgil , ruardus tapperus , io and paulus tarnovius , ib. alex. tartagnus , ib. tatianue alexandrinus , friderieus taubmannus a learned and pious man , ib. ioh. taulerus , ib. francis taylor and d r taylor , ibid. sir william temple , ib. io. temporarius , how long it is reported he lived , ib. terence , when he lived , , commended , ibid. & ▪ & m. tertullian , where and when he was born , the ancientst of the latine fathers , ib. commended and censured , ib. testament . the greek testament rare in germany before pellican , testamentum novum , io. ravisius textor commended and censured , themistius , ibid. themistocles , ib. theocritus a famous greek poet , ib. theodoret bishop of cyrus in syria , ibid. follows chrysostom , ib. theodotio ponticus , ib. theon a great mathematician , ib. theophanes , ib. theophilus antiochenus , theophrastus , why so called , ib. commended , ibid. theophylact archbishop of bulgaria the epitomizer of chrysostome , ib. when he lived , ib. andrew thevet cosmographer to the french king , ib. tholouse , herbert thorndike , iacobus augustus thuanus a most faithfull historian , commended , ib. & thucidides , when he lived , . m. commended , tibullus a most elegant poet , daniel tilenus a learned man , but inconstant , ibid. andreas tiraquellus commended , ibid. hath illustrated alexander ab alexandro his genialium dierum , ibid. iacobus tirinus a learned jesuite , ib. toledo . toleration , whether of many religions lawfull , not of the papists , and how far of the jews , , fr. toletus a learned cardinal and jesuite his commentary on iohn commended , himself commended , ib. m. honoured by the pope , ib. iacobus philippus thomasinus , ib. george thompson , ib. cutbert tonstall , ib. torquatus tassus a learned poet , aug. torniellus a learned and diligent italian historian , ib. levinus torrent●us commended , ib. a great poet , ib. ioannes tortellius , ib. tortura torti commended , , daen. and paul tossanus , georgius trapezuntius whence so called , ib. lost his learning in his old-age , ib. walter travers a learned and piovs diviue , ib. lucas trelcatius , immanuel tremellius commended , trier . iac. triglandins , trinity-colledge in oxford , in cambridge , trinity hall in cambridge , io. trithemius when he lived . commended , ib. very skilfull in magick , trivial schools , why so called , mart. trostius , tubing , , turin , turks , their religion , their abstinence and sobriety , they prepare themselves to prayer by outward washing , adrianus turnebus professor of philosophy and greek to the french king in paris , commended , ib. m. & benedict turretine a learned frenchman , franciscus turrianus , ib. iacobus tusanus a singular grecian , ib. dr. twisse a learned english divine , who hath solidly refuted the arminians , ibid. pontus tyardaeus , ib william tyndall commended , a distick on him , ib. v ioachimus vadianus the chiefest cosmographer of his time , matthaeus vayerus , ib. valentia . gregory de valentia a very learned jesuite a booksellers speech of him , petrus valladanus a learned french minister , valladolis . valerius maximus good for themes , verses of him , ib. laurentius valla commended and censured , , cyprian de valera , lucas valerius the archimedes of his age , ib. henry and franciscus vallesius , ib , marcus varro highly commended , , his etymologies are somewhat forced gabriel vasquez the papists most expert schoolman , ib. franciscus vatablus a famous french hebrician , , m. iohn udall a learned and pious diviue , ib. nic. vedelius a learned french writer , ibid and. vega one of the learnedst at the councel of trent , flavius vegetius . ibid marcus velserus , when he lived , ibid. m. commended , , venantius honorius . venice . , claudius verderius the great censurer , paulus vergerius an eloquent lawyer and philosopher . ibid turned protestant . ib. iacobus verheidenus . verse . which verse in virgil the devil judged to be best , andreas vessalius , where and when he was born , a famous anatomist . ibid sextus aurelius victor a most elegant historian . ibid. when he lived . ibid. hugo and richardus de s. victore , ib. fr. à victoria , why so called , ibid commended , ibid. victorinus afer . petrus victorius a singular grecian , ibid , marcus hieron , vidas an excellent poet. ibid. vienna . franciscus vieta a learned french mathematician , nic. vignerius father and son. ib. io. baptista villalpandus a learned divine and mathematician . ibid arnaldus de villa-nova . simon villa-novanus commended , ib. alexander de villa dei. ib. laurentius villa vincentius a spaniard . ibid. hyperius stole from his whole book . ibid. vilna . vincentius belluacensis . vincentius lirinensis . ib. petrus de vineis . ibid. elias vinetus a most learned and eloquent man. antonius viperanus . ibid petrus viretus an eloquent french divine virgilius a bishop in bavaria condemned for an heretick , for affirming , that there were antipodes , polyd. virgilius , or vergilius , when he lived , commended and censured , ibid publius virgilius maro the stately poet , whether virgilius or vergilius . ib. commended , ibid. ● his distick on the palace-gate of the emperour augustus , with its interpretation . ibid. why called parthenius . ib. vitae , lives of divers mentioned . io. annius viterbiensis taxed for his cheating . gotfridus vitebergensis commended . vitellio hath written excellently on the opticks , ib. iacobus de vitriaco . ib. lewes vives flockt after in oxford . commended . ibid. m. ulphilas , when he lived , ib. named several wayes . ib. m. ulpian a great lawyer . ibid university-colledge in oxford . universities . ▪ to gisbertus voetius a learned dutch divine professor of divinity at utrect . raph volateranus , when he lived . ib. verses of him , ibid. commended , ibid. m melchior volmarus beza's master , a great grecian , ▪ conradus vorstius learned but heretical . gerard iohn vossius highly commended . ibid. his historia pelagiana most disliked ibid. upsall . urbane the th pope a good poet. fulvius ursinus a most learned antiquary . ib. zachary ursin a learned and solid divine , ib. where born , ib. was sparing of time , as the verses over his study shew'd , ibid. abbas urspergensis . bishop usher the hundredth archbishop of armagh from patrick . ibid. commended , ibid iansenius much beholding to him for his sanctus augustinus . ibid his several works mentioned , and some of them commended , , carolus utenhovius a great linguist , bonaventura vulcanius brugensis commended , ib. utrect . w wadham colledge in oxford . luc. waddingus . sir isaac wake the university orator at oxford . ibid robert wakefield a learned english hebrician . ibid. antonius walaeus an orthodox solid divine . ibid. waldenses not the albigenses . ibid famous for three things . ibid their first original . ibid. & d r wallis . nic waltherus . ibid. samuel ward and d r ward . ibid. sir iames ware. ib. gasper waserus a learned linguist . ib. d r wats . ibid guliemus watsius commended . geo. weiganmeirus . ib. mar. frider. wendelinus . ibid. io. de wesalia . ibid matthaeus wesembechius , when and where born . ibid. a learned lawyer . ib. his epitaph made by and for himself before his death . ibid wesselus groningensis commended . , matth. westmonasteriensis , when he lived . a famous historian . ibid elizabeth weston a learned english woman . ib. commended by ioseph scaliger and ianus dousa . ib. william whately commended . ib. deg. wheare the learned history reader in oxford . ibid abraham whe●lock the first arabick professor in cambridge . ib. d r william whitaker highly commended ib. ieremy whitaker . d. iohn white and thomas white . ibid archbishop whitgift . his uncles speech of the popish religion . ib. he wrote his notes in latine before he preacht them . ib. iohn wicliff a most incomparable schoolman . followed ockam much . ib. iohn hus was his sholler . ib. when he flourished . ibid. called doctor evangelicus , ib. where born and brought up . commended . ibid. some speeches of his mentioned . ibid. some of his errours recited . ib. roger widdrington a learned school-divine , his right name was preston . defended the oath of allegiance . ib. albertus widmanstadius well skilled in the oriental tongues . ib. put forth almost all the new testament in syriack . ib. ioannes wierus a learned germane , ib. io. wigandus , when and where born . ib. his epitaph for himself . ib. the scriptures with which he sustained himself on his death-bed . ib. doctor willet a laborious godly divine . ib. ralph winterton greek professour in cambridge . nigellus wircker an ancient poet , ibid. wittenberg . wirtzburg . iohn and ierom wolphius commended . women . learned women . , , , , , , , , olaus wormius professor of physick in hafnia . anthony , edward and sir henry wotton , ibid. iohn wouwerius councellour to the prince of holsatia . ib. commended . ibid. & he turned papist . george wyrth turned protestant in his old age . ib. x francis and ierom xavier both jesuites ierom xavier hath written the history of christ in the persian language , and corrupted it with many fables and superstitious niceties . ludovicus de dieu turned it into latine , with animadverversions , ib. xenophon commended . ib. scipio africanus alwayes carried with him his institution of cyrus . francis ximenes cardinal , archbishop of toledo , famous for the biblia complutensia and the magnificent university at complute . io. xiphilinus . ib. william xilander , when born , ib. commended . ib. y dr. young . z frranciscus and iacobus zabarella . zaccutus lusitanus . ib. hieronymus zanchius a solid and pious divine . ib. one of the most scholastical among the protestants . ib. iosephus zarlinus a famous musician : ib. ioannes ulricus zasius . zenodotus . guliel . zepperus a learned protestant writer . ib. iacobus zeiglerus a great mathematician . ib. bernard zigler . ib. zoilus . ib. iohannes zonaras a greek monk , when he flourished . zosimus . ib. d. zo●ch a learned civilian of oxferd . ib. vigilius zuichemus commended . theodorus and iacobus zuingerus . huldricus zuinglius , when he lived . ib. commended . , slain in battel . the authors and their works to which i was chiefly beholding for the compiling of this treatise . a academiarum quae aliquando fuerunt , & hodiè sunt , in europa catalogus . m●lch . adami vitaegerm . theol. iuriscons . polit. med. & phil. bibliotheca script . societ . iesu a philippo alegambe edita . leo allatius his apes urbana . alstedii encyclopaedia . althusii orat. panegyr . de necessitate & antiq schol. amamae paraen . de excitandis ss . linguarum studiis . amyraldus de secessione ab ecclesia romana . antiquitates britannicae written by iocelin , but because of his rough style polished by d. haddon . arnobius adversus gentes . aschami epistolae . athenae , batavae , belgicae . azorii institutiones morales . b bacons advancement of learning . balaeus de script . britan. hadrianus barlandus de hollandia . baudii epist. beckmanni manuductio ad ling. lat. bellarm. de scriptoribus ecclesiae . bembi epist. bezae epist. & icones . bibliander de ratione communi omnium linguarum . bibliotheca hispanica . blancani chronol . math. bocharti geographia sacra . bodini method . hist. boissardi icones . boxhornii monumenta illustrium virorum & theat . hollandiae . tych. brah. opera . brerewoods enquiries . buchanani rerum scot. hist. & epig. buddeni wainfleti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c pet. vict. cajet . palm . paradig . ling. syr. &c. caius de antiq. cant. acad. calvini epist. & de necessitate reformat . eccles. calvis . chronol . camerarii hor. subces . cael. secund. cur. orat. campiani opera . casaub epist. castellanus de claris medicis . caussin ▪ eloq sac. & hum. paralel . cham. corp. theol. & epist. iesuit . clenardi epist. hermanni coring . de antiq. acad. dissertat . crakanth . log. & de ▪ provid . dei. pet. crinitus . de poetis . crines . discursus de confus . ling. lud ▪ croc ▪ in ficinum de relig . christ. cunaeus de repub. heb. d dilher ▪ disputat . acad. down . in chrysost. duret . histoire des langues de cest univers . e constantini l'empereur not. in benjam . erasmi epistolae . erpenii orat ▪ de lingua arabica . f marsilius ficinus de relig . christiana . julius firmicus maternus de errore profanarum religionum . ubert folietae elogia . forbes . instruct. historico . theol. foxes acts and monum . joan. jac. frisii bibliotheca philos. fuligatti vita bellarm. fulleri miscel. g gassend . de vita peireskii . geneb . chronol . alber. gentil . laudes academiae parisinae & oxon. gentiletti exam. concil . trid. & apol. pro christianis gallis relig. reform . gerh. confes. cathol . contra pontificios , & patrologia . gesneri bibliotheca & mithridates cum commont . gasp. waseri . godw. rerum anglic. annales . de praesul . ang. comment . grotius de relig . christ. & ejus epist. grynaei epist. gualdi vita pinelli . lil. gyrald . de po●t . histor. h elias hasenmulerus hist. ord. iesuit . helvici chronol ▪ systema . controvers . theol. & chronol ▪ qua christiano cum iudaeis intercedunt . hentzneri itinerarium germaniae , ang. gal. ital. herald . animadvers . ad arnob. hieron . de script . eccles. hortensii dissertat . de stud . matth. animadvers hottomani ad ius att. & rom. salmas ▪ humfredi vita iuelli . i ludovicus jacobus de claris scriptoribus cabiolonensibus . illyr . catal. test. verit . paul. jov. elog. doctorum virorum . francisci junii academia . l l. lansii orat. leand. albert. descript. ital. lectius de vita sadeelis . leland . comment . in cyg . cant. & collectan . de vir . illust. samuel lukener of the universities . geor. lil. anglorum reg. chronicon . lips. epist. lovanium & not. ad lib. polit. longolii epist. & vita . m paul . manutii epist. papyrii massonii elogia . meibomii moec●nas . jos. merceri notae in tacitum . merulae cosmog . meursii athenae bat. jac. middendorpius de academiis . auberti miraei elogia . montac . apparat. & antidiat . arias montan. praf . in sacr . bibl. peter du moulin anatomie de la messe . n naudaeus de studio militari . ad vis pour dresser une bibliotheque . neand. geog. jani nicii erythraei pinacotheca imagin●m illustriam doct●inae vel ingenii laude virorum . nomenclator sanctae rom. eccl. cardinal . o olymp ▪ fulv. mor. epist. onuphrius panvinius de vitis pontificum . p pantaleon de viris illust. germ. math. par. hist. ang. paschasii icones & recherches de la france pena de usu optices . suffridus petrus de scriptoribus frisiae . pezel . mellific . hist. photii histor. biblioth . pignor. symbol . epist. platina de vitis pontificum romanorum . mounsieur plessis memoires . pocock . not. miscel. in port. mos. deliciae poetarum . polani orat. politiani epist. & opera miscellanea . possev . apparatus & bibliotheca selecta . q quintil . institut . orat. r rami scholae mathem . epist. orat. & praefat. laurent . rhod ▪ orat. de lingua graeca . joachimus fortius ringelbergius de ratione studii . angeli rocchae bibliotheca vaticana romae . s sadolet . epist. scaev. sammarth . elog. gall. doct . illust . savil. not. in chrysost. & lect. in euclid . anton. sanderus de script . fland. de gandav . & burg. erudit . claris. julii & josephi scalig. epist. jul. scal. hypercritica , & jo. scal. de emendat . temp. bernardinus scardeonius de clar. med. & philos. patav. schickardi beckinath . happeruschin . scultetus de curriculo vitae . seldenus de syned . vet . ebr. de diis syris syntagma . sixt. senens . biblioth . sanct. jodoc . sincer. itin. gal. sleid. comment . henr. steph. de lipsii latinitate . famiani stradae prolus ▪ hist. franc swertii athenae belgicae . t theatre des antiquites du paris . thevet vies des hommes illustres . thuani historia . tomasini illust. vir . elogia . trithem . de script . eccles. & catal. illust. vir. turnebi adversaria . briani twyni antiq. acad. oxon. apol. v jacobi vaget period . reg. turc . pier valerianus de literatorum infoelicitate . valeri andreae bibliotheca belgica . vedel . exercit. in epist. ignat. antoine du verdier bibliotheque . polyd. verg. de invent . rerum . jacob. verheideni essigies & elog. theol. qui antichristum praecipuè oppugnarunt . volat. comment . urb. vitae profes . gron. ludo ▪ viv. de corrupt . art. & trad. disc. voet. biblioth . studios theol. ger. jo. vossius de arte grammatica . de arte historica . de discip. mathem . de histor. graec. & lat. de orig. & progres . idol . de poetis graec. & lat. de vitiis sermonis . usserii annal. de britan. eccles. primord . & de edit . lxx . interp. w is . wake rex platon . wakefield orat. de laude & util ▪ trium linguarum . walaei opera . whear . method . leg. hist. wolfii lect. memorab . olai wormii literaturae danica . musaeum wormianum . joan à wower epist. & de polymathia tractatus ▪ z zanch . de divinat . & epist. finis . a postscript to the reader . reader , i shall desire thee to consider , that there is something in those books of mine already published of this argument , viz. in my choice observations of the romane emperors , the saints incouragement in evil times , where i speak of the martyrs and luther , and also in my body of divinity , where i treat of the best interpreters of scripture , which with this i hope will be usefull for this particular subject . joseph scaliger much disliked the trouble of making a table or index . nam ego malim multis millibus inscriptionum edendis operam dare , quam vel mediocrem indicem texere . scal. epist. l. . epist. . philippus iacobus maussacus in animadvers . upon aristotles history de animalibus , and julius scalig. commentaries near the end hath these words , plura paraveramus quae omittere coacti sumus , ob typographorum supinitatem , qui nihil aliud quam errare sciunt : taedet pigetque tot mendorum . i would there were not cause for me to complain likewise in this kind . we have not plantine nor stevens amongst us . where one makes use of divers books besides his own , and the faults in printing be numerous , it is no easie task to specifie the chiefest errata . i shall mention some things in the general here , and particularize the other errata after . wherever volatterane is quoted comment . urban should follow . p. . and in the table reade , anacreon a poet of greece , false interpunctions there are too many . as for ae p. . m l. . & p. . l. . & ae for as , p. . m. l. . as for us . p. . l. . & . l. . & m. l. . p. . m. l. . m. l. . us for as . p. . l. . m. . l. . the italique character not observed . p. . l. . p. . l. . p. . l. . m. & . not in the right character . p. . m. l. . p. . m. l. . p. m. l. . a letter wanting . p. . l. . p. . m. l. . p. . m. l. . p. . l. . p. . l. . a letter too much . p . m. l. . p. l. . p. . l. . p. . l. . p. . m. l. penult . p. . m. l. . p. . l. . p. . l. . p. . m. l. . p. . l. . p. . m l. . p. . l. . p. . m. l. . p. . l. . a syllable too much . p. . m. l. . p. . m. l. . p. . m. l. . one letter for another . p. . l. . p. . m. l. . p. . l. . p. m. l. . p. . l. . p. . l. . p. m. l. ult . p. . m. l. . p. . l. & . . p. . m. l. . p. . m. l. . p. . l. . & . p. . l. . p. . l. . p. . m. l. . p. . l. . p. m. l. . p. . m l. . p. . m. l. . p. . m. l. . p. . l. . p. m. l. . p. . m. l. . p. . l. . words parted where they should be joyned . p. . l. . & m. l. . p. . l. . p. . m. l. . p. . m. l. . words joyned which should be severed . p. . m. l. p. . l. . p. . m. l. . words misplaced . p. . l. . p. . m. l. . chronological mistakes , as p. . l. . p. . l. . . p. . m. l. , . ante christum . p. . l. . anno dom. . p. . m. l. . & p. . l. . & . graiis ingenium , graiis dedit ore rotundo musa loqui . errata . pag. . l. . m. relegerent . p. . l. . ficin●● . p. . m. l. . innix●● . p. . l. . bishopricks . p. . l. ult . initam . p. . l. . sancti . p. . l , . m. romani . ib. l. . religienem . l. ult m ▪ tollendum . p. . m. l. . graecae . ib. l perui . ib. l. . hieronymi . p. . l. . m. canponationem exquisitissimis . p. . l. . m , no●●m . p. . l. . eleven . ib. l. . were . p. . l. . m. apostolorum . p. . l. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. did not promise p. . l. . m. videndo . p. . l. . orthoepia p. . l. . m. spacio . p. . l , antepen . m. etiam inventi . p. . l. . duplicatum leucam . ib. l. . fuerit . p. . l. . m. motuum scientiam . ib. l. . jucundius , p . l. . diametrically . ib. l. . arohidiacon●s . ib. m. l. . ioan●i● . ib. l. . benedictium . p. . l. m. pertexit . p . l. . m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . hex●meter . ib. l. . deuteronomy . ib. l. pen. m. ita enim . p. . l. . m. artis . ib. l. ▪ fideritis . p. . l. . m. quid . ib. l. . comprobavit . p. . l. . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p . l. . m. di●ioni . p. . l. . . for p. . l . m. rabbi . p. . l. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. m. virgilium p. . l. . silius ib. m. l. antepen corpori . p. . l. . m. tueantur . p. . l. . m. cioquentiâ . p. . l. . p. . l. . iohannes . p. . l. . mardenus . ib. l. divulged . ib. m. l. . nonni ib l. . elucubrati . p. . l. penult vuscan . ib. l. . m. fluvius dilia labitur . p. . l . m. manuscriptorum . p. . l. . turin . p. . l. . unam . ib. m. l. . hieronym●s . p. . l. . master to barthol●s . ib. l paralleld . p. . l. . caelius calcagninus . ib. l. ● . m ▪ . a christo. p. . l. . m. evocatus . p . l. . m. optimâ falubri temperis . p. . l. . anum . p. . l. ▪ m turnebus . p. . l. ●racow , p. . l. . chlotildis . p. . l. . m. pincernae . ib. l. . m. inditum . p. . l. . cracovia . p. . l. . conimbra saguntum . p. . l. . henares . ib , l. . m. incelebris . p. . l. . sig●enca . p. . l. sapi●mus . ib. l est . p. . l. . inqui●ivi . ib. l. m. offende●am . p. . l. penult . m. septi●gentesimo nongentesimo . p . l. . humantoresque . p. . l. . to scholars joyn mathematicians and schoolmen . ib. l. . m. undique . p. . l. ● . m. ●orevisia . ib. l. . wickam . ib. l. ult . europaei . p. . l. . m. institutione . p. . l. ▪ magdalenae . p. . l. . tractatum . l. d'ewes . ib. l. . m. haec . p. . l. . col. ledge . ib. l. penult . m. plurimis in locis monasteria condiderius ▪ l. . in trinity-colledge , p. . l. penult . m. excusum . p. . l. . m. referendarius . p. . l . m. stratagematum . p. . l. . aeliam libri . ib. l. . nervosum . ib. l. . lectoris . p. . l. . m. edidit . ib. l. . toreu●ices . p. . l. m. pi●acothecam . p. . l. . m. effe●atos . p. . l. . di●acus . p . l. . aquinum abrazzo . p. . l. poetrias . p. . l. . m. fulvio . p. . l. . ●ttratum . ib. l. penult . pinacotheca . p. . l. penult . m. diligentissimus . p. . l. . iudicium de certamine eglissemii cum buchan●no . ib. l. . abelli . cum . p. . l. . ronsards . l. . m propositus . ib. l. . peccato . ib. l. . metaphysicas . ib. l. ● . vasco●icè . p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . durham . p. . l. . buy . l. . m. academia . ib. l. . bellarminus . p. . l. . patriae habebas . ib. m. l. . illâ stante . p. . l. . clarevalle . ib. l. . romani . p. . l. . m. patriarcha . ib. l. ● fatis . p. , . l. . m sexcenties . p. . l. penult . quam . p. . l. . universitate . p. . l. . prunaeus . ib. l. . anth●logia . ib. l. . pirkhei●●rus . ib. l. . joyn to becket archbishop , &c. l. . turrianus . l. . declaration . l. . perron . l. . m. suburbicariis . p. . l. ult . m ▪ cepit . p. . l. . m. comparari . p. . l. . consultationis . ib. l. penult . m. spretos . p. . l. . phaenome●●s . p. . l. . decease . ib. l. antepen m. three french. l. penult six italians actius sincerus sannazarius , &c. p. . l. . m. derelinquas . ib. l , . hunc . p. . l. . unquam omiserit . p. . l. . m. distingui . ib. l. . est . ib. l. . consiliario . p. . l. . m perstringat . p. . l. . m. commentitiis . p. . l. . nentis . ib. l. . m. cupiditates . ib. l. penult . summè perdelectabatur . ib. l ▪ penul● . m pu●ri somnum expergefacto , &c. p . l. historiam . p. . l. . his notes on theophrastus ▪ his characters . lin . an●epenult . marg . confluxisse . pag. . lin . . poetam . ib. lin . . m. esorit . p. l. ult . hasenmul . p. . l. . dominio . ib. l. . beati . p. . l. . livius . ib. l. . m. neque . p. . l. . aponi . l. . m. illa . p. . l. . gluverius . ib. l. antepen . argonautes . p. . l. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. . m. redditas . ib. l. . m. edat . p. l. . pogonatus barbatus . ib. l . m. monothelitas . pag. . l. m. annus . omnium . ib. l. . exhibitione . p. . l. . derivari . p. . l. terrellam parvam . ib l. . inconvenientiae . p. . l. . m. ioannis . p. . l. . m. iusjurand hippocratis . p. . l. . cruciger . l. m. tatius . p. . l. . m de . ib. l. quorum . p. . l. penult . m valentimaeno . p. . l. . controversiarum habituali . ib. l. ult . m. joyn to adversus pontificem iul. d , &c. p. . l. . parallacticae . ib. l. . oration . ib. l. penult . m. heliogabalus . p. ● . ● . . professio . p. . l. . m. venustate . ib. l. . oraculum . p. . l. . tomo . ib. l. . m. maximilianus . p. . l. ● . m. justitiaeque . p. . l. . materia . ib. l. . odere curiosos . ib. l. . claros . ib. l. . m. qui. ib. l. . insula . ib. l. antepen . aerae mundi . p. . l. . particular . p. . l. . qui viz. iac. faber . l. . tegit . p. . l. . ab . ib. l. . m. melius . ib. l. . nemo . ib. l. . martyre . p. . l. . m. poetis . ib. l. . gravissimi . p. . l. . m. hi duo . p. . l. . m. vindelicorum . ib. l. . coepit . ib. l. . tersae . ib. l. . recipiendis . p. . l. . inhaerentem . ib. l. . m. summum . p. . l. . crupit . ib. ● . . pectora ib. l. ● . m. aucupentur . p. . l. . compendiaria . l. . dele & . p. . l. . m. aliquoties . ib. l. . nihil . l. . galilaeus galilaei . pag. . lin . . marg . potucrit . ib. lin . . locupletaverit . pag. . lin . ult . annuli . pag. . lin . . magni tu gerso . ibid. lin . . marg . pervicerat . lin . antepenult . m. edidit . pag. . lin . . emanavit . ibid. lin . ▪ . or rather . pag. . l. . nominis & magni magna cupido tibi est . l. . apologeticus . l. antepen . m. scitu . p. . l. . m. paulo . l. . celeberrimus . l. . ferrariae . l. ● . ediderit . l. . academicorum . p. . l. . m. quorum . l. . bibliothecas . p. . l. . hammond . . honourable . p. . l. . m. restituerat . p. . l. . m. ix . or xi . p. . l. . nutat . l. . selden . l. . m. reseratis . l. . caussin . l. . donavi . p. . l. . eobanus . l. . bronchorst . p. . l. . m. conciliavit . p. . l. . perfectè or profecto . l. . m. postquam . l. . jucundus . p. . l. . indicem . l. penult . illustris . satyra nemo . l. . m. originem . p. . l. . m. concionibus . p ▪ . l. . voragine . l. . m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . peccato . l. . quiroga sandoval . l. . emporium . l. . m. peritos . scil . illos . p. . l. . m. obnoxium . l. . ob . p. . l. penult . m. pandectarum . p. . l. . arabiois . l. . m. voluptatis . p. . l. . semper . l. ult . ●as●●niti . p. l. . m. sequuntur . l. . kircherus . p. . l. . ad pietatem non accendit . l. . utrumque . l. penult . m. aetates . p. . l. . valerii . l. . lavaterc . l. . m. putaverit . p. . l. . descriptio . l. . m. authore ( iacobo . p. . l. . simi●tudinum . l. . m. iovio . l. antepen . lascarem . p. . l. io. meursii . l. . magistro . p. . l. . ramus . l. antepen . m. ille itaelorum . p. . ● . ● saeculi . l. . m batavorum . l. . annibal . l. . tessellato . p. . l. . aurem . l. ▪ whatsoever . p. . l. pontificios . l. . parisina . l. . m. placueritque . l. . infigniverint . l. . dedissent . l. . aptanda . l. . m. ger. p. . l. . m. an n●m . l. . spurcissimus . p. . l. . cornhill . ib. l. . auctor . l. ▪ m. antiquum . l. . praestitisse . p. . l. . calam● . l. . ly caphron . p. . l. . da. l. . virgilioque . p. . l. . m. cordubae . p . l. . dele paulus aldi filius . l. . paints . p. l ▪ antepen . m. requirant . p. . l. . m. dignissimus . p. . l. . gosmus . l. . maximus . l. . m. chrysolorae . ●p . l. pen. m. tu. p. . l. . venies . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . melissus . l. rupelmond . p. . l. ▪ m. schol●i prodiisse constet quicunque . l. . nonium . l. . mercurialis . l. penult . m. principibus . p. . l. . literas . l. antepen . qui sunt ▪ fuerunt . l. . m. dele sub . p. . fere nesciat . l. . nidificat . l. . m. italicus . p. . l. . quantulacunque . l. . impertitus . l ult . puellorum . p. . l. m ioannis . l. . pegma . sive . l. . cervicem . p. . l. . her● . l. . m. tantos . l. . illud . p. . l. . napier the younger a scot l. of m. p. . l. . m. versatus . l. excitavit . p. . l. . conscientiae . l. . sacrae . p. . l. . nonnus panopolitanus . l. antepen . homine scoto l. penult . scotum ipsum . p. . l. . verum patrem . l. . m. onuphrio ●e . p. . l. . m. in . p. . l. detestatus . l . m sane . l. antepen . cynicos . p. . l. , . sentences . l. . panigarola . p. . l. . mellificium . p. . l. ● . expilaverit . l. . cruci . l. . purit . p. . l. . syllabus . l. . paralleli . l. . m. longè . p. . l. m. doraui . l. antepen . lampridius . p. . l. decomptor . l. . m. philostato . p. . l. . longomontanus . l. . ornament . p. l. . m. edidit . p. . l. . juventa . l. . tegit ossa petrarchae . p. . l. superstitione . l. aestima . l. . m. docennium . l. penult . hellenismi . l. ult . illit● . p. . versus finem guid. fabric . p. . l. oxford . l. . m. lemnii . l. . apollonii tyanaei . l ▪ elaboratos . p. . l. . iuris civilis . p. . l. . m. longum . p. . l. pratermississe . p. . l. . contingebat . l. . m. invita minerva . p. . l. . m. coryphaeos . p. . l. . calligraphia . l. . an●tomical . l. . m. vocarit . l. antepen ▪ ruri p. l. penùlt . m. passionibus . p. . l. antepen . m. maximus . p . l. . m antequam . p. . l. . genebrard . l. . paschasius . p. . l. m. languorem . l. . eclipsin . p. . l. ult . m. demonstranti . p. . l. m. quamplurimum . p , . l . m. annuum . p. . l. . rollock . l. . orner . l. . m. tant . l. . moins . p , . l. . vindiciae . p. . l. . m. vopiscum . p. . l. . ingenii . l . vetustas . p. . l. . veritatis . l. . m. metaphysices . p. . l. abstrusis . l. . m. porco . p. . l. . co . l. . metaphysicae . notes, typically marginal, from the original text notes for div a -e a de dieu in acta apost . apa●h●m . dub. evang. parte da bootii animadver . sac. mori calvinus . cartw. in exod. b reverendissimus antistes iacobus usserius archiepiscopus a●machanus , vir summa pietate , judicio singulari , usque ad miracu●um doctus , & hierts severioribus promovendis natus . s●ld●nus in p●aelat . ad marmora arundeliana . praesulum decus ille iacobus a●machanus gatak . cinnus . c. . eun ipius de longino in porphyr . p. . notes for div a -e * see burtons melancholy ▪ part . . memb. sub sect. . reformarc nos veterem religionem disc●pivīmus , non formari novtm : reformata scilicet , non recens edita ecclesia eadem ergo est ▪ quae prius feit , nisi quod ab errorum q●●randam superfluis ▪ pernici●sisq●e adjecta mentis repurgeta est episc. h 〈…〉 i columba noae . they were wont by way of scorn to call all ●ra●salpines that were not italians . ●agnum est , quod dict●r●● sum , dicam tamen , procul omni fastu & assentatione , ring ●ntur , rumpantur invidi ●tupor mundi cle●us bricannicus . tot doctos ●heologos ▪ tot diserto● concionatores frustra u●tiam alibi hodic sub coelo q●aesi●ris h●ll● columba noae . ista elaborata theelogia practica , cujus à libero spiritu insigne charisma ecclesia anglicana prae caeteris nunc accepit nationibus . s●res . praefat. ●ad technol . theol. * j'oserois opposer une seule elisabeth en sa vie reyne d' angleterre , & vne jane graye à toutes les illustres femmes de la grece & de la romme ancienne anna maria schutman . notes for div a -e religio hebraeis vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . venit autem à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est servire & colere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graeci vocant , ut act. . . haee vox à verbo derivatur , quod servire significat & colere . aug. tom. . lib. de vera religione , religionem à religando deducit , quod cultu dei animas nostras religemus deo à quo defecerimus . ac tom. . de civit dei , l. . c. . à reeligendo derivat , quòd hac deum , quem amiseramus , negligentes , denuò religimus , seu reeligimus . zanch. tom. . l. . de religione . c. . qui omnia , quae ad cultum deoru● pertinerent , diligenter pertractarent , & tanquam religerent , sunt dicti religiosi , ait m. tullius . atque hanc sententiam sequutus est arnobius l. . adversus gentes . meli●● tamen ejus discipulus lact●ntius , religionem à religando app●ll●tam existimavit . herald . animadvers . ad arnob. l. . relig●●si ●ici videntur , quontam , quae a● cultum divinum pertinent diligenter pertractent & quasi relegant . isid. l. etym●l . c. . alii putant religio●●m di●●um esse ● relinquendo , eo quod propter sanctitatem aliquam sepositum fit , & à nostris ●●ib●●●●motum id quod est religiosè consecratum . azor. institut . moral . l. . c. . romani . romanenses . superstitio est , ubi aut falsi dii , aut falso & inani cultu colitur deus : contra religio , ubi verus deus v●roque cultu colitur . impietas verò est , ubi nulla prorsus est religio , & tales homines propriè impii vocantur , qualis fuit diagoras , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus est . zanch. tom. . l. . de religione , c. . idem sunt reipla verus dei cultus , & vera religio , sicut contra falsus & impius cultus idem est atque superstitio , falsaque religio , zanch. tom . l. . de religione , c. . . religio accipitur pro ratione seu modo colendi deum , vel pro ●orma cultus ex●erni & publici qui deo exhibetur , five rectè , five perperam . . pro virtute qua deum rectè agnoscimus , & sanctè ac purè col●●●● juxta normam in verbo dei praescriptam seu pro interna & fincera animi pietate à qua dicimur religiosi ▪ ravanella . gen. . . vide polyd. verg de rerum invent. l. . c. . & l. c . trecenti sunt auni ferme , minus , vel plus aliquid . ex quo coepimus esse . christiani , & terrarum orbe ce●seri . arnob. advers . gent. l. . ann. gratiae . panthenus stoicae secta philosophus , primus in indiam à demetrio alexandriae episcopo ad docendum missus , opere & exemplo ecclesiam christi instruxit , matth. westm. flor. hist. p. . omnis autem religio ex dusbus po●issimum rebus aestimari debet ; cultu scilicet , qui in ●a usurpatur , ad quem liturgia referri debet , & publica fidei declaratione quae confessione continetur . amyrald . de secess . ●b ecclesia romana . p. . religio est quae deo debitum cultum affert . aquim d● d● . qu. . artic. c. . conclus . religio vera fidem quidem ▪ requirit , sed perficitur du●bus maxime rebus , beneficentia & vita puritate . grot. in jac. . . religionem christianam solam ex omnibus , quae hactenus in mundo publice receptae sunt , esse veram inde demonstratur , quod illa sola verae , de proin●e & divinae religionis notas habeat . notae autem infallibiles religiouis verae . consciemia hominum id ipsis dictante ▪ haesunt : primò , quod in illa verus deus creator , & gubernator omnium rerum , solus agnoscatur & colatur , ficutin sola religione christiana fit . nam ethnica , quae post christianam est vetustissima , creaturas , imo & malos g●u●●s pro dijs colit ; turcica vero , & iuda●ca ho●●ierna , etsi ▪ de vero deo glorietur , praeterquam quod ipsarum origo in mundo est recens , veri dei atque operum ejus notitiam ineptissimis fabulis & commentis conspurcat . secunda verae religionis nota est : quod in e●●osa vera ra●io explicetur , per quam homo peccator cum deo re●onciliari possit , quam in christiana sola etiam repetire est , quia in illa sola sacrificium peccatis expiandis idoneum , & irae dei placandae sufficiens invenitur . tertia religionis ver● nota est : quod in ea vera & perfecta officia erga deum & proximum praescribantur ; quod in nulla quoque quam christiana religione fit . walaei disputat ● : de s. script . necess . & author . vide ejus loc. commun . de s. scriptura comparat . relig. christian. cum gentil . turcic . iuda●c . animadvertendum est pri●um decalogi praeceptum unum cole deum ad religionem pertinere , cujus est justum ac debitum deo cultum deferre . azor. iustitut . moral . l. c. . lactantiu● one of the most eloquent of the latine fathers hath written gravely both of the true and false religion . the divin● authority of the christian doctrine confirmed . * habent scriptores illi nescio , quid pium & augustum , atque id quod mirabile est , inter se quidem commune à caeteris omnibus penitu● alienum , quod significat omnibus illis deum prae caetrris spirasse . m. fic . ●● rel. christ. c. ● . neque terrena praemia , ut leges aliae , sed caelestia pollicetur . ficin . de relig. christ. cap . the glory of religion hath been to have holy martyrs and infamous persecutors . iustinus philosophus & martyr , de conversione sua , transituque ab ethnicismo verba faciens , ingenue fatetur , se platonic● sectae addictum , cum christianos velut de plaustro omni conviciorum genere proscindi , & tamen impavidos omnium aetatum dignitatumque homines ad mortem accedere animadverteret , cogitare caepisse , fieri non posse , ut ejusmodi homines improbi voluptatibus dediti vitae hujus amantes jure habeantur , qui etiam cum dignitate vivendi conditione sibi oblata , mori malu●t , quum christum abnegare . nullum enim tale praesidium è platonis philosophia morti opponi posse , vir prudens & ingeniosua facile colligebat . jac. gryn . epist l. . epist. . vide plura ibid. aut igitur cuncti nihil laeti habere debuerunt , si malorum caus● nos sumus : ( nationibus enim sumu● in cunctis ) aut cum mixta videatis cum incommodis laeta , definite nobis adscribere id quod offendit res vestras ; cum nihil laetis officiamus & prosperis . arnob. adversus gentes , lib. . oro vos , ante tiberium , id est , ante christi adventum , quan●ae cl●des or●em & urbem ceciderunt ? legimus hierapolim , & delon , & r●odon , & con insulas cum multis millibus hominum pessum abiisse . tertul. apologet. infideles omnes populi appellantur in libris veteris testament● goiim , & inde in apostolicis libris , & evangelistarum monumentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vn nempe , quia praeter populum deo peculiarem iudeae terminis inclusum , & postea prater paucos fideles , gentes omnes aliae & nationes vero déo ignorato idolis serviebant . cum christiani antem imperatores terrarum orbi prasiderent , & ecclesiae christ● ubique conderentur ; contra idolorum templa clauderentur & everterentur , simul cum appellationis causa appellatio quoque ipsa mutata est ▪ & pro nationibus , gentibus , ethnicis , pagani appellari caeperunt , qui prope non amplius terrarum orbem occupantes sed in augustum co●rctati , & quasi pagis tantum quibusdam conclusi . nec dubito quin haec vera appellationis ratio fuerit , non quod eruditi homines excogitarint , videntur ea omnia ( quod eruditissimorum hominum pace dixerim ) à rei veritate paulo lo●gi●● abesse . herald . animadvers . ad arnob. l . p. , & . vide voet. disput. theol. part . . de gentilismo . non est quaestio de gentilibus ad ecclesiam israeliticam congregratis , an illi salutis participes facti fuerint , sed de gentilibus extra ecclesiam . . non est quaestio de notiti● naturali , qualis fuit in primo homine ante lapsum , sed ●● notitia natural● ▪ qualis est in hominibus post lapsum , extra verbi revelationem , an per illam gentiles luce verbi & cognitione christi destituti salute● consequi potuerunt . gerh. confess . cathol . lib. . special . artic. . c. . vide plura ibid. matth. westm. flor. hist. p. . id. ibid. p. . persae & magi o●nes , qui per-●i● regionis incolunt fines , ignem pr●ferunt , & omnibus elementis putant debere praeponi , jul. ●irmic . matern . de errore profanarum religionum . solem persis cultum herodotus , iustinus , strabo , & ●lii prodiderunt . herculem autem solem mulik probare conatur , macrob. s●turnal . lib. . cap. . ioan. a wower , ad lib. jul. firm. matern . sed patibulo affixus interiit . quid istud ad causam ? neque enim qualitas & deformit●s mortis dicta ejus immutat aut fact a , aut co minor videbitur disciplinarum ejus auctoritas , quia vinculis corporis non naturali dissolutione digressus est , sed vi illata decessit . pythagoras sami●s suspicion● dominationis injusta vivus concrematus in fano est ▪ numqui● ea quae docuit , vim propriam perdiderunt , quiae non spiritum spoute , sed crudelitate appetitu● effudit ? similiter socrates civitat●s suae judicio da●natus , capitali affectus est pana : numquid irrita facta sunt , quae sunt ab eo de moribus , virtutibus , & officiis disputat● , quia injuria expulsus è vita est ? arnob. advers . gent. l. . anno aerae christi . persecutionis ●amm● oleum ●ddiderunt porphyrius , hiero●les , & alii , qui contra religionem christianam scripserunt : rursum ex medio ●imicorum suorum dem excitavit ar●●bium rhetorem , qui constantiâ martyrum permotus , ad religionem christianam accessit , ●amque contra porphyrium & alios de●endit , idem fecit post ●a lactantius arnobii discipulus ex philosopho episcopus , calvis . chronol . vide ficin . de relig. christ. cap. . tantò saltem christiana lex caeteris excellentior est , quantò & plures docti & doctis aliis semper doctiores , eloquentioresque & s●nctiores fuerunt , qui banc sequuti sunt , quàm qui alias susoeperunt , m. ficin . de religione christiana , c. . iohannes franciscus picus mirandulanus de fide & ordine credendi , fidem christianorum veram esse ostendit è scripturis & omni antiquitate quam copiofissimè . ludov. croc. in ficinum de relig. christ. c. . itaque utilissima sunt , & dei providentia nobis reservata , quae tertullianus , arnobius , clemens alexandrinus , theodoretus atque alii de diis gentium & superstisionibus corum prodiderunt . not. dounaei in chrysost. hom. . in epist ▪ prim . ad corinth . in britannia quidem ipsis apostolorum temporibus annunciatum fuisse evangelium authores habemus locupletissimos , eusebium , theodoretum , r. episc. usser . praefat. ad britan. eccles. primord . nulla alia est regio quam britannia quae christianismum conservarit constantius , professa fit ●incerius , & que tot tantosque principes in sanctorum martyrum & confessorum catalogum relatos ostendere possit . lansii orat. pro britannia . gildas nostras statim ab ortu evangelii , & ante eum theodorus graecus author palam testantur , inter alias gentes britanniam fidem ab apostolis aut eorum discipulis accepisse . harpsf . hist. anglic. eccles. c. . vide plura ibid. luce meridiana clarius existit statim post apostolorum tempora ecclesias hic fuisse constitutas . tertulliamus & origenes id ipsum testantur post annum christi ducentessimum . godw. praefat ad lib. de praesul . ang. babylas episcopus antiochenus , octogenario superior , cum aliquot frugi filiis , & grandaeva sanctaque conjuge , catenis ferreis oneratus , scipione innxu● ducitur ab impiis idololatris paganis , petit carnificinae initium à filiis ( quos paterne necis spectaculotristi percelli nolebat ) fieri ▪ & cum id impetrasset , recitat iesaiae verba : ecce ego , & pueri quos dedit mihi jehova in signa & portenta in israel à jehova . illis occifis , cum ipse quoque cervicem seriendam praebere parat & primum citra superstitionem , postulat , n● mortuo caten● detraherentur ferreae , quae fibi à iesu christo olim resufcitando , ornamento futurae essent , illud significans , non se pudere catenarum quibus christi causa vinctus esset , ac se aureis catenis illas longe anteferre : deinde repetit davidis verba , revertere anima mea in requiem tuam quia dominus , infigni permutatione usus , benefecit tibi . liberasti animam meam à morte : oculos meos à lachrymis , pedes meos à lapsu ambulabo in terra viventium . sene sancto occiso , grandaeva conjunx , neglect● à paganis , ipsa suis manibus , mariti & filiorum corpora terraemandat . gryn . epist. l. . epist. . vide laurentii ludovici leobergensis orat. , & . de muhom . increment . & forbes instruct. histor. theol. l. . c. . de muhammede , de origine doctrinae muhammedicae & alcorani l. . c . de impietate doctrinae muhammedanae ; c. . usque ad cap. . vide matth. westm. p. , . mahomet was born in the country of arabia . his father was a persian , his mother an ishmaelite , which ishmaelites being a people of arabia , were called then agar●ns , which term mabumet afterward turned to the name of saracens . vide polyd. verg. de invent. rerum , l. . c. . in alcorano libro legis corum habetur , iesum christum dominum nostrum de maria virgine fuisse conceptum & na●um , quum fine peccato vixisse inter homines , prophetamque & plus quam prophetam esse profitentur . cae●os enim illuminasse , laeprosos mundasse , & mortuos prorsus suscitasse astruunt . verum quoque asserunt cum ad caelum ascendisse . lex illorum , quam diabolo dictante , ministerio sergii monachi apostacae & haeretie● , mahometus arabi●è scriptam saracenis dedit & docuit , à gladio caepit , per gladium tenetur , & in gladio term●n●tur . iste mahometus illiteratus fuit , sicut ipse in alchorano suo testatur : qui quae praenominatus haereticus dictavit , ipse praed : cavit . et quia potens erat , & arabum princeps , per comminationes suas legem statuit observari . luxuriosus autem suis & bellicosus , & ideo de immunditia & vanitate legem dedit , quam carnaliter viventes in partem voluptatis observant : & sicut legem christi veritas & munditia muniunt , ita errorem ipsorum timor mundanus & humanus , voluptasque carnalis extollunt . matth. paris hist. angl. henr. ●ii . mahumetis religio in armis nata , nihil spirat nisi arma , armis propagata . grotius de relig. christ. l. . tanta reverentia alcoranum excipiunt , ut si quis christianorum imprudens ipsi insideat , capitis supplicio afficiatur . dilher . elect. l. . c. . vide plura ibid. & clenard . epist. l. . p. , , . amongst other qualities whereby mahometism possesseth the minds of men , one , is its pleasing doctrine . the angel tels their prophet concerning venery , and some such other delicacies of life , that god did not give men such appetites to have them frustrate , but enjoyed . m r henry blunts voyage into the levant . p. . quam longè latéque se diffuderit pestiferum illud virus haereseos mohamedicae , historiae passim docent , & qui regiones orientis peragrárunt testari facilè possunt . ubicunque verò religio mohamedis arabis viget , ibi arabum lingua in sacris sola in usu est . hoc ipse legislator manifestis verbis sub paena capitis sancivit . tantùm autem mohamedis religio patet , teste postello , ut vix tertia pars terrarum orbis nobis christianis reliqua sit . imò ab ultimis extremi occidentis oris , hoc est , ab insulis fortunatis ad maluccarum usque insulas in extremo orientis , mohametismum regnare certum est . in graecia olim eloquentiae & religionis syncerioris parente , in thracia , molachia , natolia , armenia , assyria , mesopotamia , chaldaea , perside , india , & insulis adjacentibus , palaestina , arabia , aegypto , nubia , marmarica , numidia , mauritania , denique in tota ferè africa viget mohametismus , ac ibi lingua quoque arabica quasi pro vernacula est . wilhelm . bedwel . praesat . iohan. apost . & evangelist . epist. cathol . arab. vide laurent . ludov leobernensis orat. , & . de mahom. increm . ianizari vel ienizari praecipuum sunt imperatoris turcici robur : atque ex iis etiam eliguntur imperatoris ejusce custodes : ac quia aula soltani porta osmonica nuncupatur eò à januae vocabulo ianizari putantur vocitari . vossius de vitiis sermonis , l. . c. . * sed & regnum turcicum christianis adeò s●cundum esse constans sama est , ut si hominum numero certandum sit , facilè uni muselmanno , quo nomine gaudent turcae , seu alcoranitae , tres opponi posse christianos ; crudele autem barbarorum jugum ob certaminum , quae fovent , varietatem , & contraria , in qua scinduntur , studia , mutuasque , quibus laborant dissentiones excutere non posse . joach . vageti period . reg. turc . turpissimam sōcinistarum gentem è fimetis muhammedanorum prosiliisse , hinc certum est , quòd non modò blaspheme ore conspirant cum turcis in abneganda iesu christi divina natura verùm etiam quòd eum in finem christianam fidem ita subvertant , ut christianos cum muhammedanis unia●t ac consocient faedere exsecrabili . vide socini scripta , & consilii istius luculenta testimonia invenies . ludov. croc. in ficin . de relig. christ. cap. . scilicet credendum est christianum propter innumerabilia christi in se beneficia collata , sobrium esse non posse cùm turcae propter perditum hominem & profligatum mahometum parcè , continenter , sobriéque vivant , adeò ut ne vinum quidem gustent . olympiae fulviae moratae epist. l. . cuidem concionatori germano . vide busbeq . epist. nihil adfirmat mahometus de remissione peccatorum , evomit blasphemias in filium dei , non docet quod sit peccatum , non monstrat causas humanarum calamitatum , nihil potest dicere de vera invocatione in fide . melancht . ad alcoruani lectorem praemonit . nominatim profitetur se hostem esse iis populis qui invocant filium dei , & amplectuntur prophetarum & apostolorum scripta . deinde conjugium prorsus abolet , nefarias libidines concedit . id. ibid. negat codex authenticus machumetanorum , quem vocant alcoranum , iesum crucifixum & mortuum , & resuscitatum esse : sed tantum parricidis iudaeis ereptum asserit , & subvectum in caelum , unde venturus sit judex omnium . negat esse filium dei & verum deum sed rursum tribuit eropera , quae nemo potest facere , nisi divina virtute . bibliand . de ratione communi omnium linguarum . purch . pilgrim . l. . c. . iudaei in suis synagogis singulis diebus ter christo maledicunt , hieron . in esai l. . c. . tom. . & l. . c. . dicbus & noctibus blasphemant salvitorem , & sub nomine nazaraeorum ter in dic in christianos congerunt maledicta . sectae principaeliores & quasi scholae oppositae in quas iudaei olim scindebantur tres erant nominatissimae . pharisaeorum prima . secunda sadducaeorum . tertiam verò tuebantur qui esseni dicebantur . montacut . apparat. vide plura ibid. principes trium sectarum refidebant hierosolymis , ut hodie principes ordinum monachalium quos generales ordinum vocant , romae manere tenentur . scalig. elench . trithaeres . serar . c. . de eo quod dicuntur negasse spiritus , non disputo . sane ut multi putant , sic sequeretur eos negasse legem mosaicam , quae variis in locis angelorum mentionem facit . praterea certum est eos non negasse librorum propheticorum autoritatem , ut ex talmude liquet . menasseh ben israel de resurrectione , cap. . vide camer . praelect ▪ tom. . in matth. . v. . p. . how often doth christ thunder against the scribes and pharisees , matth. , , . matth. . severall verses . * if the words of our father iacob be true , and there is no scepter nor law giver now in the house of iudah , then must it needs be this man jesus , whom we confess and believe , is that shilo which was to come . the confession of faith made by nathanael the jew , baptized by mr. fox . * locus hic est insignis , & vehementer urit iudaeos . quare vix alius est , quem tot & tàm variis t●mque inter se discrepantibus glossis contaminaverint . helv. system . controv. theol. quae christian. cum iudaeis intercedunt . marsilius ficinus in his book de relig. christian. c. . gives these reasons why the jews do not yet imbrace the christian faith , propheticorum christianorumque mysteriorum divina profunditas ; & quia divina , ideo humana intelligentia non penetrabilis rursus ingenium mercenariorum miserabiliumque iudaeorum incultum prorsus & pertinax . avaritia tum ejus , quod suum est servandi , tum faciendi faenoris inexplebilis . naturalis suorum amor innatum odium christianorum . nihil ( mihi credite ) ad iudaeorum impudentiam confutandam reperitur adeo validam , nihilque ad eorum convincendam nequitiam tam efficax invenitur , ut est hebraicae linguae & traditionum suarum cognitio . wakefieldi . orat. de laude & utilitate trium linguarum , arab. chald. & hebr. of the jews conversion vide mercer . in amos . . & . & ad obad. v. . capel . spicil●g . ad matth. . . & ad ioan. . . & drus. ad difficiliora . loc . gen. c. . iulius sealiger interrogatus quid esset roma , respondit , acetum pessimum vini optimi . drus. ad difficil . loc . num. c. . quam faedis corruptelis propemodum extincta fuerit vera religio su● papatu , vix ullis verbis exprimi potest , nec sine summo horrore cogitari . imo quum nihil aliud ●it totus papatus quam sacrilega & innumeris ludibriis referta nominis dei profanatio , si in repurgandis istis sordibus frigemus ubi suppetit facultas , minime coram deo ejusque angelis excusabilis erit nostra cessatio . calv. epist. d. ioanni comiti tarnovio . missam in christi contumeliam ab ipso satana fabricatam affirmo ad sanctae caenae eversionem certiss●mam . plane enim ex diametro illi repugnat , ubi sacrificii nomine censetur , atque in actionem temere inventam vis & efficacia passionis domini transcribitur extat ; illic praeterea apertissima idololatria , non tantum ubi panis adoratur , sed quia & oratur pro defunctis , & merita atque intercessiones sanctorum implorantur , & pleraque ejusmodi illic siunt , quae dominus nominatim condemnat . quare non magis licet fidelibus communicare illi superstitioni , quam olim licebat sacrificari in bethel . illud enim omnino repugnat confessioni fidei , quam à nobis dominus requirit . calv. epist. n. s. * palam est nostram à nobis ecclosiam reformatam esse ex mero ipsius verbo quod unum est pro regula , ad quam & instituenda illa sit , & tuenda legitime . plusquam idonea sunt rationes quae ad mutationem illam nos adegerunt cujus praejudicio falso urgemur . primum nempe caput christianismi est , ut deus colatur . animadvertimus vero formam illam adorationis quae in usu erat , falsam & perversam esse , quia non erat in spiritu & veritate , sed in externis ceremoniis & ritibus etiam superstitiosis . quamvis etiam non jam unus deus adoraretur , sed loco ipsius ligna & lapides , picturae , mortuorum reliquiae & caetera id genus . cum dei adoratione cohaeret ipsius recte invocandi regula . et qualis est dei invocatio in toto papatu , nisi cum dubitatione & diffidentia conjuncta , quatenus non tenetur christi munus , quod in eo positum est , ut intercedat pro nobis , ut ejus nomine à deo exaudiamur . porro quid sunt aliud publicae illae preces , quam strepitus ignoti & velut exotici ululatus ? postremo quot blasphemiae illic censendae sunt , ubi virtus mediatoris transfertur ad sanctos & sanctas , ut eorum nomine & meritis gratia impetretur . tertio loco & invocatio proximo est ipse dei cultus . docebamur autem deum colere ex vanis hominum traditionibus ; ille suam unam voluntatem pro omni regula hac in parte praescripsit . calvin . responsio ad quendam curatum . erat in cardinalium caetu , nicolaus archiepiscopus capuanus omnis emendationis impatiens , ac inter alia dicebat , fore alioquin , ut lutherani jacteut quasi ab ipsis propemodum adacti illud fecerunt . sleid. c●mment . l. . petrus de aliaco wrote an excellent tract de reformatione ecclesiae , and offered it to the councell of constance . the first consideration is , how to reform the body of the church , for that , let often generall councels be celebrated and other directions he gives . . to reform the head , that is , the state of the pope , and the court of rome , and shews means for that . . to reform the principall parts of the church , viz. the prelates , and gives directions for that . . to reform about religion and religious persons , and he prescribes rules for that . . to reform the other ecclesiasticall persons . . to reform the christian lay-people . vide wolfii lect. memorab . centen . . * ●onsilium de lectorum cardinalium & ali orum p●clatorū de emendanda ecclesia● . d. n. papae paulo tertio ipso jubente conscriptum & exhibitum au. . libellus verè aureus . ante annos in concilio tridentino primum editus : deinde romani antichristi tyranni co●ussa injustè suppressus . nunc autem ab interitu vindicatus & de●uo recusus ex bibliotheca w. crashaw in theol baccal . & verbi divini apud temp. praedic . audiant papistae ( inquit ille in epist. dedicat. tobiae matthaeo ) quid de hoc novem vira●i concilio non calvinus , non lutherus , non v●rgerius , non bucerus ( nostri ) non sleidanus in suis commentariis , sed e●pencaeus papista , sorbonista , & episcopus , & inter doctissimos & integerrimos , melioris netae ( uti etiam papa paulus quartus cardinalatum obtulit . ) sic ille . tot annis omnium votis expectatum concilium paulus tertius indixit , delectis primum novem viris doctissimis & gravissimis , qui ab eo jussi ecclesiae scandala corrigere , qui primum non celaverant ejus sanctitatem hodiernorum malorum inde principium fuisse , quod praedecessorum suorum nonnulli prurientes auribus , &c. lectori . si istius novem-viralis concilii uberius & luculentius testimonium quis requirat is sciat quod libellus iste ad verbum extai in tom. . concil edit . per crab . editionis colon. . ut in omnibus aliis editionibus pontificiorum furto & fraude defideratur . gasper card. contarenus . ioh. petrus card. theatinus . postea p. paulus quartus . iacobus cardinalis sadoletus reginaldus card. anglicus cognomento polus . fredericus arch. salervitanus . hieronymus brandusinus . iob. matthaeus episcopus veronensis georgius abbas sancti georgii ven. & srater thomas magister sacri palatii . vide gerh ▪ confess . cath. l. . general . part . . c. . semper fuerunt in germania qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 papatus & agnoverunt & taxarunt . multi primatum pontificis , clerifastum , avaritiam ac libidines detestati sunt ▪ multi idolum missae oppugnarunt . multi & rectè & piè de gratuita hominis peccatoris coram deo justificatione , de invocatione , de sacramentis , & aliis religionis capitibus docuerunt : multi reformationem unicè in votis habuerunt . melchior . adam ▪ in vita gobelini . * in hac etiam urbe meretrices ut matronae incedunt per urbem , seu mula vehuntur , quas assectantur de media die nobiles familiares cardinales clericique , nulla in urbe vidimus hanc corruptionem praeterquam in hac omnium exemplari , habitant etiam insignes ●des ▪ corrigendus hic etiam turpis abusus . they teach , that priests offend less , if they whore , then if they marry . iohn casa archbishop of beneventum , the popes legate at venice , wrote in the commendation of a most abominable filthiness , and set forth with wicked eloquence that sinne which ought not to be named scarce among christians . tantae sunt puritatis & castitatis , ut in templo etiam publico iesuita non ausit , sibi suaeve carni confidere , ut solus mulieris excipiat confessionem hasenmulleri historia iesuitici ordinis , cap. . vide plura ibid. audivi ego factum , quod mulier quaedam diabolo incitante , deoque volente ut illud eret ejusmodi superstitionis quendam satuum cultorem , pubem suam totondit , & illi porrexit , sua●ens , quod essent capilli . ● . catharinae ; trans mare advecti , credidit ille cuculus , & pro reliqutis osculandos praebuit & venerandos & ecce quid sit ? caepit etiam miracula operari pubes illa turpitudinis . lutherns in novum praeceptum . , hodiernae reliquiae maxima ex parte aut in certae fidei sunt , aut palam supposititiae & falsae . casaub. exercit. . ad annal . eccles. baron . multos etiam pontificii sanctos venerantur , qui nunquam vel vixerunt , vel in rerum natura suerunt , ut georgium , christophorum , katharinam . usitatum fuit in ipso etiam papatu dictum . multorum reliquias cali interris , quorum animae ardeant in inferno . chemnit . exam . concil . trident. * aridum illud lignum crucis adcò fertile factum est , ut ad miraculum usque creverit , adcò ut sepiem , aut etiam plures on●rariae magnae naves vix omnia illius crucis fragmenta capere queant polani . orat. de crucis christi scientia . * lib. . de verbo dei c. . robertus stephanus in respons . ad censur . theol. parisan praefat. sorbonico ●uidam doctori hoc adscribit apophthegma . mi●or quòd isti juvenes allegant nobis novum iestamentum ! per diem ! ego habebam plus quam quinquaginta annos , quod nesciebam , quid esset novum testamentum . iesuita pietro aliquando dicebat . bibliorum sectio citius haereticum lutheranum , quam catholicum romanum facit . gerb. ibid. gomarus disputat . . mentions repugnancies of the lords sup●er and the ma●s . vide gomari anticosterum l. . c. . & disputat . . & . a●d of the difference between the apostle peter and the pope . disput. . apoc. . . the papacy came not to the full height untill the times of hildebrand , which was above a thousand years after christ , when the pope had gotten temporall supremacy , and so both the swords . b. down . def. of his sermon , l. . c. . they have many fabulous books . the conformities of s t francis , the legends of saints , the popes decretals . anatomie de la messe par pierre du moulin . l. . c ▪ . ita enim tunc hominibus persuasum erat : monachatum aequipollere baptismo : esse statum perfectionis : statuta & regulas monasticas verbo dei multis parasangis ante ire : habitum monasticum sanctitate praestare aliis vestibus : et qui in cucullo fepeliatur , eum remissionem tertiae partis peccatorum suorum consequi : ac hujusmodi sexcenta alia . me●ch . adam . in vita fridmyconii . des le regne d● roy henry , la religion auoit commencè d● poindre , qui par ses sectateurs fut appelle● reformee , comme celle qu ils disoient avoir reforme les abus de nostre eglise , & par les autres plus retenus en anciennetè , opinion novelle pasquier des recherehes de la france , l. . ch . . vera christi ecclesia semper fuit etiam in papatu , inter diras meretricis babylonicae tempestates : perinde ut in veteri testamento fuit verus israel in mediis baaliticis cultibus inter tyrannicas idololatricorum regum persecutionos . melch. adam . in vita gobelini . fundamentum retinuisse semper aliquos , in regno pontificiarum & restitisse erroribus , atque idololatriae paulatim invectae , declarant scripta , quae extant , augustini & discipulorum ejus ac sectatorum , prosperi , fulgentii , vigilii , martyris , rustici , diaconi , bedae , & qui tempora caroli magni secuti sunt , rabani mauri , be●trami , pascasii , falberti , berengarii , fulberti discipuli , qui omnes dolo consecrati panis , & propiciatorio sacrificio missaese opposuerunt . gasp. penc . de divinat . generibus , p. . vide plura ibid. et gerhard . confess . cathol . l. . general . l. . par . . c. . id eo magis commemorabile est , quod zuinglius , & lutherus , & calvinus qui fuerūt in reformatione prineipes , consilia inter se non communecarum . zuinglius enim viam ad reformationem in helvetia affect averat anno integro ante quā lutherus in germania appareret . at conatus illius fama ad lutherum non manaverat , & quum primum adversus indulgentias praedicare incoepit , quid rerum istarum tiguri gereretur penitas ignorabat . calvinus utroque paulo junior , & exortus cum utriusque fama jam in europa pererebuerat , non potuit quin de alterutro , vel de utroque aliquid inaudisset , antequam pontificis romani auctoritatem in gallia convellere adoriretur . neque vero negavit unquam quin signum ab aliis sublatum , & procul à se conspectum secutu● sit . amyrald de secess . ab eccles. rom p. , . anno . . julii ex hac vita migravit edvar●us angliae rex , adhuc juvenis , henrici octavi unicus filius , pius doctus , & optimae spei princeps . hic patris sui inceptum ac confilium delendi nimiam pontificis romam in anglia auctoritatem , sedulo peregit , religionisque statum , patriciorum & senatorum regni maximè autem sui avunculi , ducis somerse●i , confilio reformavit , viros doctos , è media germania evocabat inter alios joannem bucerum , petrum martyrem , joannem alasco , emanuelem tremelium , in quorum gratiam belgis , ga●●is , italic propter religione profugis , templum londini quod fuerat sancti augustini donavit , ut lingua patria profiteri poss●nt reformatam religionem . meteranus de rebus belgicis . l. . ante centum annos , reformationis novae opus aggressurus christus non purpuratum aliquem praesulem , neque nominis fama florentissimos adhibuit cardinales , sed martinum lutherum monac●um : augustinianum , ●hi●ippum melancthonem , graecae linguae , in accademia wittebergensi , professorem , & duos infimi subs●ll●i sacrificulos , huldricum zuinglium , & joannem oecolampadium , suscitavit . sculteti concio secularis de evangelii doctrina . ubi legisset albertus cran●zius theses lutheri , dixit : se quidem eas approbare , sed tamen metuere ne taentis conatibus impar , à potente papa supprimatur : ideoque de luthero ait , ô frater , abi in cellam tuam , & dic domine miserere mei . wolf. lect. memorab . tom. . cent. . cùm deus initio lutherum , & alios excitavit , qui nobis facem ad reperiendam salutis viam praetulerunt : & quorum ministerio fundatae sunt , & institutae nostrae ecclesiae , dicimus ea doctrinae capita , quibus religionis nostrae veritas , quibus purus & legitimus dei cultus , quibus salus hominum continetur fuisse propemodum abolita : dicimus sacramentorum usum multis modis fuisse vitiatum & pollutum : dicimus ecclesiae gubernationem in speciem soedae & non serendae tyrannidis fuisse conversam . calvinus de necessitate reformande ecclesiae , nulla est major inter nos concertatio , & in qua nobis pertinacius reclament adversarii nostri , quam de justificatione : fide ne an operibus eam consequamur . nullo modo patiuntur hunc christo honorem tribui , ut justitia nostra vocetur , nisi in partem simul veniant operam merita . non disceptamus hic de bonis operibus , an praestari à piis debeant , an accepta sint deo , an mercedem apud eum habeant : sed an concilient nos deo sua dignitate , an aecquiramus eorum pretio vitam aeternam , an compensationes sint quae ad collendum reatum dei judicio solvantur , an collocanda sit in ipsis salutis fiducia . id. ibid. they are fitly therefore called evangelici , from their great respect to the gospel , and the whole scripture . quod verò veterum doctrinam ita extollis , ut nostri temporis homines , neque pietate , neque eruditione cum ipsorum minimo conferendos esse censeas , id minimè serendum est . nam quamvis nostrae tenuitatis conscii , id de nobis meritò possimus ac debeamus fateri , de multis tamen id , siue magna in deum ingratitudine , & in homines injustitia dici non potest . quamvis enim patres antiqui sua habuerint ad eruditionem subsidia , duobus tamen maximè necessariis ad solidiorem sacrarum literarum notitiam comparandam adjumentis , librorum copia & liuguarum doctoribus , caruerunt . nam primum quum cyprianus , hieronymus , augustinus ad scribendum accederent , pauca de christiana religione quibus uterentur , extabant , & ob descriptionis difficultatem rara & cara erant exemplaria : nestrum verò seculum eò feliciùs est , quod plurima etiam ab illis patribus caterisque paulatim sint conscripta , & typographiae ( olim ignotae ) beneficio , magna copia & tolerabili pretio comparentur : adeò ut quae longo tempore & maximo labore à veteribus indagata sunt , ea cito ac facilè ex scriptis eorum possint addisci . deinde verò quam pauci ex latinis patribus ullam graecas ●inguae notitiam habuerunt , quam rari ex omnibus patribus hebraeae linguae fuerunt pariti ? quam pauca ( ob librorum & fidelium praeceptorum inopiam ) ad eam rem habuerunt auxilia , ex variis s. hieronymis testimoniis apparet . atque hinc factum est , ut à genuina spiritus sancti sententia longius , praesertim in veteri testamento , faepius aberrarint . nostris verò temporibus , hebraei graecique codices sunt in numers & linguarum periti professor●● non pauci quorum beneficio ita sacrae literae illustratae sunt , ut quàm plurima , quae patrum memoria erant obscura , luce clarius videantur . gomari . anti. costerus , l. . c. . ep. andr. opusc. post de decimis . some much approve of the articles of religion for ireland . de reformationis genevens●s bistorica occasione . vide veidelii epist. dedica . ad commentarium de tempore utriusque episcopatus s. apostoli petri. the general assembly of the church of scotland approveth the assemblies confession of faith for orthodox . vide pezel . mellef . histor. par . . pag. , , . de progressu evangelii in europa , & sculteti concionem secularem de evangelii doctrina . se●om is la●● p●lo●orum rex , filium habuit c●cum qui die quodam cum visum gratiâ divina reciperet , rex ab a●iolis , quid hoc fibi vollet , sciscitatus est ; cui responderunt : sicut hic filius tuu● gratia deorum est illuminatus , sic per cum polonia brevi illuminabitur : quod & paulò post per lucem evangelii factum fuit . miesco enim coec●s mortuo patre baptizatus , & christianus factus , ad veram dei agnitionem pervenit , & idola omnia è templis ejecit . hic rex pius instituit , ut dum evangelium praelegitur , singuli virorum gladiis ad medium è vaginis depromtis testar●ntur , se propter evangelium christi ad mortem usque decertare paratos esse . wolfii lect. memor . cent. . bellarmin . lib. . de notis eccl. cap. . nos inter haereticos reponit , & dicit nos vocari martinistas , lutheranos , zuinglianos , calvinianos . nos autem , inquit , ab aliquo certo homine nemo unquam vocavit . notoriam injuriam nobis facit . scit lutherum quosvi● graviter obtestatum esse ne suum usurparent nomen . scit ne●iuem unquam se calvinianum aut zuinglianum voeasse , atque corum imbecillitatem improbari , qui hoc nomine gaudent . vedel . exercit . in epist. ignat. ad magnefios , c. . iudaei romae vivunt summa libertate , & christum impunè vocant impostorem & planum : hoc enim est inter capita iudaicae religionis . at si quis sacram scripturam lingua vernacula legere ausus sit , aut aliquid mutire contra purgatorium aut ca●ponationem indulgentiarum , statim ut piacularis victima destinatur ignibus & inquisitorum judicio exquisitimis cruciatibus necatur . molin . de monach. temp . pont. rom. c. . * epist. lib. . ad dudith . ausim equidem affirmare nullam esse tantam inter evangelicos in doctrina de gratia & pradestinatione dissensionem quam esse inter iesuitas & pr●de . terminantes , quorum nunc jansenius antesignanas esse videtur . amyrald . de successione ab eccles. rom. pag. . mox dissidium aliud inter evangelic●s ortum est , nonidem omnibus de coena domini sentientibus . zuinglius enim tiguri substantialem corporis christi in coena domini pr●sentiam negavit ; quam brentius cum luthero & aliis adservit . duravit id certamen magno cum scandalo doctrinae annis aliquot : ac ●escio , an ulla res alia , magis causae obfuerit , cursumque doctrinae c●lestis impedierit ; quam odiosum hoc à satana excitatum bellum sacramentarium : quod omnes pii doluerunt plurimum , & tollere atque componere studuerunt . melch. adam . in vita brentii . lavater hath written an history , de ortu & progressu controversiae sacramentariae . see also his d decad of ep. epist. . he saith in that epistle , there is not one point in all divinity ( except those wherein we accord with them ) wherein they all speak the same . cardinalis cameracensis , gerson , al●ain , cusanus , panormitanus , cardinalis florentinus , abalensie , & alii dicu●t . cathol . concilium esse supra papam . gerhard . confes. lib. . general . part . . cap. . & . ubi suerit ecelesia ante lutherum ? in qua orbis regione vel angulo latuerit . * leunards luthers forerunners . birbecks protestants evidence . quòd novam appellant nostram doctrinam , deo sunt vehementer injurii , cujus sacrum verbum novitatis insimulari non merebatur . illis quidem novam esse minime dubito , quibus & christus novus est , & evangelium novum : sed qui illam pauli concionem veterem esse noverunt , iesum christum mortuum propter peccata nostra , resurrex●ss● propter iustificationem nostram , rom. . . nihil apud nos deprehendent notum . quod diu incognita sepultaque latuit , humanae impietatis crimen est : nunc quum dei benignitate nobis redditur , saltem postliminii jure suam antiquitatem recipere debebat , calv. praefat . ad instit. nos novatores non sumus , led vos estis veteratores , said scaliger . ac ferme verum est quod quidam magni nominis theologi prodiderunt , omnia quae verasunt , & quae nos credimus , eadem à papistis agnosci : sed addi insuper falsa alia , quorum quaedam sunt talia , ut cum primis illis agnitis veris non possi●t consistere unde sequitur , reducta religione ad ea in quae omnes christianae ecclesiae omnium temporum consentiunt , collabi papismum , ut qui conflatus sit ex privatis opinionibus . wal. epist. antonio walaeo . hugo grotius . peter du moulix in his anatomy de la messe . l. . ch . . & . speaks sufficiently to this objection . nous sommes prests de sabir toute sorte de punition● , si e● cinq ce●● ans apres iesus christ , & ( pourrions descendre plusbas ) i● se trouve un soul homme qui ait en une religion tant soit peu approchante de la religion romaine telle qu' elle est auiourhui . anatomie de la messe par pierre du moulin . l. . ch . . i met with this question in the archbishop of canterburies manuscript . catalogue . an hoc tempore gliscentis vel potiùs grassa●tis tyrannidis pontificiae syncretismus & coitio fleri inter ecclesias evangelicas de coena domini dissidentes adversus communem hostem debeat . disputatio to . vide hottonis de christiana tolerantia , tract . sect. . cap. . calvin in his epistles speaks of his crossing the seas willingly , to reconcile the differences between the reformed churches : and king iames sent to peter du moulin to come over hither into england to conferre with him about the method that it was fit to take for the reunion of all the reformed churches in christend●m , so often sollicited by mounsieur du plessis . see la vie du m. du plessis , lib. . pag. , . and his memoires . others also have laboured this way . quid ▪ nonne vident dissidia nostra esse amicorum dispendia , hostium compena●a ( ut cùm hieronymo dicam ) & publica irae divinae incendia . junii praefat . ad ●renicum . king. . . dum georgius cassander papatum reformare simulat : stabilit & commendat aeque , ac aporti hostes . melch. adam . in vita ursini . differunt consensio & concordia : haec enim charitate , pace , & sacrorum communione constat : illa opinionum consonantiae . perfecta theologorum aut ecclesiarum in omnibus consensio optanda potiùs quam speranda in hac vita attamen etiam cum imperfecta judiciorum consensione potest esse vera , & pro hujus vitae modulo plena ac per●ecta concordia rom. . phil. . , . forbos . instruct. historico ▪ theol. lib. . cap. . non aliter sincera & cum effectu aliquo bono peragenda poterit praecedere conciliatio . ante omnia papa removeatur , aut in ordinem episcoporum redigatur , ut supra eos nihil amplius habeat po●estatem praeter primatum ordinis , sed omnes inter se pares sint , ut ab initio introducti in ecclesiam episcopatus fuere . ubi sic exequa●i fuerint postmodum etiam amoveantur omnes , non enim potest statim , & uno saltu omnium reformatio perfici , & reducatur regimen presbyterale , quale ab apostolis ex christi praecepto institutum fuerit , ne iterum resurgere inde tyrannis ecclesiae posset rediviva , quae originem ab episcopatucepit , & in eo radices habet . reducantur sacramenta ad antiquum numerum , usum & modum , ut à christo liquet instituta fuisse , ab apostolis esse colebrata , & à primitivae ecclesiae hominibus per aliquot saecula observata , doctrina etiam de his vetus restituatur . simplicii verini iudicium de lib. posthum . grotii p. , . christs institutions are of his own appointment , yet the magistrate hath a ministerium , though not on imperium here . he cannot make a law , that this or that shall be a religious service , but he may reform and purge , and also preserve religion . an sanè olim imperatores christiani , res quae ad religionem perti●ebant ad suam curam revocare solebant , piisque legibus doctrinam disciplinamque erroribus repurgare , ut purae integraeque in ecclesia remanerent . debet enim princeps , justiniano principe teste , majorem euram habere eorum quae ad animae salutem pertinent , quàm civilium gentil . exam. conc. trid. lib. . sess. . vide gerh. confess . cathol . contra pontif. l. . special . partem d●m . artic. . de officio magistratus in negotio religionis . tolerantia diversarum religionum quam perniciosa reipublicae , so m r ▪ fox in his printed commonplaces . iactabimusne libertatem conscientiis permittendam esse minimè , & haec quidem libertas intelligitur , id est , ut quo quisque modo volet deum colat . est enim hoc merè diabolicum dogma ; sinendum esse unumquemque ut si volet pereat . et illa est diabolica libertas quae poloniam & transylvaniam bodiè ●ot pestibus implevit , qu●● nullae alioqui sub sole regiones tolerarent . bezae epist. . les catholiques sont les seuls exclus de la grace universelle , dont tous les autres jouissent , & n' ont aucun exercice libre du tout , quoy que leur nombre ne soit pas petit , & que ceux qui suivent cette religion , soyent pour la plus part urais hollandois & d' ancienne extraction , les delices de la hollande premiere . partie chapitre xxiv . * system controvers . theolog. quae christianis cum iudaeis intercedu●t . elench iud. . & ult . profecto excusari magistratus christianus non potest ▪ si impunè corum blasphemias horrendas in christum , & s s. trinitatem , totamque religionem christianam , diutiùs oculo connivente toleret . id. ibid. amongst gregories epistles , there is one de iudaeis non persequendis . notes for div a -e eccles. ● . . quem admodum ratione homines à reliquis animantibus , it● & literis homines ipsi ab hominibus differunt . qui igitur scribendo in commune bonum aliquid proferre potest , is quidem prae stat , quod paucorum est praestare , propterea quod non omnium sit literas discere aut docere : tanto autem majore laude dignior est , quanto rarior est literarum scientia , quam aliarum vulgarium ar●ium quibus humana vita continetur . scalig. proleg . in canon chronol isag. eruditio , plebeiis argenti : nobilibus ●uri ● pr●acipibus ge●marum instar est . gryn . epist. l. . epist. . ut ager quamvis fertilis , sine cultura fructuosus esse non potest : sic sine doctrina animus . cultu●a aute●● 〈…〉 eruditio est , quae praepara● animos ad satu● accipiendos , eáque mandat ●is , & ( ut ita dicam ) se●it , quae ●d●●t● fructus uberrimos ferant . citra cultum erudicionis non potest homo revera esse , quod audit . coelii sec. cur. ●rat . 〈…〉 ingenuis artibus . dr halls th decad of epist. epist. . virtus ergo est , quae claros , utiles & verè magnos facit . atqui virtus quid aliud esse potest , quam fuga vitiorum ? et quid fuga vitiorum , quàm dominae parêre rationi , pravosque animi motus tranquilla moderatione lenire ? at hoc quotusquisque est , qui sine disciplinis , si neque literis assequatur ? cur. cael. sec. orat. in nic●l . invit●atu● . antiquum fuit institutum eos honore numismatum decorate , qui vel doctrina , vel imperio caeteris antecellerent . quare mitylenaei sapphus imaginem numis impressere , homerum chii , auctore strabone , pier. val. hieroglyph . l. . c. . apud graecos , literarum professores statuis , donati reperiuntur , ut demosthenes , pythagoras , statua inaurata , vel ut alii volunt , lingua aurea . nostra aetate primus carolus quartus imperator arma largitus est hominibus literatis , quique aliis in rebus egregiam novassent operam : vere enim orator , honos alit artes , omnesque incenduntur ad studia gloria frans● , lib. . de armis . eoque libri puto ipsi monumenta vocantur quod ad memoriam magis posteritatis judica●urae : quam ad incptam praesentis temporis gratiolam spectare debent . polit. praefat. ad miscel. melch. adam . in vi● germ. theol. & gentilet . exam. concil . trid. l ▪ . hoc nostro saeculo , ab anno m. d. ut literatum lumen majus accepit incrementa , ita & magis imminuta & labefactata est : pontificis autori●ss . maxima pars germaniae , regnum anglicanum , scoticum , danicum , & bona pars galliae , helvetiae , poloniae , jam ejus imperii jugum excusserunt , multaeque aliae christianae regiones ad idem faciendum paratae sunt . gentiles . exam. conc. trid. l. . et certè ex historiarum lectione constat , paulò post b. augustini tempora bonas literas linguarum peritiam ( necessaria theologiae instrumenta ) paulatim intercidere coepisse , hunnorum , gothorum , vandalorum , aliarumque barbararum gentium ( quae in fines imperii romani irruperant ) vastationibus , bibliothecarum incendiis , quas igné penitus abolere gen● literarum christianaeque religioni inisnica enitebatur . gentilleti apol. pro christianis gallis relig. evang. cap. . vide plura ibid. et sixtini amam . paraenesin de excitandis s● . linguarum studiis . ita hodiè majori jure linguae graecae peritia requiritur in medico , quam in jurisconsulto ; major etiam notitia scientiae naturalis . at jurisconsulto magis opus cognitione historiarum & phylosophiae moralis ac civilis . theologum magis , quam jurisconsultum , aut medicum , logicis & metaphysicis imbutum esse covenit , etiam magis illi necessaria est notitia orientalium linguarum . vossius de rat. studiorum . linguae latinae cognitionem nostro seculo penè esse necessariam nemo ambigit , etsi enim & sine illa quidam non inutiles ecclesiis fuerunt , cum tamen lingua illa totius christianismi quasi quoddam commune sit vinculum , & omnes ingeniorum quos orbis christianus hactenus produxit foetus , imprimis in hac nostra professione , lingua illa sint editi vel in eam traducti , mutilam valde cognitionem esse oportet , quae sine hujus linguae notitia habetur . ut omittam , multum de ministri futuri aestimatione detrahi , qui aliquam saltem hujus linguae promptitudinem non comparavit . reliquarum duarum , nempè graecae & hebraicae utilitas est tanta , ut , cui deus & tempus & ingenium largitur , sine maximo dispendio iis carere non possit . quid enim jucundius quam ▪ prophetas & apostolos sua lingua lequentes audire ? quam spiritus ▪ s. sensa ex ipsis fontibus haurire . walaei orat. de studii theolog. recta institutione . dolendum est quod hieronymo defuit punicae linguae peritia vel augustino hebraicae . nam si alteruter , aut patrum quis alius caetera edoctus , linguam utramque calluisset , ex punica in hebraicam potuisset transfundere , unde as●ulsisser magna lux non paucis veteris testamenti locis quae nobis sunt obscurissima . bocharti geog. sac. l. . c. . octava nullitas concilii tridentini in co vertitur , quod plerique omnes episcopi caeterique concilii praesules , quibus definiendi potestas erat , perexigua admodum eruditione praediti essent . nec enim in sacris literis , priscorumque patrum canonibus ac decretis , literisque hebraicis , graecis & latinis apprime versati erant , quas vix eorum quisquam à limine salutarat . maec est baldi doctoris doctissimi vulgò probata doctrina , in subtilioribus & perplexis juris quaestionibus hebetiores rudésque literarum judices recusari posse , ut qui ejusmodi nodos solvere nequeant . gentilet . exam. conc. trid. l. . * pag. . scriptura non potest intelligi theologicè nisi prius intelligatur grammatice . melancth . et sancta hebraea est lingua , & cuivis theologiae studioso necessaria . etsi enim monumenta apostorum & evangelistarum graeca sunt : tamen phrasis est hebraica . itaque rectè dixerunt veteres : hebraeos bibere ex fontibus : graecos ex rivulis : latinos ex lacunis . melch. adam . in vita graseri . paulus linguarum genera tenere donum putat spiritus sancti , nos adeò ridemus , ut vix homine putemus dignum ? paulus divinationis muneri , vel anteponit , nos sophisticis etiam nugis postponimus ? paulus gratias agit deo , cujus beneficio tantum sibi bonum contigerit , nos eos , qui nobis tantum bonum etiam domi desidentibus è longinquo adferunt , circulatores vocitamus , & indignis modis tractamus ? pet. mosell . orat. de var. ling. cognit . vide crines . de confus . ling. cap. xi & xii . urbs tarsus clara schola & academia à strabone celebrata lib. . divi pauli patria . neand. geog. part . . numerorum imperitia multa facit non intelligi , translatè ac mysticè posita in scripturis . ac numerum & musicam plerisque in locis ac sanctis scripturis posita , honorabiliter invenimus . august . lib. . de doct . christ. cap. . & . melancthon linguarum & artium studia comparavit cophinis , in quibus fragmenta panum colligi & reponi jubebantur , matth. v. . cum sint adminicula , per quae doctrina coelestis commodè tradi , ad posteros propagari & contra adversarios propugnari possit . gerh. meth. stud. theol. chronólogia & geographia principem sibi locum vendicant in theologia quia in sacris literis continetur praeter fidei morumque praecepta , etiam ecclesiae historia . est autem olim dictum , historiae oculos esse chronologiam & geographiam . haec terrarum ambitum describens , locos judicat quibus singula gesta , adeóque quasi in rem praesentem deducit . illa verò annorum saeculorumque seriem explicat . cham. corp. theol. lib. . c. . some think it is a childish thing for a minister to use exotick language in a popular auditory from cor. . . vide sculteti orationem de conjungenda philologiam cum theologia . we ar 〈…〉 ters ( sa●th paul ) to the learned and unlearned . zanchius in his second oration , de conservando in ecclesia p●ro puto dei verbo , shews , that there are only three necessary causes which happen but seldom , for a good preacher ; extra limites s. literarum , per scripta poetarum & philosophorum , aut etiam , patrum evagari , either by reason of the obstinacy of hereticks , which being not satisfied with the scriptures , are to be convinced with other reasons and testimonies , or for the calumnies of the malevolent , which it is necessary to refell with other testimonies then those of the scriptures ; or lastly , by reason of the infirmity of some weak brethren , which cannot be a holly divorced from their old superstiti●● , and be setled in the truth delivered , unlesse the same be also confirmed by the ●●stimonies of the ancient fathers . the apostle paul thrice indeed ci●●th the sayings of profane poets , because they were fi● for the matter which he handled , but be neither names the poets , neither did he do it often ( saith he ) nor without good reason , but only mentions some short speeches of theirs , seldom , soberly , and as it were obiter , being compelled thereto , that the gentiles by the sayings of gentiles might be convinced . therefore the fathers do not so use the sayings of philosophers and poets in their homilies to the church , as in their disputations and books against the heathens . basilea omnibus temporibus produxit viros doctrin● , sapientia arque eloquentia maximos . neand. geograph parte . prodierunt ex sicyone quemadmodum athenis multi viri praestantes in omni artium ac doctrinarum genere . id. ibid. qui tres postremi ex ordine praedicatorum monachi doctissimi fuere . leand. alb. descript. tot ital. in campania . aërem urbs permollem & placidi●●imum habet , agrum jucundissimum , quae scilicet multis olim romanis imperatoribus virisque senatoriis at from literarum studiosis huc animi quieti●que causa secedendi occasio fuit . id. ibid. vide plura ibid. ars est rei cujusque scientia , usu , vel traditione , vel ratione praecepta , tendens ad usum aliquem vitae necessarium . bibliand . de rat . comm. omnium li●g . ars est collectio universalium praeceptorum parata ad cognoscendum , agendum , vel operandum , in certa aliqua finis latitudine . lud●v . viv. de tradend . discip. lib. . * consolatione ad marciam . cap. . gen. . , . the knowledge even of mechanical ar●s ought to be referred to god the a●●●our , as the very gentiles by the light of nature were forced to confesse , and the scripture witnesseth in the builders of the tabernacle of moses , and of solomons temple . artes ingenuae seu liberales idcirco appellatae sunt , quod libero ac ingenuo sint homine dignae : sive quòd liberos suos sectatores efficiant , & in fastigio rerum humanarum quasi reges collocent & reponant . cael secund. cur. orat. de ingenuis artibus . latini artes vocant liberales tanquam libero homine dignas . voss de philol. cap. . sunt artes universae in duo genera distri●u●ae : in logicas & mathematicas . logicas appellarunt quae in sermonis ratione versantur : mathematicas , in qu●n●irate . quantitatis autem duplex genus fecerunt , aliud dejunctum , aliud conjunctum . dejuncta ad numeros pertinent , ex quibus ea disciplina manavit , quam arithmeticen dixere● ▪ quemadmodum ex conjunctis geometria , in qua lineamenta , formae , intervalla , magnitudines versantur . porro numeri ipsi ad harmoniam translati , musicem pepererunt , ea enim numeros , voces , & modos con●inet . geometriae facultas ad res coelestes accommodata ; nobis dedit astrologiam , in qua coeli conversio , ortus , obitus , motúsque siderum considerantur . rursum eadem ipsa geometria ad vim cernendi traducta , opticen produxit , quae causas affert cur oculi interdum vivendo decipiantur , cùm aut majores , aut minores , quàm sint res , esse videantur . ex hac vero & ipsa geometria , pingendi ars orta videtur , quam veteres inter liberales numerabant . coelii secun . cur. orat. de ingen●art . * advancem . of learning , l. ● . cap. . qui autores in singulis artibus legendi sint . in grammatica diomodes , p●r●tt●● valla : in dialectica aristoteles : in rhetorica , cicr● & fabi●● praecipui . in astronomia legendi proclus & aratus , nam apud latinos pauci de ea docte scripsere . si altiora spectes , adjungere potes ptolomaeum . in astrologia iulius firmicus , qui caeteris elegantius & verius artem tradidit . in cosmographia , ptolomaeum : in geographia , p●mpon●um melam : in geometria euclide● censeo perdiscendos . ring●●●ergiu● de ratione studii . grammatica à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrib● dicitur synec . dochicè , quia voce tam scrip●â quam pro●a●â ad sensa animi prodenda uti consuevimus . amesii technometri● . grammatica dicitur , voce quidem graeca , sed tamen romana olim jam civitate donata : quam tamen puerilem doctrinam , & literarum scientiam ciceronem , literaturam quintilianum sequentes possumus appellare . cal. sec. cur. orat. de ingenuis artibus . vide p●lyd . virg. de juvent rerum , l. . c. . grammatica est rectè scribendi & loquendi ratio . gra●t . graec. ling. spicil . grammatica graeco nomine de literis dicitur , idcirco à quintiliano literatura transfertur in latinam vocem , apertam quidem illam , sed non perinde receptam . lud. v●● . de cau● . corrupt . art. l. . grammatica est scientia instrumentalis , qua dirigimur congruè ap●éque , propriè & concinnè loqui in omni idiomate , hebraeo , graeco , latino , anglico , gallico , &c. instrumentum est , & quidem omnium primum discendis scientiis . crakanth . log. l. . c. . habet & ista doctrina quam grammaticam vulgus vocat , neque tamen intelligit . habet , inquam , & vetustissimos suos vindices , linum & palamedem , & cadinum , & alios . v●lcbam ●escius ne esses eam à maximis viris non solum cultam sed etiam excultam fuisse . qui enim de ea libros reliquerunt maximi viri , etiam in aliis studiis fuerunt , crates , aristophanes , nicander , callimachu● . apollonius ille rhodius , chrysippus , alii heroes magni . j●s . scalig. francisco vertuniano inter opusc . vide plura ibid. & herald . animad . in salmas . observ . ad. jus a●t . & rom. l. . c. . inter graecos grammaticos nemo non primum locum tribuit theodo●● gazae , proxim●m mea sententia , constantinus lascaris sibi jure suo vendicat . inter latinos vetustiores diomedes . inter recentiores haud multum video discriminis , nisi quod nicolaus perottus videtur omnium diligentissimus , citra superstitionem tamen . eras de ratione studii . nuncupantur autem triviales scholae quasi vulgares , & in triviis constitutae : quomodo nomen id ▪ nulli scholae , ad latinas , graecasque literas discendas publicitus constitutae conveniat : quae rarò in triviis erectae : quin fere una duntaxat etiam in magnis est urbibus , vel potiùs inde trivialibus scholis nomen fecerunt majores , quòd in his tres artes , grammaticen , rhetoricen , logicen , docerent . nam eas trivium dixere : ut quadrivium , quatuor artes mathematicas ; arithmeticen , geometriam , astrologiam , & musicen : quòd ex cassiodoro cognoscimus . voss de vitiis sermonis l . c . quòd philosophi , quòd medici , quòd jure consulti , quòd omni literarum genere plerique exculti sunt , huic uni acceptum referunt omnes : siquidem per unam grammaticen , ad omne disciplinarum genus gradum ficri necesse est . nam ut in aedificiis videmus , nisi solida firmáque constiterint fundamenta , labefacta●i omnia divulsaque ruinam trahere : sic in disciplinarum profectu , nisi quis puri dilucidique sermonis doctrinam solidè substruxerit , frustra caeteris in sudabit ? ●●l sec. cur. orat in nic●● . invitiat . nobil . grammat . logica , est scientia instrumentalis quâ dirigimur argumentari vel ratiocinari , seu argumenta rectè contexere . crakanth . log. lib. . cap. . logicam aristoteles & invenit , & ita excoluit , absolvitque , ut in bis mille annorum spaco , nihil in his vel addi à quoquam possit , vel demi . crakanth logic. lib. . cap. . instrumentalis propriè logica dicitur : quae ideò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab aristotele appellatur , quia praeceptis & regulis suis di●igit mentem hominis in indagatione ac cognitione rerum . wal. eth. chrysippus stoicus philosophus in dialecticis tam subtilis & acutus , ut in graecia vulgo jactarecur , si dii dialecticis uterentur , non aliis , quam chrysippeis usuros esse . rami undecima oratio in librum de fato . * de caus. corrupt . art. lib. . dialectica est ars benè disserendi , id est , rationes rerum benè discernendi , & inter se componendi . amos. demonstrat . logicae verae . thess . opus praecipium , syllogismus , demonstrativus . savil. lect. . in euclyd . rhetorica scientia est ornatè , distinctè , aptéque dicendi . c●l . sec. cur. orat. de rhet ▪ usu . oratori propositum est quod est per suasibile , poe ▪ ●ae admirabile , historico verum . stradae prolas . hist. . part . . * oratio cujus summa virtus est perspicuitas , quam sit vitiosa , si egeat interprete . quintil. institut . orat. lib. . cap. . rhetorica à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve●ere graeciae verbo , quod est fluo , vel dico , dicta esse videtur , quod sermonis ornatum & copiam quandam aurei fluminis instar polliceatur . oratoriam artem cicero & quintilianus , duo hujusce artis lumina hanc dici posse docuerunt , eandem tamen ferè definientes , benè dicendi tum artem , tum facultatem , tum doctrinam , tum rationem vocitarunt . nihil aliud est eloquentia , nisi cop●●sè loquens sapientia . et benè dicere , non est ornatè tantum ▪ sed scienter & peritè , simul & ornatè dicere . praeclarè enim , ut omnia , illud dixit orator : ex rerum cognitione efflor●scat & redundet oportet oratio : quae , nisi subest res ab oratore percepta & cognita , inanem quandam habet elocutionem , & penè pu●rilem . ut enim sine lumine corpora cernere non possumus , ita sine eloquentia nemo sensa & cogitationes suas in lucem apte proferre potest . quod sol mundo hoc eloquentia caeteris doctrinis est , sine hac non artes modò aliae , sed res omnes , quae quidem sint dictione explicandae , in altissimo tenebrarum caligine versarentur . cel. sec. cur. orat. de ingenuis artibus . eloquentia maximè in liberis civitatibus floruit , velut athenis & romae , quod is certissimus esset gradus ad maximos honores ac potentiam . ludov. viv. de causis corrupt . art . lib . menilius ve●ò incomparabilis tunc eloquentiae vir , & quod summae prudentiae fuit , iniquioris caussae nusquam defensor , tanto nativi sermonis candore , tanta sententiarum ubertate patrum animos demulcebat , ut eos in quam optaret partem ferè flecteret ac impelleret . seaev . samarth . elog. gallorum doctrina illustrium . l. . ma●he●is à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disco , quod hanc prae reliquis pueri olim discebant . explorandae eorum indolis & ingenii ergo . ames . technomet . mathemata quod sine praece ▪ tore percipi nequeant , dicta sunt . exinde scient 〈…〉 mathematicae di 〈…〉 imitus solae discerentur , antequam animum adpellerent ad philosophiam natur 〈…〉 el civile 〈…〉 mathemat . mathematicas disciplinas omnium accuratissimas & utilissimas multis 〈…〉 plato in ●●h●laeo . ideoque primas has artes apud graecos , tanquam doctrinae quaedam rudimenta discebant 〈…〉 cer ad reliquas scientias aditum aperiunt ; nam & ingenia acuunt eorumque solertiam augent , ad retum ▪ co 〈…〉 an t , & celeritatem quandam percipiendi conciliant . et quoniam imitatione percipiuntur , aprae puerilibus animis qu● ea potissimum ducuntur . ioan. à wovver . de polymathia . tractat. cap. . non solum in ●●m●h strationum certitudine & scientiae pulchritudine : sed & veritate multiplicique cognitionis copia reliqua artium genera longe an 〈…〉 disciplinae , adeò ut non immerito ob id mathematicae , quasi solae disciplinarum nomine , ob excellentiam , dignae à veteribus appellatae sint . tych. brah. orat. de discipl . mathem . vide ioannis pellii orat. inaugural . de natura deorum . pers. sat. . viri nobiles , ac principes , qui non lucrandi , sed philosophandi causa literis dant operam , mathematicis maximè studiis delectantur . inter quos celeberrimi extiterunt , ex antiquis quidem archimedes regum siciliae consanguineus ; boetius vir consularis ; alphonsus rex hispaniarum : nostra vero aetate marchio guidobaldus , princeps ticho brahe ; franciscus candalla , & alii complures , quorum monumenta in omne aevum permansura mundus mirabitur . blancani dissertat . de natura mathematicarum , cap. . qui mathematicus audire cupit , non arithmeticam modo & geometriam ▪ quae mathesin propriè dictam & ab omni materia abstractam constituunt , verum & astronomiam geographiam , opticam , mechanicam , & staticam , musicam , geodaesiam & architecturam militarem , probè calleat oportet . hortenfii dissertat . de studio mathematico recte instituendo . arithmetica est doctrina bene numerandi . rami. arichm . l. . arithmetica & musica separatim magnitudinem , id est , numeros considerat . geometria magnitudinem conjunctam , stabilem & immotam , astronomia mobilem . arithmetica merito prima , quae reliquis omnibus usui : ab ea & musica principia sumit . nam ut arithmetica proprieta●es numerorum absolute considerat : ita musica easdem in so●orum differentiis & proportionibus contemplatur . ratio enim harmoniae quae est musicae , numeris & figuris constat . harum auxiliis geometria & astronomia utuntur . nam sine arithmetica , geometria subsistere non potest . numerorum enim cognitio prior denotatione linearum . et ex numeris lineae inventae , ex lineis figurae productae . astronomia à geometria lineas & figuras ad coelorum orbes , siderum conversiones considerandas , corporum coelestium intervalla colligenda , eorumque magnitudinem describendam adsumit . ioan ▪ à wovver . de polymath . tractat. c. . arithmetica subtilior est quam geometria . quodcunque enim vel accipit vel probat geometria per numeros dirigi potest ab iis enim pendet ●o●a magnitudinum consideratio mathematicarum . at infinita procedent in numeris , quorum multa non potuerunt in magnitudinum natura comprehendi . scalig. de subtil ▪ ad cardan . exercit. . denique si quid est , in quantitate subtilitatis , id omne ex numerorum ratione haustum est . pender igitur geometriae dispositio ab arithmetici constitutione . quae res apud neminom controversa est . subtilior igitur haec , quae illius statuit principia , ac fundamenta . id. ibid. quàm mirabile illud veluti scientiarum monstrum , ac portentum , quod algebram vocant ? nihil fortasse in tota peritiae eucycopledia subtilius , profundius nihil , non humano ingenio par est , sed quid coelitus revelatum dixeris : numeros illos , quos surdos vocant , & qui nullo modo exprimi possont addit , subtrahit , multiplicat , dividit , perinde ac si numeri communes essent . ii qui hanc callent eruditionem nihil in numerorum infinita ditione obscurum nihil arduum timeant . blancani dissertatio de natura mathematicarum , cap. . geometria est ars bene metiendi , rami geomet . lib. . cap. . geometria pars est mathematicae scientiae , imò basis ac fundamentum , atque ut philo scite loquitur , metropolis omnium artium mathematicarum . nam ex ea , tanquam matrice civitate , derivatae sunt illae nobilissimae coloniae , optica , astronomiae , caeterae ; ipsaque adeò arithmetica , cujus subjectum est simplicissimum , & geometrico simplicius , remotiúsque à materia , utpote carens situ , geometriae adminiculo stat , câque nititur , quod admirabile cuipiam videatur , ad conclusiones suas demonstrandas . etsi ex altera parte non negarim geometriam quoque in irrationalium praesertim doctrina , lucem & praesidium ab arithmetica mutuari . savil ▪ lect. . in euclyd . habet magnas utilitates geometria , sed voluptates etiam partibus infinitis majores habet , quibusque fimile nihil in alia ulla disciplina reperie●u● : neque enim grammaticus rhetor logicus , alioqui ettam ▪ physicus , & ethicus invenit in arte sua novi laetitia elatus , immolasse diis memoratur . thales milesius cum trianguli in circulo inscriptionem invenisset bovem diis immolavit . ram. orat. de sua professione . vide plura ibid. geometriae olim in aegypto & graecia plurimi certatim incubuerunt artifices : quorum singuli ad artis constitutionem aliquid contulerunt . euclides megarensis uno complexus volumine , artis elementa continuo ordine & magna solertia ita tradidit , ut à quovis mediocris ingenii acumine praedito non difficulter percipi possent . ●ych . brah. orat. de discip. math. quaestio de quadratura circuli multa praeclara exercuit ingenia . num quaestionis subtilitatem an ingenii humani imbecillitatem , in causa esse dicemus , quod seculis tot fuere desudatum in nodo solvendo , qui adhuc sit involutus . vossius de scient . mathem . lib. . cap. . therpander thebanus musicus celeberrimus primus de musica scripsit . bla●ca●i . chronol . clarorum mathematicorum . musicae principia primum pythagoras ad artem reduxit . geneb chron. l. . hic primus dicitur ex melleorum ictibus vocum diversa●um numeros , modes , inflexionesque perpendendo , musicam artem divina quadam industria confecisse . cytharam tradunt invenisse orpheum , fistulam pan arcadius primus inflavit . ringelbergius de ratione studii . quomodo different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( quae tria hebraeor●m instrumenta musica praecipua erant , & junguntur nehemiae , cap. xii . ) iosephus optimè dicet , lib. . antiq. cap. x. & è nostris basilius , chrysostomus , hieronymus . vossius . de vitiis sermonis . l. c. . astronomia dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quia docet , qua lege moveantur ac reguntur astra . vossius de scient . math. c. . admiranda prorsus & divina astronomia , subjecti nobilita●e cunctis prior , apta & necessaria omnibus in quibus ulla temporis ratio . ioan à wovver . de polym . tract . c. . in astronomicis à doctrina sphaerica initium faciat , legendo institutiones astronomicas peuceri , metii , maestlini , crugeri , & commentaria clavii in sphaeram . ioh. de sacrobosco . hortensii dissertat . do studio mathemat . recte instituendo . quantum verò ad nos in ast●orum scientia pervenit , hipparchus rhodius , primus ejus parens censetur . is enim fixarum loca diligenter observavit . solisque & lunae cursus per plurimos subsequentes annos designavit . ac in caeterorum planetarum ●o●iusque coeli observationibus diligentissimus fuit . hujus inventis & considerationibus ptolomaeus alexandrinus cum suis collatis , totam artem in certas hypotheses , unaque in numeros redegit , & immortalem apud omnem posteritatem hinc merito sibi p●perit memoriam . nostra vero ae●ate nicolaus copernicus , quem alterum ptolomaeum non immeritò dixeris , admiranda ingenii solertia hypothesibus aliter constitutis coelestium motum , scientiam ita restauravit , ut nemo ante ipsum exactiùs de syderum motibus sit philosophatus . tych. brah. o●at . de discip. mathem . ex his duobus artificibus ptolomaeo & copernico , omnia illa quae nostra ae●ate , in astrorum revolutionibus , perspects & cognita habemus , constituta ac tradita sunt . id. ibid. optices dignitatem cognoscimus ex nobilitate organi ejus , quod sunt oculi , praecipium cognitionis instrumentum : his enim omnem philosophiam debemus . etiam opticae dignitatem ostendit objecti praestantia ; cùm luce & coloribus , nihil sit melius vel jucandius . vossius de scientiis mat. c. unam opticen video solam esse artem , quae caeterarum communis splendor dici possit , quae solis instar , reliquis lucem impertiat , rerum in naturae majestate abditarum nubem dispellat . pena de usu optl●es . vide volat. comment . urban . l. . jurisconsultorum commentarios non passim sed parce admodum , & cum delectu admittebat , veluti alciatum , budaeum , cuiacium , duarenum , goveanum , augustinum , & caeteros qui jus civile in pristinam dignitatem restituerunt : alios ab his longum . valere jusserat . vita ioannes vincentii pinelli , auctore paulo gualdo . in jure canonico conciliorum decreta , pa●tum dicta pontificum descrip●a continentur , ex quo utpote à pontifice confirmato , in judiciis ecclesiasticis firma argumenta & certas decisiones peti pontificum est opinio . gerh. confest . cath. lib. . gen. part . . cap. . gratianus patria clusinus , professione monachus benedictus , qui claruit tempore eugenii ●ertii pontificis & conradi tertii imperatoris anno domini . scripsit . decretum sine concordiam discordantium canonum , cui progressu temporis decretales gregorii , bonifacii & aliorum . pontificum sunt additae hoc decretorum & decretalium volumen vocatur . jus pontificium , quia autoritate pontificis confirmatum de rebus pontificiis , more pontificio sive papali & autoritativo disserit , & ad stabilendam pontificis majestatem & autoritatem vel maxime est directum . gerb. ibid. compilatae sunt decretales , perquendam barchinonensem fle penna forti raymundum , natione catalanum , generalem praedicatorum magistrum , capellanum & poenitentiarium . gregorii noni circa annum . socrates , plato , aristoteles tres viri constituendae philosophiae sine dubio divinitùs excitati . casaub. praefat. ad theophrast . charact. philosophiae probè locatis fundamentis , fine quibus de galeni sententia , nemo medicus bonus dici potest , sedulam medicis operam dedit . melch. adam . in vita opsopaei . nominatur ethica à graeca voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , mos seu cōsuetudo , quia versatur circa hominum mores , quapropter & latine sciontia moralis appellatur . definiri potest , scientia practica humanarum actionum quatenus in illis honestas locum habere potest . walaei compendium ethicae aristotel . * qui delectantur fusa & polydaedala varietate remediorum , avicennam amplectantur : cuncta enim hujus aevi remedia ex eo manant . heurnii de studio medicinae bene instituendo medit . vide plura ibid. in plantis hebraeis multùm debemus lxx interpretibus . nam absque illis foret , & paucis aquilae , theodotionis , aliorumque fragmentis ; non video , quid certi statuere possimus de multis plantarum vocabulis , quae in veteri instrumento se offerunt . vossius de vitiis sermonis , lib. . cap. . amianus l. . pro omni experimento dictitat sufficere medico , si alexandria se dixerit eruditum . alexandrinam autem academiam excepit nostras patavina in hoc genere laudis , cum abundè constet , medicum apud nos docturam consecutum majoris fieri , quam alterum qui alibi . pignor. symb. epist. epist. . this is called by some theologia naturalis . si quid tamen laudis metaphysicae sit tribuendum , illud erit , quod inanes quosdam portentosarum distinctionum fumos invexerit , ad obscurandam simplicem veritatem . ames . disputat . theol. advorsus ethicam . see of the etymology of history and the difference between history and annals in vossius his ars historica , cap. . annales tantummodo referunt , quid quoque anno gestum sit , historia eti●m addit , quo consilio ac ratione , strad . l. . prolus. . hist. exercit . . parte a sect. . vide spanhem ▪ censuram dub. evangel ▪ parte da dub. . p. . semper laudata fuit historia : quae singularia facta a●que res gestas nobis ostendens , cujuscunque temporis ac secuii exempla suppeditat : nec unius regionis cancellis constringitur ; sed quam la●è terrarum termini extenduntur , expatiatur . verum enimverò cum varia sint historiarum genera nullum huic praeferendum videtur , quo quis ea pretexit , quae multis , longeque ac late dissitis regionibus perlustratis , maximè notatu digna scripto consignans , lectores ne latum quidem unguem progressos per longinquas regiones deducit . hujusmodi historiae itineraria audiunt : quae bona fide contexta hac prae reliquis praerogativa gaudent , quod majorem fidem mereantur , adeoque lectorem certiorem reddant , utpote quae ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res gestas , casus ac eventa ena●rent . constantini l'●mpereur epist. dedicat. ad itinnerarium d. benjaminis . a catalogue of some of the chiefest historians . in historia apud graecos floruit thucydides ▪ herodotus , theopompus . apud nos t. livi●s , rispus salustius , & plerique alii , polyd verg. de invent. rerum , lib. . cap. . vossius hath written an excellent book , de historicis graecis & latinis . there are severall writers joyned together in two volumes who have written de historia . bodins methodus historica . patritii de historia dialogi ▪ pontani de historia dialogus . balduinus de institutione historiae universae , & ejus cum juris prudentia conjunctione . viperanus & robertellus de scribenda historia . dionisii halicarnassei de thucydidis historia judicium . ubertas felieta de ratione scribendae historiae & de similitudine normae polibianae . david chytraeus de lectione historiarum recte instituenda . lucianus de scribenda historia . simon grinoeus de utilitate legendae historiae ▪ christophorus milaeus de scribenda universitatis re●um historia . caelius secundus curio de historia legenda . christ pezel . de argumento historiarum . theodorus zuingerus & ioan. sambutus de historia . ioannis thomae fre●gii historiae synopsis . epocha est certum atque illustre principium temporis , à quo reliqui anni numerantur . epocha autem dicitur à graeco verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. retinere , & inhibere : quia est temporis quaedam retentio & inhibitio , quâ tanquam certo fixóque signo historiae continentur . apellantur etiam aera quae vox ab hispanis primum inventa & usurpata est , qui temporum computationes ab anno augusti caesaris ordiri solebant . incerti auctoris epitome praecognitorum historicorum . cosmographiam brevissimè tradit pomponius mela , doctissime p●olimaeus , diligentissime , plinius eras. de ratione studii . strabo eruditissimè ac fusè orbis situm , cujus magnam partem peragraverat , descripsit . blancani chronol . mathem . vide fulleri miscel. sac. l. . c. . & spec. arab. iohan. fabric . p. . ad . eras. epist. l. . epist. . sir fran. bac. advanc . of learn . l. . c. . poetica ars multis mehercle de causis , reliquas antecellit disciplinas , vel quia homines nullam penè artem assequi possunt , nisi in illam diu incubuerint , ut quod scientias fere , ut strabo in primo geographiae adversus eratosthenem pulchrè demonstrat , in se continet omnes : vel demum quod ex omnibus artibus , quae ab humani excellentia proficiscuntur , sola poetica divino furore percipitur . nā poetae furore affi●●i res omni admiratione & stupore dignas canunt , tuncque veri vates sunt , cum ins●niunt . polyd. verg. de rer. in● . l. . c. . poets were the first priests , prophets , legislators and polititians , the first philosophers , astronomers , historiographers , ora tors and musicians in the world . metri origo à deo optimo maximo est ; qui hunc terrarum orbem , & omnia ab eo contenta , certa ratione quasi metro disposuit : harmoniam enim , ut pythagoras docuit , in caelestibus terrenisque rebus nemo hercle esse dubitat . nam quo pacto mundus consisteret , nisi certa ratione & numeris praefinitis ageretur ? omnia quoque instrumenta quibus utimur , mensura quadam , id est , metro fiunt . quôd si hoc in caeteris rebus accidit , quanto magis in oratione , quae cunctas complectitur ? polyd. verg. de invent. rerum , l. . . . mirus gentium consensus in poëseos rhythmicae , itan vocant , amore . nam omnes ferè populi europae , asiae , africae , ab aliquot retro seculis non alios praeter istos versus norunt . casaub. ad pers. sat. . metrorum plura sunt genera , quae auctore servio , vel à rebus quae describuntur , nomina accepere , ut heroicum , quod hexametrum : licet moses primus usurpaverit , tamen quia homerus , & caeteri qui deinceps secuti sunt , heroum res gestas hoc carmine scriptitarunt , heroicum nominatum est . polyd. verg. de invent. rerum , l. . c . vide plura ibid. vide polyd. vergil . de invent. rerum l. . c. , & . in tragaedia praecipue spectandi affectus , & quidem ferè ▪ acriores illi . in comaedia cum primis observandum est decorum , & vitae communis imitatio , assectus sint mitiores , & jucundi magis quam acres . eras. da ratione studii . in epigrammatis arguta brevitas laudatur . id. ibid. there are also flores poetarum , at the end of which is a defence of the poets . horace hath written de ●●●e poetica , and ●ossi●● de poe●i● graecis & latinis , and sir philip sidnie in english of poetry ▪ pictura muta poesis , poesis loquens pictura . aristot. rhet. l. . scripturam picturam esse arguunt verba graeca & latina , quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam picturam significat quàm scripturam , & literae à ●ino , unde lineae . bibliander de ratione communi omnium linguarum , c. . pictura a co magno in honore apud veteres homines fuit , ut cum caeteros ferme omnes artifices ●●b●●s nuncupatent , solum pictorem huic nuncupationi eximerent , ut innuit leo baptista albertus l. . de pictura . qui etiam addit omnium artium florem illam esse , nec sanè immerito mea sententia , quippè quae venustatem colorum , & lucis ignem una exprimat , assectus omnes representet , defunctorum memoriae consu●at , caeli conversiones , ter●ae vices , dici & noctis partes , artes acumina apicesque , divinitatem ipsum ( quantum licet allequl cogitatione ) subjiciat penicillo . et hinc factum est , ut graeci politissimi hominum caverent edicto ne servi pingerent , quod nobilissimam artem servili manu & ingenio pollui pertimescerent . neque defuerunt viri accurati & eloquentes , qui historiam pictorum pertexerent , veluti aristodemus car , testè philostruto in iconibus , & pol●mon apud athenaeum lib. . pignor. symb. epist. ep. . vide plura ibid. a zeuxis . b parrhasius . ars nautica iohannes gira amalphensis invenit miram illam magnetis proprietatem , quae ad polum semper convertitur : unde maxima rei nauticae utilitas , & accessio facta est . bla●oani chronol . clarorum mathem . hoc certum est , omnibus hodie gentibus navigandi industria & peritia superiores esse anglos , post anglos , belgas , & inter hos flandr●s , hollandos , zelan●●s . keckermanni problemata nautica . usus magnetis , & nauticae acus co tactae , atque pixidis . magneti vim inesse ut acum ipso tactam , ad polum articum dirigat , ig notum omninò priscis omnibus . crak . log . l. . c. . tanta est illius vis , ut non immeritò à magnis viribus nomen habeat magnetis , quare etiam herculeus à multis appellatur , etsi à magnere quodam illius inventore sic appellatum putet plinius , à magnesia verò regione nomen ejus ded●cat lucretius . a ferro autem quod domat , & sibi obsequens facit , sidetiris meritò vocatur . id ib. nam veteres omnes , ut hoc obiter moneam tyrones , astronomia & astrologia utuntur ut synonimis . plato ferè astronomiae vocabulo utitur , aristoteles astrologiae , per archaismum prisco & obsoleto more , ut vult simplicius ad libros de caelo . saul . sect . d. in e●clid . m r burgesse his treatise of sin. serm. . insectatur hoc loco propheta iesaias ex ore del , omnes divinos , ariolos , aruspices , astrolog●s , augures , genethliac●● , mathematicos , planetarios , pythones , denique omnes qui artem futura & abdita divinandi profitentur , sicut orientales solebant . omnibus enim iis atque aliis multis nominibus fuerunt hujusce divinatores , variis temporibus appellati : olim chaldaei & orientales , & genethliaci : augustim temporibus , mathematici & planetarii : nunc passim astrologi vocantur & neoromantici . zanch. de divinatione in . v. c. . jes. vide dilher . disputat . acad. tom. . p. . in ier. . . & cl. gatak , nostrum in eundem textum . & libellos ejus duos , in defensione ejusdem textus , contra lilium . & fulleri miscel. sac. l. . & zanch. de divinat . c. . rogas quod de astrologia judiciaria sentiam , de qua jampridem magna est inter doctos & pios homines controversis , quibusdam nihil prorsus el tribuentibus : quibusdam verò non secus illi tribuentibus omnia , quam si syderibus esset omnis in universum mundum attributa potestas : aliis denique mediam viam seq●utis , ita viz. ut ei neque adima●tur omnia , neque tribuantur : quorum sententiam amplecti me profiteor , sed ita ut in ipsius rei explicatione nonnihil à nonnullis dissentiam . bez epist. . foxes act. and monum . praedictiones astrologicae non solum à vulgo , quod omnes artes aequali odio prosequitur : sed à quibusdam etiam eruditis hominibus in dubium vocantur : quamvis sola artis ignorantia eos excusare possit . pergunt enim arti contradicere , cujus principia sum●●s labris non degustarunt , & cum in aliqua cognitione excellunt , de omnibus aliis rebus quamvis ab ea cognitione longè dissitis , sibi judicium arrogant . solus picus mirandula astrologiae gnarus eam ex propriis apo●elesmatis c●●vellere aggressus est . sed hujus objectionibus lucius bellonius erudito scripto jamdudum respondit . et ipse picas mortuus anno aetatis , quem tres astrologi illi fatalem ex directione ascendentis ad corpus martis praedixerant , astrorum efficaciam , quam infringere voluit , nimis certo eventu , proprio interitu comprobarit . tych. brah. orat. de discipl . mathem ipsa nominis notatio significat philosophis scientiam illam , quâ vel c● totius corporis , vel alterius partis corporis aspectu , de hominis natura & ingenio judicamus . zanch. de divinat . per sortes . chiromantia quid sit , ipsius nominis notatio indicat : divinatio est , quae fit ex manuum inspectione . in s. literis , ne verbum quidem ullum de chiromantia habemus . dico ex manuum inspectione verè & certè cognosci posse cùm corporis constitutionem , tum multorum affectuum propensionem . quoniam signa quae sunt in manu , ut illa lineamenta , inter quae numeratur & linea vitalis ab aristotele & medicis , connexionem quandam certam & necessariam habent cum corporis constitutione , & affectuum propensione . actuales verò mores , aut futuras contingentes actiones ac dignitates , verè ac certè praesentiri ac praediti posse ex manuum inspectione , inficio● . quoniam lineamenta manus seu vitae , nullam certam aut necessariam cum actualibus moribus , aut futuris actionibus connexionem habeat . zanch. de divinat . magicarum artium usum inde coepisse inter homines existimo , quod diabolus secutus exemplum consuetudinis & colloquiorum dei , cum sanctis patribus , eodem modo alias alia specie sese exhibuit hominibus , ut hujus imitationis & colloquiorum occasione se facilius insinuaret , & à verbe dei aversos animos , ad petendas à se , & expectandas declarationes , admonitiones , patefactiones , & alia hujus generis assuefaceret . g●sp . peuc . de divinat ▪ generibus , p. . magi , vox , ut multis videtur p●rsica , quae licet jam infamis , primo tamen honori fuit ▪ & vel philosophum , vel ut vult appuleius sacerdotem significabat . ouzel . animad vers . ad minut. felic . octav . vide dilher . disp. acad. tom. . p. . jannes and jambres magicians resisted moses , tim. . . diabolicis artibus sylvester tertius pontifex ●vasit . de quo stella devitis pont. in sylv. iii. platina aliique . romanus pontifex , diabolo adjuvante , constitutus , hac tamen lege ; ut post obitum , totus illius , & in anima , & in corpore , esset . gomarus disp. . de antichristo . * sir francis bac. advanc of learning , lib. . cap. . ars chymica ars falsi 〈…〉 a & fall 〈…〉 issi 〈…〉 habent ejus artis multa opuscula à doctis viris conscripta , inter quos priorem locum habe● ge●er . habent & 〈…〉 ium quendam autorem , qui de hac arte ingens edidit volumen , inscriptum attogrehi : hic bagadedae ▪ p 〈…〉 pi à secre●is fuit . neand. geog. partea . chymistae vocantur , qui vi ignis corpo●a he●erogenea solvere , homogenia coagulare norunt . quia aegyptum sacra lingua à sacerdotibus che●iam vocatam scribit plutarchus : videri potest , artem istam jam inde ab hermete trismegisto , sacerdotibu 〈…〉 , ad perpetuam octus lui memoriam , chemiae , quasi aegyptiae nomen traxisse , quam postea arabes , ab aegyptii 〈…〉 , excoluerunt , & unà cum philosophia graecanica sensim europoeo orbi communicarunt , àrticulo linguae suae familiari auctiorem alchimi●m appellantes . hanc theo●hrastu● paracel●●s , vir in hoc 〈…〉 ere 〈…〉 ●sque excellens , spagiricam nuncupavit : non inep●a , ut videtur originatione : quando 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in extrahendo sive separando & congregando sive coagulando tota occupatur 〈…〉 adam . in 〈…〉 ita paracelsi . prudenti●●ime cuidam de suis spiritibus glorianti , respondisse fertur angliae regina elizabetha ; si spiritus puri essemus , solis quoque spiritibus curari & nutriri possemus . sennert . lib. de chymic . cap. . impium cabalistarum commentum , qui decem dei veri nominibus & angelorum , quorum ●eminerunt sacrae literae , ea quae magnifica speci● pollicentur , & diabolo juvante deo permittente , quandoque confirmant , peragere se affirmant . gasp. peu● . de divinat . generibus , p. . the schoolmen were said to turn divinity in utrum non in usu . d. stought . the schoolmen in their vast volumes were well said , magno con●tu nihil agere , and their perplexed distinctions justly called operosae nugae , which they themselves rather coin'd then understood . m. heries moral prudence , c. . scholastici vel hoc nomine non tanti sunt à nobis faciendi , quia in justificationis articulo vix quicquam tradiderunt solidi . d. prideaux . ego ludovico vivi subscribam , qui theologiam scholasticam non artes solummodo bonas , sed & ipsam theologiam peremisse asserit . calv. comment . in tim. . . vide plura ibid. vide bibliand . de ratione communi omnium linguarum & literarum . c. . et polyd. verg. de invent. rerum , l. . c . ars typographica inventa in germania , anno aerae christi ▪ helv. chron. calvis . chron. tres hae singulares artes , 〈…〉 mbardica , typographia , nautica germaniae inventa funt . ioannes guttenbergius argentinensis artem impresso 〈…〉 m , seu excusoriam , novum scribendi genus , primus excogitavit anno . in urbe argentinensi inde veniens mo 〈…〉 iam eam foeliciter perfecit . gene● . chronol . l. . vide pasquier . 〈◊〉 de la france . l. . c. . cujus beneficio clarissimi scriptores ex bonarum literarum nau●●a . gio supersti●es , in mille transfunderentur exemplaria , & in multorum manus ad incomparabile totius reipublicae christianae praesidium , salubriter pervenirent . middend●rp . de academ . l. . * of aldus ma●utius , se● antoine du verdier his preface to his bibliotheque . crispinum amisimus , poli●um & ●ersum typographum . beza epist. . a vir typographia suâ praeclarè de studiis meritus . v●ss de imitat . poet. nec tamen dicere dubita mus magnam reprehensionem meteri typographos qui quocunque tandem affectu ducantur , pessimis ejusdem scriptis orbem impleverunt , quos etiam si magistratus non castiget , dominus tamen castigabit . beza epist. . peccati poena est tot esse linguas , lud. vi● . de trad. discip . l. . varia linguarum genera & permulta quidem , sive sep●uaginta duo , sive plura vel pauciora ●am inde ab aedificatione t●rris ex●iti●●e pro comper●o habetur . imm● ut a. ii volunt ex illa ae●ificatione seu potiùs in●ania , tanta hominum sermonis varie●a● ▪ linguarumque confusio innata est , ut quot orbis regiones sunt tot hominum linguae sint : p●ius enim universa terra , ●este moyse , labil unius erat . aug. roch. de append. bib. vatic . de dialect . lingu●rum ▪ diversitas ●●minem allena● ab homine , nam si duo sibimet invicem fiant obviam , neque praeterire , sed simul esse aliqua ne●essitate cogantur , quorum neuter norit linguam alteriu● , faci●ius sibi animalia muta etiam diversi generis , quam ●●i ●●m sint homines ambo sociantur , & quando enim quae sentiunt inter se communicate non possunt , propter solam linguarum diversitatem nihil prodest ad consociandos homines ●anta similitudo naturae : ita ut libentius homo sit cum cane suo quam cum homine alieno . august . l. . d● civi● . dei , c . mithridatem ponti ▪ regem solum mortalium ●viginti duabus linguis locutum ▪ certum est . gesueri mithridates de differentiis linguarum . animo fuit excultissimo : q●●ppe non gr●cis , nec vulgaribus tantùm litteris erudi●us : sed , quod ●e●●●rum sit ●● omni●o rar●● & 〈◊〉 , viginti duarum gentium quas dictioni suae subjectas habeb● 〈…〉 , ut cum carum hominibus sine interprete no● minus scitè , quam si inde fuisset oriundus , ●●qui ●●●●●sque sine monitore salutare & appel●are potuerit . wa●eri ad ▪ ge●n . mith. comment . vide aul. gel. noct. at. vide ●rus . a● difficil . loc . genes . c. . &c. ● . m●r●e● . ad gen. . . & ad ● . . & ad gen . effusione enim spiritus sancti miraculosâ in festo pentecostes , id effectum fuit , ut confusio linguarum ( uti etiam loquitur excellent issimus n●ster iohan g●●●●r● . th ▪ doct. eiu●que professor i●nensium ●●●●● si●●i●us , in libro meditationum suarum devotissimarum c. . propè finem ) quae poena fuerat superbi● & 〈…〉 ficanda turre babylonis , fuerit sublata , jamque dispersae illae gentes per diversitatem linguarum in unit●●e● 〈…〉 spiritus sancti munere congregatae sunt . ●r●●s . disc●●es . de con●u● . ling. c. . vide bocharti geog. sac . nostri etiam seculi omnes propemodum docti , primas linguae hebraeae deferunt , excepto unico goropio becano , qui belgicam suam principem antiquitato asserere , sed frustra & admodum languide , allaborat . cri●●●i discursus de confusione linguarum , cap. , vide plura ibid. ut bibliand . de ratione communi omnium linguarum , cap. . it is most certain that the hebrew langage from the beginning of the world to this present , ●●●●● received any alteration or corruption in its dialect or manner of speech . see jerom in his preface to the prophet ●eremiah , in his last epistle to paulus urbicus , and in his exposition on the third chapter of zephany . reuchlin in his book of the iews cabala . augustinus steuchus in his annotations on the chapter of genesis , and divers others quoted by d●ret , histoire des langues de cest univers . hac hebraica sive judaica lingua quae & sacra dicitur . vetus testamentum conscriptum fuit . profecto liber fere solus purus hebraicus habetur , ut eruditi affirmant : alii enim iisdem characteribus conscripti vel chaldaici sunt , vel alias dialectos & glossas habent admi●tas . aug. roch. append. bib. vat. de dialectis . textus bibli●us ●●●● he●●aismi pu●i & antiqui thesaurus nobis superest . p●cock . not. miscel. in por●am mofis . c. . nulla enim est lingua , quae non ab hebraica derivata quaedam & corrupta vocabula habeat . gesneri mithridates . hoc verissimum esse , vel una vox hebraica ab clarissimè docet . ab hac enim na●a est vox chaldaica , aethiopica , arabica abbá. was. comment . ad methridat . * see brerewoods enquiries , ch . . * primus omnium in angliam chaldaeum , hebraeum , arabicumque invexit , & illa publicè in utraque academia do●uit . wakefield de se in orat . de laudibus & utilitate trium ling. arab. chald. & hebraic . see arias montanus his preface to his book de hebraicis idiotismis , and his book intituled communes & familiares hebraicae linguae idiotismi . qui ebraeam linguam compendio vult discere , assues ▪ ce : uni grammaticae , eique methodicae & plenae . nihil enim magis tyroni noxium quam per multas grammaticas volare . sixtini amama consilium de ebraico faeliciter instituendo . hac lingua in aegypto , & aethiopia eruditiores utuntur , ut à multis accepi hebraicae confinis est , nec multo magis quàm dorica à graeca communi differt . ang. roch. appendix bib. vatic . de dialectis . haec lingua unâ cum chaldaeorum & assyriorum monarchia , liberalium artium cultu , legumque ac ju●ium tractatione exculta , longe lateque pomaeria sua protulit . prae cateris linguis , sanctae maximè affinis est chaldaica , inquit elias levita . nam praecipua diversitas in terminatione , mutatione , litterarum & punctorum articulorumque variatione consistit . interdum tamen quaedam apud chaldaeos vocabula occurrunt , quae ab hebraeis non frequentantur , vel planè non usurpantur . in hac lingua daniel & esdras magnam partem conscripti sunt . hujus linguae vocabula nonnulla reperias in jobo , proverbiis , jeremia , & alibi . waseri comment . ad mithridatem gesneri . chaldaea sunt in lege seu mose gen. . . duae voces : in prophetis ier. . . versus integer in hagiograph ezraea c. . . usque . . & . . usque . v. daniele . usque . . unde illud , ne sit lingua aramaea levis in oculis tuis , quoniam invenimus in lege , & in prophetis , & in scriptis sanctis seu hagiographis , quod ille sanctus benedictus ipse ( deus ) tribuit ei honorem . wal. epist. wal●● gomarus . totidem verbis quot judaei , ne una quidem mi ▪ nus , aut amplius , pentateuchum legunt . et quod caput est , literis non adulterinis , ut judaei , sed meris mosaicis characteribus , ut planè à postello proditum est , & res ipsa loquitur . scalig. de emendat . temp. lib. . hoc sacrosanctum est idioma , quo uti dignatus est dominus noster jesus christus filius dei , deus verus , & verus homo : cùm in terris visibiliter ageret . propterea vocant christianam , quia domino christo familiaris fuit . ea utuntur asiatici omnes christiani , cùm inter se , tum verò praecipuè in suis sacris . pet. vict. cajet . palm . paradig ▪ ling. syr. vide plura ibid. syrorum lingua constata est ex chaldaica & hebraica . nam habet quaedam communia cum utraque & quaedam diversa . wasaeri comment . ad gesueri mithrid . haec lingua in diaturno exilio babylonico primordia coepit : ubi judaei , sicut fieri solet à victis , ad aucupandam victorum gratiam , suam cum chaldaica miscuerunt : ex qua commixtione illa prodiit . hanc linguam sanctissimis labris suis consecravit christus , quum his in terris inter mortales vitam degisset : ut quae ejus & apostolorum aetate judaeis vernacula erat : quod docent voces , abba , aceldama , bar , bar aba , bar jesu , bar jona , bar-timi : bel vel beel , belzebub , beth abara , bethania , bethesda , beliar , bene rehem , ephphata , gabbatha , genesara , golgotha , korbona , mammona , ribbi , talitha-kumi , & aliae ; quae merè sunt syriacae , & passim in novo testamento occurrunt . in hac lingua extat translatio totius novi testamenti vetustissima & elegantissima , ac proinde divinam apud doctiores veneratio . nem habens : quum vel ab apostolis ipsis , vel â discipulis eorum conscripta credatur . was●ri comment . ad mit●rid . gesn. si ut hominibus , ita linguis etiam genus & prosapia nobilitatem addat , nostra uni cedit he. braeae , primae huic ( nec longo sane intervallo proxima ) & divinae parentis germanissima filia . greav . orat. de linguae arab. util . & praestant . sive autem hagarenos & saracenos , sive arabes dixeris uno nomine , lingua usi sunt , hodiéque utuntur eâ , quae praeter hebraeam & chaldaeam omnibus caeteris prior & antiquior est , & quasi mater earum censetur , in africa , asiaque ita vigens , ut eam infantes à matribus suis haurire possint . crines . de confus . ling. c. . vide plura ibid. hinc usum ejus obtinere & in prerio esse videmus , non apud arabes tantum , sed & mauros , poenos , nubios , aegyptios , syros , chaldaeos , turcas , armenos , persas , i artaros , indos ; item graecos , macedones , thraces , ungaros , & alios europae populos ; ne multis , apud majorem earum gentium partem , quae orbem antiquis cognitum incolunt . erpen . orat. de ling. arab. namque in ipsa heberi familia primum nata arabica lingua , cum gente sua & longe diffusa , & in proprio semper conservata solo , tandem quoque extra illud ita propagata fuit , ut hodiè extremos orientis & occidentis terminos conjungat ; per tanta terrae la●ifundia sacri & profani doctarumque mentium jam per multa saecula interpres . golii p●aefat . ad lexicon arabico latin. illud enim inter eruditos pridem convenit , nullam unquam ab orbe condito linguam latè adeò diffusam , aut plus terrarum occupasse . non enim in arabia modo , amplissimâ quidem regione tanquam privato la●e habitavit , sed asiam penè universam , maximam africae , haud mediocrem europae partem peruagata est . greav orat. de ling. arab. util . & praestant . nulla lingua hodi● , nec usquam olim in tor partibus orbis locum habuit . postellus . vide pocock . not. miscel ▪ in portam mosis . nulla , mi lector , lingua est ( graecam & latinam excipio ) quae plu● a solidae eruditionis & encyclopaediae monumenta continet . in theologia multos ea & graves scriptores habet . in re medica , bone deus , quanta è scriptorum caterva memorabo , rhasin , abin sennam , mesuem , serapionem ? quam bonos , quam serios scriptores : mathemeticis omnium charissimi arabes : quia mathematica illis . has enim artes hi prae caeteris nationibus invenerunt , coluerunt , perfecerunt . testes mihi geber , haly , thebit , alphraganus , albumasar , & alii multi graves & acuti ingenii authores , quorum inventa in his artibus valdè celebrantur . bedw . praef. ad joh. apost . epist. cathol . arab. vide erpenii orat. . de lingua arabica . ad medicinam & humani corporis salutem nati planè videntur , neque ulli artem hanc meliore phoebo , aut dextro magis numine aggressi sunt . greav . de linguae arab. util . & praestant . quos inter classem ducit naturae nostrae miraculum poenè avicenna , in philosophia vix stagiritâ minor , medendi arte nihil galen cedens , idem cum maximis oratoribus facundiae gloria conferendus . id. ibid. graeci aethiopiam dicunt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uro , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visus , facies , solis enim vicinitate incolae ejus regionis ita torrentur , ut atro sint colore , adeoque immutabili , ier. . . crines . de confus . ling. c. . linguam aethiopicam in multis mirificè congruere cum hebraea , chaldaea & assyria inductione benè longa comprobari possit . verùm qui linguas illas vel primoribus labris attigit , ex unico orationis dominicae , quod auctor ad●●xuit , specimine , clarissimè potest videre . waseri ad mithridatem gesneri commentarius . indica lingua , adeò hebraicae , chaldaicae & arabicae affinis est , licet characteribus variet , ut rara admodum sit in hac dictio , quin in aliarum aliqua repe●iatur . haec sola orientalium , quae ab hebraea originem habent , legitur nostro modo , à sinistra in dextram . postellus . hac de lingua nihil prorsus possideo , sed eandem jam excolere coepit vir aliâs excellentissimus in linguis anatolicis , dn. wilhelmus s●hikhardus tubingensium professor publicus , dominus & amicus noster venerandus , qui nuperrimè ex eadem t●●ich , hoc est seriem regum persicorum typis evulgavit publicis . crines . discursus de confusione linguarum , c. . inter omnes linguas armenica prolatione difficillima ▪ bibliand . de ratione communi omnium linguarum , c. . there are several orations in the commendation of the greek tongue by heresbachius , hoelzlin , d. prideaux . heinsius . graeca lingua est erudita admodum & locuples . et quemadmodum latina lingua alias potest copia sua instruere ac juvare , sic graeca tum latinam ipsam , tam alias quoque auget & adornat : estque perfectioni latinitatis necessaria , non secus quàm latina italicae aut hispanicae . nec ullus absolutè fuit latini sermonis peritus , nisi & graeco imbutus . ex sermone enim graeco latinus , ex latino italus hispanus & gallus manarunt , quibus olim nationibus latina lingua erat vernacula . bibliander . de ratione communi omnium linguarum . ingenium graiis dedit or● rotundo . musa loqui . illinc sunt tropi , illinc omnes figurae sententiarum & verborum , quae unde prodeant , satis suis nominibus produnt : illinc sunt oratores romani , qui eloquentiam graecis acceptam referunt . barthol . alex. orat. omitto latinos poëtas à graecis omnia mutuatos esse : terentium à menandro , virgilio à theocrito , hesiodo , homero : horatium à pindaro . id ibid. anatomic de la messe , l. . c. . vide drusium ad roman . . . graeca lingua diutius est syncera & pura conservata , quàm nostra , quòd illa barbaratum nationum incursus minùs sensit , quam occidens . ludov. viv. de trad. disc. lib. . in graeca lingua magni sunt recessus , & vastissimi labyrinthi , non solum indialectis variis , sed in unaquaque illarum . attica & atticae proxima a communis maximè sunt necessariae , propterea quòd & sunt facundissimae atque excultissimae : & quicquid graeci habent legi ac cognosci dignum , ist is dialectis est consignatum . reliquis utuntur authores carminum , quos non tanti est intelligi : praesertim quum non in dialectis modo , sed in apellandis rebus , & colore loquendi tantum sit inter orationem numeris solutam & adstrictam discriminis , ut non videatur esse eadem lingua . bibliander de ratione communi omnium linguarum & literat . cap. . graeca lingua quinque distinguitur dialectis , aeolica scilicet , attica , ionica , d●●ica & communi . attica verò inter caeteras elegantior & communi propior , dorica crassissima indicatur , & in hac eclogae & pastorum colloquia à theocrito conscripta fuisse aiunt . aug. roch. append. bib. vatic . de dialectis . vide crin●s . de confus . ling. c. . graeca lingua adeò necessaria , ut vix quenquam dixerim eruditum , qui eam ignoraverit . ringelbergius de ratione studii . vide aul. gell. noct. att. l. . c. . & turneb . animadv . l. . c. . thr●s●r de l' histoire des langues . de cet univers . par duret . pag. . de couplements de mots grecs . in graecis authoribus xenophontis cyrus , & socratici commentarii , & herodotus , & thucydides , & demosthenes , & aristotelis libri de moribus , & de repub. & homerus , atque hesiodus . et cum ab his intermissio fieri potest , sevocandus aliquando theocritus est , & pindarus & euripides & sophocles : & si quis est alius aut philosophorum , aut historicorum , aut poetarum , qui placeat . sturmii nobilitas literata . quia verò in graeca lingua suavissima , dulcissima , elegantissima , & ornatissima omnis erudita doctrina & sapientia fuit tradita , cum deus in illa gente , quicquid literatum , artium , doctrinae ac sapientiae literatae uspiam esset , deposuisset , caepit illa lingua propagari , tum per graecorum colonias , tùm etiam aliis rationibus per omnes fere gentes omnium partium orbis terrae adeò ut non modo scythis , indis , quod ex philostrato patet , sed germanis etiam quod willichius in commentariis suis eruditis in cornelium tacitum annotavit . graecae literae fuerint familiares , & circa caroli magni tempora anno . circiter post christum natum graecis literis germanica scriberent , adeò ut omnes suas rationes , omniaque sua acta graecè usque ad tempora rudolphi caesaris habspurgensis scriberent . neand. geog. parte . legendi scriptores classici quales è latinis praecipuè sunt cicero , caesar , terentius , scriptor , ut ad nomen , ipsum alludamus , terendus adolescentiae noctu , diuque vossius de philologia , cap. . cognosce●●us nobis est cicero totus in lingua latina , & caesaris commentarii , & salustius , & virgilius . in quo studio cum quid superest horarum , interponendum ex plauto , & terentio , & varrone , & lucretio caeterisque aliquid , quod ad intelligendum facile , & ad cognoscendum sit jucundum . nobilitas literata sturmii . ad ciceronem vero quod me revocas auctorem quidem linguae latinae summum : nec tamen solum , quaero quid aliis facias : quorum testimonia vim sententiae semper apud eruditissimum quemque habuerunt . quaero item , quid uni saltem varroni respondeas : qui quidem sicuti ciceroni palmam concedit orandi causas : ita latine loquendi sibi retinet . quae●o etiam : an quasi barbaros quosdam rejicias : livium , sallustium , quintillianum , senecam , plinium quoque utrumque , multos alios praeterea tot saeculorum suffragiis comprobatos . polit. epist. l. . epist. . * lingua latina non uni vel arti , vel genti servit : sed omnibus quaecunque sunt , ubicunque sunt , & artibus & generibus . quicquid o●im latuit in scriniis sive hebraicis , sive graecis , sive aliis , in latinum idioma conversum est . beckm . manuduct . ad ling. lat. c. . haec , cum nuspiam hodie vernacula aut materna sit , ideo ab ineunte statim aetate pueris discenda datur . hac , quodcunque sit , in scholis & academiis docetur . hac , quasi vinculo , tam variae , tam dissitae copulantur nationes . id. ibid. * postremo animum adjunxi ad curā latinè ac politè scribendi , cujus gloria inter humanos conatus omneis summum tenere locum videtur . in hac finire vitam decrevi . quae si dabitur mediocriter longa , in animo est opuscula millena ( idque summa quantum in nobis fuerit , adhibita cura latini sermonis ) ante mortem conscribere : quorum corpore universo inde titulus erit chilias . nec prius desistere certum est , quàm istaec quae dixi , pertecero , nisi mors invitum opprimat . ex hoc numero libellos nuper undeviginti absolvimus , speramusque nos brevi ad centum , hoc est decimam chiliados partem perventuros . nostram linguam qua jam utimur , non difficile intellectu est , ex variis variarum gentium sermonibus conflatam esse . dimidia sermonis ejus pars romanis accepta ferenda : quemadmodum qui vel latinis literis tinctus potest animadvertere . hocoman . franco . gal. enquiries touching the diversity of languages , ch . . latinae linguae propagines , sed tempore & vulgi imperitia valde corruptae , sunt tres , hodie vulgares linguae , italica , hispanica , & gallica . prima minus , utpote latinae linguae proxima , secunda magis , tertia maxime corrupta . ang. roch. appendix bib. vatic . de dialectis . in tres potiores dialectos locutio romana , ex barbarorum incursione & immixtione , divisa est : in italicam , gallicam & hispanicam . ex his italica à latino facilè intelligitur sicuti & gallica tardius prolata ( quod tamen respuere videtur ) à germano latino facillime percipitur . crines . de confus . ling. cap. . lingua hispanica affinis est italicae , & ad latinam linguam propiùs quam gallica accedere mihi videtur , minus tamen quam italica . gesneri mithridates de differentiis linguarum . lingua f●ancica est hodie omnium linguarum romanensium excultissima elegantissima & suavissima , & cum qua neque italica , neque hispanica contendere possunt . ios. scalig. diat . de hodiernis francorum linguis . linguae gallicanae elegantia hic ( aureliae ) & blaesiis ea floret , ut palmam facilè praeripiant omnibus . hinc gallis aurelianismus quod graecis atticismus . jodoci sinceri itinera●ium galliae . quamvis autem his italiae provinciis una sit lingua hetrusca , tamen nova cultior & emendatior inter alias censetur , & majori habetur pretio , ad quam profecto linguam qui magis accedit , purior in dicendo , aut in scribendo existimatur . aug. roch. append. bib. vatic . de dialectis . inter dialectos , quibus hodie utuntur castellana praefertur . crines . de confus . ling. c. . he hath much more there in the commendation of his own language . academiae nomen athenis primum inclaruisse apud omnes ferè autores convenit : sed dubia controversaque origine , & significatu vario . iun. acad. c. . academia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , extra populum . neque hoc tam intelligi volumus de secessu ac ocio loci remoti à strepitu & tu●bis insanien●is populi , quam de domicilio virtutis ac doctrinae dissentiente à judicio populi , qui ex veritate pauca ex opinione multa aestimat . majores nostri academias signato vocabulo , appellavere universitates , vel quod universarum divinarum , humanaeumque rerum , tum initiorum , causarumque , tum cujusque rei cognitio , in iis ut thesauro conservata aperiatur , vel quod in earum consuetudine & frequentatione liceat perdiscere universi mundi hominum mores , linguas & leges , regionum situs & variam indolem , ex civibus sine asperitate perigrinationum . oratio inauguralis acad. lugduno batav . habita a ludovico capello . est propriè quidem academia caetus hominum exercentium studia literarum , & in iis sese occupantium : metonymicè vero locus ubi exercentur studia docendo discendóque . iun. academ . c. . ludus metonymicè latinis dicitur pro loco ludi literarii : nam omnem scholam , inquit asconius , ludum dix●re romani , quia liberali ingenio ludus est , quum literas , artes , historias , scientiasque discit . iunii academia c. . legitima forma academiae est , ut disciplinae cujusque certi doctores electi , publicis praemiis ornati , artium professioni suae commissarum praelectiones & exercitationes via & tempore definitas , officio , fide , diligentia tueatur . rami preaem . reform . paris . acad. carolus magnus germanicae linguae grammaticam commeniatus est , mensibus a●que ventis nomen dedit claudius caesar usque adeò graecis literis excelluerit , ut tres novas literas illi linguae sua industria adjecerit . pertinax imperator grammaticam docuit . iulius caesar commentarios edidit . ptolomaeus orbem terratum tabulis circumscripsit . imperator constantinus legere , scribere , & medita●i consuevit . aelius adrianus imperator omnium scien●iatum cognitione p●aeditus , g●ae●●que doctissimus multos libros scripsit , uti aurelius victor , aelius spartianus , & iulius capitolinus scribunt . rex aluredus b●dae historiam gentis anglorum . severini boetii philosophiae consolationem , & or●sium hispanum historicum insignem in sax●nicam linguam authore gul. malmes traduxit . caius de antiquit. can●●b . acad. l. . orat. . planè si natura nostra in ea puritate & integritate in qua condita fuit , permansisset , tum omnes homines natura perfecti logici , rhetores , theologi , jurisconsulti , medici , ethici & politici , imò omnium virtutum viva exemplaria extitissent , nec schola aut institutio ulla necessaria fuisset . alihus . orat. panegyr . de necessitate , util . & antiq. scholarum . in scholis enim homines ad pietatem veram , vitae integritatem & morum honestatem formantur . ex scholis homines docti , sapientes , excellentes , & eruditi sumuntur ad ministerium ecclesiae & ad reipublicae gubernationem . primitivam ecclesiam suas scholas habuisse , testantur omnes historici ecclesiastici . in hisce pueri prima religionis elementa discebant , & deinde libros sacros explicari audiebant , & artes liberales , ut testatur historia ecclesiastica , cent. . . . & in cent. seqq . eodem capite . id. ibid. vide coringii de antiquitat . academ . dissertat . sex. vide alting . hist. academ . hebr. certè honesta professorum stipendia , non minus nervi sunt scholarum , quam pecuniae belli . zanch. in da orat. honos alit artes , omnesque incenduntur ad studia gloria . matricularii vocabantur , quorum nomina matriculae inscripta . matricula verò est nominum catalogus , vel regestum , pro quo vulgo registrum dicunt . in academiis matriculam appellant codicem , in quem referuntur nomina omnium academicâ fruentium libertate . cui cùm inscribuntur , studiorum gratiâ , in academiam missi , dicuntur matriculari . vossius de vitiis sermonis . lib. . cap. . baccalaureus baccis lauri compositus puratur , sed potius corruptum censeo ex batualitus : ut sit à batuendo , ex quo batailie . batualij verò fuerint vocati , quia jam quasi batuissent cum adversario , ac manus conseruissent : hoc est , publicè disputasserent , atque ita peritiae suae specimen dedissent . vossius de vitiis ● ermonis l. . c. . vide neandri geog. partem i am . una urbs atrica pluribus annis eloquentiae , quam universa graecia , operibusque floruit , adeo ut corpora gentis illius separata sint in alias civitates , ingenia vero solis atheniensium muris clausa existimes . patero . hist. lib. . cap. . quantos sane viros vel unica tum germania ▪ statim protulit ! rabanū maurum , strabum ●●ldensem , haymonem , walafridum strabonem , paschasium ratbertum , amalaricum trevirensem , halitgerium , omnes scriptis editis clarissimos una corbeia nostra ad visurgim bremae dedit ordine integros quinque priores episcopos eosque omnium optimos , nec minus alibi pari virtute aliquam multos goring . de antiq. academ . dissert . . floruerunt hic rupertus tuitiensis , albertus magnus , thomas aquinas , johannes scotus . europaei orbis academiae . helvetiorum urbs florentissima basilea , sic dicta , ut volum ▪ quod verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si● , regina urbium ac regia urb● . melch. ad. in vita iacobi zuingeri munst. cosm. l. . * d r james corrupt . of script . counc . & fath. part . . moguntina ejus urbus archiepiscopus fuit bonifacius anglus evangelista germaniae , qui ecclesias germaniae rexit , annos . in diaecesi moguntinensi vixit etiam johannes tritemius abbas spanheimensis , vir doctissimus & acutissimus , cujus extant opera aliquot mira & ingeniosa : cronica praeterea , & epistolarum libri duo , in quibus insunt multae epistolae ad monarchas & principes varios , quibus doctrinae multiplicis ac ingenii summi ergò omnibus fuit acceptissimus . neand. geog parte ● . the taking of that famous library in respect of many choice manuscripts , and removing it to rome was a great losse . heidelbergam ubi nunc agimus , maritus m●us ab issustrissimo principe palatino imperii septemviro accitus est , ad medicinam publicè docendam : est enim una inter germaniae academia ▪ non postrema . olymp. ful. morat . epist. l. . victoriae moratae . * ego anno ▪ usque ad annum . primus hebraismi professor publicè ibi sacram linguam docui cosm. l. . in heidelberga literas graecas ann●● superioribus docuit vir doctissimus & optimè meritus de graecis literis gulielmus xylander , cujus laboribus debemus cuncta plutarchi opera , dionem coceīum cedrenam , graecos historicos pulcherrimè conversos , strabonem & stephanum utrumque , geographos graecos correctos & emendatos , & multos libros eruditos veterum alios , qui ejus potissimum opera revixerunt . medicinam autem ibi cum celebritate nominis singulari docet thomas erastus . neand , geog. parte a. urbs tubinge clarissima academia celebri & crudita & professoribus philosophiae , artium ▪ omnium , linguarum & facultatum doctissimis . in ea annis superioribus cum celebritate maxima nominis medicinam docuit leonhardus fuchsius , primus medicinae hac nostra aetate ex immensa barbarie repurgator , cujus in publico extant institutionum medicinae ad hippocratis , galeni , aliorumque veterum scripta recte intelligenda mirè utiles libri quinque . in eadem academia profitetur , cum celebritate nominis , etiam inter barbaras gentes , studia cloquentiae & linguarum , clarissimus ac doctissimus vir martinus crusius . neand. orb. ter. part . succinct . explicat . parte ● . in schola ingolstadiana , cui praesunt jesuitae tacet christus : silent evangelistae : obmutuit paulus : muti sunt omnes prophetae & apostoli : tonat autem thomas de aquin● : latrat lombardus : plato currit : socrates stat : aristoteles gannit : scholastici clamant , omnia denique auditoria nil praeterquam humanas traditiones , boant reboantque quorum fundamenta in sacris bibliis habentur capite nullo , libro nescio quo . et haec est jesuitica concionandi facultas . hasenmul . historia jesuit . ord. c. . academia lipsensis . petrus mosellanus graecarum literarum erat in hac academia professor . europ . orbis acad. wittebergensis academia singulare germaniae ornamentum . beza epist. . viteberga , tum academiae nomine celeberrima tum etiam megalandri lutheri & philippi melanchthonis , duorum praestantissimorum heroum & doctorum per terrarum orbem famigeratissima ▪ neand. geog. parte ● . francoforda ad moenum nundinalis musarum academia , francofordenses athenae . musarum nundinae mercuriales , & totius orbis emporiorum compendium , hen. steph. in encom . francoforda ad oderam clara jodocho willichio , medicinae atque omnis philosophiae eruditae doctore celeberrimo , de quo testari possunt ●um alii ejus doctissimi libri , tum etiam ars ejus magirica , hoc est , culinaria de cibatiis , videlicet , ferculis , obsoniis , & potibus diversis parandis , & eorum facultatibus liber medicus , philologis & sani●a●is tuendae studiosis omnibus apprimè utilis , & graecam linguam in illa academia matthaeus hostius profitetur , & professus est magna cum sedulitare & dexteritate , enarrandi eruditè optimos veteres graecos & latinos autores annos quadraginta quinque senex octogenarius fere , & nuper edidit opus eruditum , laboriosum , & multi temporis , & varium , historiae ●ei nummariae veteris libros quinque bibliothecam nummariam locupletissimam . neand. geog. parte ● . urbs marpurga clara johanne oldendorpio clarissimo omnium inter jureconsultos germaniae . johanne etiam draconite , & andrea hyperio theologis clarissimis . neand. geog. parte ● . middendorp . de acad. viennae clari fuerunt wolfgagnus lazius medicus & historicus ferdinandi imperatoris , incredibili rerum cognitione ac lectione , multa variaque praestantissimus , cujus multa egregia opera historica erudita ab illo conscripta prodiere in publicum . iulius alexandrinus cujus de medico & medicina extant libri quinque opus valde eruditum . claret ibi etiamnum iohannes sambucus medicus & historicus , è cujus bibliotheca manuscripta locupletissima , quam peregrinationibus & sumptibus immensis de ●uderibus bibliothecarum graecarum collegit , & conquisivit , prod ierunt hactenus aliquot utiles scriptores ac libri graeci , inter hos etiam nonnii poetae graeci . dionysia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . à plantino pulcherrimis typis elucubratis . superioribus seculis non incelebris etiam viennae fuit matthias farmator , qui librum qui lumen animae ▪ pontificiis dictus fuit , conscripsit , quo tamen nihil est caliginosius . neand. orb. ter. part. succinct . explicat . parte ● . vide plura ibid. pantaleon tomo do vitorum germaniae illustrium . urbs lovanium urbs pulcherrima complexa intra muros areas latè patentes , pr●ta , vineas , hortos , per quam mediam praeterea fluvius delalabitur . neand , geograph . parte ● ▪ vide lipsi lovanium . collegia nomina habent ab insignibus suis , & sunt lilium , falco , castrum , porcus . accedit alius locus linguarum notitiae destinatus , quem à re vocant collegium trilingue ; nam hebraica , graeca , latina illic docentur . lipsi lovanium l. . c ▪ . tu leyda ut vetustate tua meritò possis gloriari , ita illud in te potissimum , quod musarum decus & praesidium merita sis appellari . de academia tua loquor , quae amplissimis privilegiis , & eximiis ornata ingeniis , nobilissimos quosque juvenes è longe diffi●is regnis , ad capiendum animi cultum ad se invitat . boxhorn . epist. dedicat. ad theat . holland . why it is called lugdunum , see vossius de histor. g●aec . l. . p. . it is called lugdunum batavorum to distinguish it from lions in france . this town is fair , neat , and spacious , divided with divers chanels , in the best air of all holland , and seems most fit for the muses . magistratus hic construxit hortum infinitis ●erbis re●ertum in gratiam medicinae studiosorum . est & theatrum anatomicum , visu dignum swertii athen. belg. there is catalogus bibliothecae publicae lugduno-batavae . at the end of which there is catalogus librorum manusuriptorum , quos iosephus scaliger bibliothecae leydensi legavit , & libri mss. arabici , quos ex oriente advexit i. golius , heinsii pro bibliothecarii munere gratiarum actio . it was taken five times , some yet living having been in every siege , or the surprize of it . trajectum vel ultrajectum . trajectum latine , pessime ultrajectum , quis enim tam barbarus , qui dixerit ultra trajicere . boxhorn . theat . holland . ex hac urbe romanum pontificem hadrianum ejus nominis sextum nostra videt aetas . hadrianu● barlandus de hollandia . urbs daventria , celebris à schola in qua erasmus roterodamus olim fundamenta literarum didicit , patria ortuini gratii qui & apologiam adversus reuchlinum olim scripsit & collegit praeterea fasciculum rerum expetendarum ac fugiendarum , cui operi insunt summorum aliquot vitorum epistolae , libe●●i , tractatus , opuscula , orationes numero in quibus multae causae religionis excutiuntur , opus prorsus insigne . n●and . o●b . ter. part. succinct . explic . part . . cauponarum in g●oninga ejusque sub ▪ urbiis numerus forte plusquam centies superat numerum templorum cultui divino intra illius moenia consecratorum . maresii oratio de cauponis vitandis . vide vit. profes . groningae . academia hafniensis , seu coppenhagensis aucta à christiano tertio anno . variisque privilegiis ab imperatore & pontifice donata . gassend . l. . de tychonis brahei vita . academia sorana pro equestri ac generosa juventute in studiis exercitiisque equitandl , digladiandi , saltandi , sculpendi , & id genus aliis artibus informanda primùm fundata à christiano secundo , post anno . ab eodem privilegiis ac professoribus aucta , iisdem quibus alia autem gaudet immunitatibus . academia upsalensis . singulari del beneficio evenit , ut turcis graeciam op ▪ primentibus , viri artium & utrinsque linguae cognitione praestantes , in italiam exulatum venirent , ibique tutum sibi & musis receptum quaererent . quibus florentia , venetiae , roma , ticinum & mediolanum , hospitium & commodum docendi locum praebuere . primúsque omnium fuit emmanuel chrysoloras , byzantius . cui successere georgius trapezuntius , theodorus gaza , thessalonicensis , iohannes argyropylus byzantinus , demetrius chaleocondyles , & iohanne , lascares athenientes , & maurus musurus cre●ensis . horum beneficio musae graecae primùm in italiam sunt deductae : et paulò post etiam alpes in galliam & germaniam transvolarunt . gregorius etiam typhernas , è chrysolorae schola profectus , omnium primus lutetiae graecas literas publicè docuit eique hieronymus spartia●a graecus successit : cujus auditores iohannes capuio suevus , & erasmus roterodamus belga culturam istarum primi ad germanos transtul●runt , studióque & opera sua in germania superiore late sparserunt . laurent . r●odoman . orat. de lingua graeca . de romanae urbis amplitudine consulito geogium fabricium in sua roma & o●uphrium panuinium l. . commentariorum reipublicae romanae constanti● . l' emp. not. in benjaminem . aelian , grego . ry the great , aulus gelli●s , laurentius valla , aldus manutius , and his sonne , antonius sabellicus were romans . there is a book of andrew schots de viris illustribus urbis romae . porphyrius apostata è tyro huc venit ad plotinum infignem professorem . severus imperator bonorum studiorum gratia ex aphrica romam quoque venit . swertii athenae belgicae . aurelius augustinus carthagine professionis causa romam venit , & alypius ut jus civile ibi addisceret . divus quoque hier●●mus hic docuit , & damasi pontificis jussu psalterium correxit . i● . ibid. urbs extructa in mari adriatico , complexa in circuitu octo miliaria italica , potentissima , & multis nominibus per totum terrarum orbem famigeratissima . neand. geog. part . . mi●to miraculum urbis , omnium urbium quae unquam fuerint pulcherrimae , sed urbis velut insularis , omnibus tamen viis ac regionibus subternavigabilis , classemque , xerxis verius , quam fixam aedificiis urbem refe●entis . veneti opifices , quam vis graecarum latinarumque literarum rudes & imperiti tantum arithmeticae , tantum geometriae usum habent , ut libros de arithmetica deque geometria subtilissimos conscribant . itaque veneti professores eloquentiae , philosophiae , medicinae , jurisprudentiae patavinam academiam jampridem celeberrimam fecerunt . rami. schol. mathem . lib. . * hermolaus barbarus non minus rerum publicarum usu , quam eruditione praeditus . insignem ejus doctrinam cum in latinis , tum graecis literis monumenta scriptorum quae reliquit abundè testantur : patriae nomen profectò mirifice illustravit . leand. albert. descrip. tot . ital. in venet. aloysius lippomanus antistes veronensium , literis & virtutibus insignis homo qui catenam auream in vetus testamentum elegantissimam composuit . id. ibid. genuerunt venetiae casparem contarenum virum optimum ac doctissimum , qui à paulo iii. pont. max. cardinalium ordini allectus est , & legationem bononiensem gessit , ubi supremum vitae explevit diem anno post c. n. mdxlii . doctissimus & ipse erat , & doctorum alter maecenas . ita petrum bembum quem paulus quoque iii. pont. in cardinalium collegium ob insignem virtutem adoptavit , de cujus ornatu ac elegantia tam in sermonibus quam scriptis , neque solum latinis & graecis , verum etiam vernaculis , quae jam europa tota legit & admiratur , multa profectò dicere possemus , sed in alium locum quicquid ejus est rejicere cogimur . mortem obiit romae summo cum dolore litteratorum anno post c. n. mdxlvii . leand. albert. ibid. vide plura ibid. pag. , , . patavium nathan . chy. traeus in itinere veneto . orti hinc inclyti viri quam plurimi , quorum è numero veteris memoriae gloria t. livius historicorum peinceps fult . scripsit historiae romanae . libros arte & elegantia tanta , prorsus ut nec aetas superior , neque tota posteritas non modo potiorem , sed ne parem quidem ullum habuerit scriptorem . francis●us zabarella summus jurisconsultus , uti litterarum monumenta ejus testantur . leand. albert. descript. ital. vide plura ibid. gymnasium totius europae antiquissimum atque celebratissimum . melch. ad. bononiae vel ipsum nomen praecipuum laetitiae gratulationisque fructum nobis attulit . rami. epist. senat. in bonon . praedicabile in primis illud , & gloriandum videbatur , universae italiae consensu singularis doctrinae gloriam vestrae civitati concessam esse . nam velut in aliquo laudum certamine principes italiae civitates inter se contendissent , ita suam cuique quatenus vicerat palmam contigisse : indeque romam sanctam , venetias opulentas , florentiam lepidam , mediolanum celebre , bononiam doctam appellari . id. ibid. bononiam equidem unicè amo coloque non solùm quia me professorem opraverit , sed multo maxime , quia una inter doctissimas italiae academias : consensu omnium omnis doctrinae laude princeps habeatur . ergo bononia doctis professoribus semper excelluit semperque floruit : hinc praesentia ornamenta bononiensis academiae , sigonius orator , cardanus medicus , papius jureconsultorum , crassus scaevolaque . rami scholae mathem . lib. . ubi latinae linguae atque eloquentiae professor fuit carolus sigonius mutinensis , doctrinae vir singularis atque mirabilis , qui praeter plurima alia in fastos & triumphos romanorum , id est in universam historiam romanam scripsit valde eruditos commentarios . de repub. l. . & plurima alia . leander in sua roma scribit bononiae in templ● divi dominici asservari biblia in albo corio ipsa manu esdrae scripta . neand. geog. part . . antonius becarius scodraus episcopus ordinis praedicatorum monachus , vir apprimè doctus , uti scriptorum ejus monumenta testantur felinus quoque sandaeus episco . pus , qui multa de pontificio jure pereruditè scripta reliquit , ferrariae genitus est , itemque hieronymus savonarola praedicatorum ordinis monachus , eximia vir doctrina nec minoris vitae sanctitate , integritatéque , sicut opera posteritati relicta probant . floruit circa . christo nato annum . ludovicus ariostus ferrariensis mirabilem planè ingenil facultatem in orlan●o furioso demonstravit , plurimorum excellentium poetarum inventionibus , praecipuéque virgilii tam commodè ac luculenter ad institutum adhibitis , ut non fabulae confictae , sed verae rerum narrationes & historiae videantur . in eodem illorum catalogo qui ferrariam illustrarunt , caelius calcagnimus fuit , in patria canonicus , ingenii splendore summo , & latinis graecisque litteris apprimè eruditus , orator juxta ac poëta elegantissimus , ut litterarum monumentis est testatus . nunc adhuc urbem hanc lilius gregorius gyraldus nobilitat . assiduus scriptor , & graecae linguae interpres , ingenii acerrimi . paucissimos aetate nostra cum eo comparari graecarum latinarumque litterarum scientia posse equidem absque adulatione censemus : memoriaque praeterea tam est tenaci , ut quod semel legerit , ejus eum perpetuò recordari posse arbitrer . ornat jam quoque ferrariam latinis poëmatis ludovicus bigus , item elegantissimis orationibus editis alexander guarinus , praeterea gaspar sardus eximius historicus . leand. alb. descript. tot . ital. in romanula . virgilius maro ibi litteris operam dedit . hermolans , barbarus , georgius ▪ merula , caelius rhodiginus , erycius putcanus , omnes praestantissimi viri in hac academia floruerunt . swertii athenae belgicae . vide leand. albert. descript. tot ital. in lombardia . transpadana urbs mediolanum clara ambrosio episcopo , cujus opera theologica varia & ferè descripta ac conversa de veterum : graecorum theologorum libris & commentariis , quod planum sit & perspicuum conferenti ex emendatione & recognitione erasmi in tomos quatuor distincta , basil●ae excusa sunt . neand. geog. parte . papiensis sive ticinensis academia an . . tau●inum . vide rami praef. mathem ▪ tertia . plorentini fuere leo albertus , dante 's algerius cum francisco petrarcha . doctrinam utriusque summam eorum scripta satis indicant . matthaeus palmerius qui supplementum ▪ temporum eusebio edidit , librosque de vita civili o● conscripsit , facius ubertus insignis geographus & poeta laureatus . ioannes carolus ex sodalitare praedicatorum , qui multas illustrium hominum sui ordinis vitas candido jucundoque stylo condidit . marsilius ficinus merito dictus ▪ platonicus ob opera platonis è graeco in latinum versa . petrus crinitus , qui libros de honesta voluptate cum e●uaite , tum eleganter scripsit . leand. albert. descript. totius italiae in thuscia . academiam habet florentia apud omnes europae populos celebratissimam . fundamenta ejus jecit cosmus medices , pater patriae appellatus . coeptam magno studio auxit praeclaris avi sui vestigiis insistens , laurentius magnus , princeps florenti●us : quo ●●ce homerum in italiam venisse scribit epistola ad ipsum marcilius ficinus : ab eodem cum ioanne argyropylo , demetrio chalcondila , pico , angelo politiano , aliisque doctissimis viris , florentiam evocatis . merula . cosmog . part . . l. . florentinus etiam fuit franciscus guiccardinus eruditissimus , ac facundissimus scriptor , qui tum alia scripsit , tam etiam sui temporis historiam elu●ob●avit libris ●rigin●ae . neand. geog. part . . academia senensis . habet sena academiam per celebrem , id est , generale studium , unde & complures magni in re litteraria nominis hactenus prodierunt , & cultiores indies prodeunt . quod illi civitati cum multis italiae urbibus commune est , in quibus litterarum studia maximè florent siquidem ad caeteras foelicitates illa vel praecipua italiae accedit , quod omnium bonarum artium domicilium , non secus ac illa quondam graecia , jure potest appellari . biblioth . hisp. sena vulgò siena claret illustri academia , atque ob puritatem linguae tuscanae sive hetruscae , reliquis omnibus italiae civitatibus antefertur ; qua de causa nationes etiam exterae , quae studiorum & linguae purioris italicae addiscendae gratiâ in italia peregrinantur , hunc locum , prae caeteris , ubi aliquandiu commorentur , eligunt , moti quoque fortassis aptima victus ratione , & salubra aeris temporie quâ gaudet . hentzueri itinerarium . neapolitani fuerunt alexander ab alexandro , cujus genialium dierum l. . extant varia & erudita doctrina referti , ioannes item baptista porta , cujus libri magiae naturalis , sive de rerum naturalium miraculis in studiosorum manibus reperiuntur . neand. geog. part . . gallia multis laudum & variis nominibus foelix habetur , sed uno beneficio naturae praecipuè beats , quod clarissimis fluviis in omnes mundi partes profluentibus est irrigua : pado illo fluviorum rege in orientem , rhodano in meridiem , sequana in occidentem , rheno in septentrionem . sed gallia parisiensis academiae disciplinis & artibus longè soelicissima , longéque beatissima fuerit . longè enim latiores longioresque tractus habent ista disciplinarum slumina , & plures terras nationes que complectuntur . ea enim parisiensis academiae fama est per universam latini nominis europam , ut nemo satis eruditus esse videatur , nisi qui lutetiae didicerit : haec academia non urbis unius , sed universi orbis academia est . ramus prooem . reform . paris . academ . sedecem amplissimi regni academiae , parisiorum , aureliorum , biturigum , andium , pictonum , rhenorum , divionensium , cadomorum , nannetum , burdegalensium . aqueensium , gratianopolitanorum , valentinensium , tholosarum , cadurcorum , nitiobrigum , avenionem adderem nisi pontificis quam regis esse malle● . rami scholae mathemat . lib. . lutetia academiarum omnium regina . erasm. epist. verè dici potest omnium scholarum quas post homines natos floruisse memoriae proditum est , hanc unam esse praestantissimam . rami prooem reformandae paris . acad. p. . o lutetiae parisiorum decus , galliarum solatium , sedem universo hominum generi concessam , templum religionis , aram legum , medicinae portum , arcem ingenuarum disciplinarum , gloriosissimum bonarum , laudandarumque rerum omnium domicilium : huc indorum gymnosophystae , magi persarum , vates chaldaeorum , graecorum sapientes , sacerdotes aegyptiorum , omniaque omnium terrarum miracula , huc tres orbis dominae , principiesque linguae convenerunt , & commune sibi hospitium domestico usu , & familiari consuetudine fecerunt . pet. rami dialect . praef . . lutetia duodecim millia domorum continet intra mures , praeter eos vicos qui sunt in pomoeriis , quorum capacitas longe urbem ipsam dicitur superare . domos autem illas no putaveris casas . sunt enim plurimae quae aliquot hominum millia capere queant , in quibus scientiarum omnium , trium linguarum cultus , eloquentiae exercitationes , superant auditorum fidem . scalig. de subtil . ad card. exercit cclx . lutetia urbs praestans inter omnes europae multis nominibus , subu●biis etiam decem adeò amplis ut horum alia ●ertare queant cum amplis urbibus italiae . neand. orbis terrae partium succincta explicatio , part . . lewis the th . philip the th . charles the th . lutetiae . collegia existunt , eaque omnia ferè ab ecclesiasticis condita vel locupletata , quot & quanta in ulla alia orbis academia vix quispiam notaverit . geneb . chronol . l. . le theatre des antiquites de paris par jacques du breul . theologi parisienses primum totius europae locum eo genere sibi vendicant , duo habent praecipuè collegia , sorbonam & navarram , eoque confluere solent ex omnibus propè gentibus doctrinae percipiendae causa . sleid. comment . lib. . franciscus primus rex gulielmo budaeo & joanne bellaio hortantibus ad addendum colophonemiis , quae in parisiensi academia desiderabantur , destinato aureorum ducatorum honorario regios linguarum professores instituit hebraicae quidem franciscum v●tablum , graecè autem petrum danesium parisiensem . geneb . chronol . l. . s t denis for france . viri doctrin● multa & varia literis & linguis eruditis , praecipuis & variis in academia parisian● illustres docuere & floruere . petrus lombardus episcopus parisiensis , qui quod de sententiis & testimoniis patrum explicarionem omnium capitum doctrinae ecclesiae scripsisset , venerabili nomine magister sententiarum cognominatus fuit , joannes gerson , cancellarius parisiensis theologus , qui concilio constantiensi intersuit , cum joannes hus cum socio constantissimo m. hieronymo ▪ à praga exureretur . gulielmus budaeus , carolus molinaeus , andreas tiraquellus , jacobus sylvius , gulielmus postellus , franciscus vatablus , adrianus tarnelus , dionysius lambinus , petrus ramus , robertus stephanus viri doctrina ▪ sapientia atque literis praestantissimi ac nobilissimi , & quidam alii . neand. orb. ter. part. succinct . explicat . part . . andreas tiraquellus was governour of it . lugdunum . anno dom. . hic claruit joannes gerson , eam exornavit petrus toletus , bartholomaeus argenterius , aliique magni nominis viri . swertii athen. belg. andegavum vinum album celebratissimae est bonitatis : le vin d' aniou . iodoc. sincer. itinerar . gal. non ingrata fuit academia in educandis jurisconsultis magni nominis , qui fuerunt lazarus bayfius , franc. balduinus , eguinarius baro , johannes bodinus ( aliquibus , joco , puto , dictus andius sine bono ) parliamenti parisiens . advocatus & alii . golni●●i itinerarium bellico ▪ gallicum . his commentaries on the civil-law . aemilius ferretus also taught here . in collegio jurisconsultorum cathedrae inscriptum notabis : sèssio aemilii ferreti : peritum orno , imperitum dedecoro . jodoc . sincer. itinerar . gal. aurelia . vinum quod ex circumiacente agro colligitur generosissimis galliae ▪ ac ▪ censetur sanitati tamen proficuum non creditur . sic ut etiam ●incerne regio hoc principi suo propinare vetitum prohibeatur . iodoc. sinc. itinerar . gal. they call it pindarizer . academiam habet celeberrimam , & cui vix ulla totius galliae par . erecta sub regno ludo. vici , cui sancti nomen inditam . docuerunt hic jurisprudentiam andraeus alciatus , eguinarius baro , petrus rebuffus , franciscus balduinus , fr. duarenus , antonius contius , hugo donellus , fr. hotomanus , jacobus cuiacius , joh. mererius . iodoc. sinc. itinerar . gal. academia cadomensis . gymnasium aquitanicum per excellentiam vocatur , quòd in nulla alia aquitaniae academia omne attium genus publicè tradatur . europaei orbis academiae . mons pessulanus . academia mons peliensis medecinae studiis toto orbe celeberrima . ex parisiensi scholâ prodierunt feraelius , hollerius , ludovicus duretus , ruellius , andreas vesalius , heurnius , valetius , iacobus sylvius , riolanus uterque . ex mompe●iensi , gentilis , insignis avicennae commentator , falco , argenterius , dalechampius , rondeletius , valer●●l● , iacobus fontanus , laurentius ioubertus , andreas laurentius , insignis anatomes scriptor . primrosii academia mons peliensis . collegium inaccessum ne relinquas & intres quoque bibliothecam , in qua ostendentur tibi biblia gallica ante , & quod excurrit annos versa . caeterum urbs mercurialis , vigetque in primis negotiatio serica ▪ quin & libraria negotiatione nobilitarissima est . jodoc . sinc. itinerar . gall. fredericke spanheme . mons regius , patria joannis de monte regio sum●●i ma●hema●ici , cujus extant subtilissima commentaria in almagestum prolomaei . neand. geog. parte a. anno domini . maximis hispaniam ingeniis semper abundasse historici produnt . quantum enim seneca , fabius quintilianus , justinus historicus , paulus orosius , pomponius mela , averrois , avicenna , columella , higinius , sedulius , raimundus , lullus , rasis , fulgentius , sanctus laurentius , vincentius , dominicus , isidorus , vives , &c. rem literariam & religionem promoverint , nemo est qui ignoret . middendorp . de academ . lib. . vide merulae cosmog . parte a da lib. . hispalis avicenna medicus & philosophus , & leander , qui sua eruditione , & industria hermegildum , & richardum gothorum reges , ab arriana haeresi ad catholicam religionem reduxit . hinc isidorus hispalensis episcopus . europaei orbis academiae . vide neand. geog. parte ● . academia granatensis . compostella non incelebri à sepulto ibi d. jacobo , ad cujus monumentum olim longioribus etiam itineribus , & peregrinationibus è multis terris europae homines accurrere solebant condonationem omnis culpae illic ●ccep●uri . nea●d . geog. parte ● . called pintia in old authors . complutum . omnes hispaniarum pontifices , omnes proceres nostrorum , qui ubique sunt , regnorum ad suas opes in hanc academiam conferendas & in collegiorum multitudinem magnificentiamque augendam certatim contendisse visi sunt . biblioth . hispan . tom. . c. . caesaraugustana sive saragossa in regno arragoniae . est haec primaria civitas ubi reges arragoniae coronantur . ulyssipona . vincentius fabricius enarrabat homerum , non ut graeca verteret latinè , sed quasi ageret in ipsis athenis , id quod nusquam hactenus videram : & nihilo segnius discipuli praeceptorem imitabantur : fermè in totum usi & ipsi sermone graecanico . e quibus auspiciis si fas est divinare , florentissima erit conimbrica linguarum studiis . de theologia speciem praebuerunt tres monachi , qui cùm paucis mensibus in ea palaestra fuissent versati , de themate proposito disputaverunt argutissimè , & reipsa testati sunt quàm eruditis viris illic darent operam . clen . epist. l. . academia majorica sive lulliana , eò quòd ibi lulli doctrina peculiariter tradatur in urbe metropoli insulae sive regni majorici . middendorp . de acad. l. . ejus viri tanta apud suos cives authoritas & existimatio , ut etiam hodie magno stipendio lulliana philosophia ibi doceatur loco aristotelicae . alsted . eucyclop . l. . c. . ante hac gratulatus sum angliae tuae , quae tot haberet viros egregia probitate , parique doctrina praeditos : nunc propemodum invidere incipio , quae sic efflorescat omni genere studiorum , ut omnibus regionibus laudem prae●ipiat , ac pene tenebras offundat . quanquam ista laus haud ita nova est vestrae insulae , in qua constat & olim eximios viros extitisse . declarant id vel academiae vestrae quae vetustate nobilitat●que cum vetustissimis & celeberrimis cerrant . eras. l. . epist. gulielmo montioco . for practicall divinity p●● exceed all the reformed churches * anglorum vero etiam doctissimi tam prave latina efferunt , ut in hac urbe , quum quidam ex ea gente per quadrantem norae integrum apud me verba fecisset , neque ego magis cum intelligerem , quam si turcice loquutus fuisset , ego hominem rogaverim exculatum me habere , quod anglice non bene intelligerem . ille , qui eum ad me deduxerat tantum cachinnum sustulit , ut mea non minus interfuerit pudere quam ipsius ridere . scalig. epist. l. . epist. . stephano uberto . cum essem in italia graves viros graviter & cum decoro pronunciantes audiebam . cum in britanniam veneram , novos viros , novo quodam pronuntiationis genere omnia personare ostendebam . hic itaque sic cogitabam apud me , cum nec romae , nec in universa italia , imo verò cum neque in germania , gallia , neque belgia , nec alibi gentium , quàm in nostra britannia ullum unquam verbum de pronunciatione illa nova , ullavè mentio aut significatio tum fuit , novam pronunciationem alibi in usu non fuisse quàm in britannia certò scire licet . nequè ea tamen universa , sed certo quodam loco , in quo per ea tempora oratores novi imperabant . sic tamen haec refero , ut eos propter literas aliasque virtutes vehementer amem & suspiciam propter haec vero laudem minime . caii de pronunciatione graecae & latinae linguae cum scriptione nova libellus . westminster having but scholers , sends as many yearly to both the universities , as eaton and winchester both , though they have each of them scholers . hactenus de collegiis & aulis , quae eleganti structurà opimis redditibus , & instructis bibliothecis ita florent , ut reliquas orbis christiani academias superent omnes . hentzueri itinerarium germaniae , angliae , galliae , italiae . cum in utraque angliae academia ante multos annos viverem in sociorum ( collegiorum ) numero multos vitos doctissimos me invenisse memini , qui cum quibusvis contendere possent . constant. l emper. not. in benjaminem . non immerito apud antiquos oxonia bellositum audiit , quasi musae conspirassent , hic tantùm domicilia sibi statuere , ubi & amaenitas , & salubritas suas sibi sedes potissimas praeelegissent . wake mus. regn. * a french word which signifieth beginning , rather because they commence or begin in those degrees , then because it begins before oxford act. studiosi vitam fere monasticam degunt , sicut enim in monasteriis olim monachi , nullis aliis rebus , erant intenti & occupati , quàm ut statis horis , precibus ad deum fusis , reliquum tempus bonis artibus , & studiis honestis impenderent , ita & hos facere oportet . hentzueri itinerarium germaniae , angliae , galliae , italiae . * clementinarum quinto antiquae illae qua●uor nominantur academiae , luteria , oxonium , bononia , salamantica : & lutetia dicta prior est : at homini gallo , in concilio galliae . at posterior est oxonio si haec nostra est lutetiae mater : & alcuinus noster , caroli autem magni praeceptor , ipse fuit auctor , ut parisiensis schola inciperet , & initium haberet : ubi antea nulla erat quod ipsi sic scribunt & consitentur galli alber. gentilis laudes acad. paris . oxon. verè antiquissima omnium est academia nostra , in quatuor nobilissimis & celeberrimis ipsa est prima . id. ibid. academia antiquissima , & in quatuor nobilissimis , quae sunt oxonium , lutetia , bononia , salamanca , prima ; populosissima , & frequentissima : quae jam edvardo primo regnante triginta millia studiosorum censuit . lansii orat. pro britannia . haec est illa academia fama celebri notissima , & longissimè apud exteras gentes divulgata , ubi prudens ille , solers , & sagax de hispaniis legatus toletanus , cum dies plures disputationibus gymnasticis , noctes verò serotinas spectaculis comicis & tragicis interfuisset libenter , probasset sapienter , laudasset graviter haec verba publice palam , & aperte profitebatur , regiones plures perlustravi , multa vidi , sed haec sunt admiranda , & sic referam ubi in patriam venero . academ . quae aliquando fuerunt & hodie sunt in europa , catalogus . historia ingulphi . academia ad isidis vadum quae nunc nobis corruptè oxford pro ouseford dicitur , alfridi benevolentia , & pietate instituta . lelandi comment . in cygneam cantionem . alphredus magnus scholsa liberalium artium publicas neoti piis monitis oxonii primus , ut praefertur , posuit , ut omnibus adventantibus essent communes . balaeus de script . brit. cent. . academia oxoniensis statim à principio , tum divinarum humanarumque literarum studiis , tum mira hominum doctrinis incumbentium frequentia multo celeberrima esse caepit , deinceps usque eò floruit , ut jam facile cum quovis alio totius orbis gymnasio de nominis gloria certare possit . polyd verg. angl. hist. lib. . ut enim de anglia dicam prius , ande nobis prima literaturae rudimenta redierunt , ab alphredo rege scholam publicam oxoniae esse institutam anno christiano septuagesimo tertio vel potius nonagesimo quinto , ex oxoniensium monumentis haud pauci hodie narrant . coring . de antiq. acad. dissertat . . quid profuerit si haec illa antiquior fuerit academia , modo haec illi virtute par sit . puerorum est de locorum praestantia & dignitate contendere , & inanium verborum contentione & dissidio animos vuln●rare . caius de antiquit. cantab. acad. l. . dr arrowsmiths modesty and ingenuity i approve of , who in a speech at cambridge - commencoment the last save two , had this passage , cantabrigia , oxonium . oxonlum , cantabrigia . there is a manuscript of robert burhils in oxford library , de britanniae rebus scholasticis inverse , consisting of ten books . the sixth book is termed elfreda , de urbe oxonia quam elfreda insedem academiae deligendam suadet . the seventh book is styled parallelismus de antiquitate utriusque academiae oxon. & cantab. wherein he asserts the antiquity of oxford , but saith , non est quod cantabrigiensis academia hanc suam originem etsi seriorem erubesceret . primo , cum nec operae pretium sit contendere . secundo , nec leves interim calamitates dum nondum exorta esset cantabrigia , academiam oxoniensem nostram exceperint . tertio , & antiquiora ferè incultiora , academiis vix tandem monastica fece expurgatis . epistola thomae mori ad acad. oxon. trithemius , baleus , lelandus oxonienses ultra trecentos cantabrigienfes non plures uno supra centum & viginti scriptores in suis catalogis commemorant . brianus twinus antiq. acad. oxon. * vide gervas . dorobernens . * there are many pictures throughout the great gallery adjoyning to the library , of learned men in severall faculties . the statutes of the university of oxford at large are much commended . the select statutes out of the body of them are printed and to be sold. clarissimus vir thomas bodleius qui vetustate , & temporum an hominum injuria collapsam universitatis bibliothecam immensis sumptibus , conquisitis undine praeter omnes omnium generum codices excusos , manuscriptis , quantum in hoc spicilegio licuit , compluribus vetustis optimae notae , instauravit . savil. not. in chrysost. in gen. tom. . he mentions sixteen thousand in his preface to his last catalogue . collegium baliolense gloriatur potiù● quòd humfredum ducem glocestriae , henrici quarti filium virtutum merito bonum cognominatum academiae nostrae lucidum atque patriae sydus , nomen que nunquam oblinescendum educarit quàm quòd cranmerum archiepiscopum , ridlaeum , latimerum episcopos , suis prae foribus ( ut eliam ) igne●s vehiculis coelum p●tentes conspexerit . wake rex platon . camden in oxfordshire saith that balioll colledge and this were the first endowed colledges for students in christendom . ex hoc collegio principes in omni literarum genere viri , tanquam ex equo trojano , ad veritatis defensionem , atque ad baby . ●onici imperii incendium & ruinas per diversa secula prodierunt . hinc iohannes wicleuus , hinc gulielmus occham , hinc thomas bradwarden . praefat. episc. carlet . ad consensum eccles. cathol . contra trident. vide plura ibid. hollandus alter apollo , potens in scripturis , cum patribus adeo familiaris ac si ipse pater , cum scholasticis ac si seraphicus doctor . conc. funeb . there are many guesses at the original of its name . collegium reginae nobilitatur duorum principum , omnium , quos anglia vidit , forti ssimorum educatione ; videlicet edwardi principis cognomento nigri & henrici quinti ●elicissimi regis . wake rex platon . quod collegium si visant extranei & conspiciantur à studiosis inhabitantibus , in cornu bubulo praegrandi de cerenisia sua ipsis propinant . laudem meretur officiosa haec humanitas . iodoc. sinc. itinerar . galliae . collegium beata mari● , quod vulgò novum ( etsi reve●a per antiquum ) dicitur . wake . rex platon . hoc ipso item anno ( viz. . ) gulielmus unyckam vintoniensis episcopus oxonii in rei litterariae gratiam collegium excitavit , illudque d. mariae virgini dicavit , quod hodie novum collegium nuncupatur . georg. lilii anglorum reg. chronicon . linacer was fellow of this colledge , and sir thomas more his scholar . si politam operis elegantiam requiramus , est propter structuram collegium omnium animarum ex lapide quadrato & perpolito in prima orbis facie multùm spectabile . eurpoaei orbis academiae . itaque longè magnificentius hospitium excipiendis musis conditurus ( regia quippe benignitate adjutus ) aulam magdalena quam vis parentem collegii dereliquit , domumque consanguine●m ne omnino periisse videretur , in suum quasi corpus iterum transtulit . in ipso oxonii suburbano , eurum versus collegium vergit : à quâ regione amhe perspicuo praeterfluentè alluitur , qui cherwellus dicitur , latus septentrionale atboreto clauditur . utrinque multae ambulalacrorum amaenitates , & in utroque elemento quasi delicias excogitante natura . surgit è quadrato latere , visendum ip●â vel materia , vel subtili junctura aedificium , duplici pinnarum ordine adversus paries decoratur . frontem collegii occupat excelsa turris , quae erudito statuarij opere incisa , intuentium oculos mirè ad se trahit , aream interiorem cingunt claustra ( sic hodiè appella●us ) cocto later● per strata , quae topiarii vel porticus usum non incommodè praestant . vivis animalium figuris tibicines , occultum nescio quid & hieroglyphicum significantibus ex●rnantur : antiquissimorum codicum supellectile instruitur bibliotheca . templum augustum & divini numinis religione verè suspiciendum : aula elegans & spatiosa waynfleti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per iohan bud ▪ cum primis virtutis doctrinaeque ergò nominandus thomas chalonerus eques auratus , principi in disciplinarum omniumque virtutum regiarum instiiutione honorarius praefectus quo vito merito gloriatur collegium magdale●onse , ut etiam in numeris aliis , quos intra lustra annorum non multa in rempublicam ecclesiamque transmisit alumnis , archiepiscopis scilicet duobus , iisdemque cardinalibus , episcopis viginti duobus , foxo martyrologo , laurentio humfredo , allisque ▪ wake rex platon . aenei nasi collegium spectatu dignum , cujus prae foribus nominis antiquitatisque index , nasus monstrose prominet ahe●tus . wake rex platon . per id quoque tempus gulielmus smith episcopus lincolniensis margaritae exemplo ductus , oxonii scholasticorum collegium collocavit in aula quam vulgo vocant brasyn . nose , hoc est , aeneum nasum , quod eò loci imago aenea facie admodum immani prae foribus exte● . item richardus vintonienfis episcopus tale ejusmodi opus oxonii fecit , appellavitque corporis christi collegium . polyd. verg. angl. hist. l. . praefuit hic primus doctissimus ille claymondus , qui exquisitissima in plinium commentaria conscripsit . successit deinde robertus morwentus theologus praeses tantae gravitatis , ut quum . ampliùs annos praesidentis loco surrogatus , & ipse optimè praefuisset , oxoniensibus in concione publica pater patriae literatae oxoniensis appellatus est , quum in extremis naturae laboraret . praelegit illic in rhetoricis in celeberrima audientium corona praesentibus illustrissimis principibus , henrico octavo rege , & catharina conjuge , ludovicus vives , omnis politioris literaturae selentissimus . item shep●evus annorum trilinguis doctissimus fato functus praematuro nimis . inde prodiere reginaldus polus cardinalis , brocus , juellus , chedseus , omnes literarum gloria florentes . europaei orbis academiae . collegium corporis christi , quod omnium oxoniae nitidissimum meritò audit ; tum ob totius structurae , templi imprimis , & peristylii , bibliothecae , atque aulae concinnitatem , tùm propter horoscopii columnaris pulchritudinem , quod in areae quadratae medio , omni & ingenii & operis varietate elaboratum eminet . wake rex platon . est regia musarum sedes , sive operis molem mirandam , sive structurae magnificentiam , sive studiosorum numerum , sive proventus annuos pleniùs inspiciamus , si alicubi in orbe christiano , christo servatori dicata : à thoma volsaeo cardinale , anno post christum . quem fundo largo , praediis amplis , & reditibus multis illustrissimus rex henricus octav●s , anno christi . auctiorem reddidit , & longe consummatiotem europaei orbis academiae . imò qui inter ipsos istius scholae antiquitatem acerrimè tuentur , non asserunt tantùm , sed & probant indubitatis argumentis cantabrigiam , generalem artium & scien●iarum academiem factum & stabilitam non fuisse , ante vicesimum annum edwardi tertii , hoc est nudius-tertius ferè , si aluredi seculum spectemus . wake rex . platon . vide plura ibid. hic venerabilis ille beda , illiusque discipulus , carolique magni praeceptor alcuinus sive albinus , joannes roffensis episcopus , thomas morus , thomas linacer ; desiderius erasmus roterodamus , & infiniti similes celeberrimi viri floruerunt . swertii athen. belg. certè recepta ab omnibus opinio est , & fama celebris cantabrigiae & fuisse bedam & studuisse . caius de antiq. cant. acad. l. . the halls there are endowed with lands and fellowships as the colleges are . no private chappel in england beyond that of kings colledge in cambridge . collegium studioso●um propè dixerim europae amplissimum vos . epist. dedicat. ad artem grammati● . ex collegiis hâc splendidi●●im● sunt trinitatis , regio palatio par aedificium & s. joannis sacellum hic est singularis & vix memorandi artificii . iodoc. sinc. itin. gall. acts and m●n . edit . ult . part . p. . * that book of his is commended . see stows chronicle in the life of henry the sixth . a carolo magno , qui galliam non minus literis quam armis illustrare cu. piebat , accersiti è scotia , qui philosophiam lutetiae graecè & latinè docerent . apud scotos enim adhuc multi erant monachi vetere disciplina nondum extincta , literis & pietate insignes . quo è numero erat joannes cognomento scotus , sive albinus , quod idem valet , ( scoti enim albinos sua lingua vocant ) caroli praeceptor , qui plurima ingenii sui monumenta reliquit è quibus nos rhetorica praecepta vidimus , cum inscriptione joannis albini . clementis quoque scoti , qui eodem tempore lutetiae literarum insignis professor erat , quaedam scripta adhuc supersunt . commigrarunt etiam in gallias complures monachi scoti , studio pletatis ducti , qui populis circa rhenum christianam doctrinam praedicabant , tanto successu ut plurimis in locis condiderint . eorum memoriae id germani dederunt , ut usque ad nostram aetatem semper scotos eis praeficerent . buchonani rerum scotic . hist. l. . academia aberdoniensis . dublinium & dublinia . the irish call it balacleigh , the town upon hurdles , when it was built , the foundation was laid upon hurdles , the place was so fenish and moorish . this is the chief city of ireland , it is situated in a delightfull and wholsome place . notes for div a -e * quid abrabaniel de quo tantopere gloriantur . constant ▪ l'emperour . praefat. ad benjamin . itin. some write his name abrabaneel , or abrabaniel , others abravanel : calvin , barbanel without the a. circa annum â servatoris nostri nativitate , millesimum & quingentesimum floruit . a intellexi nuper integrum abarbinelem in turcia duobus magnis voluminibus excasum , nactum esse amicum meum , gualterum keuchenium . quod si verum est , est quod sibi gratuletur . nam liber est summè commendatus . buxtor●●i biblioth . rabbin . tum aliis scriptis suis , tum libro de antichristo , & altero , de gratia dei , & perseverantia sanctorum , nominis sui memoriam posteritati sempiternam confecravit . scultet . de curric . vitae . abel redivivus . cosmographus , ptolomaeo ut putatur major & doctior à postello ex oriente venetias allatus , qui ante annos , vixisse & princeps assyriae , syriae & persidis fuisse traditur . neand. geog. parte da ▪ si alio quam suo seculo vivere contigisset , neque hipponi augustinum , neque stridoni hieronymum , neque quenquam ex illis proceribus ecclesiae antiquis nunc invideremus . episcopus abulensis ●c praeterea hispaniarum regis consiliarius , item major referendrius ( quae triplex dignitas nec antè , nec postea , unum in hominem collata fuit ) praeter vastos illos in scripturas commentarios , varia etiam opuscula edidit , interque ea descriptionem terrae sanctae . voss. de historicis latinis , l. . c. . caesareum jus , in graeca hebraicaque lingua , in mathematicis item atque geographia , sed & in historiis excelluerit : tot ac tanta duo deviginti annorum spatio scripsit , quot ne attentè quidem perlegere aliquis possit . sacrarum literarum minutissima quaeque : novum autem testamentum admirandis commentariis explicuit . possev . apparat. sac. tom. . d r james his table of divinity books first approved , then censured by papists ▪ part . . tom. . vide biblioth . hisp. tom. . * florentinu● vir magni ingenii & singularis industriae . primus enim in universum corpus legum ▪ ipsasque singulas leges , glossus conscripsit . professus est bononiae , ubi & sepultus est . boxhorn . monum . illust. vir . & elog. tanta est accursiii authoritas , ut ex ejus sententia causa judicanda sit , quoties insignis aliquis interpres ei adhaeret . d r duck de authorit . jur. civ . rom. l. . c. . iacobi aconti● nomen è praeclaris ingenii monumentis jampridem orbi notum arque illustre est . ram. epist. ●ac . acont . lectione stratagemum satanae non solùm recreatus sum vehementer ; sed quibusdam apud nos melioris & notae & literaturae theologis legendos proposui , qui modestiam orationis & disputationis prudentiam mirificè comprobarunt . id. ib. * divus adrianus , cujus nomen non modò latini quidam , sed graeci quoque nonnulli cum afflatu notant , cum melius ac frequentius sine scribitur , si ab adriae civitatis nomine deducatur . in antiquitatum elogiis utrunque comperi . fuisse verò adrianus ab usque adolescentia graecarum literarum adeo studiosus traditur , ut vulgò graeculus appellaretur , ut aurelius victor & spartianus prodidere . mox rerum summam & imperium adeptus , in graecia est diutissimè versatus , ut multis in locis ostendit pausanias . fuit in pangendis versibus versatus , saepeque non modo cum philosophis aliisque scriptoribus certavit , sed & carminibus faciendis cum poë●is . ad lacessendum pariter & respondendam , seriis , joco , maledictis acerrimus fuit , & protinus carmen carmini referre , ut prorsus meditatum dictum adversus omnia crederes . lil. gyrald . de poet. hist. dial. . nicolaus breckspeare ad culmen pontificium sub nomine hadriani ti evectus , qui in familiari cum johanne sarisburiensi anglo , amico veteri , colloquio , amice insinuare solebat , ambire pontificatum est romulo succedere in parricidiis , non petro in pascendis ovibus . hotting . hist. eccles ▪ parte tia . cap. . ex illustri columniensium familia satus . aegidius bituricensis fit episcopus & aquitaniae primas anno . aquinatis discipulus , quam plurima scripsit , & beatus doctor cognominatus est . illyr . catal. test. vetit . l. . anno aerae christi . helv. chron. aelianus quamvis genere romanus , non minu● eleganter tamen graecè quàm vel mediterranei athenienses locutus est . philostratus in vita aeliani . ejus libri variae historiae , libri item historiae animalium varia doctrina exornati adhuc extant in publico , graeco latiné etiam aliquando editi opera & studio conradi gesneri neand. geog. parte a. liber aeliam de varia historia minus elegans est , quam librorum de animalibus . sed planè mihi persuadeo , non esse extremam operi manum additam ab auctore , eò quòd fato praeveniretur . voss. de histor. graec. l. . c. . magnum is sibi nomen paravit opere inclyto de rebus gestis francorum : cui annos xxx . impendisse dicitur . omnino scriptor est elegans , ac disertus . voss. de histor. lat. l. . c. . paulus aemilius unicum eloquentiae romanae nostro saeculo decus , cujus floribus quantum ad res gallicas pertinet , polydorus historiam adornavit suam . lel. comment . in cygneam cantionem . in galliis & res quoque gallicas scripsit , etsi non gallus . ludovicus xii . decus hoc italiae abstulit & vindicavit sibi . ille ut rem dicam , paene unas inter novos , veram & veterem historiae viam vidit , eamque summo pede cal●●vit . genus scribendi ejus doctum , nervo sum , pressum ad subtilitatem & argutias declinans , & relinquens aliquid in animo serii lectores : rerum ipsarum sed usus scrutator , severus judex , nec legi nostro suo qui magis liber ab affectu . lips. not. ad . lib. polit. cujus scripta varia , historica geographica , orationes & epistolae , & caerera , ejus in uno volumine conjuncta habentur . neand. geog. parte a. boxhorn . hist. univers . primus ex evangelicis sacrosanctae theologiae doctor salutatur , witebergae anno . boissardi icones . lecte sunt orationes aeschinis : quarum tres numero sunt , & epistolae novem . nam deliaca non est aeschinis . in orationibus suavis , purus , distinctus , & enthymemarum perspicuitate excellens . photii biblioch . p. . cum calvus esset annos natus octo & quinquaginta , in agro sedens , accidit fortè ut aquila inde volans , testudinem in caput ejus demitteret , rata scilicet calvum aeschyli caput saxum esse , quo ales ipsa ejusmodi animalia solet conquassere : qua quidem testudinis ruina , ejus ita cerebrum & caput comminutum est & contritum , ut statim interierit , historiam praeter alios aelianus & valerius maximus per scribunt . lil. gyrald . de hist. dial. . aeschylus sublimis , gravis , grandiloquus saepe usque ad vitium sed rudis in plerisque & incompositus . quint. l. . instit. orat. patria gallus , judicio magno praeditus , & divina scientia instructissimus : lugdunensis episcopus illyr . catal. test. verit. lib. . illius scripta maximè omnium qui aetate nostra vixerint mihi quidem probantur . pet. bemb . epist. l. . eras. vir cum omnium liberalium artium egregiè eruditus , tum oratoriae atque poeticae peritissimus . denique & graecam linguam non minus quam latinam calluit . eras. epist. l. . vir in secularibus literis omnium suo tempore doctissimus , & divinarum non ignar●s , philosophus , rhetor & poeta celeberrimus , trium linguarum principalium , hebraicae , graecae , latinae peritus , ingenio subtilis , eloquio disertus . trithemius de uiris illustribus . in luminibus tenebrosi hujus saeculi jure censendus . morn . myst. iniq. part . . rodolphus agricola primus omnium post beata graeciae italiaeque tempora eximium illum logicae facultatis usum revocavit , ut juventus à poëtis & oratoribus disceret non solum pure loqui & ornate dicere , sed de propositis rebus acute cogitare prudenterque judicare . rami praefat. de conjungenda eloquentia cum philosophia . vide auberti miraei elogia belgica . & vit . profes . gron. & pantal. de vir. illust. german . albatenius in aristotelem commentarios aedidit , ac galeni libros in arabum vertit sermonem , scripsitque de simplicibus . volat. anthropol . l. . ob sapientiam singularem cognomento magnus bellarm . de script . eccles. a●no christi . calvis . chron. albertus cognomento magnus , vir in divinis scripturis eruditissimus , & in seculari philosophia nu●ll suo tempore secundus , ingenio subtilis , sermone scholasticus , vita & conversatione devotus & sanctissimus . si quae miranda fecisse dicitur , non malcficio sed occultis naturae sibi tamen patentibus rebus id factum non dubito . trithem . catal ▪ illust. vir . vir eruditionis admirandae , quem divinarum rerum pauca , humanarum fortasse nulla la●uerunt , sublimibus ingenii ac memoriae viribus usque ad miraculum praestans , in divinis studiis longè eruditissimus , & philosophorum omnium quos vel ante , vel post eum universa germania protulit princeps , ob eximiam scientiatum ejus multitudinem ▪ magnitudinemque . magni cognomen , quod nulli unquam eruditorum contigit , ante mortem adeptus . sixt. senens . biblioth . sanct. l. . * ingenio vir admirabili , ac uti ad omnes omnino disciplinas tam practicas quam theoricas nato : nam & geometria perfectus & optices , astrologiae , musicae , picturae , torrentices , aliarumque id genus artium omnium gnarus fuit , opera quoque nonnulla reliquit haud vulgaria , nominatim librum praeclarae eruditionis indicem de architectura . leand. alb. descript. tot . ital. andreas alciatus mediolanensis primus purioris litteraturae & antiquitatis cognitionem ad juris scientiam attulit , thuanus hist. tom. . l. . vide plura ibid. post eum statim affulserunt ex singulis nationibus christianis jurisconsulti clarissimi , ex italis decianus , m●nochius , pancirollus ; ex hispanis ant. augustinus , did. covarruvias , ant. govea●us , arius penellus ; ex gallis budaeus , cujacius duarenus , tiraquellus , contius , hottomamus , balduinus , brissonius , antonius & pet. faber ; ex germanis zasius , sichardus , vigilius . d. duck de author . jur. civil . roman . l. . c. . vide ianl nicii erythraei pinaco cothecam secundam in francisco alciato . * l. . epist. epist. . lil. gyrald . de poet. nost . temp. dial. . alciati praeter emblemata nihil mihi videre contigit . ea verò talia sunt ut cum quovis ingenio certare possint . dulcia sunt , pura sunt , elegantia sunt : sed non sine nervis : sententiae verò cales , ut etiam ad usus civilis vitae conferant . scalig. hypercritic . cap. . albinus flaccus , cognomento alcuinus , natione anglicus , beda presbyteri auditor , vir in omni scientiarum genere suo tempore celebratissimus , & caroli magni augusti praeceptor . sixtus senens . biblioth . sanct l. . alcuinus caroli magni magister & am●cus suit , qui & ipse nonnihil in poetica promovit : at in caeteris disciplinis abundè laudatur . certè in gallorum annalibus inter caetera , quod autor fuit ut parisiensis schola erigeretur : vobis eam ex iis referam . delatos esse in galliam ex scotia aiunt claudium , loannem rnabanum & alcuinum omnes olim bedae discipulos , qui se nihil quicquam aliud prae ●r bonas artes & sapientiam è patria exporta●●e profiterentur , venalemque eam se habere . res ad caro um defertur , jussu ejus vocantur . iidem profitentur liberè , gratis etiam se edocturos , si modo eis locus & vi●a p●aeste●u● . intellexi●res ingenuas eorum mentes animumque esse , eos apud se retinuit : atque ita ( ut fertur ) ex iis pa●●sien●e gymnasium initium sumpsit . lil. gyrald . de poet. hist. dial. . temporibus pipini , & filii ejus caroli magni , francorum regum , claruir flaccus alcuinus , cui cognomentum albinus fuit . natione hic erat anglus , docuit carolum magnum , ac eidem po●t ab eleemosynis & sanctioribus consiliis fuit , etiam consilio ejus carolus instituit academiam parisinam . latinè , graecè , hebraicè caslebat : atque idem erat rhetor , philosophus , marh●maticus , & theologus nobilis . voss. de histor. lat. l. . c. . rondeletius , gesnerus , & aldrovandus , qui tres constituunt trigam historicorum phy●icorum absolutissimam . alsted . encyclop . nam duo alexandri , unus macedo alter imperator romanus , hic virgilii studiosissimus traditur fuisse , ille homeri , u● nulla unquam die ab eorum lectione vacaverunt . volat. comment . urb. l. . nam alexandrum à primis annis disciplina erudiit aristoteles , & ad eam tum animi , tum ingenii praestantiam , quae postea res illas , omnium opinione majores & aggressus est , & confecit , praeceptis philosophiae pulcherrimis extulit . phalangem verò , ejusque artem struendae ab uno primum homeri poetae versu manasse , doctissimi homines memoriae prodiderunt . ergo vicissim & à litteris adjuvantur arma , & abarmis literae sustinentur . paul. manut. praefat. ad epist. is natione anglicus , fons vitae primùm deinde doctor irrefrag●●i●i● cognomin●● is clarui●●a●isi●s . & audi . tores habuit aquinatem , bonaventuram & alios qui post eum pontificias traditiones variis modis propagarunt . quaedam tamen scriptis alexandri occurrunt , quae cum aliorum scholasticorum dictis non omnino conveniunt . discipuli enim & successores , dum magistris acutiores videri volunt , er●ores auxerunt . illyr . catal. test. verit. l. . vide sixt. senens . bibl. sanct l. . * primùm quidem suspiciens variam , insignemque eruditionem , qua leo allatius vir pereruditus romae degens ; tot graecos auctores hactenus invisos , aut inemendatos profert , castigat , interpretatur felicitate mirabili , favere illius conatibus voluit , studioseque egit cum typographis parisiensibus , ut lucubrationum ipsius editionem aggrederentur . gassend . de vita peireskii lib. . alfridus , qui & ealfredus , & aluredus debellavit danos , & unicus sui saeculi maecaenas ●uit . hujus viri nunquam satis laudati res gestas scripsit asserius menevensis , cujus ego historiam plurimi merito facio , quòd alfrido regi praeceptor aliquando fuit & ejus actorum oculatus planè testis . lelandi comment . in cygn. cant. ita doctus evasit demum , ut grammaticus , philosophus , rhetor , historicus , musicus , & poeta non vulgaris haberetur : imo architectus ac geometer perfectissimus . balaeus de script . britan. cent. . dedit aturedus jam viginti natus annos operam literis , atque ita doctus evasit brevi , ut divi gregorii dialogos , opus boetii de consolatione philosophiae & psalmos davidis , ex latino in patrium sermonem verterit , quo à cunctis facile intelligeretur . polyd. verg. anglio . hist. lib. . episcopus cameracensis & ecclesiae romanae cardinalis parisiensis gymnasi● quondam cancellarius , praeceptor johannis de gerson , vir in divinis scripturis eruditissimus , & insecularibus literis , maxime in philosophia aristotelica nobiliter doctus , ingenio excellens & clarus eloquio , declamator quoque sermonum egregius . trithem . de script . eccles. alphonsus rex in tabulas astronomicas convocatis undique mathematicis insignibus quadringenta coronatorum millia impendit . alexandri erga aristotelem in animalium historiam liberalitate pene exaequata . rami scholae mathem . l. . alphonsus arragonum & siciliae rex non tantum doctos in omni scientiarum genere viros amavit . sed ipse etiam tam impense bonorum auctorum lectioni operam dedit , ut a gravissimis etiam morbis lectionis assiduirate se liberatum saepenumero pronunciavit . hispanos etiam quingentis atque eo amplius annis à studiis usque adeo abhorrentes , ut qui litteris operam impenderent , ignominia propemodum notarentur , ad litterarum cultum sic revocavit , ut rudes propeque efferator homines , doctrina & cruditione reformaverit . quotidie poetas , philosophos , theologos , aut legentes aut disputantes , aut orantes magna attentione audire solebat . boxhorn . monum . illust. vir . & elog. vide gassend . praefat. in tych brah. vit . & panormit . vit . alphonsi regis arragonis . roma in bibliotheca vatican● inter heidelbergensia cimelia , dicam an spolia , ostentat themata & exercitia styli regis bohemiae , altingii manu emendats , eruditis peregrinatoribus minimèque superstitlosis visenda vitae profes . groningae . natione hispanus , patria granatensis . fuit ingenio candidus , moribus suavis . bibliotheca scriptorum societ . iesu a philippo alegambo edita . insignis theologus & in controversiis de praedestinatione ut plurimum orthodoxus . twiss ▪ contra corvinum . cap. . sect. . de nominum divino●um differentiis , & religione atque decretis rabbinorum circa illa diligentissimè doctissiméque scripsit cl. vir d. sixtinus amama ebraic literarum professor , praeceptor meus & fautor maximopere honorandus , in dissertatione sua de nomine tetrigrammato not . coch. tit. talmud . sahend . c. . mr. medes d letter to my lord of armagh . episcopus mediolanensis , in divinis scripturis atque in secularibus literis omnium facilè doctissimus , graeco atque latino sermone ad perfectum instructus , cujus meritum totus orbis personat . qui in exponendis declarandisque divinis scripturis omnes doctores vicit , cujus fidem nulla unquam potestas terrena infringere potuit , ita ut multis episcopis pro fide religatis exilio , ambrosium nullus unquam auderet attingere . fuit enim velut malleus haereticorum , constantissimus impugnator , cujus linguae in fide christi loquenti nulla potuit anquam authoritas humana imponere filentium . pro fide semper paratus quaelibet subire pericula , domino protegente liber ubique & illaesus evasit . trithem . de scriptoribus eccles. vi● . disertus & valde eruditus in philosophia . hunc falso accusat porphyrius quod ex christian● ethnicus fuerit , cum constet cum usque ad extremam vitam christianum perseverasse . hieron de script . eccles. est ejus ingenium comptum & ac●● , nec in ejus oratione desideratur nitor , nec in disputando solertia , eruditio ejus non est vulgaris . molinaeus praefat . ad de amyrald . adversus spanhem . judicium . cognomento saccus , quod ex bajulo evasisset philosophus , ac tantus , ut parem vix aclne vix quidem habuerit , inter aristotelis nimirum servos . heerboord . ep. dedicat. ad select . ex philos. disputat . vide bollarm . de script . eccles. lconii episcopus s. gregorii aequalis . non facile judicari potest , quid in illis primum admirari debeas , eruditionem seculi an scientiam scripturarum . hieron de ba●ilio , gregori● nazianzeno & amphilochio . vir pro temporum conditione graecis & latinis literis eruditus . sigon . de rom. histor. scriptoribus . * b. ush. answ. to the ios challenge , p. . florebat in italia anno christi servatoris . sigismundo romanorum imperatore . boissarli ●coues * vir quanta dicendi vi praeditus ac in concionibus praecipue sacris , loquatur aula regia , loquatur universa anglia , quanta eruditione , loquetur sed non sine stomacho credo , ab illotortus , tortus ille cardinalis . godw. de praesul . angl. comment . acutissimi & acerrimi judicii ac styli praesul . spanhem . gente italus cantuariensis archiepisco . put ex : regis gulielmi secundi consensu electus . anni christi . calvis . chron. lanfranci fuit discipulus in monasterio beccensi , in quo abbatis munus circa annum . administravit juxta sigebertum . quarto post lanfranci obitum anno in cantuariensi ecclesia à rege accitus ipsi successit anno . illyr . catal. test. veritat . l. . bales english votaries , p. . marcu● antoninus , pius cognomento , philosophus . fuit hic unus inter caesares omnes aequissimus ac optimus . lyl. gyrald . de poet. hist. dial. . antoninus philosophus laudatissimus princeps : commodus turpissimus , exemplum proverbii , heroum filii noxae . helv. chronol . pius clemens , & pie●as clementia , apud politos scriptores . hinc . antoninus pius appellatus , quod natura clementissimus esset , inquit spar●●anus . herald . in arnob. alexandrum aphrodisaeum ; cujus de anima libros abs te latinos factos miseras mihi de mense octobri , legi magna cum voluptate cum ejus philosophi causa , tum ●ua . nam neque ille converti à quoquam meo quidem judicio , aut elegantius potuisset , aut majori cum fide : neque tu parvam laudem in eo explicando mihi assequutus videbare . bembus lib. . epist. hieronymo donato . philippus apianus , veteris illius petri apiani , de rebus astronomicis impensè meriti filius , inque his disciplinis ex●olendis , non degene● parentis sectator . tych. brah. lib. . de nova stella c. . apollinaris pater & filius alter pro homeri poema●e heroici● versibus ▪ moysis libros & veteres hebraeorum res usque ad sau●is regnum composuit , & tragaedias ad imitationem euripidis , & argumenta comica ad menandri exemplum tractavit , alter vero sacra evangelia & pauli epistolas ad platonis imitationem dialogis ▪ in●lusit . pezel . mellific . histor. parte d ▪ p. . moulin . ibid. * apollonius romanae u●bis senator , sub commodo principe , à servo severo proditus , quod christianus esset , impetrato , ut fidei suae rationem red●eret , insigne volumen composuit , quod in senatu legit : nihilominus tamen sententia sena us , pro christo , capite truncatus est . veteri apud eos obtinente lege , absque negatione non dimitti christianos , qui semel ad eorum judicia pertracti essent . hieron . de eccles. script . vir sane in mathematici● excellens rami schol. mathem . l. . * alexandrinus fuit , cum malè audiret , patriam fugiens rhodum concessit , ubi diutius versasatus , rhodius quam alexandrinus cognominari maluit . cum esset adolescens , argonautica scripsisse dicitur , opus quidem varium , & malti● vigiliis elucubratum , durum tamen , & alicubi ingratum , nisi qua parte medeae amore● describit . lil. gyrald . de poet. hist. dial. . in asino planè rudit in aliis sonat hominem , nisi quod florida sint ridicula , sed excusat ea inscriptio . lud. viv. de trad . discipl . l. . apuleius non omnino malus auctor & antiquarum vocum usurp●tor . tur●eb . advers . l. . c. . apuleius interdum non malus auctor , praesertim cum lasciviae ingenii non indulget , utque ludum sibi permittit . id. ib. l. . c. . floruerunt hisce temporibus ( viz. anno aerae christi . ) aquila interpres bibliorum , suetonius historicus , justinus historicus , & galenus medicus . calvis . chron. neapoli cum ad imaginem crucifixi vehementius oraret ( nunquam enim lectioni aut scriptioni absque praevia oratione operam dedit ) hanc vocem audivit , bene scripsisti de me thoma angel. roc. biblioth . vat. circa annum domini vixit , illum inprimis papistae ob suam quandam sanctitatem & eruditionem , venerantur & praedicant . illyr . catal. test. verit . l. . theologorum fuit , ac philosophorum omnium quos in hunc usque diem scholasticorum academia protulit , sine ulla controversia princeps : quippe qui primus omnium latinorum philosophorum non minus incredibili , quam felici ausu omnem aristotelis philosophiam commentariis lucidissimis illustravit . sixt. senens . biblioth . lib. . thomas iste natus illustri genere , totum se dedit literarum studiis , & italia relicta , coloniam primum , deinde lutetiam profectus , inter sui temporis viros doctos principem locum obtinuit , variis editis libellis quibus & theologica tractat & philosophica , fuit ordinis dominicani , discipulus alberti magni , mortuum joannes xxii . pontifex retulit in numerum divorum , quinquagesimo circiter anno post , quam è vita decesserat . sleid. comment . de statu relig. & reipub. lib. . vide plura ibid. aquinum patria thomae aquinatis , scholasticorum doctorum celeberrimi , qui & thomistarum familiam condidit , & in omni philosophia ac theologia innumeros libros scripsit , qui annis superioribus romae tomis septendecim in folio feruntur excusi esse . neand. geog. parte . quo scripto ( viz. summa totius theologiae ) aquinas videtur ingenium suum ad romani pontificis praescriptum , & mandatum accommodasse . episc. carlet . consens . eccles. cathol . contra trid. de gratia c. . vide gerhardi patrologiam . p. . usque ad . ram. schol. mathem . l. . ob deprehensum in aurea regis corona , aurificis furtum nudus è balneo prostliit , totaque urbe corporis immemor , animi memor exclamavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . describendis quarundam machinarum figuris tam attentus erat inpulvere , ut tumultum captae urbis non senserit . rami o●at . de sua professione . sepulcro ipsius columella imposita fuit cum sphaerae figura & cylindri , ut apud ciceronem legere est l. . s●usculanarum . quod inter opera ejus hic tractatus nobilissimus ac subtilissimus habitus esset , ideo monumento ejus insculp●a sphaerae ac cylindri figura : ita sophoclis tumulo veteres insculpendam curarunt antigones vel electiae statuam , quod in his tragediis componendis seipsum superasset ac primatum inter caeteros obtineret . salmas . plinian . exercitat . circumfertur & liber de omnibus veneris schematibus sub ejus nomine : opus dignum quod creme●u● cum autore ▪ boissar . d● bibliotheca . * felici quadam & foecundissima ingenii vi atque bonitate , eloquentiaque pollebat . primus graecarum literarum decus à multis saeculis barbarorum immani tyrannide proculcatum erexit , atque restituit . ut de eo in elogiis doctorum virorum paulus iovius refert . boxhorn . monum . illust. vir. & elog. vide volaterani anthropol . l. . a byzantius peripateticorum sui temporis longe clarissimus . polit. miscel. cent. . * vi● sine dubio summus , omnium quoque efferri laudibus meruisset , nisi manifestae aemulationis reus ; ubique ad censenda veterum scripr● nimiam reprehendendi libidinem attulisset . castellanus de vit . medic. * perpetuus euripidis obtrectator , comicus pure impurus . herald . animadvers . in salmat . observat. ad jus attic. & rom. lib. ▪ cap. . vir ( teste trithemio ) tum eruditionis tum pietatis nomine percel●bris , adeo à scholasticis dissensit , ut eos asseruerit esse pelagianis deteriores . in doctrin● de gratia dei & de libero hominis arbitrio rectè nobiseum sentit adversus sophistas & pontificios neopelagianos . floruit parisiis circa annum ▪ illyr . catal. test. verit . l. . quo nullus ferè est in schola subtilior . dallaus . natus est anno olympia . dis xcix . castellanus . quem dubito scientiarerum , an scriptorum copia , an eloquendi suavitate , an inventionum acumine , an vari●tate operum , clariorem putem . quintil. instit. orat . l. . c. . sola regnum tenet passim aristotlis philosophia , ab alexandro magno in graecia , à carolo magno , in germania , gallia , italia , hispania , belgio , authoritatem nacta . heereboord . epist. sel. ad select . ex philos. disput. ipsius authoritas omnia pulpita , omnes sclentiarum aditus eo aevo ( utinam non de nostro idem conqueri liceret ) adeò occupaverat , ut nefas indicarent , ab ejus placitis latum unguem discedere . tych. brah. de cometa anni . l. . c. . primus aristoteles philosophiam , a diversis per fragmenta sparsim mutilatimque traditam , in ordinem redegit , ac velut in corpus compegit , ut qui à poetis ac rhetoribus orsus , ad logicen deducit . eras. epist. l . epist. . moro. vide plura ibid. hic vir singularis , & propè divino p●aeditus ingenio . rhetorices libri felicis ingenii monumenta declarant , & plenè ejus laudibus velisicantur . et certè in ethicis , politicis & oeconomicis , auream habet sapientiae opulentiam , manans ubique leniter sine salebris . fuit inter aetaris suae philosophos corypbaeus . causin . eloq . sac. & human . paralel . l. . c ▪ . vide ludov viv. de caus . corrupt . art. l. . & cl. gatakeri praeloquium ad antoninum l. . episcopus & primas hyberniae juris ac theologiae egregie peritus scripsit contra omnes mendican●es . vixit formè ante annos . praecipuè autem reprehendit , quod in mendicatione ( quae in validis furti genus est ) religionem collocarent . contentio ea usque ad mortem ejus perducta est , nec unquam vel antea vel postea aut ipse damnatus est , aut monachi absoluti . illyr . catal. test. verit . ●hetoric● prof●ssione claru● in a●rita fui● ▪ a●●●bius , circa annum christi trec●n●esium ●rigesimum , auctore hieronymo . illyr . catal. test. verit . l. . * fuit philosophus ex nicomedia oriundus , atque adriano ac antonino imperantibus romae clarus novus xenophon cognomento indigitatus . whea . de meth. leg . hist. * in initio regni philippi & marrae in●●ibus solum di●o●s , . diversas epistolas ●● . d●vei●os principes ; quorum infimi erant cardinales , & excogitabat ornatè , & depingebat politissimè e. g. oratio de vita & obitu rogeri as●hami . ad heuricum octavum anglorum regem elaboratissimum opus ex variis authoribus in lingua britannica conscripsit . de arte sagittandi baleus de script . britan. cent. . rhetorice● exe●cuit . non igitur jam ▪ musas , non sybillas , non pythias objician● vetusta nobis saecula . non suas pythagorei philosophantes foeminas : non diotimam socratici : nec aspasiom : sed nec poetriam illas giaeca jactent monimenta : telesillam : corvinam : sappho : anyten : erinnam : praxillam : cleobulinam : caeteras : credamusque facile romanis jam laelii , & hortensii filias : & corneliam graccorum matrem fuisse matronas quantumlibet eloquentissimas scimus hoc profecto : scimus nec eum sexum fuisse à natura tarditat is aut hebetudinis damnatum . polit. l. . epist. epist. . anno ▪ dom. . ▪ saith helvicus in chron. moritur an . . cum episcopatum alexandrinum pace belloque gessisset annis . post multiplicia illa pro ecclesia cerramina , quorum similia episcoporum aut doctorum ecclesiae , neminem sustinuisse unquam legimus . geneb . chron. l. ● . * te● some learned divines say , it w●● not athanasius his , in being not originally greek , but turned out of latine , it speaks of the procession of the holy ghost from the father ●●d the s●r●● . vide r. episc. usser . praefat . ad symbola . is ser 〈…〉 caetera quidem praeclarus inconjugium iniquior est . dall●m de pseudepig . apost . l. . c. . anno aerae christ. ● . calv. . helv. chron. . bibl. philos. scriptor verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , undecunque doctissimus : & ut paucis multa complectamur , graecorum varro aut plinius . casau● . praefat . ad animadvers . in athen. se aventinum à loco vocavit , quod ejus partia olim aventinum diceretur . nunquam sodalitio delectabatur , sed sibi & studiis vixit . in conversatione tamen valdè pius & affabilis , in familia ne puero onerosus erat , saepius dicebat : homo bulla , & ●ascendo morimur . p●●●al . de viris illust. german . a anno aerae christianae . helv. chron. philosophus insignis , qui & ob ingenii praestantiam commentatoris est nomine hodiéque cohonestatus . biblioth . hisp ▪ tom. ● . averroēs philosophorum inter arabes princeps , magni commentatoris nomine superbus ( quem , si per latinae linguae liceret genium , cemmentorem aut commentitorem verius quis dixerit , tot nobis commenta reliquit ) singula aristotelis verba divina esse oracula , arbitratus est . heerboord . epist. dedicat. ad select in philos. disput. inter arab●s praecipui medici sunt ●vicenna , rhazes , averr●oēs , avenz●ar , mesue , serapio , & alsa●aravius . qui delectantur su●a & polydaeda●a varietate remediorum , avicennam amplectantur : cuncta enim hujus aevi remedia ex eo manant . at razes utilis illis , qui efficacem & contractam medicinam amant , hic centum annos medicinam fecit . hunc vesalius paraphrasi eleganter decoravit . heurn . dissert . de studio medicinae . a anno aerae christianae . helv. chron. philosophus insignis , qui & ob ingenii praestantiam commentatoris est nomine hodique cohonestatus . biblioth . hisp ▪ tom. ● . averroēs philosophorum inter arabes princeps , magni commentatoris nomine superbus ( quem , si per latinae linguae liceret genium , cemmentorem aut commentitorem verius quis dixerit , tot nobis commenta reliquit ) singula aristotelis verba divina esse oracula , arbitratus est . heerboord . epist. dedicat. ad select in philos. disput. inter arab●s praecipui medici sunt ●vicenna , rhazes , averr●oēs , avenz●ar , mesue , serapio , & alsa●aravius . qui delectantur su●a & polydaeda●a varietate remediorum , avicennam amplectantur : cuncta enim hujus aevi remedia ex eo manant . at razes utilis illis , qui efficacem & contractam medicinam amant , hic centum annos medicinam fecit . hunc vesalius paraphrasi eleganter decoravit . heurn . dissert . de studio medicinae . b de religione suspectus est , quod de rebus ad alteram vitam spectantibus philosophicè argutandi easque aliter ac sonant verba interpretandi audaciam sibi sumpserit . ita , si bene memini , a docto apud illos quodam cui ejus isti● de rebus sententiae mentionem injeci , responsum accepi . pocock . not. miscel. ad portam mosis c. . an. d. ● . natus erat . anno à christo calvis . chronol . . helv chronol . erasmus praef . ad tom. . operum august . vocat . augustinum incomparabilem ecclesiae doctorem & invictum propugn 〈…〉 . solidi●●imi judicii vi● , & in fidel dogmatibus disceptandis princeps . mo●tacut . antidia● . a nec hebraice scribit augustinu● & graece minus quam mediocriter . lod. viv. in august . de civit. dei. l. . c. . unus aurelius augustinus , vir tantus , retractationum libros reliquit , simpliciter ac bona fide , quem nullus est ad hoc tempus imitatus , viz. mansueto vir ingenio , & modicè de seipso sentiens . lud. viv. de caus . corrupt . polit. miscel. cent. . c. . vir ad miraculum doctus , cui jus utrumque civile & canonicum suam puritatem & nitorem praesertim debet . d r duck de authorit . jur. civil . romanorum . l. . c. . qui politioris literaturae ac antiquitatis rara cognitione sibi in italia comparata , & juris romani ac postremo pontificii exquisita scientia meruit , ut romae inter xii . viros litium judicandarum à pontifice cooptaretur ; inde alifanius primum , dein ilerdensis in hispania episcopus creatus , multa in italia dum fuit , & postea in patria ad aeternam memoriam victura monumenta edidit , sive edenda falnio ursino commisit . thuan. hist. ●om . . l. . fuit pa●ria burdegalensis , quae galliarum adhuc est advitas , christianus quidem fuit , ut ejus versibus facilè colligimus : sed petulantior tamen & lascivior , quā ut inter christianos numerari dignus sit . floruit imprimis gratiano & valentiniano augustis imperantibus : quin & gratiani ipsius magister fuit , à quo & consulatu & consulari dignitate ornatus est . lil. gyrald . de poet. histor. dial. . vide iodoc. sincer. it in . galliae append. p. . anno christi . calvis . chron. novarrus canonistarum facilè princeps papae poenitentiarius . molin . hyperaspistes . a dr halls advertisement to the reader as the end of the second edition of his practical case of conscience resolut . vir fuit non modò summa sanctimonia , ac pietate praeditus ; sed etiam animi dotibus , & conscientiae candore mirificè exornatus . thomas . illust. vir elog. vide plurae ibid. martinus ab aspilcueta doctor navartus dictus , quod paternum & maternum genus ex navarra duceret , qui salmanticae primum , dein conimbricae per multos annos jus pontificum magna non solum eruditionis , sed pietatis ac sinceritatis ●ama professus est , innumeris & summae authoritatis in eo genere editis monumentis ; virpraeter eas , quas laudavi in eo virtutes , constantia & fide praestans . thuan. hist. tomo quarto lib. . homo probus , & in casibus , quos vocant , conscientiae examinandis , de quibus & omnium peritissime scripsit , versatus . id. ibid. martinus ab aspilcueta , & dida●●● covarruvius ambo hispani & magni nominis jurisconsulti . thuan. tom. . lib. . insignis ille . mathematicus , & vir , ultra , sane quam seculum luum tulerit , doctus , rogerus bacont●s oxoniensis & minorita s●ld . de diis syris syntag. ▪ c. . caput ex aere conflatum ab eruditissimo rogero bachone est in ore nostratis vulgi , sed non sine injuria in illius mathesin , quam summam & à daemonum praestigiis puram monstrant satis illius opera quotquot nos legisse contigit . id ibid. rogerri bachonis in magia , adhuc multa extant quae magna infamia christiani nominis leguntur , & exercentur , deberent enim quam primum aboleri , ut quae nihil aliud contineant quà● daemonum cultum . omnibus equidem haec dico communiter : sed privatim anglis nonnullis , à quibus scio asservari : caetera taceo . roh . constant. nomen clat. insig . script . primos adolescentiae annos oxonii in rebus dialecticis ac philosophicis exegit : und● ingenium per se foelix , quasi accepto à cote novo acumine , foelicius reddidit . accessit ei in mathesi peritia incredibilis , sed absque necromantia : quamvis ea à multis infametur . baleus script . britan. cent. . ita diligenter in omnis generis autoribus versatus fuit , ut sui seculi unicum plane miraculum diceretur . tanta in mathesi ●eritia quanta ne nostra quidem tempora quantumcunque aurea & felicia consecuta sunt . iohan. lelandi antiquarii doctissimi collectanea de viris illust. ms. in biblioth . public . oxoniens . his history of henry the th is highly esteemed . a averroistarum princeps baleus . talis ille erat , in omni bonarum artium genere , qualem nec antè nec post habebat anglia , ex omni medicantium monachorum cumulo . baleus de script . brytan . cent. . praeter hos etiam duos bacones , alius erat , iohannes , rogeri frater , princeps ea aetate theologorum , qui viginti septem libris testamentum novum illustravit , quem eundem esse arbitror , cujus alia erudita opera baconthorpi● nomen adsciverunt . wake rex platon . b anglus , episcopus lichfeldensis & coventrensis , vi● melior an doctior non facilè dixerim hebraicas literas regio stipendio lutetiae publicè docuit . caius de ant. cantab. academiae l. . c antiquitatum britannicarum diligentimssimus perscrutator . godwinus de conversione britanniae ad christianam religionem impotentis linguae & calami plerunque scriptor , sed in mult●● non rejectitius . montacut . appar . . duarum maximarum scientiarum ut erat memoria propè divina , summos apices complexus est , juris civilis & historiae . dicere enim solebat & scripto edito , ut posteritas exaudire posset , professus est , historiam cum jurisprudentia conjungi oportere , hanc sine illa caecam videri . auberti miraei elog. belg. ad fuit morienti , quin etiam usus erat familiariter , joannes maldonatus baeticus . soc. jesu theologus praestantissimus . id. ibid. vide selv. samarth . elog. gal. & vitam ejus in melch. ad. is generis splendori adjecit doctrinā excellentem in jurisprudentiae studio ; & aliis liberalibus disciplinis : auditor enim fuit bartholi de saxoferrato : praeceptorique non cessit scientiarum cognitione . in patria docuit summa cum laude & eruditorum frequentia , qui undique perusium confluebant ad illum audiendum . pervenit ad annum aetatis septuagesimum sextum . sepeliti voluit amictus habitu s. francisci , ratus id plurimum ad animae sasutem conducere . quod etiam à rudolpho agricola factitatum tradunt , & ab aliis multis . boissardi icones . & boxhorn . monum . illust. vir. & elogia . vide vitam longohi . io. ludovicm g●yus balzacus , celebris ille scilicet , cui nemo non gallicè modò , sed latinè etiam scribentium elegantiae palmam non facilè cedat . gassend . de vita peireskii ● . . son stile s' accomode tellenient à la capacité de subjects si agreables , que ses maximes politiques peuuent estre pour les femmes , & ses lettres d ▪ amour pour les philosophes . apologie pour m. de balzak . vir ingenio comp●o & gallicae eloquentiae laude clarus , balzacus , sed in religione plus quam infans . molin . praefat . ad hyperaspist . theodorus balsamon . juris consultus & theologus , antiochenus postmodum patriarcha ( sed nomine tenus , nam latini adhuc antiochia potiebantur ) multa scripsit . * alicubi ait se in extrema senectute ebraeam linguam didicisse , ne amplius ab haereticis rideretur . a●a●ia paeraenes . ad protest . de excitandis linguarum studiis . patriarcha & archl●piscopus aquileiensis , & romanae ecclesiae cardinalis . boissard . ●con . hermolaus ille , omnium scientiarum alumnus idem ac parens . iul. scalig. ad arnoldum petronum orat. anno , obierunt tria literariae reipublicae lumina , hermolaus barbarus patriarcha aquileiensis , angelus politianus vir eloquentissimus , ioan. ●ic● mira●d●la comes , summus philosophys ge●●● . chron. l. . vir in divinis scripturis studiosus & in secularibus literis eruditissimus philosophus , rhe●or , poeta , astronomus & geometer celeberrimus , graeci ao latini sermonis peritissimus ingenio subtilis , eloquio disertus , vita ac conversatione devotus atque praeclarus , talis ac tantus evasit ut secundum non reliquerit . tri●hem . de script . eccles. vide p●lit . epist. l. . epist. . & pier. vater . de lit●eratorum in felicitate l. . exquisitae doctrinae vir , poeta summus , qui latinam & graecam linguam pisis publico munere maxima sua cum laude profitetur . m●●ut . epist. lib. . epist. . * solus barlandus , politioris literaturae armarium , multum decoris zelandi● suae affert ; qui quantum in bonis literis possit florentissima lovaniensium academia tecum novit . no●iomagi epistola de zelandiae situ . tersa latinae linguae dictione histotiae , praesertim patriae , scribendae cupidus , praeter chronologiam ab orbe condito ad annum usqué sui seculi xxxii . brabantiae ducum , hollandiaeque comitum , & ultra jectinensium praesulum res gestas conscripsit . sed & litteratos urbis romae imperatores , & venetorum duces , post ant. sabellica , cujus lectione imp●●sius delectatus , aemulum se praebuit , literis consignavit . auber●i miraei elog. belgica . misit in aev●rum perennitatem annalium ecclesiasticorum tomos spissum opus & opero●● sum cui gloriosè immortuus est , tom. à decessu ipsius edito . ● nomencl . sanctae romanae ecclesiae cardinalium . quis inter pontificios celebrior author baronio ▪ & magis factus ad papae natum . molin hyperaspist . adeo baronius imprimis quo monarchiae papali consuleret , desudavit , ut in hac ma●e●ia , ● sep●uagima septem erroribus ac● maculis scripturam , patres , chronologiam turpissimè saedaret . veael . epist dedicat. ad comment . de tempore utriusque episcopatus s. apost . pe●ri . romanenses id agunt , ut pro omnibus ecclesiasti● ar●●●●erum seriptoribus unum imperitis obtrudant baronium . casaub. epist. . cui in historia te●enda , iste videtur unicus esse propositu scopus , ut quaecunque fabulae faciunt ad papismi commodum , eas suo nomine confirmet . ●●amierus . * philosophia theologiae anci●lans disputatio theologica de formali objecto fidei . apologia pro disputatione de formali ob●ecto fidei . disputatio theologica de peccata mortali & veniali cui annexa est appendix de possibilitate implendi legem metaphysicas . generalis . perillustre inter hujus saeculi poetas nomen me●uit , proximumque à ronsardo nostro locum tehere à multis existimatur . ●tylum ejus tanquam nimis crebrò figuratum , tumidum & vasconciè ampullatum , critici quidam r●prehendunt . ego qui hominis candorem novi , & familiariter cum eo saepius collocutus sum , possum testari nihil simile in ejus moribus deprehendisse . thuan. hist. tom. . vide scaev. samar . gallorum doctrina illust . elog. p. . obiit celebris ille jurisconsultus bartholus de saxoferrato , mathematum & hebtaicarum quoque literarum peritus . geneb . chron. pisis interdum & perusii magna auditorum frequentia & laude docuit jus civile , ejus autoritas magna erat per totam italiam propter soliditatem consiliorum quibus res principum adjuvabat . boxhorn . monum . illust. viror . & elog. carolus quartus leonem illi dedit rubrum , duabus instructum caudis , in campo sive aequore aureo constitutum , quod quidem deinceps ad bartoli posteros diffundebatur . fra●si . l. . de armis . vide plura ibid. praestantissi . mus est in libris omnibus . pura enim dictione significante , propria , & omnino civili ac panegyrica , siquis alius uti novit : sensuque ordine ac puritate primus , & nemini secundus apparet . photii biblioth . p. . divus basilius vir optimo jure dictus magnus , sed maximi cognomine dignior . simulac contigit audire christianum demostbenem imò caelestem oratorem sua lingua loquentem , sic animum meum totum perculit , inflammavit que verè flexamima divinitus afflati praesulis eloquentia ut mihi nihil prius curandum duxerim quam ut inaestimabilis hic thesaurus in utilitatem typis evulgaretur . eras. epist. lib. . epist. . iacobo sadoleto vide totam epistolam , & lib. . epist. . hic potiùs basilius , quam magnus ille caesareae episcopus videtur . beatissimi chrysostomi amicus ille , & contubernalis fuisse , ad quem etiam librum de sacerdotio scriptum miserit . photii biblioth . p. . protheum par●heni , cum unius versus librum stellarum numero sive formis . variatum . swertii athenae belgicae . valeri andreae bibliotheca belgica . some much commend his theologia scholastica . quem unum omnibus epitomis & introductionibus praeferendum puto ab iis qui solida perspicua & mediocriter compendiosa quaerunt . voet. biblioth . studios . theol. l. . * libri de lingua latina elegantissimi ac multiplici doctrina refertissimi . casaub. epist. ad eum . excellentissimus vir , christianus beckmannus libro suo de originibus linguae latinae eruditissimo . crines . discursus de confus . ling. c. . he flourished anno dom. . beda venerabilis ob vitae modestiam nuncupatus . fuit in gentilium libris tam plenè exercitatus , ut eo seculo vix parem habuerit . si augustini , hieronymi aut chrysostomi temporibus claruisset , non dubito quin potuisset de puritate cum ipsis contendere quòd inter tot superstitionum praestigias tam castos ediderit faetus . balaeus descript . brit. cent. da. vir moderato sermone suae gentis res gestas conscribens cui sanè ob id plurimum debet posteritas , quod plurima scitu dignissima literarum monumentis tradiderit , quorum memoria ( si non retulisset ) oblivionis nube tegeretur . brit. antiquitates . vir singulari doctrina , linguarum item orientalium callentissimus v. cl. g. bedwellus . seld. de dis syris syntag. . c. . gulielmus bedellus . see a commendation of him in sir henry wottons letters . william biddulph hath written a book of his own travels . natione italus , scripsit de controversiis christianae fidei adversus sui temporis haereticos . cardinalis perronius pluris asserit à se illud fieri , quam ullum opus aliud quod vel ab annis mille sit editum pro ecclesiae defensione . cardinalis baronius censet esse propugnaculum & turrim david , ex qua mille clypei pendent , & omnis armatura fortium . in angliae academiae cantabrigiensi primùm mox etiam in oxoniensi nova praelectio instituta est , ad controversias bellarmini , si possent , resellendas bibliotheca scriptorum societat . jesu à philippo alegambe edita vir erat admirandae industriae , doctrinae , lectionis stupendae bellarminis : quo ut primus , ita solus immanem illam molem & imm●nsum chaos controversiarum , stupenda ingenii dexteri faelicitate , artificio singulari excoluit , inordinem redegit confusum prius : accurata diligentia & multorum annorum studio eleganter expolivit : praeripuit ille palmam secuturis omnibus & sibi desponsam vel destinatam cuicunque laudem abstulis . nam ab illo qui tractant hodie controversias , ut ab homero poetae , sua ferè omnia mutuantur . montac . praefat . ad apparatum . fui● in dictis suis , vel ab infantiâ , tam verax , ut non meminerit sibi excidisse mendacium , aut excusationibus , & ineptiis unquam se veritati latebras obtendisse . fuligattus in ejus vita . lib. . cap. . bellaii tres fratres omni virtute cumulatissimi ; gulielmus natu maximus , tam marti quam mercurio , historiam de rebus gallicis ab ipsa imperii origine ad sua usque tempora tum latinè tum gallicè gravissimo stylo persecutus est . martianus frater junior . ioannes edidit carminum tres libros , in quibus non ingenii solum & doctrinae , sed generosi etiam animi signa non obscura elucent . scaev. samarth . gallorum doctrina illust . elog. joachim bellay is commended by antoine du verdier for a famous poet , and his french works are mentioned by him in his bibliotheque . * vir magnus & cui multum studiosi omnes debent . c●saub . in athen. metetanus and strada have written the belgick history . chromerus the history of the polonians , petrus bembus of the venetians . illustri dignitate & fama vir fuit : quam tamen historia sua veneta apud me non auxit . jacet in narrationibus vel friget in verbis affectinuculas habet materie aut viro serio parum dignas . nulla vox nisi ex tulliano aut juliano penu : & quae sic dici non possunt ( quippe nova vel iis ignota ) miro verborum ambitu comprehendit . ipsa etiam tota scriptio & formulae sic compositae , quasi haec omnia romae gosta , & republica illustrante . sunt in quibus indigner , & cum tam curiosè à verbis sibi caverit , reperio alibi , quae non dicam tulliana non sunt , sed vix latina . lips. not . ad . lib. polit. stilus est quem reprehendo in bembi historia , supinus , languidus , & affectata imitatiuncul● fractus , universa scriptio composita & formata ad aevum priscum , & omnia sic de re veneta quasi de potenti illa re romana . lips epist. cent. . epist. . jano dousae . emendata locutione cui de mortua quaedam & obsoleta vocabula revocasset & aliqua italis auribus nova sol●r●er effinxi●●et , scripsit . nomenclat . sanct. rom. eccles. card. is ciceronianae eloquentiae sedulus admirator , & imirator extitit , & historicus suo tempore nulli secundus , antiquis certè conferendas . boissardi icon. benjamin judaeus , hebraeus , hispanus , itinerarium suum hebraicè descripsit , editum superioribus annis à benedicto aria montano hispalensi , in quo res memorabiles totum ferè terrarum orbem emensus notatis itineribus , quas vel ipse vidit , vel à fide dignis suae aetatis hominibus accepit , breviter atque dilucide , ac sic descripsit , ut appareat neminem unquam ex graecis aut latinis geographis extitisse , qui continuato labore & studio tantum itineris inierit & confecerit , totum fere orbem peregrinando emensus , p●aeter solas recen● nunc repertas occiduas oceani provincias , quas americam sive novum orbem dicimus . neand. geog. he is often quoted by learned physitians , without any exception . . tempore leonis noni , circa . berengarius vir pietate & eruditione clarus andegavensis ecclesiae diaconus , quum videret pontificios doctores quam plurimos ingenti fastu transubstantiationis fundamenta sternere , quòd mentem augustini & aliorum veterum non intelligerent , sed sacramentales & hyperbolicas nonnullas locutiones ad novum sensum inducendum detorquerent , veram sententiam ex orthodoxo consensu repetitam his corruptelis opposuit , & verbo dei testimoniisque veterum i heologorum refellere conatus est , scriptis etiam & evulgatis libris , ut pii in vera doctrina confirmarentur . illyr . catal. test. verit. l. . . utinam tales papistas multos , imo vel unum talem hodie haberemus in toto regno pontificio , qualem bernardum , suisse constat . ita sane , ita solide disputat ille de summis fidei capitibus , de scripturis , de ecclesia , de hominis miseria , de gratuita justificatione , de gratia , de nova obedientia , cum catholica ecclesia contra tridentinas fabulas , ut nihil solidius quaeri possit . num ergo papista fuerat , qui contra jesuitas , contra tridentinos , in maximis fidei articulis ecclesiam catholicam & patrum consensum sequitur ? dicam apertè quod res est . bernardus romani pontificis jurisdictionem longe supra omnes superiores patres ex●ulit . atque hinc est , quod papista vocetur à bellarmino . nam cyprianus , augustinus , ambrosius , aliique superiores romani pontificis jurisdictionem cohibu●runt . bernardus autem incidit in fatalia illa tempora , ultra annum millesimum , satana jam soluto . itaque quod cohibere non potuit , tulit ut potuit . nam post annum millesimum multi vi●i sancti romani pontificis jurisdictionem in spiritualibus , quum cohibere non possent , patienter tulerint . episc. garlet . consens . eccles. cathol . contra trident. l. . * hist. pelag. l. . c. . philippus beroaldus junior longe melior poeta quam philippus beroaldus senior , qui & ipse versus scribit , qui & passim leguntur , sed de hoc nihil sanè nisi miram hominis facilitatem pene ingenio & judicio destituram a●●erre possum . at junior beroaldus promptam ac paratam habet ubique facultatem : sed lyric●s ille magis quam alio scribendi genere delectatur , ex quibus & laudem assequitur tametsi in his interdum & sibi nonnihil indulgere videatur . lil. gyrald . de poet. nost . temp. dial. . vide paul. iov . elog. doctorum vir●rum . rathtamnus ( qui vulgò bertramus doctor ) monachus corbeiensis , ut patet ex flodoardo historiae remensis . c. . extat bertrami presbyteri liber jussu caroli calvi scripta , anno . quo autor quaestionem tractat . an corpus christi ore , an verò sacramentaliter comedatur . ad quam respondet : panem & vinum esse siguram corporis & sanguinis christi , quae sit repraesentatio illius panis de quo christus in evangelio : ego sum panis qui de caelo descendit . et ubi etiam haec verba extant : positis sanctarum scripturarum testimoniis , & sanctorum patrum dictis , evidentissi●e demonstratum est , quòd panis , q●i corpus christi & calix qui sanguis christi appellatur , figura ●it , quia mysterium . pezel . mellefic . histor. parte ●ia . vide illyr . catal. test. verit. l . vir in divinis ●cripturis eruditus , & inter doctores sui temporis famo●issimus , ingenio praestans & clarus eloquio , declamator quoque sermonum egregius . tri●●em . catal. illust vir. limatissimus scriptor . dilher . disput. acad. tom. . grammatica hebraica comparatio grammaticae hebraicae atque aramicae , de politia judaica . lucubrat . franktallens . bonaventura bertramus , vir judaicarum antiquitatum callentissimus . rivetus . solus hic libellus authoris dotes satis superque exaggerat ; uti & ●ucubrationes franktall . l'empereur praefat . ad librum ejus de republica ebraeorum . bessario natione graecus , patria trapezuntinus , patriarch à constantinopolitanus . primus omnium ex graecis fuit , qui communibus patrum suffragiis , cum isidoro , in senatum cardinalitium electus est . mortuus est ravennae ex legatione gallica rediens . anno aetatis lxxvii . anno domini m. cccc . lxxiii . boissardi icones & b●xhorn . monum . illust. vir . & elog. extat venetiis publica reipublicae bibliotheca insignis , tam graecis , quam latinis libris instructissima , quam instituit bessarion nicaenus , vir apprimè eruditus & clarissimus , s. r. e. cardinalis , & patriar●ha constantinopolitanus . hanc nobilem & copiosam bibliothecam bessarion eidem reipublicae dono dedit , ut ipsemet restatur in quadam epistola italice conscripta , quam videre est inter litteras , quae dicuntur principum . biblioth . ang. roc. append. vatic . immensi laboris , studii atque lectionis vir , de quo testari possunt commentarii ejus eruditi & luculenti in lacta●tii opera neand. geog. part . . venerandus senex , theodorus beza , cum per longinquitatem aetaris factus sit ob . liviosus adeo , ut post frequentes de novo rege angliae sermones subinde me rogaret de regina an verum esset quod fama jactaret illam satis concessisse : idem tamen in literis visus nobis esse quem ante annos xx . noveramus . loquitur latine , interdum & graece , ut antea audivimus de historia veteri differentem è re nata ●uculentissime : ut videretur recens esse à lectione scaligeri , plutar●bi , & id genus autorum . casaub. epist. . vir admodùm celebris , & non solùm genere , sed & doctrina imprimis nobilis , deque literis tam sacris , quam philosophicis ( si quis alius hoc aevo ) praeclarè meritus . tych. brahe de nova stella l. . pars secunda c. . a elegantiae plus satis curiosus , qui protervè in re seria dei verbum ciceronianae dictionis flore vestive insolenti temeritate molitus est . morus exe●cit . de script . sac . vide thuan. hist. tom. . l. . p. . magnam proculdubio ab eruditis omnibus & piis gratiam initurus , nisi sacrosanctam rerum divinarum majestatem visus esset aliquot in locis pro nimio latinitatis & facundiae studio violasse . scaev. samarth ▪ gallorum doctrina illust . elog. b some say his was translatio ethnica , and munsters iudaica , because he followeth the iewish writers . complutum celebre à bibliis polyglottis ibi excusis anno . biennio antequam megalander lutherus doctrinam ecclesiae repurgare inciperet , unde & complutensia etiam nunc dicuntur , sumptibus francisci simenii archiepiscopi tole●ani , qui fuisse scribuntur ducatorum sexaginta millia . ac profuerunt illa biblia initio renascentis doctrinae megalandro luthero plurimum . neand geog part . . vide biblioth . hispan . tom. . c. . ximenes ducatorum sexcentiis millenis millibus impensis sex tomos emisit , ita ut in v. t. textum hebraicum & paraphrasin chaldaicam , cum duabu● versionibus latinis , in novo textum graecum cum versione latina collocaret . meritò numeratur hoc opus inter instrumenta & media , quibus deus superiori seculo doctrinae coel●stis puritatem in lucem revocare voluit . alsted . eucyclopaed . l. . c. . biblia illa augusta , quae edenda rex philippus , unde regia nuncupantur , cum aeterna sua gloria procuravit . meursi athenae batavae . l . c. . opus hispanicum à benedicto ariá montano , viro decem linguarum perito , sumptu philippi hispaniae regis antuerpiae est editum , ita ut cum textu v. t. hebraico chaldaica paraphrasis , versio lxx . interpretum & latina cum textu graeco n. t. syriaca & latina versio sit conjuncta . alsted . encyclop . l. . c. . benedicti ariae m●ntani studio opera & labore indefesso prodierunt annis superioribus , ex officina plantini antuerpiani typographi , celeberrimi & doctissimi biblia polyglotta in papyro regali , quod vocant , typis pulcherrimis excusa , in tomos octo distincta & initio centum taleris vendita . neand. orb. ter . part . succinc . explicat . part . . in hispania . vide plura ibid. versiones antiquae praesertim orientales , tum ratione affinitatis quam habent cum linguis originalibus , tum authoritatis & usus generalis in primaeva ecclesia optima sunt media ad verum loci sensum in obscuris indagandum , veramque lectionem in dubiis vel depravatis restituend●m . introduct . ad lectionem ling. orat. anno . vide thuan. hist. tom. . l. . p. . quae leo iud● vir hebraicè doctissimus non sine aliorum adminiculo adornavit . nam & antequam convertere● apocryphos & novum testamentum ipse obiit . hanc editionem robertus stephanus lutetiae cum vulgata conjunxit in octavo , vel suis , vel vatabli annotationibus adjectis quae ideo biblia vatabli nomine veniunt , & fortè stephani non immerito dicerentur . vide pellica●●um de vitâ propriâ sub finem . mori exercitat . de script . sac . biblia italica doctissimi diodati , mis●u ipsius accepi , quae praestare possum , omnium , quaecunque prodierunt , praestantissima esse , sive fidem in reddendo , sive verborum hetruscorum delectum spectes . scalig. epist. l. . epist. ● . theodorus bibliander , nation● helveti●● , colendissimus praeceptor meus , vir incomparabilis doctrinae , eloquentiae , tribus in linguis praestantiae , sic pietate moribus & vita exemplar omnibus optimum . gesu . biblioth . a scholasticorum rhapsodus gasp. peuc . hist. carc . vir in divinis scripturis eruditus & in humanioribus literis doctissimus fuit . pantal. de vir. illust. german . parte secunda . b ob ingenii in enodandis sacrae doctrinae perplexis quaestionibus subtilitatem magni nominis theologus . thuan. hist. tom. . l. . he lived in the th age. blondelli diligentiam pridem admiratus , quo plura ejus lego , eo admiror magis . grot. epist. claudio saravio . pe●curri cum voluptate d. blondelli diatribam de suburcariis de ipsa re nunquam allud quam ipse sensi . non possum satis laudare viri summam diligentiam defaecatumque judicium . id. alibi claudio saravio . eugenii quarti pluriumque pontificum romanorum secretarius . ad honorem ejus non parum pertinet , quòd scripta illius in epitomen contrahere dignatus sit piu● secundus pontifex dictione est , non admodum culta : ut etiam volaterianus agnoscit ; sed de antiquitate tamen , utcunque interdum aliquid humani patiatur , sane pro aetate , qua vixit , optimè meretur . box●orni monum . vir. illust. & elog . idem ferè habet . vossius de histor. lat. l. . c. . homo graecis hebraeisque literis sic institutus , ut quandoque ad me scripserit epistolas trilingues . cle● . epist. l. . anno ae●ae christ. . helv. chron. petrarchus & ille , praeter ea quae multa soluta oratione uterque composuit , nonnulla qu●que tarminae latina scrips●re , in quibus non multò praestat alter alteri . in his licet , quod temporum tamen vitio adscribendum putarim , judic●i minus sit & limae , multum tamen poetici spiritus habere videntur . at deus bone , quae illi lingua patria & vernacula uterque scripsere , hic scilicet rhythmis lyricis cantiones & epigrammata , ille soluto sermone , & cùm primis fae●tus & jocosus decem dierum narrationes ( sic enim illum graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 librum inscripsit ) qualis est utriusque lepos , quae gratia ? nihil fieri potest omnium bonorum judicio , candidius , suavius , elegantius . lil. gyrald . de poet. histor. dial. . magnam eruditionis & industriae laudem retulit genealogiâ suâ deorum . gloriam quoque meruit compendio historiae , romanae , item lib. de illustribus viris , de claris mulieribus , de bellis imperatorum de florentinorum bellis , de capta constantinopoli , atque aliis . ob●●t anno aetatis lxii . uno post petrarcham anno . voss. de histor. lat. l. . c. . non ine●egans neque invenustus vi●ae morumque magister trajanus bo●calinus , vir acri ingenio , adjocandum cum aliquo maledicto facetus , omni elegantia doctrinae excultus . iani nicii . erythraei pinacotheca tertia . vid● plura ibid. doctissimus , linguarumque orje●talium pericissimu● vir s. bochartu● in admirando opere . geog. sac. ouzel . animadvers . ad minuc . felic octav . samu●lis bocharti laboriosum & varia cruditione refer●um opus de geographia sacra . voct . biblioth . studios . theol. l. . append. . de geograph sac. a m r. gatak . ●●his vi●dicat . of his . a●●otat . ●● jer. . . haetesim sapi● apertè , quod luther●● , cal● vin●● , melancthon , & reliqui ejus fa●inae homine● honorificè in eo libro nominentur . historici verò ii usurpentur ad faciendam historiae fidem qui & ●ae●etici f●●●re , & in historia turpiter sunt lapsi . possev . biblioth . sel. l. . c. opus magnum de republica gallicè publicavit , in quo ut omni scientiarum genere non tincti , sed imbuti ingenii fidem fecit , sic nonnullis , qui roctè judicant , non omuino ab ostentationis innato gentis vitio va●uum se probavit . thuanus hist. tom. . l. . vide plura ibid. ●llud velim ex te scire , quare pontisicii tam acerbe quotidie in bodi●●m ●eclament . certè quod mancipium ambitionis fuerit , prop●erca odio illis esse ●um non crediderim . aliam subesse causam necesse est , quam ex ●e seire velim ▪ scalig. epist. l. . epist. . vide scaev. samarth . elog. gal● . illa bodlei industria plusquam humana ; illa tot linguarum ar●iumque infinita comprehensio , doctos tantùm egit in stuporem : at illa incredibilis mor●a● suavit●s , ille in congressibus gestuque toto lepo●●t velu●●o 〈◊〉 quidam doctos indoctosque jux●● coepit . orat. funeb . iohan. hales . in colleg. merton . quae libuit ludere in poesi divina planè sunt , nihil illis cultius , nihil gravius , neque densitas sententiatum venerem , neque acumen abstulit candorem , equi ▪ dem censeo paucos cum illo compari posse . valla docet eum latinè loqui : at vallam boetius bene sapere . hyper. scalig. l. . vide plura ibid. fuit in omni disciplina egregiè doctus , quod liquido ex ejus monumentis constare potest : sed in pangendis versibus mira usus est facilitate , lil. gyrald . de poet. hist. dial. . anitius manlius severinus boethius patricius & consul , vir eruditissimus , philosophus & theologus insignis , à theodorico gothorum rege in exilium immerit● pulsus , bonis omnibus fuit exu●us , ac tandem tyrannice interemp●us est . illyr . catal. test. verit. l. . there are also some observations of his in manuscript upon some part of the new testament * fortè per id temporis venetias profecturus erat amicissimus mihi daniel bombergus , vir sic de literis hebraicis meritus ut nomen suum omnium seculorum memoriae consecraverit sempiternae . clen epist. l. . quo nemo in magistrum sententiarum , cum tamen ferè innumeri in illum sint commentati , scripsit-copiosius , cum ejus commentationes in quatuor magnos tomos sint distinctae . neand. geog. parte . floruerunt bonaventura & thomas circa annum millesimum ducenresimum sexagesimum . scotus florebat anno dom. milesimo trecentesimo . durandus circa annum domini millesimum trecentesimum vigesimum . nicolaus panormitanus florebat anno domini millesimo quadringentesimo trigesimo nono . forbes . instruct. histor. theol. l. . c. . natione thuseus , vir magni ingenii & disciplinarum capacis , mult● scripsit , quae extant , & insoelicitatem seculi sapiunt : ita tamen , ut nonnulla in eis occurrant , pontificiis traditionibus recentioribus non convenientia . illyr . catal. test. verit . l. . bembus , sadoletus , bonamicus , quorum nomina per orbem terrarum celebrata sermonibus & scriptis . manut. epist. lib. . epist. . neand , geog. nomenclat . sanct. rom. eccles. card. illustrissimi cardinalis borromaei literae argumento sunt , non prorsus humanitatem ex rebus sublatam & superesse animas . queis meliore luto finxit praecordia titan. ios. scalig. l. . epist. . vide thuan. hist. tomo tertio l. . arnoldus bootius belga , cujus periti● in linguis orientalibus , adeóque & arabica ▪ testimonium perhibent doctissimae ejus aliquot in v. t. loca animadversiones . ho●ing . analect . nistor . theol. dissertat . . he was a zealous profitable preacher , a man of a humble and melting spirit . see my saints incouragements . thomas bradwardinus anglus . floruit hic longe , doctissimus vir circiter . domini annum , pugnavit acerrimè pro gratia dei contra liberum arbitrium , & pelagianos ejus patronos , nempè scholasticos theologos , idque nec sine approbatione multorum bonorum , nec sine multorum seductorum gravissima offensione suoque periculo : tamen exoratus à pi●s doctisque viris , quae de ●● controversia in publicis disputationibus disseruerat , tribus libris justum volumen explentibus complexus est . laudatur hic scriptor nomine eximae eruditionis etiam ab illustribus viris , raphaele volaterano , & ioanne pico . illyr . catal. test. verit. natus fertur hatfeldiae in c●mitatu suffolciensi , oxoniae verò educatus , ubi cum bonarum literarum studiis aliquot annos incubuisset , academicorum suffragiis procuratorum unus creatur an . . posteaque doctoris in theologia gradu honestatur . mathematicus fuit insignis , philosophus egregius , in theologiae verò stud●is eousque versa●us , ut apud doctos illorum temporum , doctoris prosundi appellatione innotuerit ; eamque non immerito delatam illi fatebuntur credo , qui libros ab illo conscriptos per●egerint . verum in hoc homine nihil erat quod potius laudaveris , quam morum vitaeque sanctimoniam ob quam caetera sque virtutes , à straffardo delectus est , ut regi esset à confessionibus . in quo munere ita se g●ssit , ut optimi simul ac prudentissimi viri laudem retulerit . regem siquidem à recto deflectentem increpare consuevit audacter , ea tamen prudentia verborumque lenitate , ut animum principi● nunquam offenderit . non desunt ce●te inter scriptores qui insignes illas edwardi victorias , hujus potius sanctitati ac virtutibus acceptas ●erendas existiment , quam cujuspiam seu fortitudini , seu prudentiae . godwini de praesul . angl. comment . vide antiq. eccles. britan. p. . florente aetate ●● caesarem ●ccitus , honores ejus aulae sibi oblatos constanter sprevit , speratos respuit , mathematicarum studiis accensus , ob quae ab omnibus immortalitati nom●● ejus meruit consecrari . tomasin . illust. vir. elog. vide plura ibid. * sanctus dei martyr . b. andrews . doctissimus barnabas brissonius in eruditissimo commentario de regio persarum statu . montac . appar . . equidem à rege ipso audivi cùm dic●ret nullum in orbe christiano principem esse qui haberet quem brissonio suo in literarum gloria opponeret . scripsit de verborum quae ad jus pertinent significatione ingens & eruditum opus , itemque de formulis & solennibus populi romani verbis alterum , ac opuscula plurima , quorum optimam partem edidit , partem indigna morte praeventus , imperfectam reliquit . sca● . samarth . gallorum doctrina illust . elog. huic viro quicunque summae doctrinae , acerrimique & ingenii & judicii laudem denegant , illi certè aut planè indocti nulleque indicio praediti aut impudenter sunt invidi . eum enim sua scripta talem fuisse clam●nt , & quidem cum alia , tum ea quae in e●ripidi● tragaedias edidit . steph. praefat. ad annotat in eurip. vide plura ibid. greek and hebrew were almost as familiar unto him as english . * that is , the owl , noctuas athenis . apud rostochienses medicinae galenicae & philosophiae aristotelicae professor imprimis celebris , mathematicarum etiam rerum , praesertim geometricatum apprimè peritus . tych. brah. l. . epist. astron. christ. rothman . nihil cultius aut politius fingi potest . manutius satetur se rectam latinè scribendi rationem à brunello didicisse . samarth . elog. gal. l. . anno salutis christianae . quem mihi liceat omnis liberalioris eruditionis ac praesertim poetices patentem appellare . bez. epist. ad icon. vir. illust. quo nemo diligentius antiquitates pat●ias est perscru ▪ tatus . episc. usser . de brit. eccl. primord . c. . utile in quavis gente erit unum aliquem seligere , qui potissimas in ejus gentis historia obtinere videatur . ut in gothicis jornandem , in longobardicis paulum diaconum : in slaevicis helmoldum francicis paulum aemilium : in hispanicis marianam : in scotitis buchananum : in flandricis meierum : in burgundicis heuterum : in austriacis lazium : in saxonicis crantzium : in danicis saxonem grammaticum : in boicis aventinum : in mungaricis bonfinium : in polonicis cromerum : atque ita in aliis . voss. de ratione studiorum . vir qui nec coelo , nec solo , nec seculo erudito , ut ille cecinit , natus , ad summum tamen poeticae facultatis culmen tam foeliciter ascendit , ut poetarum hujus seculi princeps meritò habeatur . cambdenus in annal. eliz. an . . neminem existimo in gallia paulo humaniorem , cui georgius buchananus non sit notus , non solùm eximius poeta : verùm etiam vir omni liberali eruditione non leviter tinctus , sed penitus imbutus . turnebi adversaria l. . c. . * d r jacks first volume of the creed ; l. . c. . eum virum magnum esse & excellentem ingenlo , doctrina varsa , ac lectione multa , docent tur● quae nuper edidit scripta chronologica valde erudita , laborios● & accuraté conscripta , tum & jam porrò melius docebunt , quae modò habet in manibus , & de quibus spem facit , superaturus sine omni dubio in illis omnium conatus , labores & studia qui hactenus in si●i● argumento voluerunt esse occupati . neand. geog. parte ● . ioannem roffensem habemus quem ioanni roffensi opponamus , fishero buckerigium , cujus argumentis ( si quid ego video ) ne à mille quidem fisheris unquam respondebitu● . godw. de praesul . ang. comment . vide plura ibid. his style is but rude and unpleasing to delicate ears , therefore erasmus would not put him in the number of the ciceronians . gulielmus budaus utroque opere in pandectas & quinque libris de asse plu●imum opitulatus est rei latinae elaborata illa scrutatione rerum ac verborum linguae utriusque lud viv. de trad. discip . l. . vide plura ibid. certissima gallorum gloria , qui jamdudum italis utriusque literaturae palmam magno eruditorum omnium consensu praeripuit : sic caeteros omnes vincens in romani sermonis eloquentia , ut in graeca dictione vincat seipsum . eras. epist. l. . epist . vide ibid. epist : . & . & l. . epist. . & l. . epist. ● . & l. . epist. . & l. . epist. . & l. . epist. . & l. . epist. , ● . & l. . epist. . & . gulielmus budaeus omnium qui hoc patrumque seculo vixere , sine controversia doctissimus . defuit quidem tanto viro perspicuus ille venustioris eloquentiae nitor quem recentlores uni ciceroni addicti majore studió & religione coluerunt . latinitatis cognitionis in pandectis recensendis & romanorum jure illustrando luculentum & nobile specimen dedit . in graecis autem quis non miretur eo usque progressum , ut ( quod nullidum extra graeciam nato contigerat ) ipsius jani lascaris graecorum doctissimi judicio veterem atticorum facundiam adaequasse diceretur . scaev. samarth . gallorum doctrina illust . elog. vir piissimus & doctissimus quo inter germanos theologos ●emo in italia judicatus ●uit meo tempore doctior . zanch. disceptat . cum marbachio . passim ecclesias saxonicas brunsuigae hamburgii , & tandem in regno daniae reformavit . pezel . mellif . histor. parte ●i● . * vide thuan. hist. tom . . ●ib . . ●lacet recitare , quod mihi olim mon●allinus ille monachus , qui tandem combustus fuit romae , propter evan●elium , de tuo libro , qui est de origine erroris , dixerit , cum ego nunquam eum legissem aut vidissem librum , h●r●●batur ille ut emerem : & si , inquiebat , non habes nummos , erue tibi oculum dextrum , illoque persolvas , & lege ●nistro . dei beneficio mox repe●i librum , serva is tamen oculis , quia non peperci loculis . nam emi coronato , & mox succum totius expressi mea manu , quae ne ab inquisitoribus quidem poterat legi . deinde etiamsi legissent , non potuissent agnoscere , utrius essem sententiae . nam redegeram totum ad formam quaestionum scholasticarum , adjectis locis ex conciliis , & scholasticis , quid de iis rebus sentiret romana ecclesia . haec volui recitare , u● intelligas quantam ceperam ego olim ex eo libro voluptatem & utilitatem , & quanti factus fuerit viris piis & doctis : ignosce tamen meis in●ptiis . zanch. epist. l. . bulleng . * vir eruditus , ingeniosus , sedulus & industrius . neand. geog. part . . paulus burgensis ex judaeo & christianus & episcopus in fland●ia extitit . geneb . chron. lib. . episcopus burgensis . burgundi● ●ive burgundius jurisperitus pisanus , qui floruit circa annum mclx. pignor. symb. epistol . epist. . exclamat ingenti spiritus ardore in agone suo . . annas burgaeus hieromartyr christi , ad spectatores quidem martyrii sui . non ego hic sum ut latro aut homicida , sed tantum pro evangelii causa . ad deum vero agonothetem suum : deus mi , ne me derelinquus , ne ego te derelinquam . gryn . epist. l ▪ . epist. . vide calv. epist. car. blaudero . hoc sacro igne , quo absumtus martyr burgius , lamberti danaei in pectore pietatis vera flamma accensa est ▪ discipulus enim annae burgii eruditionem , autoritatem , gravitatem morumque sanctitatem suspiciens , non temere vel levibus argumentis religionem illam à tanto viro , quem toties universa gallia docentem esset admitata , defendi posse statuebat . verheid . praestant . aliquot theol. qui rom. antich . praecipuè oppugnarunt . effigies & elogia . in legationibus enituit , quarum imprimis insignes fuere constantino politana & amasiana . plurima cum graeca tum latina m●ss . volumina , media in graecia collecta in caesaream viennae austriae bibliothecam intulit . swerti● a the 〈…〉 lg ▪ prandium mihi hodie apud heroëm ( non enim virum dixerim ) busbequium , post prandium longiuscu●ae ●●iam fabulae ( sed de literis ) ut apud illum solet . lips. epist. cent. . ep. . in busbequii morte , & tal● morte , i●●●●●● meo dolui servatum huic virum per tot discrimina apud exteros , apud barbaros ut in limine ferè patriae 〈◊〉 manibus ( ita audimus ) periret . lips. epist. cent. . epist. . abrah . ortel . vide thuan. hist. tom. . l. & au●●rti miraei elogia belgica . dec. . buxtorfius in admi●ādo opere syntactico , quod cl. lud. de dieu sibi clavem scripturae biblicae esse adfirmat , ac omnibus theologiae studiosis commendat . dilh. disput. acad. tomo do . buxtorfii lexicon chaldaicum , talmudicum & rabbinicum , opus xxx annorum cui nihil tale sol unquam aspexit aut simile . so one , whose name i forgot to write . buxtorfius in admirando lexici rabbinici & talmudici opere . dilh disputat . acad. tom. . vir meo judicio quamvis papista tamen candidus , plurimumque distans ab ea pertinacia quam in reliquis deplorare cogimur . c●am . de canone tom. . l. . c. . vide leaud . alberti des●r . cot . ital. xenophon and caesar wrote their own acts so wisely , and without all suspicion of partiality , as none hath been so upright in writing the histories of others . caesars commentaries are to be read with all curiosity , wherein is seen the unspotted propriety of the latine tongue , even when it was at the highest pitch . aschams schoolmaster d part . see more there . vide strad . prolus. l. , . hist. part . . iulius caesar , scriptor est purns & elegans , inque verborum structura accuratus , omnino placidi instar fluminis procurrens : interea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ac gravis in sententils : quo xenophontem exsuperat : caeteroquin ei non dissimilis multum . voss. de histor. lat. l. c. . vide plura ibid. duae namque sunt a quilae solae in natura rerum : altera bellicae laudis , altera literariae : illa potentiae , haec sapientiae . caesar & aristoteles . unicus poetieae sireno phoenix , virgilius . scalig. de subtil . ad cardan . . vir sane non indoctus , floruit ante annos . non libenter audiebat missas , ut scriptores quidam ( inter quos & vives ) testantur . cumque aliquando ab amicis invitus ad eas pertraheretur , solitus erat dicere ; eamus sane ad communes errores . sentiebat igitur , missam esse quendam errorem , in quo plerique homines vehementer errarent . illyr . catal. test. verit. l. . vide volat. anthropol . l. . quidam lib●i ejusmodi sunt ut semel arque iterum aucti , locupletari tamen atque ornari deinde possint , quo ex genere bonum fatum calepinus sortitus est , cui quotidie fere omnes homines de suo largiantur : certe enim illius dictionarium , quod nunc emittimus , non tam ipsius industria , quam aliorum labore studioque in tantam altitudinem excrevit . manut. praefat. in calep. nostrum in hoc opere proprium illud putamus , quòd cùm alii in addendo supra modum curiosi fuerint , ut liber excresceret : nos contrà , ne quid praeter rem adderemus , superstitiosi fuimus , nec minus in exsecando diligentes ▪ id ▪ ibid. illustris vir , nec unquam sine summi honoris praefatione nominandus . episc. and. de usuris theol. det. ejus vita fuit singulare honestaris & pietatis exemplum . homo zelo domus dei ardens , & à vitiis non modò alienus , sed etiam eis infestus , vigiliis & labore morbum contraxit , & sub oculis amicorum , quos prolixè ad pietatem & tolerandam christi crucem hortatus est , obdormivit in domino , vix habens in bonis unde possit curari funus : nam tota vita erga pauperes liberalis , erga seipsum parum suerat . cujus scripta spitant merum . dei timorem , & zelum pro dei ecclesia . nec quisquam adversariorum quos habuit innumeros , carpfit ejus mores praeter hieronymum bolsecum medicum perditissimum nebulonem qui instigatore calvino pulsus geneva ob scelera ▪ vitam calvini confarcinavit , in qua effudit in virum sanctum plaustera convitiorum & mendaciorum . molin . hyperaspistes , l. . c. . io calvi●us acri vir ac vehementi ingenio & admirabili facundia praeditus ▪ inter protestantes magni nominis theologus . thuan. hist. tom. . l. . vide ios. scal. epist. l. . epist. . & . & l. . epist. . & l . ep. . & . sethus calvisius nuperâ suae chronologiae editione , operosam adeo diiigentiam adhibuit , ut nihil quicquam omiserat quo verum historiae tempus exquisitè doceatur . whear de methodo legendi histor . parte a. sect. . unus tandem , qui instar omnium erit , acuratissimus & ha●um literarum peritissimus sethus calvisius germanus nuper eruditissimum & consummatissimum chronicon edidit , quod totum rationum nostrarum insistit munimentis . est opus aeternitate dignum . ios. scaliger . epist. l. epist. posth . . vide ejus opusc . unicum illud & incomparabile opus quo britanniae nostrae antiquitatē & ●uae antiquitati britanniam restituit , quo pulcherrimam terram ( à toto orbe divisam ) toti terrarum orbi conspicuam & illustrem reddidit : hoc uno opere quid luculentius , quid limatius , quid accuratius , vel pausanias , vel strabo , vel quivis alius veteram geographorum dare potuit . whear orat. funeb . munus à re accepi , vir ornatissime , per mihi gratum , britaniam tuam : quam illustrasti ingenii & industriae clara face . multum patria tibi debet multum exteri nos , qui per te pulcherrimam insulam videmus etiam cum non videmus . perge in hoc & simili studiorum genere , quod abesse non potest quin tibi famàm , posteris aeternum ferat fructum . lips. epist cent. . ep. . annales elizabethae perficit cumdenus stylo tam plenè regio , tam undequaque & rei & sibi conscio , quasi virginalem tantae majestatis splendorem libro suo maritare statuisset , ut pari ●amae consortio semper audiant elizabetha & camdenus orat. townley in memoriam camdeni . in quo opere perfectae historiae numeros omnes reperiti haud credo quenquam esse qui diffitebitur . whear . orat. funeb . excellentissimu● graecanicae linguae in●●●pres bortramus in matth. ● . . grati mihi semper camara●ii , ob unum i●ium virum quem germania vestra habuit sine pa●i , & tu merito inter eos . lips epist. cent. . ep. . ioach. camer doctori medico . eo provectus es eruditionis , ut communi doctorum omnium confensu peritiorem linguae graecae neminem , in latina verò lingua dise●●iores per paucos ▪ exactiorem au●em nullum scriptorem habuerit ▪ go●mania , sicut plurima ipsius monumenta testan●ur . vide thuan. hist. tomo tio l. papeberga , patria de literis optimè meriti ioachimi camerarii . quantus autem vit fuerit ioachimus camerarius in omni doctrinarum eruditarum genere , docere possunt libri ejus multi erudi●i & varii in publicum hactenus editi , cum etiam edendi deinceps à filiis ejus doctrina omnigena , dignitate atque autoritate praestantibus , viris clarissimis a que celeberrimis , ioachimo medicinae doctore ac reipub. n●●●●urgensis medico , & philippo●u riusque juris doctore , & ejusdem reipub. consilatio dignissimo , & ludovit● camerariis , dominis atque amicis nostris colendi●simis . neand. geog. parte ● . magni illius io●chimi filius ph●lippus camerarius , vir pietate eximia , opere horarum succisivarum insignis ▪ scultetus de curriculo vitae . philippus camerarius bononiensis dictus , vir gravis & litteratus , ac proxima cognatione katharinae reginae conjuictus , romae o●●●c . thuan. hist. tom. . l. . iohannes dictus camers , ordinis minorum monachus , non solum divinis verum etiam humanis litteris eruditissimus , uti ejus opera perhibent . albe●● . lea●d . descrip● . ital. scripsit ab anno aetatis vigessimo , non quae ab aliis scripta eran● , sed in hoc incumbens , ut nova in omnibus ferè scientiis excogitaret . ea à nonnullis in ix . tom. dictingui intellexi leonis allat●● apes urbanae . scripsit ingens opus , de reformatione scientiarum , decem in codices divisum , quorum singuli plurimas in partes distribuuntur , unde nihil acutissimo ingenio homini tam fuisse propositum apparet , quam relictis veteribus viis , ad omnium scientiarum notitiam , novum atque directum iter aperire . iam. nicii erythrai pina●otheca . salisburgensis episcopus & cardinalis , suopte ingenio properus notescere annos tantum natus . patavii ju● caesareum incredibili auditorum admiratione , una cum patre ioaune campegio , cujus opera in precio sunt , publicè professus est . nome●cla● . sanctae roman . eccles. cardinal . grammatica hebraica psalmi juxta hebraicam vetitatem . lat. paraphrasis . * edmundus campianus natione anglus , patria londinensis , omnium opinione martyr christi inclytus , & nostri saeculi clarissimus . rationes decem oblati certaminis in causa fidei , reddi●ae academicis anglis . in hoc exiguo libello vix credi potest , quàm multa fidei dogmata paucissimis verbis prestringat ; quanta eloquentia ingenii vi & perspicacia , quanto rerum coacervatarum numero ac pondere obruat adversarios . biblioth . scriptorum societat . jesu a philippo alegambe edita . vir linguarum non solùm graecae & hebraicae , sed syriacae & aliarum orientalium ●arâ & exquisitâ cognitione insignis . thuan. hist. tomo . l. . henricus petri societ . jesu theologi è fratre nepos . primus liber qui à societate sesu prodiit . raynaud . erot. de malis ac bonis libris partit . erot. . valeri andreae biblioth . belg. ferdinando caesari imprimis , charus acceptusque , cujus etiam auctoritate ac jussu catechismum verè aureum bono publico conscripsit : quem civis ejus ac propinquus petrus busaeus soc. ejusdem theologus citatis è ss . patribus integrè locis , mirisicè illustravit . auberti miraei elogia belgica . natus est anno dom. . suffrid . pet. de script . fris. vide thuan. hist. tom . . l. . bononiae carolo sigonio usque adeo gratus fuit , ut novas ei lectiones inscribendas putarit . ●ub . mir. elog. belg. extant ejus novarum lectionum libri octo , in quibus cum plurimis ac diversissimis authoribus integritatem suam restituat , quantus ipse librorum helluo fuerit , declaravit . suffridus petrus de scriptoribus frisiae . studiorum cursus ubique pene par fuit . suffridus petrus de scriptoribus frisiae . doctissimus adolescens lambertus canterus , patre theodoro , patruoque gulielmo dignissimus . asaub. anima●vers . in lib. . sueton. melchioris cani scriptum de locis theologicis multa eruditione refertum est . voct biblioth . l. . sect. poster . c. . summus theologus & moderatissimus vir . montacut . antidiat . ejus loci communes è foecundo , erudito , & facundo ingenio prodierunt , en commendandi magis , quod ipse nostra aetate , primus ea brevitate , copia , dispositione , ac perspicuitate de iis perutiliter egerit . posseo . apparat. sac. tomo ● d● . jacobi capelli ( viri multae eruditionis , & harum literarum callentissimi ) historiam sacram & exoticam accuratâ quidem diligentia ad temporum rationem concinnatam , merita sua laude neutiquam privandam censeo . whear ▪ method . legendi histor. parte d● sect . . in quo nescio magi●ne indefeslam sedulitatem mirari debeam : an uberrimam eruditionem , an judicium limatissimum , quae tres laudes in hoc opere ita inter se certant , ut in ambiguo maneat cui de tribus prima palma debeatur . grotius epist. ad gallos . contentus esto magnis potius quam multis laudatoribus . id. ib. vir in rhetorum lectione multum versatus , nec malè de arte ea meritus . voss. de analog . lib. . cap. . scripsit hieronymus cardanus doctissimè mathematica plurima , medicinam tamen profitetur rami schol. mathem . l. . mathematum insignis cultor & explicator , supra cae●eros , propter edita ingenii monumenta innumera toti terrarum orbi probata , praeconiis efferendus . tomas . illust vir. elog. romae magni nominis sive mathematicus sive medicus hieronymus cardanus mediolano natus hoc anno obiit . varia ejus vita , ut mores , pluraque ipse de se inaudita in viro literas professo simplicitate seu libertate scripsit , quam curiosus quisquam a me exigat . romae eum diverso ab aliis cultu incedentem paucis ante obitum annis conspicati & adlocuti ac saepius admirati sumus , cum celeberrimi tot scriptis hominis recordatio subiret , neque tamen quidquam in eo quod tantae famae responderet , animadverteremus , eoque magis iulii caesaris ▪ caligeri judicium suspeximus , quidivinum ingenium suum in opere de subtilitate exagitando praecipuè exercuit , in aequalitate illius diligenter notata , qui in quibusdam interdum plus homine sapere , in pluribus minus pueris intelligere videatur . in arithmeticis multa conatus est & invenit . , judiciariae quam vocant , fidem apud multos struxit , dum certiora per eam , quam ex arte possint , plerunque promeret . verum extremae amentiae fuit imo impiae audaciae astrorum commentiis legibus verum astrorum dominum velle subjicere , quod ille tamen exarata servatoris nostri genitura fecit , tandem cum tribus diebus minus septuagesimum quintum annum implevisset , eodem , quo prae dixerat anno & die , videlicet xi . kal. octobr . defecit , ob id , ne falleret , mortem suam inedia accelerasse creditus . thuan. hist. tomo tio l. . illud verò ineptius visum est , quod carolum magnum ( qui quam monarchiam vocant primus occupavit ) natione gallum , in gallia natum , lingua quoque moribus & institutis gallorum una cum suis majoribus educatum , modo germanum . modo alemanum vocant . tam etsi enim à francis veterum gallorum colonis originem plerique traxisse putent , non tamen negant quin gallorum armis ac legionibus . germaniam , italiam & magnam hispaniae partem cum imperio gallorum conjunxerit ac primogenitis galliam , velut imperii sedem , alias aliis regiones ab hoc imperio avulsas dederit , quousque henricus auceps natione germanus , regem se ferens , germaniam hujus imperii partem occupavit . bodi● . method . histor. vide illum de repub. l. . c. . carolus imperator magnus natione alemannus , vir virtute & conversatione christianissimus & in sanctorum numerum non immerito relatus , in scripturis divinis studiosissimus , & in secularibus literis egregiè doctus , ingenio sub●ilis , eloquio clarus & disertus , & mult●rum linguarum cognitione insignis , graecae , latinae & hebraicae peritus , nequaquam a catalogo illustrium virorum germaniae rejiciendus . enimvero artes liberales studiosissimè coluit , earumque doctores plurimum veneratus magnis afficiebat honoribus . trithem . catal. vir. illust. vide plura ibid. princeps praeclara indole & magnis virtutibus praeditus , nisi quatenus eas prava educatione & matris indulgentia corrupit , fuit in eo elatus & fortunae par animus , ingenium juxta sagax & acutum , mascula facundia , prudentia supra aetatem , quae plerumque in vafritiem degenerabat : acre in aliorum ingeniis dignoscendis judicium : magna in dispensandis beneficiis cura , & in pensitandis cujusque meritis morositas ; ut ab aulicis virtutes ad inexhaustas capiditates suas metientibus minus ob id liberalis haberetur . caetero qui ad iracundiam praeceps fuit , quae violenta & assidua equitatione ac vigiliis alebatur , & licet summus natura dissimulator esset , nonnunquam per intervalla in furorem erumpebat . unicam puellam aurelianensem adamasse toto vitae tempore compertus est , ex qua carolum arvernorum c●mitem suscepit . modicus ut cibi sic & somni , quem etiam nocturni horrores post casum sanbartholomaeum plerumque interrumpebant , & rursus adhibiti symphoni●ci pueri expergefacto conciliabant . musica & poetica summo perede●ectabatur . thua● . hist. tomo ●io lib. . nobilis cartesius , philosopharum hoc aevo coryphaeus , omni laude dignus propter acumen & solertiam , & heroicos conatus in promovendo philosophico studio . mares . theol. elenchtic . nova synops. tomo do controvers . . thomas cartwrictus ob commentationes in proverbia salomonis , & in harmoniam evangelicam , in qua non solum acumen viri sed & vitae sanctitas mirè elucer , omnibus doctis amabilis . laeti compend . h●st . universal . bartholomaeus casa ▪ peculiari libro castellanorum horrendas lanienas , & indorum immanissimas interneciones descripsit . carion . chron. in carolo to . vide thuan. hist. tom. . lib. . chiappiae praesul à sacris caroli v. confessionibus , petiit ut occupato bellis europae caesare miserorum interea indorum ratio haberetur , & diligenti ab ipso pe●quisitione facta constitit , in una in u●a hispaniola multa millia hominum inaudita , novo●um hospitum barbarie misere paucorum annorum spatio extincta esse . addunt praeterea rem dictu soedam & horroris execrandi plenam , viros eo desparationis adactos , ut ex compacto deinceps a concubi u naturali cum uxoribus abstinuerint , ne liberos sub hispanorum potestate futuros generarent , eoque factum esse ut tractu temporis tam frequens populo locus ad solitudinem sit redactus . thuan. hist. tomo to lib. . ioannes casa archiepiscopus b●●even●anus , pontificis apud ven●●os legatus , horrendo scelere , plus quam detestanda impudentia , id celebrate est ansus , quod nefand● quidem pudor ipse nominari sustinet . foxus contra osor. lib. . pag. . vide sleid. comment . lib. . thuan. hist. tom. . lib. . incomparabilis vir & saèculi sui decus immortale , isaac●s casaubonus , nunquam sine laude nominandus , nunquam satis laudatus . salmas . praefat. ad hist. august . script . vir longe longeque doctissimus , & mihi dum viveret , ●micissimus , meritisque in rem literariam clarissimus , , in historicis recensendis versatissimus . salmas . not . in aelii spartiani hadrianum . casaubono statim à teneris unguiculis sincero verae pietatis lacte imbuto suppetebat rara linguarum orientalium cognitio in graecia vix secundum , nedum parem habebat . non decrat sacrae , non decrat historicae veritatis illustrandae studium . iac. capel . praefat. ad vindic. pro isaaco casaub. anno christi nascitur m. d. xv. graecè latineque doctus , grammaticus & rhetor insignis , historicus eximius : sunt qui & inter theologiae peritos ei locum dare velint , alii aliter de eo sentientes dicunt , quod dum haereticorum libros nimis incautò legit , eorundem erroribus se & sua contaminasse , quodque haereseos notam vix effugerit . swertii athenae belgicae . cassander revera vir probus , & candidus modestusque , & unitatis studiosus , schisma fugitans , bono animo ac sedulo egit quicquid in negotio componendarum religionum operae contulit . ex partibus adversariorum pontificius ipse veniens , & è castris suis longius progressus ▪ per multum itineris spatium nobis ultro obviam occurrit , amicè ad concordiam invi●avit . cujus spem ut faceret fiduciamque proniorem , multa deformata & reformanda agnoscit : ita plurima excusat , ut etiam alia non pauca incuset . in summa , ab hoste non potuere meliora aut molliora sperari vel expectari . salmas . in posthum . grotii . vide thua● . hist. tom. . l. . fidelium familia , à fide nomen adepta , primùm mediolani ortum agnovit . tomas . elog. * epist. l. . ep. . certum est enim , non minus ad eam invisendam , quam ad livium nostrum patavinum olim , ab ultimis orbis partibus confluisse plurimos , qui sui seculi ornamentum , sexus miraculum , & ingenii monstrum depraedicabant . tomafi●i illust. vir. vitae . vide plura ibid. edidit ravenna johanneni . pontificem roma num cassiodorum senatorem virum doctum , elegantemque scriptorem , qui postea monachus effectus , multaque literarum monumenta reliquit . leand. alb. descript. tot . ital. in romanula . vir melioris litteraturae ac reconditioris eruditionis laude insignis . ant. sand. de scriptoribus flandriae , lib. . hispanus natus toleti . contra tridentini conciliabali , cui ipsemet inter fuit , decretum , ad extremum usque spiritum intrepidè asseruit , posse hominem in hac vita salutis suae certum esse . smeton . ad hamilton . apostat . orthodox . resp. vide elogium ejus apud valer. max. . . c . quis illo gravior in laudando ? acetbior in vituperando ? in sententiis argutior ? in docendo disserendoque subtilior ? refertae sunt ejus orationes amplius centum & quinquaginta , & verbis , & rebus illustribus . caussin . eloquent . sac. & human. parallel . l. . c. . vide liv. hist. l. . c. . * tu modò , qui catu●lum ex polieris , da oper m , ut in tibullo & propertio , qui locum illi proximum in elegantia verborum , atque in sententiarum concinnitate obtinent ? quam simillimum tui te praebens : ita tres pulcherrimi poetae , & sine dubio inter latinos in illo festivo genere principes , veterem suum splendorem , ereptum vetustare , atque hominum inscitia , tuo maxime studio recuperabunt . manut. epist. l. . epist. . marco antonio mureto . jacobus sirmo●●us an● be were ons●ssors to lewis the th , king of france . * latinus hippocrates medicis dicitur aurelius cornelius celsut , quod hippocratem fere totum in latinam linguam converterit , & medicinam omnium latinorum princeps ita absolverit , ut aemulari potius multi quam astequi parem laudem possent . ejusdem medicinae libri octo adhuc excusi habentur . neand. geog. couradus c●l●is era ▪ phil●●ophus orator , atque mathematicus insig nis . inprimis autem artem poeticam excoluit , atque in usum studiosorum magnacum laude reduxit . in ea facultate cum natura etiam excelleret , à caesare maximiliano poeta laureatus creatus fuit , anno aetatis trigesimo quinto , atque salutis nostrae . pantal. de vir. illust. patte d● . conradus celtes homo doctissimus floruit viennae ci●citer ante annos . illyr . catal. test. verit. l. . . magdeburgenses ministri , quorum antesignanus . est matthias flaccus , illyricus , centurias divulgarunt errorum , mendaciorumque plenissimas . geneb . chron. l. . opus , nisi apud iniquos alienarum vigillarum aestimatores , ●●si haud plane inculpatum , laudabile tamen cum ptimis utiléque . gotofied . epist. dedicat. ad philost . histor. eccles. opus certè per quam laudabile , ecclesi●que nostris praefertim temporibus ( quibus tot ac tantae circa fidem ac disciplinam moveantur controversiae ) si cautè interdum & circumspectè legatur , apprimè utile . whear . method . leg . hist. parte prima . sect. . magnam nominis famam illyricus . consequutus catalogo suo testium vetitatis , & historia ecclesiastic● . iac. verheiden . fuerunt quidem aliquot zoili inter pontificios laborem illum arrodentes : sed unicum io●uui● sturmii testimonium omnes malè feriatorum hominum calumnias & sinistra judicia facilè refutare potest . sic autem sturmius sua manu in primam centuriam , rogatus hoc nomine à secretario reipub. magdeburgensis henrico merckelio scripsit . magdeburgensium labor in conficienda historia ecclesiastica & ●ecessarius suit , & nostrae aetati utilissi●●● . quatuor in ea ego virtutes esse sentio , veritatem , diligentiam , ordinem , persp icuitatem , qu●s cum historicus assecutus , nihil video quid illi deesse possit , fi acc●dat sermonis latini puritas & conveni●ns historiae ratio . melch. ad. in vita wigandi . horna genui● iacobum cer●t●●tum , id est , hornanum , graeco vocabulo , non quod illum natalis soli puderet , quo nomine reprehenditur ab hadriano iunio : sed quod inter illorum temporum eruditos consuetudo ita ferret . utriusque singuae peritissimus fuit . graecae professorem egit lovanii . beneficio ejus & incredibili industria primum lexicon graecum concinnatum est , magno studiorum bono . boxhorn . theat . holland . ludovicus de la cerda in adversariis sacris , multijugae lectionis opere . vossius de vitiis sermonis , lib. . cap. . hoc puer a●●diveram ex antonio rodolpho cevallerio viro doctissimo , qui me in his literis ●rudiebar . d●us . respons . ad minerv . scrar . l. . c. . mercerus additamentis ad thesaurum pagnini , adsentiente cevallerio . ●●● cevallerium nomino , intelligo non petrum qui genevensis erat : sed a●to●ium rodolphum natione norma●●●● , alterius praeceptorem . drus. terragram . c. . vide thu●● . hist. tom. . l. . graecae linguae post argyro . polum florentiae professor fuit ? sed politiani ambitione inde ejectus mediolanum se contulit . voss. de arte grammat . l. . c. . cui graecae literae aetate nostra ab interitu quodammodo vindica●ae , quòd nunc vigeant , debere fateantur , quot aerumnarum eventibus oppressus miserabilem semper vitam egit . pier. valer. de litteratorum infoelicitate , lib. . vide plura ibid. vir doctrinâ orthodoxia , scriptis celeberrimus . garissol . de imputatione primi peccati . c. . charron en sa sagosse n'a estè que comme le secretaire de monsieur du vair , & de m. de montagne , soubz lequels il semble qu'il ait escit ce qu'ils luy dictoient , tant il a fait peu de scrupule de se seruit de leur inventions , & de leurs propres paroles . apologie pour m. de balzac . vixit anno domini . propter docendi gratiam & libertatem quasi alter dante 's aut petrarcha quos ille etiam in linguam nostram transtulit , in quibus romana ecclesia tanquam sedes antichristi describitur , & ad vivum exprimitur . humphr . praefat. ad lib. de jesuitismo . fuere & in britannorum idiomate & eorum vernaculo sermone aliqui poetae ab eis summo pretio habiti inter quos galfredus chaucerus vetustior qui multa scripsit , & thomas viatus , ambo insignes equites . lil. gyrald . de poet. nost . temp. dial. . de la tresrare erudition , pietè entiere , diligence incroyable & dexteritè admirable . beze epistre au roy deuant son traicte des marques de l' eglise catholique . comprehensus fuit io. checus , ac à ministris regiis in ipsa via quae antuerpia bruxellas ducit equo deturbatus , & funibus ad plaustrum religatus donec ob voluto capite in navem conjectus est , & ad turrem , londinensem ( ignarus quo ▪ veher●tur ) abductus est . ibi minis ac terroribus ad palinodiam adactus est , cum à pontificiis erroribus toto animo abhorreret . cujus rei poenitenti● ductus , maero●e paulo post contabescens mortuus est . godw. rer. anglic. annal. l. . d r l. in the life of sir john cheek . natus est anno . inter labores ejus primas facilè obtinet ille , quem dogmatibus , decretis , & canonibus concilii tridentini examinandis & re●●tandis im pendit , utilem sanè omnibus veritatem amantibus . ipse etiam inter primos exst●●it , qui naturam artes & doctrinam iesuitarum germanis , quantum illis temporibus paruit detegere coepit . melchior . adam . in ejus vita . vir eximius atque acerrimus pontificiarum partium oppugnator . gul. rivet . vind. evang. part . . c. . vide thuan. hist. tom. . l. . d. chemnitius non postremus est in catalogo haereticorum : quia examen tridentini conciliabuli non leviter ipsis dolet . haseunul . historia jesuit . ord . c. . * summus nostrae aetatis jurisconsultus . geueb . chron. . . emanuel chrysoloras byzan ▪ tius , graecas literas in italiam quasi postliminio reduxit , quae per annos ferè exulaverant . geueb . chronol . l. . primus graecas literas variis barbarorum irruptionibus expulsas , post septingentos annos in italiam reportavit . paul. iov . elog. doctorum virorum . a ita dictus quemadmodum chrysostomus ob auream dicendi vim arque eloquentiam . possev . apparat. soc. floruit petrus chrysologus ravennae archiepiscopus , vergente quinto laeculo , prope annum domini . forbes . instruct. histor. theol. l. . c. . disertissimus patrum & in scripturis enarrandis graecorum princeps . montacut . appar . . vide ●asaub . l. . ep. . & . basilii quemadmodum in literis , sic etiam in professione syncerioris virae socius , atque ut ita loquar , achates , quicquid ser̄e scripsit , ad populatem captum accemmodavit , eôque fusior est ac simplicior , & in locis communibus spaciari maluit , quam in difficilimis versari quaestionibus . hos triumviros gregorium nazianzenum , basilium , chrysostomum una tulit aetas apud graecos , pietare pares , nec dispares eruditione , sed dictionis charactere dissimiles : quos si cum nostris conferre velis , chrysostomus non dissimilis est augustino , gregorius ambrosio , qui si graecè scripsisset , plutimum negotii fuisset exhibiturus interpreti . quem basilio conferam nondum invenio , nisi fi quis scripturarum cognitionem quam habuit hieronymus , cum lactantii soelici facilitate copulet . eras. l. . epist. epist. . ego studiosissimus illius patris sum , tum quia nullus melior novi testamenti interpres , tum & propter miram dulcedinem , & amaenitatem dictionis , quam post illum nullus ecclesiasticus scriptor consequi potuit . ios. scalig epist. l. . epist. . cum aristophanis comici atheniensis comoedias assiduè legeret , adeò ut etiam duo de t●igin●a ejus comoedias graecas sub pulvino abderet dormiturus , eloquentiam hinc & severitatem quibus est mirabilis didicisse existimatur . neand. geog part . . de re historica optimè metitus . whear . cognominatus est cicero quia quiddam in figuram ciceris prominens habebat in naso suo . whethamsted . de viris illustribus . vide eras epist. epist. . vide etiam ludov. viv. de trad . discip . l. . natura ciceroni ad summum eloquentiae principatum initia rudia contulit , ars incrementa dedit , sed improbissimus ille perpetuae commentationis & exercitationis labor infinita quadam accessione & naturae initia , & artis incrementa superavit . rami ciceronianus . vide plura ibid. hic ille est marcus tullius dono quodam providentiae genitus , in quo to●as vires suas eloquentia experiretur , par imperio romano ingenium , os magnum , sapiens , beatum , nectare , & ambrosia diffluens , ex omnium seculorum ingeniorum virtutibus collecta in unum perfectio . vir de quo dubites , an ipse totus ex eloquentia , an ex ipso tota eloquentia sit confecta . certè nihil est facundius , tot sunt in eo virtut●● , quot genera eloquentiae , quot dicta tot purpurae , quot verba tot flores . caussin . eloq . sac. & human. parallel . l. . c. . boxhorn . monum , illust. vir . & elog. habet eadem verba . vide casaub. epist. . anima eloquentiae cicero , qui in foro , senatu ro●tisque grandi loquae sacultatis majestate sonuit . dilh. disput. acad. repetitio quaedam & geminatio verborum : idem significantium , ciceroni familiaris est ac propè perpetua : hanc ubertatem & copiam laudo : commutatis verbis ; variatis figuris , quo magis res imprimatur in animis , nonnunquam in eadem sententia commoratur orator : majoris hujus impressionis commorationem probo : interdum alio loco dicta nulla nova ratione denuò reponit : id neque laudo nequis probo . rami ciceronianus . si quicquam in cicerone ciceroniano maxime cavendum fugiendumque ●it , ista sane jactan●ia est , quia maximè animos audientium laedit : maximéque illud quicquid dicendo petitur , amittit . id. ibid. vide quintil. instit. orat. l. . c. . patriâ brixianus , professione benedictimus , vir tribus linguis doctissimus , qui ad doctrinam christianam mores castissimos , vitam integerrimam , animum nihil praeter charitatem & ecclesiae emendationem ac unionem spirantem attulit . thuan. hist. tom. . lib. . britannici generis nobilissima mulier , nominis claritudinem ex ingenti utriusque linguae latinae & graecae notitia per italiam & alias mundi nationes commeruit . maritum habebat fortunis atque eruditione sibi non dissimilem ( à quo cognomentum accepit ) aulum videlicet rufum , cognomine pudentem , etrusca nobilitate equitem insignem , poetam bononiensem , ac stoicae sectae philosophum eruditum . balaeus de script brytan . cent. . anno aerae christi . helv. chron. maximus poeta claudianus solo argumento ignobil●ore oppressus , addit de ingenio quantum deest materiae . foelix in eo calor , cultus non invisus , temperatum judicium , dictio candida , numeri non affectati , acutè dicta multa sine ambitione . scalig. hypercritic . c. . claudianus ingenii ac spiritus planè poetici . lud. viv de tradend . discip. lio . . poeta est , non qui fabularum obscuris ambagibus aures potius titillet quam animum instruat . gravissimus & compositae ad politicam doctrinam nervositatis stylus materies , laudum principalium omne genus . boxhorn . monum . illust . vir. & elog. claudius imperator , quantâ curâ , & poenè dixerim ambitione , tres novas litteras invexit , iisque romanam linguam auxit ? non aliâ , quam si totidem regnis imperii fines . lips. de recta pronunciat . latinae linguae . cap. . natione germanus , scientias mathematicas avidissimè ac studiosissime didicit , & magna cum laude diu professus est . bibliotheca scriptorum societ . iesu. a philippo alegambe edita . et certe non video quid mathematica studia clavio contulerint , qui his adeo infans est , ut mediocriter literis humanioribus tinctus haec melius intelligat , quam ille qui toto vitae suae tempore nihil praeter mathematica tractavit . scalig. can. isag. l. . ex omnibus ejus lucubrationibus quibus in lucem prolatis , nominis sui memoriam , omnium saeculorum posteritati commendavit , euclides , & sphaera . io de sacro bosco , commentariis illustrata , est talis , ut in arce poni possit , quasi minerva ill phidiae , in qua nihil est nisi absolutum atque perfectum . iani nicii erythraei pinacotheca . vide plura ibid. anno aerae christianae . helv. chron. clementis alexandrini & antiquitas , & summa consummataque eruditio . erat acer vehemensque & sensu sententiisque pollens . montacut . antidiat . clemens alexandrinus , scriptor in primitiva olim ecclesia admodum celebris , tum pietatis , tum eruditionis nomine , floruit circiter domini annum . illyr catal. test. verit. lib. . feruntur ejus insignia volumina , plenaque eruditionis & eloquentiae , tam de scripturis divinis , quam de saecularis literaturae instrumento . hieron . de script . eccles sub clementis romani nomine jam olim prodiit liber cujus ●i●●l●s , constitutiones apostolorum . nec defuerunt nostris temporibus ex adversariis nonnulli viri alioquin eruditi , sed judicio hac in parte non u●entes , qui clementis genuinum opus esse pertinaciter contenderent . albortinus de sacramento eucharistiae l. . c. . vide plura ibid. de illis libris constitutionum nihil habent eusebius , nihil hieronymus , nihil gennadius , gethardi patrologia . exoticarum linguarum peritia vel exterorum hominum testimonio , belgarum poenè propria est . argumento in eruditis linguis unus è millibus clenardus sit , qui easdem ratione traditas , non lovanii modò , sed apud exteros etiam , magna sui admiratione , propagavit . testantur id libri epistolarum peregrinationis suae ; quarum plerasque iacobo latomo doctori suo , ioachim● politae , rutgero relcio , aliisque amicis inscripsit . auberit miraei elog. belg. praeter latinam , graecam , & hebraeam ( quae in omnibus pene academiis regnant ) ●rabicam quoque grammaticam conscripsit ; extatque manuscripta in hispania apud i. peeresium valentinum hominem doctissimum . id. ibid. graecis hebraicisque literis imbutus , eas lovanii maxima cum laude docuit . linguae arabicae discendae studio in africam trajecit . swertii athenae belgicae . in academia fessana saracenicae gentis , linguam arabicam didicit . neand. geog. parte tertia . linguarum septem , utpote latinae , graecae , italicae , gallicae , hispanicae , lusitanicae & belgicae , exactam habuit peritiam . historiarum vulgo incognitarum & scriptor & censor acutissimus , uti & cosmographiae doctissimus . melch. ad. vit . germ. medic . et boissardi icones . petrus abbas cluniacensis floruit duodecimo seculo . is unus eorum est qui romanam tyrannidem anim advertit & accusavit . illyr . catal. test. verit. novum orbem in atlantico mari hispanis primus aperuit . thuan. hist. tom. . lib. . vide uberti folietae elogis . et boissardi icone● . a extant ejus de re anatomica libri . ubi multis ostenditur quid ipse veterum & ante se recentiorum ●●venis hic addiderit . neand. geog. part . . * floret anno ae●aè christi ● . petri lombardi frater nothus . galv●● . chron. presbyter ●cele●●● trecensis , comestor cognominatus est , ut trithemius autumat , quod bibliorum testimoni● in sui● scriptis & concionibus adeo frequenter citare solitus sit , ut scripturarum facr●r●m codicem velut comediss● diceretur . illyr . catal. test. verit . l. . fuit is ex illustri apud flandros gente comminaea , aurei velleris equestri ornamento splendescente , vi● forma eleganti , & procera corporis dignitate . res gestas omnium gentium , ac praesertim romanorum gallicè redditus ( neque enim latinè sciebat ) diligentissimè legerat , & memoria prope tenebat . qua & in primis valuit , adeò ut iulii casaris exemplo , quatuor saepè scribi● litteras de variis gravissimisque reipub. negotiis eodem tempote dictaret , tanta quidem facilitate , quasi unum tantùm tractaret argumentum auberti miraei elogia belgica . vide scaev. samarth . gallorum doctrina illust . elog. entre autres il faut auouer que philippe de commines , qui ne scavoit pass'ly avoit vn polybe & u'n tacite aumonde , c. car c●s excellans historiens combut●oient encor au●c la poudre & les vers , dans les bibliotheque● des momes , ne laisse pas de s'accorderau e● eux , & d ▪ estre de mesme aduis en la pluspart de les ingements . apologie pour m ▪ de balzac . scrip●it historiam ante annos paulo minus centum philippus comminaeus , ita laudabiliter , ut nihil ve●ear compon●re eum cum quovis antiquorum . incredibile est quam ille omnia videat . penetret , arcana consiliorum erat , & subinde instruat nos salutaribus rarisque praeceptis piis , & id diffuse , polybiano quodam exemplo . dignum alexandris omnibus hic philippus . lips. not. in . l. politic. vide plura ibid. philippus comminaeus historicus , quinto decimo exeunte seculo , sed cum antiquis melioribus est comparandus . possev . biblioth . select . tom. . l. . c. . * natione gallus , rem literariam multum juvit , editis tum veterum graecorum plurimis nunquam antea editis monumentis , tum athanasio imprimis , & b. io ▪ chrysostomi magna operum parte . thuan. hist. tom. . l. . sex fuisse generalia legitima concilia nemini est dubium . ea sunt nicenum habitum contra arium an . . constantinopolitanum primum , contra macedonium anno . ephefinum contra nestorium an . . chalcedonense contra eutychetem , an . . constantinopolitanum secundum , sub iustiniano , & tempore vigilii , contra trium capitulorum defensores , an . . constantinopolitanum tertium sub constantino pogonato contra monothelicas , an . . his sex duo addenda , sardicense , an . . & constantinopolitanum sub menu● , an . quae utraque generalia , utraque legitima , sed idcirco in numero conciliorum non recensentur , quia in eorum neutro controvesia ulla nova de fide definita est ; sed quae antea in aliis conciliis fuerant definita , in his firmata & corroborata fuere . crakanth log. l. . c. . a extat refutatio concilii tridentini à martino chemnitio adornata nomine examinis adversus iacobum payvam andradium lufitanum , anno ● edita : nec non iob. calvini antidoton , & innocintii gentiletti examen , quo demonstrat in multis articulis hoc concilium antiquis conciliis & canonibus , regisque galliae autoritati esse contrarium , ac proinde nullum , & conciliabulum pharisaicum esse convincit . pezel . mellific . histor. part . . history of the councel of trent , l. . p. . the tridentine councel was celebrated in the city of trent in the year . under pope paul the third . between the first and last session of the councel of trent were eighteen years . all the articles of the popish doctrine were confirmed in it . historia concilii tridentini petri suavis . l. . cujus germanus author à quibusdam creditur esse pater paulus qui causam venetorum adversus paulum v. pont. acerrimè defendit , à quo primùm italica lingua conscripta est , & postea auspiciis marci antonii de dominis in latinam linguam translata , qui eam aliquoties commendat . gerh. confes. cathol l. . general . part ▪ . c. . . lugduni . hic ●um celeberr ima illa doctrinae confessio , ab urbe in qua & scripta , & carolo v. augusto exhibita , nomen est sortita : quemadmodum olim nicenum symbolum , ab urbe nice● , in qua trecenti octo decim episcopi contra arium , a constantino magno imperatore convocati ; breviter fidei suae confessionem fuere complexi . meleh . adam . in vita brentii . anno . omnium celeberrimus est exhibione augustanae confessionis , quam philippus melancthon a●hibito subinde in consilium luthero augustae conscripsit . fertur imperator lacrymis profusis , precibus , & votis ad hoc negotium se praeparasse , cum diceret : quis ego sum , qui evangelio repugnare possim ? orate pro me misero , ut in veritate constanter persistam . pezel . mellif . histor. part . . vide thuan. hist. ●om . . l. . this holy book of conformities , and s t francis life is in english , so b. down . of antichrist , and crashaw in his iesuites gospel , though i cannot purchase it . crashaw also speaks largely of it in his sermon preached at pauls crosse th wound . constantine the first christian emperour was born in britain . is britannica matre genitus in britannia natus , in britannia imperator creatus , haud dubie magnitudinis suae gloriae natale solum particeps effecit . polyd. verg. angl. hist. l. . p. . vide plura ibid. & vossii epist. ad artem grammat . * broughton of consent upon apocalyps . robertus constantinus vir singularis eruditionis & diligentiae . gesn. biblioth . contarenus erat patricius & senator venetas , magni nominis propter doctrinam , & praeter omnem expectationem dicitur , cùm nihil ambivisset , ad hunc fuisse gradum evectus . sleid. de statu relig. & reipubl . comment . l. . cardinalis contarenus legatione sua non bonam gratiam iniit apud pontificem atque collegium , quasi non satis acriter se lutheranis oppoiuisset , & quasi tempublicam romanam propè in discrimen adduxisset mortuus est non sine veneni suspicione . qui familiariter illum noverunt , de justificatione hominis rectè sensisse dicunt . fuit vir cum primis doctus , & extat ejus de magistratibus atque republica venetorum liber . id. ibid. l. . vide carlet . cons. eccles. cathol . contra ●rid . c. . de fid. justif. in ipso civilium honorum cursu , honestum decorumque sibi & patriae , de republica venetorum volumen edidit , ut institutae leges ex antiquo more civitatis in mandandis honoribus ad memoriam posteritati traderentur . paul. iov . elog. doct. vir. vide sadoleti epist. l. . gasp. contareno . ingens ille copernicus astronomorum decus , & succinctis , & latinitati tersiori congruis , in suo illo plusquam atlantico revolutionum coelestium opere , usus est verbis . tych. brah. praefat. ad epist. astron. de arte astronomica , si quis alius optimè meritus . tych. brah. de nova stella l. . incomparabilis ille superioris aetatis astronomus . tych. brah. l. . de nova stella . diligentissimus motuum coelestium observator . thuani hist. tom. . l. . gratias ingentes habemus copernico , qui constitutione anni siderei magnam chronologiae lucem intulit . alsted . encyclopaed . lib. . parte tertia cap. . ianus cornarius doctissimus ac celeberrimus medicus , qui opera bastlii & epiphanii duorum celeberrimorum graecorum theologorum hippocratem & jam totum , & quosdam alies aliorum libros primus latinos f●cit , platonem etiam convertit , galeni libros plurimos transtulit & perfecit , ut cuncta galeni opera optimo ordine in aliquot tomis basileae ederentur . neand. geog. parte prima . d r halls decad . of epist. dec. . ep. . natione belga tam scripsit copiosè , tanto concionatus est hominum concursu , ut in praecipuls societatis scriptoribus concionatoribusque videatur numerandus . biblioth . script . societ . iesu. a philippo alegambe edita . cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ineptias , inscitiam , impudentiam egregiè ac toti mundo sigillatim detexere viri cl. theodorus tronchinus ac benedictus turretinus collegae nostri . vedel . exercit . in epist. ad smyrnenses . c. . homo non protervus sed animi paulo mitioris , quam reliqui sunt in loyolae schola nutriti : jesuitici tamen moris tenacissimus . cham. praefat. ad epist. jesuit . some posthume works of his are lately published . ex primis unus erat , qui renascente anglorum ecclesia , cum roberto barnso , suae professionis d●ctore , christum pure docuit . se totum dedidit ad propagandam evangelii regni dei gloriam , ut patet in utriusque testamenti laboriosissi na versione . exaravit etiam vir pius & doctus , in nativo sermone confutationem ioanni standtcii ordinem rectum caenae dom. defensionem cujusdam christiani . novi testamenti concordantias . catechismum christianum . ba●cus de script . britan. cent . . vir & eruditus & valde modestus , cui ad perfectam laudem , sola , meo judicio desit pietas . cham. epist. jesuit . ignat. vide thuan. hist. tom. . l. . he died a martyr anno cranmer a furtherer of learning and godlinesse . his english books are mentioned by andrew maunsel in his catalogue of english books hoc in cranmero admirabile visum est , quod etsi mitissimus ac facillimus in omnibus rebus judicare●ur , tamen si divinam veritatem labefactari aut oppugnari à quocunque sentiret , nemo unquam in bellis imperator majorem animi magnitudinem constantiamque declararet . antiq. eccles. britan. p. . doctissimus ioannes crato trium imperatorum archiater foelicissimus . meibom . in jesuir . hipp. c. . peripatetici ordinis magnum illud lumen & columen , gtyn. epist. l. . epist. . omnis politioris literaturae hierophan●es , egregiè clarus ex scriptis suis , quibus & galenum & hippocratem illustravit . boissardi . icones . anno christi . jucundo eruditoque ingenio juvenis , cum à cris●a patris coma etrusco nomine riccius ▪ vocaretur , idque nomen fastidiret , crinitus appellari maluit . is non iniquo judicio habitus est inter politiani discipulos disertissimus . extant enim praeter non illepida poemata , libri de honesta disciplina supraviginti , peramoena & copiosa varietate delectabiles : ac item quinque de poetis latinis laboriosè eruditéque perscripti . paul. iov . elog. doct. vir . jo. croius . hic book against morinus not yet published is commended and quoted by those that have perused it . he in his observat . in n. t. c. . p. . quotes his own tract de nominibus messiae , which i cannot purchase . * vir tatis ingenii & doctrinae ornamentis excultus , quod vel achilles ta●uis ab eo latinitate donatus ad posteritatem non ingratam testabitur . ●huan . hist. i om . . l. . jurisconsultotum phoenix , doctor meus multis nominibus de me optimè meritus . ios. scalig. in varr. de re rustica . nullus adhuc tam desertus in tota legum vastitate angulus fuerit , quem non ingenii doctrinaeque luce perlustrarit . ram. scol . mathemat . l. . quo doctiorem , acutiorem , aut judicii sincerioris jurisconsultum nulla aeta● vidit , nulla opinor videbit . cafaub . no● . in ael . lamprid. vide thuan. hist. tom. . l. . vir latinè . graecè , hebraicè scientissimus , atque idem eloquentissimus & jurisconsultissimus . v●ss . de hist. graec. l. . omnia tua scripta sunt ingeniosè inventa , prudenter disposita , subtiliter & acutè tractata . ubique clarissima a●que illustratissima tum sententiarum gravitate , tum verborum pondere , tum denique rebus personisque aptissima . cael. sec. cur. epist. l. . beatus comes medicus ei . * q. curtius diligens , verus candidus , & prorsus integerrimus scriptor si integrum haberemus . sub vespasiano floruisse curtium & historiam suam ●didisse prolixa disputatione probabiliter ostendit doctissimus vossius . whear . method . leg . hist. parte , sect . . probus est legitimusque historicus , si quisquam fuit . mira ( u● rectè testatur lipsius ) in sermone ejus facilitas , in narrationibus lepos : astrictus idem & profluens ; subtilis & clarus ; sine cura ulla accuratus , verus in judiciis , argutus in sententiis , in orationibus mirificè facundus . posse● . biblioth . sel. tomo do , l. . c. . lips. not. ad . lib. polit. idem & plura habet . latinorum historicorum , qui exstant , post trogum ( unum si velleium patercu●um excipias , qui sub tiberio vixit ) antiquissimus . vossii ars histor. c. . petr●s curtius in omni literarum genere apprimè eruditus . ringelbergius de ratione studii . vir apprimè eruditus , floruit ante annos . primùm reprehendit quosdam errores & crimina papae , postea factus cardinalis eundem tueri caepi● . illyr . catal. test. verit. l. . in omni disciplinarum genere diligentissimè versatus scrip●●t praeclara opuscula saepius typis admota tribusque voluminibus distincta . nomenclat . sanctae roman . eccles. cardinal . inter latinos ad apostolici pectoris vigorem propius accedit ubique sentias loqui pastorem , ac martyrio destinatum . eras. epist. lib. . epist. . vide etiam l. . epist. . origenis aequalis , nam & ipse quatuor post hunc extinctum annis martyrio consummatus est . dallaeus de pseudep . apostol . l. . c. . versus scripsit cecilius cyprianus afer pontifex carthaginiensis , qui valeriano imperatore pro christo neci traditus est , cujus opera soluta oratione ▪ omnibus nota , nec commendatione indigent . at versus , quia parum cogniti vobis , tantum judicare volui . sunt verò quo● ego legi , sexaginta novem heroici , do sanctae crucis ligno , quos si semel legatis , iterum & saepe legetis . lil. gyral● . de poet. hist. dial. . carthaginienses fuere tertullianus & cyprianus ecclesiastici scriptores valde eruditi , quarum etiamnum extant scripta theologica varia , singula in uno opere conjunctim edita . neand. geog. par●● tertia . vi●e manut. praefat. in cyprianum . cyrillus episcopus alexandrinus , magis bonus theologus , quam vir bonus , iohannis chrysostomi viri innocentissimi disertissimique in vita & post mortem hostis infensissimus . sauil. lectura ● in euclidem . cyrillus alexandrinae ecclesiae episcopus , acumine ingenii , subtilitate judicii , eruditionis varietate , docendi facilitate , copiaque disserendi celebris , & pietate syncera conspicuus . sixt. senens . biblioth . sanct. l. . circa annum christi . cyrillus vir ingenii excellentissimi , & in omni doctrinarum genere praeclare instituti , electus episcopus , & per multos annos tum viva voce gregi suo , tum variis scriptis quorum nonnulla ●●●ant , christ● ecclesiis eximiam operam navavit . illyr . catal. test. ver. l. . iob. dallaeus ecclesiastes parisiensis in erudito suo opere , cujusmodi sunt omnia illius de usu patrum . mares . theol. esencht . nov. syn. tom . . controvers . anno aerae christi . calvis . chron. . helv. vir ut apparet , sui saeculi eruditissimus , & in veterum monimentis versatissimus . dalleus de pseudepig . apost . lib. . cap. . augusti caesaris amicus : qui & ab eo placentis , vel potius dactylis nicolaorum nomen imposuit . voss. ibid. fuit episcopus ostiensis , & floruit circa annum . is multis in locis corruptelas ecclesiae suorum temporum perstringit . illyr . catal. test. verit. l. . vir in divinis scripturis eruditissimus : & in saecularibus litteris egregiè doctus : rhetor & poeta celeberrimus : & in componendis versibus peritissimus : ingenio subtilis : vita devotus atque sanctissimus , claruit sub valentiano & valente anno dom. ccclxx . bibl. hispan . tom. . quin & lambertus danaeus , vir sanè apprimè eruditus , & de instruendis aliis optimè meritus , physicam suam theologicam , tam ex veteri quam novo codice non inutili labore extruxit . tych. brab . epist. astron. l. . christ. rothman . quaecunque tua doctissime danae● , habere hactenus potui , ea cum magna animi voluptate legi , & non sine tructu . quam vero in tuis scriptis observavi tum singularem pietatem , tum eruditionem non vulgarem : ea effecit ut te pridem observaverim atque coluerim , quanquam nihil unquam tibi significavi de meo erga te animo . zanch. epist. l. . ad lambertum danaeum . libellus tuus de antichristo accuratissimè conscriptus . nihil adhuc legi in hoc genere brevius simul & luculentius . id. ibid. in patribus & scholastica theologia ita versatus fuit , ut non facile crediderim extitisse aliquem , qui in illo studiorum genere hunc antecelluer it . meurs . athen. bat. l. . durantès ab initio vocatus , int●●ciso deinde , ut fit in pueris , vocabulo , dante 's . natus anno . libera libus artibus in patria legitime eruditus , poeticae deditus ab ipsa pueritia fuit . scripsit opusculum de monarchia , ubi ejus fuit opinio quòd imperium ab ecclesia minime dependeret . cujus rei gratia tanquam haereticus post ejus exitum damnatus est , cum aliorum , tum bartoli jurisperiti sententia super lege . c. praesules lib digestorum de inquirendis reis . volatarrani anthropol . l. . p. . petrarcha & dantis poemata illa italica quae statum ecclefiae subinde attingunt , ●prae aliis poetis potissimum leguntur à theologis . voet. biblioth . l. . sect. prior . c. . dante 's algerius & franciscus petrarcha , primi philosophiae , bonarum artium , & omnis eruditionis rostauratores . heereb . epist. dedicat. ad disputat . ex philos. select . dante 's florentinus floruit ante annos . fuit vir pius & doctus , ut multi scriptores , & praesertim ipsius scripta testantur . scrips●t librum quem appellavit monarchiam . in eo probavit papam non esse supra imperatorem nec habere aliquod imperium . illyr . catal. test. verit. l. . vir egregiae doctrinae , & industriae , ac de re literaria optimè meritus . voss. de vitiis sermonis , lib. . cap. . qui concilio pifano interfuit , inque eo causam cardinalium adversus . perspicaci ingenio praeditus , praecipuaque industria & subtilitate quae sunt philosophica , tractat . ty●h . brah. de nova stella , l. ● . c. . brugensis pattiâ , hispanus origine , vir maximis hujus aevi heroibus ad numerandus , poeta , orator , historicus , jurisconsultus , theologus , variorum item idiomatum scientissimus fuit anton. sand. de brugensibus eruditione claris , l. . sequitur oratorum ingens manus , cùm decem simul athenis aetas una tulerit : quorum longè princeps demosthenes , ac penè lex orandi fuit , tanta vis in eo , tam densa omnia , ita quibusdam nervis intenta sunt , tam nihil ociosum ; is dicendi modus , ut ne quod desit in eo , nec quod redundet invenias . qui●til . institut . orat. l. . c. . vide voss●i epist. ad artem grammaticam . inclarescit an. dom. . ante christum natum . calvis . chron. . helv. chron. in demosthene absoluta est linguae illius vis ac gratia . lud. viv. de trad . discip. l. . legi omnes penè orationes demosthenis . dicuntur illius germanae sexaginta quinque : quarum elegantiores quae ad populum , quam quae ad senatum habitae , à pluribus judicantur . pho●ii bibliotheca , p. . * he p●nned a work of illustrious scots . flander , grammaticorum coryphae ▪ us , & flandriae priscianus ubique celeber & in scholis receptus . swertii athenae belgicae . ne suus belgis deesset priscianus , ninive , quae ninovia vulgò , flandriae oppidum , ioannem despauterium , grammaticorum sui temporis coryphaeum extulit . ut & in synodo machliniensi patres alexandro a villa dei , & aliis explosis , unum illum inventuti in manus tradendum decreverint . aub. mir. elog. belg. fuit historicus & p●eta . hic primum . a quileiae diaconus , mo● ob egregios mores & doctrinam , desiderio longobardorum regi chariffimus , & apud eum ab epistolis & secretis fuit . lil. gyrald . de poet. hist. dial. . didymus grammaticus ab assiduis labo●ibus dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi aenea habens intestina . dilb . laudat . funeb . gerb. dydimus alexandrinus , captus à parva aetate oculis , & ob id , elementorum quoque ignarus , tantum miraculum sui omnibus praebuit , ut dialecticam quoque & geometriam , quae vel maximè visu indigent , usque ad perfectum didicerit . hieron . de illust. eccles. script . didymus alexandrinus , cùm quinquennis oculorum visum amisisset , diligentia eò eruditionis pervenit , ut omnes excellere videretur , ideoque ab athanasio scholae alexandrinae praefectus fuerat . hic originem adeo admiratus est , ut omnia ejus dicta pro oraculis haberet , unde non exigua in ecclesiam redundavit perturbatio . calvis . chronol . lud. de dieu vir in linguâ syriacâ incomparabilis . dilb . disput. acad. tom. . quem , quotiescunque ipsius in scriptis meis mentionem facio , per conscientiam nequeo quin encomiis extollam , qui tanta pietate , theologiae verae , artium , & linguarum ferme omnium cognitione syderis instar ex alto corrus●antis eminet . constantini l'empereur epist. dedicat. ad itinerarium benjaminis . generosi stemmatis vir & eximius mathematicus thomas diggeseus anglus . tych. brah. l. . de nova stella c. . legimus diodori siculi historiarum libros quadraginta , qui universam quandam mundi continent historiā . stylo utitur perspicuo , nec affectato , sed qui historiam maximè deceat . triginta annos , ut de se fatetur , huic scribendae historiae impendit , varlis interim regionibus discendi gratia peragratis periculisque ut fit , obitis , ac superatis photii bibliothec. p. . ex aegypto sive aegyptio siciliae civitate siculus appellatus , quem plinius inter graecos ait desiisse nugari : justinus martyr celeberrimum graecorum historicorum . eusebius autem pamphili illustrem virum appellarunt : totos triginta annos in condenda bibliotheca se insumpsisse , & magnam europae atque asiae partem magnis cum aerumnis , atque periculis peragrasse testatur . possev . biblioth . select . tom. . l. . c. . diodorus siculus quadraginta libris bibliothecam sive historiam mille centum & triginta octo annorum condit , qui terminantur caesaris expeditione contra gallias . geneb . chronol . l. . vide voss. de histor. graec. l. . c. . . . diogenes laertius videtur philosophorum vitas & alia scripsisse . geneb . chron. lib. . scripsit dion historiarum libros octoginta , inchoando ab aeneae in italiam adventu , & alba urbe , ac romi conditâ . unde continenter pergebat , & in ejus qui heliogaebalus est cognominatus , caede finivit . sed primi triginta quatuor libri periere : sequentes viginti quinque extant ; qui inde sequebantur , pariter interciderunt . whear . method . leg . hist. part . . sect. . atheniensis philosophus insignis , per beatum paulum apostolum conversus ad fidem , vir eximiae sanctitatis & incomparabilis doctrinae . trithē . de script . eccles. dionysius alexandrinus origenis discipulus , scholia in opera dionisii areopagitae , quae extant , scripsit . genebr . chron. l. . hujus scriptoris fides parvi merito , in fidei dogmatis , aestimandus . nec enim idem est dionysius ille areopagita , cujus acta apostolorum c. . . meminerunt , sed multò recentior auctor & à puritate ac simplicitate apostolica remotissimus : quemadmodum accurate & perspicuè è multis demonstratum est : & quatuor insignes rationes initio bibliothecae photii referuntur . gomari auticosterus l. . c . homo graecus , de romanis multo veriùs ac melius scripsit , quam fabius , salustius , aut cato , qui in sua republica opibus & honoribus floruerunt . ejus major fides est in historia , quam livii , tranquilli , taciti , arriani : quippe de aliena non de sua republica scripsit , & omnium commentarios , ac civitatis arcana , ex actis publicis collegit , propter moderatum dicendi genus & atticam puritatem , antiquitates romanorum ab ipsius origine urbis tanta diligentia conscripsit , ut graecos omnes ac latinos superasse videatur . possev . biblioth . select . tome do l. . c. . vir quidem doctissimus & rhetor ac criticus excellentissimus : sed profecto politicus interdum parum bonus , & censor alienorum scriptorum alicubi morosus , ne dicam putidus . casaub. coment , in polyb. vide voss. de histor. graec. l. . c. . dionysius h●licarnasseius scriptor diligentissimus , qui omnia quaecunque à scriptorum legibus & institutis romanorum legibus constituta aut moribus recepta erant , studiosè observavit . herald . animadvers . in salmas . observat. ad jus. attic. & rom. l. . c. . * nascitur anno incarnationis dei m. d. xviii . nomen ejus nunquam moriturum , ob maximam medicae & herbariae cognitionem . duobus maximis imperatoribus commendatus maximiliano ejusque filio rudolpho secundo . swertii athen● belgica . vide thuan. hist. tom. . l. . esti enne dolet d'orleans homme bien versè es bonnes lettres , & ez langue greque & latine , a estè des premiers qui ont illustré nostre langue francoise . antoine du verdier . anno gratiae . donatus , artis grammaticae scriptor & institutor romae iliustris habetur . matth. westm. vir nescio utrum gravior , an doctior , an etiam humanior , certe omni lepore affluens , omni vetu state , cujus tamen ob id vereor , ne levior euiquam censura videatur , quoniam me pulcherrimo carmine : & epistola una atque altera mirè laudavit . polit. miscel. cent. . c. . * multiplex erat in viro lectio : incredibilis penè memoria : graecarum ac latinatum literarum ; historiae veteris ac novae nihil , de quo rogatus non ex tempore responderer . unus bataviae varro , & academiae commune oraculam . melch. ad. in ejus vita . vide plura ibid. hic acceptam à parente nominis claritatem ingenii sui luce illustravit . trium linguarum exquisita cognitio , antiquitatis , legumque romanarum intelligentia , & mathematicae totius , totiusque philosophiae notitia . meurs athen. batav . ianuus duza & literarum & fortitudinis in lugdunensi obsidione olim probatae nomine clari filius , juvenis admirabili ingenio , excellenti doctrina cum rara morum suavitate conjuncta praeditus , cum ex peregrinatione longinqua rediisset , quasi in portu nau●ragium secisset , anno aetatis xxiv . ereptus . thuan. hist. tomo to l. . praecipua laus in hac , ut in caeteris epistolis , doctissimi dounaei eruditissimis notis habetur . savil. in hom. chrysost. in epist. ad galat. martinus forbisserius anglus anno ● . maii ad quae , rendas novas terras in septentrione incredibili & inaudito hactenus ausu , sumptibus reginae suae navigationem instituit , atque superatis multis immensis difficultatibus navigationis , reperit tandem in septentrione mense augusto auri tantam copiam , ut co repleverit dolia sine tonnas auri , quibus oneratis navibus in angliam septembris incolumis reversus est . neand. geog. oceani iusulae . natione germanus , patria augustanus totis xxii annis serenissimi bavariae electoris maximiliani concionatorem egit . in scribendo eam adhibuit styli suavitatem cum modesta gravitate , religiosâque circumspectione conjunctam , ut passim ab acatholicis ejus scripta legantur . & commendentur . tanti eum maximinianus elector fecit , ut cum suo medico salutem ejus commendaret , diceret , pluris interesse reipublicae bono vivere drexelium , quam maximilianum . biblioth . scriptorum societ . iesu a philippo alegambe edita . vivere desiit . natus aldenardae oppido fland●iae . in anglia linguam hebraic●m didicit , & quatuor annos oxoniae docuit . lugduni batavorum annos septem . hinc postea franekeram frisiorum ad academiam tunc primum ibi nascentem , vocatus , eandem ibidem professus est . swertii athenae belgicae . vide thuan. hist. tom. . lib. . * natione gallus , patria burdegalensis , parentem habuit ea in urbe senatorem . vir fuit eruditione , & morum suavitate carus etiam iis , qui iniquiore animo in societatem erant ; ut vulgò passim à maledictis in nostrum ordinem vibratis exceptum eum esse vellent . antiquitatis totius cognitione maxime nobilis fuit ; quem non alii duntaxat scriptores , verum etiam cardinalis baronius tomo . annalium honerificè memorat , virum insignis doctrinae ac pietatis . post eloquentiae & sacrarum literarum explicationem , aggressus est sanctorum patrum opera recensere , notis illustrare , graecè latineque recudere . bibliothec . scriptorum societ . iesu a philippo alegambe edita . anno aerae christi . helv. chron. gulielmus durandus omnis divini humanique juris consultissimus , natione vasco , gallus episcopus mimatensis floruit circa domini annum . scripsit speculum iuris , unde speculator est dictus . multa profectò utilia author monuit , & praecipuè de reformatione papae & cler● . illyr . catal. test. verit. l. . * inter doctores scholasticos non contemnendus vixit circa annum . post thomae aquinatis seculum durandus de sancto portiano dominicanus & postea episcopus anicensis ut refert trithemius , scripta thomae primum propugnavit quae postea oppugnavit acerrimè . illyr . catal. test. verit. lib. . he hath explain ed thess. . . in three most eloquēt sermōs . * celebris illa de ritibus ecclesiae lucubratio , quam ut catholicis partibus apprimè utilem sixtus ipse pontifex maximus tanta excepit cum admiratione , ut & eam romae suis impensis excudi jusserit , & ejus auctorem durantum incredibili favore benevolentiaque sit amplexus . scaev. samarth . gallorum doctrina illustrium elogia . quin nec magni illius . viri dureti , qui juri institaeque hic praesidet , nomen indictum relinquendum . mirantur virum hunc , qui linguarum thesaurum deque earum originibus scripta ab eo edita legerunt . iodoc. sincer. itinerar . gall. caroli noni & henrici tertii galliarum & poloniae regum perpetuus cubicularius medicus fuit . melch. ad. vit . germ. medic. in vita heurnii . s. p. luctuosissima quidem nobis ad audiendum fuit , & adhuc ad recordandum acerbissima est , regis mors , qui in tanta fuit expectatione clementiae , prudentiae , doctrinae , religionis , ut non vester solùm , verum etiam noster & omnium rex hominum fore videretur . ioan. sturm . epist. domino pagetto . pro serenissimo rege qui ad miraculum usque in pietatis , & literarum studiis proficit , preces vestras ●ccumulate . calv. epist. & respons . n. calvino . vide ibid. p. . & vossii epist. ad artem grammaticam . eodem fere tempore , res in anglia turbatae fuerant , ob regis , eduardi sexti , mortem , adolescentis maximae expectationis , propter raram ad omne genus virtutis indolem , & natura inditam , & doctrina excultam . buchanan . rerum scotic . hist. l. . hegesippus ille vulgaris , quem b. ambrosius latinè vertisse diu creditus fuit , pro genuino quidem habetur à trithemio : imò , quantum videre possum , etiam à lodovico vive , & aliis quibusdam , sed omnino est scriptor alius ab illo nobili hegesippo , apostolorum temporibus proximo , justino martyri , & athenagorae aequali . voss. de histor. graec. l. . c. . vide neand. geog. parte da. vir tum pietatis tum eruditionis nomine valde celebris , floruit circiter annis post nativitatem christi . illyr . catal. test. verit. l. . egesippus , seu , ut alii scribunt , hegesippus , natione judaeus , & ex judaeo christianus , omnes actus ecclesiasticos à tempore mortis christi , usque ad adriani imp. aetatem , id est , usque ad annum christi . descripsit . alsted . encyclop . l. . c. . venetiis aliquandiu vixit elias levita judaeus doctissimus , & in lingua hebraea facundissimus , cujus extant in lingua hebraea & chaldaea multa utilia scripta , à munstero & fagio in linguam latinam conversa & exposita . ejus viri studio & laboribus multum debent omnes sanctae linguae candidati , quod in illa lingua praesertim ad grammaticam pertinentia ipse primus non ita nota superiori tempore , à se multa lectione eruta communicârit & monstrârit . neand. geog. parte prima . elias levita natus in civitate nove eyseh haut procul à noriberga , at invitis popularibus suis , christianos hebraeam docuit linguam , cùm viva voce , tùm variis editis libellis . voss. de arte grammatica l. . c. . elias levita , germanus , in lexico , quod à numero vocabulorum difficiliorum , quae ibi explicantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur . dilh. disput. acad. tom. . incomparabilis vir elias levita in aureolo suo libello , quem inscripsit massoreth ham massoreth , traditionem traditionis , hoc est , traditionem vel doctrinam excellentissimam , cognoscendi scilicet infinita sacrae scripturae mysteria abstrusa : quem libellum , annos ante paucos latinè reditum à clarissimo & amicissimo buxtorfio nostro , studiosis linguarum percommendatum esse velim . waserus de antiquis mensuris hebraeorum , l. . c. . an. . elias levita judaeus grammaticorum hebraeorum summus & facillimus , suae linguae discendae , christianis romae , venetiis , & alibi in italia , in quam è germania venerat , copiam facit : ob quam rem magnas à reliquis judaeis calumnias & odio sustinuit . geneb . chronol . l. . unicus hujus aevi criticus & aristarchus ebraismi . scal. epist. l. . epist. . judaeus , in germania natus , hebraicae linguae grammaticus doctissimus . gesn. biblioth . * ingenium sine muliebri mollitia , labor cum vitili constantia , memoria , qua nihil vel citiùs percipit , vel diutius retinet . gallicè , italicèque , aequè ac anglicè loquitur , latinè ▪ expeditè , propriè , consideratè . graecè etiam mediocriter mecum frequenter libentérque collocuta est . siquid graece latineve scribat , manu ejus nihil pulchrius . musicae ut peritissima , sic ea non admodum delecta●a . asch. epist. l. . sturmio adfui ego quodam die , cum uno tempore tribus orationibus , imperatorio , gallico , suetico , triplici lingua , italicâ uni , gallicâ alteri , latinè tertio facilè non haesitanter , expeditè non perturbatè , ad varias res , tum illorum sermone , ut fit , jactatus , respondebat . aschamus alia epist. stutmio . vide thuan. hist. tom. . l. . vide etiam vossii epist. dedicat. ad artem grammat . elisabetha princeps indose verè regia , animosa , ingeniosa , erudita & eloquens : summa affabilitate , clementia & constantia ( quae in patre potissimum desiderabantur ) praedita , quibus proculdubio animi virtutibus toto celeberrima mundo est . meteran . de rebus belg. lib. . lib. . & . * ●unius primum inter latinos poetas epicos locum obtiner , quem & virgilius sibi imitandum proposuit , & m. varro discipulum musarum , quemadmodum m. tullius cicero summum epicorum poetam vocat . possev . biblioth . select . tom. . l. . c. . ante christum natum . calvis . chron. romani carminis ▪ primus autor , obiit septuagenario major . boxhorn . monum . illust. vi● . * docet romae anno aerae christi . calvis . chron. * anno ae●ae christi . calvis . chron. . helv. chron. multa cum delectu & judicio legenda apud epiphanium . cujus panarium nos solemus vocare christianae antiquitatis scrinium , & sane praestantissimum est opus , & non omnium hominum . scalig. elench . trihaeres . serar . c. . cum delectu ille author tractandus , optime alioqui de literis divinis deque ecclesia meritus . id. ibid. c. . fuit rixa inter epiphanium & chrysostomum : adeo ut ille huic diceret , spero quod non morieris episcopus : ad quod hic respondisse fertur : spero te ad tuam patriam non redire . utrumque impletum fuisse dicunt . nam & epiphanium in via mortuum : & chrysostomum , quia eudoxiae imperatrici & clericis suis , quorum mores corrigere ●itebatur , odiosus factus fuerit , in exilio obiisse tradunt . wolphii lect. memorab . * epistolas baudii si quis legerit propter egregium stylum operam non luserit . alioquin vix ullae res le●tu & sci●u dignae ibi comparent . voet. biblioth . studios . theol. lib. . some much commend balzaks french epistles for eloquence . a volumen epistolarum judaicarum à te nuper publicatum , cogit me , ut à te petam , quod jam occupavit facere drusius noster , ut justum aliquod corpus ejusmodi epistolarum à te collectarum edatur ; una cum interpretatione & notis ●uis . scalig ▪ epist. l. . epist. ▪ 〈◊〉 . nec ulla est regio , nec hispania , nec italia , nec anglia , nec scotia , quae me ad suam non invitat hospitium . etsi non prober ab omnibus ( quod nec studeo ) certè primis placeo . romae nullus erat cardinalis , qui me non tanquam fratrem acciperet , cùm ipse nihil tale ambi●em . atque hic he nos non tribuebatur opibus quas etiam nunc non habeo , nec desidero , non ambitioni , à qua semper fui alienissimus ; sed literis duntaxat , quas nostrates rident , itali adorant . in anglia nullus est episcopus , qui non gaudeat à me salutari , qui non cupiat me convivam , qui nolit domesticum . eras. servatio . spiritum & vitam erasmo debent renascentes literae . gratus & acceptus summis pontificibus , imperatoribus & regibus . propensi or natura fuit ad jocos quam deceret , quam nonnunquam expediat , ut de se ipse fatetur ad barbirium . multa vir tantus scripsit quae in ix tomos distributa , hodie cum summo omnium stupore leguntur . inter alia plura non postremum locum obtinent epistolae : in iis enim tota elucet ejus vita , in iis ejusdem patet genius , ingenium , mores , eruditio . animique dotes . swertii athenae belgicae . neque ego video quae gratia ab ullo digna meritis ipsius haberi possit . cujus diligentia , labore , assiduitate , & constantia illius temporibus periculosa , perfectum est ut libros scriptorum apostolicorum & evangelicae historicae integros purosque habeamus . neque mea quidem sententia , ullius operae quae corrigendo ultra erasmicas notationes progrediatur , locus est relictus . camerar . praefat. ad comment . in novum foedus . adagiorum opus ab aldo impressum an videris nescio : est quidem pr●sanum , sed ad omnem doctrinam utilissimum , mihi certè inaestimabilibus constitit vigiliis . eras. servatio . vide neand. geog. parte i ● . colloqula ●utsus efflagitantur , opus ut mihi vehementer invidiosum , ita typographis benè lucrosum eras. quirino . cum diceretur gerardus gerardi ( id vocabulum ut avidam , sic desiderabilem & amabilem indolem denotat ) desiderii erasmi nomen sumpsit . voss. de orig. & progress . idol . lib. . cap. . vide montacut . analect . exercit. . sect. . erasmus episcopus argentinensis vir pietate & eruditione praedicandus . thuan. hist. tom. . lib. . pag. . annum clausit mors thom● erasti badenis in helvetiis nati , qui philosophiae & medicinae studiis hac aetate claruit , solidis , veris , atque adeo à veteribus proditis utriusque scientiae primordiis constanter insistens , itaque & astrologiam , quae ex positu astrorum de fortunis hominum decernit , validis argumentis confutavit , & paracelsiam medicinam , quae seu novitate seu vanitate sua in germania ac alibi tot ingenia all exit , validis itidem argumentis confutatam acerrime insectatus est ad ultimum etiam humanas scientias egressus theologica tractavit , & quaestionem de disciplina ac censuris non omnino ex suorum sententia agitavit , unde graves in helvetiorum ecclesiis exortae contentiones tandem sexagenario major hoc anno basileae , ubi sicuti neidelbergae diu antea docuerat , qui naturam tot doctissimis scriptis illustraverat , naturae debirum persolvit . thuan. hist. tome tertio . lib. . eratosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & post hominum memoriam variae eruditionis princeps omnium bonarum artium peritus , unde & priscis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quòd omni disciplinarum certamine contendere minimè detrectaret . ioan. wo●weri . de umbra c. . natus est sub ptolomaeo philadelpho anno primo olympiadis . sed à successore illius ptolomaeo euergete arcessitus , athenis venit in aegyptum , atque ibi alexandrinae bibliothecae praefectus fuit . voss. de histor. graec. l. . c. . mores compositi erant & suaves , ut facilè omnes in sui amorem pelliceret . ingenium faelix , non modò ad aliquid capiendum ; sed etiam reservandum : amicitiam londini iniit cum gulielmo bedello , viro longè doctissimo , atque orientalium linguarum peritissimo : qui erpenium ad easdem excolendas plurimum hortabatur . in helvetia nullius ei jucundior amicitia fuit , quam viri clarissimi ioannis buxtorsii , quo hebraicarum literarum intelligentiorem magisque in rabbinicis & talmudicis exercitatum europa habet neminem suada quaedam insidebat viri illius labris quae sic orationem temperabat , ut non solùm quae tetrica viderentur , perspicuè tractaret ; sed auditorum etiam animos incredibili quadam perfunderet voluptate . constantinus l'empereur sixtinus ab amama & iacobus golius ejus erant discipuli . voss. orat. in obitum erpenii . ille vir videtur mihi divinitus nactus esse spartam ornandi linguas exoticas , praesertim arabicam ; cujus eam cognitionem labore improbo & magnis impensis est consecutus , ut ipsis arabibus fuerit miraculo jam ante unum aut alterum annum . ego certè stupore defigor , quoties de illo portentoso ingenio cogito . casaub. epist. . heinsio . vide epist. etiam ejus erpenio . per xl. annos in parisiensi academia humanioribus , philosophicis ac theologicis studiis cum incredibili omni admiratione operam novasset , à francisco melodunum , ab henrico . bononiam , à francisco . aurelianum , à carolo ix . possiacum inter primarios religionis hoc in regno antistites nunc legatus nunc disceptator sanctissime ac doctissime de controversis rei christianae capitibus cum delectis adversariae partis theologis summa aequitate ac moderatione egit , & voce , ac eruditissimis in complures scripturae locos editis commentariis religionis negotium promovit , sacri etiam olim galeri decus potius meritus quam adeptus , tandem ex gravissimis calculi doloribus , quod ferè praemium pro vigiliis à natura studiosis rependitur , extinctus est anno aetatis lx. magno sui relicto desiderio , cum unus è paucorum numero esset , qui de idoneis pacis in ecclesia constituendae rationibus serio semper cogitaverit , atque adeo de tollenda è domo dei sci●sura , quam multi hodie , dum praepostero pietaris ardore strenui in ea causa videri volunt , firmant magis quam oppugnant , alienatis & obduratis adversariorum animis , quos potius ●mendationis facta spe & sublatis offendicu●is conciliari & sensim ad unionem abduci oportuit . thuan. hist. tomo secundo l. . p. . claudius espencaeus theologus parisiensis , qui in epitap●io adhuc parisiis in templo c●s●●ae & d●miani extante vocatur nobilissimus , piissimus , omniumque disciplinarum genere cumulatissimus theologus , imò theologorum sui secu●i facilè princeps , quemque gilbertus genebrardus & scaevola samarthanus in elogiis operi praefixis nominant admirabilem . gerhar . confess . cathol . contta pontif. lib. . artic. . cap. . archiepiscopus lugdunensis , quia in adolescentia protestantium doctrinam professus , postea mutaverat , & impotenti in eos odio ferebatur : verone an adfectato ad consequendam cardinalis dignitatem , quam perditè ambiebat , incertum : de cetero doctus & vehementi facundia praeditus . thuan. hist. tomo quarto l. . scripsit commentarium absolutissimum ac doctissimum in omnes b. pauli epistolas : cujus editioni intermortuus est . valeri andrea bibliotheca belgica . anno aerae christi . helv. chron. * plures certè haec nicolai●rum familia extulit . caput & parens nic. everardus middelburgi in valacria zelandiae infula natus , varia eruditione & judicii acumine ( quod vel topica ejus legalia comprobant ) doctos inter sui aevi viros inclaruit . auberti miraei elog. belg. inter opera ejus facilè palmam obtinent libri tredecim elementorum , magno reipub . literariae bono ad nostra usque tempora conservati ▪ savil. lect. . eucl. duo ferè annorum millia existimatur toto terrarum orbe ab omni reprehensione liber & sacrosanctus fuisse , & si quid post homines natos solidae scientiae comprehensum & animadversum est , id euclidi uni acceptum refertur . rami scholae mathem . l. . quem virum mathematica singularum propositionum scientia tanquam singularem & propè divinum suspicio equidem & admiror , in eoque mihi observandum religiose & colendum propono : at logica rectè & ex ordine docendi prudentia , parem efficere nequeo . rami praefat. mathemat . . megara civitas clara theognide poëta & euclide , qui mathematica principia , totiusque hujvs disciplinae artem immensa subtilitate descripsit . ejus elementorum geometricorum libri . cum theonis alexandrinis & procli diadochi eruditis graecis commentariis etiamnum supersunt . neand. geog. part . . vide blancani differtat . de natura mathemat . d anno aerae christi . calvis . chron. . helv. institut . orat . l. . c. . eusebius caesariensis , inter graecos theologos antesignanus . biblian . de rat. communi omnium linguarum . anno ae●ae christi . helv. chron. caesariensis episcopus vir longe doctissimus & in omni historiarum genere exercitatissimus . casaub. exercit . ad apparat. annal. exercit . . eusebius sanctissimi martyris pamphili familiaris cujus res gestas proprie opere exsecutus est , quem sic amavit ac coluit , ut ab eo etiam cognomen nactus sit , ab hoc enim viro dictus est eusebius pamphili . dallaeus de pseudepig . l. . c. . vide r. vsser . syntagma de edit . lxx . interp. p. . eusebius pamphili ( quemadmodum propter amicitiam cum pamphilo martyre , teste ●●icronymo vocabatur ) caesareae palestinae ( imperante constantino ) episcopus , sui seculi sine controversia vir eruditissimus fuisse perhibetur . whear . method . leg. hist. part . sect. . quo nullus ecclesiasticorum veterum plura ad historiam christianismi contulit , nullus plura errata in scriptis suis reliquit nullius plures hallucinationes extant . scalig. elench . trihaeres . serar . c. . vide sixt. sene●s . biblioth . l. . et neand. geog. parte secunda . episcopus elegantis & rhetorici ingenii . hieron . de script . eccles. eusebius emissenus , seu quicunque autor est earum homiliarum vir certè eruditus & antiquus . cham. de oecum . pontif. l. . c. . eustathius antiochenus . . thessalonicensis fuit eustathius ejus urbis praesul , cujus extant duo amplissima volumina commentariorum in homerum , in quibus est maxima doctrinae erudi●ae & variae varietas . neand. orb ter. part . succinct . explicat . parte a. in dionysium etiam poetam afrum qui orbem terrarum descripsit habentur ejusdem eruditi commentarii , qui cum textu dionysii excusi habentur . id. ibid. * paulae mulieris romanae filia , latinarum , hebraicarum , literarum studiis plurimum excelluit . unde & suo tempore novum orbis prodigium vocata est : ingenium sacris literis devovit maximè , atque adeò , ut psalmos hebraicè legeret cursim & mirâ celeritate . qua in re amorem beati hieronymi multum sibi demeruit . catal. doctarum virginum & foeminarum . annexus . parthen . elis. ioan. weston . anno aerae christi . helv. chron. minus quidem elegans , sed cum ex li●io & salustio res nobis ignotas decerpserit , & omnem historiam romanam breviter ab urbe condita usque ad iuliani principis mortem lib. decem persequatur , magni à nobis fieri debt . sigon . de rom. hist. script . * commentariis suis astrologiam , & quae inde pendent , divinis haut satis pi● miscere solet . seldenus de dis syris syntag. . c. . aben-esra , sive abraham ben-esra , hispanus , qui circiter annum claruit . hic praeter commentarios , quos edidit in libros sacros , scripsit librum elegantiarum in grammaticis , item librum bilancis linguae sanctae , quia regulas tradit , ad quas examinari oporteat linguam hebraicam . voss. de arte grammatica . l. . c. . floruit ante annos xc . aut paulò amplius faber docente luthero , graves persecutiones ob veritatem à parisiensibus magistris sustinuit , ut sleidanus in sua historia scribit . illyr . catal. test. verit. l. . celeberrimus nostri seculi philosophus , belgicae , quinimo totius galliae unum decus . primus apud gallos ( ut cicero apud romanos ) philosophiam rudem adhuc & impolitam cum ●loquentia junxit . est in dicendo sublimis . in sententiis gravis . in attentione exquisitus . in compositione dilig●ns ac curiosus . trithem . de vir . illustribus . faber ingeniorum appellari volebat : quum in omni ferè doctrinae genere ad docendum aptissimus haberetur . defuit in eo , dum scriberet , illa latini sermonis puritas , quae diu , aut neglecta apud externos , aut parùm accuratè quaesita , non magnoporè fervida ingenia delectabat . scripsit commentarios in astronomicis , juventuti perutiles , & scholia in moralem philosophiam , perdiscentibus opportuna : aetate autem confectus , quum sacras literas attigisset , à lutherano doctrina non procul abfuit , ita ut in ca suspicione senex moreretur . paul. iov . elog. vir. doct. varro seculi nostri , vir undecunque doctissimus . casaub. epist. . vir & probitate & eruditione fumm●s . casaub. in capitolin . cujus quadras lipsius abligurivit . monta●ut . orig. eccles. ioannes faber erat maximilia . no caesari cum primis charus ob egregias dotes quibus praeditus est . eruditio est recondita , ingenium promptum ac versatile , lingua selicissima , mores faciles candidique , animus uti mihi videtur integer . gratus est multis germaniae principibus . et tamen habet qui illi malè volunt : ut nunquam caret aemulis virtus eminens . eras. epist. l. . epist. . vide etiam epist. . & . & . a vellem abesse propius à praestantissimo viro d. fabro , cujus judicio observationes meae aut starent aut caderent . sanctè affirmo tibi plus solidae eruditionis in unica illius epistola , quam recitat primò annalium cardinalis baronius , invenire me quam in quovis illorum crassissimorum tomorum . casaub. epist. . thuano . qui rem literariam non mediocriter & scriptis , & viva voce juvit & illustravit , & poeticâ facultate , quam rebus sacris fere impendit , magnam laudem inter suos adeptus . thuan. hist. tom. . l. . vide sis haec eadem in partitionibus bibliorum hebraicorum m. laurentii fabricii praeceptoris olim mei ter venerandi . crines . de confus . ling. c. . de rebus gestis alfonsi primi neapolis regis libros , duodecim contra laurentium vallam de libertate animae librum unum , & de clandiano bello unum edidit . leand. alb. descript. ital. in liguria . vir inter christianos hebraicè doctissimus . scalig. elench . trithaeres . setar . cap. . quo non solum superiori seculo , sed & multis retrò annis , nemo vixit nostratium linguarum peritior : id quod & in colloquiis familiaribus & in disputationibus cum judaeis , & in explicatione targum ▪ seu paraphraseos librorum mosis chaldaicae liquido demonstravit . melchior . adam . in vita draconitae . optimus ille gallorum vir , abraham●● de la faye , sabaudus . crines . de confus . ling. cap. . nobilissimus post vesalium anatomicus . castellanus de vitis medicorum . fuit in hoc homine praeter pietatem , doctrinam , vitae innocentiam , eximiamque modestiam singularis quaedam animi praesentia , ingenium acre sed vehementiae plenum , ur tonare potius quam loqui videretur , ardorque denique tantus in precando , ut audientes quasi in coelos usque subveheret . bez. icon. vir. illust. wornerus rolwingu● carthusianus auctor istius libri . ex theologis secundum divinas literas , nemo meliu origene , nem subtilius aut jucundius chrysostome , nemo sanctius basili● . inter latino● duo duntaxat insignes in hoc genere , ambrosius mirus in allusionibus , & hieronymus in arcanis literis exercit●tissimus . eras. de ratione studii . in athanasio , suspicimus seriam ac sedulam docendi perspicuitatem . in basili● , praeter subtilitatem , exosculamur piam ac mitem suaviloquentiam . in hujus sodali chrysostome , spontè profluentem ●rationis . copiam amplectimur . in cyprian● spir itum veneramur , martyrem dignum . in hilario grandi mateeriae parem grandiloquentiam , atque ut ita loquar cothurnum admiramur . in ambrosio dulces quosdam aculcos , & episcopo debitam amamus verecundiam . in hieronymo divitem scripturarum penum optimo jure laudamus . dil●er . lau●at . fune● . ger● . insignem fori romani causidicum fuisse . hieronymus auctor est . illyr . catal. test. verit. ioan. iac. fris. biblioth . philos . exstat hodie sub feuestellae nomine liber de magistratibus romanis . quem germanum tanti viri faetum putare , hoc vero desipere sit . nam meminit in eo auctor , non plinii tantùm , sed & gellii , qui hadriani aevo fuit : imo episcoporum quoque & archiepifcoporum mentionem facit , sed verus scriptor est andreas dominicus floccu● florentinus , secretarius pontificis romani , & canonicus florentinus , quem hoc de argumento scripsisse testatur flavius blondus in hetruria sua . ac lilius gyraldus historiae de poetts dialogo . ait , habere se codices manuscriptos , quorum istiusmodi inscriptio sit , andreae dominici flacci florentini ad brandem , cardinalem placentinum , de romanis magistratibus liber . atque in iis erat praefatio , quae in libris praelo excusis desiderabatur . voss. de hist. lat. l. . c. . vide plura ibid. cujus admirabili genio id contigit , quod à multis seculis nulli quamlibet etudito contigisse memini , ut ipso vivo atque vidente opera quae de universa medicina scripsit in scholis publicè legerentur : ejusque autoritas veterum scriptorum instar apud optimum quemque rei medicae magistrum gravissimum esset ponderis & momenti . neque sane injuria : fuit enim i● illo viro praeter summum eloquentiae candorem non solum medicinae , sed & mathematicarum artium universaeque naturae vis tantaque cognitio , ut prodigii cujusdam id fuerit simile . scaev. samarth . elog. gall. ei multum debet universa gallia , quando is rerum gallica●um historiam pauli aemylii libris attexendam à caroli viii . temporibus ad henrici ii. adventum eadem styli tum puritate tum velocitate persecutus est . non minus amplam & uberem nacturus operis continuandi segetem , si ad ea quae deinde vidimus turbulentissima galliae tempora filum historiae suae perduxisset , nec in medio cursu const●ti●●et . eo tamen faciliori jactura , quòd summae vir auctoritatis atque doctrinae iacobus augustus thuanus id quoque argumenti suscipere magno gallici nominis incremento meditatur . scaev. samarth . gall. elog. vir in divinis literis nobiliter doctus , eloquentia singulari praeditus , cui parem in officio evangelicae praedicationis catholicae germanorum ecclesiae hac nostra tempestate non habent . sixt. sene●s . bibliothec. sanct. lib. . de fide catholica optimè meritus . eruditus , sed furi●sus theologus . montacut . apparat. . * qui totum platoneu● latinum fecit , & post hunc plotinum platonicorum omnium doctissimum , in latinum sermonem convertit , cujus divinae philosophiae libri philosophici . nuper graeco latini in amplo volumine basil●ae excuduntur . neand. geog. d ioannes fisherius roffensis episcopus & thomas morus eques , angli chiduo pro tuenda religione , & quod nollent secundas nuptias henrici octavi priore vivente , approbare , mortem obierunt an. . geneb . chron. l. . morus & roffensis , postquam ioannem frithum doctissimum juvenem , ejusque collegam ignibus dederunt , an non ipsi mox in carcerem abrepti injustae suae saevitiae justas exoluerunt poenas . foxus contra osorium . l. . vir singulari eruditione , omnifariam doctissimus . sixt. senc●s . bibliothec. l. . vide plura ibid. sr edw. cooks pref. to his tenth part of reports . anno aerae christianae . ea potissima est flori nostri laus , quod scriptor est elegans & disertus , & si paucula exceperis quae srigidius dictari videntur , verè floridus . sed latae est culpae reus , quòd in temporum ratione usque adeò negligens sit ; ita ut non possit non saepiùs hallucinari , qui hunc ducem sequi velit . vulde autem fallunrur , qui cum putant in hisstoria sua epitomen nobis livii dare voluisse . siquidem crebro à livio recedit . voss. de histor. lat. . lib. . cap. . ego tua scripta & legeram ante multos annos & ita probaram , ut ex iis qui tunc excellere putabantur , tibi neminem anteserrem . haec de tuis liguribus illustris & diligens & ornata commemoratio ita mihi placuit , ut , qui conferri tecum hoc i● genere possit , prorsus neminem esse judicaverim . pauli manut. epist. l. . epist. . acuratissimè docuit beatae memoriae pater patricius forbesius à corse , episcopus aberdoniensis in illustrissimo in apocalypsin commentario & insigni tractatu de vocatione ministrorum . praesertim verò in egregio illo libro de notis ecclesiae qui eubulus inscribitur . ioannis forbes . instruct. histor. theol. l. . c. . ioanne● de vad● literarum peritia ac linguarum inclaruit conimbricensi in academia apud lusitanos . biblioth . hispan . tom. * petrus forestus è nebili apud batavos forestana stirpe oriundus , medieus fuit incomparabilis , ut scripta ejus testantur . boxhorn . theat . holland . usuram lucis primùm augustae vindelicorum coepit anno . boissard . icon. vit linguae hebraicae scientiâ clarus , quam & scriptis luculentis illustravi● . thuan. hist. tom. . l. . scripsit dictionarium hebraicum novum , non ex rabbinorum commentis , sed ex ipsis thesauris bibilorum , & accura●a eorundem locorum collatione depromtum cum phrasibus scripturae veteris & novi testamenti diligenter annotatis . melch. adam . in ejus vita . * talis ille semper erat , ut qui bonis artibus , seu doceret seu scriberet , elimatam eloquentiam terse ad junxerlt latinè & eleganter mulra scripsit . de ecclesia & ejus pastoribus . de re ●ucharistica . de lapsis recipiendus . expostulationem christi cum homine . adversus deliri theologi calumnias . de censura ecclesiastica . commentarios rerum ecclesiae . persecutiones ecclesiae à luthero . locorum communium titulos . ad angliae proceres pro afflictis . christum triumphantem , comaed . baleus de scrip. britan. cent. . a vir doctrina , judicio , eloquentia , suo tempore non incelebris . whear . meth. leg . hist. parte da. sect. . fuit & hic annus clarorum virorum morte funestus quorum princeps commemorandus venit paulus foxius archiepiscopus tolosanus , saepius à me honorificè , sicuti par fuit , appellatus , olim in parisiensi curia senator , postea anglicana & veneta , dein & aliis legationibus summa cum prudentiae laude felicissimè defunctus . thuan. hist. tom. . l. . vide etiam thuan. hist. tom. . l. . p. . de francisco foxi● . ad exactam philosophiae & mathematicarum artium , ac praecipue astronomiae , quam & doctissimis scriptis illustravit , cognitionem , summam judicium & admirabile ingenium attulit , quo multa ab antiquis aut ignorata aut secus accepta adinvenit , & explicavit , & medicinam , ut honestissime ac citra lucrum , ita foelicissime fecit . poeticam verò ita excoluit , ut ad virgilianam majestatem proximè accessisse eum faterentur aemuli . thuan. hist. tom. . l. . b anno aerae christianae . helv. chron. see of st francis in matthew paris . histor. anglic. in henrico tertio . sanctorum & vitae . c franciscus rex primus regias linguas atque artium liberalium professiones instituit . rami schol. math. l. . franciscus rex gulielmum budaum ab umbra & pulvere literario , in quibus delitescebat ad honores & splendorem au●ae evehebat , & honorifica ad leonem x , qui & ipse summo amore doctos prosequebatur , legatione ornabat . ex hujus consilio postea professores linguae sacrae , graecae & latinae , philosophiae item , medicinae & mathematicarum disciplinarum instituit , qui attributis pro tempore amplissimis stipendiis in ludo cameracensi publicè praelegerent , horum ope discussis ignorantiae tenebris , lux literis , & per literas ueritati in gallia , atque ad eo tota europa , restituta est : ut cum alii principes ambitiosis , aliunde conquisitis titulis vanam gloriamau cupentur , ipse parens litterarum appellari meruerit , circa se doctos homines semper habuit , quos dum cibum caperet de rebus pulcerrimis disserentes avidissimè audiebat : praecipuéque naturalis historiae enarratione delectabatur , in qua tantum audiendo profecerat , ut quamvis à pueritia nullis literis imbutus , quicquid de animalibus , plantis , metallis , gemmis ab antiquis & recentibus scriptoribus memoriae proditum est , & meminisset & apte edistereret . thuan. hist. tom. . l. . vide plura ibid. franciscus franciae , vel hoc uno bonarum artium ac literarum amore à francis magnus cognominatus , ut a●tea cosmus à florentinis . rami praefat. mathem . . c'est ce roy , qui institua les douze lecteurs royaux en son université de paris , & auquel principalement ce titre , par droict de preciput , luy est escheu de pere , nourissier & amateur des bonnes lettres , lesquelles il a conduit à telle perfection , qu'elles sont arrivees au feste de leur gloire , & jusques à ce poinct , qu● le siecle d'auguste fils adoptif de jules caesar n'a point esté si copieux en hommes de grande literature & pleins de diversirè de scauoir , que le temps qui nous à menè & mis au siege royall ce françois pere de muses thevet . vies des hommes illustres l. . jurisconsultus altae eruditionis vir , germaniae suae ocellus . casaub. ad theephr . charact. optimus & doctissimus freherus germaniae decus & juris & omnis eruditionis peritissimus . principi palatino à consiliis . casaub. animadvers . in sueton. * praeter bonarum literarum reconditam eruditionem , in utraque lingua latina & graeca , doctissimus evafit . baleus de script . brit. cent. . * anno aerae christianae . helv. chron. a amaenissimi ac politissimi vir ingenii , doctrinae , & lection is omnisariae , atque in mathesi rerumque coelestium indagatione non infeliciter quoque vetsatus . valeri andreae bibliotheca belgica . quae scripta , quanquam adfecta potius , quà , confecta sunt ( mors enim intervenit , & limam omnem abrupit ) tamen facilè adolescentis ingenium judiciumque indicant . aubert . mirai . elog. belg. b duabus maximè rebus , in docendo necessariis , veram consequebatur laudem , methodo & sermonis perspicuitate . melch. ad. in vita fuchsii . vixit anno aerae christi . calvis . chron. . helv. hic in exilium missus est in sardiniam una cum centum aliis & viginti episcopis africae , à trasymundo uvandalorum rege duriusculus inprimis , & affectatior stylo est , adeò ut in scriptis suis spinas , & verborum asperi●ates , si non aculeos potius pro verbis inseruisse videatur : et inprimis in mythologico . nam alia quidem piè , & christianè scripta , non tam horrida sunt . lil. gyrald . de poet. histor. dial. . fulgentius augustini sententiis adeò delectatus est , ut eas pluribus in locis non tam imitatus sit , quam expresserit . gomarus de provid . dei. c. . d in baptisto fulgosio qui patrum nostrorum aetate principatum in patria obtinuit , tanta fuit , ac tam multiplex eruditio , tantáque vetustatis atque omnium aetatum cognitio , ut quem cum illo conferas , haud facile reperias : id quod manifeste docet opus laboriofissimum , quo valerium maximum imitatus de factis & dictis memorabilibus conscripsit . in qu● omnium nationum , omniumque temporum exempla ita collegit , ut cunctorum saeculorum historiam brevi perstrictam ante oculo● hominum posuisse videatur , quae res immensi operis atque infiniti pene laboris fuit . ubert . fol. clar. lig. elog. vide plura ibid. as for the centuries i dare say , i never read five leaves of them together , or in parts . but i dare shew to any man that doubteth of my reading of the most ancient writers , my book of notes written with mine own hand , more then fifteen years past . doctor fulkes rejoynd . to bristows reply . notes for div a -e robertus gagulnus 〈◊〉 galli● scriptor egregius , ludovico xii . inprimis c●rus vir certè non in historia modò , sed in oratoria quoque a● poetica facultate , omnique polit●ori litteratura egregiè versarus . a●ber●● miraei elog. belg. a scito illos libros esse compendium duorum ingentium voluminum , quibus titulum pugionem fidei fecit auctor raimundus sebon monachus dominicus eximius philologus , scalig. epist. ●asaub . vide scalig. l. . epist. . & . & observat. ioseph de voisin in proaemium raym. mart. pug. fid. galatinus nec à se , quae scripsit , habuit , nec etiam rem intellexit . notum est , illum raymundi martini pugionem compilasse , & ex eo quaecunque habuit , in solidum hausisse . qua de re ego ●estari possum qui uttumque habeo . ioan. buxtorf . simeoni de muis. vide cartw. prae●at . ad annotat in genes . b genevam patre & conjuge ac liberis relictis concessit ; cum aloquoties cum patre primum in italia , & postea cum patre ac conjuge simul collocutus , nec illius reverentia , nec amore hujus , aut liberorum collo paterno haerentium blandiciis ac lacrymis adduci posset ut propositum mutaret . postremo genevam reversus , quasi uxor secum prima divortium fecisset , aliam duxit , primum consultis pastoribus , sicuti scribunt , qui res eas prodidere . t●uan . hist. tom. . l. . vide plura ibid. anno aetae christi . calvis . chron. . helv. chron. hic cunctis philosophis & philologis utilis , loquitur ubique , puro , eleganti , simplici , & nunquam affectato sermone , non sine magna vocum & sententiarum supellectile : adeò , ut nulla satietate lectorem offendat : sed ubique progrediendi cupidum , rhetorico artificio demulceat , homo ad eloquentiam factus . in hoc praecepta quaedam philosophica rara & eximia , magisque illustria quàm apud ullum alium scriptorem invenias . nhil ob●rudit lectori , quod non firmis rationibus demonstret , ac ejus contrarium refutet , qui ni moralia habet perpulchr● , affectibus moderandis . ambitionem & avaritiam praecipuè insectatur , & de qualibet re doctè & eleganter disterit . nullis non ad ingen●i cultum ejus lectio utilis . heur● . dissertat . de studio medic. a he wrote an oration contra academiam rami , and another of the praises of francis the first . b sidereus nuncius , magna , longéque admirabilia spectacula pandens , suspiciendaque proponens , maximè philosophis , atque astronomis , quae perspicilli nuper à se reperti beneficio sunt observata in facie lunae . leonis allatii apes urbanae . vide blancani chronol . clarorum mathematicorum . florentiae nobili ac vetere prosapia , non tamen legitimo toro , natus . iani nicii eryt●raei pinacotheca . vide plura ibid. c anno aerae christi . helv. chron. he●ricu● à gandavo qui vulgo doctor sol●●nis vocatur , floruit ante annos . illyr . cat●l . test. verit l. . nemo belgarum henrico gandaven●i in theologicis ac philosophicis studiis , aut acrior aut subtilior fuit , ut qui admirandis commentationum voluminibus , communi gymnas●orum consensu , doctoris solennis cognomen assecutus sit . auberti miraei elogia belgica . d homo is & doctissimus & va●errimus , pontificiaeque factioni deditissimus , ita tamen ut temporibus fe accommodans vivente henrico ( qui in legationibus illius opera multum usus fuerat , & magnam authoritatem ipsi detulerat ) iis quae semel legibus constituta essent , nunquam voluerit refragari . godw. rerum anglic . annal. l. . edw. . vir fuit procul dubio haud indoctus ( quod opera ejus satis testantur ) & ingenio ul●ra quam expediret acri , eo nisi rectius usus fuisset . pro odio quo veram religionem pros●cutus est capitali , non solum multos bonos viros flammis tradidit absumendos , verum & in hoc omnibus ingenii nervis incubuit , ●t eliz●betham nuper reginam quoquo modo tolleret è medio ; frustra dicens , folia decuti , ramusculos amputari ; ●ad●eem hanc & haereticorum spem unicam excindendam ac sti●pi●ns eradicandam , alias nihil ●os acturos . godw. de prae●ul . ang. comment . in lecto decumbentis cadaver ita pu●ridum ●aetidumque ante mortem fuit , ut praesentibu● qui eum curabant nihil molestius ipso odore esse potuit . in ipso mortis momento haec verba ejaculatus est . erravi cum petro , non flevi cum petro. antiq. britan p. . petrus gassendus di●iensis ecclesiae ●heologus , vir primatius , qui novo ingenii acumine , diserta orationis textura , & admirandorum monumentorum copia europae innotuit . leonis allatii apes urbanae . anno aerae christi . helv. chron. historias aristotelis de animalibus , & ●heophrasti de plantis , ita latinas fecit , ut romanae linguae facultatem , quum nova vocabula solerter e●●ingeret , audaci , sed generosa translatione locupletavit . paul iov . elog. vir. doct. magnam incomparabilemque jacturam jampridem fecimus pontifex maxime in theodoro gaza , qui vir graecus latinos omnes in hoc munere scribendi interpretandique superavit . is ●i diu●ius vixisset : hac quoque parte locupletasset . quod & fecit in libris illis absolutissimis de animalibus aristotelis , & theophrasti de stirpibus . ab hujus scriptis adjutum me & fateor & praedico , hunc ego non magnopere in curiosius legi , quam m. tullium , plinium , columellam , varronem , sen●cam , apuleium , & cae●eros , quos in hoc genere commentandi diligenter enoluere necessarium est . polit. epist. l. . epist. . her●o● . berb . ad sixtum quartum pont. max. vide pier. valer. de litteratorum infelicitate , l. . arabs fuit geber , quo nemo de rebus chymicis scripsit eruditius , sublimius , doctius , meliori methodo , subtilius & acutius , ita tamen temperata tota illa su● scriptione & tractatione , ut lectores non doctiores sed ferè incertiores & magis dubios à se dimittat , cùm , si quis attendat , ultro deditaque opera & studio involuat , quae dicit & tradit omnia , ne quisquam unquam videlicet acquirat ex librorum ejus lectione . centum annis post mahumetem vixit , quem natione graecum aiunt fidem abjurasse . neand. geog. part . . an. dom. . gelasius cyricen , . bohemus , vir diversis linguis & variarum rerum cognitione doctissimus . ges●eri bibliotheca . homo rhapsodus plane , congestor potius quam digestor , & ostentator quam peritus , loquaculus sine eruditione : in verbis ac sententiis putidulus . quae de signisicatu vocum disserit , sunt plerunque imperita ac falsa . legendus est quidem , sed ita , ut te rem levem scias inspicete . lud. viv. de tradend . discip. l. . aulus gellius romae magistratum aliquando gessit . noctium atticarum ( philologiam eruditam & variam ) libros reliquit , qui in manibus eruditorum hactenus versantur . neand. geog. part . . ge●ma à patria frisius vulgo dictus , lovanii medicinam publicè professus , sed mathematicarum scientiarum , quas domi docebat , rarâ scientiâ longè illustrior fuit . thuan. hist. tom. . l . est autem ge●ma apud frisios nomen frequens & usitatum . suffrid . pet. de s●ript . fris. poets , r●etor , philosophus , & medicus egregius accep●am à patre famam , praeclatis ingenii sui monumentis sic auxit , ut ut●r alteri plus debeat , merito ambigas . in libris certè , quos de arte cyclognomica , deque naturae divi●i● characterismis edidit dum altissima philosophiae mysteria recludit , se ipsum quodammodo superavit . castellani vit. illust. med. auberti miraei elogia belgica . eruditum sed pe●ulantissimum pro cacitatis animal . monta●●t . praefat. ad apparat. vide thuan. hist. tomo t● lib. . gennadius massiliensis floruit in fine quinti seculi sub annum domini . forb●● . instruct. histor. theol. l. . c. ● . apologia pr● christianis gallis religionis reformatae . doctor gerhard●● , quem unum pro omnibus affer●m , quia quicquid chemnitius , hunnius , & alii habent , accurate collegit . albertinus de sacramento eucharistiae l. . c. . libellus cedro dignus meditationum quinquaginta sacrarum : quo fato fuerit exceptus , tot versiones , germanicae , gallicae , anglicae , italicae ; tot editiones , littetis exscriptae certissime vel me racente , proclamant . non magnus quidem e●t , verum aureolus & ad verbum ediscendus . mich. dilher . laudai . funch . venerem illam evangelicam à magn● chemnitio pingi captum , à disertissimo lysero continuatam , quis , praeter gerhardum , attigit ? hic erat alter ille apell●s , qui absolveret . id. ibid. iohannes de gerson natione gallus , cancellatius parisiensis , petri de aliaco cardinalis cameracensis olim discipulus , vir in divinis scripturis eruditissimus , & secularis philosophiae non ignarus , ingenio subtilis , sermone scholasticus , sententia certus & stabilis consilio cautus & dubiorum clarissimus interpres , vita & conversatione insignis , theologorum sui temporis longè princeps . trithem . de script . eccles. iohannes gerson cancellarius parisiensis quòd in consilio constantiensi emendationem ecclesiae romanae plurimis rationibus proposuerat , dissoluto concilio , domo , patria , dignitatibus , &c. spoliatus , & à pontisice pulsus lugduni consenuit , ibique mortuus est . anno aerae christi . calvis . chronol . vir doctus & pius . bellarm. de scripti eccles. ioannes gerson cancellarius parisiensis & ●amosissimus sua aetate theologus . is caroli , septimi temporibus regius ad constantiense consilium orator auctoritate sua & doctrinae opinione pernicerat , ut multa in eo salutaria & memorabilia insererentur , indeque re bene ad dei gloriam & decus regni gesta reversus , doctoris christianissimi non solum apud nos , sed inter exteras nationes summo consensu nomen meruerat . thuan. hist. tomo quinto parte secunda , l. . le plus grand theologien que nous eusmes iamais en france , fut maistre iean gerson qui florit sous le regne de charles sixiesme . pasquier de recherch . de la france , lib. . pag. . vide illyr . catal. test. verit. l. . tigurinorum decus immortale . casaub. in athen. l. . c. . getmaniae nostrae plinius couradus gesnerus . alsted . encyclopaed . l. . c. . vir longissima vitâ dignissimus , & quam exegisse videbitur iis , qui aetatem ejus ex librorum , quos plurimos ac utilissimos confeci● , industriâ suâ illustravit & editit , non ex annorum , quos vixit , numero metientur . his accessit praeter doctrinam , quae in eo eximia fuit , incredibile juvandae reipublicae litterariae studium ▪ quo usque ad ultimum vitae spiritum flagravit . thuan. hist. tom. . l. . * cujus liber lutetiae prodiit ante triennium pontifici romano dicatus , & novem variorum autorum & ordinum approbationibus munitus . bever●v . de vitae termino . p. . gilbertus noster artis tam magneticae quam medicae scientissimus . full. miscel. ● a● . l. . c. . consulendi sunt qui de magnete scripserunt , praesertim gulielmus gilbertus glocestrensis philosophus & medicus londinensis , qui ante triennium tres amplissimos commentarios de ea re edidit , quibus magis mihi probavit doctrinam suam quam magnetis naturam nam incertior sum , quam dudum . ios. scalig. epist. l. . epist. . quidam anglus ante triennium libro de magnete edito , nihil dignum expectatione ea , quam excitarat , protulit . scalig. epist. casaub. sylvester giraldus , vir suo seculo inter literatos non parvi precii ; scripsit topographiam totius hiberniae . lel. comment . in cygneam cantionem . vir nobilissimi generis , & in utroque jure cruditus . baleus de script . britan. cent. . theologus longè meritissimus , & interpres scripturae felicissimus . dither . disput. acad. tom. . * utriusque literaturae peritissimus , st●lo cum primis felici , sive ipsam orationem tractet , sine metri legibus astrictam , philosophicae rei non vulgariter doctus , moribus incorruptis , spectataeque integritatis . erasm. epist. l. . epist. . vide etiam l. . epist. . & . ejus elogium . lusitanus , non belga fuit , ut ait cornelius callidius b●●a v●s biblioth . hispan . secunda classis l●sitanorum , tom. . clarissimus vir dominus golius arabicae linguae & mathematum professor in academia leydensi excellentissimus . specimen arab. iohann . fabric . cui antiquitas graeca at romana secundum o. panvinum , antonium augustinum , fulvium ursinum debet plutimum , & qui arte caelandi ac scriptis propriis ad utramque multum contulit . thuan. hist. tom. tio l. . * non vulgare solatium est , quod knoxus te adjutorem fidissimum & apprime idoneum nactus est . calvinus christophoro goodmanno . * vit fuit rel antiquariae , ac praesertim nummariae , quà prisci romani graecique usi , inprimis amans & gnarus ; ejusque domus cimelioriorum generis omnis , omnisque adeò antiquitatis fuit quoddam velut receptaculum . valerii audreae bibliotheca belgica . seculi hujus papinianus dionyfius gothofredus . cujus eruditissimè docti viri notas in jus civile universum , amaenitatibus philologicis perspersas , tota suspicit respublica litteraria . dilh. disputat . acad. tom. . annos lxxxv . vixit . lx. totos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerio sacro functus est fidelissimè & constantissimè . laboris erat indefessi , candoris incomparabilis , sanctissimae in acerbissimis , qua publicis , qua primatis doloribus ferendis patientiae exemplum . walaei epist. walaeo turretinus . * ita ille in doctis studiis florentes adolescentiae suae annos exegit , ut inter nobiles anglos , literatos quidem illos , suae aetatis facilè antesignanus fuerit . ante ejus aetatem , anglica lingua inculta & ferè tota rudis jacebat . nec ●●rat qui opus aliquod vernaculo idiomate elegante lectore dignum , scriberer . patrio multa scripsit sermone , non solùm rhythmis , verùm etiam soluta oratione , quae vel hoc nostro florentissimo tempore à doctis studiose leguntur . bal●us de script . britan. cent. . insignis orator , qui ut leonardus aretinus dictitabat , primus in italia studium eloquentiae caepit reparare , jam tum unà cum imperii romani majestate prorsus ferè deperditum . albert. descript. ital. in romanula . historiam scripsit libris xvi . in qua non pauca sunt fabulosa . tanta ejus dictionis elegantia , ut aetatis illius captum planè excedat : imò cum antiquorum , & nostri seculi plurimis certer . vossius de histor. lat. l. . c. . gratianus decreta pontificum romanorum in unum volumen primus congesserat circa annum domini . mirum quod decretorum opus ad usum forensem , ac quaestiones & lites illo saeculo vexatas praesertim ac commodatum , causam & argumentum praebuit , ut pontifices romani deinceps quaedam alia decreta conderent , quae & ipsa posteà à gregorio none pontifice romano circa annum domini . in unum quoque corpus ac volumen pluribus libris distinctum sunt collecta & decretalia nominata . pezel . mellif . hist. circa annum mclvii . sub eugenio tertio gratianus monachus bononlensis , juris valde peritus , composuit librum decreti praesertim ex canonibus conciliorū , scriptis patrum latinorum graecorumque , & constitutionibus pontificum , quas vel soli vel cum consilio cardinaliū edebant , quibus & aliquas leges caesareas adjiciebat ; & praeter haec ipse rubricas addidit , multaque dicta sua interseruit . horum omnium authoritas adhuc controversa est , eum gratianus saepe errare deprehendatur , in recitandis canonibus conciliorum , dictis patrum , & pontificum constitutionibus , aliterque se habere plurima reperiuntur in ipsis fontibus è quibus gratianus haec desumpsit ; de rubtiearum vero fide & dictorum gratia●i omnes derogant , quod gratianus homo privatus legis ferendae potestatem habere non poruit . d r duck de author . jur. civ . roman . l. . c. . vide illyr . catal. test. verit. l. . gratius poeta augusti aevo floruit , deque venatione scripsit . voss. l. . de analog . c. . sic loquitur & scribit graecè , ut vera referenti vix fides adhiberi possit . asch. ep. l. . sturmio . see perkins . gregorius papa primus ob doctrinam magnus cognominatus , cujus opera theologica varia in magno folio excusa habentur . neand. geog. part . . erat natione romanus , ex patre gordiano , genus à pro avis non solum nobile , sed & religiosum ducens . librum jobi , quomodo juxta literam intelligendus , qualiter ad christi & ecclesiae sacramenta referendus , quo sensu unicuique sidelium sit aptandus , per triginta quinque libros expositionis miranda ratione perdocuit . beda hist. eccles. gentis angl. ab a wh●loc . edita l. . c. . alii quidem pontifices construendis ornandisque vel auro vel argento ecclesiis operam dabant , hic autem totus erga animarum lucra vacabat . id. ibid. gregorius papa vir in divinis scripturis eruditissimus theologorum princeps , splendor philosophorum & rhetorum lumen , vita & conversatione integer atque sanctissimus . trithem . de script . eccles. is non sibi ipsi , sed utilitati hominum , ac honori divino consulens , quem certè ob religionem & pietatem rebus omnibus semper ante tulerat , spreris opibus , posthabitis voluptatibus atque omni ambitione , & potentia , gubernacula reipublicae christianae suscipiens , ita vixit , ut usque ad tempora nostra neminem ex successoribus parem habuerit , nedum superiorem vel sanctitate vitae , vel diligentia in rebus agendis , vel doctrina & scriptis . platina de vitis pontificum romanorum . floruit circa annum . gerhardi patrologia . episcopus ●uit neocaesariensis , & a magnitudine miraculorum patratorum thaumaturgus appellatus . bellarm. de script . eccles. quod miraculis clareret . originis discipulus . eras. epist. l. . epist. . antiquissimus & fidelissimus francorum scriptor . chiflet . anast. child . reg. c. . iacobus gretzerus magnae vir doctrinae , sed saepe nimis assectui indulgens . vossius de vitiis serm. l . c. . * b. how 's . d serm. to prove that peter had no monarchicall power over the rest of the apost . vide praefat. ejus ad tom . . defens . bellarm. hic doctissimus gretzerus praeter morem satis modeste : qui quavis occasione non sine sannis arietat in junium , & alios , itidem candidissimi pectoris , & praeclarae doctrinae utinam foedus iste scribendi modus , qui sic nostris temporibus in famam hominum grassatur , sublatus esset de terris , scriptoribus salvis . vossius de vitiis sermonis l. . c. . iohannes gropperus germanus dignitatem cardinalis ultro oblatam , quam caeteri mortales plerunque ardentissimis votis ambiunt , rara hoc aevo modestia & animi magnitudine repudiavit . thuan. hist. tom. . l. . non divinarum minus quam humanarum rerum scientissimus . hugo grotius voss. praefat. ad de●ens . l. de satisfact . christi . quae pio & erudito opere de christi satisfactione scripsit divinarum humanarumque literarum scienti●simus . voss. in maimon . de idolo● . c. summus virorum hugo grotius , lumen illud ac columen literarum : de quo nihil tam magnificum dici aut scribl potest , quin virtus & eruditio id superarit sua . meibomii maecenas c. . autuerpiae nascitur anno christianae salutis . j. c. historicus criticus utriusque linguae & omnis antiquitatis petitus . swertii athen● belgicae . vir eruditissimus & de bonis literis optime meritus . sc●lig . animadvers . in euseb. casaub. not in aelium lampridium illum ut eruditissimum & clarissimum virum celebrat . vide ios. scal●g . epist. l. . epist. . pa●ritius gandavensis , vir multae eruditionis ac poeta suavi● : varios versus scripsi● , justo lipsio ab ingenii amaenitate ac doctrina charissimus sanderus de gandav . erudit . claris. l. . homo latinè graecéque ad unguem doctus , in philosophia & mathematicis disciplinis diligenter versatus , nullo supercilio , pudore penè immodico . eras. epist. l. . epist. . * iacobum grynaeum simonis illius magni gentilem , aliquoties . sleidani hi storias publicè praelegentem audivit , ad quas ille multa singularia & citu digna , quae sleidanum fugerant , ex familiari , quam in aulis principum germaniae habuerat , notitia hausta addebat , & elegantissime explicabat . th●an . de vita sua comment . l. . a hic annus ultimus fuit ludovico lavatero & rodolpho gualtero ambobus ● igurinis & illius ecclesiae pastoribus , & ille quidem henrici bullingeri gener multis editis scriptis etiam extra religionis controversias claruit ; hic josiae simleri socer , homiliastes inter suos celeberimus . thuan. hist. tom. to l. . b ejus opera alphonsus secundus ferrari dux usus est in scribendis epistolis , in quo munere tantum valui● , ut etiam de eo elegantissimum librum , qui secretarius inscribitur , edidit . nulla fuit in italia paulo illustrior academia , quae non summa ambitione ab eo expetierit , ut nomen suum ad ipsius academiacorum numerum adscriberet . iani nicii erythraei pinacotheca . vide plura ibid. c acris judicii vir , uti , & usus in publicis rebus administrandis . possev . biblioth . sel. tomo do l. . c. . prudens peritusque scriptor , & qui tales , lectores suos facit , liber est & verax , ab affectibus immunis , si tamen ab odio , quod retegere mihi non semel videtur in ducem urbinatem . sententias bonas utilesque inserit , sed parum a●trictas . vitia duo propria hujus aevi non effugit , quod & justo longior est , & quod minutissima quaeque narret , parum ex lege aut dignitate historiae . sed nec orationes ejus satis vegetae mihi , aut castigatae , languent saepe , aut solute vagantur . denique uno verbo , inter nostros , summus est historicus : inter veteres , mediocris . lips. not . ad . lib. polit. vide thuan. hist. tom . . l. . qui plura volet , consulat guilandinum de papyro , qui amplo commentario plinium illustravit . museum w●rmianum , l. . c. . vide thuan. hist. tom . . l. . d qui de medicina veteri & nova tum cognoscenda , tum facienda , volumina duo varia & erudita scripsit , ubi theophrastaea medicina accuratissime excutitur & examinatur . neand. geog. parte ● . e antiquissi . mus inter eos qui fide digni sunt , brittanicarum ●erum scriptor . antiq. eccles. britan. gildas cambri●● , poeta britannus , eo tempore natus erat , quo maximè per universum mundum eloquentia romana floruit . coaetaneus erat martiali , flacco , silio , statio , stellae , juvenali , & id genus aliis : sed nec ipsis inferior judicatus . vide lil. gyrald . in poet. histor. dial . . bal●us de script . brita● . cent. . vir solide d●ctus & in scribendo accuratus . casaub. not. ad diog. laert. l. ● . utriusque linguae & omnis politioris literaturae & antiquitatis , quam variis scriptis illustravit , longe peritissimus . thuan. hist. tom. . l. . vir omnis eruditae antiquitatis ac literatae doctrinae callentissimus , qui plerasque manuscriptas bibliothecae graecas in italia excussit , è quorum lectione conscripsit libros illos suos eruditos , & varios de diis gentium ; opus admirandum , historiam veterum & recentiorum poetarum , & ●aetera plu●ima exquisita singula . neand. geog. civili● doctor , orator dulcis & facundus . humphred . in vita juelli . cujus in mathematicis excellens cognitio , & judicium profundum , tum ex aliis ejus scriptis , tum inprimis ● dialexi de nova stella omnibus in propatulo est . ty●h . brah. l. . de cometia anni . c. . membrum secundum . natus anno . primus suasor & persuasor ●uit , evangelicae doctrinae in patria suâ amplectendae , in quo negotio hulricum zwinglium simul collegam habuit . boissardi icones . omnium confessione , scriptor , gravissimus , & in romanis antiquitatibus pervestigandis , de scribendisque accuratissimus perhibetur . whear . method . leg . hist. parte ● sect. . vide plura ibid. * in his antibarbarian , ch . . . helv. chro● . vir in divinis scripturis eruditissimus & in secularibus literis nulli suo tempore secundus , ingenio acutus , sermone disertus , vita & conversatione devotus , in declamandi● ad populum omeliis celeberrimae industriae fuit . trithem . catal. illust. vir. primus graecas in belgio litteras excitavit , exemplo rod. a. gricolae , praeceptoris sui , qui germaniae easdem restiturrat . valeri andr●ae bibliotheca belgica . erasmus xiv . anno●um adolescens , sub hegio praeceptore , studia literarum daventriae colebat . cum autem rudolphus agricola in hegii scholam venisset , & hegi●● ei aliquot adolescentum scripta monstrasse● : his consideratis , cum brasmicum caeteris anteferre● videre adolescentem voluit . accersitus é sua clas●e erasmus adolescens ad hegium accedit . ibi rodol ▪ phus arreptum capillo in vertice taci●us intuetur , & quasi considerata indole ex lineamentis , adiecit hanc vocem , tu ●ris mag●●● . chytraeus orat. de westphalis . vit. profes . gron. in rodolph . agric. gandavi nascitur anno m. d. lxxxii . incredibiie quanto amore illum prosecutus fuerit ioseph●● scaliger , ianus dousa , aliique viri doctissimi . naturâ ipsa instructus ad poeticam facultat●m , patrio etiam rythmo excellit , ut paucis agam . quaecunque ab eo profecta sunt limam sapiunt politiorem : phrasis tersa & elaborata : conceptus sublimes : ita ut cum illis prisci sermonis scriptoribus certare velle videatur . swertii athe●● belg. cum versus graecos tuos lego , homerum non heinsium puto me legere : cum latinos ovidium , aut propertium . casaub. epist. . tam severiorum quam amaeniorum litterarum ●ol . s●ld prae●at . ad lib. de dis syris . magna semper infamia flagravit heliodorus episcopus , qui praeelegit episcopatu abire , quam libros suos amatorios perdere , ut scribit nicephorus l. . c. . raynaudi erotem . de malis ac bonis libris , partit . . erotem . vir praestans pietate , doctrin● , cognitione rerum ▪ sacrarum & historiarum , aetatum , temporum atque gentium omnium . n●a●d . geog. parte ● . after the conquest king henry the first the conquerors fonne , a man excellently learned , because he abolished such customs of normandy as his father added to our common laws , is said to have restored the ancient laws of england . sir edw. cooks pref. to his d rep. * he wrote some things with his own hand on austen de civit. dei. in tanto numero adversariorum lutheri , britanniae rex , henricus octavus , illum ● etiam oppugnat , & primò quidem judicium illius de indulgentiis convellit & pontificatum defendit : post omnem illam disputationem de sacramentis ecclesiae reprehendit , sumpto scribendi argumento ex libro de captivitate babylonica . lutherus , ubi cognovit , acerrimè respondet , in c●usque causae , defensione , nullius hominis dignitatem aut splendorem quicquam apud se valere , demonstrat . leo pontifex honorificum regi cognomen idcirco tribuit , defensorem appellans ecclesiae . sleid ▪ de statu relig. & reipub. comment . l. . vide vossii epist ▪ ad artem grammat . prodiit libellus ille , ad eo provectioris aetatis , & exercitato aliquo theologo dignior quam adolescente rege ( cui quanquam marimè voluerit , non licuerit tamen in liretarum studio aetatem terere ) ut alii thomae mori , alii fisheri ros●ensis , plurimi verò alterius alicujus summi viri opus id fuifle haud sine causa suspicarentur . ut ut fuerit , edito libello sic respondit lutherus , ut multi sanè , qui sanctum hominis zelum laudarent , modestiam tamen spiritu● sancto dignam , in ●● haud immerito desideratent , regiaeque dignitatis magis reverentem scultet . annal , dec. . henricus octavus princeps omnibus naturae donis cumulatissimus , & in quo , si in voluptates solutior non fuisset , nihil merito desiderare posses : nam post divortium , nisi quod pontificiam autoritatem execratus , se caput ecclesiae constituit , nihil in religione mutauit , & episcopos ferè bonos & doctos totis illis xiii . annis , quibus ab r. e. se separavit in regno ordinavit , doctorum & literatorum fautor eximius , ingravescente demum aetate multi succi ab domine adeo gravis & iners evaserat , sanguine in pinguedinem verso , ut vix posset per ostia ingredi , ac neque scalas posset conscendere , sed in cathedra positus machinis in superiora aedium subve●eretur , tandem vehementi febre correptus propter inflammationem virulenti in crure herpetis , cum lvii aetatis annum ageret , & annos , lx menses , vi di●● regnasse● , è vita do migravit . thuan. hist. tom. ● . l. . suidas trismegistum , sic appellatum tradit , quia de trinitate quodam divini spiritus instinctu , locutus sit . dicki●so●● delphi phaeniciz . * dispeream si quicquam adhuc vidi illo juvene absolutius , sive spect●● utriusque linguae peritiam , sive foelicitatem ingenii , sive morum comitatem integritati parem . eras. epist. l. . epist. . in germania proxima couradus heresbachius vir dignitate & doctrina praestans in majorum suorum heresbachiano castro in clivensiditione natus , hoc anno in suo lorinsulano pridie id . octobr. ad deum migravit , cum lxvii ▪ annum exegisset . commentarium in psalmos eruditissimum edidit , & de re rustica in illo otio post alios scripsit , non minus morum suavitate de suis quam eruditione de republica bene meritus . thuan. hist. tom. . l. . cum is omnibus membris contractus esset , ut hinc inde tantum de portaretur ( unde etiam suum cognomen acquisivit ) parentes eum in monasterio s. galli colloca●unt . erat trium linguarum ▪ graecae , arabicae & latinae per●issimus , praeterea theologus , philosophus , astronomus , rhetor & poeta nulli ▪ suo tempore secundus , scripsit itaque carmine & prosa multa praeclara volumina . pantaleon de vir. illust ▪ germ. nam mihi● vere persuadeo , graecum virum herodianum : qu●m ipse nuper civitate romana donasti : si in mille volumina diligenter impressus : transcriptusque ad manus literatissimorum hominum semel referatis carceribus pervenerit : de eo singulorum judicio expectationique satisfacturum : ut in eo libello nihil nisi ●a●didum , nisi sublime , nisi luculentum : atque omni ex parte perfectissimum conti●eri omnes ingenue fateantur . polit. epist. l. . epist. . vide l. . epist. epist. . herodotus graecus , ●e quid omisi●●e videretur , omnia sine delectu congessit , quorumque pleraque non ab antiquis scriptis , sed à vulgi fabulis accepit . qui quanquam oratione concinnus sit atque elegans , eorum tamen qui sanè & incorruptè judicant avertit ●b illa tam coacervata & referta narrationum multitudine fidem . et quanquam à quibusdam quod videtur affectasse historiae pater dicatur , ab aliis tamen fabularum pater meritò dictus est . praefat. ad antiquit ▪ eccles. historiam multi scripsere praeclarè , sed nemo dubitat duos longe caeteris praeferendos , quorum diverla virtus laudem pene est parem consecuta . densus & brevis & semper instans sibi thucidides : dulcis & candidus , & fusus herodotus : ille concitatis , hic remissis affectibus melior : ille concionibus , hic sermonibus , ille vi , hic voluptate . quintil. instit. orat. l. . c. . displiceant huic rosae , & balsama , cui non placet herodotus , hortus est ejus historia variis arboribus consitus , innumerisque florum distinctus areolis , ex quo aeterni spirant odores . srilu● certe is est , qui non nisi ab imperitis aut malevolis reprehendi possit . totus est dulcis , candidus , fusus , sine illis salebris quasi sedatus : amnis fluens . caussen . eloq . sac. & human. paralel . l. . c. . floruit ante christum . homerus ante christum . seldeni marm. arundel . vide plura ibid. * professor lovaniensis , quem rex hispan . philippus misit ad concilium tridentinum . gerh. confess . cathol . l. . c. . art. . vide eras. ep. l. . epist. . non injuria sui saeculi poetarum princeps & rex nuncupatus fuit . is multis praeclaris ingenii sui elaboratis monumentis in quibus veluti gemma preciosissima eminet opus illud psalmorum davidicorum vere sacro sanctum , quo vel uno opere singularem sibi spem & fiduciam divinae gratiae atque benevolentiae comparavit , posteris verò admirationem sui & ca●itatem reliquit fragrantem ▪ boissardi icones . a gloss●grapho●um longè princeps . casaub . in athen. grammaticorum alpha montac . orig. eccles. tom. . parte posteriore . omnium veterum criticorum , quos habemus hodiè , longe si quid judico doctissimus , & serio graeca●●ibus apprime utilis . casaub. epist. . ex nuda indicis percursione structorem vocabularii illius ( rem nondum omnibus creditam ) patebit christianum fuisse . quis enim ( ut novi foederis tot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittam ) evangelistas , apostolos , prophetas , prophetarum expositores , à vera fide alienus suo operi inseruisset . pric●us praefat . ad ind. alphab ▪ scriptorum qui in hesych . graec. vocab . laudantur . gregorii nazianzeni auditor & discipulus hesychius , vit in divinis scripturis multum versatus , & hierosolymitanae ecclesiae presbyter . illyr . catal. test. verit. lib. . vide suidam . primus in academia leydensi propriâ manu anatomiam administravit , efflagitantibus id studiosis cum insolens hoc exercitium patriae eo tempore esset . melch. adam in vita heurnii . he was born at sriden in hungary . latinos , graecos , hebraeos , chaldaeos scriptores plures evolvit , accuratius excussit , quam eorum qui post eum quisquam , nempe homo summa industria praeditus , indefatigabili studio & longa vita usus . lud. v. v. de caus. corrupt . art . l. . quem unum habet ecclesiasticus orbis utraque doctrina sacra & gentili ut vocant juxta absolutum . eras. epist. l. . epist. . quamvis non defuerit temporibus nostris presbyter hieronymus homo doctissimus , & omnium trium linguarum petitus , qui non ex graeco , sed ex hebraeo in latinum eloquium e●sdem scripturas converterit . august . de civit. dei l. . c. . flagrat jam olim mihi incredibili ardore animus hieronymianas epistolas commentariis illustrandi . et nescio quis deus mihi pectus accendit agitque ut rem tantam , & à nullo hactenus tenta●am , audeam animo concipere . movet me viri caelestis & omnium christianorum sine controversia longè tum doctissimi tum facundissimi pietas : cujus scripta cum digna sint quae ab omnibus passim legantur & ediscantur , vix pauci legunt , pauciores mirantur , paucissimi intelligunt . eras. epist. l. . epist. ● . anno aerae christi . calv. chron. hilarius latinorum primus eloquentiae suae gladium strinxit in arianos ea quoque res illi plurimum famae conciliarit , praecipuè quòd res esset cum hoste nobili . nam non dubito , quin apud graecos ; praeter athanasium plures idem fe●●rint . lras . epist. l. . epist. . vide plura ibid. * vir in divinis scripturis eruditissimus , & saecularis quoque litteraturae non ignarus metro excellens & prosa ; ingenio subtilis , sermone disertus , & super omnes sui temporis facundus , eloquens . trithem . fuit archiepiscopus remensis , vir doctus & pietatis studiosus sub carolo secundo ludovici pii filio circa . domini annum : tametsi & magni caroli tempora adolescens attige●it . is dum corrigere vitia morbosque clericorum conatus est , multum molestiarum à perditae vitae clero , eorumque ad papam apellationibus , imò & à papis : ipsis sustinuit . illyr . catal. test. verit. lib. . ptolomaeus hipparchi mentionem ferè nullam facit , sine aliquo novo laudis titulo . rami schol. mathem . lib. . qui occasionem è nova quadam suo aevo conspecta stella ( referente plinio ) nactus , omnium aliorum loca , quae visui discretè occurrerent , studio quam maximo designavit . tych. brah. de nova stella . l . qui omnium sidorum octavae sphaerae loca , usque ad minimas sextae magnitudinis , imò & nebulosas , in normam expandere sustinuit , ut de eo loquitur plinius . tych. brah. ibid. hyparchus bythinus , plinio nunquam satis laudatus , qui annumerare posteris stellas est ausus ac sydera ad normam expangere , organis excogitatis , per quae singularum loca atque magnitudines signaret . plin. lib. , cap. . r. episc. usser . annal. pars posterior . verus medendi dictator habitus semper , hujus scripta tanquam oracula , & non humanae linguae verba , tota amplectitur antiquitas tanquam ducem & auctorem omnium disciplinarum . in hoc , verborum pressa proprietas , sententiarum concisa subtilitas , sermonis veneranda antiquitas , artificii commendabilis dignitas : in cujus scriptis nihil superfluum , ociosum nihil ; sed arguta brevitate rotunda omnia , & significantia , ita ut ubertas & amplitudo rerum verborum numerum longe vincat . heurn . dissertat . de stud. medicinae . episcopus portuensis & martyr , clementis alexandrini discipulus , sub alexandro severo martyrio coronatus . gerhardi patrologia . quantum & hoc praesens , & futura saecula , tot bonis auctoribus , quos edidisti , demerearis , scriberem tibi , nisi scirem te hoc non facturum , nisi intelligeres , quantum eo ipso literas juves , quae per negligentiam quotidie pereunt . ios. scalig. epist. l , . epist. . vide epist. . vixit is monachus doctissimus ante annos crecentos . vossius de vitiis setmonis , l. . c. . * medicus omnibus numeris absolutus , sive perfectam artis cognitionem spectes , sive in morbis curandis usum & solertiam . scav. samarth . gallorum doctrina illust . elog. hamburgensis , eruditorum ocellus . gassend . de vita peireskii . lib. . * qui litteris egregiè instructus , cum juri civili operam aureliani dedisser , ob religionis causam patriâ profugus , lausanae primum docuit . juventuti in jure dicendo assiduam operam longo tempore navavit , ●ost quem patriam omnino deseruit . thuan. hist. tomo to l. . erat omnino ille vir habili & saecundo ingenio , variaque eruditione , ac potissimum eximla quadam in romanorum jure illustrando facundia conspicuus . scaev. samarth . gallorum doctrina illustrium elogia . anno . inscripsit libros de rebus ad ilium gestis iliades . voss. de annal. ● . c. . clarissimum deinde homeri illuxit ingenium , sine exemplo maximum : qui magnitudine operum & fulgore ca●minum solus appellari poeta meruit , in quo hoc maximum est , quod neque ante illum quem ille imitaretur , neque post illum qui eum imitari posse● , inventus est : neque quenquam alium , cujus operis primus auctor fuerit , in eo perfectissimum , praeter homerum , & archilocum reperiemus . paterc . hist. l. . homerus putatur vixisse annis circiter centum & quinquaginta post bellum trojanem . incidit ejus aetas in tempora esaioe prophetae . hesiodus existimatur vixisse centum annis post homerum . pezel . mellif . histor. parte da c. . p. . vide seldeni marmora arund . hunc nemo in magnis sublimitate , in parvis proprietate superaverit . idem laetus ac pressus , jucundis & gravis , tum copia , tum brevitate mirabilis : nec poetica modo , sed oratoris virtute eminentissimus . quintil. institut . orat. l. . c. . ortus plenioris eloquentiae fiquis rectè repetat , est ab homero . nempe hic orator & planè or●tor à marco tullio , ab hermogene rhetorum praestantissimus , à caeteris uno omnium consensu magister eloquentiae agnoscitur . caus. eloq . sac. & humani parallel . l. . c. . primus omnium pater elegantiarum homerus . casaub. in athen. l. . c. . qui omnis ●ruditionis fons & norma semper est habitus . casaub. de rom. sat. l. . defuncto arminio , cum pastores aliquot , ejus discipuli , novos quosdam articulos ihust . hollandiae & westfrisiae ordinibus , insciis ecclesiis , per remonstrantiam uti vocant ( unde remonstrantes deinceps sunt vocati ) obtulissent simulque allaborarent , ut iisdem ecclesiis publica autoritate obtruderentur , festus hommius huic istarum conatui se cum aliis ecclesiatum deputatis cordate opposuit . meursi athen. batav . l. . a in praeclaro , nec intermorituro , annalium belgicorum opere : in quo ambigas , magisne ames veri amorem , an eximiam mirere prudentiam , an purissimam lectissimi sermonis patrii castimoniam . vossius de vitiis sermonis l. . c. . natus est anno . suffridus per. de script . fris. and aubertus miraeus in his elogia belgica much extoll him . hopperorum familia , tum in angl. tum in schot . propagata in hunc usque diem durat : ex qua memoria nostra fuit ille vigorniensis & glocestrensis episcopus ioannes hopperus , de quo multa scriptores anglici . suffrid . pet. de scriptoribus frisiae . ejusdem familiae vestigia reperiuntur in germania superiore unde & marcus hopperus basileonsis originem duxisse videtur . id. ibid. horatius est omnium latinorum graecorumque poetarum elaboratissimus . scalig. hypercrit . c. . lyricorum horatius ferè solus legi dignus . nam & infurgit aliquando , & plenus est jucunditatis & grat●ae ▪ & variis figuris & verbis felicissimè audax . quintlli institur . orat. l. . c. . quis enim , qui de poetis modo judicare aliquid possit , uni inter latinos omnes herati● , v●● acumine ingenii , vel sententiarum gravitate , palmam non tribuit ? manu● . epist. l. . epist. . * robertus hor●●s anglus , composuit anglico sermone apologiam christianam l. . de missae abominatione l. . transtulit in linguam vernaculam quasdam homilias calvini . ges● . biblioth . aubertus miraeus mentions him honourably in his elogia belgica . polonus cardinalis , ingenii sua eximia monumenta reliquit , bis & trigesies ipso vivente , variis locis excusa , & ex latina in gallicam , germanicam , polonam , scoticam , anglicam , armenicamque linguam translata . nomenclat . sanctae romanae ecclesiae cardinalium . stanislaus osius episcopus varmiensis cardinalis , vir doctissimus & ut in deum sic in patriam praecipua pietate insignis . thuan. hist. tom . lib. . vide etiam lib. . cùm ipsum galliae cancellarium virum amplissimum michaelem hospitalium hoc tantùm nomine , quòd hujusmodi conciliis nefariis adversaretur , ex au●● removerint , atque uti captivum habuerint historiola de lani●na gallica . vide thuan. tom . . l. . hic mihi , non placet rogerius hoveaenus , vir alioqui laudandus , qui scrinia simeonis , suppresso ejus nomine strenuè compilavit , & aliena pro suis gloriae avidu●us , supposuit . le●a●di comment . in cygn . cant. * natione belga patria bruxellensis , v●vido ingenio , canendi & scribendi arte ac laude praestans humanioribus litteris eximiam adjunxit philosophiae ac theologiae peritiam , flandricâ , italicâ , hispanicâ , germanicâ , gallicâ , lingua velut materna utebat●● . alegambe . * hugo cardinalis anno aerae christianae . helv. chron. vir omni probitate ornatus , ac doctissimus , qui universam scripturam sacram quaddrupiici sensu explanavit , & in psalmos luculentissimum edidit commentarium , bibliorumque judicem , quem concordantias vocant , laboriosissimum sane , & immensi taedii , ac temporis opus , sacrarumque litterarum studiosis magnopere necessarium , primus excogitasse , excogitatumque promulgasse perhibetur . ang. roc. bib●●oth . vat. a cardinalis episcopus sylvae candidae ; à leone nono legatus constantinopolin missu● , vir sui saeculi longe doctissimus . vixit anno domini . ante annos sexcentos . dallaeus de pseudepig . apost . lib. . cap. . patria buchingamius , ad meliores literas , & praecipuarum linguarum cognitionem vir natus , parentum industria ad oxonium translatus fuit , hoc nomine ne ejus ingenii foelicitas inculta torpesceret . e graeco in latinum transtulit , originem de recta fide , contra marcionistas : sunt enim tres dialogi . balcus de script . brit. cent. . bohemus , vir eruditione & sanctitate vitae praeclarus fide publica casaris data & accepta ad synodum constantiessem venerat . sed capiebatur mox à pontificiis , & in tetros inclusus carceres , ad revocandam suam doctrinam multum & improbè urgebatur : tandem verò cùm omnino revocare nollet , crudeliter vivus comburebatur anno . pezel . mellific . histor. part . . multa audacter & libere in romanenses dixit & scripfit , musarumque & gratiarum hierophantes incomparabilis . boissardi icones . a nullo magis flagitio semper abhorruit , quàm mendacio : neque detestabilius quicquam duxit quàm non simpliciter optima fide & loqui & facere omnia : & à puero usque studuit : ut sincere versaretur & candidé . melch. ad. in ejus vita . * pro quo corruptè vulgo higynus vel higinus scribitur . hodiè nihil hygini habemus praeter poeticon astronomicon ad m. fabium , & fabularem librum . voss. de histor. lat. lib. . cap. . haec tantos in literis fecit progressus , ut omnes philosophos sui temporis longè superaret . quinetiam propter gravem animi fidentiam , quam ex doctrinae fontibus hauserat , in conspectum principum , summa cum modestia venire non dubitavit . socrat. hist. eccles. l. . c. . buntingi chronologia . quicquid boni habent ejusdem de formandis sacris cencionibus libri duo , deque rectè formando studio theologico libri iv . id in suos similis argumenti libros transtulit laurentius à villavincentio , ex ord. augustiniano doctor theol. lovaniensis . valeri andreae bibliotheca belgica . praeter raram pietatem & eruditionem , quae in ejus scriptis relucet , aiunt hominem esse mansueto ingenio , magna synceritate praeditum . calv. epist. christophoro thretio . iacobus rex . vide vossii epist. ad artem grammaticam . quis doctus ( & quotidiè ad eum conflu●nt ) non stupuit tanti ingenii miraculum rerum incredibilis varietas , mirabilis antiquitatis peritia , selecta oratio , & nihil ab iis abhorrens qui perpetua aetate deduxerunt studium velut ad robustam maturitatem . cryptaei britannia triumphans . a sic dictus quod esset quasi vorago bibliorum , propter crebras allegorias . alfled . encycloped . lib. . cap. . b magnae vir apud graecos authoritatis . pier. valer. hier. l. . c. . c gandavensis , vir longè eruditissimus , circiter ante annos primatum papae oppugnavit . illyr . catal. test. verit. lib. . vigilantissimus sacrarum literarum interpres . montac . apparat. cornelius iansenius in omnibus , quae scripsit , praesertim in concordiam evangelicam , & in proverbia , ut etiam psalmos , se magno valentem judicio , uti & eruditum ostendit . possev . biblioth . select . tomo . l. . c. . theologus egregius , cui exacta trium linguarum cognitio . swertii athen. belg. hoc ipso tempore plurimi sorbonistae jesuitarum dogmati palam adversantur excitati ad id opere quidem posthumo , egregio tamen cornelii iansenii yprensis episcopi , quod augustinum inscripsit . videatur apologia pro iansenio à doctissimo sorbonista anonymo , d. arneldum esse putant , conscripta . mares . exeg . confess . belg. art. . rabbi salomon iarchi , quasi lunaris dictus . is à nostris judaeis salomo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur . natione gallus erat & patria trecensis ; contrivit tamen aliquam aetatis partem in germaniâ , commoratus aliquandiu wormatiae ad rhenum , cujus synagogae judaei etiamnum ipsius praesentiae monstrant vestigia . authoritas porrò hujus iarchaei tanta est apud rabinos , ut quamvis interpretum numero abundent , hunc tamen unum caeteris longè praeferant cunctis , non tantum quod tempore antiquior sit & clarorum inter medios ferè primus , sed quia in utroque bibliis & talmud laboraverit , & illa subinde cum hoc conferat . schickard . bechinath happeruschim . potius ierarchi . obiit anno servatoris nostri . quia scripturam & pleraque talmudis explicavit , ideoque magnae inter judaeos est authoritatis . constant. l'emperour . not. in benjaminem , d patricius mediolanensis , eques auratae militiae & senator duealis . vir corporis habitu eleganti , moribus facilis , in colloquiis familiaribus facetus & hilaris , in rebus magnis gravis , acutus , & perspicacissimi ingenii : prudens in consiliis , cujus autoritas maxima fuit apud fridericum & maximilianum imperatores romanorum : ad quos missus est legatus à ludovico sfortia duce mediolanensium excellens philosophus , in juris prudentia nulli suo tempore ●e●sit . mortuus est papiae . aetatis anno , christi verò . boxhorn . monum . illust. vir. & elog. . ignatius loyola hispanus societatis jesu fratribus initium dedit . decem alios sibi adjunxit , quibus comitatus lutetia romam obtinuit an . . ut suae religionis institutum à pontifice confirmaretur . geneb . chronol . lib. . ordo societatis jesu à paulo , tertio p. p. primum approbatur an . & ab eodem confirmatur . post eum iulius tertius , paulus quartus , pius quartus & tridentinum concilium ses● . . cap. . eum ordinem iterum confi●marunt . patriarcha antiochenus , vir , quod in orientis partibus perrarum est , singulari eruditione . scalig. canon . isag. l. . solus ignatius est intra primum christi saeculum , & quidem sub finem . est enim occisus anno secundo tra●ani , qui incidit in annum christi centesimum secundum circiter . irenaeus vixit circa annum centesimum sexagesimum , tertullianus circa ducentessimum . cham. de occum . pont. l . c. . antiochenae ecclesiae episcopus praefuit ignatius vir magni spiritus , fidei , & zeli , de quo testari possunt ejus epistolae graecae plenae fidei ac par●hesiae concionantes de pectore pro christo cuncta impendere parato . neand. geog. part . . vide de ejus epistolis . albertinum de sacramento eucharistiae . l. . c. . matthias flac●●s illyricus , haeresi infamis , alioqui de ecclesia non malè meritus , edito catalogo testium veritatis , & adornatis sua ipsius , iohannis wigandi , & matthai judicis opera centuriis ecclesiasticis magdeburgensibus . pezel . mellific . histor. part . . testes veritatis à christo ad nostram usque aetatem : id est , qui puram religionem amplexi fuerint , prolixè & accuratè descripsit matthias flaccius illyricus in catalogo testium veritatis , quam simon goulartius recensuit & auxit . alsted . encyclopaed . l. . c. . quanquam verò cum aliis , tum imprimis paradoxo illo de peccati substantia , non exiguas in ecclesia christi turbas dedit : tamen sua etiam laude defraudandus non est , ob egregia scripta quibus aut antichristi regnum oppugnatum , aut theologiae studia studiososue ivit adjutum commendantur enim ex illis primùm clavis sacrae scripturae , deinde centuriae ecclesiasticae historia congesta flacii potissimum consilio , opera autem wigandi & aliorum . tertium locum obtinet catalogus testium veritatis . melch. ad. in vita flacii . homo vehemens , & quocunque loco pedem fige●et acerrimus turbarum incentor . thuan. hist. tom. . l. . vide ejus tom. . l. ● . vir politioris literaturae , & s theologiae studiosissimus , edidit suis impensis librum introductionum apotelesmaticarum in chiromantiam , physiognomiam , astrologiam naturalem , cum periaxiomatibus de faciebus signorum , & canonibus de aegritudinibus , nusquam fere simili compendio tractata . liber argentorari est impressus in folio au●o . cum viva authoris effigie in titulo praeformata boissardi icones . ●eritos scillos chirurgos imirantes , qui expurgationionibus suis sanguinem emit●unt saepius saniorem . pro●llum imprimis , ut prohibitae lectionis librorum usus omnino interdiceretur , itaque lovaniensibus theologis id negotii datum , ut librorum censura dignotum loca notarent , eorumque diligentia & benedicti ariae montani inprimis qui tunc in belgium ex hispania philippi mandatu venerat , ut bibliorum regiorum editioni praeesset , index expurgatorius est concinnatus , ac sequenti anno regia auctoritate publicatus . thuan. hist. tom. . l. . pestem in siciliâ longè latéque grassantem extinxit , unde siculus hippocrates vulgo appellabatur . et , quod de li●i● legimus , illi etiam accidit ; ut ex ultimis terrarum finibus ad eum visendum eujuscunque ordinis venirent . castellan . vit. illust. med. unus ille omnium teterrimus evangelicae veritatis hostis , qui . in synodo lateranensi omnium ferè turbarum , quibus hodiè orbis concutitur christianus , seminaria in ecclesiam profudit . quum primum non ante auditam transubstantiationem invexit , confessionem auricularem à christianis extorsit : criminum remissionem non aliter quam à sacerdote accipiendam mandavit : laicis alteram sacrae communionis partem eripuit : exurendi tartaream hanc consuetudinem eos maximè qui hiscere adversus romanam sedem auderent , induxit . cui potissimum pontifici acceptum debetur , quicquid hodiè vel clad●s vel dissidii inter protestantes , & pontificios in ecclesia deflagret . foxus contra osorium l. . p. . vir in divinis ac saecularibus disciplinis nulli suo tempore secundus per annos multos . sorbonae parisiensi praefuit , ubi scientiarum omnium cognitione clarissimus universalis cognomen est adeptus . anton. ●anderus de script . fland. l. . calaber , homo eruditionis & etiam sanctitatis vitae nomine cum primis celebris , qui floruit anno . illyr . catal. test. verit. l. . magister sententiarum in libro primo dixit . quaedam summa res est , pater , filius & spiritus sanctus , & illa non est generans , nec genita , nec procedens . haec magister , ex quibus verbis , abbas ioachim hujusmodi doctrinam haud recte percipiens , quaternitatem colligebat : & quartam in divinis rem adstruebat , hujusque generis errorem & notam magistro impingebat . ang. roc●ha biblioth . vatic . concil . . lateran . hieronymus graecum livium appellat , propter ingenii excellentiam à s●na●● & po● pulo ●oma prom●●uit , ut eo vi●ente , libri ejus publicae bibliothecae traderentur , ipsi vere post mortem aenea statua poneretur . amicus fuit christianorum , quanquam judaeus esset : & dominum nostrum jesum christum in . antiquitatum libro insigni elogio celebravit , qua de causa d. hieronymus eum in catalogo ecclesiasticorum scriptorum digna cum laude recenset . sixt. senens . biblioth . sanct. l. . is in omni latinorum & graecorum scriptorum genere versatus , omnem genti●um historiam & chronologiam excussit & perdidicit , ideoque ab istorum hebraeorum ineptiis remotissimus fuit . possev . biblioth . select . tomo . l. . c. . vide spen●●m . ●●●suram dub. evang. & parte da dub. . & neand. geog. parte da , decepti sunt judaei post iosippum iosephi nomine . item quòd uterque esset sacerdos , doctus , nobilis , &c. quod uterque idem de antiquitatibus judaicis & de bello argumentum tractarit , unus tamen hebraicè , alter graecè . geneb chronol . l. . c. . vide bodin . method . hist. flavi● ioseph● autor omni laude dignus , & cui post sacrorum voluminum scriptores prima esse debet fides . etsi gravitate supra cunctos judaeos eminet , tamen haud ubique à deliramentis abhorret popularium suorum . cuneut de repub. heb. l. . c. . vide voss. de histor. graec. l. . c. . vir multae eloquentiae , ingeniique acerrimi , medicinam primò exercuit , non sine foelici successu . scripsit historiam sui temporis , de rebus quae quinquaginta annis gestae erant in italia , hungaria , asia , africa , aliisque regionibus . licet ejus historiae libri sex primae decadis magna reipublicae literariae jactura perierunt , dum roma capta est ab hispanis duce garol● borbonio . boissardi bibliotheca , & boxhorn monum . illust. vit. & elog. paulus iovi●s multorum judicia , magis acerba , quam libera experitur . acriter valde in virum eunt . ego de eo sic censeo . stylo bonum gravemque esse , & planè ad historiam : judicio ac fide , ambiguum . ubi affectus non detrahunt , rectum ; ubi illi adsunt , obnoxiom . ad gratiam sudat & aurum . laudationum nec caussam saepe habet nec modum . orationibus quoque aut frigidus interdum , aut ineptus . laudandus tamen legendusque ab multiplicem & variam rerum seriem quas redegit composite & dilucide in unum historiae corpus . lips. not. ad . lib. polit. vide uberti folietae elog in bendinelo saulid . card. magnus ille ecclesiae propugnator ac pro sui nominis augurio pacis ecclesiasticae , vindex . spirant illius scripta priscum illum evangelii vigorem ; ac phrasis arguit pectus martyrio paratum . habent enim martyres suam quandam dictionem seriam , fortem ac masculam . fuit vicinus apostolorum temporibut , qu●m adhuc martyru●● triumphis floreret ecclesia . nam puer audivit polycarpum in asia , polycarpum autem ioannis evangelistae fuit discipulus , à quo & episcopus smyrnae is datus . eras. epist. l. . epist. . vide plura ibid. archiepiscopus hispalensis quem ad alterius differentiam iuniorem nuncupant . fuit hic omnium litterarum cognitione tinctus . hispan . biblioth . tom. ▪ * th●odofi● juniore imperatore regnante claruit monachorum pelusiaci montis in aegypto abbas , chrysostomi discipulus , & cyrilli familiaris . illyr . catal. ver. l. . nitidus & comptus , & palaestraequam pugnae magis accomodatus ▪ in inventione facilis , honesti studiosus : in compositione adeò diligens , ut cura ejus reprehendatur . quintil. instit. l. . c. . omnium oratorum elaboratissimus . scalig. orat . . cont . eras. quo simplicius aut purius cogitari nihil potest . lud. viv. de trad . disc . l. . iewellus anglice sonat gemmam , vel potius moni●gemmis consertum : et certe qui in illo viro insignes animi dotes quibus tanquam immensi pretii gemmis ornatus est , spectarit ; fateatur necesse est , tarò cuiquam nominis significata aptiùs convenisse . godw. de praesul . ang. comment . apologia ejus ab exteris piis summopere in pretio habita est , & in varias linguas , germanicam , hispanicam , italicam , gallicam transfusa . humphred . in vita iuelli . si specte●ur ordo , nihil distributi●s : si perspicuitas , nihil lucidius : si stylus , nihil tersius : si verba , nihil splendidius : si res , nihil nervosius , id. ibid. apologia tua ecclesiae anglicanae non tantum mihi , cui omnia tua probantur & mirificè placent , omnibus modis & numeris satisfecit , verùm & jam bullingero , ejusque filiis & generis , nec non gualther● , & w●lphio , tam sapiens , mirabilis & eloquens visa est , ut ejus laudandae nullum modum faciant , nec arbitrantur hoc tempore quicquam perfectius editum fuisse . & mart iuell● . et genere nobilissimo , & forma liberali , & ingenio ad literas & ad arma accommodato celebris statim à pueri●ia fuit . christianos non tam violentis per●ecutionibus quam dolis & persuasionibus à veri●ate fidei abducere conatus est . pezel . mellific . histor. part . . p. . vide plura ibid. cum oblata essent ei aliquando scripta christianorum , quibus defendebatur doctrina evangelii , deridens eam , subscripsit haec verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , legi , intellexi , damnavi ; sed respondit , nomine aliorum episcoporum basilius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . legi●ti , sed non intellexisti , si enim intellexisses non damnasses . pezel . ibid. vide crinitum de honesta disciplina . l. . c. . et crakanth . de provid . dei. translatio illa veteris testamenti edita saeplus , & qua ●odie utuntur multi , inagnum ipsi nomen peperit . verheiden . * nihil ferè iunio magis familiare quam obscurita . twissus animadvers . in collat . cum iun. omnifatiâ doctrina & gene●is splendore ornatissimus , franciscus iunius francisci filius affinis meus . voss. de orig. & progressu idol . l. . c. . . vide thuan. hist. tom. . l. . vir in quo omnia excellerent , medi cinae , historiae , antiquitatis peritia , ingenium ad poeticem factum . linguas praeter vernaculam septem tenuit , graecam , latinam , italicam , gallicam , hispanicam , germanicam , anglicam . meursii athenae ●atavae . horrenda lectione sua , eruditione , & tot elegan●●ssimis scriptis , quibus latinas graecasque litteras illustravlt , meritus est hollandiae & litterarum post erasmum phoenix appellari . obiit anno m. d. lxxv . middelburgi . box●orn . theat . holland . patritius iunius homo ad literatu●ae omnis , duntaxat g●aecae beneficium natus . pric . not. in apol. apulaei . limati judicii multaeque lectionis vir franciscus iurct●● . blondel . de formul . regnant christi in vet . monum . usu . iustinia●ne imperator magnus , vir magni & excellentis ingenii , locum inter ecclesiasticos scriptores meritò acquisivit . omnes constitutiones principum quae in multis voluminibus habebantur ad . libros redigens codicem appellavit , quatuor etiam institutionum , libros composuit , in quibus nucleus legum comprehenditur & exponitur . trithem . de script . eccles. imperium adeptus anno christ● ● . imperavit annis , sicut de illo scripserunt evagr●us l. . c. ult . & marianus scotus , ac sigebertus gemblacensis ad annum . hic est ille iustinianus imperator , cujus jussu collectae sunt leges , & volumina illa edita sunt institutionum , & pandectorum , & codicis , & novellarum . hic italiam à gothicis , & africam à vandalis recuperavit . forbes . instruct. hist. theol. l. . c. . vide geneb . biblioth . pezel . mellif . hist. part . . & ult . iustinianus genuensis si●e dubio romanensium omnium doctissimus est . vedel . epist. dedicat. ad comment . de ●empore utriusque episcopatus s. apostoli petrl . ● episcopus nebiensis , qui psalterium octapsum anno christi in magno folio excusum genuae edidit , ut inter p●ae●ipuas linguas ibi essent hebraea , chaldaea , arabica , & graeca fuerat autem in totidem linguis daturus , aliquando tota biblia , nisi calamitosa morte ante tempus fuisset praereptus . neand. geog. part . . fuit vir maximi consilii parisque facundiae . juvenis adhuc versus lingua vernacula plurimos arte magna panxit : aetate vero confirmata dein eloquen●●ssimus at litteratissimus evasit : n●que solum oratione soluta , verum etiam rec●tatione carminis sermone ve●●●culo mi●ifice delectatur , usque adeò ut inter aetatis suae doctissimos homines sit habitus , prae●●rquam quod eximius reipublicae consiliatius erat . albert. leand. descript. ital. in v●net . est vir ille ad philosophiae tum nostrae , tum potissimum profanae summum e●ectus fastigium , multiplicisque eruditionis , & historiarum copia circumfluens . photii bibliotheca . p. . apologiam scripsit , eamque imperatori pio obtulit , anno christi centesimo quinquagesimo . et in ea genus & nomen suum , religionemque christianam profitetur , iustinum se esse dicens , prisci batti filium , ●laviae ( quae nova civitas est syriae palestinae ) ortum . antequam verò christianus fieret , sectator fuerat disciplinae platonis , ut ipse de se testatur , in altera apologia ad senarum romanum . ubi etiam qua occasione adductu , fuerit , ut dè christianis benignius sentire inciperet , tandemque iis se adjungeret , commemorat his verbis . nam & ego ipse ( inquit ) platonis disciplinae sectator , cum calumniosè deferri christiano●●udirem , intrepi●è au●em ad mortem & alia quae terribilia aesse censentur , omnia adire conspicerem , statui ipse mecum , fieri haud quaquam posse , ut illi in vitiorum p●avitate & voluptate amore viverent . forbes . instruct. hist. theol. l. . c. . vide r. episc. usser . de editione lxx . ●nterp . p. . * anno aerae christianae . helv. chron. anno aerae christianae . helv. chron. candidus , ac satyrorum facile princeps . nam ejus versus longe meliores quam ▪ horatiani : sententiae acriores phrasis apertior . scalig. hypercrit . c. . in taxandis moribus , nostrorum pat●um memoria , primum locum habere putabatur adeo , ut is tunc doctior existimaretur , qui plures ejus versus memoriter ●ecitaret . lil. gyrald . de poet. histor. dial. . vir nobilis atque doctissimus : philosophus , poeta , rhetor & theologus insignis , & non minus conversatione , quam scientia scripturarum ecclesiae venerabilis . biblioth . hispan . tom. . sacerdos hispanicus nobili genere natus , constantini magni temporibus . scripsit quatuor evangelia hexametris versibus , penè , ut ait hieronymus , ad verbum transferens . lil. gyrald . de poet. histor. dial. . vir caetero quin eruditus , sed novellorum scriptorum , quam antiquitatis studiosior . voss. de hist. graec. lib. . cap. . nascitur circa annum m. ccc . lxxx . de imitatione christi . l. . verè aurei , non latinè solum sed germanicè , belgicè , hispanicè , gallicè , & graecè saepius excusi . nullus post sacros codices tam crebro fui● excusus libellus , nullus tam cupidè ab omnibus expeti●us & lectitatus , a summis , mediis , & infimis . swertii athenae belgicae . valeri aud. biblioth . belg. vir talis , qui , quod litteram , quod historiam , quod denique idiomata vocum attitinet , plurimum lucis ac utilitatis v. t. adferat . nonne ex solo ipsius libro radicum sole clarius ipsius ebraica eruditio solidissima refulget ? certè suo michlol omnem laudem est supergressus . dilber . disput. acad. tom . david kimchius , author , ut doctus , ita ( nisi ubi nimio in christianos zelo praeceps rapitur ) sobrius & gravis . pocock . not. miscel in portam mofis cap. . nomen est familiae quae tres viros insignes habuit , iosephum , viz. patrem & davidem mo●emque filios : quorum uterque grammaticam edidit , sed ille plenissimè scripsit de hac arte , quem christiani doctores plurimum sequantur . drus. not. in tetrag . athanasius kircheus germanus vir è societate jesu eruditionis oppido magnae . is perhibetur eximiè callere hieroglyphicorum mysteria . gassend . de vita peireskii ▪ l. . the king of scotland said , he was a good man and that he was more afraid of his prayer then of a great army . * de eccles. qu. . c. . decessit eodem anno quo lutherus nundinationem indulgentiarum reprehendere coepit . melch. ad. in ejus vita . edidit ▪ primus omnium evangelicorum commentarios in apocalypsin . pezel . mollif . histor. a hist. tom. . l. . vide scaev. samarth . elog. gal. quem b●lgarum optimum , doctissimumque initio operis de constantia justus lipsius appellat . v●ssius de vit●is sermonis , l. . c. . he was born anno ● . reliquit monumenta ingenii sui egregia , refer●a etuditione , & rerum scitu dignissimarum explicatione varia ● rara inter quae principem locum tenet epistolarum medicinalium opus misc●llan●um , in senecta ab ipso scriptum ▪ ●ujus lectio non sol●m medicinae ; sed omnis etiam naturalis historiae studiosis plurimum emolumenti sit allat●ra . me●c● . ad. in ejus vita . & boissardi ●cones . b anglus parisiensis doctor , ejusdemque gymnasii cancellarius , in philosophia aristotelica nulli suo tempore secundus habitus est . scholasticamque theologiam subtilissimè docuit , demum cardinalis & archiepiscopus cantuariensis effectus , non inferiori studio divinis impalluit . plura quam quisquam alius volumina publicavit , quae in aerates perstabunt . nomenclat . san●tae ro●an● eccles. cardina●●●● . exstant ejus commentari● in pentareuchum , pr●phetas majores & minores , proverbia , ecclesiasten , cantica ; totum n. t. sed quid in iis desideremus breviter dicemus . . interpretationes pontisicio●um suorum , & patrum non semper omne● refert . . nostrorum rara refert , aut non ex professo : au● sicubi hoc faciat , tantum occasionem quaerit calumniae . . in plurimis locis di●●icillimis & illustri ac prolixo commentario illustrandis , saepe jejunus est , imo mutus magis quam piscis . . in philologicis sacris ho●pes est , & consequenter admodum pa●●us , inprimis etiam in hebraea , caeterisque orientalibus , & consequenter in illarum linguarum idiotismis , elegantiis , antiquitatibus . . in moralibus & practicis , postillisticas quisquil a● & carbones pro thesauris , ●x discipulo de tempore , legendis , vitis patrum , & similibus sabularum promis co●di● , pl●rumque obtrudit . v●●t . biblioth . studios . theol. l. . c. . a graecorum fere omnium , qui othomannicis armis patria pulsi in italiam confugerunt , nobilissimus atque doctissimus fuit . paul. iov . elog. doct. vir. b iuellus in libro in proverbia multiplicem & variam lectionem , & doctrinam reconditam agn●vit , ita ut nihil in eo genere putavit ex●are cum eo conferendum , ingenuè confessus se multa illius sapientissimi regis proverbia tum demùm intellexisse , quae antea ignorabat . c vir pietatis & doctrinae haut vulgaris . lectius de vita sadeelis . d elegiaco carmine tres psalmorum libros integros , cum threnis & canticis ●elici carmine reddidit ; ut patruo suo illo iacobo latomo theologo ( cujus & scripta omnia una volumine edenda lovanii typis barth . gravii curavit ) non indignus cognatus fuerit , & heres . au● . mir. elog. belg. honestissimus simul & doctissimus vir gulielmus latymerus . pac●us lib. de fructu qui ex doctrina percipitur . de hujusmodi rebus solus ferme recte judicare potest , pro linguarum cognitione qua valet , & insigni ac singulari historiarum & graeciae peritia , qua caeteris praecellit . constant. l'empereur praesat . ad itin. benjam . e fuit nostratium medicorum decus egregium , philologus , histori●us , romasiarum & germanarū rerum scriptor celebris , antiquitatis indagator fidelis : professor in academia patriâ , primùm artium liberalium : deinde medicinae per annos novemdecim continuous . melch. adam ▪ vit. germ. medic. f natione hispanus vir fuit ingenii & doctrinae magnitudine . nobilissimus . biblioth . script . societ . jes. a philippe alegambe ●dita . vulgò dicitur legenda seu historia lo●gobardica . n●and . de legendae aureae ( authore iacobi de ▪ voragine ) in ipsa hispania à ludovico vive ▪ de caus. corrupt . art . l. . & melchiore cano de loc . theol. l. . ● . . jamdudum lata est sententia , ferreioris cum virum ●uisse , atque plumbei cordis . episc. usser . de britannic . eccles. primord . c. . lelandas genere britannus in suae gentis antiquioribus monumentis proferendis homo apprimè diligens . bu●ban . rerum scotic . hist. l. . ego quidem ingentem numerum scriptorum tractantium res britannicas diligenter excussi . lel. comment . in cign . can● . * excellenti medicus ingenio , formaque egregia , ut vel aspectu suo & eloquentia aegros recrearer . scripsit eleganti stilo varia omnium artium candidatis apprimè utilia . melch. adam . in ejus vita . there was also leo iud● , ebraicae linguae peritissimus . pezel . mellif . histor. vide biblia . leo papa primus fuit ecclesiasticae dictionis tullius , sacrae theologiae homerus , rationum fidei aristoteles , authoritatis apostolicae petrus , & in christiano pulpito paulu● . trithem , de scriptor . eccles. leo decimus angeli politiani discipulus , elegantium litterarum amantissimus , ipse quoque eleganter doctus . sub hoc pontifice ciceroniana valui● eloquentia : nam illi priores nondum eo condescenderant . camp. de imit . rhetor. c. . ioannes medices cardinalis , qui postea leo papa angelum politianum à prima aetate institutorem habuit , picoque mirandulano , marsilio ficino familiariter usus est , ●nde tańtus ei literaturae politioris amor , non solum enim elegantissimas epistolas , quae ad manum sunt , conscripsit , sed & poetica laude clarus habitus est , cum referen●e jobo nullo negotio , versus ex tempore funderet : nec minus ei literae quam nicolao to debent . nomenclat . sanctae rom. eccles. card. bembum , sadoletum , lilium gregorium gyraldum in famulis habuit . joannem lastarem in graeciam misit , ut omnibus ibi bibliothecis excussis va●icanam repleret , cui philippum beroaldum juniorem donec majores illi parare● honores praéfecit . ●d ib. vide platinam de vitis pontificum romanorum , & pi●r . va●●●ian . de littetatorum intaelicitate . l. . cujus etiamnum extant dialogi decem academicorum more confecti , de varia praeteres historia libri tres in multa capita divisi jucundissimi lectu , & ad utriusque linguae historiarum multiplicem cognitionem apprimè conducibiles . neand. ●●og . parte ● . * natione belga , in brabantia tenui loco natus . a hoc opus omnibus numeris absolutum implevit orbem terrarum fama & fructu . biblioth . scriptorum . soc. jesu a philippo alegambe edita . in jure utroque , mathematicis disciplinis , medicâ , historica , ac graecanicae in primis linguae peritiâ , nullo u●us magisto . valeri andreae . bilblioth . belg. industrius ac fidelis harum rerum scriptor . thuan. hist. tom. . l. . leoncla●ius in erudito opere , quod pandecten historiae turcicae inscripsit . voss. de vitiis sermonis l. . c. . b bibliothecae alexandrinae instructissimae in qua studio ac sumptibus p●olomaei philadelphi laudatissimi principis deposita fuerunt , in omni doctrinarum ac linguarum eruditarum genere voluminum septingenta millia manuscripta , biblia etiam graeca ac hebraea , a septuaginta duobus interpretibus judaeis graece conversa & aureis literis descripta , meminêre tùm multi alii graeci & latini scriptores , tum etiam inter caeteros gellius , livius , seneca , galenus , iosephus & epiphani●● . neand. geog. part . . vide rev. episc. usser . annal. . c ergo florentissima bibliotheca illa à cosmo instituta , à laurentio non solum tabulis & signis excellentium artisicum , sed ●ot tantisque latinorum graecorum que virorum vigiliis & monimentis ornata , publicis studiosorum desideriis , tam grandibus impensis dicata , omnes orbis bibliothecas longissime superavit . rami mathemat . praefat . ●i● . d angel. rocc . biblioth . apost . vatic . e iames. praefat . ad catal. & wake rex platon . vir eruditissimus , & propter singularem morum probitatem mihi charissimus . casaub. in capitoli● . a staffordshire man. summo vir ingenio & doctrina , eum suae novae scholae , quam londini erexerat , primum praeceptorem elegerit , in qua annos quindecim docendo se exercuit , scripfit compendium grammaticae per utile . ltl. gyrald . de poet. nostri temporis dial. . homo praecellentis judicii , qui inter multa praeclara opera collegium medicorum londini , anno . instituit . cai● de lib. prop. in arte grammatica thomas linacer , à quo multa sunt latinae linguae mysteria ostensa , ac ●ine impieta●e prodita . lud. viv. de tradend . discip. lib. . quem io. claymundus comment . in librum c. plinii . . c. . anglorum praecipuum lumen ac singulare dec●● vocat . middendorpius pro cantabrigiensi habendum censuit , quem collegii omnium animarum socium fuisse oxoniae archiva testantur . ●wine antiq. acad. oxon. apol. l. . linacro ingresso vaticanam bibliothecam romae , & graecos codices evoluenti , supervenit hermolaus barbarus , ad pluteumque humaniter accedens , non tu hercle , inqui● , studiose ho●pe , uti ego planè sum , barbarus esse potes , quòd lectissimum platonis librum ( is erat phaedrus , ) diligen●er evoluas . ad id linacrus lae●o ore respondit , nec tu sacrate heros , alius esse jam potes , quàm illi fama notus patriarcha italiorum latinissimus . ab hac amicitia ( uti casu evenit , feliciter conflata ) egregiis demum voluminibus ditatus , in britanniam rediit : datusque est praeceptor arcturo regis filio cui dic●●●● procl● sphae●am legimus . paul. iov . elog. doctorum virorum . guliel 〈…〉 li 〈…〉 ex illustri , apud dordrechtenses linda●●r●m familia ortus , plurima scripsit , quorum bene longum catalogum videre est apud a●dream valerium & franciscum swertium in athenis beligicis . boxhorn . theat . holland . f poeta laureatus & clarus , in suo rerum memorabilium commentario . olai wormii literatura danica cap. . erat alicujus certe eruditionis , magnae vir industriae & laboris , sed judicii nullius vel prudentiae . montacut . antidiar . ad c. , . vide plura ibid. antiquas loctiones conscripsit , quae in plauto potissimùm emendando versantur . cornelium deinde tacitum , historicum omnium prudentissimum , in manus sumsit , notisque primùm coloniae illustravit : quem scriptorem neque notum satis ant●● , neque luce aut medicina digna donatum , bono publico ipse produxit , plenum postea commentarium lugdun . batavis adjecit . placuit is labor universae europae : & multi deinde , quasi muscae , ad odorem bonae famae convolarunt , atque in eodem mustaceo , quod dicitur , lauream quaesiverunt . in his m. antonius muretius , iosias mercerus , ludovicus aurelius , galli ; curtius pic●●na , iulius salinerius , annibas scotus , itali ; emanuel sarmientus mendoza , hispanus ; ianus gruterus , belga ; savillus , britannus , alii . aubert . mirai elogium iusti lipsi● . enim verò quid tesellato politicorum opere sublimius , quid illo de un● religione commentario divinius ? ●d ibid. vide plura ibid. iustus lipsius brevem , sed auream , ut de aliis ferè omnibus solet , epistolicam institutionem suis dictavit adolescentibus . possev . biblioth . select . tom. . l. . c. . cui homini sane plurimum debet tacitus , solertissimo ingenio , diligentia , judicio , ab eo correctus , illustratus . quod necesse est agnoscant & fateantur etiam inviti , qui tanti viri singulari eruditioni invide & maligne detrahunt . merceri not. in tac. steph. de lipsii latinitate palaestra a p. , , . sibi gloriam famamque quaesivit , ac multorum in se studia dictionis novitate , convertit ▪ illud enim latine scribendi genus induxit , quod proprium est suum , nec aliorum : & quemadmodum ciceronis studiosi ▪ ciceroniani vocantur , ita etiam qui ad 〈…〉 stylum se exercent ▪ lip●●●ni appellantur . genus orationis est breve , concisum , verbis inops , ●●ebrò incidens , nunquam serè circuitum , & quasi orbem verborum , ●pta atque eleganti compositione consiciéns . iani nicii err●hraei pi●acotheca . . vide plura ibid. see epistles . litera● cardinalium derroni & d ▪ os●at gallic● : quas quia ad historiam ecclesiasticam & politicam non parum conferunt , longe satiùs est linguae gallicae causa legi à theologo , quam epistolas troncheti aut balsaci , aut similes . vo●i . biblioth . studios . theol. l. . s r edw. cookes i reface to the th part of his reports . cui in erat in summa doctrina summa modestia . montacut . antidiat . ad exercit. . vide gatakeri cinnum . c. . * lectori indicabo eduard●●● liveleum in opere chronologico suo nondum edito , &c. in toto hoc argumento chronologico iosephum scaligerum virum maximum maxime ad mirans , non rarò tamen ab eo dissentit : verùm ita ▪ ut modestiam priùs laudes an doctrinam non scias . casaub. exercit. . ad annal. baron . num. . an. . latinae historiae princeps . eras. ep. l. . epist. . veteribus rerum romanarum scriptis ab origine repetitis , rectoqu● & accurato judicio perpensis atque comparatis , edidit historiam dominio ●● imperio romano dignam . praefat. ad antiq. eccles. britan. vide boxhorn monum . clar. vir. magnitudine quidem & majestate operis ante omnes . diffusus ille & placidus , in concionibus maximè disertus . patavini●●● ei object● ab asinis , id est , nisi fallor , sermonis quaedam peregrinitas , nec tam in verbis quam stylo toto . l●● . no● . ad . lib. polit. vide pignor. symb. epist. ep. . ante alios livius qui praeterquam quod pu●e adeò & perspicuè scribat , quodque exempla ac praecepta ad fert , quae dei providentiam doceant , at prudentiam augeant mor●lem ac civilem ; etiam orationes habet in vario admodum argumento multum profuturas eloquentiae studioso ▪ vossius de studiorum ratione . a italicae eruditionis , & episcopalis apici● ( dum viveret ) clarissimum decus . pign . symb. epistol . ep. . b is enim cum in fascem seu congeriem quandam locos antiquorum theologorum quam ▪ plurimos pro suo arbitrio delectos ad subtilitatem magis quam ad utilitatem aedificationemque pertinentes , collegisset , sententiarumque appellatione deornasset , evenit ut ejusmodi ita consarcinatum opus plurimorum illius saeculi hominibus sophistices avidissimis arriserit pacueritque . hinc autem factum est , ut ipsum opus magistri sententiarum , & ipsum authorem principis theologorum , titulis insigniverunt . postea autem qui huic sub●ili theologiae ( quam scholasticam speculativamque nominarunt ) operam dabant , incubuere omnes certatim ad illud opus sententiarum commentariis illustrandum , seu veriùs conspurcandum . gentiles . apol. pro christianis gallis relig. evangel . c. . parisiensis episcopus , quem omnes theologorum scholae singulari quadam venerationis excellentia magistrum sententiarum appellant , & in cujus theologiae compendium innumerabilia disputationum volumina eruditissimi clarissimarum to●o christiano orbe academiarum theologi elaborarunt . sixt. seuens . biblioth ▪ sanct. l. . quamvis lombardus magister appellatur , tamen discipuli ejus non omnia probant , quae ipse docuit , notantur enim ad calcem libri à parisiensibus articuli , in quibus velut erroneus rejicitur . gerh. confess . cathol l. . general . part . . c. . cum notis viri cl. guil. l. ego enim macliniae sum natus , macliniae educatus , germanicae linguae & caesarum ditionis oppido , cum aliis laudibus multis illustri , tum verò philippi & caroli hispaniae regum incunabulis percelebri . longol . orat. vide ejus vitam . dijudicari vix potest , germaniae maclinia sit an galliae : facit lingua , imperium , vulgi opinio ut germaniae adscribenda videatur . rursus hominum ingenia , mores , victus , vestitus , ac ille gentium omnium celebratus monumentis galliae ac germaniae limes rhenus eam galliae adjudicat . quae quidem mihi causa est , ut utrisque honestissimè cupiam . longol . epist. l. . baptegna●i . juvenis cum ad omnes bonas disciplinas , cum ad eloquentiam factus . eras. epist. l. . epist. . ille satis magnam laudem r●lit , periit ciceronianus . id. l. . epist. epist. . vir in literis magnus , futurus maximus , si fata didissent longius aevum . id. l. . epist. . vide etiam epist . nimia cura imitationis bonam naturam corrupit . verba habet ciceroniana , mira religionis ac superstitionis observatione ; sensus est ineptior propterea quod dicta grandia rebus exiguis aptabat . ludov. viv. in opusc . de conscrib . epist. gesneri biblioth . si m. tullio ciceroni eloquentiae primas damus ; meritò transalpinorum omnium eloquentissimus audit longolius , qui peritè admodum verba illius singula rebus aptando sublegit . auberti miraei elogia belgica . conditus est patavii in d. francisci , habitu ejusdem ordinis , ut picus antea mirandulanus , & è nostri . rudolphus agricola . id. ibid. cibi & potus erat parcissimus , mero nunquam , dilutissimo semper utebatur , maximè vero frigidae po●u delectabatur : quo etiam saepius usus fuisset , nisi medici , quòd maxime inimicum stomacho dicerent , eum magnopere detetruissent . somno parum indulgebat , cum plurimum , non amplius sex horas dormiebat . reliqua genera voluptatum summus ille ardor in studia literarum ita restinxit , ut nulla prorsus in eo aliarum rerum cupiditas appareret . longolii vita . vide plura ibid. anno ▪ abjecto papismo evangelium pure praedicavit ipse , & quos antecessores in pigros monachos contulerunt sumptus , ipse in educationem puerorum ingenuorum liberalem impendit , inter quos etiam fuit nepos ipsius ex fratre petrus lorichius , qui se secundum , quod patruo cognominis esset , dixit : cui multum debet poesis elegantior . scultet . de curriculo vitae . uxor lucani polla argentaria post excessum mariti pharsaliam ejus emendavit : imò & viventem in carmine dicitur adjuvasse . vossius de poetis latinis c. . vide ejus l. . de historicis latinis . c. . lucani carmen plurimum habet virium , ut etiam bellicis sint propè pares , nec praelia videatur canere sed committere , & tonare classicum , eodemque ardore arma scribere , quo caesar tractavit , ita ut illum quorundam aures tanquam sonum vastum ac immodicum non ferant . lud. viv. de tradend . discip. l. . fuit cordubensis ex annaea familia , ut scitis , in qua plerique insignes doctrina viri nati ▪ ut gallio , seneca , mela , alii . lil. gyrald . de poet. hist. dial. . vide strada prolus. acad. l. . anno aeroe christianae . helv. . calvis . luciani verba sunt tersa & phrasis di●ucida . lud. viv. de trad . discip . l. . lucian●● ille blasphemus , fuit concionator primum antiochiae , postea defecit ad gentiles , & tandem à canibus dilaceratus est . suidas . en coryphaeum ipsum & magistrum nostrorum omnium atheorum , verò sentinam & cloacam vitiorum , scurram dico & apostatam samosatensem lucianuns , qui primis eis hanc scholam circa trajani tempora aperuit ; quique tam effiaeni insolentia deum ac divina omnia subsannavit , ut in atheorum cognomen , illius nomen jam abierit , & ab eo luciani , aut lucianista , merito nuncupentur . pro nugis iste ac annum fabulis habebat sacra eloquia : prophetas , & apostolos , praestigiatores , & impostores , christum ipsum de palo suspensum sophistam , rabido ore & blasphemâ voce spureissimus nebulo nominabat . crakanth . de prov . dei. * satyra quidem tota nostra est , in qua primus insignem laudem adeptus est lucilius , qui quosdam ita deditos sibi adhuc habet amatores , ut cum non ejusdem modo operis autoribus , sed omnibus poetis praeferre non dubitent . quintil. instit. orat. vide crinit . de poet. ●at . l. . c. . l. . c. . * lucius rex britannicus , omnium ut opinor principum primus , qui christianam fidem amplexus palam , subditis etiam publicè amplectenda●● proposuit . god●in● ▪ de conversione britanniae ad relig. christ. vide antiq. eccles. britan. p. , & . vide pet. crinit . de poetis latinis . l. . c. . nemini dubium esse potest , lucretium inter eos , qui carmine de rebus naturalibus scripsere , subtilem , argutum . enucleatum , limatum , elegantissimum esse , licet antiquorum obtineat in verbis , q●ibus magna ex parte exoletis , alia deinceps mitiora successerunt . possev . biblioth . sel. tomo do l. . lucretius poeta epicuraeorum amatorio poculo in furorem versus , cum aliquot libros , per insaniae intervalla conscripsisset , quos cicero emendavit , se ●ua tandem manu confecit , aetatis quadragesimo quar●o . geneb . chron. l. . celebris seculi sui jurisconsu●tus , qui concilio basileensi interfuit & diem suum in eo obiit , sepultus basileae . gerh. consess . cathol . hunc ego inquirendo comperio , apud anglos re quidem vera praestisse , quod suis libris pollicetur . et in arce lon●ini jussu regis probatissimum aurum confecisse , mihique genus nummi ostensum est , quod adhuc appellant nob●le raymundi auri , viz. puri , & obrizi , summaeque judicaturae . r. ●onstantin . n●menclat . ●nfig . script . vide polyd. verg. de invent . rerum , l. . c. . anno aerae christi . nascitur . calvis . chron. home nudus omni praesidio , non clam & per cuniculos insidias struxit ( ut fraterculi solent vitae imperatorum & principum ) sed aperto marte monarchiam aggressus est pontificiam , exerci●atissimos belli duces , caje●anum , sylvestrum , eckium , alios instructissimos ab omni apparatus genere profligavit , & ingenti animo heroicoque ausu ▪ turrim aggressus babylonicam , pene jam , quod foelix in posterum faustumque ●it , demolitus est . mont●out . antidiat . ● . vide plura ibid. * saints incouragements . paulus lutherus a physitian , brother to martin luther . there is orat. de vita & morte ejus per matth. dresserum . and his life is written by mel●h . ad. among his germane physitians , as i remember . unus è septem poetis , quibus pleiades nomen à numerò tribuitur . gesu . biblioth . vide neand. geog. ocean ▪ ins. * biblio●um apud pontificios interpretes primarius . gomari anticosterus . anno aerae christi . calvis . chron. nicolaus lyranus judaeus genere , post factus m●nachus franciscanus biblia sacra scholiis illustrare incipit . calvis . chronol . nicola●● de lyra , natione anglicus , ordinis fratrum minorum , vir in scripturis sanctis studiosissimus , & longa exercitatione peritus , hebraica lingua ad perfectum instructus , ingenio promptus , sermone scholasticus , nec minus conversatione quam scientia venerandus . trithem . de script . eccles. natione anglus , vel ut quidam scribunt , ex lyra brabantiae oppido , genere judaeus , & hebraicis literis à prima pueritia imbutus , scholasticae theologiae professor , tanta quoque divinarum scripturarum vera , pura , ac germana intelligentia praeditus , ut in eis exponendis , nullum eruditissimorum theologorum sui temporis habuerit parem . sixt. senens . biblioth . sanct. l. . nicol. lyranu● ex judaeo linguae hebraicae & rerum judaicarum peritissimo ad christianismum conversus ( ut refert antoninus , tit . . c. . sect. . ) quam vis superstitionibus sui temporis , utpote circa annum . franciscanorum cuculla suscepta imbutus : tamen literae hebraicae & historiae veteris testamenti doctissimus erat . carol. moli● . annot. in evangel . historicus & secretarius florentinus , floruit ante annos . is sua historia impressa italicè saepè clarè ostendit , ex ambitione & crudelitate pontificum , pleraque mala ac bella christianis provenis●e . illyr . catal. test. verit. l. . * rarae soelicitatis poeta , plurima cùm sacra tum profana argumenta comico stylo exornavit : exactae insuper diligentiae grammaticus , utriusque linguae rudimenta , & dialectica non memoria modo , sed & litterarum monumentis complexus est . auberti miraei elogia belgica . horatius ode . . maecenatem vocat suum : — praefidiun● & dulce decus . in pace nempe decus , praesidium , cosumen & tutelam in bello . meibomii maecenas , c. . fuit is & ipse elegantissimè doctus , & doctorum hominum patronus munificentissimus , ut & nomen ejus , jam à tot seculis posteritati transcriptum , jerit in proverbium , ac maecenates dicantur , qui litterarum aut litteras amantium tutelam ac patrocinium in se recipiant . meibomii vita maecenatis . c. . a vir fuit habitu corporis venusto , facundia elegante , & morum gravitate vitaeque sanctimonia clarus . boissardi bibliotheca . b ferdinandus quidam maegellanus , natione lusitanus , cui fretum magellanicum una navigatione simul & immortalem gloriam , & mortem attulit . boxhornii historia universalis . d● hoc apud hebraeos celcbratissimum fertur . elogium , quod a mose usque ad mosem non surrexit alter moses , sicut iste , hoc est à mose legislatore usque ad mosem aegyp●ium , non ●uerit ullus huic mosi eruditione conferendus . hunc judaei rambam , hoc est , rabbi mosem , ben maimonis vocant , nomen ipsius ac dignitatis ipsius , & patris ipsius unico vocabulo , ex quatuor capitalibus earundem appellationum literis composito , perstringentes , quod & in plerisque aliis rabbinorum titulis facere solent . ●ixt . senens biblioth . sanct. l. . rabbi moses maimonides omnium judaeorum doctissimus & acutissimus . scalig. canon . ●●agog . l. ● . vide b●x●or● . praefat. ad more nevochim . fuit autor iste candidus minimeque superstitio●us . plus certè ▪ veritati add●ctus erat , quam naeniis importunis neotericorum judaeorum . drus. in tetragram . notae . moses maimonides cord. ubae . natus , circa quadringentos octoginta ab hinc annos in hispania floruit , ubi judaeorum suorum juris , etiam quod ibi in usu erat scientissimus . seldenus de syned . vet. ebr. l. . c. . eruditissima commentaria in quatuor evangelistas meliora & integrio●a multorum judicio futura , si superstite autore edita fuissent : quibus tamen si pari diligentia elaboratae in acta apostolorum & apostolicas epistolas interpretationes , quas scripsisse illum constat , ●●im accedunt , hab●bunt profecto omnes docti & pii opus paucis in hoc genere comparandum , & quod unum multorum instar esee possit . lansius orat. pro hispania . vide casaub. ad front. duc. epist. p. . vir judicii exasciati & veritatis historicae hyperaspistes , si quis alius , iacobus thuanus ( hist. tom . . l. ) alium nobis vita & moribus maldonatum depingit , quam se nobis ille exhi●uit in commentariis . montacut . orig. eccles. vide ejus apparat. & orig. eccles. tom. prior . part . poster . p. . & antidiat . ad c. . scripsit succinctos & literales commentarios in ieremiam , ezechielem , danielem . ●rae omnibus verò laudantur ipsius commentaria in quatuor evangelistas pau●o fusius & nervosius conscripta . si●t . se●ens . bibli●th . sanct. l. . inter quos cum & narrationis ●ide , & judicii maturitate principem locum teneat gulielmus malmesburien●is , homo , ut erant illa tempora , literate doctus , qui septingentorum plus minus annorum res tanta fide & diligentia pertexuit , ut è nostris propè solus historici munus explesse videatur . savil. praefat . ad rerum anglicarum scripto●es . vir erat ●uo saeculo in omni genere bona●um literarum plane eruditissimus , & in eruendis antiquitatibus ingenio , diligentia & industria singula●is . balaeus de script . brytan . cent. . vir ▪ g●aecè & latinè doctissimus rem medicam & naturae arcana iisdem vestigiis prosequitur , cujus rei specimen da●e possunt epistolae quas proximo edidit . eras. epist. l. . epist. . historiae ac literaturae omnis indagator , floruit temporibus marii & syllae . voss. de histor. lat. l. . c. . florebat anno christi . boiss . icon. laudo institutum piumque propositum , verùm extemporalis magis quam poeta maturus . extant illius versus penè innumerabiles , ex quibus apud vulgus & barbaros quosdam laudem tantam est adeptus , ut unus propè poeta , & alter penè maro haberetur , at bone deus quam dispar ingenium . nam ut ubique maro perfectus , ita hic immodica & penè teme●aria ubique usus est licentia , quam & magis atque magis indies auxit . lil. gyrald . de poet. nostr . temp. dial. . anno dom. . obiit baptista ma●tuanus , omnium qui unquam fuerunt , fraterculorum doctissimus , anno ae●atis suae vitae severitate , morumque sanctitate clarus , ac disciplinarum omnium scientissimus . nemo aut pulchrius aut dulc●us poema scripsisse legitur . wols . lect. memorab . fuerunt ejus scripta tanto in precio & aestimatione , ut baptistae hispaniolae ( sic enim cognominabatur , licet mantuae natus ) opera cum vergilanis conferrentur . boissardi icones . typographus venetus , celeberrimus , laboriosissimus , & doctissimus , & qui ▪ primus è bibliothecis manuscriptis plerosque graecos autores in omni doctrinarum genere pulcherrimis typis excusos in publicum edidit . nea●d . geog. parte ● . vide ia●i nic. eryth . pinacoth . a hic annus nobis eripuit duo magna italiae & germaniae lumin● , paulum manutium ct ioachimum camerarium . in paulo quidem praeter exactam puritatis latinae & antiquitatis romanae cognitionem , quam ad ciceronem suum illustrandum attulit , plerisque scriptis dum vixit publicatis , & post mortem a filio ald● virtutum paternarum haerede editis , &c. thua● . hist. tom. . l. . vi● literatissimus gualterus mapes , henrici secundi anglorum regis clericus familiaris fuit . romam visi●avit , & pontificis vidit fastum execrandum . vidit cardinalium & praelatorum superbiam , luxum , libidines , avaritiam , nec potuit , domum reversus , perditorum istorum nebulonum oblivisei , sed illos quam d●u vixit , satyris aculeatissimis ad sanam mentem revocare , conatus est . illyr . catal. test. verit. l. . principum virtutes ac vitia , ut optimus quisque scriptor summa fide notavit . bod. method . hist. cap. . fidei & judicii satis clarus est , modo styli . lips. not. ad . lib. polit. vide plura ibid. floruit sub gratiano ac valentiniano , ac libros scripsit . ex quibus tredecim primi deperierunt . est verò hic scriptor gravis planè , ac serius , & dignus qui ab omnibus , ac germanis praecipuè ametur . mirificè enim illustrat veteris germaniae situm , eóque m●●orem hac parte fidem meretur , quia in hoc stipendia ipse meruerit adversos germanos . dictio horridior est . sed virtutes hujus scriptoris sunt tantae , ut hoc in rationem venire non debeat . et quid mirum , si duri militis phrasis quoque duriuscula sit , homóque graecus graecas sapiat loquendi formas . vossiu● de histor. lat. lib. . cap. . de vitis sanctorum grper sim. metaphrasten . psalterium b. mariae , ex impresso parisiensi codice descriptum , martinus chemnitius inseruit tertiae parti examinis concilii tri dentini , in quo sunt centum quinquaginta psalmi , quibus davidicae preces & laudes , quas ille domino obtulit , transferuntur in b. virginem mariam , horrendo planè sacrilegio . hoc opus bonaventurae doctori seraphico & cardinali tribuunt . bellarniinus lib. de script . eccles. & possevinus in apparatu sacro . forb●s . iustruct . historico . theol. l. . c. . anno aerae christianae . helv. chron. fuldensis monachus theologus & insignis historiographus , praeter alia annales ab orbe condito duxit : optimo ordine usque ad annum domini . qui erat aetatis suae . geneb . chronol . l. . he was hanged upon a gibbet before our ladies church in roan . natus est bruxellis nomen ejus per europam totam clarissimum ; & in viro genus , ingenium , eruditio , eloquentia , virtus atque industria certabant . mel●b . ad. & muer●i athenae batavae . * editum hoc scriptum anno septuage●imo primo , quo tempore crudelissimè in viscera belgicae saeviebat albanus , estque var●etate historiarum , & acumine sententiarum refertissimum jocis facetiisque , in papistarum theatrales nugas & fabulas mi●è condi●um : adeò ut lectoribus istorum temporum praecipuè , singularem attulerit voluptatem : & occasionem multis praebuerit , de religione christiana seriò cogitandi . et hic liber ut populari applausu exceptus , sic non sine fructu plu●imorum lectus , plus rei belgicae illa tempestat● in religionis negotio profuit ; quàm eruditi aliquot commentarii . edidit & tabulam , qua differentiam exponit christianae & pontificiae religionis . in hac multa ex alveatio hausta : multa nervosis argumentis serio tractata : à belgis gallisque summo studio desiderata & lect● . melohior . ad. in ejus vira . equidem vereor ut absurdum videatur inter literatos illum collocare , cui defuerunt literae . quae si adfuissent , vix ullus erat fui●rus poeta melior . ho● certè galliae praestitisti , quòd cum illius temporis scriptores sermone uterentur tam impuro , ut nec intelligi possent , primus in meliorem aptè & dilucidè loquendi viam ingressus es . scav. samarth g●l . elog. is propter ingenil facilitatem ad poësim naturali inclinatione ferebatur ; adeoque promptus , ut qui ejus scripta legunt , nihil in iis requirunt , praeter exactiorem graecae , latinaeque ●inguae cognitionem , in quibus non satis instructus erat . qua●vis metamorphosis ovidii ab ●o versa , & psalmi davidis satis indicant , non vulgari doctrina fuisse praeditum . boissardi bibliotheca . princesse qui a esté souue : rainement parfaict● en poësie , docte en philosophie , a escrit en sa langue autant doctement ( selonque portoit le temps auquel elle viv●it ) que les g●ecs ou les latins ont faict en la beur bibliotheque la d' antoi●e du verdier . celebratur à plinio secundo pro re maximè mirabili , quòd in una familia curionum , tres continuata serie oratores ex●iterin . at quanto majori celebritate digna res est , quòd sancta sophia nobilis familia pa●avii habue●it continuata s●rie septem philosophos , simulque illustres medicos , ut quasi prodigii loco haberi possit gentis hujus cognomen : quando sicut sophiae nomine decoratur , sic etiam reipsa in ea tam diu perfusus sophiae splendor illuxerit . bernardinus scardeonius de clar. medic. & philosoph . pa●av . floruit à christi nata●i anno ferrè centesimo . biblioth . hispan . juvenalis , martialis , statius poetae , item quintilianus , josephus , philo &c. sub domitiano scripserunt . calvis . chronol . multa sunt ejus epigrammata divina : in quibus & sermonis castitas & argumenti species luculenta est , versus verè candidi , numero●i , pleni ; denique optimi . alia foeda ne legerim quidem , tantum abest ut ad censuram voce● . scalig. hype●crit . c . vir fuit , ut plinii verbis utar , ingeniosus , acutus , acer , & qui plu●imum in scribendo & salis haberet & fellis , nec candoris minus . cui quantum accedendum censeam , haud facilè dixerim , non certe ejus omnia epigrammata , nec plurima quidem video doctis placere : romae diu versatus est , domitiani , nervae , & trajani temporibus , id quod ex ipsius versibus , facile colligitur . lil. greg. gyrald . de poet. histor. dial. . alma illa optimorum ingeniorum nutrix , germania , & in ea illustre vestrum gymnasium , multos pietate , ingenio & eruditione insignes juvenes ad nos transmisit s. a●am . matthiae martinio . anno à parta salute . tanto fuit ingenio ▪ ta● excellenti doctrina , ▪ ea praeterea pietate , modestia , morumque facilitate , ut non modo iis quibuscum vixit , gratus , charus , reverendus fuerit , sed ab hostibus quoque & adversariis inter summos numeratus sit , & admirationi illis fuerit . orat. de vita & obitu pet. mat. natione italus , italiam ob evangelii professionem relinquere coactus multum valet eloquentia , & in tribus linguis eruditionis est clarissimae . gesn. biblioth . * opus longè accuratissimum , in quo quicquid de eucharistia in sacris literis , patrum , conciliorumque monumentis proditum est , accuraté & copiosè tractatur . verheiden . vide thuan. hist. tom. . l. . vir fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nam praeter italicam , gallicam , hispanicam , ceterásque europae linguas , & jam latinae , graecae , hebraicae atque syriacae cognitione non vulgari claruit . valeri andreae bibliotheca belgica . bruxellensis omnium seculorum memoria vir dignissimum . swertii athenae belgicae . doctissimus ●osuae interpres . geneb . chronol . l. . vir syncero , candido , & aperto ingenio ; ad haec rarâ & reconditâ doctrinâ praeditus , & qui ad hebraicae , chaldaicae , ac caeterarum orientalium linguarum cognitionem , summam animi pietatem & exactum retum sacrarum studium attulerat , variaque in eo genere commentatus fuerat : plura etiam daturus , si viro bono per valetudinem ferè semper adversam licuisset . specime● eorum prae●ent doctissimi & accura●â diligentiâ scripti in josuam commentarii , ante biennium ab ipso auctore publicati . thuan. hist , tom. . l. . praeter eximiam latinae , graecae , hebraicae , & linguarum exoticarum cognitionem , cum romae ageret , tantam linguae syriacae notitiam , mose mardeno , patriarchae antiocheni ad gregorium xiii . pont. max ▪ legato , docente , brevi adsecutus est , ut aliquanto post nestoriani populi patriarcha pariter romam veniente . nemo illo aptior repertus sit , qui quas hic a suis popularibus attulerat syriacas litteras , interpretaretur . auberti miraei elogia belgic● . masoreth est sepes legis . in quo mirum adeò illud fuit , virum occupatissimum atque assidui● ludi curis implicatum , tantum otii decidere potuisse , ut praeter grammaticas pr●ceptiones , chronicorum libros xx. ab orbe condito ad annum usque sui seculi decimi quinti quadragesimum , kalendariis aegyptio , hebraico , macedonico & romano praemissis , commentaretur . quae de psalmorum titulis à joan. trithemio ( quo cum de studiis per litteras saepe communicabat ) eximie laudata conseripsit , an lucem aliquando viderint , ignoro . auberti miraei elogia belgica . non tam undiquaque pontificius , quin verò pontificum vitia libere fateatur . mortoni causa regia , c. . sect. . * praestantissimus hujus aetatis histo●iographus . ●eric . casaub. ●ietas . m●diceorum nomen , ersi pluribus de causis fait celebre , hac tamen potissimum re celebrius evasit , quòd musas è graecia exulantes hospitio exceperint , & libris praesertim graecis maximo sumptu tota graecia , & asia conquisitis non solum bibliothecam instituerunt & ornarunt , sed bonarum artium studia in italia , non sine magnis impensis foverunt . cosmus enim senior insignem construxit bibliothecam , quam petrus ejus filius , nec non iulianus , & laurentius cosmi nepotes , & petri filii auxerunt , viri sane clarissimi , & bonarum artium , nominisque platonici , ejusque doctrinae cultores . ang. roc●ba append. biblioth ▪ vatis . de biblioth . medicorum domus publicum omni doctrinae liberali hospitium florentiae fuit , & cosmus medicus magnus propterea cognominatus est . hic enim chrysoloras primus graecas literas tota europa latina multis jam seculis inter mortuas excitavit , unde lutetiam à tifernate chrysoloiae discipulo protinus indeque in omnes europae regiones delatae sunt . hic argyropylus graece aristotelis philosophiam docuit , & è graeco in latinum conversam , cosmo nuncupavit . rami praefat. tia mathematicae . vide plura ibid. & pet. cr●●it ▪ de honesta disciplina l. . c. . & paul. iov . de vita leonis decimi l. . & pauli manut. praefat. ad epist. polit. epist. l. epist. . avus tuus , magnanime laurenti , magnus cosmus , petrus deinde pius genitor me à teneris annis , quo philosophari possem , suis opibus aluerunt . ficini pr●aem . ad laurent . med. de religione christiana . tre● illustres medinae cognomento scriptores fuisse comperi . ioannem quidem theologum complutensem , michaelem verò familiae divi francisci , bartholomaeum autem professorem salmanticae vidimus . biblioth . hispan . antiquae musicae auctores septem graece & latine . * acutus quidem philosophus , sed superbus & magnorum virorum insignis contemptor . baron . philos. theol. ancilla●s de origine animae art. . exercit. . a anno aerae christianae . helv. chron. b theologiae corculum reformatae . montac . praefat. ad apparatum . natione germanus , & totius germaniae summum decus , unus ex primis & praecipuis renascentis literariae rei publicae , omnisque sapientiae revirescentis parentibus ac restauratoribus , aeterna posterorum memoria dignissimus . multum ei debet ecclesia , multum quicunque bonas artes & studia amplectuntur . gesn. biblioth . vide thuan. hist. tom . . l. . philipp●● melancthon liberalium artium ac philosophiae magister , anno aetatis suae . wirebergam vocatus est , ut in tanta corona doctissimorum virorum graecam linguam doceret . urbem paulò pòst ingressus est die augusti , eodem hoc anno domini . buntingi chronologia . theologus & philosophus aetatis suae post lutherum , facile princeps , & omnium ferè in germania eruditorum communis praeceptor . melch. ad. in vita wigandi . hoc tantum dicam , locos tuos illos priores , fuisse mihi primum ad perfectam christi cognitionem paedagogum , quantum autem quisque debeat suis primis praeceptoribus , illis praesertim qui nos in vera christi cognitione catechisarunt : tuo optimò nosti . te igitur observari à me , & fieri quam maximi , potes ex hoc uno colligere . zanch. epist. l. . melancht . inter omnes novae comediae poetas facile princeps . lil. greg. gyrald . de poet. histor. dial. . * judaeus singulari medestia , & laudabili s. scripturas vet. test. explicandi studio praeditus ; de quo spes non infirma , fore , ut arbori , ex qua excidit , in●eratur . dilher . disputat . acad. tom. . . dissertat . * anno christi . temporum emendatissimus scriptor . ●●● . de repub. l. . c. . mathematicorum sui temporis princeps . fuit homo sedatissimo ingenio , singulari animi candore , pacis & tranquillitatis tum publicae tum privatae amantissimus . swertii athen● belgic● . vide thuan. hist. tom . . l. . pinacographus acutissimus , idemque mathematicus peritissimus . ful. miscel. sac. l. . c. . quatuor lingua●um peritissimus ad incredibilem diligentiam acerrimum judicium attulit , accedente rursus ad eximiam doctrinam candore , modestiâ & summâ m●rum innocentiâ , adeo ut ex ipsius poene unius scholâ , quicunque in gallia hodiè paullò melius chaldaicam & hebraicam linguam callent . thuan. hist. tom. . l. . corpore fuit gracili & à studiorum laboribus macilento , sed voce robusta & virili quae auditorium probè impleret , temperantia au●em , pudore , modestia & caeteris animi bonis supra variae doctrinae laudem nulli secundus . scaev. sama●th . elog. g●ll. * vir eruditissimus , magni illius iohanuis filius tali parente dignissimus . casaub. in in spartian . not . galliarum lumen tanto patre dignissimus filius . montacut . antidiat . vide salm●s prolegom . ad solinum . e● thuan. hist. tom. . l. . famae alicujus radius ●ibi quoque illucet à magno illo patre : cujus eruditio & virtus clara apud omnes . et tu succedes , imo praecedes : si pergis modo in hoc laudis studio quod cu●●ere coepisti recto & foelici pede . nam notae tuae ad cornelium nostrum quas mittis ( verè non blande dicam ) vix tuae aetatis . lips. epist. cent. . epist. . iosiae mer●●ro . vir doctissimus ▪ casaub. not. ad diog. laert. medicus celebris sed homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . scalig. animadvers . in euseb. ethnicorum pontificum princeps hermes : quem tanto in honore aegyptii habuetunt , ut in deorum numerum referretur . crakant● . de provi . dei. * fuit quidem merlinus vir in rerum naturalium cognitione , & praecipuè in mathesi vel ad miraculum usque eruditus : quo nomine princibus ejus aetatis meritó gratissimus erat . lelandi assertio arturii . juris , historiae , antiquitatum , variarum linguarum callentissimus , & in istis omnibus cum paucis comparabilis . boxhorn . theat . holland . methodius g●aecus ( nam plures fuerunt ) tyri episcopus , floruit circa . domini annum . illyr . ca●al . test verit. l. . christianus poeta & martyr sub decio & valeriano martyrii coronam adeptus sub est . li● gyrald . de poet hist dial. . ad graecae linguae studium natura pronior , vix tredecim annorum carmen scribebat . remotissimam graeciae historiam & sepultas poene cum ipso tempore a●tiquitates , eruit . meursi athenae batavae , & swertii athenae belgicae . anno aetatis decimo sexto in lycophronem obscurissimum totius graeciae poetam : commentari instituit . meursi athen. bat. l. . romae insign●s causidicus scripsit dialogum christiani & ethnici disputantium , qui octavius inscribitur . iac. fris. biblioth . philos. nihil certi fortassis de ipsius aetate defini●e potero , quantum tamen c 〈…〉 t , incidisse in tempora sev●ri imperatoris non omnino à vero ablude●e videtur . adnumeratur enim ab antiq●is ●is scriptaribu● , qui ejus impe●io illustres eni●uerunt . juniorem quid●m , sed ferè aequaevum tertulliano credide●im . ioan. à wower . ad minut. foel . octav. not. aequalem tertulliano minutium fuisse semper mihi persuasi & quae in utroque scriptore totidem verbis perscripta extant . uter ab altero mutuatus sit dubito . sub helioga●alo ambos scripsisse verisimile est . ios. sca●ig . in epist. ad iohan wower . obiit anno salutis . vixi annos xxxii . propter generis nobilitatem & raram ●ingularemque formosissimi corporis & animi pulchritudinem , venustatem , phoenix cognominatus , vir ingenii pene prodigiosi ; & in omnium artium scientiarum & linguarum varietate usque ad miraculum exculti . sixt. sene●s . biblioth . l. . inter nongen●●s theses , quas romae publicè disputavit , hae leguntur , utrum corpus christi in coelo localiter , in altari sacramentaliter . non potest per dei potentiam idem corpus esse simul in diversis locis , nempe quod induceretur implicatio contradictionis , quod ex thor●a aquinate tuetur . mor● . myst . iniq. phoenix seculi sui , illustris vir picus mirandula , delitiae musarum , atque , alumnus philosophiae . ●calig . comment . in l. . manil. mirandulae comes vir ingen●o & doctrina pro aetate maximus . bellarm. de script . eccles. rerum belgicarum ac totius historiae ecclesiasticae eximiè peritus . gassend . de vit . p●iresk . l. . bruxellensis nascitur anno domini . vir historiae ecclesiae cognitione inprimis excellens . swertii athenae belgicae . imprimis & jam memorandus m s. tractatus italicas r. iud● de modena etiam hodie archisynagogi apud venetos , de doctrina , moribus , & ceremoniis iudaeorum . post primam hujus disp. editionem anno , videor mihi inaudivisse , tractatum illum r. iuda modena typis descriptum nunc prostare . voe● . select . disput. theol. pars secunda . de judaismo . academiae tubingensis professor mathematum , cujus solida , in rebus astronomicis cognitio , & veritatis in his inquitendae , illustrandaeque studium eximium , inprimis commendabile mihi censetur . tych. brah. lib. . de cometa anni . lovaniensis , & theologiae in celebri ▪ illa academia professor historiae ▪ ecclesiasticae , quam compluribus scriptis illustravit , admodum gnarus . thuan. hist. tom. . l. . tam eruditione ac judicio quam probitate conspicuus . thuan. hist. tom . l. . vide plura ibid. & thuan. hist. tom. . l. . & scaev. samarth . gallorum doctrina illust . elog. praeceptor quondam meus in philosophia peripatetica , à quo & unum me summa liberalium artium laurea in hac academia decoratum fuisse non sine grati animi memoria recordor . gerard. voss. orat. in obitum erpen . vi● egregie de me , ac plu●i● mis hominibus eruditis , & meritus & merens : quem verè palladium musarum ac praesidium , & tutelam omnis d●ctrinae dixeris . voss. de histor. lat. richard●● montacutus eruditissimus vir , qui eruditionis suae specimen in editione aliquot opusculorum graecorum nazianzeni luculen ▪ ●um edidit . sculiet de curri● ▪ vitae . a benedictus arias montanus 〈◊〉 sanctae apprimè peritus ac summè pius , bibliis complutensibus elegantiore formâ recudendis à philippo destinatus , egregiam admodum operam in suorum editione cum fabritiis boderianis fratribus fal●zianis an●u●rpiae ●avavit , unde sibi aemulos tanto odio accendit , & in iis leo●em castrensem , qui de lxx interpretibus commentarium scripsit , ut ad caussam dicendam citatus romam , vix veniâ impetratâ pro tantorum laborum praemio secessum in baetica sua , in quo se bona conscientia fretus sacrorum librorum lectione ac lucubratione solaretur , acceperit . thu●● . hist. tom. . l. . morum ●anctimonia , ingenio & eruditione cum quavis prisci aevi com paranda ●oemina . graecè & latinè scribere eleganter , & versus utraque lingua pangere didicit . t●u●● . hist. tom. . l. . thomas morus aequalis ●uit ioannes fischeri eique amicissimus & nobilis collega ▪ martyrii : fuit autem vir doctrina va●ia excultu● , & ingenii amaenissimi , quippe theologu● , philosophus orator , poeta , historicus , linguae graecae & latinae peritus . bellarm. de script . eccles. cujus opera & alia plurima opuscu●a tam latina quam vernacula lingua conscripta notiorem reddiderunt eruditionem ejus , quam ut à me opus sit praedicari . de moribus etiam qui severissimè judieavit , dicacitatem solum reprehendant , tanquam ad sales & facetias ( ne dicam scommata ) promptiorem , quam tanti viri gravitatem deceret , quibus ne in ipsa quidem calamitate , & mortis a●●iculo vix aut ne vix abstinuit : siquidem carceris custodi summum corporis indumentum tanquam ex consuetudine sibi debitum deposcenti , pileum tradidit : tonsori pro opere navato jam damnatus nihil à se deb●ri contendit , regis illud esse caput dicens quod raserat : ut sui ju●is esse probaverit , amplissimam mercedem relaturum . pegina sine locum supplicii conscensurus , manum praecedenti cuiquam por●exit , & ascendentem ( inquit ) adjuves quaeso , ad descensum quod attinet non sum sollicitus . corvicem ve●o jamjam caedendam postquam supra stipitem objectam protenderet , barbam ( quam prolixam alebat ) manu amovit , capitis non item barbae ampu●andae potestatem carnifici factam renidenti vultu professus . godw. rer. angl. annal. ● . anglicus ille socrates . iul. scalig ep. qui tum alia eruditè scripsit , tum etiam ad imitationem reipublicae platonicae composuit de optimo reipublicae statu , deque nova insula eutopia librum verè aureum nec minus salutarem quam festivum . neand. geog. philippus m●●●●●● plesseus , vir insigni facundia , & in explicandis negotiis solertia praeditus . t●u●● . hist. tomo to . l. . * s●ithaeus cha●cedon●●sis ep●●copus nuncupativus , theologus sane eruditus , ●ur in me vehementius excandesceret , rationem han● reddidi● , quòd pontificios ex pontificiorum testimoniis impugnandi rationem , ut ait , primus injerim . morton . ●rae●●● . ad refuta● . con●u● . c. ● . &c. tho mortonus noster , acutus sa●● accura●●●que scriptu . ae sac●ae interpres . gatakeri ●i●●u : cap. . quem ob exc●●●ntem rerum hebrarca●um peritiam , egregiaque in originalem divini foedetis literaturam merita praecipuo semper , ut par erat , loco ac numero hab●i . dall●●s . natione germanus , vir cum in variis linguis , tum hebraica praecipuè doctus : & variis scientiis , maxime vero mathematicis praeclare im●utus : ingeniosis ac pils lucubrationibus germanice , latine & hebraice conscriptis , de bonis li●eris omnibus , lin●uis , philosophia , & theologia , optimè merstus est . ges● . bibliothec. doctus sane vir ●uit munste●us , cui mul●um d●●ent ●●terae hebraicae . scalig. elench . trih●res . scrar . c. . duo sunt opera quae inter reliqua munsterum ●larum reddiderunt , hebraica scilicet biblia cum planè nova ejus translatione , vetustissimis & probatissimis ejus linguae collatis undique scriptoribus , adjectis item adnotationibus ex rabinorum desumtis commenta●●s : a●●●rum cosmographia est carolo v. consecrata , quae variis postea gentium linguis edita , mundo se suo pa●●●● 〈◊〉 , spectandum que dedit . verbeid . praestant . aliquot . theol. qui rom. antichrist . praecipuè oppugnarunt 〈◊〉 & elogia . magnum non solum galliae nostrae , sed ipsius romae lumen . thuan. hist. tom. . l. . vide etiam ejus tomum tum . l. . suo ipsius ingenio & absque u●●a ▪ p aeceptoris opera eruditus tantas in literis fecit progressus , ut praeter exactam graecae linguae scientiam , ipsis etiam italis peculiarem illam latini sermonis laudem unus eripere● . neque vero id muretu● in oratione soluta solùm , sed in versibus etiam assecutus est , in quibus tam erat catullo similis quàm ipse catullus sibi . accedebat ad excellens & divinum illum ingenium incredibilis morum candor & urbanitas quae miri●ica sua aetate hominum animos a●●iciebat atque attrahebat . sc●v . samarth . gallorum doctrina illust . elog. vir , in quo non eruditio solùm varia , sed comitas etiam & lepos multus . lipsius de recta pronunciat . lat. ling. c. . musaeus orphaei ●●lius , vel aemulus , & linus circa trojana tempora floruerunt . ge●eb . chronol . lib. . magni inter suos nominis theologus , qui monasticam olim , dein abjecto cucullo protestantium doctrinam professus , vitam aliquando opere manuario textrinam exercens toleravit ; postea seriò animum ad litteras jam aetate provectior appulit , in quibus improbo labore tantum profecit , ut famam concionibus quaesitam etiam laboriosissimis editis in s. scripturam commentariis ●uxerit . t●uan . hist. tom. . l. . mi pater muscule , ego omnes viros doct●s & pios observo & colo : sed mihi credas , te , bulli●gerum , & martyrem meum , ●ingulari & peculiari non dicam tantum observantia , sed amore quodam tenero complector , ut majori etiam fiducia mihi videar posse vobiscum quàm cum aliis uti : in cau●●a est vestra singularis non doctrina tantùm & pietas , sed etiam humanitas , spiritus lenitas , & morum suavitas , zanch. epist. ad musc. notes for div a -e laus est navii , quòd primus carmine signarit bellum romanum & luculentè quidem . voss. de histor. lat. l. . c. . comicus illustris est habitus , campanus fuit , ut à gellio traditur in atticis noctibus . scripsit praeter punicum bellum comaedias ac tragaedias stilo inprimis erudito & gravi , ut veteres testantur . boxhorn . monum . illust . virorum & elog. scripsit mythologiae , sive explicationum fabularum libros . in quibus omnia propè naturalis philosophiae dogmata sub antiquorum fabulis contenta fuisse demonstratur venet. . gesner . biblioth . * scripsit librum hoc titulo illuminans semitam , id est , concordantias hebraicas , in quibus juxta seriem alphabeti singulorum vocabulorum radices , & significationes posuit , & his exempla omnia , quae in bibliis reperiuntur , subjecit . alsted eucyclop . l. . c. . gabriel naudaeus parisius , nominis inter literatos magni . gassend . de vita peireskii . lib. . * quomodo ioannes reuchlinus ab hermolao barbaro graeco nomine dictus capnio , & philippus , cujus familia à nigro solo vocatur , graecum melanchthonis nomen à reuchline accepit , & retinuit . voss ▪ ibid. navagerius tantam in latina lingua puritatem acquisivit , ut inter primos sui saeculi oratores jure numerari possit , maximo in honore in senatu veneto semper habitus . boissardi bibliotheca . gregorii nazianzeni pietas propemodum ex aequo certat cum facundia . sed amat significantes argutias , quas eò difficilius est latine reddere , quòd pleraeque sint in verbis sitae . tota verò phrasis nonnihil accedit ad structuram isocraticam . adde quòd de rebus divinis , quae vix ullis verbis humanis explicari possunt , libenter ac frequenter philosophatur . eras. epist. l. . epist. . vide l. . ep. . sanctus gregorius , episcopus nazianze●●● , cognomento theologus , s. bas●lii aequalis , & studiorum comes , floruit sub valente , & anno . theodosii obiit , teste sancto hieronymo de scriptoribus ecclesiasticis multa scripsit , in quibus sapientiam cum eloquentia mirificè copulavit bellarm. de script . eccles. ab omnibus graecis ob singularem autoritatis suae excellentiam primus post divi ioannis evangelistam theologi ac magni cognomentis illustratus , vir fuit tam philosophiae quam theologiae opibus affluens , & omnium sui temporis soluta ac pedestri oratione eloquentissimus . hic basilio magno arctissima ●uit necessitudine conjunctus , & divum hieronymum in divinarum scripturarum studiis auditorem ac discipulum habuit . obtinuit etiam in ecclesia graeca tantum autoritatis pondus , ut quicunque testimonio ejus refragari auderet , statim vel haereticus haberetur , vel haereseos suspicione notaretur . sixt. se●ens . biblioth . l. . angelus politianus & hispanus noster , qui pro varia , ac latè patenti eruditione , quum esset diligenter in omni scriptorum genere versatas , potuisset quodcuaque nomen usurpare , non solum cum magna professorum ejusce artis venia , sed cum magna etiam laetitia , quod non parum gloriae professioni suae acces●urum ex hujusmodi nominis splendore & celebritate existimassent , nihil tamen dici & haberi maluit quam grammaticus . lud. viv. de caus. corrupt . art. l. . hic ille est , qui bonas literas primus in hispania excitarit . idem ex grammatico , & rhetore regio , factus est historiographus regius . variae omnino eraditionis vi● erat ; eoque illum nomine etiam erasmus laudat in ciceroniano sub . mo●●ens opera sua castiganda testamento reliquit ario barbose , lusitano , politiani discipulo , qui prim●s literas graecas in hispaniam intulit , ac bonas literas viginti annis salamanticae publicè docuit . voss. de histor. lat. l. p . anno aerae christianae . helv. chron. floruit circa annum domini . illyr . catal. . historiam suam ecclesiasticam à christi nativitate ad annum . decurrentem conf●cit . geneb . chronol . lib. . purum rectumque ingenium , si allud illo aevo . stilus ejus operosus , poetas & homerum saepe resipiens ; at res & narratio ipsa distincta , composita , sine vanitate , sine ineptiis , brevis quod satis sit , & fida . crebra apud eum & opportuna monita : judicia non libera solum sed sana . li●● . notae ad . lib. polit. nicolaus aevi sui decus . in vaticana bibliotheca missi● undique viris doctissimis qui optimos quosque libros perquirerent , tria millia librorum condidit . nicolao per●to , guareto veronens● , the●dor● gaza , pogio & vall● ut plurimos graecorum libros latinitate donarent author ●uit . quinque ducatorum millia matthai evangelium hebraica lingua conscriptum proferenti pollicitus est . relque literatiae intermortuae & extremas horas ducenti in tempor● suppetias tulit . nomenclat . sanctae romanae eccles. cardinalium . laudatur quidem ejus liberalitas , qua in omnes usus est , maxime erga litteratos , quos & pecunia , & officiis cu●ialibus , & beneficiis mirifice juvit . eos enim praemiis nunc ad lectiones publicas , nunc ad componendum de integro aliquid , nunc ad vertendos graecos auctores in latinum ita pepulit , ut litterae graecae & latinae , quae sexcentis jam ●●●●● anois in ●●tuat tenebris jac●erant , tum demum splendorem aliquem ade●tae sint . misit & litteratos per omnem europam , quorum industria libri conquirerentur , qui majorum negligentia & barbarorum rapinis jam perierant . platina ●e vi●●● pontificum romanorum . qui tribus papis amanuensis & à s●●●etis fuit . ●olin . hyperaspistes . l. . c. . aliquot paparum intimus scriba , vixit ante annos . vir bonus & mediocriter doctus . descripsit bona fide historiam schismatis inter papas , quod ante constantiense concssium per annos . duravit . illyr . catal. test. verit. l. . scripsit de schisma●e quod in ecclesia romana inter urbanum papam , & clementem antipapam , eorumque successores per . annos , ab anno christi . usque ad concilium constantienso duravit , in tres libros diviso , quibus non solūm pontificum , verum etiam regum , principum , ac totius imperii res gestae ejus temporis magna ex parte continentur . toto autem eo tempore hujus operis author semper alterius partis pontificibus familiaris atque à literis suit . gesn. biblioth . p. nigidius homo in omnium bonarum artium disciplinis egregius . constantini supplementum linguae latinae . * cicero●is ▪ illa simia meibomii maece●as . nobilis nobilius . d. andreas nolthius se mathematum apprimè gnarum esse in scripturis suis , partim latinè partim vernacula lingua editis , satis evidenter declaravit . tych. bra● . l. . de cometa anni . c. . nonnus panapolitanus , qui & iohannis evangelistae evangelium erudita paraphrasi graeca carmine heroico exposuit , & dionifiacôn libros . qui o●bem fabularum poeticarum continent , poema varium & eruditum , eodem carminis genere conscripsit , annis superioribus prolatos & editos è bibliotheca clarissimi viri iohannis sa●buci , cui tùm illos libros , à se de ruderibus bibliothecarum graecarum ●erutos , tùm aliquot alios graecos utiles & eruditos scriptores debemus . neand. geog. parte tertia . gregori●● episcopus nyssenus , quem graeci honoris causa patrem patrum appellant , divi basilii magni frater , academicis ac peripateticis disciplinis excultus , vir eloquentiae nervosae pres●ae . sixt. se●ens . bibliotheca sancta . infelicis memoriae vir . bez. epist. . gulielmus ockam natione anglus , iohannis scoti quondam discipulus , vir in scripturis divinis eruditus , & in philosophia aristotelica notabiliter doctus , ingenio subtilis & clarus eloquio . hic contra io●annem vic●simum secundum haere●im fratricellorum damnantem , una cum petro piceno quem ludovicus imperator in idolum erexerat , & nicolaum quintum appellari ●ecerat agens & scribens , eumque haereticum esse pronuntians , ab eo excommunicatus est . qui ad ludovicum imperatorem aequè excommunicatum fugiens dixit ei : o imperator defende me gladio , & ego defendam ie verb● . mansit itaque excommunicatus cum excommunicato usque ad ●inem vitae , & in morte tandem absolutus ●uit . trithem . de scrip. eccl. gulielmus o●ch●mus lutetiam bonis avibus profectus est : ubi ioanne duns homine schotto philosopho illius ●tatis juxta ac theologo doctissimo praeceptore usus est , à quo tam multa didicit , tam multa praeterea suapte industria , dum omnis generis autores legeret , perquisivit , ut tandem schottum ipsum si non superaverit doctrina tamen aequaveri● . iohan. leland . collectan . de viris illust. odo cluniacensis . anno epochae christianae . primus reformator & verus pastor ecclesiae basiliensis . zuinglius & ille eruditione , studiis , a utoritate , loco , aetate pares erant : inter quos tanta animorum conjunctio , ut amicitia sanctior certiorque , quam vera conciliarit pietas , vix inter ullos unquam fuerit . verheiden . sub finem novembris oecolampadius è vita decessit : ex interitu zuinglii maximum animo perceperat dolorem , e●que res morbum etiam auxisse putatur : erant enim conjunctissimi . natus fuit annos quadraginta novem . extant ejus in prophetas aliquot , lucubrationes , quae valde probantur doctis . sleid. de statu relig. & reipub. l. . ob trilinguem eruditionem & ob sanae doctrinae scientiam & usum , denique ob antiquitatis ecclesiasticae exactam cognitionem oecolampadius sua aetate mihi palmam obtinuisse videtur : & exstant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicia d. capitonis & d. buceri . grynaei epist. l. . ep. . oecolampadium extinctum , utinam possem doler● jure . sic enim literae & doctrina hominis postulabant , nisi ex●itisset ille in alio genere perniciosus . sadolet . epist. l. . erasmo . vide ejus epist ibid. bonifacio amerbac●io . graecus autor , valde doctus , in explicandis divinis scripturis brevis , apertus , & elegans , atque in veterum commentariis evoluendis assiduè versatus . sixc. senens . biblioth . sanct. l. . a sive paullò ante christum natum , atque eo in terris agente , vixerit ; ut plurium opinio est : sive , ut alii arbitrantur , sit idem ac aquila ponticus , qui seculo , & amplius , junior fuit . voss. de arte gram. l. . c. . vir doctissimus , & in omni historia ad miraculum usque versatus . montac . apparat . . augustinus onupbrius pontificis romani cubicularius , omnia vaticanae bibliothecae acta diligenter evoluit . bod. de repub. l. . c. . pater romanae historiae , vir longe peritissimus in commentar . ad secundum librum fastorum à quo sua omnia transcripsit livius plagiarius onuphrione quidem nominato . montac . appar . . onufrius panvinus veronensis eremita augustinianus , vir ad omnes & romanas , & ecclesiasticas antiquitates è tenebris eruendas natus , quod praeclara ejus & ad omnem aeternita●em victura monumenta testantur . thuan. hist. tom. . lib. . vir doctus opersus & elegans , libris innumeris partim à se scriptis , partim aliorum à se publicatis , celeberrimus . boissardi icones . anno dom. . exulans cum patre suo agefilao viro opulento , in exilio clarissima poemata scripsit : et severo imperatore ( qui patrem in exilium egerat ) defuacto . romam est profectus : suaque carmina antonino filio exhibuit : unde & regressum patris ab exilio impetravit , & pro quolibet carmine aureum numisma suscepit . habet stilum floridum & planum cum facundia & maturitate , & in sententiis ac parabolis praecipuè excellit . iac. fris. biblioth . philos. optatus mileuitanus . vide matth. westmon . p. . origenes adamantius , vir singularis doctrinae ; & in cognitione linguarum nulli doctorum ecclesiae cedens . guid. fabrit . in n. t. syr. lat. interpret . praefat. origenis praeceptores , clemens alexandrinus & ammonius . geneb . chron. l. . secundus ecclesiae magister post apostolos . hieron . origenes tantum in scripturis divinis habuit studii , ut etiam hebraeam linguam , contra aetatis gentisque suae naturam edisceret . dialecticam , & geometriam , & astronomiam , & arithmeticam , musicam , grammaticam , & rhetoricam , omniumque philosophorum sectas ita didicit , ut studiosos quoque saecularium litterarum sectatores haberet , & interpretaretur eis quotidie , concursusque ad eum miti fierent , quos ille propterea recipiebat , ut sub occasione saecularis litteraturae , in fide christi eos institueret . hieron . de script . eccles. sena millia librorum scripsit . epiphan . haeres . . hexaplorum conditor origenes qui cum duabus posuisset & columellis sacrum contextum , semel hebraeis , atque iterum graecis literis , duabus his addidit columellas quatuor , versionem lxx . aquilae , symmachi , & theodotionis : unde & hexapla dicebantur . voss. de art. gram. l. . natione hispanus : claruit vita & doctrina illustri , cum sancto augustino anno . vir in divinis scripturis eruditus : & in secularibus litteris peritissimus . vita & conversatione clarissimus fuit . biblioth . hisp. tom. . anno gratiae . orosius presbyter & historiographus claret . mat. westm. p. . geographus fuit regius , ac seculi nostri ptolomaeus . orbem enim terrarum universum manu ornavit ; mente contempsit , quod & symboli loco usurpare solebat , orbis seu globi terrestris picturam amplexus manu . valeri andreae biblioth . belg. thesaurum abs te mi orteli , vidi & in parte legi : verè thesaurum . condita in eo habes quicquid graecia aut latium habuit , in ea quidem argumenti parte placet materies , ordo , industria : illa utilissima , iste facillimus , haec summa . lips. epist. cent. . epist. . abrahamo ortelio . edidit theatrum orbis terrarum , hoc est , geographicas tabulas praecipuarum regionum totius orbis , elegantissimè sculptas & in unum volumen conjunctas , in folio magno seu regali , addita cujusque regionis brevi descriptione , & commemoratione auctorum qui illam descripsere . antwerpiae . gesn. biblioth . osiandri fanaticum delirium de essentiali justitia non multò magis opinor , te vel sane quenquam men is hominem exercuerit . bezae epist. . vide calv. epist. contra osiandrum p. , . & melch. ad. in ejus vita . quod se osiander nobis subduxit , imo non sine violento impetu se proripuit , non mirum , nec tantopere dolendum . tu enim expertus pridem es , ex eo esse ferarum genere , quae nunquam cicurantur : et ego semper inter nostra dedecora eum numeravi . quo certe die mihi primum visus est , profanum hominis ingenium , & foedos mores sum detesturus . calv. epist. melancthoni . singulis immorari excutiendis haud necesse arbitror , praesertim quum vel tria solum verba tribus ejus totis dissolvendis libris , quantumlibet verbosis suffecerint . quum nihil ferè in scriptore hoc , totoque ejus opere conspicias , quin aut mendacium sit , aut maledictum aut error : quid amplius quisquam hic ad justam responsionem requirat , quam tria haec solum verba , quae ubi expresser● , satis mihi videbor brevissimo , sed verissimo compendio omnia expressisse , quaecunque vasta hujus nugacissimi declamatoris contineat loquacitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . mentiris , . maledicis , . falleris . ioan. ●oxi continuata respons . ad osor. l. . p. . vide thuan. hist. tom. . l. . consule ipsius literas & libros , tum has maxime philippicas contra lutherum & haddonum elucubratas . an quisquam per omnem vitam , tot unquam mendacia mendaciis cumulavit ? tot blasphemias & maledicta congessit ? tot errores prodidit ? tot contumelias , insanlas , fumos , praestigias vanitates , glorias , ineptias , & jactationes thrasonicas , tantam denique effraenatae mentis rabiem tot scurriles rixas , sannas , morsusque ; cynicas , vel factis , vel oratione unquam effinxit , expressit , evomuit , atque iste in hoc uno libello ostendit ? in quo lutheri nunquam nomen reperies , nisi adjuncto ad contumeliam , furiosi , aut amentis , aut in sani aliquo epitheto . ioan. foxi continuata respons . ad osor. l. . p. , . cardinalis ossatus vir eruditione , prudentia , integritate , suavitate morum eximiè conspicuus . gassend . de vita peireskii l. . arnaldus ossatus diaecesis auxitanae gallus , judicii per omnia perpensi cardinalis , patriae suae negotia pro solatiis accipiens iisdem romae soeliciter insenescere voluit : scripsit expositionem in disputationem iacobi carpentarii de methodo , additionem ad eandem expositionem , epistolas aliquot adversus carpentarium . nomenclat . sanctae romanae eccles. cardinalium . ossatus augusta ausciorum in tenui re natus cum ad probos mores & summum animi candorem raram philosophiae , mathematicarum artium , & jurisprudentiae cognitionem adjecisset , initio in schola ramaea educatus , ubi acerrimas contra iacobum carpentarium contentiones exercuit , &c. thuan. hist. tom. . l. . jam ad eum pervenimus locum in quo & ingenii magnitudo & acumen judicii exercenda sunt : quis enim de ovidi● satis digne dicere possit nedum ut eum audeat reprehendere . scalig. hyper critic . ● . . ex ordine equestri fuit . ingenio fuit , ut mihi quidem videtur , parato facilique ; sed qui nimium sibi aliquando indulgeret suopte naturae instituto puez ad poeticam ferebatur , vetùm parentis monitionibus oratoriae facultati operam dare compulsus est , in qua , si senecae credimus , egregiè profecit , nonnullae ejus epistolae tanta arte & elegantia conscriptae sunt , ut in eo genere absolutius qui dam nihil fieri posse existiment . lil. gyrald . de poet. hist. dial. . ut secundus à marone , ita primus caeterorum : neque minus tamen , prope ultimus bonotum . boxhorn . monum . illust. vir. & elog. vide plura ibid. anno divinae incarnationis . ovidius poeta eximius in exilio periit . fuerat enim proscriptus ab augusto casare , & in pontum insulam missus , propter uxorem ejus , de qua habebatur suspectus . dictum est autem , quod de ea libros metrice composuerat , & ideo ab eodem est in exilium relegatus . matth. westm. flores hist. p. . richardus pacaeus vir prae . claris animi dotibus praeditus , multiplici doctrina excultus . habebat ingeni . um acre , judicium maturum . constans , solidum , memoriam foelicem , linguam promptam & expeditam . in peritia linguarum latinae , graecae & hebraicae , cum doctissimis sui saeculi viris de palma merito contendere potuit . pitsaeus relat. histor. de rebus angliae . scripsit librum de fructu & utilitate artium ac scientiarum , diversas ad erasmum roterod. epistolas , ac orationes varias ad principes gesn. biblioth . * logicae primùm , mox philosophiae operam dedit , in qua à summis illius aetatis professoribus pendasio , franc. piccolomineo , & iacobo zabarellā , quicquid notitiâ dignum desiderari potuit , fervore ingenii , assiduitate studii , & vigillis hausit : tomas . illust. vir vitae . vide plura ibid. his several works are mentioned by tomasinus in his elogia . marcus pacuvius tragoediis nobilis . nepos fuit quinti enni , quod eusebius ac plinius referunt . romae vixit in summa claritate nominis . commendatur maxime illius ingenium , & nativa quaedam facilitas in capiendis liberalibus disciplinis . cicero hunc ex caeteris omnibus in tragoedia facile praefert , carmenque ejus maximopere commendat . boxhorn . monum . vir. illust. & elog. vide pet. crinit . de poetis latinis . l. . c. . iohannes pagetius theologus doctissimus & ecclesiae anglicanae apud amstelredamenses pastor . sanfordus de descensu christi ad inferos . l. . p nostra memo ria lucam ortunobilitavit sanctes pagninus , ex ordine praedicatorum summus theologus , & latinè , graecè , hebraicè , chaldaicè , arabicéque , ut instrumenti utriusque versio ex hebraeo graecóque in latium , item isagoge ad mysticos scripturae sensus ; gram matica hebraica graecaque , ac alia multa litterarum monumenta quae reliquit , abundè testantur . fato concessit anno à christo nato m. d. xxxvi . aetatis suae lxx . lugduni in gallia . leand. descript. tot . ital. in tuscia . santes pagninus vir ex d. dominici familia ob insignem pietatem , sacrae theologiae cognitionem & summam denique linguarum peritiam maximè conspicuus . cujus viri latina ex hebraica veritate sacrorum librorum interpretatio non parum candidis theologis ad sacrae scripturae arcana intelligenda adjumentum attulit . arrae montani praefat. ad bibl. heb. interlin . santes pagninus dominicus lexicon hebraicum edidit , tanta eruditione refertum ut etiam rabbinos in eo argumenti genere vicerit , & reliquos à praestantiore conficiendo deterruerit . geneb . ●●ron . l. . thesaurus linguaesanctae sive lexicon hebraicum : ex quo non solum vocularum significata , sed & abstrusiores quoque sacrae scripturae sensus , è variis rabinorum commentariis selectos haurire , licet . gesn. biblioth . vir & sacrae antiquitatis peritissimus , & cùm multis scriptis , quibus eam illustravit , tum una & altera tertulliani & b. cypriani editione magnam gratiam à doctis & piis omnibus consecutus . thuan. hist. tom. . lib. ● . siculus , publicè octingentis aureis annuis docuit studia literarum . postea , ut quoque est apud volatteranum , alphonso regi epistolarum magister fuit deque ejus dictis ac factis edidit libros quatuor . eos verò aeneas sylvius , qui iisdem temporibus vixit ; commentariis illustravit . voss. de hist. lat . l. . c. . pauormitanus juris canonici sacrarumque literarum callentissimus , ac inter canonicos legistas cum primis celebris , non pauca rectè contra papam papistarumque errores dicit . de elect . cap. significasti , inquit . uni fideli privato , si meliorem scripturae authoritatem aut rationem habeat , plus credendum est , quam toci concilio , vel papae . illyr . catal. test. verit. l. . basiliensis medicinae doctor , poeta laurea●us , historicus & comes palatinus . gesn. biblioth . anno gratiae . floruit paphnutius episcopus , virtutibus clarus . matth. westm. flor. hist. p. . vide doctorem duck de authoritate juris civilis romanorum . lib. . cap. . christianae religionis nostrae capita fe●è omnia disputando defendit , eorumque veritatem contra adversarios tam pontificios quam calvinianos publicè asseruit . melch. ad. in ejus vita . natus anno christi . ex famil●a nobili paracolforum pat●is auxilio primùm , deinde propria industria doctissimos viros in germaniâ , italia , galliâ , hispaniâ , aliisque europae regionibus , nactus est praeceptores : quorum liberali doctrina , & potissimùm propria inquisitione , ut qui esset ingenio acutissimo ac ferè divino , tantum profecit : ut multi testati sint ; in universa philosophia , tam arcana & abdita eruisse mortalium neminem . quin etiam alter velut euclides aut plato , ad ipsos usque aegyptios atque arabes transiit ; ac discendi cupiditate aliquot annos apud illos permansit . melchior adam in ejus vita . docuit autem praeter academiarum morem , vernacula lingua : vel saltem mixtim , latinis partim , partim germanicis verbis : ut nimirum ab omnibus intelligeretur . memoria adeò fuit felici : ut integra galeni loca memoriter & expeditè recitarit . id. ibid. * erat theologus inter reformatos magni nominis , commentariis in s. scripturam solide elaboratis , & disputationibus adversus robertum bellarminum , clarissimus . laeti compend . hist. universal . vir inter nostros magni suô meritô nominis sacrarum litterarum in heidelbergensi quondam academia professor celeberrimus . dallaei respons . apologet. parisiorum cognomen olim apud anglos erat , quemadmodum & nunc celebre : nisi quis sentiat illum à vulgò parisiensem nominatum , quod aliquando lutetiae studuerit . iohan. lel. collectaneà de viris illustribus m. s. mattha● parisiensis anglicus historicus , floruit ante anno● . & redegit in compendium historias angliae , seu praecipuos flores inde decerpsit . in eo opere valde multa narrat de gravissima papae tyrannide , qui miris artibus omnia ecclesiarum jura , electiones , investituras , seu confirmationes ad se rapuerit imò & quam miris ac multiplicibus artibus angliam penitus sit depraedatus , expulaverit , & exuxerit . narrat idem multa & de certaminibus scholae parisiensis cum monachis . illyr . catal. test. verit. lib. . vide wolfii lect. memorab . tom. . pag. . * episcopus . hic vir eruditionis ac pieta . t is nomine percelebris floruit circa . domini annum . sensit tum de articulo justificationis , tum & de multis aliis religionis partibus , longè melius caeteris ejus temporis doctoribus , quemadmodum testantur ejusdem scripta parisiis uno volumine edita anno . illyr . catal. test. verit. l. . * provoco ad apologeticum illum verè galeatum , qui caeremoniarum syngraphum in ecclesias nostras scriptum , affixit nuper cruce . ames . praefat. ad purif . a a christian directory guiding men to their salvation . b quo nihil vidit lingua anglicana ad excitandam pietatem aptius , aut quoad stylum ornatius . biblioth . scriptorum societat . ies. a philippo alegambe edita . * latinè stephanus pascha sius philosophus sanè moralis insignis , humanioribus literis , eloquentia linguarum , graecarum , latinarumve & liberalium artium cognitione instructissimus . ludov. iacob . de clar. script . cabilon . ioannes passeratius latinae linguae professor dignissimus , qui felicitate versus pangendi , etiam gallicos , & soluta oratione scribendi ac bonos scriptores interpretandi diu magnam laudem in parisiensi academia meruit ; homo emunctae naris , & cui aliena vix placerent . thuan. hist. tom. . part . . l. . accepi passeratii libellum de cognatione literarum , magis utilem nobis , quam auctori gloriosum . rari erunt , qui eo sciant uti . nos quanti sit , ex eo aestimare possumus , quod paucorum hominum est , & plures habebit , qui non capiant , quam qui eo capiantur . ios. scalig. labbaeo inter opusc . vixit anno . edidit insigne opus quod inscripsit defensor pacis . cujus ( sc. marsilii ) libri extant , non quidem verborum , sed rerum apparatu prorsus admirandi . papir masson . non hujus modo sed longo superioris aevi italorum fere omnium multo doctissimus in omni praeclarissimarum artium genere . i●ui nicii erythraei pinacotheca . * describit res romanas castissimo stilo per epitomen ab urbe condita ad suam usque aetatem , hoc est tempora tiberii caesaris : & meminit quorundam , quae nusquam alibi hodie literis invenias prodita . dolendum verò est , quod non integrum ipsum , sed semilacerum , mendisque corruptum habeamus . gesn. biblioth . mutilus est libellus hic , sed in quo distincta antiquae latinitatis lumina cernuntur , ac stylus pressus , fluens , idemque dilucidus , quamvis non desit , cui videatur esse tenuis alioqui verbis , & ordine non satis accuratus , vitio certe adulationis laborans ; dum augusti & tiberii caesaris gesta commemorat . possev . biblioth . select . tom . . l . c. . ejus dicendi genere nihil purius , ac suavius fluere potest . antiquitates romanorum ab ultimo principio , tanta brevitate ac perspicuitate ( siquidem integer extaret ) comprehendit , ut nemini secundus esse videatur . whear . method . leg . hist. parte ● sect . librorum velleii bona pars deperiit . dictio ejus planè romana atque elegans . quaedam etiam habet quae haud alibi invenias . sed in sui aevi rebus nimis domini augustae , & seiano adulator . voss. de histor. lat. l. . c. . fuit hic pontifex multis insignibus virtutibus clarus , humanitate , afiabilitate , clementia , comitate , praecipuè verò prudentia singulari , per sexaginta ferè annos , quibus publica munera obivit , feliciter collecta . hisce virtutibus adjunctam habuit bonarum artium litterarumque egregiam scientiam , mathematicis nonnihil operam dedit . onuphrius panuinius de viris pontificum . interea pontisex depravatis clericorum moribus corrigendis novem gravissimos viros delegit , gasparem contarenum , jo. petrum caraffam teatinum , jacobum sadoletum , reginaldum polum , cardinales : fridericum fregosium salernitanum , hieronymum alexandrum brundusinum , archiepiscopos : jo. matthaeum gilbertum veronensem episcopum , gregorium cortesium abbatem s. georgii majoris venetiarum , f. thomam badiam magistrum sacri palatii , qui libello edito , quo reformationis praecipua capita comprehenderunt , illum pontifici obtulerunt . id. ibid. a ambrosii discipulus fuit paulinus nolanus episcopus natione gallus , ingenio excellenti , ac purè dicendi facultate praeditus . illyr . catal. test. verit. l. . vir non pietate minus quàm doctrina excellens . aug. inter omnes praecipuos jurisconsultos , videtur meritò principatum tenere iulius paulus patavinus , antiquus & illustris legumlator , & inter veteres juris conditores omnium celeberrimus : qui disciplina juris , & in legibus rom. noscendis atque interpretandis scientia , usu , auctoritatéque apud vetustissimos jurisconsultos eminentissimus semper habitus est : & inter papiniani illius praestantissimi viri discipulos primus . pari actoritate , doctrina , officio , honoréque ulpiano illi magno par fuit : numero autem scriptorum etiam superior . scribit aelius lampriduis in vita alexandri severi , iulium paulum , & domitium ulpianum apud illum magno in precio & honore semper habitos & ambos assessores papiniani fuisse , & condendo juri praefectos . bernardinus scordeonius de clar. jurecons . pat. b sub marco antonino floruit pausanias , caesariensis sophista , aristidis aequalis , ac philstostrato etiam in vitis memoratus . voss ▪ de are grammatica . l. . c. . ante christum natum . fame periit neaud . geog. part . . duo sunt ob quae commendatus summopere est , alterum eruditio magna , ac omnigena cum ardore sciendi inexplebili : alterum cura indefessa promovendi artes ingenuas , cum regi● planè erga omnes literatos munificentia . gassend . epist. dedicat. ad vitam peireskii . nam & quamvis superior aetas foelicitate seculi oppido perrara , produxerit triumviros illos , pinellum , velserum , molinum , singulari studio in omne literatorum nomen propensos : peireskius tamen supervenit , qui singulorum virtutes ita est complexus , ut omnium laudes quasi infra se positas , praegravasse videatur . gassend . de vita peireskii l. . tria fuerunt capita erroris pelagiani . negabant originale peccatum , gratiae necessitatem , & hominis imperfectionem in hac vita . voss. hist. pelag. l. . part . . vide august . de haeres . p. , , . matth. westm. p. . pelagius homo britannus , persuasum habuit hominem per se salutem consequi , suáque sponte ad justitiam contendere , ac sine originali peccato nasci , & propterea nihil esse , quod baptizaretur . polyd. verg. angl. mist. l. . p. . germanus hebraicarum praesertim literarum , sicuti praeclara ejus in universum sacrarum literarum corpus , scripta téstantur , usque adeo peritus , ut ex ipsis quoque judaeorum rabinis pauci cum eo conferri posse videantur . bezae icon. vir illust. conradus pellicanus sacrarum literarum peritissimus interpres , & hebraicae linguae primus ferè apud christianos professor . humfredus in vita iuelli . diu hebraicas litteras tiguri magnâ cum laude professus , qui innumera ferè rabbinorum commentaria non solum in sacram scripturam , sed etiam de arcanis judaicae doctrinae ritibus scripta ex hebraicis latina fecit . thuan. hist. tom. . l. . vide melch. ad. in ejus vita . he died of a burning fever . rarâ mathematicarum artium cognitione insignis . thuanus hist. tom. . l. . magni nominis & eruditionis jesuita . montac . appar . vir sacris literis nobiliter imbutus . id. ib. vir & graecè benè doctus , quod apparet , & in omni literatura versatus cumprimis , b. pererius è societate theologus , in commentariis & doctis & laboriosis ad genesin . montac . exercit. . sect. . . perkinsus in anglia practicae & mysticae theologiae vexillum extulit , ex cujus scriptis & concionibus ceu fonte pèrenni tot eximia scripta practica , & tot efficaces conciones practicae in anglia , atque passim in belgio nostro atque alibi natae atque irrigatae . voet. biblioth . l. . vilhelmus perkinsus sanctissimus & exercitatissimus theologus , scriptis inprimis , quae christianam praxim sapiunt , clarissimus . laeti compend . hist. universal . iacobus davius rerronius cardinalis , cujus nomine nullum fere est apud adversarios illustrius . dallaeus de pseudepigraphis apostolicis l. c. . cardinalis ad stuporem doctus , velut scribendi ambiguus pauca emisit sermone patrio , sed prorsus ad amussim , quae nativi idiomatis interstrato nitore & singulari expolitione verborum delectu ubique adhibito multopere commendentur ▪ nomenclat . sanctae romanae eccles. cardinal . sipontinus praesul , vertit polybii historiam jussu nicolai quinti : aedidit & praecepta grammaticae quibus utuntur pueri , ac cornucopiae , diligentissimus vocabulorum perscrutator : si quod undecunque incognitum audisset , neque dormitare , neque rerum aliquid gerere solebat , priusquam id investigasset . volat. anthropol . l. . anno gratiae . persius poeta moritur . matth. westm. flor. hist. p. . multum & verae gloriae , quamvis uno libro , persius meruit . quintil. institut . orat. l. . qui liber etsi obscuritate & reconditis sensibus est plerunque refertus , nihilominus bonis est connumerandus authoribus . lil. gyrald . de poet. hist. dial. . persii stilus morosus : & ille ineptus qui cum legi vellet quae scripsisset , intelligi noluit quae legerentur . scalig. hypercrit . cap. . dionysius . petavius è societate jesu temporum rationatium dedit , in quo , aetatum omnium , sacra profanaque historia chronologicis probationibus munita , summatim traditur , ab o●be condito ad annum christi . whear . de methodo legendi historias parte ● . sect. . quo viro , nescio an habeat erudita jesu societas doctiorem . gassend . de vita peireskii l. . natione gallus , patria aurelianensis vir , ut ejus ostendunt opera , ingenio maximo , judicio acerrimo , excellenti memoria , omnium ferè rerum scientia excultus . biblioth . script . societ . iesu a philippo alegambe edita . quo nemo hodie vivit in ea , quam falso vocant , jesu societate , eruditionis ac doctrinae nominibus clarior . dallaeus de pseudepigraphis apost . l. . c. . c leges atticas edidit , à se , quo voluerat , modo collectas , & concinnatas , ad quas commentarium addiderat . erat vir probus , & doctus , sed iis praesidiis , quae ad opus hujus argumenti elaborandum necessaria erant , destitutus . herald . animadvers . in salmas . observat. ad jus attic. & rom. l. . c. . franciscus petrarcha philosophus , rhetor & poeta celeberrimus , qui humanitatis artes post longa silentia inter mortuas ab inferis revocavit . an. aerae christi . calvis . chronol . franciscus petrarcha vir apprimè doctus , floruit ante annos , dicere solitus est , nullum cujusquam majus malum optari posse , quam ut fiat papa . illyr . catal. test. verit. l. . florentinus parmensis archidiaconus , saeculi sui lumen , apud pontifices , si adblandiri voluisset , nihil non consecuturus . extra contentionis aestum positus , plaeraque scripserit contra curiam romanam in suis poematis quam graphicè depingit , quamque babylonicam meretricem , erroris scholam , imposturae officinam , haereseos templum passim vocitat . morn . myst. iniq. natione hetruscus , vir undecunque doctissimus , latinae linguae multis jam saeculi● extinctae primus instaurator ▪ hetruscae poeseos parens : & absque ulla controversia princeps , ob egregiam latini carminis laudem in capitolio romano , lauream coronam publico totius italiae favore consecutus . sixt. senens . biblioth . sanct. l. . vide lud. viv. de trad . discip . l. . multae eruditionis hominem petronium fuisse facilè cognoscimus , nam in taxandis moribus cum acrem ▪ tum festivum maximè , & jocis seria , miscentem videmus . scripsit lascivè admodum & impudicè , ut ex ipsis fragmentis facilè cognoscimus . lil. gyrald . de poet. histor. dial. . * suffridus petreius origines , colonias , nobilitatem , libertatem , jura gentis suae illustranda suscepit , in quibus altiùs repetendis dum admistis fabula●um figmentis nimiùm stylo indulget , multorum reprehensiones incurrit , ut uboni emmio , qui eandem provinciam summâ fide ac admirandâ simplicitate postea executus est , potius lampada tradidisse , quàm ei inscribenda historia patria praeluxis●e videatur . thuan. hist. ●om . . l. . magnae vir eruditionis & minimè vanus . bodi● . meth. hist. c. . gasp. pencerus medicus , philippi melanctbonis gener , vir libro , quem de divinationibus scripsit , sed decennali , quem ob constantem veritatis de persona christi & caena domini professionem sustinuit , carcere , longe celebrior . scultet . de curticulo vitae . vide thuan. hist. tom . . l. . palmam inter ejus scripta obtinere videtur commentarius , de●praecipuis divinationum generibus : in quo à prophetis , anctoritate divina traditis , & à phisicis conjecturis discernuntur artes & imposturae diabolicae , atque observationes natae ex superstitioene & cum hac conjunctae : & monstrantur fontes & causae physicarum praedictionum : diabolicae verò ac superstitiosae confutatae damnantur . melch. ad. in ejus vita . a fuit hic theophrasti auditor , ac athenarum per docennium praefectus , à quibus tot statuis fuit ornatus ; quot dies annus habere credebatur , hoc est trecenti● & sexaginta . vide strabonem l. . ac plinium l. . c. . voss. de histor. graec. l. . c. . philo hebraeus , vir omnium consensu doctissimus , flor●it sub caio imperatore , ad quem etiam legatione functus est pro gente sua . bellarm. de script . eccles. anno aerae christi . calvis . . heiv . chron. de hoc vulgo apud graecos dicitur , aut plato philonem sequitur , aut platonem philo , tanta est similitudo sensuum & eloquii . hieron . de script . eccles. scripta ejus pigmentis plato●icis condita & multis luminibus hellesmi illi ita esse nemo negaverit . scalig. elench . trihaeres . serar . c. . lemne fuere duo philostrati graeci valde eruditi scriptores . senioris extant etiamnum lib. . de vita apolonii tynaei , qui discendi causa totum terrarum orbem peragravit , quae ibi copiosè commemorantur . heroicae item icones , & vitae sophistarum in duos libros distinctae . junioris autem nihil habetur praeter icones , quae sunt accuratae , elegantissimae , & tanquam depictae variarum rerum florido stylo descriptiones . neand. geog. ad omne genus scripti sese accomodavit , ac ut de vinicio dicit augustus , ingenium in numerato habebat : graeca , latina , lyrica , heroica , prosam orationem ex tempore dictitabat . idcirco francisco sfortiae gratissimus mediolani profitebatur . vola●terani anthropol . l. ● . * anno gratiae . haeresis photini agnoscitur . fuit siranae urbis episcopus , qui astruxit , christum à maria per joseph , nuptiali coitu , conceptum . matth. west . flor. hist. p. . erat & ingenii viribus valens , & doctrinae opibus excellens , & eloquio praepotens : quippe qui utroque sermone copiosè & graviter disputa●et & scriberet : quod monumentis librorum suorum manifestatur , quos idem partim graeco , partim latino sermone composuit . vincent . lirin . advers haeres . c. . dicit deum singulum esse & solitarium , & more judaico confitendum : trinitatis plenitudinem negat , neque ullam dei verbi , aut ullam spiritus sancti putat esse personam : christum verò hominem tantummodò solitarium adserit , cui principium adscribit ex maria. et hoc omnibus modis dogmatizat , solam nos personam dei patris , & solum christum hominem colere debere id. ibid. vir omnium graecorum sui saeculi longe eruditissimus , floruit autem anno . vivere desiit anno . dallaeus de pseudep . apost . l. . c. . graeco-latinae editioni bibliothecae photii praemittuntur eruditorum aliquot judicia de photio . hic primus secessionem apertam fecit à latina ecclesia . gen. chron. l. . homo trium linguarum peritissimus & acutissimi judicii , qui io. vatablo olim cum io salignaco & io. mercero operam navaverat . finem elaboratis in b. paullum commentariis imposuit , absoluta ad philemonem epistola , jamque omnia descripta habuit , praelis cum commoditas se offerret , committenda , quod ut contingeret pro votorum summo exop●avit . huic thuanus post elaboratus in b. mattbaeum & lucam commentarios auctor fuerat , ut in paullum scriberet , & ille eo auctore munus injunctum alacriter susceperat ; quod in eo interpretandi genere paucos admodum digne se exercuisse arbitraretur , nam extra caussam religionis diligentiam th. bezae laudabar , sed post ejus messem magnum sibi & aliis spicilegium relictum dicebat . sed mala sorte accidit , ut haut multo post placidissima ejus morte secutares omnis ad haeredes devenerit , homines litigiosos , qui dum se cadmea victoria utrinque conficiunt , pretiosam illam ▪ avunculi supellectilem dissipari & in manus alienas transire passi sunt , à quibus vix spes est ut redimi & ad publicam utilitatem prodire possint . thuan. commont . de vita sua l. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sive ut vox sonat , sacrae scripturae , nihil aliud erant , quam animalium mutarumque rerum figurae , ab aegyptiis loco literarum in sacris usurpatae , ne à vulgo intelligerentur . haec ante papyri usum saxis insculpebant . voss. de arte grammatica l. . c. . dicunt pontificii pighium , alioqui catholicum doctorem , seductum ex lectione librorum calvini . at pighius ipse testatur , sententiam suam se è lectione scripturarum hausisse : o calvinum vel adversariorum testimonio beatum , cujus scripta tantum cum sacris scripturis consensum retinent , ut quod pontificius doctor celeberrimus fatetur se ex sacrae scripturae lectione habuisse , id alii pontificii lectioni librorum calvini tribuant . profecto nisi scholasticorum sententia cum manifestis scripturis pugnasset , nunquam illam deseruisset pighius . episc. carlet . consens . eccles. cathol . contra trident. de gratia c. . libros tuos de hierarchiae ecclesiasticae principatu cum legerem , plurimáque in illis invenirem , quae tua cura & diligentia in lucem è tenebris quasi vetustatis prolata sunt : scatereque ibidem omnia optimis & sententiis & autoritatibus cernerem : equidem ingenium , & doctrinam , & notitiam ▪ tuam rerum antiquarum sum admiratus . saedolet . epist. l. . alberto pighio campensi . in libro de hierarchia quo veluti acutissimo gladio lutheri causam jugulavit , fe●è nemini concessam pietatis & doctrinae laudem adeptus est . paul. iov . elog. doct. vir. si literatorum omnium calculum attente spectas , sapientia , eruditione , latina facundia , moribus suavissimis summus . illius laudes , aliorum de eo judiciis , & testimoniis , non minori facundia nobis iacobus thomasinus libello de ejus vita edito adumbravit . leonis allatii apes urbanae . commendavit illum in primis ubertas scribendi mira , cui nullum fetè par alibi hac aetate . quanti amicos ille suos fecerit , ejusdem docent epistolicarum symbolicarum libri : quibus eosdem immortalitate donare nisus est . tomas . elog. vir. illust. nemo tam ineptus imperitusque magi stellus est , qui non pindarum legat , interpretetur : & quotusquisque est graeculorum nostrorum , qui pindarum intelligat ? heraldi adversaria l. . c. . fuisse novem lyricos poetas graecos habitos celebres , quorum pindarus tulerit palmam , nemo peritus literarum graecarum ignorat ; certè quadam spiritus ( ut ita dicam ) magnificentia , sententiis , figuris , rerumque ac verborum copia sic ille polluit , ut horatius inimitabilem dixerit . possev . biblioth . select . 〈…〉 ▪ . l. . c. . nascitur anno m. d. xxxv . vide thuan. hist. tom . . l. . & ●ign . symb. epist. ep. . vir maximi quidem nominis , sed majoris tamen ingenii , & doct●i●ae . voss. de histor. lat. l. . c. . aetas nostra librorum tum veterum tum recentiorum oppidò ferax , paucos vidit in eo genere litterarum quas humaniores vocamus , quibus non inscriptum alicubi esset ●in●lli nomen : & sane decebat hono●ificè appellari eum , in cujus bibliotheca viri docti maxima studiorum suorum praesidia collocata intelligebant . vita ioannis vincentii pinelli , auctore paulo gualdo . morum integritatem adeo adamavit , ut cum adolescens pa●avii domum conduxisset è regione aedium clarissimae tunc temporis faeminae constantiae fulgo●ae , ad quas animi causa ho●is subcesivis ventitabant , quotquot patavii runc ingenii laude florebant , nunquam tamen eo diverterit pinellus , pudori suo labeculam quampiam adspergi posse ratus , si de instituto genere vitae aliquantulum remisisset . quod sibi propositum ne excideret unquam , vitreas fenestras , per quas in lectissimae matronae ejúsque pulcherrimarum comitum cubicula introspectaret , pessulo obfirmatas perpetuò voluit , quod ( ut aiebat ) existimaret , nolle illas specta●i se , molest éque tempestivè earum acta pa●ùm exploraret . id ibid. nobile par sratrum . petrus cognomento non tam pithaeus quam pitbius . ego enim à graeca voce deae pithus nomen illi esse suspicor . ●ap . masson . vide turneb . advers . l. . c. . petrus pithaeus j. c. clarissimus fugientes gallia musas moratur cum paucis ▪ casaub. animadvers . in lib. . sueton. tristissimus de morte optimi , doctissimi , sapientissimi & amicissimi petri pitbaei nuncius . casaub. epist . thuano . immortale illud galliae decus quo viro digniorem omni laude alium ne historiae quidem continent . casaub. not . in capitolinum . vir summa probitate & eruditione . scalig. de emendar . temp. l. . petrus pithaut . j. c. ra●ae cujusdam eruditionis vir , natus ad eruenda vetustatis monumenta . gesn. biblioth . thuanum nuntius oppressit mortis p pithaei viri & consiliorum & studiorum confensione sibi conjunctissimi , qui scribendae historiae auctor ipsi fue●at , quo perculsus parum abfui● , quin ea quae jam fecerat , concerperet , tanto adjutore destitutus , & opus omnino relinqueret ad aliquot certe dies publico abstinuit , & multum de pristina hilaritate remisit , cum ducem studiorum undique circomspiciens frustra requireret , nec reperiret . nam ad hoc quod instituera● , p●aecipue ejus opera utebatur ; utpote qui magnam rerum nost●arum notitiam habebat , & subactum maximè judicium ad eas adhibebar , verique ac recti incorruptum amorem ●ara prudentia & aequita●e temperabat , res henrico ii. gestae eo superstite scriptae & ab eo in parte recognitae & emendatae , & cum vivere desiit , earum exemplum penes se habebat , aliis amicis philologis ad alia utebatur . thuan. comment . de vita sua l. . vidē plura ibid. & ejus hist. tom. . l. . parte prima . * illud verò mirandum , quod homo theologus , in mathematum studiis nullo nisi se magistro , eo usque progressus est : ut editis scriptis , disciplinae illius gloriam magnis matheseos professoribus praeripuerit . melchior adam in ejus vita . anno dom. . bartholomaeus platina rather , saith vossius , and he gives reasons for it . valde pronus ad notandas pontificum maculas . geneb chronol . l. . etsi turpiter & impudenter papis adulatus sit : tamen nimia ipsorum turpitudine ac malitia coactus aliquando , etiam subindicat babyloniae meretricis nefanda scelera . illyr . catal. test. verit. l. . inter caeteros qui pontificum res gestas memoriae tradiderunt , facilè princeps est , b. platina , non solum ob eruditionem reconditam & longam rerum ecclesiasticarum usum , sed etiam ob amplitudinem & plenitudinem ipsius operis quod edidit . quem proinde doctissimus prudentissinsusque vir onuprius panuinius dignissimum judicavit , quem non modo eruditissimis annotationibus suis illustraret , sed & appendice quoque adjecta ad pium usque quintum portò expleret . epist. dedicat. ad historiam platinae de vitis pontificum romanorum . vir fuit alioqui gravis & procul à mendacio , eóque praesertim admiratione dignior , quod jam provecta aetate , ac tirocinio posito , quod totum militiae prius tradiderat , literas didicit . volat. anthropol . l. . anno christi . ratio dicendi facunda , dulcis , amoena , veneribus depluens , flumen lacteum diceres , labi sine murmure , & in tuas aures , in ora , in intima pectora suaviter inundare . hunc marcus , plutarchus , galenus , proclus , longinus , demetrius . & omnes quotquot sunt ethnicorum auctorum principes , plena laudant manu . divi ipsi , augustinus , hieronymus , iustinus , basilius , gregorius , clemens , theodoretus , honorificè appellant . caussin . eleq . ●ac . & human. paralel . l. . c. . philosophorum , quis dubiter platonem esse praecipuum , sive acumine disserendi , sive eloquendi facultate divina quadam & homerica ? multum enim supra prosam orationem , & quam pedestrem graeci vocant , surgit : ut mihi non hominis ingenio , sed quodam delphico videatur oraculo instructus . quintil. institut . orat. l. c. . anno m. . philosophorum deus nascitur : cum parvulus aliquando dormiret , apes facundiae omen in labellis ejus consederunt . calvis . chron. varro dicit musas aelli stolonis sententia plautino sermone locuturas fuisle , si latinè loqui vellent . quintil. instit orat. l. . plautum ut comicum , terentium ut loquutorem admirabor , scadlig . hypercrit . c. . vide stradae prolus. l. . praelect . , & . anno aerae christianae . plinius junior . helv. chron. maxima priscorum negligentia . dum rerum naturas profitentur , elenchis nominum tantum coacervatis , nobis plus inquirendum , quam si nihil prodidissent , reliquerunt . inter quos princeps plinius , dum studet nihil intactum relinquere , importuna festinatione praeceps , pro epulis apponit titulos convivis . scalig. de subtil . advers . cardanum exercit . . tantus vir , ut non mirum sit si vulgus illum improbet , cum minime auctor vulgaris sit . ios. scal. francisco vertuniano suo inter opusc . hoc tene , plinium eruditissimum suae aetatis hominem , latinae elegantiae observantissimum non mirum aliquando in vertendis graecis hallucinari . hoc non solum illi sed & ennio , attio , ciceroni accidit . at quibus viris qui sunt columina priscae latinitatis . ios. scal. francifco vertuniano inter opusc . plinius veronensis , naturalis historiae scriptor . neronis aevo clarescere caepit : imprimis autem vespafiani & filii temporibus floruit . praeter eximium ac nunquam satis laudatum opus historiae naturalis , multa scripsit alia , quae tempora nobis inviderunt . voss de histor. lat. l. . c. . vide baud. orat. in plin. pan. aschams schoolmaster , d part , plinius secundus bibliotheca integra ac plane justa , tantis rerum ac verborum divitiis . quis se illo praeterito philologum audebit profiteri . ludovic . viv. de tradend . discip . l. . sir edw. cook pref to his d part of his reports cals them exquisite and elaborate commentaries . sir edw. cookes pref. to his th rep. fuit natione boeotus , patriâ chaeronensis , sacerdos pythii apollinis . voss. de hist. graec. l. . c. . anno aerae christianae helv. chron. vir & nobili prosapia natus , & trajano apprimè charus , à quo & consul factus est ; & nulli ( ut ego opinor ) in historiis secundus . crakanth . de provid . dei. non historiam propriè sed particulas historiae scripsit & ablegit , illustrium virorum vitas . sed dignus tamen , si quis alius , principe scriptor , qui judicium mirifice format , & diffusa ac plana quadam scribendi via ad virtutem abique & prudentiam ducit , sed ad illam magis : & nisi fallor , melior omnino quam acutior doctor . lips. not . in . lib. polit. est quod in eo miremur liberum de re quaque judicium , ut non tam historicus quam principum censor esse videatur : sic tamen existimo , si quis idoneus est earum reium arbiter ; aut plutarchum esse aut neminem , quid enim tantam sapientiam latere potuit . bodin . meth. hist. c. . consulati à trajano dignitate ornatum fuisse , auctor est suidas . fuit plutarchus vir undecunque doctissimus , idem philologus , philosophus , & historicus summus . magnam enim horum trium scientiam undique ejus scripta spirant . quin habitus etiam fuit orator bonus . tamen dissimulare non possum , dictionem ejus gravem quidem esse , sed duriusculum videri . verùm leviculum hunc defectum multijugâ adeò scientiâ abunde summus vir compensat . voss. de histor. graec. lib. . cap. . eximius vir , non sine honorificâ modestiae , candoris ac literaturae omnis generis praefatione nominandus . dickinsoni delphi phoenicizantes , c. . de quo merito dubites utram majorem doctrinâ an à modestia laudem mereatur . id. ibid. vir quidem facetus & dicteriis clarus , pauloque amarior quam par erat . boiss . icones . boxhor . elog. laurent . vallae . liber ejus facetiarum non inficetissimus modo sed etiam impurissimus , & planè flammis dignus est . boxhorn . monum . illust. vir. & elog. voss. de histor. lat. l. . scripsit facetias spurcitiarum opus turpissimum , & aquis incendioque dignum . gesn. biblioth . obiit anno dom. . illustres in hoc fuerunt vera pietas & solida eruditio . valuit enim ingenio juxta & judicio : scientia linguarum principum & ecclesiasticae antiquitatis . amicitiam coluit cum viris & theologis insignibus theodoro beza , daniele tossano , georg. sohnio , gulielmor stuckio , pareo , pitisco , & aliis . melchior adam in ejus vita . ex monte politiano hetruriae oppido , natus est anno domini . boiss . icon. politianus elaboratus , verba ejus bona & usui communi apta , officiofis duntaxat , nam gravitatis minus habet quam vellem : & dum selectas quasdem vel voculas , vel dicendi formulas quasi genuinas avet ostentare , longius circumducit lectorem , pluribus tum verbis tum sensu orationem onerans quam erat opus . lud. viv. de tradend . discip . l . politiani musae plurimum suavitatis habent , multo sale , argutiis veneribus conditae , sed ex ejus epigrammatis extirpanda sunt foeda illa gentili nedum christiano indigna . lud. viv. ibid. habuit nostra haec aetas bonarum literarum proceres duos , hermolaum barbarum , atque angelum polioianum , deum immortalem , quam foelici ingenio , quam acri judicio , quantâ facundiâ , quantâ linguatum , quantâ disciplinarum omniū scientia praeditos . eras. epist. l. . epist. . vide plura ibid. inter ea ingenia quae restaurandis literis cum favente fato praefuerunt , vel cum primis nescio etiam an ullo pare , semper ego aestimavi angelum politianum , tanta in eo vito dexteritas quocunque literarum se verteret , fuit ut nec nunc satis admirari dotes incomparabiles possit , licet nonnunquam tanto heroi iniquior posteritas . melancth . tom . . declamationum . angelum nostrum non nisi semel sacrum codicem legisle , adeoque dixisse nullum tempus se unquam pejus collocasle , commemorat , ut & ludovicus vives , & ex eo philippus mornaeus c. . divini libri de verit . relig. christ. nec ullo idoneo teste , quod dicunt confirmant , & eo ipso satis fiquidem confutantur , quod ipsem et politianus de se scribit , sese quadragesimali tempore publicè populo sacras litteras enarrasse l. . epist. . boxhorn . monum . illust. vir. & elog. vide vossium de poetis latinis c. . anno aerae christianae . helv. chron. varietatem & copiam verborun suggeret , lectore tamen indiget doctissimo , nam innuit magis peritis , quam docet imperitos . lud. viv. de tradend . discip. l. . vir fuit polus egregiè doctus , modestus , mansuetus , & moribus suapte natura placidissimis , prudens etiam & in rebus gerendis magnae dexteritatis ; ut nihil in eo desiderares , si pontificia doctrina depravatus , ad crudelitatem in verae religionis professores exercendam , quasi in vita minerva & genio exclamante non deflexisset . godwinus de praesulibus angl. comment . hunc henricus octavus rex maximè adolescentem amavit , non modò quia paterni materniquè sanguinis cognatione atque necessitudine conjunctus ei fuit , verum etiam quod literis & doctrina regiam quondam illustrare stirpem , & regni administrationi summo sibi adjumento esse posse sperabat . antiq. britan. p. , . polus noster , homo haud paulo plus omnibus bonis artibus clarus , quam nobilitate , qua est a britanniae regibus . bemb . l. . epist. sadoleto . homo & laude virtutis & nobilitate praestans reginaldus polus . sadol . l. . epist. petro bembo . multa & praeclara , libris xl. composuit : sed pars pleraque aut tota periit , aut mutilata ad nos venit cum fraude generis humani . recta & salutaria ubique ejus monita : & quem ego hoc magis principibus commendatum velim : quod anxia in cum inquisitione non opus sed sensus suos aperit & revelat ipse . lips. not . ad . lib. polit. polybius omnium , qui nobis supersunt historiae romanae scriptorum vetustissimus . possev . biblioth . select tomo do l. . c. . vide whear . meth. leg . hist. sect. . polybius non modo aequalis ubique ac sui similis : sed etiam intelligens , gravis , in laudibus parcus , in reprehensionibus acerbus , ac veluti prudens legislator & bonus imperator , multa de militari urbanaque disciplina , multa de historici officio disputat : scripsit autem historias omnium ferè populorum , qui suis temporibus floruerunt ab orbe condito ter millesimo sexcentesimo octogesimo , usque ad annum ter millesimum septuagesimum sextum , sed ex libris xl. quos scripsit xxxiv . interciderunt bodin . method . hist. l. . vide voss. de ristor . graec. l. . c. . quo viro post apostolos , quorum familiaris fuit , vix ullus apud christianos unquam fuit sanctior aut divinior . dallaeus de pseudepig . apost . l. . episcopus & martyr , unam scripsit epistolam egregiam ad philippenses , quae cum epistolis sancti ignatii circumfertur . bellarm. de script . eccles. discipulus ioannis evangelistae , eruditionis & sanctitatis nomine per celebris , floruit circa . annum domini , aut paulò post . illyr . catal. test. verit. l. . he hath written rerum danicarum historiae l. . and divers other works . recordari enim debes paucorum annorum spatio quot & quales viros amiserimus , pic●m , politianum , pontanum , ●amponium , hermolaum ; qui quidem omnes uno tempore floruerunt . bomb. epist. fam. l. . philippo beroaldo minori . * vir clarissimus , alphonsi minoris neapolitani regis praeceptor , cujus opera erudita & varia tribus tomis etiamnum excusa reperiuntur . neand. geog. parte ● . a est profecto exempli perquam rari , & proinde cedro digni , in una eademque familia , quatuor germanos fratres pariter ad tantum eruditionis culmen pervenisse , ut intet coryphcos eruditorum merito cense●i possint . suffridus pet. de script . fris. b galatinus ejus compilator fuit . wakfeild . syntag. de hebraeorum codicum incorruptione . anno aerae christianae . helv. chron. . iac. fris. bibl. phil. ejus isagoge in aristot. organum , sive de quinque vocibus ubique aristotelis organo praeponi solet . gesn. biblioth ▪ magnum hujus inter philosophos , ac sophistas , nomen fuit . sed inter historicos quoque jure optimo referri , nemo inficias iverit , qui sciat , philosophorum vitas scripsisse . voss. de histor. graec. l. . c. . ausim dic●re , viucentio porta paucos me vidisse doctiores , homo est incredibilis eruditionis . wower . epist. cent. . epist. . iano grutero . possevini bibliotheca selecta , quamvis admodum manca & mutila ( ex livore scil . & praetenso odio haerese 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quo fit ut innumeros praestantissimos autores praetereat ) lectu tamen utilissima . voet. biblioth . l. . sect. prior . c. . he was born in the palatinate anno . gulielmus postellus , non sine honore mihi nominandus , quippe qui nobis arabicae linguae praeceptiones tradidetir . bibliander de ratione communi omnium linguarum , c. . qui philosophiae & mathematicarum artium studia primum professus , & inde longinquis peregrinationibus linguarum exterarum ac maximè orientalium cognitionem adeptus , innumera exotici gustus scripta passim in italia , germania , & apud nos edidit . thuan. hist. tom. . l. . vide plura ibid. vit omni literarum , linguarum & doctrinarum genere praestantissimus . neand. geog. parte . praedinius vocarit voluit , quod nari & in praediis esset natus . procedebant ex ejus schola adolescentes ita ●idelirer instituti , ac tam solidè docti , ut cum ad academias se conferrent , omnibus essent admirationi . vit. ●rofes . gron. praecipuis galliae & germaniae academiis singularis ingenii doctrinaeque laude cognitus fuit . ornatus erat miranda & plane divina eloquentia , nec non animi fortitudine & constantia singulari . unde amplius . diebus immanissimi carceris sordibus & injurtis fuerat detentus causâ religionis . boissardi icones . * d r prideaux when he answered in the divinity schools for bachelor in divinity , said thus to him , accepimus responsionem tuam mi fili , tanquam adventantis veris gratissimam primam rosam . c irom priscus , or praesciae , because he was well skilled in the liberall arts. floruit anno aerae christi . calvis . chronol . . helv. is cùm esset olympiodori auditor , hominis facundi & cujus dicentis oratio non fluebat , sed torrentis instar ferebatur , ut paucl dicta ejus affequerentur , solitus à recitatione omnia quae dixisset olympiodorus totidem atque iisdem verbis reddere . casaub. in spart . not . licet logica leviter instructus , attamen eximius mathematicus fuit . certè libris & monimentis ejus recensendis libro fuerit opus , ita multiplices unius ingenii foe●us memorantur , geometricarum verò in euelidem expositionum libri quatuor diligentiam magnam testantur . atque utinam , ut in primum euclidis librum industrius esse voluit sic in reliquos parem industriam continuasset : sed videtur aliisviam laboris indicare voluisse , laboris ipsius parte contentus fuisse . tantus igitur mathematicus proclus fuisse . rami scholae mathematicae . sunt quidem procli libritres graecè scripti ; quos ille in primum euclidis librum edidit ; valde , ut audio , probati . bembi epist. fam. l. . . helv. chron. propertius facilis , candidus , verè elegiacus , tersior tamen quam existimatus est à criticis , nam & amat quaedam quae minimè sunt vulgaria . scalig hypercrit . c. . malè audiunt amorum treviri , catullus , tibullus , propertius , quòd pudoris nullam habuerint rationem , & tot infamibus chartis sese posteritati traduxerint . dilher . disput. academ . tomo o p. . tanta versuum propertil jucunditas & amaenitas est , ut eos dictantibus gratiis à poeta exceptos censeas . tantùm optarem ad aliam potiùs quam amatoriam materiam beatam illam & candidam ingenii venam contulisset : ut juvent●ti tutius legi posset . tu●neb . advers . l. . c. . aquitanus sive aquitanicus vocatur à patria , non ab episcopatus loco . v●ss . hist. pelag. l. . c. . librum scripsit de ingratis quo nomine semper pelagianos ille designat , ex haeresiarchae pelagii cineribus exortos . episc. usser . de britan. eccles. primord . c. . hilarii aequalis . multa praeclara scripsit pro gratia christi contra pelagianos , seque s. augustini discipulum & defensorem acerrimum demonstravit . bellarm. de script . eccles. argutae hae brevesque loquendi formulae quamvis è trivio petirae , & plebi frequentatae , suas habent veneres , & genium cujusque gentis penes quam celebrantur , atque acumen ostendant . salmafius lcuino warncro . vide scalig. epist. l. . epist. . poeta christianus , floruit sub theodosio seniore & filiis ejus scripsit egregia carmina . bellarm. de script . eccles. fuit homo multae quidem eruditionis ac variae , verum in eloquentia ac linguae castitate vel parum valuit , vel potius neglexit , desiderio viz. pietatis ac fidei : quod ipse innuit cum alibi , tum in hymno octo decim martyrum . lil. gyrald . de poet. histor. dial. . historiam christianam innuit iis quae , inter alia , de variorum martyrum pasiombus scripsit , carmine quidem ; sed ex quo tamen petere rei gestae veritatem soleant , qui hanc materiem prosa prosequuntur . voss. de histor. lat. l. . c. . ptolomaeus omnium primus hanc disciplinam ad certiorem rationem redegit , commentus dimenssonem latitudinis , universi orbis à polo ad polum , longitudinis ab exortu ad occasum , adhibi â collatione terrae habitabilis ad caelum , ut jam non facilè quis toto ( quemadmodum aiunt ) caelo possit aberrare eras. epist. l. . epist. . hipparchus primus omnium ex collatione suarum , & timochatis observationum deprehendit stellas fixas locum mutare : hoc tamen vix receptum sero tandem ptolomaeus in usum revocavit , & solidi● rationibus illustravit . ios. scal. epist. . inter opusc. post. ita dictus quod sororem arsinoen duxerit , celebris munificentia erga literas , extructa bibliotheca alexandrina . qua occasione etiam biblia in graecum sermonem conversa . helv. chron. magna liberalitate ptolomaeus philadelphus studia literarum fovit , unde factum est , ut ex omni graecia eruditi , alexandriam confluxerint , inter quos enituere aratus , apollonius , theocritus , licophron , nicander philicus , homerus junior , omnes poetae , qui cum numero septem essent , pleiades dicti sunt . deinde aristarchus grammaticus , conon & hipparchus mathematici , quorum opera liberalia studia alexandriae excitata sunt . ante christum natum . calvis . chronol . alexandriâ conditâ , quia aegyptus in macedonum esset potestate , char●ae per graeciam vulgaris esse usus caepit : usque dum ex aemulatione inter ptolomaeos & pergamenos reges ( de bibliothecae ndbilitate certabant ) rex aegyptius vetuit chartam aegypti efferri . tum pergamenus rex ne ab studio priori remitteretur , curavit , ut membranarum longe major esset copia . atque exinde passim in graecia membranis caepit abundari . quae pergamenae dictae , quia optimae pergamo adferrentur . voss. de arte grammat . l. . c. . vide crocium in ficin . de relig. christ. c. . & camerar . medit. hist. cent. . c. . d inter praecipua galliae ornamenta , dum viveret , merito suo semper habitus . casaub. praesat . ad histor. august . christophorus puteanus praestantissimo patre dignissimus filius . defid . herald . animadvers . ad arnab . l. . e claudius puteanus à puero sub optimis magistris ioanne stracelio , hadriano turnebo , ioanne aurato , & postea dionysio lambino litteris operam dedit . inde jus civile sub principe jurisperitorum iacobo cujacio didicit , & variis in peregrinationibus doctissimorum toto orbe virorum familiaritate usus , urfi●i , victorii , manutii , sigonii , ipsorum testimonio meruit , ut primas inter litteratos teneret , honorificè ubique in corum scriptis appellatus . nam in his scripsit , judicioque peracri , quo in censendis aliorum scriptis plurimùm valebat , potius alienae gloriae quam propriae servivit . thuan. hist. tomo to l . laboriosissimus vir samuel purchassius anglus . olai wormii literatura danica , c. . samuel purchas , anglus , linguarum & artium divinarum atque humanarum egregie peritus , philosophus , historicus , & theologus maximas , patriae ecclesiae antistes fidelis : multis egregiis scriptis , & in primis orientalis , occidentalisque indiae historia vastis voluminibus patris lingua conscripta celeberrimus . bibliotheca iacob . boissardi . pythagoras italicae philosophiae decus ob secretum de triangulari forma inventum immolavit hecatomben , & tantequam se daret studiis antelucanos hymnos deo cecinit . beverovicius de vitae termino p. . anno aerae christianae . helv. chron. . matth. westm. magnus ille magister eloquentiae fabius casaub. ad pers sat. . comment . ● quamvis in eo sit civilis ad agendas caussas facultatis commonstrata quaedam prudentia , quamvis exempla quaedam utiliter collecta , attamen elocutionis quae summa laus ejus esse possit , infinita est à cicerone differentia . n●c enim in singulis verbis eadem est puritas , vel proprietas , vel elegantia . in conjunctis tanta est differentia , ut cice●o aure● quidem seculo , quintili●nus autem ferreo locutus esse videatur . sed tamen ut temporibus illis diserti homines fuerunt , ita sane numeratur in disertis , qualis tamen fortasse nec esse possim , si velim , imò verò ne velim quidem si possim . rami praefat . grammat . ● . quanto melius ludovicus vives de tradendis discip . l. . ciceroni quintilianum adjunxit laurentius valla , tanquam comitem , aut verius socium , paremque , non omnino injuriâ , cum verborum munditie , tum translationum , & totius dictionis acumine hispanus fuerit quintilianus , cujus libri doctissimi duodecim de oratoria institutione etiam supersunt reperti pogio florentino in monasterio quodam in synodo constantiensi , quo tempore etiam repertos fuisse ferunt silii italici libros . de bellis punicis . ne●nd . geog. parte a. . helv. chron. vir omnium disciplinarum cognitione ab solutissimus , rhetor , poeta , astronomus , philosophus , & theologus , cui nullum parem eo saeculo germania habuit . sixt. senens . biblioth . sanct. l. . in omni eruditione tam secularium quam divinarum scripturarum longe doctissimus evasit . philosophus clarus , poeta insignis , rhetor facundus , astronomus , & computista celeberrimus , graecae , latinae , & hebraicae peritus , cui similem suo tempore non habuit ecclesia . trithem . catal. illust. vir. a qui literis graecis latinisque instructissimus , & medicinae , quam profitebatur , peritissimus , postremo omni studio serio omisso se totus vitae solutae , ac gulae mancipavit , & ridendi artem hominis sicut ipse aiebat , propriam amplexus , domocritica libertate & scurrili interdum dicacitate scriptum ingeniosissimum fecit , quo vitae regnique cunctos ordines quasi in scenam sub fictis nominibus produxit & populo deridendos propinavit . thuan. comment . de vita sua . l. . pessimè apud omnes bonos semper audivit franciscus rabellesius , scriptor vel calvini judicio planè atheus . voet. biblioth . non angliae tantum , sed seculi sui decus . amesi● praefa● . ad schol. discept . de circulo pontif. ob●it anno dom. . raynoldus in eruditissimo opere praelectionum ad libros apocryphos , quod citationibus omnis generis autorum tessellatum est . voet. praefat . ad theses . johannes reinoldus academiam in suo pectore gestasse ferebatur . sane scripta ejus omnigenam eruditionem , antiquitatis sum●am notitiam , imprimis colloquium cum harto jesuita arguunt . lae●i compend . hist. univers . vide ios. scalig. epist. l. . epist. . gualterus raulaeus , nostras , eques auratus , vir clari nominis , universalem historiam ab initio mundi usque macedonici imperii sive tertiae monarchiae occasum ex probatissimis auctoribus , coagmentavit , nostrae quidem gentis idiomate vernaculo , sed accurato admodum judicio , methodo perspicua , stylo elegante ac virili . whear . de methodo legendi hist. part . . sect. . rodolphus fulden●is . he was born anno domini . regius in celeberrima parisiorum academia professor , plurimum elaboravit , ut artes ad rectam methodum & usum expeditum revocaret , ideóque multa ab eo conscripta , publicataque sunt de singulis philosophiae partibus . gesn. biblioth . ut virtus egregia nunquam ●ret invidia , aemulos & suae diligentiae calumniatores ace●●imos expertus est . petrum galandium , antonium gov●anum , ioachimum perionium & iacobum ●arpentarium . sed ante omnes infestissimos sensit sorbonae doctores , qui communi omnium sententiâ in ramum insurgentes , illum haereseos in philosophia accusarunt , quod in aristotelem philosophorum principem ausus fuisset scribere . effecerunt sua autoritate ut ramo sit interdictum in posterum docere vel scribere in ullam philosophiae partem . boissardi icones . ex eo commendatione dignissimus , quod ingenio , diligentia , assiduitate , & opibus etiam suis , quantum in ipso fuit , rem literariam juvit ac promovit ; instituta mathematices professione , cui annuum vectigal librarum è facultatibus suis attribuit . la●sii orat ▪ contra galliam . etsi in nonnullis quae ad nostras literas pertinent valde à te dissentio , amo tamen eruditionem tuam , amo facundiam , & multas egregias virtutes , quibus tuum hoc ingenium dominus exornavit , nec optarim quicquam potius quam & tibi gratificari , & huic scholae simul prodesse . beza epist. . pet. ramo . b ranulphus noster ea diligentia , eruditione , fide author est , ut a multis praeclaris viris , etiam polydoro virgilio vestro , egregius historicus habeatur , nec sigoniis aut sabellicis vestris cedit . episc. and. tort. tort. c christophori plantini gener , qui in typographicam cum egregiam sub socero operam diu navasset , relictâ antuerpiâ , lugdunum batavorum concessit , & linguarum orientalium vel teste scaligero valdè peritus . etiam arabi●am publicè magnà cum laude professus est , de qua lexicon postumum ab eò dum viveret , fummâ curâ & labore compositum prodiit . thuan. hist. tomo to l. . lutetiae parisiorum graecam atque hebraicam linguam didicit , atque illam cantabrigiae in anglia juvenis docuit , antuerpiae . ducta margareta christophori plantini filia in partem typographiae venit . vir fuit in hebraeis , chaldaeis , arabicis juxtà , ac graecis latinisque exercitatus , maturo judico , sagaci ingenio , forma ipsa faciei aliquid etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prae se ferens . sanderus de script . fland. l. . cunctorum ante scriptorum commentarios ingenti volumine coegit , quod medici continentem vocant , quod cuncta contineant . volat. comment . urb . l. . vulgò advocatur almansoris nomini quod liber ejus jussu regis mansoris editus sit . hic enim rex inter arabes primus gymnasia & bibliothecas aperuisse memoratur ; quod etiam causae fuit , cur ejus aevo tot illustrium ingeniorum monumenta in lucem prodierunt . castellanus de vitis medicorum . qui ad peritiam physices , medicesque eximiam , pulch●é adjungebat notitiam , cultumque rerum antiquarum . gassend . de vita peire●●ii l . vola●terani comment . urb . l. . pet●us ferrettu● ravennas milensis episcopus , & graecarum litterarum , & juris civil●s pontificiique doctissimus qui vicarium archiepiscop● raven●atis di● egit . leand. alb. descript. ital. in romanula . ioannes mullerus à cognomine in franconia oppido regiomontanus dictus secundum ptolomaum omnium qui nobilissimas has artes tractarunt doctissimus . romae decessit cum vix quadragesimum aetatis annum egressus esset . a bessa●ione cardinali , qui sub id tempus legatus ad fridericum caesarem fuerat , invitatus cum eo in italiam , primum contendit , & bibliothecis romae , & aliis locis perlustratis magnam scriptorum graecorum copiam comparavi● . ioannem blanchinum etiam ferrariae audivit , & postea venetiis opus de triangulis conscripsit , inde viennam cum rediisset , à matthia pannoniae rege evocatus egregiam ipsi non solum in his artibus , sed etiam fidam in valerudine ejus conservanda operam navavit ; nam cum gravi morbo rex preme●etur , medicis incognito , quippe qui nullam ejus in humoribus depravatis caussam deprehenderent , tantum mirificum cordis languorum in aegroto , ex qua caussa incertum , animadverteret , regiomontanus propter eclipsis , quae vitae regi● perniciem interminabatur , hanc vitalis facultatis imbecillitatem contingere affirmavit , frustraque in humoribus morbi caus●am quaeri , tantum cordis vires rebus suavibus sovendas , nec multo post rex haud aliis remediis curatus , convaluit , & johannem honoratio cc. ducatorum annuo muneravit . thuan. hist. tomo to l. . vide plura ibid. vide etiam tomum tertium l . & tych. brah. praef. ad epist. astron. * olim jesu●ta , postea veritati● confessor & professor in laqueis pontificiorum contritis . idem in apologia pro laqueis contritis , quam araneorum operas indigetat , & anno . in lucem emisit . ger● . confess . cathol . l. . general . part. . c . fuit quidem erasmus reinholdus astronomus eximius & de arte hac , siquis alius nostro aevo , egregiè meritus . tych. brah. l. . de nova stella c. . d. nicolaus win●klerus mathematicas ●cientias olim se à praeceptore suo , excellente illo artifice reinholdo vitebergae didicisse gloriatur . utinam verò tam benè , vel in minimis sui praeceptoris industriam & diligentiam imitatus fuisset , atque egregium nactus erat . tych. brah. de cometa anni . l. . c. . * vir in divinis scripturis studiesissimus & valde eruditus , atque in secularibus literis nobiliter doctu● , genio subtilis , eloquio disertus , vita & conversatione devotus , tantae scientiae & eruditionis fuit , ut ex omni germania & gallia discipulos clarissimos suo magisterio instituendos subdiderit . tritbem . catal. illust. vir. monachus antissiodorensis , episcopus tandem ejusdem ecclesiae factus esse fertur , claruit circa annum . illyr . catal. test. verit. l. . postquam fundamenta linguae s. à judaeo quodam abdiâ ( cui pro singulis horis singulos aureos pendebat ) romae in legatione didicisset , primus ebraeas literas in academiis germanicis docuit , editis etiam grammatica & dictionario . amamae paraen . de excitandis ss . linguarum studiis . a ioanne lapidano theologo parisiensi rudimenta linguae hebraicae ruclinus capnion didicit . reliqua à judaeo abdia ben jacobo spuono , dum legatione fungeretur , apud sequentem pontificem alexandrum . vit magnus , nisi linguae hebraicae mysteria cabalicis nugamentis maculasset . geneb . chronol . l. . iohannes capnion aliàs reuclin omnis antiquissimae philosophiae & literaturae indagator solertissimus , trium principalium linguarum hebraicae simul & chaldaicae , graecae pariter & latinae interpres peritissimus , gallicanae etiam atque politioris nostrae vernaculae inprimis clarus , & tam in divinis scripturis quam in saecularibus literis omnifariam doctissimus , quippe qui graecorum hebraeorumque secreta mysteria multis jam annis enixissime penetravit . trithem . catal illust. vir. * lucubrationibus propemodum infinitis , in omni scientiarum genere editis clarissimus . boissardi bibliotheca . anno dom. . beatus nomine , beatissimus re . eras. epist. l. . epist. . vide ejus l. . epist. epist. . rhenano multum illi sedulo & pererudito antiquitatis observatori , omnes bonarum literarum studiosi debent , ut qui , etsi non omnia sit assequutus , plurima tamen acutè ac diligenter animadverterit , & aditum ad alia cognoscenda multis ante tenebris obsitum , aperuerit : quod & illi de germanicis rebus libri , & isti tum tertulliani , tum etiam taciti , plinii , livii , senecae , paterculi recogniti abunde demonstranti . beza icon. vir. illust. * poeta in utraque lingua graeca atque latina praestantissimus , graecam linguam eruditam ac elegantem aden tenet exactè , ut hac nostra aetate sint viri excellentes , neque in judicando faciles aut temerarii , qui existiment non habere parem . neand. geog. parte a. vir infinitae lectionis , quem apparet nihil quod usquam librorum est latuisse . de cujus integritate , & in judicando gravitate eo minus ambigendum , quod passim in suo opere pium praese fert animum , reverenter de christo loquens , quae ei cum paucis doctis italis , hoc praesertim aevo , communis est virtus . illyr . catal. test. verit. l. . coelii rhodigini lectionum antiquarum libri . qui ob omni●ariam abstrusarum & reconditarum tam rerum quam vocum in utraque lingua ex innumeris scriptoribus desumptam explicarionem ( quas vix unius hominis aetas libris perpetuò insudans observaret ) meriro cornucopiae seu thesaurus utriusque linguae appellabuntur ; quod in quocunque studiorum genere , non minor ipsorum quam ingentis bibliothe●ae , aut complurimum c●mmentariorum possit esse usus . gesn. biblioth . l. . rarum erat eo tempore philologiae studium , ac soli pene caelio familiare : unde cùm apud aldum erasmus roterodamus in cum de facie sibi ignorum incidisset , habitis ultro citroque sermonibus , ille dicendi ubertate atque elegantiâ non usque obviâ coelium rhodiginum sibi adesse summa hilaritate agnovit . tomasini elogia . * franciscu● ribera natione hispanus , vir fuit egregiè doctus ac pius . erat ingenio excellenti , judicio acri , tenaci memoria , sanctorum patrum lectione atque observatione instructus , singulari modestia , animi candore , caeterisque religiosis virtutibus cumulatus . biblioth . scriptorum societ ie● . a philippo alegambe edita . de tota re patruelium & amitinorum conjugali , dissertationem tum juridicam tum historicam doctrina & judicio refertam pridem edidit christophoru● ricciu● dantiscanus . seldonu● de jure naturali & gentium l. . c. . nostri seculi judaeus doctissimus qui papiae baptizarus est . pezel refutat . catech. jesuit . profectus in italiam doctis ibi vitis perp●acuit : atque papiae philosophiam publicè , non sine nominis famâ docuit . itaque maximiliano i. augusto commendatus , ab eodem in medicorum suorum numerum fuit allectus cui sidem & industriam suam constanter probavit . melchior adam in ejus vita . ecclesiae remensis clericus , qui circa annum millesimum ducentesimum vixit . etsi trithemius scribat eum in aurora sua , ( quo poemate historiam veteris ac novi testamenti carmine est complexus ) observasse diligenter legem metri : tamen toties peccat , ut nisi barbariem seculi , quo vixit , & corum quae proximè illud exceperunt , cogitaremus , meritò mirari possimus , tanto tamdiu eum in honore stetisse , ut ante duo secula , atque etiam intra illud tempus , de modulo syllabarum ex ejus versibus judicium ferri soleat . nunc adeò exigua ejus ratio habetur , ut nomen ipsum penè fugiat vel multijugae lectionis homines . voss. de arte grammat . l. . c. . * rigaltio pro tertulliano plurimum debeo . editio est elegans , notae breves , sed exacti judicii , praefationes nitidae & cultae . grotim epist. petro puteano . eruditione perrara conspicuus . gassend . de vita peiresk . l. . * cum petrus ramus supremis tabulis annum legatum stipendio mathematici professoris destinasset , eo ut primus frueretur , elegit , creavit & nominavit risuerum , ea tamen conditione , ut inchoata communibus vigiliis opera , optica praesertim & astrologica perficeret . praefat. ad risueri optica . * verè fuit vir hic insignis , orator , poeta , philologus , & philosophus eximius , graecae & latinae linguae callentissimus . pietas autem virtutum princeps in eo fuit excellens & praeclata . in patrum lectione singulari cum studio est versatus . melch. ad. in ejus vita . vide plura ibid. fuit ritterbusius humanae vitae speculum , non ad intuendum modo , verum etiam ad imitandum . melch. adam . andreas rivetus vir clarissimus & nunquam satis laudatus , gallicae , belgicaeque ecclesiae micantissimum lumen . garissol . de imputat primi peccati , cap. . vide guliel . riveti epist. apol. ad th. rossel . pag. , . non ignota est hominis pompatici maledicentia ; qui & erasmus imperitiae imperitissimae insimulare , ac nequissimum appellare non dubitet : alciatum nominet furem , expilatoremque suorum scriptorum . paulum ma●●tium , bibliopolam , hominemque imperitum : m. a●●●●ium m●retum , ludi magistrum : h. stephanum impostorem ; similibusque elogiis alios quosque praestantissimos viros , & scripto , & sermone insignire consueverit : quo nomine reprehensus est jure summo à doctissimo quoque : eosque inter fruterio in verisimilibus , & sigonio imprimis l. . patavinarum disputationum adversus roborteliu● . voss. de analog . l. . c. . qui magno cum strepitu bononiae & batavii professus , & variis scriptis majorem de se opinionem excitavit quam implevit . thua● . hist. tom. . l. . a episcopus tagastensis apostolici sacrarii praefectus , vulgaris lucubration●●●s , suaque ipsius angelica bibliotheca apud . augustinan●● sodales magnis sumptibus excitata publico programmate memorandus . io , baptistae lauri perusini dialogus de viris sui aevi doctrina illustribus romae . vide iani nicii erythraei pinacothecam . bibliothecam tuam angelicam ego multis nominibus suspicio , tum quia libris referta est optimis ad miraculum usque ; tum quia tabulis abundat cosmographicis , geographicisque summo artificio elaboratis . pig●or . symb. epist. xi . a●g . koc . doctissimus vir & naturae piscium callentissimus . casaub. in athen. ejus scripta ejusmodi sunt , ut tantae de se opinioni sive excitatae sive sparsae non respondeant . unum est quod hominis nomen maxime posteritati commendavit , quod de piscibus edidit ; sed eo minore laude , quòd illud potiùs alienae industriae quam suae debuit , nimirum ex gulielmi pellicerii episcopi montispessulani , viri ra●â eruditione ornati , commentariis concinnatum . thuan. hist. tom. . l. . imitatus est homerum , ac pindarum , poetasque lyricos tam aptè , ut sua non aliena dicere videatur . pettar . cham quoque italicae gentis decus , evoluit , quem sequutus , mirabiles plerumque excitat amores sui , ut opera indicant , admiranda quidem omnia , sed hymni praecipuè quos juvenis scripsit henrico secundo francorum regi , eique admodum charus fuit , legebat enim versus ejus , quibus dici non potest , quantum delectaretur . iulius scaliger inclyti nominis philosophus , ac poeta illis temporibus vivebat . hic admiratus ronsardi ingenium , anacreontica ad eum scripsit , ac lyrae parentem honotificè vocavit : nec scaliger modò in italia natus , sed exte●● quoque omnes , qui gallicae linguae scientiam habebant , m●gni illum fecere , arbitra●i , ut verum erat , nostrati●● poetarum facilè princip●m . papir . masson . elog. on ne peut assez haut loüer la memoire de grand rousard . jamais poëten excrivi●●rant comme luy , c ' entende ceus dont les ourages sont pa●venus jusques à nous . et toutes fois en quelque espece de poesie , ou il ait applique son esprit , en imitane les anciens , il les a ou surmontez , ou pour le m●ms eigal●z . cur quant a tous les poetes qui on● escrit , en leus vulgaires , il n' a point son pareil . il a en nostre langue represente vn homere , ●ind●re , theocrite , & par mesme . moyen diversifiè virgile , catulle , horace , petrarque , son stile en autant de ma●ieres qu il luy a pleu , ores d' vn ton haut , ores moyen , ores bas . pasquier de ●echerches de la france . l. . pierre de ronsard a este le premier qui a entichi nostre langue de greeques & latines despeuilles . c ' est pourquoy on l'appelle le pindare francois au bien homere gaulois . la bibliotheque d' antoine du verdier . spectatae diligentiae & eruditionis . vir scriv. in lib. . mart. taurinorum archiepiscopus , vel potius episcoporum elegantiore literatura coryphaeus . ra●i scholae mathem . lib. . opus egregium in tres divisum partes de natura stirpium accuratissime consc●ipsit , dioscordemque , actuarium , & constantini de agricultura libros tanta sermonis elegantia transtulit , ut peculiari elogio aquila interpretum à doctissimo budaeo subinde nuncuparetur . scav. sa●ar . gall. doctrina illust . elog. . helv. ●hron . multum ●ane operae contulit rus●●●● ad historiam illustrandam . nam inter alia , quae gennadi●● , & ex eo honorius commemorat , clementis romani recognitiones , & ●lavium iosephum , latinè transtulit . item decem libros eusebil historiae ecclesiasticae : verum nimia profectò libertate in vertendo usus ●uit . sanè futilissimum auctorem vocar . iosephus scaliger appendice operis de emendatione temporum . v●ss . de hist. lat. l. . c. ● . anno dom. . anno aerae christianae . helv. chron. scripsit is in omnes ferè libros veteris & novi testamenti commentarios . floruit sub henrico quinto imperatore . panta● . de vir illust. germ. parte secunda . vixit circa annum reprehendit spirituales de multis gravissimis sceleribus , & officii sui extrema neglectione : ob camque causam fuit in carcerem conjectus . illyr . catal. test. verit. lib. . anno . natus . vir erat animi maximi , virtutis & eruditionis eximiae . magnus praeterea ingeniorum aestimator , ipse ingeniosissimus . testari id possunt variarum lectionum libri vi. quibus nihil elegantius habent litterae humaniores . in martialem etiam nonnulla notavit . boxborn . theat . holland . pomponii laeti , & domitii veronensis , fuit discipulus : bonarumque literarum apud veneros professor . v●ss . de histor. lat. l. . vir ille scriptorum copia , & elegantia multò clarior , quam mea ulla possit commendatione crescere , miserabilem vitae finem eum sortitus est , quod putrida , perniciosaque correptus elephantiasi per annos aliquot miserabiliter cruciatus , interclusa vocis via , caeterisque tam spiritus quam cibi meatibus computrescentibus , gutturisque corruptis omnibus organis , venisque corrosis , non sine cruciabili tormento annos aliquot peregit , eaque domum confectus interiit . pier. valer. de litteratorum infelicitate . vide boissardi icones . vir subtilissimus , natione hispanus . claruit anno ges● . bibl. ioannes sacro ▪ boscus à loco natalis dictus , quod ego nomen saxonice interpretor halifax . liber quem de sphaera edidit minutus quidem est . quid motum ? ab universo quaeritur , legitur , teritur mathematicorum grege . iohan. leland collectan . de vir. illust. a natione germanus extitit . is à teneris annis operam literis dedit , atque foelici ingenio praeditus in virum doctissimum evasit . lutetiae edidit tractatum , de sphaera , qui e●iamnum passim à mathematicarum disciplinarum studiosis in manibus teritur . pantaleon de vir. illust. german . parte di . sadeel verè sadeel , satus velut ipsius dei manu excultusque . lectius de vita sadeelis . genus dicendi lene & simplex , sine illeceb●is sine fuco . nec tamen sine facundia , sine arte : ut rerum utilitas ac doctrinae cum eloquii splendore certaret , nec brevitas obscuritatem , nec prolixitas tedium faceret . modesta item pronuntiatio , modici gestus decentesque ▪ & ad mansuetudinem informati natura . lectius de vita sadeelis & scriptis . iacobus sadoletus orator aevi sui uberrimus . vixit annos . obiit romae anno . nomenclat . sanctae rom. eccles . cardinal . eximium hujus aetatis decus . eras. l. . epist. epist. . vir doctissimus & ciceroniani styli imitator non vulgaris . gesn. biblioth . vir gravissimus , omnibusque virtutibus , omni disciplinarum genere , omni litterarum cultu longè praestans iacobus sadoletus collega meus . bembi epist. l . budaeo . leo decimus acerrimo ingenio , & gravissimo judicio princeps , simul ac creatus est pontifex maximus , eum statim & petrum bembum ex omni doctorum hominum copia elegit , quorum in conscribendis epistolis opera & ingenio uteretur : quod apud romanos pontifices munus longe honestissimum est . is autem eo ita munere functus est , ut non ingenio modò , & scribendi ●acultate , qua nemo aetate nostra ad illam antiquorum scriptorum laudem propius accedere existimatus est : sed industria etiam , & fide principi illi maxime satisfaceret . antonius florebellas de vita iacobi sadoleti . qualecunque tamen id sit quod mihi accidit , scire te volo , me his proximis comitiis à paulo tertio pontifice maximo in amplissimum ordinem s. r. e. cardinalium esse cooptatum . quod sit ne laetandum , nec ne sit , equidem ignoro . scio enim me alias hujusmodi occasiones vitasse : & nunc quidem certè quod factum est , neque ex voluntate mea , & praeter omnem expectationem factum est . ac singularis quidem pontificis maximi voluntas declarata est adversum me , qui judicavit eo honore me dignum , quo forsitan non sum dignus : vel potius planè non sum : quis enim est tam arrogans , qui audeat ipse de se facere judicium dignitatis ? sadolet . epist. l. . petro bembo . voluminosus ille chronorapsodus , exscribit undecunque collecta & a●rosa sine delectu ●lerunque aut judicio , è lyrano , abulensi , carthusiano , iosepho , hebraeorum chronologiâ more solenni , quippe qui se professus est iosepho adversarium , omnia , si non depravat & pervertit , in sensum certè vertit deterriorem , improbissimus sycophanta . montacut . apparat. . vir incomparabilis , maximus salmasius de primatu papae , post quem homerum si quis iliad● conscribere velit , inutilem laborem suscipiet . rivet . grot discus . dial. sect. . vir nunquam satis laudatus , nec temere sine laude nominandus , claudius salmaesius . voss. de orig. & progres . idol . l. c. . nostri seculi miraculum , & antiquitatis promus condus . gul. rivet . prae● . ad vindic . evang. non galliae suae duntaxat , sed jam & hujus bataviae ingens decus , atque adeò totius reipublicae literariae praesidium . voss. de analog l. . c. . clarissimus salmasius notis ad vopisum , ubi post guilandinum & dalecampium in plinium , ac scaligeri diatribam adversus guilandinum , pulcrè , indictaque aliis , de hoc disserit argumento voss. de art. gram. l. . c . vir alioquin ad literas summo honore tractandas , & illustrandas natus , si modestiam adhibere , & arroganti de se persuasione , ac erga alios malignitate excussa , mentem animi in iis sedulo occupare potuisset . herald . anim advers . in salmas . observat. ad jus att. & rom. l. . c. . b is scripsit praeclarum opus de judicio & providentia dei ad salonium episcopum viennensem , & se episcopum etiam inscribit . illyr . catal. test. verit. l. . gallicae gentis episcoporum magister . taubman in plaut . si pauca excipias verbi , quae partim notavit ipse , partim ex alieno seculo , ac potissimum ex catonis originibus , invidiosè decerpsit , genere dicendi brevissimo aptissimoque dominari omnium testificatione temporum dictus est . strad . prolus. l. . . hist. parte da. acre & sublime viri ingenium , dicendi vis magna , crebrae sententiae , nervosa brevitas narrat pressé , irrepit subtiliter , pugnat robustè , verbis vix unquam temerariis , sed acri castigatione delectis , sententiis veris concionibus cultis . caussin . eloq . sac. & hum. paralel . l. . c. . rerum romanarum florentissimus auctor . tacitus . annal. c . vix tandem habitura est quidquam egregium latina lingua quod non salustianum sit : adeo hujus scriptoris stylum admirabilem & modo non venerabilem mihi cupis reddere . steph. de lipsii lat. palaestra prima . elogia gallorum doctrina illustrium praescripsit . voss. de histor. lat. lib. . cap. . nihil illo fuit humilius in omni vita , nunquam est visus irasci , aut animo commoveri : nunquam vocem solito amplius extollere non pati detrahentes nomini alieno : ipse de omnibus honestè sentire & loqui . nunquam in omni vita mentitus est . quantus fuerit doctrinâ , lucubrationes ejus abundè declarant . biblioth . scriptorum societ . iesu ab alegambe edita . he hath published divers other works mentioned in his first book de gandavensibus eruditione claris . c quo homine vix quicquam habuit orbis christianus ad omnem mentiendi libidinem impudentius , & obdutatius . certe qùae scripsit libro illo de schismate anglicano , ita pleraque omnem fidem hominum & existimationem superant , ut totus ille diabolico furore percitus prostituisse satanae conscientiam & destinata malitia fraena sibi ad omnem maledicentiae turpitudinem laxasse videatur . abbot . ad apologet. pro garnet . apol. c. . * scripsit lyricorum libros lx. praeterea epigrammata , elegias , jambos & monodias carmini sapphico ( cujus inventrix fuit ) dedit nomen . catal. doctarum virginum & foeminarum ad finem . westhon . parthen . qui de ritibus ac moribus gentium libros tres , de inventoribus rerum libros duos , & de nummis librum unum conscripsit ; autor valde eruditus , & lectionis valde multae . neand. geog. parte ● . * telis acerbissimis nonnunquam insectabatur cleri abusus , scriptor suae aetatis longè eloquentissimus , carmine ac prosa excellens balaeus de script . brytan . cent. . italus secta dominicanus , concionator percelebris , pietate sanctimonia , doctrina adeò clarus , ut à pleris que propheta haberetur . morn . myst . iniq. ante annos . exustus est florentiae celeberrimus ▪ concionator hieronymus savanarola monachus dominicanus cum aliquot sociis . vir eruditione ac pietate insignis . de articulo gratuitae justificationis fidei in christum rectè sensit ut apparet ex ejus commentariis in psalm . . communionem sub utraque specie defendit , indulgentias damnavit . papae , cardinalium , omniumque spiritualium turpem sceleratamque vitam & officii neglectionem , gravissimè est accusare solitus . a ioanne pico , comite mirandulae docto viro sanctus propheta appellatur , & proprio scripto , & contra papam defenditur . marcilim ficinus in quadam epistola propheticum spiritum , & alioqui eum magnificè celebrat . illyr . catal. test. verit. l. . vide plura ibid. praedicator acerrimi ingenii , summae doctrinae & eruditionis vir , austerae vitae , & morum sanctimonia omnibus admirandus : vehemens in reprehendendis vitiis , eloquentissimus in concionibus : tanta vi dicendi , & facundia pollebat , ut quò vellet animos auditorum persuasos flecteret . ideo quoties ad populum verba haberet è suggestu tantus ad illum audiendum confluxus erat , ut amplissima templa multitudinem capere non possent . boissardi bibliotheca . * savilius anglicè loquentem nobis tacitum ediderat notis quibusdem suis longe eruditissimis illustratum . montas . antidiat . hic chrysostomus à savilio editur , privata impensa , animo regio . casaub. epist. append. p. . excellentis ingenii & admirandae eruditionis vir . id. epist. . vide scultet . cu●ric vitae p. . in notis tuis nihil displicet praeter brevitatem & pauciratem . caeterùm cum cogito & sumptuum , quos fecisti , immensitatem , & non ferendos labores , quos per aliquot ●nnos , quâ exemplaria chrysostomi conquir●ns , quâ legens & relegens , quâ emendans , quâ invicem comparans sustinuisti , absolvote ab omni culpa , imò miror potiùs quod reliquis laboribus ( qui alium quemvis non invicti planè animi oppressissent ) hunc etiam notas tuas scribendi & alienas corrigendi addere voluisti . boissii not ▪ in homil. in genes . ad dominum henricum savilium . quod docte & accurate observavit savillus , ut pleraque alia in his historiarum libris qua illustrandae taciti historiae , qua ostendendo in quibus tacitus ipse incuriosius aut minus explicavit rerum gestarum ordinem , aut contraria sibi ipsi & repugnantia scripserit . quae omnia summa industria diligentia , judicio ab eo relata aut ipse non invidebit nobis cismarinis latina lingua dare , aut erunt , qui ●udeant . merc. not in tac. criticus , grammaticus acerrimus , poeta excellentissimus , philosophus eruditissimus , alter in medicina aesculapius , & quidem ( dictu pene incredibile ) haec omnia quum aetatis juvenilis parte in armis consumpta , serius sese literarum studiis dedisset tum ingenil extra omnem aleam positi praestantia , tum indefatigabili labore , quamvis adversante valetudine consequutus . bezae icon. vir. illust. latina iulii caesaris scaligeri poetica ; spissum sane opus & perspicacissimi ingenii atque ingentis in viro eruditionis argumentum . possev . biblioth . sel. tomo do . l. . iulius scaliger veronensis , non minus eruditione quam genere ac prole clarus . bod. de repub. l. . c. . * multum in exercitationibus suis debet ioanni lconi ; utcunque nomen scriptoris semper suppresserit . voss. de orig. & progress . idol . l. . c. . hoc contradictionis studium quod ubique in hisce exercitationibus se prodit sophista dignius est quam philosopho . majorem enim modestiam , dum falsè adeo tractat cardanum , meritò passim requi●as : praesertim si cogites scribere adversus virum summum , studiis quidem humanitatis , & metphysices non paulò inferiorem , at non scientia naturae , mathesios autem omnibus disciplinis , in quibus parum omnino scaliger videbat , albis quod dicitur equis praevertentem . voss. de orig. & progress . idol . l. . c. . vide ibid. c. . & mo●●acut . analect . exercit. . sect. . oratione illa adversus erasmum doctiùs , quam modestius , magisque ad ostentationem & laudis aucupium , ex magnitudine adversarii , quam veritatis studio scripsit , sed hanc culpam heros ille postmodo , poenitudine ductus quodammodo eluit divino epigrammate , quo erasmum adeo ex●ulit . voss. institut . orat. l. . c. . sect. . de cujus viri ingenio ita semper apud me judicarim , ut illum dum se philosophiae pallio continuit , rectè , & decentissimè ; cum verò imperatoris paludamentum indu●● , futiliter omnia , & vanè locutum fuisse non dubitem asserere . na●dae●● de studio militari l. . p. . iosephus scaliger grammaticus melior quam logicus . savil. lect. . in euclid . in amore tuo gaudeo : in judicio triumpho , quia ( verè , & ex animo ) si quisquam est proborum , cui probari me meaque velim : is tu es , inter probissimos primus . aquila in nubibus , quod graeci dicunt , verè tu es : vides , imo pervides omnia : & quicquid venaris , capis . lips. epist. cent. . epist. . ios. scal. vide ios. scalig. epist. l. . epist. . & . & etiam epist , . sane unicus libellus contra serarium tanta doctrinae reconditae copia est refertus , ut omnes inimici scaligeri , si in unum conveniant & capita conferant , parem librum nunquam sint daturi . casaub. epist. . thuan. e●●●bium scaligeri legi & ita sum admiratus , ut nihil simile putem me legisle . casaub. epist. . vassano & fratri . vir tantus , cujus nomen nunquam mihi occurrit , quin illud venerer . herald . animadvers . in salmas . observat . ad. jus act. & rom. l. . c. . vide gassend . de vita peireskii l. . p , , . iosephus scaliger vix delibatis conjugationibus graecis homerum cum interpretatione arreptum xxi . diebus totum didicit ; poeticae vero dialecti vestigiis insistens , grammaticam sibi ipse formavit , neque ullam aliam didicit ; quam quae ipsi ex analogia verborum homericorum observata fuit . reliquos verò poetas graecos omnes intra quatuor menses devoravit . neque ullum oratorem aut historicum prius attigit , quam poetas omnes teneret . nullus extat auctor , sive graecus , sive latinus , in quem non plurima notaret . meurst athenae batavae . wower writing to joseph scaliger from rome , saith , non facilè dixero quantos amatores ingenii tui praeclara monumenta hic invenerint . parco dicere , quam frequens , quam honorifica illustris nominis tui mentio , quam curiose de rebus tuis sigillatim inquirant , quarum noticia stuporem ipsis merito auget . wower . epist. cent. . epist. . vide etiam epist. . in criticis omnium recte aestimantium judicio princeps sine controversia , sine aemulo ac rivali dominatur . baudi oratio in obi●um scaligeri . nullus est alicujus notae scriptor graecus aut latinus , cui non lucem aliquam soeneratus sit . id. ibid. * iosephus iustus scaliger secundum patrem nunc inter litteratos & jure litterarum principem sine controversia locum tenet , vere eruditorum phoebus , ut politissimi ingenii vir , lipsius eum indigitavit . thuan. hist tom. . l. . vide plura ibid. literatorum hujus saeculi princeps iosephus scaliger in illo admirando & ad omnem aeternitatem victuro opere , quod de emendatione temporum composuit . thuan. hist. tom . . l. . amicitia cum scaligero contracta vitio illi à virturi & literis infesto hominum genere vertitur . thuan. de vit . sua l. . * vir clarissimus & à peritia linguae arabicae commendatissimus dominus williel●us schickardus professor tubigensis . specimen . arab. iohan. fabric . andrais eudaemon . andreas sane & schoppius nomina sunt illustria è familia calumniatorum . m. casaub. pietas . vir ad litterarum studia promovenda natus . haeschel . not , ad bibliothecs , photii . natione belga , domo antuerpia natus scripsit bibliothecam hispaniae , seu de academiis ac bibliothecis , cum elogiis & nomenclatore clarorum hispaniae scriptorum tomis tribus distinctam . biblioth . scriptorum societ . iesu. a philippe alegambe edita . hic amicos habuit claudium pu●eamu● , scaligerum , pitbaeos , passeratium , aliosque , semper in libris , omnibus gratus , moribus tractabilis , & ut unico verbo dicam , ipsa ●onitas . swertii athenae belgicae . scaliger cal'd him limam veritatis . scotum , ut olim fuit homerus , à diversis regionibus certatim adoptatum angli potissimum sibi vendicant . eras. epist. l. . epist. . in dialectica & spinosa theologia ad miraculum doctissimu subtilis doctoris titulum promeruit , & novam scotistarum sectam condidit . lansii orat. pro britania . alius fuit à scoto oxoniensis collegii mertonensis alumno quem doctorem sub . tilem atque dunsum nominabant . erat homo corpore pusillus , sed animo , & ingenio amplissimus , summus philosophus , morum probitate laudatissimus , & facetiis urbanissimus . caii hist. cantab. acad. l. . hoc viro eximio , tanquam geniali quodam sidere , adornabat alphredus academiam suam oxonii inchoatam . erat ille primus qui publicè illic bonas artes profitebatur . balaeus de script . britan. cent. . mr foxes acts and monum . vol. . p. , . matthaeus westmonasteriensis . p. . hath the same . ioannes scotus alias erigena dictus scripsit ▪ commentarios in libros dionysii de hierarchia : in quorum enarratione , cum taxaret opinionem tum receptam , de oblatione coenae dominicae pro vivis & mortuis , à discipulis , monachorum impulsu graphiis est interfectus : anno domini . in monasterio malmesberiensi , qua recreationis gratia se contulerat . iacobi frisii biblioth . philos. sane ex antiquis , qui graphiis discipulorum periisse referantur , non alii nunc animo occurrunt , quàm hi duo ; cassianus , cujus memoria celebratur xiii . augusti , & ioannes erigena , sive scotus , caroli calvi ▪ imp. aequalis ; de quo id ex matihaeo westmonasteriensi , & gulielmo malmesburiensi , prodebamus historiae pelagianae lib. vii . part . . voss. de vitiis sermonis l. . c. . vidistine unquam ex quo te genuere parentes : imò fuit ne unquam in rerum natura jam inde à primordio conditi orbis , tale monstrum ac portentum ex omni colluvione barbariae & impudentiae conflatum , qualis est ille qui edidit librum cui in scriptio amphitheatrum bonoris ? dominicus baudius ioanni à wower . doctissimus scriverius , vir praeclarè de poeta hoc meritus . vossius de analog . l. . c. . vir ut ad restituendas litteras , & omnis aevi antiquitatem , ita ad instaurandum patriae suae decorem natus . boxhorn . theat . holland . virgo batava , praeter vernaculam , gallicamque trium linguarum , quas eruditorum vocant , latinae , graecae , hebraicae callens , versus latinos latinè terséque ludere solet , rhythmosque cum vernaculos tum gallicos . valeri andreae bibliotheca belgica . doctissimus vir , m bartholomaeus scultetus ante annos non paucos , cum lipsiae operam literis darem , mihi ob singularem in rebus astronomicis peritiam , familiaritate fermè quotidiana auctus erat , cujus etiam in mathematicis scientiis , maximè vero in gnomonicis , quas ab homelio suo praeceptore hauserat , eximia cognitio , plurimis innotuit . tych. brah. de cometa . anni . l. . c. . paraei collega in facultate theologica abrahamus scultetus electoris disertissimus concionator , theologiae antiquitatis , & historiae ecclesiasticae sedulus sectator . laeti compend . hist. univers . clarus fuit in italia sedulius scotus circa annum . ingenio praeclaro praeditus , eruditus , carmine & prosa excellens . illyr . catal. test. verit. lib. . ad juris patrii exactam scientiam , legum mosaicarum , reliquarumque gentium , & literarum porro omnium , non latinarum modo & graecarum , sed & hebraicarum & gentium orientalium singularem cognitionem adjecit . d. duck. de usu & authoritate juris civilis romanorum l. . c. . per idem tempus accepit aureum eruditi scldeni librum de arundelianis marmoribus , sive saxis graecè incisis , quae per illustris ille comes transferri ex asia in angliem , hor●osque suos curaverat . gassend de vita petreskii . seldeni doctrinam & eruditionem non suspicio modo & venerer , sed etiam admiror & exosculor plane . capel . diat . de nomine jehovah . vir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. ioan seldenus in scripto illo de diis syris accuratissimo , eruditionisque reconditioris cum primis soe●● . cl. gatak dissert . de tetragram . vindicat. adversus capellum . videatur de iis doctissimus ictus i seldenus , qui in his sacris per medium fundum antiquitatis peregrinatur , u●cubi sacros scripturae locos quam multos , ad prisc●s deos remittunt , nobis det enodatos : qui vir etiam si praeterea aliud nihil praesti●isset , est tamen , cur ei antiquitatis amatores multum se debere fateantur . dither . disputat . academ . tom. p. . anno aerae christianae . helv. chron. habet ille revera multa eximia , utilia , fortia , sublimia , & arguta , subtiliaque complura , estque dignus admodum qui non ab humanioris literaturae tantum , sed à theologiae etiam studiosis sedulò quidem , sed judicio atque examine justo adhibito , legatur . verum non est unius ejusdemque ubique coloris , nec per omnia constat sibi . cl. gatak . praeloq ad antoninum pium. quem non ponerem in catalogo sanctorum , nisi me illae epistolae provocarent , quae leguntur à plurimis , pauli ad senecam & senec● ad paulum . hieron . de script . eccles absit mea quidem sententia , ut epistolas istas legitimas putetis , quae à nonnullis etiam nunc leguntur . lilii greg. gyrald . de poet histor. dial. . multarum rerum experientia cognitus . tacit. l. . laudarissimus inter omnes veteres scriptor , & virtutis studio poene christianus . lips. in epist. ad paullum ●nm pont. philosophus quidem fuit , sententiarum ubertate in scriptis gravis , magnae , ut apparet , prudentiae : & in vitiis aliorum omnis generis notandis severus , quod testimonium etiam quinctilianus ipsi perhibet lib. x. c. . meibomii maecenas . c. . quem nu●● graecorum majestate inferiorem existimo : cultu verò ac nitore etiam euripide majorem . scal. hypercrit . cap. . vir plurimae lectionis , & qui plurima aliorum scripta evoluit , tum eorum imprimis , qui ea tractarunt , quae ipse ex professo tractat . rainol . de lib. apoc. * homo graecé , latinéque doctus , & philosophicis studiis clarus , quod eruditae ejus lucubrationes editae testantur . thnan . hist. tom. . l. . vir clarissimus ▪ & excellentissimus d. d. aurelius severinus , anatomes & chi●urgiae in gymnasio neapolitano professor eximius museum wormianum . * vir erat doctrina & sapientia plurimum pollens ; scriptor valdè politus . dictione utitur adeò tersa & eleganti ut ecclesiasticorum purissimus scriptor , à iosepho scaligero vocetur . whear . meth. leg . hist. parte ● . sect. . vir cl. robertus sheringhamus cantabrigiensis codicem talmudicum iomam dictum latinè transtulit : commentariis sanè eruditis illum illustrans . seld. de syned . lib. . cap. . vir antiquitatum italiae peritissimus bod. de repub. l. . c. . bononiae latinae linguae professor , eloquentiae & eruditionis singularis , plurima scripfit . gesner . biblioth . certè & carolus sigonius literis ebraicis nimium alienus , utcunque vir aliàs doctissimus , plurima galatini verba , velut è talmudistis , tacito ejus nomine in sua lingua describens phrasinque non mutans . selden . de syned . l. . c. . vir gravissimus , consul romanus , ejus reipublicae . quam consiliis tutatus erat , gloriam versibus editis propagate non erubuit . grot. praesat . ad poemata . vide vossium de historicis latinis . l. . c. . fuit hic poeta excellens , virgilii aemulus , ut ex opere illo de bello punico secundo animadvertas biblioth . hisp. tom . vir non minus pietate quàm eruditione praestans . humft . de jesuit . part . . de pat. rat . ●a . petro martyri successor in schola tigurina datus , stylum praecipuè in samosetanos , arianos , nestorianos , eutychianos , macedonianes , &c. in polonia tritheitas strinxit , aliis scientiis egregiè instructus , ac praecipuè mathematicis quas & per se percepit , & summâ cum laude diu professus est , & instrumentis ingeniosissimè à se excogitatis illustravit . thuan. hist. tom. . l. . fuit hic vir non solùm theologus , sed & aliarum artium , quae theologiae ancillantur , apprimè peritus : imprimis mathematum , & quidem , quod mircris , eas ipsas scientias , tot tantisque difficultatibus obseptas : ut indè , quòd sine praeceptore percipi nequeant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt dicta , ipse suo ferè , ut aiunt , marte didicit . melch. ad. in ejus vita . ex maronitis libani montis linguarum orientalium interpretatione jam clarus . gassend . de vita peireskii . lib. . doctissimus ac diligentissimus jesuita . dallaeus . natione gallus , rector olim collegii parifiensis , vir totius antiquitatis curiosus investigator , & latinè graeceque impensè doctus , & in omni penè litterarum genere excultissimus , qui humaniores literas theologicas admodum decorè conjunxit . bibliotheca societ . iesu a philippo alegambe edita . ioannes sleidanus à patriâ suâ , quae in belgio est , cognominatus , anno . in lucem prodiit . sui seculi historicus facile princeps , obiit argentinae ex epidemico morbo , anno salutis . boissardi icones . de quatuor monarchiis libellus elegantissimus eodem authore habetur publice . id , ibid. bonus imprimis scriptor ioannes sleidanus , cujus fidem spectatam & gravitatem suspiciendam mecum alii noverunt . humfred . jesuit . part . de concil . ioannes à patria sleidanus cognominatus . aeternum illius laborum testimonium est historia illa de reipublicae & religionis in germania statu ab initio instaurati à luthero christianismi diligentissimè viginti quinque libris verissimè simul & elegantissimè perscripta , adjecto etiam de quatuor monarchiis eruditissimo commentario . bez. icon. vir. illust. vide thuan. hist. tom. . l. . vertit adolescens phocyclidis & pythagorae carmina , cum batrachomyomachia homeri . melch. adam . in ejus vita . clarissimus vir dn. m. erasmus schmidt , graecae linguae & ma●hema●icarum disciplinarum wittebergae professor laudatissimus , praeceptor & hospes olim meus etiamnum honorandus . crines . discursus de confusione linguarum . c. . see sir thomas cheek . anno . * quem keplerus meri●ò censuit subtilissimum mathematicorum . gassend . de vita peireskii . l. . fuit vir pius , doctus , & variis donis , praecipuè facundia admirandâ praeditus , adeò ut verba faciens , omnium in se oculos & animos converterit : auditores quasi attonitos reddiderit , ac plerumque satis prolixas habens conciones , auditorium tamen sine tedio detinuerit attentissimum . melch. ad. in ejus vit . fuit hic theologus de germanis minimè postremus doctu● , disertus , in concionibus fervidus : acer in reprehendendo , suavis in consolando : gravis in verbis vitaque tota : liberalis in pauperes & egenos : humanus erga omnes : cujus domus asylum quasi fuit afflictorum ac miserorum . in officio ad eò fuit adsiduus , ut ad centena & decem horarum millia , docendo , commentando , disputando , aliisque sui officii negotiis consumsisse visus sit . melchior . adam in ejus vita . fuit nobili honestaque familia natus : bene graece & hebraice doctus ; vitaeque etiam externae inculpatae : quarum rerum causa mihi quoque intercesserat cum illo non vulgaris amicitia ; sed homo fuit plenus diversarum haeresium : quas tamen mihi nunquam proponebat , nisi disputandi causa , & semper interrogans , quasi cuperet doceri . boxhorn . hist. univers . p. , . what socinus positions were , see m. gatak . vindicat . of wotrons defence , p. , . juris scientia admodum inclaruit . quem . admodum quae ab ipso edita satis possunt testari . ille aliquando rogatus , cur minus post conjugium quam ante ille libris litterisque incumberet ; respondit : quia uxorem duxi : dicentique , etiam socrates uxoratas fuit , cur non & ille philosophiae studia aspernatus . xantippe , ait , morosa erat & deformis : mea autem proba est & forma decenti . boxhorn . monum . illust. vir. & elog. whear . method leg . hist. part . . sect. . nihil omnino habet quod non ex plinio hauserit . ex omnibus enim plinil libris quodcunque potuit , convertit , & in suum istud compendium congessit . salmas . prolegom . in solinum . vide plura ibid. librum edidit ex variis scriptoribus collectum : quem cùm priùs collectanea rerum memorabilium vocasset , postea polyhistorem inscribere maluit . non pa●ca verò selegit judicio non ita magno : unde levissimum scriptorem vocari video à scaligero in eusebianis animadversionibus . non dedignati tamen eum lectione , & mentione sua , è grammaticis macrobius , servius , priscianu● , è ss . patribus , hieronymus , ambrosius , augustinus . quia tam multa ex plinio exscribit , ut etiam pliuiana simia dici meruerit ; plinii eum aetate vixisse , ac propterea ejus , per quem magnopere profuisset , nusquam meminisse ioannis camertis , & aliorum , suspicio est . voss. de histor lat. lib. . pag. , . anno dom. . linguarum in eo cognitio fuit magna : major artium liberalium ac philosophiae , sacrarum autem literarum atque historiarum longè maxima ; eaque singulari pietare exornata . libros edidit non quidem multos , sed politissimos illos & lectissimos : ut sunt de verbo dei & ejus tractatione libri duo , in quibus de verbo dei non scripto , de scripturae versio●ibus , de incerpretatione ejusdem scholasticâ & ecclesiastica ; de methodo theologiae , & disputationibus theologicis agitur : cui addita in fine methodica delineatio universae theologiae . multa opera posthuma etiam illius eduntur . melch. adam . in ejus vita . fabulas fecit . ac vicies quater victoriam retulit . vossius de poetis graecis , cap. . dominicus sotus vir doctissimus & pius valde qui carolo to imperatori à sacris confessionibus fuit , & concilio tridentino interfuit . bellarm. de script . eccles. dominicus soto magnus ille theologus , qui caesari fuerat à sacris concionibus . godwinus de praesulibus ang. comment . insignis & acutissimus antiquitatum britannicarum explorator . d. duck. de author ▪ juris civilis romanorum . l. . c. . sed de isto , & aliis , malo adiri eruditum spelmanni glossarium : quod hactenus dimidiatum , utinam aliquando , modo supersit , integrum publici faciat juris . vossius l. . de vitiis sermonis . c. . eruditissimus & nobilissimus antiquitatum scrutator henricus spelman eques anglo britannus amicus noster honorandus . olai wormii literature danica . c. . edmundus spencer , londinensis , anglicorum poetarum nostri saeculi facile princeps , quod ejus poemata faventibus musis , & victuro genio conscripta comprobant prope galfredum chaucerum conditur , qui foelicissimè poesin anglicis literis primus illustravit . gamd. monum . reg. heroumque westm. condit . in ● . annaei fl●ri hi●●o●iae romanae epitomen egregium commentarium post in ioannem camertem , scripsit . omni ferè doctrina liberali imbutus , mathematicis potissimùm excelluit , ut vix parem in ea arte aetas nostra tulerit . in contubernio roberti à bergis eburonum praesulis & principis vers●tus , tabulas , exemplo alphonsi cognomento sapientis hispanorum regis , conscripsit inscripsitque bergenses . auberti miraei elogia belgica . commentarios in porphyrium tuos singulari judicio diligentiaque elaboratos , legi sanè cupidissimè , mirisicê . que laetatus ●um , esse adolescentem in academià nostra tali familia , eruditione , probitate , cujus extrema pueriria cum multis laudabili maturitate viris certare possit . camp. epist. . iracundus ille senex stapletonus nostras . montac . exercit . . sect. . stapletonus nostras owigensis , inter theologos tam illustris ut vel bellarmino palmam praetipere possit . montac . orig. eccles. tom. prior . parte posteriore . in omni melioris doctrinae genere tantam consecutus est perfectionem , ut inter eruditissimos aetatis suae viros non immeritò esset numerandus . ant. sand. de script . fland. lib. . * extant quinque sylvarum libri , ex quibus & vehemens in eo poematis genere illius , ac penè ex temporale ingenium percipere possitis , lilii gyrald . de poet. histor. dial. . vide polit. praefat. in statii sylvas . qui inter seculi sui concionatores ferè omnibus praeluxit . morton . antidot . contra merit . henricus stephanus roberti , cui tantum res litteraria debet , f. lutetiae parisiorum natus , qui patris aemulatione cum scriptoribus graecis edendis & castigandis sedulam operam nava●●et , tandem & penum amplissimum linguae graecae ded●t , de sua posteraque aetate ob id optimè meritus . thuan. hist. tom. . l. . vide tom. . l. . clarissimus vir m. stephanus stephanius historiographus regius , & in academia sorana professor publicus . olai wormii monum . dan. lib. . anno aerae christianae . anno aerae christianae helv. chron. * walafridus ab oculorum vitio dictus strabo , abbas augiensis , annos vixit octingentos temporibus . ludovic . pii . vossius de vitiis serm. l. . c. . * anglo saxo bedae consangnineus , albini discipulus & rabani notarius , vir doctissimus , tandem abbas augiensis , scripsit glossam ordinariam in sacra biblia , ex patrum scriptis collectam . illyr . catal. test. verit. claruit anno christi octingente●imo quadragesimo quinto . pantal. de vir. illust. germ. part . . natione italus , patria romanus ; artis rhetoricae per annos quindecem publicus romae magister , orator , historicus , poeta tota europa percelebris ▪ biblioth . script . societ . ies. a philippo alegambe edita . ingenuè fatetur se , cùm ex iis locis , ubi antea in papatu vixerat , primum in academias saxonicas venisset : & melancthonem ex puero aliquo parvo audisset quaerentem : quid est deus ? quid significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud ioannem ? miratum à pueris audire : quae in papatu magnis doctoribus essent ignota . melchìor . adam . ex ejus disciplicâ magnus proventus ingeniorum prodiit , quo in numero sunt cardinalis columna , c●rdinalis ursinus , episcopus ex primariâ pisarum nobilitate gu●l●ndi de c●sena , cardinalis alc●atus , & innumeri alii . papir . masson . in ejus vita . * anno dom. . reliquit ingenii & doctrinae suae monumenta multa , & egregia , partim theologica , partim philologica . augustum & praeclarum opus , de antiquitatibus convivalibus , in quo hebraeorum , chaldaeorum , graecorum , romanorum , aliarumque nationum antiqua conviviorum genera , mores , consuetudines , ritus ceremoniasve mirâ industria non tantum explicavit ; sed etiam cum iis , quae cum apud christianos , tum apud alias gentes , à christiano nomine alienas , in usu sunt , diligenter contulit . sui maximam eo scripto admirationem excitavit in animis antiquitatum peritorum scaligeri , lipsii , mercurialis , zuuingeri , pasch●lii , freheri , gruteri , ritterhusii , casauboni , rami , & aliorum . melchior . adam . in ejus vita . * natione germanus , doctrinae & eloquentiae nomine ubicunque bonorum studiorum ratio habetur , celeberrimus . gesn. biblioth . eloquentiae professor eximius , quam doctissimis scriptis illustravit . thuan hist. tom. . l. . * vere nobilis & prudeus vir iacobus sturmius argentoratensis , qui in comi●●is & aliàs reipublicae argentora●ensis nomine legatus missus , bonis literis excultus , earum subsidio in tanta authoritate fuit , ut praecipui principes imperii ejus consilio uterentur , & materiam ipso suppeditante sleidanus suas historias maxima ex parte conscripserit . camer . hor. subcis . centuria tertia . cap. . homo , siquid rectè judico , in philosophia , ( in hoc tempore connex● est scholastica theologia ) tantae subtilitatis , ut vix quenquam habeat parem . grot. epist. . ioanni cordesio . natione hispanus , patria granatensis , nobilibus parentibus natus anno m. d. xlviii . fuere qui lumen philosophlae ac theologiae , qui theologorum coryphaeum & antesignanum , qui hujus seculi in scholasticis gigantem dicerent . nullus certè auctorum unquam , quorum quidem opera extant , posteritatem tam numeroso voluminum foenu locupletavit . saepè à multis vocatum est in dubium , doctior ne esset an sanctior . bibliotheca scriptorum societatis iesu a philippo al●gambe edita . anno aerae christi . illud opinor apud eruditos omnes in confesso esse , quod ad narrationis fidem attinet , primas deberi suetonio , qui ut quidam non infestiviter dixit , prorsus ea libertate scripsit casarum vitas , qua ipsi vixerunt . eras. epist. l. . ep. . adeo tranquillè & aequaliter fluit , rebusque unicè addictus orationis ornamenta non negligens , sed securus praeterit , & tamen hunc ipsum ornatum velut umbram non id agens trahit . strad . prolus. l. . . hist. parte d . ejus historia tantopere laudatur , ut aequi rerum aestimatores nihil unquam accuratius ab ullo historico scriptum fateantur . sic seribit ut nec dignitate cujusquam , nec vitiis , nec ulla omnino perturbatione commoveri videatur . bodin . meth. hist c. . vide plura ibid. nullius judicii rapsodus : doctrinae medioctis ; qui collatis vel corrasis undique laciniis , farraginem illam suam , tanquam centonem consarcinavit . montac . apparat. . suidae tribuitur lexicon , quod tamen multis auctariis à variis posterioribus est cumularum , felicitate lexicographis perpetua . nam etiam ambrofii galepini dictionarium , quod ab autore editum erat valde jejunum & aridum , nunc accessionibus subinde factis , & galepino semper tributis , clarum reddit auctorem . raynandi erotem . de malis ac bonis libris partit . . erot . . vide idem ferè apud lil. gyrald . de poet. hist. dial. . & iacob . fris. biblioth . philos. nihil facilius fuerit , quam eum auctorem infinitis quibus scatet mendis liberare : quod tamen miror nequivisse videre virum eruditum ejus interpretem , cui , quum suidas saepissime integras laertii paginas describat , nunquam potuit hoc subolere : quod sane miror . casaub. not . ad diog. laert. e scholiis aristophanis , ut & ex aliis grammaticorum promtuariis in acervum suum infinita congessit . herald . animad . ad arnob. l. . primus daniae historicus voss. de vitiis sermonis , l. . c. . * rogerus swi●sete , corruptè swicetus dictus , oxonii inter mertonenses sophistas tam eximiè clarus videbatur quam sub edwardo tertio illius seculi vel ratio vel felicitas quicquam reddere potuerat . baleus de script . britan. ioannes duns scotus , qui fuit lima veritatls : & suisset calculator , qui pene modum excessit ingen●i humani . qui ockam praeteriisti : cujus ingenium ingenia omnia vetera subvertit : nova ad invictas insanias , ob in comprehensibiles subtilitates fabricavit , atque conformavit . iul. scalig. de sultil . ad cardanum exercit. . cui titulus sapientum census . quoy doncques sera il dit que scaliger & cardan , les deux plus grand personnages du dernier siecle , s' accordent en vu seul poinct , qui concerne les loüanges de richard suisset , autrement nommé calculator , pour le mettre au rang des dix plus grands es ' prits qui ayent jamais estè , sans que nous puissions trouuer ses oeures dans toutes les plus fameuses bibliotheques ? aduis pour dresser une bibliotheque par naudè . pro sacro verbi diuini mysterio e●thusiasmum , ac nescio quem divinum motum somniavit . dogma ejus longè latéque deinde disseminatum in germania , multos passim ex equestri & plebeio ordine sectatores habuit caeteroquin corporis dignitate ac vitae sanctimonia vir gravis , & venerabilis . scripsit de religione supra octuaginta libros germanice , tandem obiit senex in suevia , anno . boissardi icones . quàm plurima veterum , praesertim graecorum , scripta partim jam edita , denuò recognita , ac variis lectionibus , notis indicibusque illustravit , partim primum ipse summâ curâ adhibita publicavit . thuan. hist. tomo quinto , l. . parte prima . symmachus alter sacras literas transtulit , sed ita ut non verbum verbo , uti aquila , redderet ; verùm sententiam potiùs exprimere laboraret . voss. de arte grammatica , l. . c. . anno aerae christianae . helv. chron. synesiu● è pentapoli africae ortus cyrenes episcopus fuit . philosophus primò , & deinde christianus . extant ejus libri graeci varii partim post conversionem ab illo scripti , qui una cum epistolis ejus multis in folio parisiis excusi sunt . dictione utitur gravi , & quae exercitatum & attentum lectorem requirit . neand. geog. part . . notes for div a -e baud. orat. in plin. pan. anno aerae christi . a tiberio usque ad nervam unlus seculi res gestas conscripsit , omnia maxima , mediocria , minima studiosè persecutus est . germanorum mores , instituta , ritus tanta diligentia perscripsit , ut●ni tacito suam antiquitatem germani acceptam ferant . est autem oratio taciti mirum in modum arguta & prudentiae plena ; budaeus acerbè tacitum scriptorem omnium sceleratissimum appellavit quod nonnihil adversus christianos scripsit quae ratio fecit , opinor , ut eum tertullianu● inendacissimum , orosius adulatorem appellaret . b●d meth. hist. c. . acumen contractae dictionis & subiti quidam ictus sententiarum , in quibus plus intelligendum plerunque quam legendum sit . strad . prolus. l. . hist. parte da. quis illo verius narrat , aut brevius ? quis narrando magis docet , in moribus quid est , quod non tangat ? in affectibus quid non revelet ? mirabilis omnino scriptor , & qui serio hoc ipsum agit , quod non agit . nec enim historia solum est , sed velut hortus & seminarium praeceptorum . lips. not ad . lib. polit. c. cornelius tacitus ( cui perperam publio praenomen in plerisque editionibus ) ad trajani potissimum tempora pertinet . dictio taciti floridior uberiorque in historiarum est libris ; pressior sicciorque in annalibus : interim gravis utrobique , & diserta . v●ss . de histor. lat. l. . c. . * cujus tanta fuit nominis celebritas , ut ad curam extra urbem vocatus , non vilius , quam aurcorum l. mercede in singulos dies perigrinaretur . volat. comment . urban . lib. . talmud est opus doctrinale , sive corpus doctrinae magnum , à variis ac doctissimis quibusque rabbinis compilatum , multiplicem omnium scientiatum doctrinam continens , & potissimum jus civile ac canonicum judaeorum plenissimè ac persectissimè proponens , ut secundum illud universa gens & synagoga israelitica optimè felicitérque vivat . quia verò lex mosis per se ( ut volunt ) obscura & imperfecta , in talmud dilucidè & perfectè explicatur ; ideo etiam augusto legis nomine ab ipsis indigitatum est . buxt . recens . oper. talmud . vide plura ibid. duplex est talmud hierosolymitanum & babylonicum : è quibus illud impuriore , hoc puriore stilo est compositum . talmud hierosolymitanum pro judaeis in terra israelis , babylonicum pro judaeis in babylonia & alibi exterarum terrarum viventibus fuit consutum . hierosolymi●ani ergò minor usus fuit , postquam judaei ferè extra terram sanctam degerun● . alfred . eucyclop . l. . c. . talmud babylonicum dividitur in misua tanquam textum authenticum , & in gemara seu commentarium . anno christi . talmud istud babylonicum suit obsignatum . id. ib. mischna thalmudis babylonii pars est potior , & antiquior , & à rabbi i●huda ex doctioribus rabbinis paullo ante annum christi ducentesimum constructa est : gemara est altera talmudis pars ; quâ ea , quae difficilia sunt in libro mischnoioth , deciduntur . haec congesta est ex sequentium rabbinorum commentariis , ac demum absoluta circa annum christi quingentesimum . vossius de arte grammatica . l . c. . anno . absolutum est talmud babylonicum nempe ea pars , quam appellant gemara , . circiter annis post talmud hierosolymitanum . geneb . chron. l. . novum est quod molior ostendere nempe cognitionem talmudis , thalmudicorumque scriptorum ad n. t. illustrationem insignem lucem adferre . ●oc . praefat. ad tit. talmud . vir scriptis in vulgus editis celeberrimus . boxhor . theat . holland . legum doctor & jurisperitus tota italia celeberrimus . publice magno auditorum conventu per triginta ferè annos docuit . papiae ferrariae , & bononiae : ejus enim tanta fuit per totam italiam autoritas ; ut quicunque illum docentem non audiverat , vix inter doctos numerari posset . boissardi icones , & boxhorn . monum . illust. & vir. elog. scripta reliquit nonnulla , quae in hodiernum usque diem à jurisperitis magno cum fructu leguntur : inter quae primum locum obtinent . in sexto decretalium liber unus ▪ in cleusenti●●● liber unus . in codice lib. . lege de eo trithemium . boissard . ubi supra . antiquissimus author tatianus iustini martyris discipulus vir praestantis ingenii & singularis doctrinae , ex quatuor evangelistarum narrationibus , unum contextum historiae , certo quodam ordine digestum , collegit . montac . antidiat . anno christ. . praecessit obitum ejus signum quoddam non contemnendum , aut silentio involvendum . visus est sibi videre propè lectum suum arcam oblongam , & in ea virum sibi similem jacentem . cumque initio deceptionem visus , aut inanem imaginationem putaret , elevato capite illud attentius adspexit : atque rem sese non aliter habere deprehendit . quo viso tantum abest ut exterritus fuerit : ut hilariter aliis referret , & praemonitionem divinam agnosceret . cui eventus etiam nimis vere respondit . melch. ad. in ejus vita . concionator germanus , floruit an●e annos . docuit de gratuita justificatione satis recté . illyr . catal. test. verit. lib. . scripsi omnia paulo acrius a● acerbius ( contra quam collega meus taylor voluerat ) plenus indignatione , & juvenili calore , nondum vigesimum octavum aetatis annum tunc egressus . bootii praefat. ad animad vers . sac. anno . obiit iohannes de tempore , caroli m. armiger , anno● natus , ut fasciculus temporum & caeteri testantur . pezel . mellif . hist. part . natus annos trecentos & sexaginta unum tandem omnibus rebus per totam europam commu●atis , anno christi millesimo centesimo quadragesimo sexto moritur , ita ut deus patriarcharum diu●urnam vitam in hoc iohanne , ultimo seculo , nobis represen●arit . pantaleon de vitis illustribus germaniae part . . quidam ioannes a temporibus vel à stampis fertur vixisse annos . à tempore caroli magni , cujus ipse erat armiger , usque ad ludovicum juniorem . geneb . chron. lib. . ante christum natum . . he and cyprian and arnobius were africans . patria carthaginiensis , nobilitate insignis , varia doctrina instructissimus . calvis . chron. solertissimus omnium doctrinarum scrutator . impietatis omnis rigidissimus censor . montac . orig. eccles. pag. . inter latinos theologos multo omnium theologus , quanquam & ipse philosophiae cum primis callens . eras. epist. l. . epist. . praeterquam quod pietatem spirant orthodoxa ejus scripta , utriusque linguae graecae & latinae fuit peritissimus : plurimum valuit in docendo : disputandi , dicendi , scribendi copia & gravitate maxima fuit praeditus : quod plerique ejus libri , ac doctissimi illi quinque quos contra marcionem scripsit , & apologeticus testantur . illyr . catal. test. verit. lib. . auctor antiquitate celebris , auctoritate gravis , sermonis proprietate purissimus , & sententiarum nervis instructissimus . iun. epist. ad no● . in lib. tertull. de pallio . scripsit juvenis sub severo opusculum de pallio primitias operum suorum , scholastico afrorum charactere , quem postea à reliquis suis scriptis abdicavit . liber ad scapulum sub heligo●alo scriptus . scalig animadvers . & in euseb. vide vincent . lir. advers . haeres . cap. . august . de haeres . pag. , , . tulit haec urbs ioannem ravisium textorem congesto epithetorum latinorum thesauro celebe●●imum . iodoc. sincer. itiner . gal. quem ob summam in philosophiâ scientiam . praeturae dignitate & insignibus decoravit constantius imperator , ut ex ipsius lege liquet . cod. theod. leg . de praet . crakanth . de provid . magnum siquidem viri , & ad oratoris decora natum ingenium , quem prima velut surgentis lux eloquentiae mirificum spondebat oratorem . nam & puer , eo tempore , quo alii inter prolectantis aetatulae blanditias las●iviunt , jam tora mente forum , & accusationes , defensionesque sociorum cogitabat . caussini eloquent sac. & human. paralel . l. . c. . sub lagide & ptolomaeo philaedelpho , qui patri successit olymp. cxxiii . anno iv. viguit theocritus syracusanus . vossius de poetis graecis . cap. . cyri episcopus , vir sui saeculi eruditissimus . dallaeus . interfuit concilio ephesino primo , an. dom. ● . & in concilio chalcedonensi an . dom. . forb . instruct ingenio excellentissimo , & ad omnis generis disciplinas percipiendas capacissimo ●uit . illyr . cat. test. verit. cujus extant scripta historica & theologica . inter caetera autem opus eruditum , varium ac ferè contextum de testimoniis veterum graecorum autorum , quorum libri jampridem temporis injuria perierunt . libri videlicet duodecim de graecorum affectum sive de idolomania graecorum & gentium , quas ferit & jugulat proprio ense , & suis telis conficit . neand. geog. part . . sub imperatore commodo , circa annum , postquam circumcisus esset , hebraeorum linguam edoctus , vertit & ipse sacras literas , sic ut cum lxx . plurimum conveniret , interque veteres ac novos medius incederet . voss. de arte gram. l. . c. . fuit ille mathematicis artibus instructissimus ; ut ex commentariis in almagestum apparet . savil. lect. in euclid . florebat & historiam suam scribebat , sub initium novi seculi annis ce●tum ▪ & triginta elapsis , post celebratam sextam synodum oecumenicam : & annis . post synodum illam nicaenam , quam septimam oecumenicam vocant . forb●s . instruct. histor. theol. l. . c. . cujus extant libri tres valde eruditi & muni●i ▪ multis veterum testimoniis , quibus acertimè pugnat contra gentes , ut suo illos gladio feriat & jugulet . neand. geog. parte d ▪ . * in theophrasto tam est eloquendi nitor ille divinus , ut ex eo nom en quoque traxisse dicatur . quintil. instit. orat l. . c. . fuit ille politissimi elegantissimi & amaenissimi ingenii vir . tullius delicias suas eum appellitavit . casaub. ad theoph. charact. proleg . nascitur theophrastus anno christi . ejus epicaedion . conditur hic philippus theoph●astus insignis medicinae doctor , qui dira illa vulnera , lepram , podagram , hydropisin , aliaque innumerabilia corporis contagia mirifica arte sustulit . neand. geog. part . . vide plura ibid. in d. chrysostomi lectione diu multumque versatus redegit in breve & apertum compendium juxta historicam intelligentiam , quicquid admirabilis ille pater ex aureo suo ore velut ex abundantissimo fonte in exponendis scripturis sanctis effuderat , praetermissis locis communibus , in quibus ille plenis eloquentiae velis excurrere consuevit . sixt. sen●ns . biblioth . sanct. l. . spiritum sanctum procedere à filio tanquam principlo & origine hypostaseos spiritus sancti , negat theophylactus in cap. . evang. ioan. ab illo tempore ma●sit dissensio inter graecos theophylacti sententiam sequentes , & latinos omnesque occidentales verae antiquorum patrum doctrinae adhaerentes ; praeeunte ipsa divina scriptura , eodem illo loco evangelii ioannis c. . v. . &c. , , , . forbes . instruct histor. theo● . l. . c. . andreas thevetus in sua geographia eruditissima & luculen●issima gallice scripta . neand. geog. part . . homo nullarum literarum , nullius doctrinae , nullius judicii , denique ne communis quidem sensus satis particeps , qui per varias orbis utriusque partes circumlatus , ac deinde historias scribere aggressus , multis etiam eruditis viris imposuit . casaub. praesat . ad scalig. opusc. suae aetatis historiam summo judicio & fide sine odio & gratia , ad dei glo●iam & publicam utilitatem , prudentissimè conscripsit : opus & styli elegantiâ , & gravissimarum rerum cop â ac majestate cum quibusvis sive veterum sive recentium in eo genere scriptis conferendum . lan●ii orat. pro gallia . historias meas ad dei gloriam & publicam utilitatem sine o●io gratia , deum ipsum testor & homines , conscripsi : iacobi augusti thuani testamentum . inter multa quae in te admiratura est posteritas , ego illud unice obstupesco , unde tibi modò in fori arce , modò in summa republica versanti otium , unde vis indefessa animi , ut res to● ac tantas aut scribendas cognosceres aut cognitas scriberes . g●ot epist. . iac. aug. th●ano . orbis to●ius historiam ita complexus es , ut talem nemo vel ab otiosissimo homine unquam expectaverit : tanta rerum copia , tantus verborum n●tor . id epist. . quem ego virum divinitus datum censeo saeculo isti in exemplum pietatis , integritatis , probitatis . casaub. epist. append. vir immortali laude dignus & historicae veritatis lumen . montac . antidiat . vir non minus eruditione quam officii dignitate nobilis , & si quis alius , veri studiosus . morton . causa regia . c. . de praeclarissimo historiarum monumento quod saeculo imputasti , valde omnes boni te amant , ego aliter quam silendo pronunciare non possum , omnia etiam infra dignitatem verba erunt . cum caetera tacitus admiror tum inprimis dignam summo senatore fidem , veritatem , libertatem . baudius cent. . epist. epist. . iacobo augusto thuano . he was above years before christ. qui res nec multas , nec magnas nimis scripsit , sed palmam fortaste praeripuit omnibus qui multas & magnas . elocutione tota gravis & brevis , densus sententiis , sanus judiciis : occultè ubique instruens , actiones vitamque di●igens , orationibus & excursibus poene divinus . quem quo saepius legas , plus auferas : & nunquam tamen dimittit te sine siti . lips. not. ad . lib. polit. viringentis spiritus & regiae planè eloquentiae . quippe regum soboles erat , non minus genere sublimis , quam dictione . demosthe●es certè sua manu octies dicitur ejus historiam descripsisse . caussin . eloq . sac. & human. paralel l. . c. . in t●ucidide , quem prae caeteris veracem existimavit antiquitas , plurima sunt valde digna historico ; quippe cui etiam tria prudentiae genera tributa sunt , civilis , bellicae , historicae . demosthenes eum tanti fecit , & ex illo se tantum proficere putavit , ut ideo illum descripserit octies , quemadmodum tradidit lucianus . cicero tanquam prudentem rerum explicatorem commendat . possev . biblioth . select . tom. . l. . c. . carolus v. caesar potentissimus ille heros , in castris thucydidem , in gallicam linguam à claudio massiliensi episcopo , conversum , semper secum habuit , & hunc autorem assidue magna cum volupta●e legit , eumque suis intimis consiliariis , silvagio , mercurino & granuelo commendavit , atque ex●iis quaetere solitus fuit , quid legissent , & quae ipse observasset , cum illis-contulit . camerar hor. subcisiv . cent . . c. . eques romanus , elegiarum poeta nobilissimus romae natus est , a. hircio , & l. pansa coss lil. gyrald . de poet. histor. dial. . antonio mureto tibullus cultissimus & politissimus poeta plutimum debet , cujus ille multa incurabilia propè vulnera paeonia chironiaque manu sanavi● . turneb ▪ advers . l. . c. . vir quidem doctus , sed levissimus & desultoriae fidei theologus , & qui tandem à nobis ad arminianos trāsfuga defecit . cum vario litterarum genere excultus ▪ tum celeberrimus nostra aetate jurisconsultus . thuan. hist. tom. . lib. . natione belga , patria antuerpiensis , natus anno salutis m. d. lxxx . edidit commentarium in totam scripturam sacram veteris ac novi testamenti , tomis iii. opus est calculis chronologiae diligentissimè subductis , & variarum materiarum accutatis indicibus illustratum . biblioth script . societ . iesu a philippo alegambe edita . sanctae romanae ecclesiae cardinalis , natione hispanus , patria cordubensis , vir fuit doctissimus , & cum aliis , tum verò philosophicis ac theologicis literis ornatissimus . natus est anno m. d. xxxii . & salmanticam à primis annis cupiditate litterarum profectus , dominicum sotum habuit inter caeteros doctorem , qui toletum propter ingenii excellentiam , prodigium appellate consueverat . a pio quinto pontifice maximo acce●situs est , ut in sacro palatio concionatoris munus obiret , quod tanta cum laude praestitit , ut per totos annos apud fium ipsum quintum , gregorium xiii . sixtum quintum , reliquosque succedentes pontifices , maximo cardinalium , praelatorum , oratorum & clarissimorum virorum concursu verba fecerit , & auditorum animos in admirationem adduxerit , non tam verborum elegantiâ , quam sententiarum gravitate , reconditae doctrinae excellentia , ordinis dispositione , ingenii perspicuitate ac magnitudine . saepè auditus est dicere : malle se pauperem in collegio , quam in apparatissimo ; quod pontisex attribuerat , palatio degere . biblioth . script . societ . ies. a philippo alegambe edita . vir caeteris honestior & dignitate praecipuus ac praecellens doctrina , omnique inter jesuitas exceptione major . scripsit librum de instructione sacerdotum cui praefixa est approbatio plurimorum doctorum continentem capita jesuiticae doctrinae ▪ molin . de monarch . temp. pontif. rom c. . multa toletus scripta edidit , multos in sacras literas eximios commentarios conscripsit ; in quibus nullum , quod sciam , doctrinae hildebrandicae vestigium , nisi fortè leviter impressum apparet . ●s . casaub. ad front. duc. epist p. . & . vide plura ibid. vide thuan. hist. tom. . l. . part . . de sua patrie concivibusque eruditis adeo benè meritus . gassend de vita peiresk . l. . cujus nunc studiis & diligenti calamo patavii gloria , quae multum quidem occumbente pignorio obscurata fuerat , augustior reflorescit . naudaeus de studio militari . l. . juris utriusque professor erat . de quo morus in epistola quadam ad erasmum . tonstallo ( inquit ) ut nemo est omnibus bonis literis instructior , nemo vita moribusque ; severior , ita nemo est usquam in convictu jucundior . baleus de script . britan. cent. . praeclara fero omnium hujus aevi hominum ingenia , in ●o , tum solu●a oratione , tum versibus , celebrando efferendoque , magna cum laude , versata esse dicuntur . iani nicii erythraei pinacotheca . ille aemulus indestriae baronianae mont. apparat. . vir sacrâ liberalique doctrina ad miraculum usque excultus fuit , ac lyrici carminis post horatium , vel ipsorum italorum judicio , princeps habendus . historiam rom mirificè illustravit , & commentarium eruditum in suetouii caesares iterum evulgavit . horatium quoque insigni ac copioso commentario ab ipso illustratum andreas schottus post mortem edidit . sand. de gandav . erudit . claris. lib. . * vir pro iis temporibus bene doctus . is est , cui laurentius valla elegantiarum libros dicavit . voss. de vitiis sermonis . cap. . lib. . * praeter studium pietatis , quod in eo eximium fuit , morum conspecta singularis sanctitas , egregia vitae integritas , mira judicii dexteritas : ingenium praestans : memoria , qualis multis non contigit : sermonis facundia tanta , ut inconcionando pares paucos habuerit . melchior . adam in ejus vita . vide plura ibid. anno aerae christi . is graecorum ferè primus romae eo tum seculo renascentibus literis , qui graeca feliciore stylo in latinum verterit existimatus est , uti liquidissimè constat ex aristotelis , sacrisque eusebii caesariensis operibus , & ex rhetoricis praeceptis . hermogenis paul. iov . elog. doct. vir. de quo quidam memoriae tradiderunt , extremo senio pressum , & morbo gravi detentum , postquam ad valetudinem redivisse● , literarum omnium fuisse oblitum , neque legere aut scribere potuisse , quod ex dolore illi evenisse ferunt ; propterea quòd ejus opera pontifici maximo oblata , centum ducatis tantùm compensata fuissent . boissardi icones . vide geneb . chron. ad an . . & seth. calvis . ad an . quem ego senem puer docentem audivi . in extrema senectute oblitus erat omnino literarum , solusque urbem baculo nixus incedere malebat . volat. comment . urban . l. . obiit anno dom. . d. francisci iunii protestantis eximii , in translatione bibliorum socius ac coadjutor , ex judaeo naturali sactus est christianus protestans , non sine protestantium opera laurent . iesuit . liberal . abbas spa●heimensis floruit circa annum . habuit plurima certamina cum monachis , describitque non rarò luculenter eorum scelera . accusat sacerdotes in quadam epistola , quod sint contemptores sacrarum literarum . in alia quaeritur graviter , quod non tam christus quàm aristoteles in suggestu praedicetur . dicit non philosophiam , multò minus fabulas sed legem & evangelium ecclesiae dei proponendum : sic & patres fecisse . omnino fuit & purioris literaturae & syncerioris theologiae , quàm multi ejus coaetanei studiosior . illyr . catal. test. verit. l. . nunquam satis laudatus vir adrianus turnebus . unicum galliae nostrae atque adeo totius europae ornamentum . scalig. conjectan . in varrou . de lingua lat. fuit cum aliquando ego , qui vix tam ex ephebis exieram , de hujusmodi politioribus literis , ut fit , cum turnebo disputarem , & cùm in quibusdam ego illi non assentirer , ipse ultro mu●a●it sententiam , neque gravatus ●it etiam scriptis suis haec testari . quare nemo putet me nisi omnia magna & honori●ica de tanto viro & sentire & loqui . ios. scalig. in varron . de re rustica . injuriam fecerunt manibus eruditissimi & maximi viri qui ejus abortiva quaedam in varronem post mortem ejus ediderunt , quibus magis traduxerunt eum quam ejus nomen commendarunt . nam quid opus erat ea edere cum ipse ex more suo in adversaria sua tumultuaria opera infercisset ? sane ( ne quid amplius dicam : ) indigna sunt quae tanti viri titulum praeferrent . ios. scalig. append. ad conjectan . in var●onem de lingua latina . adrianus turnebus vir longe doctissimus , & regius professor in celeberrima parisior●m schol● . scripsit adversariorum libros . opus omnigena eruditione refertum . gesn. biblioth . vir omni vir●utum omniumque litterarum genere instructissimus , qui politioris initio litteraturae graecae ac latinae , dein philosophiae in schola parisiensi professor regius plurima ratae eraditionis monumenta edidit . thuan hist. tom. . l. . adversaria quae m. tullius pro roscio nominat , videntur libelli fuisse & commentarioli & chartae , quae homines advertebant , & ( ut ita di ▪ cam ) memoralia erant , ne res aliqua eis excideret . tur● . advers . l. . c. . quod adversus petri cottoni jesuitae plagiariam genevam , manifestum fecit vit dum viveret , doctissimus & accuratissimus , benidictus turretinus . andr. river . apologet. pro ver● pace eccles. natione hispanus , vir omni disciplinarum genere excellens ; philosophus , & theologus eximius ; graecae linguae peritia , atque exquisitarum & reconditarum literarum cognitione cum paucis conserendus , curiosus antiquitatis indagator , diligentissimus in bibliothecis latentium , & cum ●ineis blattisque luctantium voluminum ●● . patrum , atque acerrimus investigator . biblioth . scripi . societ . ies à philippo al●gambe edita . magnus fabularum artifex ; nullo aut perexiguo vel pudore vel judicio . dallaeus de p●eudepig apost . lib. . cap. . vide audo ▪ mari talaei admoni● . turnebo , pag. . & praefat. pag. , . subtilissimus theologus simul & philosophus gulielmus twissus in vindiciis eruditis perkinsii contra arminium . spa●●em . de gratia universali annotat. in sect. . hoc aeternum musarum charitumque decus , fuit burgundiae ; imo & galliae gloria , eruditionis prodigium , ac poetarum gallorum suâ aetate nulli secundus , etiam in linguis hebraicis , graecis , latinis , italicis & gallicis versatissimus & politissimus . ludov. iacob . de ●laris scriptoribus ca●iolonensibus . guliel . tyndal ad multorum in christo salutem natus , graecè ac latinè peritus , eruditione , fide , ac vitae innocentia clarus , in anglica regione primus habebatur post ioannem ●viclevum , qui divinae veritatis contra iniquos balamitas promoveret causam , ac populum recta erga deum fide institueret . balaeus de script . brit. cent. . mathematicis artibus ac geographiae praecipuè , quam scriptis illustravit , cognitione clarus , tum & ad extremum etiam theologus non exigui inter suos nominis . thuan. hist. vol. . l. . saepe pro cervical● volumine virgilii prae grandi usus ; quod in bibliotheca sangallensi inter libros vadiani etiamnum adservatur . melch. adam in ejus vita . maresius orat . de salute aristotelis quotes it vide riveti apologeticum pro vera pace eccles. p. , . natione hispanus , inter theologos sui temporis nulli secun . du● . clemens octavus pontifex maximus illum doctorem doctorum appellavit . biblioth . scriptorum societ . iesu ab alegambe edita . doctorum factorumque memorabilium libros . reliquit . scripsit post sciani caedem , nempe extremit tiberil temporib●s . stylu● tamen vix sapit tam bonum aevum tententias quoque nimium affectat . voss. de histor. lat. lib. . cap. in pretio habentur valerij maximi , lib. . dictorum factorumque memorabilium , quae ex praestantissimis utriu●ue linguae auctoribus admiranda industria collegit , & ●●gula ad certa capita virtutum & vitiorum revocavit , gravissimisque sententiis illustravit . conrad . ritter●us epist. ad ●●●it . . meditat. hist. camer . iquidem vallam plur●ma laude dignum arbi●ror , hominem rheto●icum magis quam theo●ogum , qui hac diligentia sit usus in sacris literis , ut graeca cum latinis contulerit , cum non pauci sunt theologi , qui nunqua● universum testamentum ordine pe●legerint . eras. epist. l. . epist. . elegantiarum observantiis nemini aeque ●dem habeo , atque laurentio vallensi , cui quem alium & ingenii acumine & memoriae tenacitate conferimus non h●●emus . id. epist. l. . epist. . vide l. . epist. . patricius romanus , grammaticus , rhetor & philosophus c●●issimus , theologiae doctor , graecae & latinae linguae peritissimus . vixit anno domini , sigismundo 〈…〉 ▪ peratore . vixit annos l. bo●●orn . monum . illust. vir. alphonsi regis secretarius de lingua latina optime meritu● anno aerae christi . calvis . chron. laurentius valla egregiam prae se fert indolem , & verbis cum puris tum etiam propriis utitur : quae ante elegantias scripsit , ut de voluntate , minus sunt accurata , quam quae post eas . lud. viv. de trad. discip. l. . vir de lingua latinâ praeclarè meritus , etsi eum vir eruditus ramireziu● de prad● hispanus , suis in martialem notis audaciùs paullò audacem grammaticum ; uti & ejus libros inelegantes elegantics appellet . omnino enim illis temporibus magnus fuit , & acutus romani sermonis censor ; qui tamen non rarò à veritatis via dessectat , idque imprim is contradicendi modo , quo vehementer laborabat , ut non temere omnino in eum jam olim dictum sit . habet in erudito libro de sacra philosophia multa praeclara ▪ acu●è , ing●●iosè , nec si●● diligentia in physicis sacra cum philosophica conciliatione atque consensu prolata , quae sanè non obscurè ost●●dunt , virum hunc esse magni ingenii atque industriae , solidéque in plurimorum philosophorum , praesertim platonis , aristotelis & galeni scriptis versatum , ut vel hinc solummodo ipsius eximiam & multiplicem doctrinam colligere liceat . l. . c. . tych. brab de nova stella . vide plura ibid. m. terentius varro , scriptor inter togatos , sine controversia longè doctissimus . casaub. de satyr . graec. poes . & rom. sat. l. . c. . m. varro omnium latinorum & graecorum doctissimus est à tullio appella●us . bod. meth. hist. ● . . octogesimum agens annum , scripsit libros de re rustica , & ita scripsit , ut ex his videatur adhuc alacri animo fuisse , & sensisse studiorum dulcedinem . eras. epist. l. . epist. . varro ille romanus multi fo●mibus eminens disciplinis , & in vetustatis indagatione rimator . arnob. adversus gentes l. . terenti●● varro vis romanorum eruditissimus ; plurimos hic libros & doctissimos composuit , peritissimus linguae latinae , & omnis antiquitatis , & rerum graecarum , nostrarumque : plus tamen scientiae collaturus , quam eloquentiae . quintil. instit. orat. l. . c. . varro , quo nemo unquam doctior apud graecos quidem nedum apud latinos . lactant. de falsa relig. l. . vide illius elogium apud aug. de civit. dei l. . c. . & . & ●rinit . de honesta discip. l. . c. . doctissimus undecunque varro cum pleraque alia , tum praecipuè grammatitum hoc argumentum quatuor & viginti libris explicaverat : sex adhuc licet mutilati : attamen ex numero libri superant , unde potest universae commentationis summa perspici . rami praefat. grammar . . p. . publius terentius varro in provincia narbonensi natus centesimum quintum annum agens , graecas literas summo studio didicit . geneh . chronol . l. . natione hispanus , vir magni ingenii , assiduae atque infinitae lectionis , & in pervestigandis atque eruendis sanctorum patrum reconditis sententiis summae diligentiae utroque certè ornamento virtutum & literarum ira inclaruit , ut omnium retro seculorum illustrissimis viris debuerit jure optimo annumerari . biblioth . script . societ . iesu. ab alegambe ●dita . vide plura ibid. quem hebraei ipsi lutetiae hebraicas literas profitentem admirati sunt , christiani verò maximo cum fructu docentem audiverunt . ejus notationes in vetus testamentum ab auditoribus ex illius prae●egentis ore exceotae : nam ipse sine naturali pigritiâ , quod illi exprobtatum est , sine morte praeventus , nihil omnino scripsit . thuan. hist. tom. . l. . * qui in concilio tridentino praeclarus ath●eta & actor extitit . mortoni anfidiat . contra merita cap. . sect. . in pulvere scholastico versatissimus . montac . apparat. . * quem libenter in illis sequimur quae ad militiam attinent . naudaus de studio militari lib. . pag. . anno christi . reipublicae augustana aeternum decus . montacu● . antidiat . vir illustrissimus & propter summam eruditionem merito suo omnibus venerabilis . meric . casaub. pietas . accepi annales vestros , eruditionis , elegantiae , & optimae frugis plenos . ios. scalig. epist. l. . epist. . dictio ( in historia rerum augustanarum ) romanam dignitatem , sine ullis ambagibus sapiens . nihil in ea turgidum nihil laxum : s● qua in re moratur , id ad rem solidè explicandam facit . possev . biblioth . select . tom. . l. . c. . claruit sub iustino juniore . voss. de poetis latinis . vide illu●i de hist. lat. l c. . in multis censore huic opus est censori . voss. de arte gram. de analog . l. . c. . verderius omnes penè auctores censoria notat virgula , vento tamen parum secundo . dil●●r ▪ disput. acad. tom. . petrus paulus p. vergerius . olim papae bibliothecarius , & episcopus iustinopolitanus ex lupo ovis & pastor gregis dominici factus . pezel . mellific . hist. petrus paulus vergerius vir in divinis scripturis studiosus & in secularibus litetis eruditissimus , philosophus & rhetor celeberrimus , graeco & latino sermone ad profectum instructus . trithem . de script . eccles. paulus vergerius episcopus iustinopolitanus , cujus sedula opera clemens vii , ac paulus per germaniam usi fuerant , vir magnae doctrinae , & ferdinando regi , cujus filia●● ex sacro lavacro , cum in pannoni● esset , susceper●nt , valde charus , ne concil●o interestet , aut iustinopolim reverteretur , à pontifice prohibetur : unde ille primum venetias , dein patavium se contulit : ubi francisci spierae nuper in summa desperatione mortui exemplo territus , in agrum bergomatem secessit , atque inde ad raetos abiit , apud quos in telinavalle aliquanto tempore lutheri professus , postremo à christophoro virtembergio tubingam evocatus fuit . thuan. histor. tom. . lib. . vide etiam ejus tom. . lib. . s●eid . comment . l. . fol ▪ . see more there . praestantissimus medicus , & opere de fabrica humani corporis edi●● clarissimus . thuan. hist. tom. . l. . puer etiamnum mures , talpas , glires , interdum etiam canes atque feles dissecare , & intestina rimari a vebat magno omine ejus , quae in eo postea eluxit , anatomiae peritiae : quam ipse jam intermortuam in lucem revocavit . naturae itaque genio obsecutus ad medicinae sese artem sic applicuit : ut in anatomicis parem vix ullum , ex omni antiquitate . superiorem certè neminem ( iacobo silvio amb●ano pro galeni honore nequicquam certante ) repererit . melch. ad. in ejus vita . anno aerae christi . helv. chron. fuit natione saxo , sed abbas sancti victoris parisiensis , circa annum . tribus tomis ejus opera extant , multumque eruditionis & pietatis nomine à trithemio laudatur . illyr . catal. test. verit. l. . scotus fuit richardus de s. victore cognominatus , isto seculo longe doctissimus habitus , & in externa conversatione religiosus : floruitque circiter annum . multa scripsit quorum pleraque perierunt . illyr . catal. test. verit. l. . vir tantae authoritatis , ut theologorum & philosophorum alpha & princeps haberetur . episc. roffens . ille tota hispaniâ celebertimus magister . montac . apparat. ●ictaviensis marius victorinus , per ea tempora floruit , quo constantius constantini filius romani imperii habenas est moderatus , afer quidem , & ut plerique existimant , carthaginiensis . praeter rhetoricam & dialecticam , quas disciplinas inprimis excoluit ( nam & in utraque doctissimè scripsit ) in poetica etiam illum floruisse videmus . leguntur hymni quidam ejus nomine editi de sanctissima trinitate . lil. gyrald . de poet. hist. dlal . . florebat in italia celebris , anno christianae salutis m d. xxx . quem unum hac tempestate meo judicio eò pervenisse videmus , quo sine graecis duce cum primis virgilio pervenire poeta potest . praecipua ejus ut mihi quidem videtur virtus excellens ac mira quaedam in poeticis materiis disponendis illustrandisque felicitas . gyrald . de poet. nost , temp. dial. ▪ hieronymus vida nostrae aetatis , scripsit carmen excultum sane , & mirè virgilianum de poetica , in quo satis habuit homeri ac virgilii virtutes percensuisse ac declarasse , eosque pro absolutis artis praeceptionibus tradidisse . lud. viv. de caus. corrupt . art . l. . qui primus inter italos post iacobum s●nazarium poeticam ad res sacras transtulit , & versibus elegantissimis ac putissimis provinciam suam excoluit . thuan. hist. tom. . l. . vir ingeniosa & profunda meditatione , cujus vi nihil illi inaccessum in abstrusioribus scientiis , nihil quod acumine mentis posset confici , difficile confectus fuit . thuan. hist. tom. . part . l. . vide plura ibid. nic. vignerius emunctissimae natis summaeque & eruditio nis & diligentiae in histor. eccles. blondel . de form. regnante christo in ver. monum . usu diat . vide thuan. hist. tom. . l. . part . . nic. vignerius blesensis ecclesiae pastor celeberrimi illius nicolai vignerii historiographi regii filius . mares . * egregius seculi nostri theologus ac mathematicus universam architecturae rationem perfectiorem per graecos in romanos & demun● in vitruvii libros , ab ebraeorum in templi salomonici aliisque ejus structuris , proportionibus omnino manasse non dubitat . seld. de iur. natural . & gent. l. . c. . * hispanus , vir exin●●è eruditus , linguarum hebraicae , graecae , arabicae , & latinae , philosophiae , & theologiae peritissimus , floruit ante annos . recensetur à papa , ejusque mancipiis inter haereticos , quod eorum errores reprehendit . multa admodum scripsit , quorum quae sam adhuc inveniuntur . illyr . catal. test. verit. l. . ut erat homo multum deditus rabbinorum & alchimistarum deliramentis , ita nonnullorum sigillorum compositionem in sua medicinae practica docuit . naudaeus de studio militari , lib. . pag. . ex hyperil erudito opere opus suum compilavit , correctis illis omnibus quae pontificios tangunt . rain . de rom. eccles. idololat . l. . ● . . hyperii interpolator & expilator . rivet●s de patrum autoritate . licentiam hanc furtorum s●pe miratus sum , quantopere sibi permiserint ex veteribus tam graeci quam latini scriptores , ut etiam aliena op●●a tota transcribere soliti sunt , ac sine ulla immutatione pro suis edere . nec è plebe tantum & ex trivio auctores , sed etiam quos f●r●a nobis celebres transmisit , quosque in ore habuit ac manibus antiquitas , huic crimini fuisse obnoxios video , & indignor : omitto quae de furtis graecorum notavit clemens alexandrinus , quae omnibus sunt obvia . timosthenes decem libros de insulis composuerat , quos postea & in epitomen unius libri r●degerat . eratosthenes cyrenensis beta litteratorum sui aevi hunc librum totum transcripserat ne proaemio quidem auctori suo relicto , quin verba ipsa cum rebus convasaret , atque in suum converteret . salmas . prolegom . in solinum . is natione gallus , librum contra profanas haereses ● pro catholicae fidei antiquitate scripsit . ad imitationem scripti tertullianici de praescriptionibus adversus haereses compositus esse videtur . opus eruditum & acutum , quodque veritatis adversariorum fraudes detegat , atque impugnet . illyr . catal. test. verit. l. . vir praestantissimus suo aevo , à friderico ii. imp. cujus cancellarius fuit , oculis orbatus est : ejusque sive ignominiae , sive doloris impatientia seipsum praecipitem dedit atque interemit . camer . hor. subcis , cent. ▪ c. . iohannes viperanus vir literaturae haud contemnendae . whear . meth. leg. hist. parte secunda . homo & eruditione praestans , moribus suavissimis praeditus , & oris facundia praecipuè excellens , ut merito nonnulli calvinum , farellum , & viretum ut ejusdem muneris functione , sic etiam animis conjunctissimos , lectissimam quandam praestantissimorum pastorum triadem vocarint , eruditionis quidem penes calvinum , vehementiae verò penes farellum , facundiae denique laude penes viretum manente . bez. icon. vir. illust itaque si mihi virotu● auferatur , prorsus perii : nec hanc ecclesiam salvam retinere potero . quare te & alios mihi ignoscere par est si omnem moveo lapidem , ne eo spolier . calv. farell . claruit anno . quo chronicorum suorum henrico anglorum regi . dedicaverat opus . gesner . biblioth . polydorus , ut homo italus , & in rebus nostris hospes , & ( quod caput est ) neque in republica versatus , nec ali●qui vel ingenii vel judicii , pauca ex multis delibans , & falsa plerumque pro veris amplexus , historiam nobis reliquit cùm caetera mendosam , tum exiliter sane & ●ejune conscriptam . savil. praefat. ad rerum anglicarum scriptores . * vide polit. miscel. cent. c. . nam & mar. mor docuit angelum politianum scribere vergilium & non virgilium , quod in usu quingentis ante annis fuerat . o quam marmoribus debemus . pac●us . de fructu qui ex doctrina percipitur . poetarum deus , alexander imperator & caesar eum poetarum platonem , ut scribit lampridius appellare solitus fuit . lil gyrald . de poet. histor. dial. . praestitisse in eclogis graece theocritus , latine virgilius visi sunt . possev . biblioth . sel. tom. . l. . ut apud graecos homerus sic apud nos virgilius auspicatissimum dede●it exordium , omnium ejus generis poeta●um graecorum , nostrorumque illi haud dubie proximus , quintil. l. . c. . aeneis virgilii grande opus & plenum gravitatis , ac rerum bonarum , & quod ●liadi non concedat . lud. viv. de trad. discip. l . in bucolicis secutus theocritum , in georgicis hesiodum , in aencide homerum , in quarto ejus operis apollonium : passim item ennium , lucretium , latinorumque alios : ut ostendit macrob. saturnal . quinto sextoque . voss. de imita● . poet. c. . auctor est donatus , virgilio hunc morem fuisse , ut horis matutinis plurimos scriberet versus : horis verò pomeridianis , ubi calor ille deferbuisset , eosdem incudi redderet , ac li●aret : ac saepe ex cen●enis vix qua●ernos , aut senos reliquisse non aliqua ex parte immutatos : ac propterea dicere solere se , ursae in modum , soe●us edere informes , quos denique lambendo informaret . itaque septennium corrigendis tribuisse georgicis creditur . voss. de imita● . poet. c. . in agro neapolitano mons celebris extat pausilippus , ad cujus ferme radicem , quà urbem spectat neapolitanam sacellum visitur d. virgini sacrum , juxta quod sepulchrum virgilii maronis , poetae istius incomparabilis , hac inscriptione insigne : mantua me genuit , calabri rapuere , tenet nunc parthenope : cecini pascua , rura , d●ces . olai ▪ wormii musaeum wormianum . l . c. . * wise and eloquent men were so called heretofore . vide elmenhorstii observat. in arnob. lib. . pag. . vir latinè , graecè , hebraicè , chaldaicè & arabicè eruditus , atque insuper totius antiquitatis studiosissimus , ut de eo tradit . leander in italiâ suâ . voss. de hist. lat. l. . p. . see of godefridus viterbiensis presbyter . voss. de hist. lat. l. . c. . anno aerae christi . vir fuit vitellio doctrina & eruditione non inferior euclide , ut ejus monumenta monstrant , sed quae communis omnium temporum labes fuit , opiniones habuit anticipatas quas pro demonstratione saepe obtulit : cujusmodi illud est , visionem fieri receptione radio●um , quod tamen non magis necessarium est , quam si emissione fieri dicas , & euclides hoc libello apertè docet aspectum ●ieri per radios properantes ab oculis ad res visas . pena . de usu optices . vide voss. de hist. lat. l. . c. ● . judicium ejus celebratur quos inter tres ill●s r. p. constituendae litterariae ejusdem tempestatis excelluit , ut bud●o ingenium , erasmo dicendi copia , vivi judicium tribueretur . testantu●● bri de corruptis disciplinis , quibus in artium abusum egregiè stylum strinxit , ut & epistola ad fortem , barbaros exagitat . ita theologiae se studio dedidit ; ut sui ●eculi theologos adaequaret . fidem faciunt docti illi commentarii in augustinum de civitate dei : quaequ● de bello turcico , de officio piae matronae scripsit . in anglia reginam mariam latinè docuit : in cujus gratiam libellos de ratione studii conscripsit . biblioth . hispan in nulla philosophiae parte non supra vulgum eruditus tum in bonis literis , atqué etiam in dicendi scribendique facultate ●o progressus , ut hoc seculo vix alïum nor im quem ausim cum hoc committe●e . nullum est argumentum in quo non exercuit stilum . eras. epist. l. . epist. . vide plura ibid. & l. . epist. . & l. . epist. . ingentis & doctrinae & judicii vir . voss. grammar . lat. quantae doctrinae & lectionis vir fuit docent tum alii ejus libri plurimi , tum etiam commentarii ejus eruditissimi in augustini libros de civitate dei , quos tunc conscripsit cùm erasmus augustini operum omnium emendationem institueret , & de disciplinis libri viginti doctrina , eruditione , sapientia rara refertissimi . nea●d . geog. parte a. quem jornand●s gulphilam , alii vulph●lam , paulus diaconus ulphilam nominat , gothorum in m. moesia episcopus , qui in linguam gothicam biblia sacra convertit . olai wormii literatura danica . c. . imperante alexandro severo magna jurisprudentia romana accepit incrementa , studio imprimis & opera celebris illius ulpiani , cujus plu●imae leges in pandectis juris romani hodieque leguntur . fuit hic auditor papiniani , & sub alexandro imperatore militibus praetorianis praefectus , sed tandem , ob militaris disciplinae severitatem ab his interfectus est . boxhorn . hist. universal . anno ae●ae christianae . helv chron. * primos aetatis annos studiis bonarum disciplinarum impendens ; in virum doctissimum evafit , quod ejus scripta satis testantur . vi● fuit habitu corporis venusto , facundo , elegante , & morum gravitate vitaeque sanctimonia clarus . mortuus est volateris in patria annos natus plus quam septuaginta : christianae verò salutis millesimo quingentesimo vigesimo primo . boxhorn . illust. vir. elog. vir multae erat doctrinae & industriae : sed qua tamen non satis magnam graecae linguae noticiam fuerat adeptus : quod multa adeò perperam ab eo versa ostendunt . cond●dit urbanorum commentariorum libros : quos iulio ii. pontifici inscripsit , atque urbanos vocat , quia in urbe roma conscripsit . ex mille amplius utriusque linguae auctoribus eos se congesisse , ipse ai● . tribus verò tomis distinxit , quorum primus geographiam veterem continet : alter anthropologiam , sive viros illustres : tertius philologiam , sive a●●ium rudimenta . itaque in praefatione ad iulium , opus hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat , qnasi quo omnia comprehendantur . voss. de histor. lat. l. . p. . vir cl . i. vossius quo nemo rem grammaticam accuratius excussit & explicuit . gatak . de nov instrum . stylo dissert . c. . belgicus varro . mares . exeg . confess . belg. vide forbes . instruct . historico . theol. l. c. . diligentissimus & doctissimus scriptor . rivet . discus . grot. dialys . de invocat . sanct. quinque disputat . doctiss . quod vero corvinus in his omnibus ad historiam pelagianam clarissimi vossi provocet , nos libenter quoque ad eandem in plerisque provocamus , modo & hoc meminerit corvinus , ipsum cl . d. vossium cum ecclesiis nostris plenè communionem colere , & in secundis curis suis aut alia data occasione sese ostensurum , publice recepisse , quod nonnulla quoque accuratius à se ab eo tempore observata sint , de quibus benevolum lectorem aliquando admonebit . waloei respons . adversus corvinum . c. . qui cum in minoribus esset , poesin veteri spoliatam decore , cultissimorum carminum varii argumenti editione , antiquae dignitati restituit . leones allatij apes urbanae . cujus nemine inter viros antiquariae rei studiosos nomen majus , celebriusque nullum est . gassend de vita peir●scii l. . fulvii ursiui libri apud card. farnesium delitescunt . m ● . omnes legavit bibliothecae v●icanae . w●uer . epist. cent. . epist. . ios. scalig. patriâ romanus , vir graecè latinèque coct ssimus ac purioris antiquitaris indagator diligentissimus , qui complura veterum utriusque linguae s●r p●orum monumenta aut primum aut edita dedit meliora . thuan. hist. tom. . l. . vide iani nicii eryth aei ●icanoth●●am . nihil sibi tribuit : ●h●ologiae studiosus , quam doctor dici maluit . erat tempo is parcus : quod inscriptio musaei innuit . amice , quisquis huc venis , aut agito paucis ; aut abi , aut me latorantem adjuva . melch. ad. in ejus vita . iacobus usserius vastae ●ectionis & eruditionis theologus , inque antiquitate ecclesiastica versatissimus . voet. thes. de angelis . summa enim summi viri , & undecunque doctissimi merita de ecclesia & tota republica literaria , nunquam sinent , ut non aeternùm ab omnibus literarum amantibus memoria grata celebretur . vossius de vitiis sermonis c. . vide illum de scient . math. c. . & de dieu praefat , ad act. * gotteschalc , & praedestinatiane controversiae ab eo motae historia . hibernus episcopus libello nuper vulgato de historia godeschalci vossio controversiam movet . existimavit vossius godeschalcum affinem fuisse ei sententiae quam piscator & alii quidam novitii magistri de praedestinatione ita defendunt . ut deum scelerum causam magis dicere quam sentire to●mident . at ille plane eum vult intra augustini fines stetisse noc ulterius evagatum . grotius epist. , cordesio . * praeceptor in adolescentia meu● . voss. de anal. l. . c. . meus quondam in graecis post franciscum nansium praeceptor . voss. de vi●iis serm. l. . c. . antiquitatum & politio●is literaturae indagator sagacissimus , cum veterum autorum optimorum monumenta plurima integritati & pristino notori restituit , atque graecorum latinitati donavit , tum ipse praeclara opera in omni genere artium & disciplinarum scripsit . gesu . biblioth . corpus linguae latinae composuit , in quod veteres auctorei omnes qui de lingua latina scripserunt , conjecit , adductis scholiis doctissimorum nostri temporis vi●orum , antonii augustini , petri victorii , manutii , scaligeri , &c. isidori hispalensis episcopi originum libros vigin●i ex antiquit●●e ●rutos , & martiani capell● de nuptiis philologi● & mercurii libros novem variis lectionibus & scholiis , illustravit . anton. sand. de ●rugensibus eruditione claris . lib. . claruit anno . albigensibus & waldensibus multa per calumniam impacta fuerunt à curiae romanae mancipiis ; quae falsò illis fuisse imposita à multis est ostensum , ut nominatim à t●u●n● hist. sui temporis l. . & à rev. usserio , de success . eccles. c. . & . mares . contra tirin . tom. . controvers . vide wolfii lect. memorab . centenar . . p. , , . foxes acts and monum . vol. p. . see more there . qu● homine nihil ferè doctius , prudentius , aut candidius belgica nostra tulit . ex doctissimis recitationibus ad tit. de appellationibus facile int●lligas , viro longè eruditissimo , nihil praeter scribendi voluntatem defuisse ; praesertim cum interioribus litteris , graecisque tinctus esset non leviter . auber● miraei . elog. belg. * ut opinio est doctissimi watsii in glos . sario , quod addidit matthaeo parisio , à se longè felicius recuso . vossius de vitiis sermonis l. . c. . clarissimus watsius , vir cum aliis tum editione matthai parisii , optimè de historia meritus . id. de vit . serm. l. . c. . concionator wormaciensis , floruit circa . annum . articuli ejus fuerunt . gratis , mera gratia per fidem in christum salvari omnes . liberum arbitrium nihil esse . tantum verbo dei credendum , non glossae aut patribus . illyr . catal. test. verit. l. . vide plura ibid. iohannes wesselus concionator wormatiensis damnatur . haeresos moguntiae , quod de indulgentiis , jejunio & aliis articulis quaedam à communi pontificiorum opinione aliena doceret . ursperg . calvis . chron. doctor veselus vel basilius eodem tempore vixit cum ioanne de vessalia : sed tamen fuit aliquanto junior , fueruntque mutua amicitia juncti : mortuus est anno . scribit in quadam epistola se putare , quod mo● condemnato vessalia ad se examinandum inquisitor sit venturus . fuit alioqui adeo celebris ut lux mundi vulgò vocaretur . testatur in quodam scripto suo , se parisiis , romae , & in multis aliis celeberrimis locis disputasse , suamque de religione sententiam defendisse . docuit autem fermè eadem quae & ille , nisi quòd aliquanto remissiùs , gratuitam justificationem per fidem inculcavit . doctrinam papisticam de tribus poenitentiae partibus reprehendit . illyr . catal. test. ver. qui à collect is chronicorum floribus florilegi cognomen est sortitus , scriptot aetate sua non inelegans . vir ipse erat suo seculo in omni genere bonarum literarum planè eruditus , & in his quae ad historiam pertinent , potissimum in recta annorum supputatione eximius . balaeus de script . britan. cent. . parthenicon elizabethae westoniae virginis nobilissimae , poetriae florentissimae linguarum plurimarum peritissimae . l. . te tantum virtutum miraculum , tot summis viris notam . pene prius mihi contigit admirari ingenium tuum , quam nosse . ios. scal. eliz ioan west . he hath published also epistolas eucharisticas . praeditus erat acerimo ingenio , memoria foelicissima , multiplici lectione , summa eloquentia , quanta , unquam in theologo uspiam fuit , denique doctissimo politissimoque judicio , adeò ut totius academiae quasi oraculum merito haberetur , imò & orbis miraculum ; quando nullam propriam & pecullarem sententiam amplexus sit , praeter sanam doctrinam in ecclesia dei receptam , ut fere omnes magni nominis theologi solem . asht. de vita & morte whitakeri . annum clausit gulielmus vitakerus , utroque parente lancastrensi familiâ honestâ in praedio holmio natus , magni nominis inter suos theologus , qui iuelli salisburienlis sive imitatione , sive aemulatione , cum edmundo campiano , ioanne duraeo , thomâ stapletono , aliis totâ vitâ scriptis disputavit , & cantabrigiae obiit , quanquam vix xlvii . aetatis annum superasset , ita viribus defectus , ut initar infantuli pla●idè ac sine ulla convulsione spiritum efflaverit . thuan hist. ex anglico in latinum convertit volumen ioannis iuelli adversus thomam hardingum in quo xxvii . quaestiones ex scripturis & omnium conciliorum ac patrum monumentis , disceptantur atque explicantur , in quarto londini . gesueri biblioth . tho. albus . a preface before sir kenelm digbies demonstratio immortalitatis animae . sir george paw●e in his life . anno . ioannes wicliffe sacrae theologiae professor & ecclesiae parochialis de lutterworth in leycestriae comitatu rector multa in romanam curiam consuetudlnemque oxonii disputavit , eadem è suggestu coram populo ac proceribus saepe praedicavit . huic lancastriae du● & è plebe permulti adbaerere coeperunt . gregorius autem papa veritus ne ejus suasione angli deficerent , ad regem , archiepiscopum , episcopos & oxoniensis academiae cancellarium acriter scripsit , ut eum aut coercerent aut prorsus abscinderent . antiqu●t . britan. pag . ioannes wiclefus anglus , in academia oxoniensi theologiae professor . sit hoc tuum & inprimis verum & immortale decus anglia , quamvis à te postea commaculatum , quod ioannem wiclefum edideris , primò ausum post multa secula romanae meretrici securè inebritatis europae regibus illudenti , bellum palam indicere : idque tanto successu ; ut jam tum vulnus gladio verbi divini abs te vibrato inflictum acceperit , quod ut ad tempus sanatum videri poterit , semper tamen recruduit ac tandem lethale dei beneficio evasit . bezae icon. vir. illust. vixit in anglia ioannes uvicleuus ad annum salutis . is contra pontificatum romanum multa scripsit , quae post in bohemiam delata fuerunt . erat tùm pragae nobilis academia , florebat etiam ibi ioannes hussus professione theologus , hic vuiclevi doctrinam ut piam atque salutarem pro concione celebrabat , & longe lateque propagabat . sleid. de statu relig. & repub. l. . vide illyr . catal. test. verit. l. . baleum de script . britan. cent. . pezel . mellis . hist part . . riv. reg. anglic . in hibern . defens . adversus analect . l. . p. . vir antiquae fidei cordatissimus baro , hungarus : qui eam diligentiam in linguam syriacam addiscendam adhibuit : ut etiam sua operâ , totum novum testamentum habeamus , syris characteribus perbellè excusum , excepta tamen apocalypsi , & epistolis secundis petri & johannis , cum ea quae est judae , quod ei tunc in manum non essent . pet. vict. cajet . palm . paradig . ling. syriac . * which were since published by de dieu , and mr. pocock . laudatum multis scripsit opus de veneficis & sagis : in quo quantum in theologiâ , in jurisprudentia , medicina , philosophia profecerit ; re ipsa declarat ; argumenta ex illarum disciplinarum fontibus desumta adferendo . melch. ad. in ejus vita . vir fuit ingenio doctrinaque praestans , cujus vita sobria & honesta aliis esset exemplo . erat summa humanitas in hoc theologo cum gravitate conjuncta . munificus quoque & liberalis in egenos . melch. ad. in ejus vita . bales second part of the acts of english votaries , pag. . and . * quo neque prob●orem , neque g●aece eruditiorem sua aetas tulit . scalig. elench . trihaeres . setar . cap. . natus anno . qui vertendis libris graecis & illustrandae historiae bizantinae tam egregiam operam navavit . thuan. commen ▪ de vita sua l. . vide etiam ejus hist. tom. . l. . et neand. geog. part . . * edito de differentiis animalium commentario , clarum inter litteratos adeptus nomen . thuan. hist. tom. . l. . oxoniensis , quo nemo de animalibus libros unquam scripsit doctius & elegantius , neand. geog. vide gesu . lib. de avibus . epist. ad lectorem . * non nego profecto eos , qui religionem reformandam susceperunt , multa quae fortasse dissuenda erant , pio sed improvido zelo ●ota rescidisse . hoc me serio improbare apertè fateor : neque illa sententia heri aut ho●le mihi nata , sed ex illo tempore quo aliquem veri gustum sensus communis mihi suggessit . wower ▪ epist. cent. . epist. xl. dominico baudio . iohannes à wouweren conscripsit bene longum panegyricum in honorem regis danorum . affectavit in eo sublime & floridum simul genus dicendi . laudandus ob generosum conatum , etsi interdum languescit , & pellucet nimis aemulatio antiquorum multa sunt quae non ignavo lectori placere possunt . si currum interdum non bene moderatur , magnis tamen excidit ausis . band. epist. cent. . epist. . franciscus xavier natione hispanus , patria navar●us , vir plane apostolicus , & seculi nostri lumen , ab urbano octavo pontif. maxim● glorioso indiarum apostoli titulo dècoratus . epistolas admirabiles & divinae prudentiae refertissimas , quae ab h●ratio tursellino in latinam ●inguam ex hispanica conversae & in libros quatuor digestae . biblioth . script . socies . ies. ab alegambe edita . is ioannīc lu●itaniae regis rogatu ex pontificis autoritate mi●●os in orientem tota indiae maritima ora inter pericula ac summos labores per●grata in penitissimas iaponum terras verbo dei lumen primus intulit , & magno infidelīum numero ad christum adjuncto in ipso sinarum aditu . thu●n . hist. tom. . l. . xenophontem vero , quis satis laudarit , nisi xenophontis musam in ore habuerit . fuit hic corpore speciosus , mente sublimis , animo generosus , magnus bellator , praestans historicus , suavis orator , non ignava opera philosophus . caussini eloqu . sac. & human. paral. lib. . cap. . attica musa & apes attica ob melleam dicendi suavit●tem nuncupatus , cujus etiam voce musas quasi locutas vulgò ferri solitum testatur cicero in oratore . whear . de methodo leg. hist. part . . sect. . vide voss. de histor. graec. l. . c. . franciscus ximenius cardinalis cujus pietati & animi magnitudini tantum hispania debet . thuan. hist. tom. . lib. xi . illa ad omne aevum duratura bibliorum editio . id. ibid. hispanus ordinis minorum ex archiepiscopo toletan● cardinalis , complutensis academiae institutor , cum hebraicae & chaldaicae linguae peritissimus esset , sacra biblia variis linguis chaldea , hebraea , graeca & latina compluti summa accuratione tomis . imprimi curavit . leonique x. succulenta praefatione apposita demissè dicavit . nomenclat . sanctae romanae ecclesiae cardinalium . anno aerae christianae . . helv. chron. gulielmus xylanderus augustanus utriusque linguae apprime peritus , & omnis antiquitatis ac literaturae cum paucis hujus aevi compa●andus , dum vixit cum sua egestate luctatus atque ob id fami non famae scribere existimatus . thuan. hist. tom. . l. . utriusque linguae app●ime gnarus , ad haec philosophiae & mathematicarum arrium doctrina praestans vir . thuan. hist. tom. . l. . fuit ingenii subtilitate , judicii perspicacitate , memoriae foelicitate eximia praeditus : ●aro opus ullum solitus absolvere prius , quam typographis traderet : tantumque lucubrando semper promovit ; quantum illi imprimendo absolverent . nec unam interim rem solam unquam agebat : sed plura simul succe●●u felicissimo tractabat : & quia in animo & memoria meditationes suas servabat , ideo in chartis panca admodum annotabat . logicus , poeta , mathematicus , musicus , historicus , physicus , latine , graece & hebraice doctus . melch ad. in ejus vita . frautiscus de zabarabellis natione patavinus , ecclesiae romanae presbyter cardinalis , vir in jure canonico eruditissimus , & tam in divinis scripturis quam in secularibus literis nobiliter doctus , ingenio subtilis & clarus eloquio . trithem . de script . eccles. vixit circa annum . scriptum quoddam de schismate & concilio , acutum sane & eruditum , & liberum , contra papae errores ac tyrannidem scripsit . wolfii lect. memor . tom. ● . editum est ejus scriptum quoddam de schismate & concilio acutum sanè & multa in eo contra papae errores ac tyrannidem scribit . illyr . catal. test. verit. l. . pontificio , ac cesareo jure , nec non dicendi facultate adeò insignis , ut meritò inter aevi sui oratores , jurisperitos , & ecclesiae antistites principem obtineat locum . tomasini illust. vir. elog. non vereretur ille dicere , defensores papae ita jus canonicum suis glossis corrupisse , ut nihil tam illicitum sit quod sibi licere non credant ; quippe quem supra deum ipsum extulerint . morn . myst. iniquit . iacobus zabarella nobilis patavinus . ad eloquentiam primùm & graecas literas natua duce ferri visus est : dein ad logicam , & mathematicam facultatem , quòd iis studiis mira faelicitate proficiens , haud obscurum suae professionis specimen datet . tomas . illust. vir. elog. musicae artis scientiâ , quam doctissimis illustravit commentariis , clarissimus thuanus hist. tom . lib. . hulricus vel ud●lrichus zasius patriam habuit constantiam urbem celebrem sueviae . ab ineunte aetate philosophiae & studiis bonarum disciplinarum operam dedit . postea jurisprudentiae summa diligentia incumbens , in ea perfectissim●m cognitionem acquisivit . boissard . icones , & boxhorn . monum . illust. vir. & elog. vixit sub prolom●s . primo ejusque praesuit bibliothecae : sed caussae satis non video cur inter historicos debeat referri . nam ver sificatos ▪ quidem & grammaticus fuit , primusque homerum emendate est aggressus , nobilis criticus , unde biba●●lus ▪ in catonem , en cor zenodoti , enjecur cratetis . sed cur historicum putent aliqui nondum liquet . imò ne illud quidem apertum est , an hujus ●ant zenodoti . voss. de histor. graec. ● . . c. . quis eo latinas literas , ● quo roman● arm● penet●a●re ●● qui ●●rint , porvenisse●n●n miretur ? paul. iov . eiog . doct. vir. vide pier. valer. hiorog . ● . c ▪ . bernardus zigler eximius theologus , genere , virtute , doctrina , pietate praestans . camerar . proaem ▪ ad roman . aelianus l. . v●r hist. c ▪ . docet vocatum fuisse canem rhetoricum : rhetoricum quidem , quia sophista esse● , & eleganti dictione uteretur : canem autem , quia stylo mordaci adlatraret summos viros : atque adeò homerum ipsum , adversus quem grammatica quaedam libris ix . scripsit , ut suidas indicat . indeque sactum , ut omnes alienarum ●audum obtrectatores , zoili dicerentur . ovid l. . de remed . amor. ingenium magni livor detrectat homeri quisquis es , ex illo , zoile , nomen habes . etiam adversus platonem , & isocratem , calamum strinxit , ut ex eodem aeliano , ac suida , constat ▪ voss. de histor. graec. lib. . cap. . vixit & scripsit post annum domini ▪ millesimum & centesimum ▪ ut patet ex ejus annalibus . forbes . instruct. histor. theol ▪ l. . c. . historiam catholicam scripsit , ab initio mundi ad sui aevi imperatoris ale●●● commonii obitum . eam in tres tomos dispertivit . whear . meth. leg. hist. part . . sect. . zosimus imperii declinationem descripsit , ab octavia●o gaesare exorsus ▪ ad , urbe●● à gothis ▪ ala●ico duce , captam , libris sex . vixit tempore theodosii iuuioris ▪ dictio ejus brevis , perspicua , pura & suavis . ita de eo photius ▪ homo fuit quidem paganus , atque inde principes christianos frequenter ●ug●at . whear . method . leg. hist. civil . part . ● sect. . doctissimus ipse & eruditorum fautor egregius . in italiam venienti , nec opinanti , de superiore loco caesareas institutiones interpretandi provincia à patavinis demandatur . hic praeclaros illos libros in x. tit. qui de testamentis commentarios adornavit ; sibique non tam popularis aurae captandae , quam bene de republica merendi studio excidere passus est . quo quidem libro . si molem spectes , in speciem fortasse exiguo ; sin : erum utilitatem ponderumque momenta aestimes , diffusis aliorum voluminibus anteponendo italiam qua patet , doctrinae fama conturbavit , & praeclarum illud alciati elogium promeruit , magnaespo● altera romae auberti miraei elogia belgica . vide ●uffrid . pet. de scriptoribus frifiae decadem duodecimam . celeberrimi doctoris iacobi zuingeri filius , & magni theodori nepos . tossan . de vita & obitu ioannis buxtorf . theodo rum zuingerum basilia protulit natum anno christi , millesimo , quingentesimo , trigesimo tertio . scripta quae edidit , sunt partim historica & philologica , partim medica : & inter illa quidem familiam ducit ingens illud theatrum : quo totam hanc vitam , quae humanae sunt considerationis , mi●â inveniendi felicitate , singulari disponendi industriâ & delectu exemplorum ita proposuit facilè ut appareat , auctorem methodi fuisse , si quisquam alius nunc est , studiosum & artificem summum . melch. ad. in ejus vita . anno christi fuit vir bonus , doctus , pius ▪ qui laboriosa vitae ratione spartam suam ornavit : & lucubrationibus reipub . literariae subservire conatus est . melch. ad. in ejus . vita . natione helvetius , vir-verè pius & solide doctus , cum in omni literarum genere , tum in sacra philosophia , & tribus linguis eruditissimis , latina inquam , graeca & hebraica , atque in vernaculo , id est , germanico sermone disertissimus , immortali laude apud omnem posteritatem dignus : quem adolescens olim vetus testamentum latine tiguti enarrantem , & in ecclesiis germanice verbum dei enucleantem , audivi : sed pron dolor nimium brevi tempore . gesu . biblioth . zuinglius etiam vir fortis alioquin & animo●us , cum secum reputaret , quod si domi resideret , ac praelium fortè fieret adversum , fore , ut magnam ipse sustineret invidiam , quasi concionibus quidem accendere● hominum animos , in ipso autem discrimine mollesceret , voluit omnino communem subire mortem . in corpus autem exanim● adeo faevitum fuit , & vix etiam illi●● morte potuit odii acerbitas exaturari . natus erat annos quadraginta quatuor , junior luthero quatuor anni● . sleid. de statu relig. & reipub. comment . lib. . repertus est multis vulneribus confectus zuinglius ▪ ●q●i primus ad he●ve●●os attulit pestifera lutheranorum dogmata ▪ e●sque ob singulatem , qua maxime inter helvetios florebat , opinionem vi●●utis , doctrinae & sapientiae , assidue imperitorum animos imbuebat : cognitum postea est , pagum qui tigurinus appellatur , quique omnium infidelium habetur caput , ex ccc . senatoribus , ad septem tantúmque eo confecto praelio esse redactum . sadolet . epist. l . accolitus sadoleto . vide epist. oecolamp ▪ & zuing. lib. . pag. . osvaldus myconius de vita & obitu zuinglii . vide plura ibid. religion and reason mutually corresponding and assisting each other first essay : a reply to the vindicative answer lately publisht against a letter, in which the sence of a bull and council concerning the duration of purgatory was discust / by thomas white, gent. white, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing w ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) religion and reason mutually corresponding and assisting each other first essay : a reply to the vindicative answer lately publisht against a letter, in which the sence of a bull and council concerning the duration of purgatory was discust / by thomas white, gent. white, thomas, - . [ ], p. [s.n.], paris : . errata: p. [ ]. reproduction of original in union theological seminary library, new york. includes index. eng religion -- philosophy. purgatory -- early works to . a r (wing w ). civilwar no religion and reason mutually corresponding and assisting each other. first essay. a reply to the vindicative answer lately publisht against white, thomas b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion religion and reason mutually corresponding and assisting each other . first essay . a reply to the vindicative answer lately publisht against a letter , in which the sence of a bull and council concerning the duration of purgatory , was discust . by thomas white gent. vinc. lir. cap. . intelligatur te exponente illustriùs , quod anteà obscuriùs credebatur . per te posteritas intellectum gratuletur , quod ante vetustas non intellectum venerabatur . eadem tamen quae didicisti ita doce , ut cum dicas novè , non dicas nova . paris mmlx . the author to the judicious reader . i suppose you have perus'd the book i here pretend to answer ; and , how do you like it ? has he done his work ? i dare not say , demonstrated , for sure he will not offer at what he thinks impossible ; but has he prov'd , which is a modest word , and he must not be offended at it ? has he solidly prov'd , that the position he sustains is a truth traditionarily deliver'd from the apostles to us as a point of catholick faith ? or , secondly , that it is defin'd either in the bull or council ? if he had done this , i should heartily rejoyce in his victory , though over my self : but if , as to the first branch , he have onely prov'd it the common perswasion of later ages ; and that , without clearing in what quality it is held , whether as faith or opinion , even by the moderns : if , instead of the consent of fathers he bring but one , above exception , and out of that one , the first and chief testimony is indifferent both to him and me , and the onely difficulty of the rest objected and answer'd by my self , and unreply'd to by him : if , of the three passages he cites out of the publick liturgyes , one onely bear any shew of difficulty ; the other two being either plainly neutral or grosly abus'd : and , if in the second branch , he have onely prov'd that it was suppos'd , or , as their title-page warily calls it , contain'd in the bull and council , and not determin'd , i cannot see my case so desperate as he imagins . scripture it self oftentimes proceeding upon suppositions conformable to the fore-entertain'd apprehensions of those it speaks to , without engaging that every such supposition is a reveal'd truth . but , on the other side , if i have plentifully alledg'd both scriptures and fathers , and liturgyes , and reasons too ( of which me thinks a little does well even among divines ) and to none of these has he given the least satisfactory answer ; i cannot see but my case is hopefull ; and when you have read this little treatise , i cannot doubt but you will see it so too . but all this engages onely a particular controversy , the next is of a far more high and universal importance , of a far different strain from other single and ordinary questions . for in this , we agree that what the church sayes is the truth ; we agree in the words wherein the church delivers us that truth , our onely dispute is about the sence of those words ; or rather what ought to be the means to come to the knowledge of that sence . we find by dayly experience the same creed recited in the mouths of children , of men , and of the learned : we cannot doubt but the apprehensions of children and men are different , and that our young thoughts are to be corrected by age ; but whether the learned and the prudential make the same apprehensions , is the great controversy between us . my antagonist seeing the largest part of the church consist of this degree of prudential men , perswades himself , that not only their belief , but their very apprehensions are uncontrollable and unamendable : i conceive , god has given that priviledg to learning , to make us understand the truth of our faith better , then by vulgar and popular conceptions . on my side stand the endeavours of the whole schools , whose direct profession it is , to explicate and declare the true sence of scripture , and the words in which faith is left us . on his side stands the multitude of the common people , whose fancyes are not elevated , nor their judgments improv'd by study : this multitude he loudly calls the church , all christianity , and such brave names : but be not astonisht at his great words , for he distinguishes not between the church , and the weaker part of it which he follows ; nor offended at me that i observe not a grave and regular progresse , where i am set to catch a bird that hops up and down from twig to twig , chirps upon this a little , and then flyes immediately to another ; but rather pity the condition of an old clumsy man too slow and heavy for so wild a chace . wherein , yet , by the help of god , i am resolv'd to follow him , as fast as i can . as the whole book in a manner is made up of little else but boutades and flashes , so you are onely to expect from me short hints of what might be said more dilatedly , which i hope may suffice to counterblast those sudden gusts . if any other , as is threatend , come out with stronger ordnance , i shall endeavour to oppose stronger bulwarks . i hope he will write hereafter more closely and with less distemper ; especially , since now , as i understand , he intends to read my books ; i would he had done so before he had written against them ; for then i might have hop'd a few hours would have suffic'd to make my answer , which now has cost me all my spare time of a whole fortnight . tho. white . index . a every act ( even a sinfull one ) has some perfection , as to what 's positive in it , pag. . that affections got here are not distinct from the soul , no singular opinion , p. , . antiquity not favouring ante-judiciary delivery , shown from the miscarriage of his best testimonies thence , p. , , . arraignment of the author feebly attempted . p. , , . c. censuring of doctrins , and who may lawfully do it , p. , , . controversy , in what manner to be handled , p. , . corporeall affections remain after separation , p. , , , , . best corporeall pleasures most conducive to beatitude , from p. . to p. . the council of florence , examin'd . p. . it ( and the bull ) wrongly descanted on by his eminently learned divine , p. . not holding ante-judiciary delivery a materiall point , nor of faith , p. , , , . councils , how held by the author , how by some other divines , p. , , . infallible in things necessary , and proceeding advisedly , p. , . their errability , speaking in common , and abstractedly from all matters and manners of proceeding , held by all , p. , , . fewer , easier , and less deceivable requisites to their infallibility in the authors doctrin than in others . p. . . . the council of trents doctrin concerning remission and satisfaction exactly observ'd by the author , p. , , . d. definitions may proceed upon suppositions onely probable , p. . . delivery so speedily expected by priviledg'd altars , diminishing the care of assisting our dead friends , p. , . and our amendment here , p. , . the opinion of ante-judiciary delivery never taught as certain , p. , . . it s beginning and progress , p. . to . true discourse in angels following from the vindicators tenet , p. , . distinguishers between faith and opinion must neither be illiterate nor meanly learned , p. , , , . divinity grafted on the stock of our naturall speech ; and , so , on philosophy , p. . e. eymericus his mistake , p. , . his censoriousness p. , . f. faith not endanger'd by true science , p. , . but its objects better understood by it p. , , , . not diversify'd according to the severall apppehensions of the faithfull . p. , , . . . . . so●e false-dealings and disingenuities toucht at , p. , . , . . , , , , . , . , , , , , , , . father and son spoken of god metaphorically , , , . that foundations contradict ante-judiciary delivery , p. . g. that a governour dispossest ought to be restor'd when the common good requires it , the profest and express doctrin of the author , p. . s. gregory not the author of those dialogues which gave us the first news of an ante-judiciary delivery , p. , . hence , the origin of that opinion much later , p. . i. i dentification of the soul and body necessary for a body's action on her , p. . . identity of the soul and body , p. , . infallibility , when certainly found in decrees of a pope and council , p. , . inquest not necessary to find our faith p. . interpretation of the bull and council by the vindicator , manifoldly defective , p. . m the method of a divine in seeking truth , p. . to . diverse mistakes about the council of florence , p. , . of a censure , p. , . of the occasion of my writing the middle state , p. , . of a metaphor , p. . of the liturgyes manifoldly , p. , . of my doctrin concerning a dispossest governour , p. . and the vncertainty of scriptures letter , , , . of best corporeall pleasures , p. . of eternall happiness to be no good at all , p. , . of the souls nature at reunion , p. . mysteries of faith not knowable without revelation , p. . p. paganism uncharitably and weakly objected , p. . pains of purgatory what , in the true opinion of the author , p. . prayers and alms for the dead in use before the opinion of ante-judiciary delivery , p. , . and many wayes beneficiall to them in the authors doctrin , p. . to . a prohibition of a book no censure , p. . to p. . punishments of pure spirits agreed by all to be acts of the will , p. . q. the question stated as in the bull , p. . s. scriptures letter uncertain without the ayd of tradition , p. . the soul , how substantially chang'd by separation , yet the same , p. , . pure spirits know all things together and perpetually , p. . to p. . the sufferings of our saviour not prejudic'd by the unyeeldingness of separated souls to externall torments , p. , . t. tradition not examinable , p. . more or less time coexisting adds or dimininishes nothing to a pure spirit , p. . to . errata . p. l. , . these terms ; but the terms expressing those mysteries , which were — p. . l. . conform. p. . l. . appetit . religion and reason . first essay . introduction . sir , had your answer to the unknown author been written in my fresher dayes , i should have endeavour'd to have given you an ampler satisfaction : now , being come forth in my frozen age , when my long ague hath made me fitter to think of death than of school-quarrels , i hope you will be patient with me , if , in as short a method as i can , i give you rather hints by which a little endeavour of your own may find out satisfaction , than dilate my self so far that every weak eye may see it . doctor hammond , as i am told , about the same time hath bent himself against my doctrine : whom , though i much esteem , being assured by friends common to us both that he is a very courteous and civill person , and hath spent much time in reading good authors ; yet have i rather preferd the answering you ; both because i expect better quarter at your hands , since the stricter bond of religion should make us apt to interpret one another more fairly ; as also , and indeed far more ( for i see that tye very slippery in many ) because you have some tincture of the school ; and , to my thinking , are much sharper and abler to set off an argument , and write a style solid and proper to the matter : whereas , that loose way of preaching and affecttaion of words the doctor uses , shews more vanity than substance in his discourses . besides he has an adversary from satisfying whom he seems to me very short ; and i am gladly willing to excuse my pains when i see the same or more fruit come from anothers pen . returning then to you , i hold it my first duty to give you many thanks for your work ; you being the first , who ( though somewhat late for me , now scarce able to keep my self warm by a fire ) have given me the occasion to speak for my self , that the world may see whether those many smother'd slanders , which so long have layen heavy on me and my works , bear a value proportionable to the noyse they have made . which to examin in short , i divide your treatise ( and so , my reply ) into two parts ; the first holding twenty two of your sections , and belonging chiefly to the middle state of souls : the second , containing the rest of your sections , touching upon many points of my doctrin in which you find fault . first part . refuting some of the vindicators objections , as they ly in his book ; chiefly those that concern the middle state . first division containing an answer to his five first sections . the vindicator's mistake of the manner of treating controversies , and of the nature of a censure . the method a knowing divine ought to pursue . diverse errors rectify'd . to begin then with your first section , i confess you speak very fairly , had your patience but held out , not to have broke your word in that very section : which i intend presently to declare , if first i desire you to beware how you take principles out of hereticks mouths . the nobleman out of whom you cite the maxim that writing of controversies ought to carry as much sweetnesse as love-letters , was a very ingenious and worthy person ; but , if you enquire of his religion you shall find it in chillingworths book , in which he is thought to have had a great hand . and mr chillingworths religion how sound it was you may ghess out of the answers made by himself to himself which go before his book . in one whereof he candidly professes , that if tomorrow he sees more reason for another religion , and next day for a third , he will change his religion as often . now , who can doubt but he that has his religion tackt on him with such slight pins that he may change it a la mode , has reason neither to take offence nor give any upon that account , but civilly to proceed with a gentile and unengag'd indifferency as in a business that concerns him not enough to be angry about : and , if you have such an esteem of your religion , you shall do very well to follow that maxim : but , if you conceit writing in religion to be one of the most efficacious courses to breed an eternall and incomparable mischief to the readers , if it be so handled that he may think both sides ( as men call it ) probable , and that it sinks into neithers heart , then i beleeve your pen will prove sharp and stinging , as wee see the fathers is in such occasions ; though some milk and honey towards the persons bee mingled for charity and edifications sake . now let me perform my promise . you say you cannot digest their boldnes who usurp the authority of the supreme tribunal to brand any opinion with the title of heresy whilest the church has not done it to their hands . yet presently after you do it your self , branding this opinion of purgatory as hereticall , and bringing your evidence that you are convinc't it is condemned . and , i pray , who off●●s to censure another , but he takes himself to bee convinc't that it is against some rule which he supposes sufficient to make a catholick truth ; as , against scripture , councils , the generality of the fathers , or ( as you do ) against the definition of a pope ; and this to him is a conviction that it is condemned before he censures it . nor have you any more to build on than your own perswasion that it is defin'd ; your self professing that the question is brought to those niceties that one need have his vnderstanding perfectly calm to judge of it . so that , on your perfectly calm judgment entirely relies this your censure . thus much to your self : but , as to the universall proposition of censuring opinions , you seem a great stranger in the world . for , what famous divine , what university , what bishop is not thought fit to censure a malignant proposition ? is there not regularly in all dioceses some censor librorum expresly appointed ? is not every preacher subject to be forbidden the chair if he advance a proposition that the bishops theologall thinks not fit to be suffer'd ? are you ignorant of the pudder at paris about censuring monsieur arnaulds letters , which censure was not approved at rome ? and yet you cannot digest their boldness who usurp the authority of the supreme tribunal to brand any opinion with the title of heresy while the church has not done it to their hands . know , great divine , that the pastor or doctor who lets a wicked proposition run uncontroll'd among the people till means bee made to get it censu●'d and forbidden in rome ( which how hard it is if the maintainer have great friends may appear by the long contest betwixt the order of saint dominick and the jesuits about certain propositions of molina ) wrongs his own conscience and is unfaithfull to his vocation , in suffering the infection to sink deeply into the hearts of the faithfull ere he prepare an antidote . besides , when would the pope take notice of what is publisht in france or england if no body cry fire ? how many , how violent out-cryes were there in france before the jesuits wicked cases were condemn'd at rome . so that this principle of yours betrayes the church into the hands of any potent heresy that shall spring in a far country . let me therefore intreat you not to use so uncivill terms towards all the learned doctors of the church . i hope you will not be offended that i omit to answer some small-shot of yours in this section , that i may pass to the next ; in which i find my self taxed of a wrong method in seeking truth , out of a story which as i do not particularly remember , so am i far from denying ; for the method you report , as i understand you , is truly mine ; that is , as a divine , to find out the truths in philosophy , and then the mysteries of our faith will square well enough with them ; and so i doubt not but i have been subject to declare it many times . nor can i conjecture who it was that gave mee the answer you mention , but shrewdly ghess that he either did not understand mee , or the matter , or both . and , because by your proceeding i fear you are in the same errour , i will endeavour to explicate my sentiments , and leave the judgment of the cause to upright understanders . my conceit of matters of faith is that the scriptures and creeds and sometimes also our doctors deliver them in words well known , but whose vulgar sence divines see impossible to bee true . for example , where it is sung that the eternall son descended from heaven , the vulgar conceive a locall motion by which he came down into the b. virgins womb : and , as i remember i saw it painted thus at frankford in a catholick church whither i went to mass : the holy ghost above coming towards the virgin , and sending rayes before it , in which was a little child carry'd by them towards that blessed mother : an apprehension which the learned know to bee impossible . so , by our expression of christ's sitting at the right hand of his father , what doth a vulgar hearer imagin but an old man sitting in an high chair , and his young son in another , set at his right hand . i cannot believe you think it possible this meaning should be literally true . to find out then the true sense , i conceive philosophy a fitting instrument ; so that by philosophy we come thus to understand our faith , and by understanding it , to be able both to defend it and propagate science out of it . a certain sort of divines ( if i wrong them not in calling them so ) there is , who , conceiting as soon as they have the words they know the meaning , reckon not upon this way ; but cast about to find out more and other words that shall lead them to the defence and propagation of the known truths ; and think they must not look what philosophy sayes , but teach her what she ought to say . this i conceive to have been the difference between me and the eminent schollar that conferr'd with me . when i had read thus far , i expected to see the other method strongly maintain'd , & mine as strongly laid flat on the ground ; but , looking farther i onely find your own censure , and that such a one as is hard to judge whether it be a dispraise or a commendation : but , whatsoever it is , with mistake or addition . from which last to begin , you suppose i intend out of philosophy to frame a divinity ; and , if i understand you right , independently from revelation ; which i am sure you can find neither in my words nor my writings ; but onely that revealed propositions were to be explicated by philosophical ones known without revelation . do you make no difference between inventing divinity-truths and finding out the meanings of the words in which they are deliver'd ? do not lawyers dispute the meaning of the laws after they see the words ly before them ? do scripturists invent scriptures when they seek out the sence hidden in those writings ? i pray then take notice that you either add to or mistake what i say ; for , how often do i expresly affirm those mysteries could not be known without revelation ; though , after they are revealed , they may by nature be explicated , and new truths propagated out of them . you seem to be sore afraid that my method should bring forth a naturall and new divinity . had you said a connaturall one , i could not have desir'd a greater praise at your hands ; for so all supernaturall qualities , at least the good ones , are term'd by divines . but you say a naturall one : what mean you by this term ? that it shall be one never reveal'd by god , and yet exprest by the very words in which god reveal'd his ? truly , if this be your meaning , i am beholding to you for a great honour and commendation . but i must tell you i suspect you understand not well your own proposition . for , if it be true that the holy ghost means in his words all true senses which they afford , there is no denying but such a divinity will be a revealed one , however it may be proved by naturall principles ; for , you will not deny but the same object sometimes may be knowable both by faith and by philosophy . if the divinity you mean be false , it is either against the other which you say is revealed , or against naturall principles : this latter you cannot press while you grant it is a naturall one , that is , according to naturall principles . the former leaves still this quarrell undecided which is the true divinity , since the words bear both the senses ; and , this , by your own plea , hath the advantage of conformity to nature , as indeed any true divinity must have . besides , the novelty you fear , supposing it contradict no truth already known , is a great praise ; for to discover new truths especially in divinity , and such as are of moment , is to advance and give a progress to that sacred science , and so the highest pitch a divine can aym at . thus much being spoken to your fearfull thoughts , let me consider the two sayings , that of your eminent schollar , and mine own . i desir'd to be assured of naturall truths , and said ( as your self report ) that the mysteries of faith would square well enough with them . and i appeal to your self whether i spoke truth or no . if i mistake not your person you have been a reader of philosophy , and so cannot be ignorant that ex veris non sequitur falsum , and that verum vero minime contradicit . if then we have once certainly found the truths of philosophy , can there be any danger that what we have so found should contradict our mysteries ? much help may proceed out of such principles , much direction ; no harm , no danger of erring . so that i doubt not but your self , if you consider it , will find this resolution perfectly secure . now let us turn the leaf and examin the course of your eminent schollar ; and you may easily descry how he commands us to take unkonwn principles to prove truths which may be known by other plain wayes . do not mistake me , i call not the principles of faith unknown as not being demonstrated , but as not being understood . i grant the letter to be certain and certainly known , i grant a quaedam tenus of the sence to be known ; but the sence which in rigour is literally verifiable , that i do not grant to be alwayes and entirely known out of the pure force of faith . your self will easily apply this doctrin to the article of our saviours sitting at the right hand of his father . it is certainly known those words are true ; it is certainly known the materiall sence which the vulgar takes has a proportion to the true sence : for , the true sence being that he arrived to perfect quiet after the troublesome oeconomy he had passed in this world , which rest hath sitting for its concomitant in an active man ; that he remain'd the first and chiefest instrument , and in the french phrase , le premier ministre d' estat in gods government of the world ; to which dignity is annext a kind of perpetuall presence and conference with the prince : now , why this is well exprest by being on the right hand of another , may we not consult some other skill than that of faith ? wherefore , in such cases as these i cannot doubt to affirm that true philosophy is both an usefull and necessary and alwayes obedient servant of faith . and let your eminent schollar without the assistance of any other knowledge than the bare words of the article attempt to determin out of them what sitting , and what on the right hand is , and this according to the way and profession of a divine , i fear he will come out with some such notion as others of his form learnedly give to person , nature , vbi's , actio's , &c. that is , some strange puzzlling thing , which not onely leaves us altogether ignorant what it is in god , but wholly confounds the knowledge we have of it in nature . neither do i deliver this purely by discourse but by experience ; which experience joyntly with my reading s. thomas were the instruments by which god conducted mee to this way . i thought it fit to dilated my self a little in this point , that you who are in your flourishing age , and hopefull to be a great light in gods church , if you be put in the right way , may be little and little mark the difference of them who go under the common name of divines , and see how many such as you esteem eminent schollars are onely historicall , not scientificall divines : they can tell you after the manner of an history or narrative what the most celebrated doctors teach ; what is in their opinion the more common sentence of schoolmen ; and , the multitude or reputed worth of such doctors is the scale in which they weigh theologicall truths ; though they read even in those very doctors that their authority is of no more value than the proofs they bring . now , if divinity be a science , as i am sure you will not deny , it being voiced so by those very divines , though sleightly executed , there must of necessity be , or be possible a sort of divines who in true speaking know theologicall truths , who therefore will properly and with justice claim the title of divines , whereas these others wil be but discoursers in theologicall subjects . if an old mans experience may prevaile with you , i exhort you to study true divinity . looking into your third section , at the very door i met with a scruple which i must endeavour to remove . you say , the authority of our supreme pastor hath interposed his sharp but justly deserved censures against diverse of my books . i confess it is gravely spoken ; but i find not any sence within to maintain so peremptory an outside . i pray which of your eminent scholars teach that the prohibition of a book is a censure . the holy bible if printed i do not say in a vulgar language , but even in an heretical country , especially by an heritick , is prohibited ; and your way of speaking which makes a prohibition a censure , i and a sharp one too , would make us beleeve that the bible , that is , gods word is sharply censured by the pope . can you imagin a greater scandal , considering the place where you live ? in luthers time there was a decree that whatever book was printed by any book seller who had printed any of luthers works should be prohibited . read the rules of the index expurgatorius in the council of trent , and see how farr wide you have stray'd from the catholike practice and opinion . as for the special prohibition against my book , though doctor holden hath learnedly declared the quality of it and that be sufficient , yet i have these two notes to offer you ; one , that i am now fortify'd in my plea ( which hitherto has been accused as a meer shift to cover my disaffection ) that a simple condemnation of a book at rome , without singling out any particular proposition , leaves the whole doctrin of the book untouch't . i am confirm'd , i say , now by a fresh authority out of stubrockius his new notes upon wendrockius his commentaries on the provinciall letters ; where , at the bottom of the page before the first , you may see how unscrupulously those children of obedience take up the same undutifull pretence against roman condemnations with others when their case is the same with others . this you may plainly see if you busy not your thoughts too much at the seeming contradiction of my words [ the page before the first ] for i observe your art is excellent in descanting on a bull . but , because the words prohibited , condemn'd , make a noyse a great deal lowder than their signification , i shall so far comply with my reader's either unexperience or indisposition as to cite that disguis'd jesuit stubrockius his words ; that the world may know how religious men and those whose chief strictness consists in obedience , can put by the blow of a superiour's command when they are concern'd in it , how loudly soever they exclaim against others for a less matter . si nihil prorsus in eo ( libro prohibito ) sigillatim config●tur , sed prohibeatur generatim , nemo sapiens neget eo duntaxat nomine prohibitum fuisse quod contra regulas a concilio tridentino praescriptas , editus sit . if nothing at all in particular be struck at in that book , but it be prohibited in generall terms ; no wise man can deny but that it was onely in this regard prohibited , because it was set forth against the rules prescrib'd by the council of trent ; as that the authors name was not printed ( by which , observe , that this your book , according to the council of trent sess. . is prohibited ) or approbation of superiours obtain'd , or such like . and the book stubrockius thus strives to defend is neither better nor worse than the intolerable apology for the casuists , condemn'd and prohibited by the pope the last august . my other note is , that amongst all the two books of mine ( for your diverse are no more ) prohibited in rome , this which you except at is none : so that your censure is the first ; how well grounded your following discourse will tell us . the reason that court would not proceed against it ( though the doctrin it delivers might justly expect a stronger opposition , than some others that have had worse luck , from the interest of its most zealous adversaries ) is because they see my opinion supported by an universality of fathers , of contrasting with whom they are cautious in rome , being persons of great prudence . and the ex-jesuit who writ so bitterly against me here in england , though sollicited to oppose that book , would not , answering he knew diverse fathers of that mind , particularly s. austin , whom ( sayes he ) i have read over no less than fourteen times . you promise me in the end of this section to concern your self onely with this one controversy of the state of souls dying in grace not as yet fully purged , and with the positions and grounds on which ( my ) explication of purgatory stands ; unless some one doctrin ( of mine ) or other , having a neer alliance with the business in hand so offer it self that the discourse and subject would be illustrated by it . you promise me a great favour ; for , i naturally love to speak to one question at once , and points connected with it , that so it may be more fully illustrated and the reader inform'd ; which , when many are touch't sleightly and onely catch't at , especially if disparate and not tending to the same difficulty , the reader's eye is distractedly drawn diverse wayes , and no occasion offerd of clearing any thing fully . but i must not be so happy as to hope performance from you in any thing . you promist me formerly the sweet style of love-letters ; but anon very furiously and unkindly call me epicurean , pagan , heathen , and what not ? you promist you would not censure me ; and yet proceed even in the same place and all over to censure me most sharply . you promist p. . strength of sence in treating this subject ; but have hitherto afforded me nothing but the contrary weakness , and i mainly fear the like performance in the rest of your book . you promist civility towards my person , and that you combated onely my doctrin ; yet more than once quarrell with my very name , which i assure you , sir , is onely personall , and not a jot doctrinall . and now you promise me the treating onely one question and points neerly ally'd with it , which is a procedure worthy a schollar ; but yet afterwards you ramble to the apocalypse , the two wings of the woman , the eternall generation of the second person , my expression of my name and quality , and diverse such discourses ; which are not onely not neerly but not at all ally'd to the present question : which shows that you are very regardless of your word and credit , and unconstant to your own thoughts ; and that you aym more to cavill and make a noise against me , by picking out of my works two or three paragraphs here and there from their fellows by connexion with which they subsisted ( a method which should one attempt in god's holy word it self , your own heart tels you nothing's so absurd but might be father'd upon it ) rather than to confute any piece end wayes as a schollar should do . your fourth section ( the substance of it being nothing but the copying another book ) i am glad to have nothing to except against , onely you insinuate a fault in the translation , which not having the latine copy by me i cannot judge of . had you endeavour'd to mend it , you should have oblig'd both the worthy translatour and my self . in your fifth section by a malignant sleight you seek to bite sir kenelm digby , saying , the book of the immortality of the soul was father'd upon him . i know you would do me the honour to entitle me to it . but , as that eloquently proper style , the diffusion of the discourse , the multitude of experiences even in arts wherein i am totally ignorant , do exclude me from the vanity of pretending to so excellent a piece , so do they discover to the world the rashness of your impotent envy . my part follows next in the subscription of my peripateticall institutions , the naturall sence whereof being , thomas an english man , of the whites of essex , you are pleas'd to transform according to your good will . you add i say my institutions are according to the minde of that most eminent man and excellent philosopher . and , as for the first epithet i have the unanimous testimony of all that know him and are able to judge in what consists the worth of abilities in the arts both of peace and warr . and , for the second , concur with me all those in italy , france , germany and england , whom their own industry and aequability of minde have made worthy to read his book . what your following discourse sayes of my institutions i candidly confess and am bound to thank you for sealing it with your good word ; saving still what you cite out of the consilium authoris , where is no such matter as you express , though your sincerity can allow the puting it in a different letter as a citation from the place : and , therefore i see even when you make show to cite the very words , the reader must look the place if he will not be mistaken . though you seem to speak of a point which all peripateticks acknowledge to be done by aristotle long since , and so needs no greater excellency to perform than to have read and understood him . it seems by your requiring faith in your reader , that in your schools you do not use to let your schollars see evidence to anchor them in your doctrin , but you propound some easy and plausible perswasion to tickle and inveigle their belief ; and so need none of those strange terms , fit , sequitur , consequens est , &c. for no one thing follows another in your doctrin . all are either primò nota or postremò ignota in your philosophy . your next quarrell is that i say divinity is inaedificata to philosophy . lord ! how you would have been troubled if i should have sayd that faith is grafted upon the stock of our naturall understanding , and charity on our will ; and yet i beleeve this will prove the tenet of your eminent schollars . now , if this be so , sure it is less absurd but not less necessary that our divinity be grafted into the stock of our naturall speech and words , whose meanings and definitions philosophy must open to us . i pray then be not offended with this word inaedificatàe ; for it signifies not super aedificatae , nor has the force to signify that the strength of divinity comes from philosophy , but that philosophy is the wax into which the seal of divinity is printed , which no learned ingenuous man will deny . for , if definitions be the principles of science , and philosophy defines the words divinity uses , it must needs have a materiall priority to it . next , you tell your reader my philosophy and divinity are so perfectly squar'd , that if i had not made a division of the books it had been impossible to know where one ended and the other began . honour'd sir , you know i am but a poor man , and cannot give rewards for good turns done to me ; therefore i beseech you to be content with humble thanks : for i owe them from my heart ; first to god who gave me to perform what you say or rather did it by me ; next , to your self who so kindly acknowledge and divulge it . for i see not how you could give a schollar a greater praise , than to signify that the contexture of ( not his paragraphs , but ) even his books are so closely connected . but to check my too much feeding on your praises , you give me a knock with every bit ; you say i banish supernaturality , evacuate christian faith , admit nothing on other grounds than demonstration , all calumnies as false as bold ; and so can do me no harm where your bare word is not blindly beleev'd . second division . containing an answer , from section sixth , to the fifteenth . the ground-work of the vindicator's impugnation of the middle state found to be a most groundless calumny . the occasion of writing the middle state , the letter of vindication , and that in answer to the dispensers of the bull and canon . his weakness in arguing , in stating the question , and opposing his adversary . in the sixth section you seem to come to the question , and cite a large text our of my peripateticall institutions , adding at the end this conclusion of your own . this is the essence , the substance of his purgatory , this is his whole chain or deduction of it , this is the grief he admits in separated souls , &c. is it possible , sir , you should thus forget all truth and honesty ? first , you cite out of a book where there is no more mention nor thought of purgatory than of the dungeon of constantinople ; where method permitted me to treat of no more than i had before layd grounds for , where i had not made any mention of christianity , or christian felicity or unhappiness : where , in a word , i could onely speak to pure naturalists ; and yet you boldly pronounce this is the essence , the substance of his purgatory , this is the grief he admits in separated souls ; whereas the whole bufiness is both in the sacred institutions and middle state ( the books which purposely treat that subject ) so quite differently and so at large explicated . pray , sir , furnish your self and me with some excuse why you omit those books which designedly handle that matter , and cite out of another which handles it not at all ; and then , upon this false and abusive pretence , lay the whole ground-work of your future impugnation . the seventh and eighth sections consist chiefly of my words , and so i may omit them till there arise some occasion of farther examination : onely i must note that at the end of your eighth section you profess your great care fully to deliver the foundations of my new fabrick of purgatory ; yet make no mention at all of the institutiones sacrae ; or that there is either scripture , or fathers , or theologicall reasons alledg'd in my book of the middle state ; by this sly trick seeking to draw your credulous reader into the conceit that there is no other ground for my opinion than a metaphysicall argument , whose force because they do not penetrate , you may shake it off with crying 't is non-sence . in the ninth section you tell a forged story ( whether out of ignorance or malice i leave to your conscience ) that my lord of chalcedon admonish't me of this point and others , and that i was ready with a premeditated apology . in which , though short , there ly three mistakes . first , that my lord admonish't me : for , though he were my superiour ; though one whom a long-well-spent age , great study and many writings had made awfull to our church , yet was he far modester than you ; and profest , as he did dislike my opinions , so he dissented no otherwise than as one divine does from another , and had never descended to censure any of them . perhaps , of this point you may have heard the contrary , but i have it under his own hand . the second mistake is , that he admonish't me of this point ; for he never descended to any particular ; and this you might understand ( as partly the other ) out of my dedicatory of my , ratio villicationis written to him , and presented in his lifetime . the third , that i had fore-prepar'd my book of the middle state , and presently sent it him . for , the reason of my composing it was the many popular noises rais'd against me by persons , some ignorant , some malicious , as if i were an heretick , which forc't me to write the treatise in mine own defence , and i dedicated it to my lord , though i knew no particular exception of his against this point , but judged he might have some , because the greatest cry was against it . the translation , as far as came to my knowledge , was not made by any design upon earth , though by the event i perceive it was out of speciall providence in heaven . how things passed on your side , and what were the true mot●ves of your publishing the bull , and that testimony of the council i can onely collect from the phaenomena of all concurrent circumstances , of which you may perhaps hereafter hear more . you say the publishers of the bull had no respect to the letter of vindication . i think you aym at one i wrote in latin to a person of honour , which was presented him , and by him shew'd to some jesuits that frequented his house , and they can be witnesses of the truth between us . this , afterwards , as i hear , was translated into english and printed . if this be the letter you speak of , i would gladly understand why you imagin the author conceits himself inspir'd with the genius of mont-alt : whose spirit , i confess , i take to be very solid and pious , and generously adhering to persecuted truth : nor , do i find it unlawfull that any should wish to be inspir'd with it , but truly conceive my self far below the hope of such excellences . what you heard well observ'd that all the protestant divines of england would subscribe to the same protestation which is in that letter , i beleeve purely upon your report . but tell me first , may a catholick protest nothing that a protestant will subscribe to ? or can a protestant profess nothing but what he will perform . again , will any protestant profess to renounce any doctrin found to contradict any authority constantly acknowledg'd for infallible in the catholick church , meaning the same by catholick church as my writings declare me to do , that is all those who adhere to tradition ? will any protestant be content to have lost his cause if any decree of a pope be expresly repugnant to him , which i there also profess ? how maliciously blind then was the observer you follow , who could not see such distinctive expressions ? how uncharitable your self who catch at and magnifie every rash cavill , out of a tooth to disgrace and abuse him that never did you injury . your calumny of my denying decrees of popes and councils shall be answer'd in its due place . you say the publishers intended not to enter into the lists of disputation , which i easily beleeve ; and that they were perswaded , the very reciting the bull and canon would have knockt down the book ( which you say was the occasion of their setting them forth ) beyond all reply . how weak a conceit was this for men that saw both bull and canon cited and explicated in that very book , and could not be ignorant that in many private conferences the same authorities had been debated ? you thought your capitall letters would have dazled the understanding , of the adverse party , so that none would have dar'd to look further into the meaning of those authorities . but god provided that al should not be so light of belief , nor his church led into error by such a misgrounded interpretation of its decrees . you complain much in your tenth section that this pious intention of the dispensers was wrong'd . as though you did not know that intentions are secret and must expect their reward from him that sees the heart : men judge of actions , and your self confess the effect was that pious ( that is , credulous ) persons received satisfaction ; that is , were seduced into errour by that cuning practice ; and yet you think it not occasion enough for an understanding man to discover so prejudiciall an interpretation forc't on the church ; and would needs have it a wrong to you that one unknown & not intended to be hurt by you should take this pains ; as if every honest and ableman were not interessed in the churches quarrell of so high a nature as to set up an opinion , that may prove when examin'd erroneous , for an article of faith . in your eleventh section you begin to produce your arguments , whereof the first is , that all orthodox writers who have treated this subject of the state of separated souls since the promulgation of the bull a foresaid suppose it as a certain truth . but how many such do you cite ? surely of five hundred which have written since those dayes your readers might civilly expect at least half a score that positively assert it as an assur'd doctrin of the church . but , such is the irregular way of discoursing your eminent scholars use , that when they have audaciously advanc't a proposition whereof they know nothing certain , if it be deny'd , against all rules of discourse and logick they put the defendant to prove the contrary , which peradventure concerns not him a pin whether it be true or no . as in the present , what concerns it my faith whether many or few interpret the bull and councill as you or i say ? to make a new article of faith the definition must be so clear that none can doubt of it : and ipso facto that it needs interpretation , 't is evidently insufficient to make a new obligation of faith . again , suppose your antecedent be true , does any number of interpreters lock up the understandings of those that follow that they may not see more than their fore-goers ? if you say yes ; shew us some seal of infallibility in their foreheads by which we may know so much , or else your faith will be but probable ; but a peradventure i , peradventure no ; and interest or passion must supply the rest . and , such i beleeve is your faith of this your new-born article , though somewhat an older opinion . in your twelfth section you enquire into the state of the question ; and when you have recited it out of the bul , you presently cry , victory , without ever looking into the words and sence ; that one may note in you the wonted disposition of your great masters , to read the words , but seldom take pains to understand them . the bull then sayes , that in the dayes of the popes predecessor there rose a question among divines concerning the vision of the souls of just men after their death , in which nothing was to be purg'd when they departed out of this world ; or , if there were , it was now totally purg'd ; whether they see the divine essence before the re-assumption of their bodies , and the generall judgment , and also concerning other matters , &c. i pray you now , in vertue of your logick , shew us here what is the subject of the question , what the predicate . to my apprehension the subject is divided into two parts ; one is of just men in whom at their death nothing is to be purg'd ; the other of them who at their death had somewhat to be purg'd , but now are totally purg'd : the predicate is , the seeing of god's essence before the day of judgment . if this be so , then resolve me whether the subject of the proposition be affirm'd by the proposition , or be that of which the predicate is affirm'd . we whose logick tends to demonstration , agree that the subject is not affirm'd , but is that of which the predicate is affirm'd ? what your eminent schollars that square philosophy and consequently logick to their not understood faith , will say to this , i expect you to teach us who are a great professour ( i doubt not ) in their way . in the mean while give me leave to think and tell you , that the question whether any souls be purg'd before the re-assumption of their bodies , is no part of the popes answer , and neither part of the predicate nor of the copula ; and this so evidently that no ingenuous person can reply upon it ; which i may very well ghess to be the reason why you would not scan the popes words . nor need i make other answer to cherubinus , he ( as your self say ) agreeing with the pope . this is the main prop of your whole cause ; and yet how weak it proves when seriously and indifferently examin'd ! though i freely confess it might easily be mistaken by an unwary reader fully possess 't of the contrary perswasion . you see , now , sir , the way a scholar that understands logick would have taken here , is , since every question is of whether something be or be not ( that is , of some proposition , that is , whether some predicate be identify'd to the subject ) to show that the predicate of the proposition you would evince is the predicate here ; your subject , the subject . by this method you might have hop't to arrive to some strength of sence . but instead of doing this you onely cry aloud the words are most plain and express for you , that they most clearly and evidently condemn us ; and then to prove it , you are very high against your adversary's over sight , his prepossession , his boldness , his confidence , sometimes he is blam'd for an absurdity almost impossible in over-looking it ; anon , you say , to do him right ( as if you would confess you did him wrong before ) he did see it and cite it . strange challenge of over-sight which consists with a grant of both seeing and citing ! so that all you bring in your own behalf , and this in the main support of your cause , is contradiction to your self , calumny of your adversary , many bold sayings , and not one schollar-like attempt of proof . sweet sir , will this serve think you to prove your adversary a puny , and your self a great clerk ? or rather will not the reader judge that the differences of your performance will transpose those appellations ? in your thirteenth section you reprehend your adversary that he pretends there was but one question onely disputed and defin'd at that time , and affirm stoutly that it is not possible for him to perswade a● intelligent reader thereof ; though both the pope and cherubinus by your confession call it a question , and not questions . 't is an hard case that the pope's own word cannot protect him , but we must be put to prove the pope spake what he thought . but , let us see your arguments . you say the pope makes two questions , and that cherubinus does the same ( their words being equivalent , i see not why i should make two disputings of the same case ) the first of souls in which nothing remain'd to be purg'd ; the other of souls in which something is to be purg'd . but since by your own confession , and by the words cited by your self they say these two made but one question , a man would have expected you should bring somewhat to prove what you say , and not upon your bare word force us to beleeve they contradict themselves in the same period . but , to speak sence as well as words , who knows not that the word question may have two meanings ; one , to signify what may be ask't ; another what is or may be doubted . an asking may be fram'd of any proposition we are ignorant of ; a doubting onely of those against which we have some kind of apparent reason . now , you are pleas'd to look no farther than for what may be ask't ; but your adversary goes on to what may be doubted of ; and , therefore , finding no speciall doubt of one part of the persons you divide which was not in the other , he was so clear-sighted as to find that the pope and cherubinus exprest themselves properly and dogmatically ; whereas you make them break the common laws both of sence and grammar ; and , when they would speak of many questions , to use the singular number . you add a confirmation out of the title of the bull , in which in the plurall number articles are sayd to be defin'd ; not distinguishing betwixt articles and questions , whereas an article must be fore-debated to be call'd a question . so that , if there had been but one article doubted of and debated , there was but one question decided , though many articles defin'd . nor do you well appeal to the d . scholion of cherubinus , where you onely find that ten heresies are condemned by this bull . for it is a far different thing to condemn a known falsity , and to determin a doubted question . so that your clear-sight fail'd you also in this point . as for eymericus i easily confess of his worth , all that pegna writes : but , as all that doth not except him from being a man , so neither from having had his imperfections ; and this in particular that he was too censorious ; which is pardonable in him , few saints arriving to a perfect exinanition of proper interest , till towards the end of their dayes . wherefore , as all judges for the most part are subject to draw causes to their own courts , so this inquisitour was willing to make many heads , upon which delinquents might fall within the compass of the inquisition , by which means he set great quarrels betwixt his own order and that of saint francis , condemning raymundus lullus , whom the franciscans maintain to be a saint , of heresy , for attempting to demonstrate the trinity . in which controversy our modern divines side much with the franciscans . hence i infer you can ground little upon this author as to increasing articles of faith . your citation out of spondanus is less to the purpose , for his relation reports nothing more to your intent then what is formally in the bull it self ; and , so , already discuss'd : onely i may note that this worthy author , in that he sayes the opinion of the saints not seeing god was not altogether reprov'd or condemn'd in john the two and twentieths dayes , is mistaken with divers others of your eminent scholars , as may appear by the universal out-cry of the church against him , and the arts and violences he was fain to use to get doctours to side with him , as the history of those times doth manifest . i may conclude that notwithstanding your strong confidence that your adversary never dreamt of these subtill mysteries you think you have discovered , he saw the truth more cleerly then you with all your great intelligence ; and so may return your exhortation upon your self , to beware of heat of youth , to beware of the secret snare of interest , which many times lurk undiscovered in the hearts of men of greater age . in the fourteenth section you come to the other question of what is the subject of this bull , which your adversary sayes to consist in this , whether perfect charity brings immediatly to heaven . and you very complementally beseech him to tell you how his cleer-sighted friends could perswade him to impose so grosly upon you , as to settle the state of the question in that whose name is not recorded in the whole decree . i confess i hold him bound to yeild you satisfaction . and because you have imposed by your first section the burthen upon me to answer for him , in return of your civility my request is , to know how a man of your worth and parts could perswade your self to descend so low as to ask a question grounded on so triviall an errour , that every school-boy must see it . i imagin if two words have in a dictionary the same signification , and a school boy should deny that his latin had the sence in english which his master asserted , because one of the two words was not in it . i fear his master would think him negligent enough to deserve the rod . so if the word justus signify one that is in charity , and you , who take upon you so high an authority of censuring , will flatly and challengingly deny the thing to be there because the very word is not there , you seem to me most extremely unreasonable : what if instead of an angel of gold , i give you half a piece , is it not all one ? or , which perhaps you will think more like our case , instead of the term defin'd suppose the definition ? you object therefore more strongly , that he requires the popes positive is or is not ; and if you do not shew that , and yet will obstinately persist to draw from this definition that souls are delivered before the day of judgment you hazard to contradict both bull and council . the rest of the argument though plainly and strongly urg'd you omit at the present , what you will do hereafter we shall see . this last point that you hazard to contradict the council and pope you stumble at . but why ( i pray ) if you know not their minds about that point do you not hazard to choose the wrong for the right . i understand no otherwise . but you insist upon his admission that the pope was of that mind . first that admission comes after this speech of his . secondly it is but a permission , not a certification , for out of it , you are never the securer that indeed it was so , and so still remain in hazard . as for his requiring an is or is not , i wonder you should except against it ; this being the very substance of the question in hand . i pray , reflect ( as any ingenious reader i suppose will ) that the pope may either think that some souls are purg'd before the day of judgment , and yet neither intend to say it , nor in fact say it : he may again both think so and intend to say it , and yet not say it ; lastly , he may do all three : let us then for argument sake suppose , that , he did all three , and that this would make an article of faith of what was not so before , for some of your eminent schollars hold that . doth any of them say his pure thought has that power , or his will if it budds not into words ? none that ever i heard of . the most demand publication and affixion ad valvas sancti petri , and in acie campi florae , and such like formalities , far more visible than an ambiguous elocution or supposition ; which you , without being able to shew any express word , will needs fix upon us for a yoak to submit all understandings unto . do not reprove so fiercely unless you can give a better account of your doctrin and actions . it becomes you not . third division . containing an answer to his fifteenth and sixteenth sections . the true question establisht , and the sence of the bull and canon defended against the mistakes of his learned divine . some notes evidencing that nothing about the duration of purgatory was defin'd in the council of florence . so much concerning your reply ad hominem . now , let us say a word to your question it self . by the precedent discourse 't is apparent there was but one formall question disputed in those times , though the predicate belong'd to diverse subjects as all universall predicates do . of which kind ( viz. universall predicates ) 't is impossible to see one if the questions must be counted as many as the subjects to which they are applyable . now then in our present case i averr the question to be vtrum justus nihil habens purgandum immediate potiatur visione dei . nor do i see how possibly you can deny either the question to be one , or to be this ; since the pope himself both expresly calls it one and puts it to be this . which being agreed on , let us see what signifies the subject , [ justus nihil habens purgandum ] just men or souls in which there remaines nothing to be purg'd . to divines a just man or soul signifies one that is indu'd with charity ; and to have nothing to be purg'd , signifies to have not so much as a veniall sin left to be purg'd in them , that is , according to s. thomas his doctrin , to have his charity totally fervent & perfect . now john the th . deny'd that such souls went to heaven before the day of judgment : his opposits , the main body of the church , affirm'd it . if then this explication be on all parts evident , what can be answerd why this , according to your adversary's tenet , was not the onely-handled and debated question ? unles you will return to that triviall excuse , as to cry the word is not there but onely the sence and meaning . and , where i pray , does your adversary pretend that his very words are in the bull , that you challenge him so vaporingly to shew you the question in termes ? i find him indeed say that 't was the designe , aym , drift , intention of the definers , but i do not see him undertake that perfect charity brings an immediate heaven were precisely the terms of the definition . your self cannot but observe he severally phrases the question , as sometimes whether souls perfect in charity see god immediatly , sometimes in other words ; attending to the sence as sober and intelligent writers should do , not standing upon terms as dodging sophisters do . look but into the testimonies which your self cite , and indeed what all historians and divines report , and see whether they do not unanimously agree that this was the question . i think i may after so much evidence excuse the answering of your adversary's argument drawn from the pope's so pious recommends of holy desires ; for , since the question is not chang'd , but by you mistaken and pitifully not understood , and that your whole solution relies upon that defect , his argument remaines in its full strength . onely , i will ask your pardon if i presume to direct you in the example of the entychians and monothelites . you argue thus : when the church combated the eutychians , it did not onely define the plurality of wils against the monothelites , &c. what you would say i cannot tell ; if , that the church defin'd both the plurality of natures and wills , you discover too much ignorance , for it defin'd onely the plurality of natures : if , that it defin'd onely the plurality of natures not of wills , you say right , but it comes quite crose to your intention , which strives to prove that something is defin'd by connexion , not formally set down in the definition . wherefore your discourse seems to me imperfect and perplext . now then i may fairly proceed to your fifteenth section where again i meet with eymericus ; but , because he either sayes no more than the bull or obliges not so much , i shall agree with you that he is a grave and learned authour , without contending any farther about what conduces so little to our main conclusion . onely , give me leave to note this defect in him where he sayes these points were made of faith by this bull , if that be his meaning . t was a great weaknes in a writer so neer those times and living when the noyse was not yet ceas'd . for , if the truth of these articles were not known before this bull , what reverence was it in the whole christian world publikly to term the pope an heretick , and preach against him , even in the court of avignon ; as an englishman of eymericus his order , by name thomas wallis did , and was imprison'd for it . no ; these points were the constant tradition of the church , and this bull serv'd not to bring in a new faith , but to quiet the world , and by authority to quell the spirits mov'd by john the th . in your sixteenth section you pass on to the council of florence ; but it's definition being exactly according to the bull , there is no hope of any new advantage to your cause from thence . yet you will try again , though with the same argument , and we beg your readers patience if we repeat the same answer . first you cite the council that some souls are purg'd by the punishments of purgatory after their body's death which would have seemd very little to the purpose , your adversary professing the same , had not you long before laid a snake in the grass to use his sting when occasion should serve ; which here you begin . presently adding that this can find no admittance in your new modell . for all the suffering of soules which you fancy by their irregular and now unchangeable affections avail nothing as to the purging and cleansing of soules , &c. now i see why you neglected my book of the middle state , and what i write of it in my sacred institutions , that you might freely slander the catholick truth i teach about purgatory , to those who know no more , then what you cited out of a treatise of philosophy , where there was no intention to speak either of purgatory or in deed christianity . but because you will dilate your self as i suppose more largly herafter , i will deferr the question till then . you will have your adversary observe that when the council in the fourth article declares that souls which are purg'd being uncloth'd of their bodies are immediately received into heaven , this doctrine by the parenthesis of ( as is abovesayd ) is wholly built upon the former doctrin of the purging it self . and i , sir , would desire you to note , that because neither in the third nor in the fourth article any time of compleating the purgation is express'd or insinuated , that your note is nothing to your purpose , nor doth any way conduce to shew a complete purgation of them while uncloathed ; and this , though it were true that a purgation by punishment in purgatory were against your adversary ; which is a pure conceit of your own brain . you proceed to an antiparallel of the councels doctrin to ours , and to manage it the better you most freely assume what you finde not in the councell . i mean these words being purged uncloath'd of their bodies , which signify in plain english that the purgation is perfected while they remain yet uncloathed . the equivalent of which sence , if it bee not in the council as all my endevours cannot find it , i must perforce protest that as i should be content you wrong'd me to do the council right , so to slander the council that you may wrong me is a thing unsufferable in any , much more in a religious person . in the parallel you give for my side , you put a vast grief by reason those pleasurs are now impossible to be enjoy'd . shew this in all my books ever apply'd to the soules in purgatory and carry the question : if you cannot , consider what you make me suffer among them who believe you . you desire your adversary farther to note that sunt purgata is the preter perfect tense , and show that the purgation is pass'd . and are you so unadvis'd as not to know the council speaks as well of the souls to go out of their bodies the following ages , as in those before ? so that this being pass'd must stay in some even to the day of judgment by your own explication ? after this you seek farther into the roots of the council even from its beginning at ferrara . but as far as i see you are not very expert in the story . for at ferrara was deliver'd to the fathers of the council a long oration by marcus ephesius who would never consent to the councils resolutions about purgatory . but his action concerns not us much , so we understand the meaning of the main body of the greeks , whose propositions when you have recited , you infer 't were absurd to deny that the question of purgatory was here disputed and defined , by which you discover a great mind to play soul , but your fingers are not nimble enough to carry it hansomly ; you craftily would perswade the incautious reader that we deny'd purgatory , but then you spoil all by putting a wrong term , for truly the question of purgatory was not disputed , but from the beginning agreed on by both sides ; but a question concerning purgatory , that is , whether there were true fire in it was debated , and so , for any thing the council says , or i know it may be debated still . of the other points exprest in the decree of the council there was an agreement without debate betwixt the generality of the greeks and the latins . you go on pronouncing that in these professions both sides agreed against us directly , and home to our point in question : without expressing in what , or bringing any proof of it . for your self have before confest we hold both expiation and delivery , and the onely question betwixt us is whether before the day of judgment this expiation end : of which ( though the very precise point we contend about ) you still have the ill luck to fall short ; you offer sometimes indeed to rack your testimonies to confess what you desire , were not the words too faithfull to their speakers sence , to be corrupted by you : but if they will not do in latin , you have a trick to turn them into english , and piece them our with stuff of your own ; making their sence to be this , their present delivery whilst uncloth'd ? this you say the council intended to deliver as the faith of the church , in this both the greek and latin fahers clearly agreed , and yet plainly the conclusion i sustain was neither agreed to , nor debated , nor question'd , if i be truly accus'd as the first inventer of it , nor so much as mention'd . you conclude , it must be an act not of understanding , but of will to say presently signifies , at the day of judgment . truly it would be so , and in the mean while 't is an act of ill will , to impose on your adversary that he sayes it . now a word to the discourse of an eminently learned divine which you mark with the letter c. and for his learning i have nothing to say , why it should not be eminently above yours , but for his wyliness he is far short of you , and if any thing corrupt his judgment , it is self-conceit and down-right passion , his unhappy humors , that strangely abound in him . but i cannot omit to note in you , that you had not the luck to give his paper a convenient title , but printed it just as he had written it for his own memory . the entrance of his discourse is very good ; but his first proposition concerning the matter , plainly and unexcusably mistaken ; for he sayth , the matter in dispute betwixt the latins and the greeks was what souls were admitted or to be admitted to eternal beatitude before the day of judgment . a question that neither you as far as i can guess , nor we ever found in this council . neither do i remember to have met with such a gradation of saints in any author : therefore , i leave this great doctor to prove that there ever was such a question mov'd . his next leap though he calleth it this question , yet is quite from the question in hand ; being whether there be fire in purgatory or no . which how it appertains to his mainly proposed question i leave to better wits to consider . but i gather , that this paper was onely private notes , not written in a form to be printed , and that you have done very indiscreetly and to his dishonour , to expose them to the publick . he puts next the latins position , in which you who cannot pardon your adversaries sloath in perusing of the council , omit a sentence most pertinent of any thing to the cause , to wit , that he who hath committed many offences is freed after a longer time of purgation , but he who hath committed a few is sooner delivered , which particularity had it been in the decision of the council , would have been something to the purpose , and saved you the labour of corrupting the council by your additions . but i must note that this eminent man useth this phrase in this world , and in the next for before the day of judgment and after , not ( as i think ) by affectation , but by negligence , which still more confirms me , that the whole draught were but private notes , and not fram'd for the print . he goes on to give the variety of opinions concerning their going to heaven , in which he sayes the greeks imagin that the souls of just men have indeed obtained beatitude , but not perfectly , and that they shall perfectly enjoy it when they shall be reunited to their bodies : which position , so far ( by his leave ) is common also to some principal latin fathers . he adds that the greeks say that in the mean while they remain in a separated place , where they interiourly rejoyce , entertaining their thoughts with the fore-seen and fore-known perfect beatitude and adoption which is prepared for them . but in the conclusion he seems to say that after many disputations the greeks came to the ensuing resolutions which are well known . in which he slaunders the greek church , for it was but a part of them that maintained this last mention'd position , upon the like testimonies as john the two and twentieth did amongst the latins , so you see that his master piece for which he esteems himself so highly , to wit , to understand what the opinion of the eastern church was , is a meer illusion bred out of the reading some schismaticks works , whom he took to be the mouth of the greek church . for the greeks themselves who at rome write against hereticks profess that the faith of the greeks concerning purgatory is contain'd in their euchologies & ritualls which are ancient and used both by catholicks and schismaticks . for as to their writers , if you read one , you know not who else will agree with him . so various and irregular are their explications . now if their ritualls and euchologies be not more express then the latins for your opinion , you will easily see what will become of you , there being not one word of delivery before the day of judgment , but all that is any way express referr'd thither : which you are pleased to neglect though it be the publick profession of the church , and to seek birds-nests in the bushes of probable authours . next then , your eminently learned man makes his reflexions upon the word presently , just as wisely as you , perswading himself that we think the natural and formal signification of it is at the day of judgment , and insisting upon it , because it is added onely to this member . as if the reason were not evident , to wit , because the time was to be set down uncertainly onely in this member ; presently therefore signifieth as soon as purg'd , whensoever that be , according to the variety of opinions . he goes on to tell us that neither greeks nor latins doubted of the delivery of souls at the day of judgment , which is very true , and therefore also they put no more down . he adds that the sole difficulty was of the precedent time , as both their declarations do manifest . but this manifestation was made in his learned brain , for in the text there is no sight of any such contest betwixt them . but it appears that the greeks held their tongues about it , and the latins were content they should do so . at last your learned man would perswade us that it is most plain in benedictus his bull , and that there the word [ presently ] most manifestly signifies before the day of judgment . but because he sent me not the magnifying spectacles of passion which he used , i could not perceive such evidence . he concludes with , what may he judge of me , who call this definition of a holy pope and council , a new doctrin . i pray certify him that i neither believe him nor you , that the doctrin i call new is either the popes or the councils . which that it may appear better , i give you a few notes for our side , upon the council . the first was that there was no debate betwixt the greeks and latins concerning purgatory but onely about fire , and with some greeks about the vision of god by confessedly just men , so that your learned mans wilfull supposition of a strife concerning the gradation of saints coming to beatitude is a pure fiction , without any ground of history , and his whole discourse built upon it , nothing but the humming of a chimaera feeding upon entia rationis . my second note is that whereas the latins put in their confession that some of those who requir'd purgation came sooner to beatitude , others later ; the greeks after they had seen the latins confession , quite left out that point , and this upon the fourteenth day of june , whereas the latins put in their propositions the fourth , so that you see it was not for hast or over-sight , but because it was not settled amongst them , as it seem'd to be amongst the latins . my third note is , that the greeks express the punishments of purgatory to consist in griefs , to wit , for their sins and for the want of beatitude which are the same in which i also think the pains of purgatory consist , howsoever you please not to take notice of it . my fourth note is that the latins never took notice of the greeks disagreement in point of coming to bliss , some sooner , some later , but proceeded joyntly to the definition with words abstracting from both sides of this controversy . all this is so manifest in the letter of the council , that there can be no dispute , in truth , of any part ; though of this later , you and your learned assistant will force a disputation thrusting in a sence which the words bear not , without shame or care of your conscience in so wicked an attempt as to corrupt a council . now out of these notes i frame a demonstration , as strong as the nature of such a case can bear . where a difference is so plain betwixt parties that it is not possible to be hidden from either , and yet neither part takes notice of it , it is plain they do not hold that difference to be materiall . but there was a known and plain and unconcealable difference between the greeks and latines concerning this tenet whether some soules were purged sooner then others , the latines putting it down expressly , and the greeks after having seen the latins confession , leaving it quite out , and yet no quarrel or disputation arose betwixt them about this point . therefore neither part took it for a materiall point of religion and controversie . now then you see wherin consisted the agreement of the two churches concerning this point , to wit , in this that neither of them thought it a matter to contend about . i pray express your opinion in this point whether if the latins had believ'd it an heres'y to say one soul was not deliver'd before another , could they in conscience have admitted the greek church to communion without declaring their mind in this point , and this after so open an opposition , as to leave out all mention of it when the latins had so positively express'd it ? if you think councils can dissemble in points of this quality , i believe the world wil soon confess that i , as stubborn as you reckon me , give far more reverence to councells then you do . wherefore i press you farther out of the council . if any man should say it was an heresy to hold there were no materiall fire in purgatory , or that it was not lawfull to consecrate in leaven'd bread , you would not spare to tell him that since the council had declared it indifferent , he stood not with the council , but seem'd at least to contradict it if he held it were a matter of faith . so do i press you , since the council hath pass'd this point for an indifferent one , he that will say the opposite is an heresy is malapert beyond his strength . arrogantia ejus plus quam fortitudo ejus . you give us another paper , which you say was written by a nameless schollar of mine . i could reply i have none . for who converse with me , i tell them they must see themselves , not trust me ; which if they do , they are scholars to truth , not to me ; if they trust me they follow me not , and so are not my scholars . but i have too much ground to suspect you aym at some advantage against me by charactering him a very able proficient in my school , and repeating it so often ; as if you would have men think that both friends and foes were all against me . i must then once more tell you that the authour of that letter never was addicted to my doctrin , nor pretended to be my follower ( however you have got a trick to call all my followers that will not censure me as loud as you , nor willingly assent to your uncharitable carriage ) nor was he ever given to be curious in such kind of dissertations , no not even to that degree as to have read my middle state , which made him more easily liable to surprise in mistaking the council at the first sight , taking all for right which your learned divine writ concerning it ; so that it was candid credulity of your friends wrong relation of it , not want of judgment which betray'd him into the errour of imagining the bull and council on your side , nor did he dream his letter should ever come into print , it being writ privately to the other as a friend , otherwise in likelihood he would have sifted the testimonies himself , and not have taken them on others account . so that you first uncivilly print a private letter of his , surreptitiously procur'd , without his knowledge ; then mischaracter him an able proficient in my school , my follower , &c. whereas what he writes is onely like a moderate and grave christian , who knows he is not even by principles of charity to interpret as disobedient one who publickly submits to the church ; and so i look upon it as an act of charity , not of particular friendship to me . but since you love to have it thought your party can gain some advantage against those who are proficients by my books , i will show you one , your present adversary , whom your self character to be but a puny in my school , and as i hear never appear'd in print , nor set himself to write before , yet has so prudently foyl'd you in every encounter in this question , that he hath left nothing for me but to discover your falshood in such by-questions as you thrust in to stuff out your volume . fourth division . containing an answer to his seventeenth section . the authours doctrin of councils explicated ; this new opinion of purgatory in likelihood later than saint gregory . in your seventeenth section you first put upon me that i am arm'd against the authority of popes and councils , and then you run headlong on with declamatory invectives upon that supposition . but , as the world is curious , i conceive some will light on my defence as well as on your calumny ; to whom i thus explicate the true state of the question . it is known to all christians that christ and his apostles taught the world the christian faith . it is known to all catholicks , that this same faith has continued in the catholick church now fifteen ages . it is known to the same that the means of continuing this faith hath been by pastours , and fathers teaching their children what themselves had learn'd by the same way . it is likewise known that in divers ages there arose up divers hereticks , who endeavour'd to bring in doctrins contrary to the received faith : and that bishops , sometimes in particular ( especially the bishop of rome ) sometimes in collections or councils with-stood and confounded such hereticks confirming the old belief , and rejecting all new inventions . it is evident that to do this it fuffices to have veracity enough to attest what the old doctrin was , and power enough to suppress all such as stir against it ; thus far all goes well . of late ages among our curious school-men some have been so subtle that the old faith would not serve them , but they thought it necessary to bring in new points of faith , and because what was not of faith could not become of faith without a new revelation , they look't about for a new revelation ; and , finding the two supreme courts of christian discipline , seated in general councils and the pope , they quickly resolv'd to attribute the power of encreasing christian faith to these two springs of christianity . now , the first difference betwixt the two parties engag'd in the present controversy is , whether the faith deliver'd by the apostles be sufficient to govern the church by , or there be necessary fresh additions of such points as cannot be known without a new revelation . in which they whom i follow hold the negative , they whom i suppose you follow , the affirmative . out of this question springs a second , whether in the councils and in the pope is to be acknowledg'd a prophetical kind of spirit , by which towards the ordinary government of the church , they have a gift to reveal some things not before revealed , nor deducible out of things already revealed by the natural power of discourse which god has left to mankind to govern it self by . in which point also i follow them that deny , you and your eminent learned men stand up for the affirmative . i hope by this any ingenious reader will perceive that , if the faith deliver'd by jesus christ joyn'd with the natural power of discoursing be sufficient to govern the church of god , then those who give power to councils and popes sufficient to govern by this way , give them as much as is necessary for the church . but if new articles be necessary to the government of the church then , and onely then , they fall short . so that no understanding person reading these lines can doubt but the true question is this , whether the faith deliver'd by christ be sufficient for the government of the church ; or , that we must expect new additions to our faith every age , or when occasion presents it self . whence it will easily appear that all the great noyse you make , and furious rhetorick you use , of , my denying the authority of councils ; my being arm'd against them ; and such like angry stuff , are but uncharitable , uncivil , and highly injurious clamours without any true cause or ground at all . but we shall hear more of these hereafter . now , any prudent christian that shall , with moderate attention , have read but so far , will judge the question already decided : for who dare maintain christ's doctrin was imperfect ? and indeed all that have any little modesty on your side , will not say new articles of faith are necessary , but that whatsoever the church defines was before revealed ; though when they come to declare themselves they demand really new articles , onely calling them explications of the former , or deductions from them : and if they would justify that they were but such deductions as natural reason can deduce , there would remain no controversy : which in very deed the churches practise shews to be the truth ; in the first council it being recorded , that there was conquisitio magna , and all councils , and popes ever since proceeding in the same style . but here i must remember you what you said in the beginning concerning pargatory , that the reason why you write against my opinion was because it was translated into english . and so i now protest , that you are the cause why i write of this subject in english . my books generally are to debate what i think in the points i write of with learned men , whose care it is to divulge truths to the people , dispensing to every one the quantity he is capable of , not to raise any new thoughts in ignorant heads . your crying out against me forces me to a necessary defence before the people ; wherefore if any disputings concerning this matter displease any person of judgment , let it light upon your head who are the provoker , and compeller of me into this new task , which both age and other thoughts make me slowly and unwillingly undertake . but i must not be mine own chuser , but follow god . as to what you say against this doctrin : first you desire your reader to consider that if these grounds , to wit , that the pope and the council can err , ( without distinguishing in what either matter or manner of proceeding ) christian faith is a meer mockery . i confess the proposition grave in words , but in sence not worthy a school-boy . for , first , i ask you , whether you mean in necessary points or unnecessary ones ? if you say , in both , i doubt your whole school will desert you . for who is there that hath an ounce of brains who will give authority to the church to determin all the subtle quirks of the school ? but if you say onely necessary ones , then before you went farther against me you should have prov'd that the verities come by inheritance from jesus christ are not all that are necessary , which question you never think on , and so brandish your logick against the apparitions in the clouds . secondly , i ask you whether without counsel or with it ? if you say without it , again your school will desert you . if you say with it , i ask you how much counsell , and to what period ? in all which you will be at a loss . must it hold till by reason they see a necessary connexion with the deliver'd faith ? if you say so you desert your vertue of prophesying , and come over to our school , which you so abominate as rational and faithless : yet this , experience teaches us , is the way that popes and councils use to take . if you say their consulting must not hold till they see it by reason , then tell me , what oedipus or geometrician can guess or fix the terminating line of counsell prerequisite ? these points a scholar would have setled . you distinguish nothing but jumble all your bells together into a confused noise , and deafen more then instruct your hearers . now 't is to much purpose to talk of the force of the word anathema , whilest you have not settled a matter in which the church hath a power to impose it . what an inconsiderate manner of arguing is this ? you say catholiks require no other assurance of their faith , then upon this firm foundation that our holy mother the church is their infallible directress . the proposition is the very tenet we mainly advance and stick to . go but consequently to this , and we shall have no quarrell . you add another ground , that the councils ( her mouth ) are the unerring deliverers of truth . this also is very true and never deny'd by us . but there rises a great question whether councils be perpetually and in all cases the mouth of the church : look upon cariolanus his abridgment of the councils , and read his division of general councils into approbata and reprobata , and ex parte approbata , and ex parte improbata : and see how ignorantly you go to work even in the grounds of your own eminent learned men , who will oppose you peradventure more then i , and yet you preach christian religion is a mockery if this be taken away . i desire not to look into particulars , unless you force me to it . for i cannot discover even your errours , without discovering too the vanity of that school which you nickname the church , and confidently take upon you to be one of her masters . i doubt not if you attentively consider your eminent scholars you will find many of them speak indeed gloriously of councils ; but , unless i be strangely deceiv'd , they give them less of inward and reall authority then i ; while they make them , in effect , but cyphers to the pope , without whom they signify nothing , though added perhaps to him they increase his signification ; yet surely not very much ; since , in many of those masters opinion , he alone is infallible , and i think in every ones opinion , all together are not much more . whereas the doctrin i follow gives them an absolute inerrancy in testifying receiv'd truths ; which is clearly sufficient to conserve and propagate the faith of the church . i beleeve you mistake the meaning of that grave and worthy person , whom , without any ground at all for your conceit , you call my scholar , since he seriously protests , he never gave his mind that way , nor ever read over any considerable part of my books , nor particularly , this of the middle state : his true meaning i conceive is , we may know when councils and consistory's apply themselves right , by examining ( not tradition it self for that's evident in the sence of the faithfull , but ) their proceedings , by tradition , whether they be conformable to it . which is not onely a maintainable but excellent truth . and by this method the divines of those dayes examin'd the doctrin of john . for , tradition is the law of christ planted in the hearts of all christians , not to be examin'd ; it being to be read , fair written there by their externall words and conversations . now if a pope or council be supposed to delver doctrin against this , 't is past darkness and examining , since all the christian world cannot choose but resent it , and know it to be against their faith and judgment . so that you plainly misunderstand the meaning of tradition , which is no hidden thing , but the publick and settled belief of the christian world . you will say , 't is impossible a pope or council should proceed so grosly . i wish there were no examples of it . but the truth is , if instead of a pope , consider'd onely personally , you take him as presiding in his church and seat , and joyn'd with it , which is a kind of more then a provinciall council ; but much more if you take a general council , without extraordinary violence without or within , both mainly visible , this cannot happen , and so they have infallibility in attesting the received doctrins , most absolutely sufficient to secure the church against being mis-led by them . by the same errour you look to determin faith by inquest , not knowing it cannot be unknown in a catholick country to them that live there . see the story of luther . were men doubtfull of their faith , before he and his fellows in iniquity set themselves to snarl at it ? therefore inquest may be made how to answer their argumments , but not to understand what the church held before opposition rose . how much mistaken is all your discourse about the proceeding to higher tribunals after so great diligence of scrutiny ? there is no such thing as scrutiny necessary to find out faith , nor ever was the church to seek her faith . since she once receiv'd it from jesus christ she never lost it , and so is to look into it , not for it . if any thing be to be look ? for , it is not faith , it may be some theologicall verity , not faith . your discourse therefore is wholly out of the way . no wonder then you find your self at a loss , and cry out like a blind man for a hand to guide you , since instead of christs faith , you look for a new faith . one would have it an article of our christian faith , that his order is a true religious . order , another , that one hang'd for treason is a true martyr : others seek some private revelation that brings in profit , to be canoniz'd for faith , and other such fine questions to be put in the creeds of the church ; and if it be not yeelded there 's a power in the church to impose such beliefs upon men , presently the denying doctrin is an exterminating school , and pulls up by the roots all the foundations of christian religion . nor will there want some to say , that though these things be true , they are not to be published , but catholicks are to be left in ignorance of such tender points : but will not the mischief by degrees grow intolerable , if once it should come to that height that the people by a preoccupated credence , be apt to be stirr'd seditiously against their naturall and lawfull governour , by any surreptitious rescript fetch't from beyond sea , freshly seal'd with the new stamp of faith : and to believe all christianity is rain'd if such a rescript , nay the interpretation of the procurers be any way doubted of . o strange unhappy times ! you press farther that according to me the church hath de facto erred in the bull and council so long treated of . what a strange boldness is this ? you bring an interpretation against grammar , against logick , and against divinity , and if this be not accepted of , you cry the church has err'd . your interpretation is against grammar by your own confession , complaining of your adversary for demanding an is or is not , which is a plain acknowledgment that your sence is not formally in the words . it is against logick , because you put the subject to be part of the predicate ; against divinity because you would make the grace of god and heavenly benefits be bought like salads in the market , by him that has most mony . besides other inconveniences whereof i have explicated some in my book of the middle state , and may have occasion to say more hereafter ; and yet , forsooth , if this sweet interpretation be not gratis admitted of , the church has err'd , the church has err'd , and all 's undone , well a day , well a day . you go farther and press that my rule of faith failes me in this very point . and first you appeal to the consciences of all illiterate persons , whether this be not their present faith . yau have found out a tribunal very fit to gain your cause in . but i wonder you are so little skill'd in spirituall direction , that you do not know , most illiterate men never reflect upon their inward acts , or farther then what belongs to the fancy , not one amongst ten thousand : and you deceive me if you hold faith to be an act of the fancy . yet i dare not be too bold , for i have heard of one that wore a plush cloak and could neither read nor write . wherefore it is enough for me to deny it , whether it be your opinion or no . besides do you not know that even literate persons , unless divines , are not to mince the doctrin taught them by their pastours so far as to distinguish what is deliver'd for faith what as necessary to the explication of it , or to the practise of christian life : further you may know that many even of your own eminent divines differ not only in what points are of faith what not , but in what makes them to be of faith what not . though i think they all agree that an explication against grammar and logick does not rayse a position into an article of faith , though the explication be of a popes bull . next , you tell your adversary that master white him self says saint gregory the great was the first founder of that faith . i know well you accompt master white a kind of a mad man , that dares advance such propositions as he cannot but foresee what strong opposition they were like to stir up against him . but i did not think he was so mad , as holding no doctrin to belong to faith which began since the apostles daies , who are the last revealers of publik faith that he knows of , and besides professing this doctrin so far from faith that it is not true , yet should tell you that saint gregory founded this faith . as far as i remember , what i sayd was , that saint gregory reported this novelty first broke out in his dayes by the means of certain revelations . and this i sayd upon the authority of venerable bede , who attributes the book of dialogues to saint gregory . but now i must tell you that upon fuller consideration , i rather believe venerable bede's information was defective , then to attribute so unworthy a book to so grave and learned a pope ; nothing like such winter tales as are told in that book being found in his most worthy and learned works . and i will make your self , whom i know a great admirer of that learned and pious doctour , judg of the controversy . do you think there is in the next world excommunications and restorings to communion as is exprest in one of those revelations ? do you think that one who dy'd obstinate in schism was sent to purgatory because he did many alms as is reported in another revelation ? do you think it is not the fancy of an idle brain to imagin souls are sent to bathes to scrub and rub men there to be acquitted of their sins ? other things there are in the same book worth the noting ; but these are enough to shew it unworthy of st. gregory ; as indeed it is for so great a doctour and prelate to spend his time in gathering together private storyes of obscure and petty relaters . this will set this doctrin an hundred years later , and into an age one of the least cultivated since the beginning of the church of god . nor is it true that this carries after it a practise testified by foundations , prayers , masses , almes , &c. for all these were in the church before this doctrin , as may appear in antiquity . the church of afrik made a canon to force the laity to contribute to prayers for the dead about saint austins time , who yet testifies that the question whether souls were deliver'd out of purgatory before the day of judgment had not yet been moved . now foundations contradict this doctrin , rather then promote it . for he that makes a foundation intends it without limit of time ; and so must imagin the soul needs the assistance of that charity so long ; which would much cool the devotion you pretend , and we see practis'd before our eyes , to get masses enow in a morning to send a soul to heaven to dinner . shew me but one ancient instance where two or three thousand masses have been by legacy procur'd to be said the very next morning after the testator's departure , and little or nothing after that morning ; and i will ingenuously confess it the best argument you have produc'd in the whole managing of your cause . after the author of the dialogue there was no more news of this opinion till odilo , a monk of cluny's , time : who being a kind of a generall of many monasteries , dilated this doctrin in them , upon a goodly ground to build a matter of faith on , to wit , the report of a french pilgrim who sayd he had met with an hermite ( i think a french man ) who perswaded himself he had visions of souls being deliver'd out of purgatory by the prayers of the monks of cluny . upon this ground the good saint recommended the devotion for the dead warmly to his subjects , and they to the people who frequented their monasteries : and hence this doctrin came to be common where his order was in esteem . and so , being a pious credulity stay'd about one hundred years till the school began . which ; finding it very common , easily favour'd it with such reasons and explications as they thought fit , though not universally , for some are found to have contradicted it , and so it was exalted to a probable opinion . in which state the council of florence found it , and practis'd it , giving communion 'to the greeks , ( who as is before declar'd ) left it out of their confession , after the latins had put it in theirs . and in this quality it persever'd till my book de medio statu was turn'd into english . then it began first to be a matter of faith , by the power of the great letters you put in the edition of the bull of benedictus , and the council of florence . for , before that , even the consorts of your tenet held it no otherwise then for the common opinion of divines . last division . containing an answer from section the eighteenth , to section the two and twentieth . the catholick rule of faith defended . the vindicators weakness in making the unlearned judges of controversy . his frequently mis-representing my doctrin , and manifold failings in his new attempts from the bull and council . your eighteenth section you begin with saying , my doctrin ( which is a close adhering to tradition ) is the way to make fools stray . you follow still the same truantly humour of using words without looking into the sence . for , if tradition signify the delivery of the doctrin preach't and taught by our forefathers , your proposition signifies that to follow what we are taught by our forefathers is the way to make fools go astray . neither do i deny but that you speak consequently , if first you make the popes veracity the veracity of the whole church , and that all the church but he can err , and consequently he may correct the doctrin which was believ'd by the church in the age immediatly going before him ; then 't is true that to prefer the belief of the former age before the popes word will lead fools astray . but for my part i desire to be one of those fools , and to go so astray . you run on in a full careere , and tell us of the authority of the church and councils in common , and that things settled by them must not be brought in question , not seeing because you will not , that what the church believ'd in the last age is more the church's decree , then what she speaks either by pope or council , unless she speaks the same that she believed the last age : and so , you continue your discoursing with words , not taking their meaning along with you . in your nineteenth section you come so home as to judge and condemn me by mine own doctrin , a great shame to me , i confess , if you make it good . you argue therefore what have we seen but masses , dirges , almes , &c. so far is almost true ; but why did you not put in , by which in express terms we pray'd for the welfare of the souls at the day of the general judgment ? but you had reason to leave that out , for it would have set a shrewd puzzell in your argument . we have heard constantly ( say you ) that souls are deliver'd out of purgatory by these powerfull helps before the day of judgment ? in this part you have mended your former fault , for there you sayd too little to serve your purpose , if you had prov'd all you said ; and here you say more then can be prov'd to serve your purpose : do you mean that your way was preach't constantly , that is , as a certain and establisht doctrin of faith ? or that for a long time they preacht it as a probable truth ? or , without engaging at all into the degree of its assuredness ? but perhaps you proceed more nicely , since you onely said you heard it constantly , not that it was preach'd constantly ▪ for to say a thing constantly , imports that the speaker teaches it to be certain , and it is not enough if for a long time he tells you it is likely to be so . now so far as concerns the delivery of souls from purgatory by the potent means you speak of was ever constantly taught , but that the delivery should be made before the day of judgment , was taught but as a pious opinion , if the preacher understood the sence of the doctours of the schools themselves , who add no such qualification : because , their principles being either authority or reason , they find in authority neither fathers , nor councils , nor popes express in the point , and reasons much less favourable , and to say the truth though they are apt enough to dispute whether there be a god , a trinity , an incarnation , &c. yet i do not remember to have heard of any one who hath treated of his proposition so directly as to dispute it pro and con . which being so , what certainty can we expect a preacher should fix upon this doctrin . but to declare what i think those whom you appeal to will answer : i beleeve it is , that they never reflected to make any difference of the things the preachers deliver'd them , and much less upon the degrees of assent they gave to this or that point , and as far as they can tell they gave the same assent to any place of scripture the preacher explicated , as they did to this point ; unless some particular occasion put them in mind to qualify one and not the other . but , as they found by experience in other things that if any rub came to make them doubt of any thing a preacher sayd , then first they began to consider on what grounds they were bound to believe the point proposed , so they have done in this , and of those who have spent any competent time in examining both sides , many have discover'd your grounds unsafe to build any certainty on , and some confest them too weak to sustain even so much as a probability . what the gentleman , whose letter you cite ( and with some imprudent circumstances ) will say , why he was carryed away with your arguments , i know not ; but had he read my books as much as i esteem his learning and vertue ; he would surely have met with full answers to your very objections : which they who read yours cannot do ; nor so much as hear of the arguments i use to maintain my opinion ; you on set purpose concealing them ; and proposing , in their stead , as my whole grounds , a discourse made to a meer philosopher or heathen , where the method of a regular writer oblig'd me to abstract from revelation . but that this answer i set down is for the greatest part of those that follow this opinion , a true one , is not onely manifest to all that reflect upon what passeth within them on the like occasions , but experience hath taught me it in every country where i have conversed since the publishing this doctrin . in all which i have found divers who upon hearing of it acknowledg'd that before they had in their hearts a certain dislike of your opinion , but they knew not why ; it having a kind of an uncouth semblance , yet they could not pitch upon any thing to say solidly against it . one passage i will intreat your patience to let me tell you : before i printed it , i communicated this point to one of the greatest divines of christendome , and confest to be so . he presently reply'd it was against the council of florence , and went immediately to his chamber and fetcht down the council ; when we had a little debated the text , and he saw it did not reach home , he shut up the book , with these words . look to it , you will draw all the regulars upon your back , meaning all such of them , as found great profit by perswading the people they should procure a sudden redemption of their friends out of purgatory , which i believe , are those you speak of that hear not of this doctrin without horrour . therefore , acute sir , you will or may see that your argument is two edged , and as the auditours you speak of did not distinguish the degree of assent to this position from that they give to faith , so neither do they make any difference between it and the sleightest assent they have . thus may your adversary by your argument conclude any practise of the church , or common opinion of preachers , or generally receiv'd ecclesiasticall storyes , nay even the new holy dayes to be points of faith , as well and as easily as you do this . what difference of assent , think you , do the people make between these truths , that there was a saint philip or saint jacob , and that there was a saint bennet , or saint augustin ? they hear of these far oftner then of those , and seldom or never , of the severall degrees wherein they are recommended to their assents . even the more prudent in many such points run currently on with an undistinguishing assent , till something jog their thoughts , and awaken them to look into the business , then they begin to make it a question , to examin and sift it , and at last to settle it in its true box of catholick , or theological or historical faith , or of some other inferiour assent . you go on to perswade your readers , that those who accept of this doctrin do it through comfortable apprehensions in lieu of great horrours before they were in , and because it eases their consciences from the incumbent care of assisting their dead friends . in the first , you manifestly shew you understand not the doctrin of your own divines ; for , we agree in the grievousness of the punishments , or if we disagree in any thing , it is that mine is the severer . for the difference of our positions is not in what the punishments are , which we both agree to be acts of the will : our difference is , whether these acts of the will be caused by the force of nature in spirits , as i say ; or by the force of material fire , as your divines maintain . which was the cause why when i explicated the nature of hell in a divinity lecture , one of my scholars told me , i made hell worse then it was . for in truth the force of a material body is not to be compared to the strong activity of a subsistent spirit , as any divine will easily guess . in your other point you seem to have fram'd your conceit out of conversation with women and children , whose desires are violent at the instant , but soon pass away ; and not out of the consideration of men whose counsels are govern'd by a far prospect , and aym at perpetuity . so you flatter poor women with the hopes of relieving their friends the first morning , or the first saturday , or in some speedy time , and get present monies fit to make merry with for one day ; never reflecting that the ancient and manly charity for the dead was to establish foundations , and perpetual anniversaries ; by which the memory of our friends , and prayers for them was often renew'd , and long continu'd ; whereas taking your principles , we need neither much fear the terrours of purgatory , nor seek new wayes to ease our consciences from the incumbent care of assisting our departed friends , since one mass at a priviledg'd altar will do the work alone , and a very little sum of mony procure that mass without going to the cost of dirige's and such like chargable offices . and here i must ask my readers & my adversary's leave to correct one suspition i had unawares entertain'd , that interest might have some influence upon the defenders of this short stay in purgatory ; i was deceiv'd , and now i see they are no wayes accusable of that odious crime : anciently great alms were given , and those often repeated , for the assistance of one soul ; and so the church and church-men gain'd much , and grew rich apace ; now , there is open'd a far cheaper way ; one piece alone , and that of silver too , dispatches the business . surely out fair and numerous and rich monasteryes were not built and endow'd with such petty contributions . after this you proceed to the arraignment of me before my bishop or a nuncius apostolicus . but there want two things to make your arraignment good : first that the people be inur'd to tradition , and to prefer the received faith of the church before all other doctrins . from the danger of which your divines will secure me , while they teach the people that the church when it is sayd to be inerrable , signifies the pope alone , that all the people may err , that general councils have no strength till they be seal'd by the pope , and so i shal have this help to appeal from them to the pope , let my doctrin be as opposit as it will to all that hath been hitherto the belief of the christian world . the second thing that wants to the perfect arraignment is that you have not yet found out so weak a bishop , that will believe a doctrin sprung from uncertain visions , foster'd by unlearned zeal , and strengthen'd with an exposition of a council or of a popes bull , against the rules of grammar , logick , and divinity , is the belief of the present church . in the mean while i give you great thanks both for your setting forth my plea against luther , and honouring it with so high an approbation that it thunders and lightens home . for , besides that the knowledge of that form of proceeding against hereticks is very necessary , it will give me a testimony that i am a good christian , and if i be not a very beast i have not committed an errour to fall under so gross and so well fore-seen a censure . to the charge it self , from what i have already said you may gather my clear and full ansver ; that the doctrin i sustain is not by me pretended to be of faith but onely not against faith : as also , that the doctrin i oppose , is not and article of faith , and supported by fathers and monuments of antiquity and immemorable custome , but onely an opinion not very ancient , nor ratify'd by the consent of fathers , nor of so long a standing that it's beginning is not well enough known : perhaps , the later , yet for its time as much prevailing doctrin of priviledg'd altars may live to be as old as this is now , and as common too ; will it therfore deserve to be put into our creed ? or can it ever become an article of faith which the whole church professes is but an opinion now ? and are not these differences betwixt luthers case and mine , whom you so charitably endevour to parallel , sufficient to distinguish our dooms ? examin them but once more , and i will make you my judg. onely forget not these words which your self put down as part of my method to convince an heretick , that the authority of things which wee stand bound to beleeve , descends handed down from christ our b. saviovr and no otherwise , even till this age . in your twentieth section you pretend to examin the councill of florence once more against me . your first mistake is that it was the business of the council in florence to declare the faith of the church concerning the state of souls which depart this life . i mean not to speak to your history , for as much as was determin'd of souls was agreed in ferrara , but to the word business ; for their business was onely to agree two points ; one about material fire : the other , about the just souls presently seeing god , which was the business of benedictus his bull , and some of the greeks were of the same apprehension with john the . but you like an astronomer considering the phoenomena's of the definition frame the question out of that , whereas all the rest was no business , but the compleating of the doctrin by dilating it out of tenets agreed without and before any controversy . your next errour is , that whereas you pretend to compare my doctrin with the councils , you do it to the doctrin of the parts of the council , when it is a clear case , the doctrin of one part is not the doctrin of the council , but that in which the whole council agrees . your third errour ( if it be not a willfull aequivocation ) is , that you say the latins believe material fire in purgatory ; which , if you mean by belief , catholick faith , is extremely absurd ; since they joyn cōmunion with the greeks , who profess the contrary ; if you mean only they held it as a probable opinion , you cosen your auditory , which expects you should speak of faith , and not of that from which i may dissent by authority of the council . your fourth rather malice than mistakes is , that you impose upon me , that there is no purging of souls before reunion ; for all who know that actio is prior termino will allow a purging before a being purged , as going to london is before being there . besides your oft repeated fault of mischarging me to hold that the soules irregular affections are the torments of purgatory . your fifth errour is , that you put an opposition betwixt the latins and me where we perfectly agree in all , save onely that intruded word by this fire which comes out of a former , and spoils the whole tenet of the latins from being a matter of faith , making it but a probable-opinion in whole , though the other parts belong to faith . you add , the latins must needs have thrust me out of communion , not reflecting that they gave communion to the greeks who dissented in all you have alledged truly against mee . as to the greeks . first you say i hold against them that souls are in no place . and though i cannot affirm positively what the meaning of the greeks was at the council in this point ; yet knowing their fathers use , when they speak of spirits , to call working in a place , being in a place , i am well assur'd they would not thrust me out of their society for denying a true locality in spirits . the second objection is answer'd by my answer to the latins , and the same is to be sayd to the third : of your last objection concerning the efficacy of the helps because you say you will evidence it , i must expect the fulfilling your promise , till then it is but a threatning likely to be of little effect . you end with a great confidence that you have dispatch't this business , and converted your adversary , unless he will stand upon the errability of the council . for you ( imagining your self inerrable in your rash and shallow interpretation of it ) cannot ( alas good christian ! ) imagin any other possible way to maintain the conclusion : i on the other side , hope i have sayd somewhat that may help your imagination , but dare entertain no great apprehension that i shall convert you , knowing i have not spoken to the main foundation of your opinion , which is setled in your will , upon grounds beyond my removall . yet in the section you are forced to retire from your fair hopes , for your great words satisfy your adversary no more then your capital letters . his answer in substance is , that you misconstrue the pope and council as it hath been declar'd by him and me before ? and that the purgation before the day of judgment may be suppos'd but not defin'd . and clearly enough , such is both the popes and the council's meaning as is before more largely insisted on ; which being the onely knot of the controversy , you do well to prepare loud clamours against it , and tell us it is a pitifull evasion . let us then suppose it were judg'd by the pope to be the more probable opinion amongst divines that souls were purg'd before the day of judgment , though he held the other was also probable , which i think you will not say impossible for a pope , since divers have gone that way in other matters . in this case was it fit the pope should define what became of such souls or no ? if you say he could and should define , what is become of all your clamours against defining upon a supposition which afterwards may be found to be impossible ? for he that judges an opinion onely probable , leaves a probability , that it is impossible to be true ; since whoever sayes one side is but probable as far as concerns science sayes it may be false , for any thing he knows . now , things that have a settled course in nature are so dispos'd that impossibility is concomitant to falsity , nor can it ever be prov'd to be false unless it be prov'd to be impossible . so that the pope in defining the coming to heaven of such souls , proceeds not consequently to his opinion if he doth not go upon a supposition that himself confesses may be impossible , and yet in all prudence he must define it as being but an extension of this his main question whether saints go immediatly to heaven . if you say he could not or ought not to define such a conditionall case , who will or can believe you that hath any prudence ; since , for the position it self , he both thought it the more probable and saw it concern'd the most ample part of his division of saints going to heaven . for all christians imagin more go to heaven through purgatory , then either by the vertue of baptism or by eminency of purity and sanctity acquir'd in this world . so that i persuade my self you would easily allow the pope not only could , but ought , in case he thought both sides probable to proceed as he did in his definition . now , that this was the pope's case is absolutely certain and more then probable : since we cannot doubt but it was the case of the latines in the council of florence , in which the greeks by their leaving our the expression of some being deliver'd sooner , some later , directly wav'd that position ; and by consequence refused to profess an article of faith , if this were one , and yet , without any repugnance or quarrelling about this circumstance , were admitted to communion and a common decree made in which the latines position was abstracted from , as you may plainly see in the council , and is before more fully declar'd . now as to your argument , every one can see 't is weakly done to talk of actions proceeding out of knowledg or apprehension , not according to the apprehension but according as things really are : he that thinks two opinions probable takes both as possible whether they be or no . for , howsoever they are in themselves , to him they appear so . now to argue out of the nature of things , which he professes not to know , to the actions that must flow from his apprehension , is a clear inconsequence . yet all your great clamours have no other ground , and therefore i think i may leave out your petty quarrells with your adversary about his examples , as superfluous , and nothing conducing to the main point in controversy . second part refuting the vindicator's other scatter'd objections ; chiefly those which oppose several doctrins of the author in other points . first division , containing an answer from sect. . to sect. . the vindicators unskilfulness in the nature of a metaphor . the triall of his tenet and mine by fathers and liturgies . his drollish calumnies shown groundless by the authours explication of his tenets about the church's future proficiency in science , a dispossest governour , and the uncertainty of the scripture's letter by meer transcribing . his manifold abuses of the authour in his citing him about councils , and hell . his miscalling god's doing what 's wisest and best , pagan fatality . dear sir , ( that i may , following your directions though not your example , begin like a love-letter ) by chance i had turn'd over a leaf too much , and so lighted on the beginning of your section : in which you design'd to give a clearer view of my doctrin , and so i hop'd to have been quit of the former controversy , and could willingly upon that condition , have endur'd the bitter dissemblings wherewith you end this chapter . but finding you fall back to the same quarrel again , i perceive you had condemn'd me to the oar for another caravan : and therefore i must repeat to you , that you talk so unskilfully of faith , as if there were none but in popes bulls , and definitions of councils : as if the apostles had gone about preaching that such a council had defin'd such an article , and such a pope the other . and so you ask a monstrous question . how if some imp of hell should arise , and admit onely a metaphorical and not a real son in divinis , how could this blasphemy be repress'd by consubstantialem patri ? a shrewd question i confess , for it so confounds the termes , that it is very hard to make sence of them . first , i would know what you mean by that terme in divinis ; whether in the substance of god ? or in the●logy , or speaking of god ? for if you speak of the essence , the arrians never held a metaphorical son in the essence of god , but in the essence of christ . nor do i think any who understand a modicum of divinity , can put so foolish a position , that to be a son should be to be god , or the very essence of god ; and yet should be so solely metaphorical that it should be no reality . but if you mean that there was no son in god , but some creature , was call'd son as the arrians held , then what signifies this word in divinis ? rub over your old school-notions again a little , before you put your self in print . now against these was made the nicen creed , and not against the former . but i must advertise you that by your high skill in divinity , you should have fram'd a new nature of metaphors , to have come home to your position . for i doubt not , you can as well square grammar as philosophy to divinity . then , in our way , who look into nature to know what a metaphor is , it appear's to be the use of a word in a second sence , derived from a former . and so , how you jumble together onely a metaphorical and not a reall son , i do not understand . for they have no more connexion then green and d●l●ful , or what disparate terms you please to compound into strong non-sence ? reality speaks nature ; metaphorical , a manner of speech , yet both these must be joyn'd to condemn some trinobant to be an imp of hell . and why such fierce unchristian words ; miscreant and imp of hell ? i remember indeed the furious zeal of a pharisee let fly at our blessed saviour , language far worse then this ; but whether my chider be pharisee , or publican , or both , or neither , i know not , god knows , and god forgive him , and bless me with grace to take patiently all his injuries , and i hope he will give me strength to refute his arguments . but let us look into the thing it self , and seek how a son is spoken of god . and , let our first question be , what those people who first brought the words of father and son into use mean't to explicate by them . and i know nothing , but that they mean't by father a man ▪ who by means of a woman produc't a creature like to himself ; by son , a creature thus produc't . this then must be evidently the first signification of the words , and if another be attributed to them by design , not pure hazard , they must be acknowledg'd to be translated from this first signification to that next ; as when he that converts one to faith or good life is call'd his father , the person converted , his son . now , because translations are made upon divers kinds of connexions of the things signify'd , not all but such a one onely , as is translated for a proportion or likeness , is called a metaphor , as a governour or gubernator in latin , first signifies the master or pilot which governs a ship , thence it s translated by reason of similitude or proportion to him that in a city or common-wealth behaves himself as the master or pilot doth in a ship . now , let us affirm something of god by this word father , will you say , the word was not translated to him from a former signification , but given him by pure hazard , without any respect to a fore-used sense ? sure either you or the readers will not be so senceless . it remains then to see by what connexion it was translated . certainly not that it was a cause or effect , or a concomitant , for all these are more improper , but because there is a similitude or proportion , seeing that in god , another person proceeds in likeness to him , from him . therefore a father is spoken of god metaphorically . and if you but consider the language , you use by custom and not by understanding , you would know it were onely metaphorically spoken of god , that is to say in no other signification of the word ; not by a metonymie , synecdoche , or catachresis , nor in the first signification : for these are the termes which are excluded when onely is added to metaphorically : and not the terme really , which is a manner of being not of speaking , and so cannot be oppos'd to metaphorically , by one who understands the words he speaks . you will say you scorn these grammatical lectures , and i believe you ; but such pride hath brought you to call the principall fathers of the church , and her best divines , imps of hell , for all these say the same i do in this point . you must have some miscreants to accompany your imps : therefore you would have a miscreant teach that a moderate affection to a concubine ▪ is a less crime then an immoderate love to a wife , and , because this latter is no breach of gods commandments , as your discourse imports , therefore he must be a miscreant that should say it . o what want had solomon of such a ghostly father ? to tell him that to love his wives immoderately was no breach of the commandments , and that to love them so , as out of that love to fill hierusalem with idols and idolatrous worship , was not far worse then a moderate , or rather an ordinary ( for none is moderate , none but is sinful enough ) love of a concubine . surely you have quite forgotten that excellent sentence of our saviour ; he that hates not his wife , can be none of his disciple ; or , as it is expres't in another place , he that loveth his wife more then him ; for i have heard say , that by these words , is signified as much as he that loves his wife immoderately . surely he was no miscreant , that preach't to men to loavo their wives , if they would not let the● serve god quietly . after this in your sect. you arm up your fathers , and set st. austin in front to make a great shew with his name , for in his words nothing is to be found for your purpose . and , indeed , it is an imprudence to cite him for your opinion , who professes expresly ( ad dulcit . quaest. . ) the question had not yet been handled before his time , but might hereafter , but that he knew not whether side would prove true . yet you will give him a paper in his hand to hold forth , though it contains nothing but the profession of your adversary . and ●ot to take notice of the doubtfulness of the two latter books you cite , there is nothing in them that your adbersary will deny , but has already explicated them . but if you fail in saint austin , you will help it out by origen who sayes too much for you , being known to speak heretically when he uses those phrases you cite out of him . for , his opinion was that purgatory began after the day of judgment , and the sentence given by christ ; according to which some were to be longer , some shorter in torments , but all to be freed at last . and this he expresses by the words you cite , and you should have brought some words by which it might appear he spake of souls before the day of judgment . but you have a salve against this , saying , he wrote this before he was an heretick . by which it is clear you speak at randome , for he fell not to be an heretick , by a set occasion , as some others did , but as long as he liv'd was accounted a great doctor of the church , and his heresies not discover'd untill after his death , and even then defended to be none of his , but to have been foysted in by hereticks . your next author is st. gregory of nyssa , a man of very great worth and au●hority , of whom petavius that famous jesuit sayes , that some in his time , more piously then either truly or wisely , striv'd to explicate some places of his which did savour of origenism . but germanus bishop of constantinople , ancienter then photius , defends this great man ; yet not without admitting the origenists had mingled some sentences of their own here and there in his works . now this germanus his book is not extant , and therefore such places as use the origenists phrases are suspected ones . specially the book you cite is excepted against . possevinus rejects it absolutely , others object against it , that 't is corrupted by the origenists in divers other points , so that it is neither certain the book you cite is his , nor if it be , that it can carry authority , where the phrase is origenical , as this word ignis purgatorius is , and avoided much by greek fathers , because it is so notorious in origen . i have not the book , and so i cannot speak expresly to the words . in conclusion , you make the judgment of the ages before those strange revelations , which gregorius dialogus ( as the greeks call him , and say him to be the pope whose successour was zacharias , who lived about the midst of the eighth age ) hath left us , or rather odilo who lived about six hundred years agoe , out of three fathers ; whereof one sayes nothing special for your doctrin , and is certainly against it . the second was notoriously an heretick , and the words you cite pertinent to the explication of his heresy . the third's words are certainly corrupted by the followers of the second , and the book out of which you cite the place rejected by learned catholicks , yet this you call the consent of fathers , and the apprehension of those ages to which i appeal . but now comes such an impiety as should make a christian sink for shame , to wit , that i say virgils purgatory is more rational then yours . but what would you have me do , i did not know that all the light of christianity consisted in certain private revelations , quarum nox conscia sola est . now that you have told me so , i will mend as soon as i shall believe you : mean while , till then , i may conceive a man of wit may conjecture or feign likelier thing ; then we find in such visions , as go generally accompany'd with some circumstance against the nature of christian life . nor do i fear your exposition of the councils will stand canonised in christian creeds ; however you assume the confidence to nickname such shallow conceits of your own catholick faith all over your book . you follow the same matter by citing places out of the publick liturgies ; of which all but one are purely indifferent to both parties , even in the very out side of the words ; and that one easily explicable in a sence consistent with mine . you brave me to find out a new construction of ante diem rationis , and i tell you i have found one of which i never heard before , and 't is in your book , and in this very place , pag. . wherein striving to apply that excellent hymn to your purpose , you mistake it i think as much as 't is possible . first you make the priest speak in the person of the dead , whereas the whole style of the hymn runs clearly in the person of him that prayes , and in the singular ; quid sum miser tunc dicturus , &c. supplicanti parce deus . contremisco , mei finis . with which person suit these words best ? that of the dead , or of the priest ? secondly , your argument must suppose him to pray for delivery from purgatory ; let 's see how you hit it in this : ne perenni cremer igne , can these words agree with purgatory ? thirdly , you bring this passage to prove he asks delivery before the day of judgment . sure , in this branch you will have better luck ; and yet he that reads the hymn but once unslubberingly over ( which certainly you have often red over ) will easily pick out another meaning from quando judex est venturus , &c. cum resurget creatura , &c. ne me perdas illa die . can there be possibly words more clearly contradictive of what you pretend ? which yet is more confirm'd & made plain by the fix last lines where the hymn begins to change its meeter , and then passes evidently from the priest to the person pray'd for , huic ergo , &c. spare him , whereas before it ran perpetually with me ; and from eternal fire to the style us'd in praying for souls in purgatory . but perhaps you saw the latin would not so well serve your passion , therefore you either find or make a translation of it into english verse , and cite us three lines of it . truly i do not take my self bound to answer such authorities , especially when they are grosly mistranslated with a soul corruption , of which i suspect you knew well enough ; since the verses are printed in a late book whose venerable author you often converse with , and there they are , my long black score , &c. which you hastily if not maliciously change into their long , &c. is this the performance of your promise in this very section , to be no niggard to your reader ? when you thus notably , in the scotch phrase , spare the truth . which indeed appears to mean in this hymn , onely an expression of fear concerning the rigorous examination at the day of judgment , with a desire to be handled then in mercy , else what an improbable request were it , to beg so solemnly one hour , nay , one minutes anticipation of delivery , for even thus much would satisfy ( were yours the right interpretation ) that moderate petition of ante diem rationis . but becaus you will cry out upon poetical expressions , though you use them your self and those lewdly corrupted : i will intreat you to apprehend , this hymn or sequence was put into the mass , not compos'● expresly for it , as the gospels , epistles , and other parts of the mass were : but was made for a meditation upon the judgment day . and so the true meaning of the words are before thou comest to count with me , that is , before my death . the other citations are not worth the writing over , being common to both sides . in the section , you begin to display your rhetorick which i am very well contented with for two reasons . the chief ▪ because it is fitter then divinity to be made a bawble of , the other because a little patience will be sufficient to answer as many leaves as you employ in it , that is some four whole sections , which i intend almost quite to leave out , they being made for disport and without proof of any thing save onely of this , that you mightily affect the humor of railing without sence or reason . yet i would desire you to note , that it is one thing to say this is to be done , another to say i can do it . true it is , i think demonstrations may be made in divinity , but i have not ever said of any particular point , that i have demonstrated it . ( i leave that to the judgement of the readers . ) nay not so much as that i ever attempted it . in my two euclides i pretended to demonstrate , but so that i preferr'd not my self before greater demonstrators who had miss'd , and so i went with such care , considering that i also might err in some part . but , where i used not the form of demonstration , as in my institutions and other my little books , i never went about to demonstrate . for those who know never so little concerning demonstration , know it is one thing to put a medium which bears with it a possibility to be fram'd ●nto a demonstration ; another , to frame the demonstration . the first is so common , that we cannot talk of our business without using it , in case what we say be truly consequent . much less can any solid divine frame a long discourse without doing it . the latter , no body doth but he , that maketh it his proper task to proceed in form . whence you may see how much you calumniate mee . besides , you quite forget the qualifications i ad , in the places you cite by halves , out of my bookes ; did you not read about the middle of ratio operis these words , si enim non potuisse rationem , &c. to this sence , if you say reason could never have reach't these mysteries , i freely assent , but that after revelation it cannot be satisfy'd i unwillingly beleeve , till it be prov'd ? go on , and you shall immediately meet another omitted qualification ; that even assisted by revelation we cannot penetrate into the deity nor any mystery , thorowly , that includes it. then come the words , wherein my sentiment is plainly containd ; but these hinder not , that such demonstration as is given of god may be found out even of these mysteries , that is , not thorowly or perfectly , but some predicates and truths concerning them ; which every divine agrees of god , and i onely extend that kind of demonstrableness to other articles . this i earnestly intreat the reader to observe , and when ever he meets with this accusation laid to my charge , that i would evacuate faith by demonstration , evidence , knowledge , &c. to understand me still with these qualifications : which had you fairly mention'd , they would have very much allayd the heat of your exceptions . but you cite me somtimes so interruptedly , and translate me sometimes so craftily , that i fear you rather affect to contend plausibly , then improve either your self , or me , or the world with any profitable truth . one passage here you very pardonably english to the worser sense , for the words indeed are easily mistakable ; and they are these , sed haec omnia , &c. where i meant not , things in your sence that is , mysteries of faith , exprest by these terms , expressing those mysteries ; but the termes which were taught us before christ . as appears , by my words , fides in humano nobis idiomate tradita est , &c. words not so far off but a shorter sight then yours might have seen them . as for what you cite out of my letter to a person of worth , that divines do not profess demonstration . if you mean the form of demonstration it is so plain there can be no question of it : if you mean onely that they do not evidently prove ; how can those divines pretend it who think there is no certainty but in faith ? for the rest i say no such matter , but hold that both saint thomas and others have demonstrated many things , and that my self have followed them in such demonstrations . another accusation is , that i pretend to take away faith in the manhood of the church ; which you should have prov'd . for though i conceive the great scholars of that time shall have a large portion of scierce , yet i do not know that i ever said the people should have it . the same i conceive hath ever been in the church in a certain degree ; of which there are manifest signs in saint denys the areopagite , saint basil , saint gregory nazianzen , and others ; as also in the latin church , specially in saint austin , boetius , saint auselm , and others . but i conceive demonstration will be both in its matter , and in divines much more diffus'd then it is yet . so that in the church will ever march together science and faith , though in diverse measures . some other little nibblings at my doctrin , ( or rather at little bits of it snatcht from the context , as your custom is , because taken entire 't is too difficult for your teeth ) interlace your jollity in these your sections of mirth and raillery . as that of a dispossest governour ; which you deform in the worst manner you can , by leaving out the antecedents and consequents ; which would have let you see that my discourse proceeds in the case , that onely his own private interest or particular good be oppos'd and counter-ballanc't to the publike ; not if the publick good be for his restorement : for then my whole book favours him . wherefore to make my doctrin invidious against the person you mean , you must first subsume that his re-entry is against the common good , otherwise i say nothing against him ; but all for him ; and if you subsume this ; i believe you will deserve no great thanks for your officious mistake , but approve your self his greatest enemy . next , you are hugely troubled that in rushworth's dialogues ( which you say are mine ) i make the letter of the scripture so uncertain . and this objection i may conceive you borrow'd from doctor hammond , whose book in which he has something against me , and ( as i am told ) this very passage , was extant long before yours ; and i doubt not but you read very diligently whatever opposes me . unless perhaps good wits jump't in their observations , which also may be likely ; for you agree much ( taken as scholars ) in your method of seeking for truth . i must profess therefore ( to answer both in one ) that you are two of the prettiest men that ever i met with , and most hard to please with reason . neither of you can endure i should attempt & profess certainty and evidence in things capable of it , that is , in matters scientifical ; nor yet profess uncertainty in matters not capable of certitude ; as in our present point about the delivery of words by way of transcriptions of copists or scriveners relying upon their own human diligence ; which 't is impossible to secure against over-sight ; besides divers other miscarriages which the fathers , as well as i , complain the letter of the scripture was lyable to . but to satisfie your tender conscience , and other catholikes like yours ; i profess that that place speaks of the letter of scripture , as left to multitudes of human contingencies and imbecillities , and as taken abstractedly from , and unassisted by tradition or the churches living voice and practice , to guide securely the delivery of it downwards : but i ever profess that this guidance of tradition did efficaciously preserve the letter untainted in all that was coincident with christian tradition , that is , in all points necessary to mankinds salvation ; and not onely so , but so far the rest of the scripture's letter too , that nothing evidently contrary to the doctrin of tradition or christian faith could light into it . so that catholiks may with all security accept it and hold to it . and yet , notwithstanding the aid of tradition formerly , above faults were corrected in it by our late pope's , since the beginning of the council of trent , and more still remain to be a mended , as the preface to the same bible grants , nor is any person living able to stint us the ultimate compleating of the true copy . thus much to you ; how i can satisfy doctor hammond ( who holds tradition onely then when he can serve his turn of it , and otherwhiles impugns it ) by what way in his grounds he can be certain of one little of it , i know not : and therefore must leave him to the fruits of his labour in impugning tradition , that is to a perfect uncertainty of any thing that can concern his faith . in a word , to a catholik my position onely signifies that we are beholding to the living voyce of the church even for any certainty of the true copy of the scripture ; which , why it deserves more exception that saint austin's noted saying of evangelio non crederem , &c. i should be glad to learn . but you think rushworth has made too long a catalogue of uncertainties . to which i answer that if you please to scan the occasions of that long catalogue , and then tell us how many we may safely abate . i shall in his behalf remain very much oblig'd to you ; if not , 't is plain you do not know we can abate any , or that his catalogue is longer then it should be in his case . after this you give a wipe at my denying the popes personall infallibility ; and as for the point , you well know 't is held but a probable opinion , and that many learned authors hold the same opinion with me . as for my censuring it , i shall hope the reasons given for it in tabulae suffragiales will stand to justify me , till something of greater force than clamour appears to overthrow them , that is , till it can be shown less than archi-hereticall to say that an opinion which confessedly is no more but probable can be a sufficient ground to build christian faith upon . your next piece of gallantry is your old and oft repeated clamour of my denying the infallibility of councils , which forces me to lay open to the world how far your malice is above your conscience in writing against me . to do which i offer the reader those few notes . first that you onely cite here three words , non est impossible , to prove confusedly that i deny all authority of councils , whereas in my tab. suffrag. . p. . the place where it is found ( which had you quoted the reader might have rectify'd himself ) it follows immediately , ut concilium tentet hoc facere , & tentando in errorem incidat , it is not impossible a council should attempt this , and so err . now what this word this relates to is to be seen in the paragraph immediately foregoing , to wit , to the making new articles of faith ; so that i put councils errable onely in such a matter that is in creating us a new faith , you by maiming purposely my words make me hold them to have no authority in any thing . can this consist with honesty or fair dealing ? next is to be noted that in the same discourse there which gives account of my doctrin professedly concerning councils , i maintain in express terms , that councils are of infallible authority in declaring articles of faith , that the pope declaring ex cathedra concerning a matter of faith is infallible , and that the same is to be said of generall and even provinciall councils , if they proceed duly in their discussion . and must all this be conceald , and onely three generall words which declare neither particular manner nor matter be barely alleadg'd as a ground of all your spitefull rhetorick ! how strange a proceeding is this for a christian ! my third note is that in case christ be a perfect law-giver , and that the faith he left be sufficient and no more necessary for the church , that is , if a council have nothing to do in making new articles of faith , then i onely deny infallibility to councils in things unnecessary for the church , and unconcerning their duty as definers of faith , and give them an absolute inerrancy in all points necessary for the church , that is , in all that can truly concern their main purpose , that is , defining faith . and more than this , i beleeve you will find an hundred catholick doctors to one , deny them as well as i. my fourth note shall be that you would make the denying infallibility of councils , abstracting both from all matters and manners of proceeding or acceptation of the church ( for so you treat it ) my singular opinion , whereas thus spoken of , we have for their errability amongst the franciscans castillo , and the learned author of systema fidei , who cites him ; for the dominicans sotus , who tells us that if god by his secret judgment suffers a council to err , he will not permit it long to be conceald from the church , but will take order that it be corrected by another following council before it be receiv'd in the church . for the jesuits , bacon , telling us it was the opinion of saint austin , and of all the writers of that age , that the resolution of faith was compleated in the reception of the whole christian world . for the fathers saint austin himself , whose known words are that plenary councils have been corrected by following ones , where he seems also to speak even of matters of faith . of cardinalls , cusanus , that it may be observ'd by all experience that an universall council may fail . for your own doctors , worthy dean cressy , in whom you may find most of these authors cited , exomol . c. . where he acknowledges the placing the infallibility of councils ultimately in the acceptation of the church , an opinion at least allowable , and according to his eminent learning , and charity puts down the conveniences he observ'd in that doctrin to the reducing the heterodox party . nor onely these , but indeed , who is there of any note that will say a council is infallilible unless it proceed conciliariter ? and that it may not proceed conciliarly , or after the regular way of a council , i beleeve you are not unacquainted : if you be , let pope martin the fifth teach it you , who in the last session of the council of constance , declares himself to hold and observe their decrees made conciliariter , & non aliter nec alio modo , and this too expresly in matters of faith , which caution of his shows he held a possibility of their proceeding illegally . now what they call conciliariter , i call ( in definitions of faith ) attending to tradition : which put , i hold and maintain them absolutely infallible ; whereas i believe , all except me ( if you examin the matter well , and report it candidly ) put more numerous , and more difficult conditions to their infallibility , and far more liable to contingency than what i require ; which is both extremely hard to fail , and when it does , must needs be most notorious to the whole world , and so beyond my power to pretend or excuse it , as you would wisely perswade the reader , by saying this doctrin brings all into my hands . so that we have eminently learned men of all the chief orders in gods church , cardinalls , and fathers ( to omit many , or rather all others ) directly of my opinion in holding a non est impossibile , speaking in generall ; or rather i of theirs , and yet i onely must be raild at , as if none in the world held it or broacht it but i. turn now , i beseech you , valiant sir , the mouth of your pot-gun against all these renowned authors , and discharge your intemperate spleen against them as abandoning the catholick church , denying the authority of councils , and such like , ( which make up a great part of your worthy work ) and see how feeble an attempt you will make , and whether you will not deserve as great an hiss , as you have made a noise to no purpose but to breath out some of your swelling passion . at least excuse your self to charitable christians , why omitting to mention all others authority who held the same doctrin with mine , leaping over the backs of all distinctions both of matter and manner , without which your discourse signify's nothing ; and , lastly , why leaving out words of mine within the same comma which should clear me , you rawly took out three onely which were generall ones , apply'd them to what particular sence you pleas'd , nay , extended them to that which was invidious , and which i never held , and by these arts abus'd the veneration which the vulgar justly have of councils , to stir up in them an undeserved ill opinion against me . i pass by in my book many such like carriages of yours ; this , because you so often , and so maliciously glance at , i could not leave totally unreflected on . if it would not spoil your sport , i would crave leave to right the reader in the conceit you would imprint in him of my romancicall hell , as you are pleas'd to term it ; the ridiculousness of which lies in your expressions , not mine . one would think by your putting , dancers , bowlers , fencers , &c. in other letters , they were my words , but he would be mistaken . one would think that the words attempting now in hell in all their severall postures , which signify'd as if they were playing tricks there , were my words or sence , but would be mistaken again . one would have thought you might have had the candor not to omit the word quasi , which would have spoild the exactness of the postures you fancy , and so have much qualify'd your jeft ; lastly , one that had not known you might have imagin'd you would have transcrib'd to the full point , and not still take two or three words single , and then you should have seen the mixture of desperation , fear and grief , marring the perfect molds your imagination had fram'd , and made me say no more but that the shapes of the damned were frightfull and distracted . but ( to omit other little advantages by which you strive in the translating lines to render my sence ridiculous ) i would gladly know where you find these words spoken of damned souls , as you would here perswade us ; i would gladly know where you find the word now which you put as mine [ attempting now in hell ] wheras the whole chapter is intitled & declares it self in each paragraph , to speak of their bodyes onely , not souls ; and this not now , but expresly at the day of judgment , or rather ( if it could be ) after it . were ever three lines singled out from their fellows so abus'd , corrupted and falsify'd to make a little sport ! acute sir , when you have a mind to make merry hereafter , take heed your self to sober and judicious persons who require and expect solidness and sincerity from you , become not the best part of the scene ; however to gigglers , who examin nothing , but laugh at mares-nests , found onely in your and their fancies , you pass for a very comicall and witty blade . but , as i value the judgment of one serious examiner above a thousand of such light-headed things , so it seems by your carriage through your whole book , you intended such onely for your readers ; i hear they are your onely applauders , and that wiser persons , even those that perhaps set you on , seeing your passionate behaviour throughout the whole , will not hazard their own credits to commend your work before any man of prudence and moderation . your next exception is against my sayings that the best happens to the damned that could happen , and that god himself had been worse had they been otherwise dealt with . and this you confute very learnedly with loud exclamations , as pagan fatality , prodigious ! and what not , wheras indeed could you rightly open the opinion , however told rawly 't is to a vulgar head subject to misapprehension , you would have found it to be the greatest honour of god , both in his own attributes and in the government of the world , which mankind esteems of . in his own attributes , because it takes god to be essentially wise , even to the least circumstance ; and that he would be worse if he did any thing otherwise then according to the rule of wisdom , and that wisdom in all things is the principle to his will . whence follows that if it be better to let the damned be damned than not , he should not have done so wisely as he now does , if they had not been damned , and therefore had been less wise , that is , worse in himself . in his government , because it declares that in that very operation in which creatures seem to be worft handled , even there they have the greatest goods which were possible to them . this answer of mine perhaps you may have seen given to another upon occasion of the same difficulty rais'd . now to oppose this doctrin , you must either say that god in the government of the world does not behave himself most wisely , that is , does not what 's most wise to do , or permits not what 's most wise to permit , which if you do , i fear any christian ear that hears you will abhor your blasphemy ; or else you must say that to behave himself less wisely is not to be worse in himself , which is nonsence ; if you grant both these you fall into my paganism , as you call it . for if god does what 's wisest and best , and actually such or such a creature be damn'd , it follows t is wisest and best to permit it ; therefore to do otherwise had been to do less wisely , that is to do worse ; and so , if nothing limited the goodness in that action but what was in himself , to be worse . this you should have reflected on and spoken to , and not still think that to make a wide month over a point of divinity is enough to confute it , without ever weighing , answering , or so much as mentioning the reasons 't is built on . second division . containing an answer from section the twenty seventh , to section the thirtieth . the identification of the soul's affections with her self . the best corporeall pleasures most conducive to beatitude . in what sence the soul is not the same in the body and out of it . affections of souls not retractable during their separation . mis-informations of that grief the author puts in purgatory , rectify'd . our saviour's sufferings not prejudic't by this doctrin . in the twenty seventh section you begin to speak like a man that aym'd at a meaning and proving , and was not content with pure flashes of words as in your former sections : therefore i must look to my self , especially since you threaten me both with designes of your own and of abler pens which will more largely confute my errours . and i must confess you frighten me , for i do not love to take pains . but the best remedy i can think of , is to hasten this petty answer to you , which peradventure may prevent some mistakes in others into which you are fall'n ; and so shorten in part their and my labour ; your first onset is to ask how ridiculous a position it is to say the affections got in the body are not distinguish't from the soul ? and your reason of doubting is because the soul was and can be without them . i give you this answer ; 't is as ridiculous , as to say , that relation is not distinguisht from its subject ; that intension and remission are not made by adding one degree to another ; or that charity is increast by a greater radication in the subject ; that vnion is not distinguisht from its terms , or action from the agent and term , when it consists not in motion ; and twenty such other position ; which as i must not doubt but you have shew'd ridiculous in your philosophy papers ; so because i have not seen them i must judge to be probable opinions in the sentiment of your eminent learned men , while so many maintain them in your schools ; and yet all the arguments you bring , are commonly urged against all these opinions . the masters whereof peradventure may be of the same judgment with me , that the soul is a creature in its essence immutable , but mutable to a certain point ▪ and , so , that other things may be joyn'd to , or sever'd from her , whilest she remains perfectly the same , and neither better nor worse if we respect precisely her essence . they who have a mind to know what i think in this point , may find it at large discours'd , in the preface before the latin edition of sir kenelm digby's book , de immortalitate animae . your next question is , how i can say that sinfull acts are perfections , since the soul is more perfect when she is depriv'd of them . sir , my unwariness in this was , because i had heard that sin consists formally in a privation or want of something , and that all the positive act is good , and from god as far as positive , and so must be perfective , and in it self some perfection . now , to your arguments i reply , that in create perfections many times a greater puts out the lesser , as science puts out faith , comprehension hope , innocence repentance , &c. so doth the perfection of a vertuous act displace the imperfecter perfect on which is in a bad action . your third scruple is , that i say the life most full of corporall pleasure is the fittest to attain eternall beatitude . and i cannot deny but i say so , and your self bring my reason , because the body being made for the soul it cannot be ( regularly speaking ) but what is truly best for the body , is also best for the soul . peradventure you can pray better when you are sick then in health and ease , and the like is of study : my imperfection is such i cannot . and , if eating my meat with a good stomach gives me health and strength to study and pray , i think i do well to put vineger or some other sauce to my meat , which may make me eat what is fitting to perform those actions strongly and perfectly . neither do i understand that this is either against saint paul , or the doctrin of mortification prescrib'd according to saint paul , who tells us , he chastis'd his body and kept in slavery in order to attaining heaven , lest ( saith he ) i become a reprobate ; to which end all that use mortification discreetly , employ it . i confess this doctrin is against them who think god is pleas'd with a kind of sacrificing their bodies to his honour , without any commensuration to their own salvation , but meerly because they apprehend they make god beholding to them for the great honour they did him ; as heathen priests were anciently , and are yet us'd to do in some countries . you say this doctrine befits only epicurus his school , and the life of hogs . for epicurus , the eloquent gassendus hath taken a great deal of pains to perswade the world you are in an errour . and for the life of hogs , unless you be better acquainted with it then a chast religious man should , i think you no fit judg of the comparison . but , whatever way you go , i le tell you mine : which is , to think we feel or ( as i may so speak ) see no acts of our own immediately but corporeal ones , therefore those sensible pleasures , heats , violences of charity , which we read of in many saints lives are corporeal ones , as appears by the very narrations , telling us of bones broken , those that were neer them warm'd , those that they preach'd to materially set on fire , and the like . now , i say , there being such variety of corporeal pleasures , the understanding man chuses amongst them , what are fittest to breed in him those thoughts and desires which are the most efficacious dispositions of the soul to heaven : and these i hold the best and noblest , and which make a mans life the pleasantest . of these ( speaking in abstract ) are generally those that follow or accompany charity and science , but in practise those which be the instruments to increase solid charity proportion'd to the pitch of the soul to be govern'd , which possibly is not capable as yet of so great acts as the saints we spoke of . but there is none so low but if diligence and industry be not wanting , hath higher and greater pleasures then the hogs which were your instructers to know what corporea pleasure is . and i cannot but marvell much on what your thoughts were wandring , that whereas you cannot but have read in the lives of saints , and eminent contemplators of the excessive and ravishing delight which they felt ( that is , which was even in their body too , and affected it ) so as they have judg'd it to be inexpressible and above all contents and delights this world could afford ; yet forgetting all these , your thoughts could onely pitch on those which hogs feel , as the perfectest . do you think a virtuous man has not a more solid , lasting and true corporeal pleasure in the calmness of his fancy , and the undisturb'd temper of his passions , than a vitious man , who for a dram of delight which his mad phrenzy of passion gave him , and scarce left him understanding enough to know he had it , has whole pounds of bitterest gall of discontent attending it , both in the perpetuall fight of his fancy and appetite against reason , and the distemperature of other naturall parts which vice must needs disorder . nay , why should we not think the saints who liv'd mortify'd , lives felt not as much corporeal pleasure , taking the whole extent of their lives , as those enormous livers who cloy'd their senses with the surfet of them . we experience so high a difference in our pleasure taken in meat when we are heartily hungry , in a warm fire when we are extremely pincht with cold , that we have good ground to think their deprivement of the degrees of the thing , is recompenc't by the degrees of the perfect sence they have of what they admit of ; which is by the rarity of it commended and receiv'd with as great a welcome as a necessity both naturall and rationall , that is , those powers uncheck't in that action , could give it ; all which amounts but to this , that a virtuous life is in all respects the pleasantest to the whole man . if this satisfy you not , what think you of health and sickness ? is not the former full of corporeall pleasure , the other of corporeal displeasure or pain ? can any thing be so agreeable to the body as that , more disagreeable or unpleasant than this ? yet i beleeve neither your self nor any understanding christian had a scruple he was in health , but gave god thanks for it as a great benefit . this being so laid out , what have you to except why the pleasantest life is not the fittest to attain heaven ? you add , you have a scruple to translate this doctrin , and you justly may to do it so raw and imperfectly , as to make a quite wrong apprehension in your auditory of its being from what it is . but as you have a confidence of your readers vertue to abhor the doctrin as you set it down , so have i , that any hath heard of me will give no credit to your shameless calumny . you begin your twenty eighth section with my frivolous concluding that corporall affections remain in the soul after separation . and you seem to bring two arguments to shew it . first , that all these desires rise from the body , which being taken away , they remain no longer in the soul ; you may as wisely perswade a man not to seal his letter , because the impression coming from the seal , as soon as he puts that in his pocket , there would remain no more print in the wax . no , sweet sir , our foul hath certain prints of efficacious judgements , which though they begin from the flesh , yet sink into her , and become as it were limbs of her . for , as beasts work by legs and arms , and teeth , so our soul by her judgments . your second argument presses , that as it will not concern the soul to see or hear , so neither to have corporeal pleasures when she hath all fulness of knowledge , so that you would make the unpurg'd souls follow reason , and desire nothing but what is fit for them ; that is , to be totally purged , and by consequence go immediately to heaven , and all to be saints , and that their works follow them not . at least , you think a schollar could endure no punishment , who had no other irregular desires but of knowledge . qui est hic ? & laudabimus eum : but , putting the case ( how impossible soever in the judgment of christians , who hold grace necessary , ) we must remember , he that hath much science , hath a better knowledge of his last end , how great it is , and seeing himself deprived of that , hath a larger share in the high part of damnation , which is in the poena damni then any other . but this you knew nothing of , nor care to consider , diverted by reflecting upon an admirable non-sence of mine . and , truly i do not wonder , that you who cannot understand that a thing may be changed in relation , or that water powr'd out of a square vessel into a round one , can change its figure , without taking away one company of little jacks of the box , and adding as many more , should conceive how a thing can be substantially chang'd , and yet remain the same thing . neither do i intend to perswade you , onely i presume to open how the one case is consequent to the other . which consists in this ; that if a substance be divisible in the formal ingredients which make it a substance , then also is it mutable according to its substance . now the ingredients of substance in this pitiful way of philosophizing , which aristotle and st. thomas have taught me , are called matter and form , and existence . whereof matter and form constitute the essence of the individuum , and if either be chang'd , the individuum is chang'd : but it is not so of existence . for some of your great divines will tell you , that christ's humanity were the same individual humanity whether it had a proper human existence or the divine . now , that which we speak of the soul is somewhat less then this . for , we put the soul to continue the same existence , but to have it sometimes joyntly with the body , sometimes in her sole self ; and , because existence belongs to her substance , we say she is substantially chang'd , and yet remains the same . but to answer your difficulty formally , i pray remember that the notion of ens or a thing is habens existentiam , or that which hath being . now habens existentiam may be understood two wayes ; for one that hath actually being ; or , for one that hath an aptitude to being . now , if you take it in this latter sense , the soul is still the same , for in the body it is capable to have its existence without the body , and out of the body 't is capable to have it with the body . but , in the former sence , in the body it hath it commonly with the body ; when the whole , not she , is that which hath being ; whereas out of the body , she , not the whole , is that which hath being , and so in this sence , she is another thing out of the body then she was in it . there is your distinction , sweet sir , with which i must intreat you to be content , since you will easily see your arguments or inconvenients , drawn from your mistake of the opinion , have no force against it , for we speak not of higher and lower degrees of ens or anima ut sic , but onely of composition in the individual degree . in your section you fall upon a kind of rational question , whether an understanding creature can wish what 's impossible , and you handle it as if you had never seen a man do against reason . let my first question be , whether in all the explications you have heard of the fall of angels , you find any but of some impossible object ? some say they desir'd to be god ; some the sight of god without due means ; some a supreme government of this world ; some an hypostatical union ; none any thing but what depended of god , without whose pleasure they affected it . therefore all put an absolute impossibility in the object , which made in the angel a damned will . are you better acquainted with human affairs ? did you never hear of niggards that hang'd themselves because of some great loss they had receiv'd ? never of an ambitious courtier , that took a grief and dy'd upon a disgrace offer'd him from his prince ? did you never hear of a lover that made himself away , because he could not compass the enjoying of his mistress ? our life is so full of such instances , that 't is a wonder you could not reflect on them . are not all these griefs for what men cannot help ? and doth not a grief include a desire of the contrary ? but you reply these are phrenetick men , our disputation goes of soul's perfect in knowledg , whose understandings represent unto them the lowness , vileness , baseness , unworthiness , &c. of these objects , and above all the impossibility which ( as you say ) at one blow cuts off all the will's pursuit : thus you ; but give me leave to tell you , all vitious desires are a kind of phrensy's , there is no difference but of degrees in them ; one hinders reason , the other masters it : and , besides , wilfulness is as great or greater phrenzy then passion . so that , though passion be not in souls , wilfulness is . and as passion hinders all those fine considerations which you mention of the baseness and foulness , &c. so much more doth wilfulness . you reply again , that according to my doctrin , the affections remain in the soul in the same proportion which they have in the body , out of which your adversary will gather , that as they in the body conquer all good considerations , so they will in wicked souls out of the body . but you subsume that in this world they make no vast or considerable griefs , instancing that the most gluttonous or luxurious man , when he is satiated , desires no more the same pleasure till his body be fit again . i wonder to hear one that lives ( as the french call it ) an grand mond , in all companies , talk so unexperiencedly of human affairs . look upon lovers , look upon those that seek after monies , see whether their whole employments be not to think on their mistresses , and gathering of wealth ? remember how many have held envy and malice a greater torture then artificers could invent . how doth tully seem to compassionat himself for the torment of ambition ? how pitiful a man was he when clodius prevail'd against him ? but the great melancholies and disastrous ends i spake of , make all this too plain to need many words . you conceit that in this doctrin he that goes out of the world in a great thirst , shall be tormented with the desire of drinking . no sir , but he that is never well but when his nose is at the tap , shall have that torment . for he loves drink and makes it his last end , the other desires it out of need , not out of love , and so the need being past , desires it no longer . at last you take notice of the sordidness of souls in separation , if they be troubled with such desires , i confess it sir . i do conceive damned souls in the next world , and vitious ones in this to be baser far then beasts . i confess , all you say of the contempt of drunkenness and carnality ( which you seem to take for the onely corporall pleasures ) to be perfectly true ; save onely your opinion of avicena , who kill'd himself by the excess of lust . then you go on and teach me what i should have settled for the griefs of purgatory . and to shew how apt a scholar i am , and how ready to follow your admonitions , i present you with two short lines out of institutiones sacrae , where having concluded that those who dy'd in veniall affections towards corporall objects , were not worthy the sight of god , presently add & per consequens cum illum ( deum ) pro ultimo fine habeant , ex desiderio ejus & paenitentia negligentiae suae gravissimas paenas sustinere , tomi . lib. . lect. . which is exactly your full sence , and not very different from your words : wherefore i hope since i have prov'd an obedient scholar to my power , you will inform those your friends who intend to write against me , that we are agreed in this point , and that it is a wrong to report i say of purgatory that the souls are tormented with the desires of corporall pleasures , much less that i place the whole misery of purgatory in the deprivement of those . and likewise that a farther design was cause that this would not content me , for you see i put no other but in hell . you charge me farther to say that all external torments in purgatory would be pure pleasures , because they were suffered out of an extreme desire to come to heaven by a courage that yeelded nothing to the force of the torments which the sufferers see to be their onely way to felicity . i do not see any great difficulty in this to a sober interpreter , that what an external agent inflicts is not the grief ▪ but breeds it ; nor will it reach so far as to breed grief , if prevented still with a strong apprehension of an over-ballancing advantage to be gain'd by it ; which yet does not hinder , but that such outward punishments are , in their nature , properly torments ; and 't is the extraordinary considerations of the benefits they bring , that can sweeten them into pleasures ; and , however , the want of heaven must needs be cause of an excessive grief . you go on to object that this doctrin changes all your pious meditations on our saviovrs passion . be of good courage man , and let no other pretence divert you , but proceed constantly and faithfully every day in those holy exercises , and i fear not , god will assist you to satisfy all those scruples and difficulty's , which seldom become unanswerable till we grow cold and negligent in performing our meditations . thus then you argue , christ sufferd with invincible courage ; therefore all pains were pleasures to him : i think you know there was in christ two parts of his soul , the rational and the animal . i do not know so much of the souls of purgatory . when you say then he sufferd with an invincible courage , do you mean of both parts , or onely of the rational ? if you ask him , he will tell you , spiritus promptus est , caro autem infirma . if you reflect on his prayer in the garden , you shall see when he speaks out of the motion of his inferiour part , how earnest he is against his passion , you shall see he did pavere , and taedere ; i pray put these points into your meditations , and you will find room enough for pains , though the rational part was still fixt upon a fiat voluntas tua . and this our saviour sufferd because he would . for the strength of his soul was so great , that he could have had pure pleasures , but would not ; that he might give us example , how to fix our upper souls when we are not strong enough to confirm the lower part . third division . containing an answer from section thirtieth to section thirty fifth . the duration of pure spirits free'd from the mistakes of fancy . the identification of the soul and body maintaind by reason and authority ; and that this is requisit to the souls change . the vindicatours rude conceits of angels . vnalterableness of pure spirits prov'd from the indivisibility of their actions , his false pretence that the author injur'd st. thomas . in the thirtieth section you examin the duration of separated souls . and you readily advance a conclusion that as it lyes i shal not deny , but onely beg leave to offer a distinction . for there being three parts ▪ angels , souls , and their operations , of which you pronounce , i distinguish upon your third or last branch of operations ▪ which schollars divide into external and internal ones , in the external ones i agree with you , that they are measur'd by succession , and by succession of time , as being corporal motions : but for their internall acts of understanding and will , i hold of them as of the substances : your propositions so jumble them together , that i know not what you say separately of them , and what in complexion : but because i defend the same both singly and in complexion , it doth not much concern me . but to proceed , you say , it is incomparably false , that to coexist to a greater or lesser part of time , adds or diminishes nothing to them : i ask , whether , that a greater or lesser time coexists to an angel , makes any intrinsecal change in the angel ? i think you must be a little besides your philosophy if you say it doth , since common sence teaches the pure passing of time doth nothing even to us , much less to spirits . my next question is , whether if there be no intrinsecal change , there can be any addition intrinsecally made ? i think this also will appear a plain truth , unless the fear of the sequel force you to contradict evidence : for the inference will manifestly follow , that purely to coexist to more or less time , ( which is the same as that more or less time coexists to the angel , for the variety and quantity of coexistency holds it self on the part of time ) adds nothing to an angel . now let us see your arguments . your first is drawn from god , in whose closet you have been , and can perfectly tell what he can do , what not , and so you press , what if on a sodain god should make a new angel , would his duration be as long as that of the former angels , or separated spirits ? but sir , i would advertise you , that when the speech is of an action done , it is not enough to examin his omnipotence , for that onely reaches to a possibility of the creature ; but you must also consult with his wisdom as well as with his omnipotency : for example , if you first ask whether it was in gods power to make , or not make the world , and finding it was , presently you would suppose ; then , let him have made it and not made it , the permission would not be granted you . so likewise your assumption , that if there were no time at all , god could at his pleasure create and destroy a soul , would be deny'd you , or rather that god could have the pleasure to create and destroy a soul in that case . and to shew your own consent in this point , mark your discourse ; god could not do it in the same moment , therefore in two moments . do you not see , as soon as you have deny'd time , you immediately put two moments , which cannot be without time . i pray remember st. austin , st. thomas , and others , answering the heathens question , why god made not the world sooner , say because sooner signifies in a former time , and that a former time , could not be , unless god had created it . your other suppositions too of gods creating and anihilating souls , proceed from an unworthy apprehension of almighty god , as if he should make and destroy spirits , onely to shew tricks , they having no more difficulty to be answer'd , then the plain instance of one souls separation before anothers ; and therefore is but the repetition of the same case . but well , what must be said to st. peters soul and the soul of st. teresa , hath not st. peters a greater duration then st. teresa's ? to this i answer , what is immediately loosed out of god almighty's hand , hath no respect to time , but is created for eternity , as the world and the angels are . but , what god doth by the mediation of creatures , takes a tang from them , and so hath some savour of time from the very loose . therefore souls when they go out of their bodies , have a kind of individual difference from the causes and time by which they begin . this is a kind of a difference , when you compare one soul to another , nothing if you compare the same soul to it self . and out of this is taken that diversity of duration which is found in several souls . your next argument is from the time , as the divines call it , of the way of angels to bliss , where you ask , who hath made evident that it could be done in one instant ? to which i have nothing to say , though there want not divines who hold it ; but that st. austin hath made it evident , that neither position prejudices christian religion , and therefore 't is lawful to hold either side , and so let divines dispute it , for no argument can be drawn from thence , why succession should be necessary in the intrinsecal operations of angels . your third argument consists of some expressions cited out of scripture , to which i answer , if you bring any texts of the thoughts of angels , i shall yield ; but if they be onely of outward actions , those are measur'd by time , as by twenty dayes , &c. and so argue no special duration in the inward acts of angels . those cryes of the martyrs under the altar , are so plainly allegorical , that it were lost time to shew they signifie nothing of importance to our controversie . in the section , you say it is groundlesly assumed , that the identification of the body and soul is required for the action of a bodily agent upon the soul , and i cannot deny you have said it . but one that had spoken like a philosopher , would have brought the seeming grounds on which it is built , and shew'd the vanity of them , and not oppos'd his bare word against anothers reasons . you ask , who ever fancy'd such an identity betwixt the body and soul ? i answer , no body , no more then they can fancy that parts are not actu in continuo . but as aristotle and st. thomas have rais'd their speculations above fancy , and understood this , and taught it their scholars , so hath the church done about this identification of the body and soul , if the notion of forma corporis be rightly comprehended . then you demand who ever believ'd , our souls in this life are truly and really our bodies , and our bodies our souls ? no body sir , that i know of , is so grosly senseless ; and so i think you are at the end of your arguments . now let us see your belief , which is , that the soul and body , as two distinct parts , concur to the building up of one man , who is one , not by simplicity , nor identification of the parts , but by substantial vnion or composition . o how gay a thing it is to speak words and not understand them ? we say the same you do ; and nothing more , if you would make your words good . for if there be a substantial union , then there must be an unum substantialiter , or per se , or properly one . and if there be a truly one , it is not truly many , that is not many substances or things . and if there be not truly many substances or things , the parts of this truly one , are not distinguish'd really into things which are actually , but formally into things that may be made of this one thing : which is , to have its part in potentia . now if truly and really the thing be but one thing , all that is spoken of that thing signifies nothing but that thing , so that the man is body according to the signification of one word . another word will signifie him as he is soul , another as he hath the vertue of holding , and so he will be a hand ; another as he hath the vertue of walking , and that will speak of him by the name of foot : and all this be but one thing , which we call man . now sir , this is a catholick verity , defined by ancient councils , in the unity of a person , that is , an individual substance or thing , against the nestorians . the same was done in latter times under the notion of our souls being truly the form , or giving the denomination of being a thing . now the difference betwixt us is , that you examin the words by fancy , and we by understanding and discourse . you add further , it can never be evidenc'd that so much as a substantial union is necessary for a soul to suffer from the body . for who ( say you ) shall render it evident , that in the state of separation , by the omnipotent hand of god she may not be made passive by fire ? sir , i am so confident of your abilities , that i believe you are able to shew , that god by his omnipotent hand cannot turn a separated soul into wood , or straw , or some other combustible matter , by which she shall become passive by fire . and therefore your divines use to speak more warily , when they say , god elevates the action of the fire , not disposes the subject or soul . but this also , he that can prove fire is but a body , and his action either rarefaction , or locall motion , or some such other , may to such as carry sence along with their words , shew , that , seeing an action cannot be elevated unless it be , that is , fire cannot burn violently , unless it burn ; and that the action of fire can have no place in a spirit , which it cannot divide or burn , neither may it be elevated to torment a separated soul . your section tells us , it is a purely voluntary and false assertion , that separated souls know all things perpetually and together . and , as for the falsity , we may guess by your arguments . but to say it is voluntary , you have no reason : since the proofs are set down in institutiones peripateticae , which i suppose you read ( as all sober adversaries do ) before you went about to confute : your arguments are first , our angel guardians every day learn our actions what they be , as it were by seeing the outward effects of them . you speak this so confidently , that i may imagin you have talk'd with some of them , and they have told you so , and then who dares deny it ? otherwise i must confess i am hard of belief . but you ground it upon this , that onely god is the searcher of the hearts , which although one might interpret to signifie the revealer of hearts , and find texts of scripture to that purpose , yet i go not that way ; but tell you , when god is said to be the knower of hearts , he is condistinguish'd onely to men , and if you will have the sence reach farther , you must prove it . for it is against the principles your self uses , to wit , that angels know all our material motions of our phantasie , and sensitive appeal . now if there be no act of the understanding without a fancy agreeing to it , nor an act of will without a proportionate motion in the appetite , you will leave few actions unknowable to angels . but our saviour [ say you ] tells us , angels kn●w not the day of judgment . and truly if he had not included himself in the same phrase , the place would have born a great shew , but since he that is to be the judg , cannot be thought ignorant of what he is to do , i believe the meaning is , that none makes that day known , but onely the heavenly father , whose proper day it is , in which he shall receive into his own hands the kingdom which he had put in his sons hands to be administred till that day , as being his right hand , and chief instrument of government and supernatural motion . and this is a known hebraism , for in the hebrew the same verb in one voyce signifies to know , in another to make known ; nor want we such instances in our own language , to learn one a lesson , and to teach one a lesson , that is , to make him learn it , being the same signification . your other place that they rejoyce at the new conversion of a sinner , wants one word to make it fit for your purpose , to wit , that they rejoyce of new , for if they rejoyce from the beginning , as god doth from all eternity , it will come but lamely to your design . in your section , you go on with your questions ; easie to ask , but long agoe resolved ? but as to you , to little purpose , seeing you do not take the pains to understand the answers . as for the arguments you bring out of scripture , they are already answer'd in my institutiones sacrae , but must be repeated , because you take no notice of them ; yet so shortly that they may not be tedious to them who have read them . you object then that the dragon drew after him the third part of the starrs ; but why this was not done in a moment , you bring not a word . you say also , this doctrine that angels cannot immediately act one upon the other , destroyes their conversation for all eternity . sure you mean their grayes-inn walks , or spring garden , where they use to walk together and treat one another , or their academies where they meet at musicks , or bring their poems or discourse of news , or some such like entertainments . are you not asham'd to dream of such follies in pure spirits ? learn of aristotle , that man is a sociable creature , but beasts or pure spirits not : the one being below it , the other above it : but did not in the great battel in heaven one angel work immediatly on another ? yes , but not by gossiping and tampering one with another to dispute or perswade them into the conspiracy , but by example , and by being the objects one to another : as when one scandalizes another by sinning in his sight . but say you , the indivisibility of their actions which is the foundation of this doctrin is unsound , since it will never be evinced , that an act of a spirit cannot coexist to a greater or lesser part of time . sir , if you gave us security of your spirit of prophesie , we would believe what you say of things to come ; till then we will grant your proposition as it lies unwarily couch'd , but not as you mean it . for the acts of one spirit may be longer then those of another , as we said before of different souls , but that is not your meaning ; but that the same spirit hath successive acts , one of more duration , another of less . and this you should have prophesy'd of , why the argument of indivisibility did not convince . for speaking of one onely angel , either he is in some act or in none ? if in none , either his nature with the pure force of his power , ( which the schools call actus primus ) can burst into an act , or it cannot ? if you say it can , then you must put a thing first not to do , after to do without any change , that is to be not productive , and productive of an act , that is , two contradictories , without any variety . put him now in act , either his essence with this act , abstracting from all other circumstances , is productive of a d act , or it is not ? if it be not , then out of this essence & this act abstracting from all accidents , he will never have a second . but if the essence with this act is productive of a second act , then as soon as he hath this act , he produces the second , that is both together ( or else as we said before , the same thing without change will be productive and not productive , and so of as many acts as follow in this sort one of another , that is , all that be in an angel by his own power , without external help or determination . so that the conclusion is , all such acts must be in the same moment altogether . your answer is that this is true of one act but not of all . but you must shew that the argument doth not convince as much of every one as of any one , or otherwise it is but your bare word against a convincing reason , though you boldly term it a gross errour . but you press that i hold all causes are fixt , and set as to all effects whatsoever , from the very beginning to all future succession . i pray distinguish the proposition you infer against me , from this other , there is no effect but had a cause , and its cause had another cause , and so till the beginning of the world . for if you mean no more then this , i must admit it , howsoever you will please to miscall it . if you have another meaning , when you teach it me , i shall tell you whether it be concurrent with my sentiment or no . as for your crying out that 't is pagan fatality , that it destroyes the liberty of god , and the contingency of all created things , if of these three words ( though i doubt not but you have talkt them over often enough ) you understand any one , i will yeeld you the honour of being my learned master , and shall not contest with you in divinity . but in the mean while i must defend my self from your assaults in your four and thirtieth section , wherein you accuse me that i fix upon christianity and the church an ignorance of separated substances , meaning by these great words , those that hold the probable opinion which you maintain : as also , a most gross abuse upon the angelicall st. thomas . my fault is , that i say the opinion of souls being deliver'd before the day of judgment proceeded from the not following a doctrin of st. thomas , that in abstracted spirits there is no discourse , or any manner of composition of knowledg . whence i infer , there can be no falsity in them . this is my position , of which you tell us , that it importeth not to consider whether the knowledg of angels be by true discourse , or onely by virtuall , to which , say you , suffices a priority of causality . but if a man should tell you , that the causality you imagin cannot be without true time , then peradventure it would be necessary to dispute , whether there be a true discourse in angels ; and this is the very case . for , take away succession , and all corporeall causes which depend on time are taken away . there remain then nothing but the spirituall qualities of the angels to be causes , which neither are distinguished from one the other , nor from their subject , and so all notion of cause and effect , as they are proper to the efficient , are quite taken away , and so there will not remain any discourse at all , but a pure cleer sight fram'd on them by their creatour , in which i beleeve you will not say there is any errour or can be . so that the whole question resteth upon this , whether there be true discourse or no . now how do you prove what you say is to the purpose ? to wit , that it doth not follow out of this doctrin of st. thomas that there is no errour in angels ? your proof is because st. thomas notwitstanding this doctrin , acknowledges errours in devils . good sir , as long as you have been a divine , did you ever hear that it was a gross injury to st. thomas , to say some opinion of his was not true , or not consequent to another ? truly i desire not to do an injury to any , much less to my reverenc'd master , to whom , after god , i acknowledg it , if i know any thing either in philosophy or divinity . yet i have no fear not to follow all his opinions , much less not to make good all his consequences . and so , sir , i hope i am rid of your objections out of st. thomas . onely because you often repeat , that to say every thing hath a cause to make it before it be , is an epicurean , lucretian , pagan principle , &c. i must intreat you again to look to the sence of your words , and not to beat so carelesly the ayre . if at anytime you happen to dispute of liberty , i will endeavour to shew you your ignorance , but for vapouring words let others judge how far they become you . you go on in the same strain to except against the comparison of an embryoes designing the child to be born , and mans life framing the soul deliver'd into the next world . but what you dislike i cannot tell , you say it has no connexion with the immutability of the future state . the answer is , it was not brought to that purpose , but to open the readers understanding to aym at , of what disposition the soul is at her going out . but if the antecedent reach home , you say 't is a position destructive of all christianity . but you say not to what it should reach , but fain something as if you imagin'd i would have the body of a child never grow in strength or good parts . when i shall know what you aym at i may know what to answer . so we may leave you to conclude your chapter with a high conceit of the victories you have obtain'd . fourth division . containing an answer from section the thirty fifth , to section the fortieth . the vindicators forgetfulness that eternall happiness was any good at all . that prayers for the dead in the authours doctrin manifoldly profit the souls in purgatory , and relieve them , even there . charity asserted to be the immediate disposition to bliss . the authours doctrin consonant to the council of trent in the points of remission and satisfaction . diverse squibs and insincerities of the vindicatour toucht at . there follow●●our five and thirtieth section in ●●ich you have after so long a digression , remember'd again the question of purgatory . and intend to shew that prayers for the dead are of no profit , if souls go not to heaven before the day of judgment : an objection of every gentlewoman , but i hope seeing you have come into the lifts as their champion , you will set it high . and so you do , for scorning the lower waies of others , who press this difficulty , that the day of judgment will come of it self at the time appointed , and then every one shal receive according to his deserts , whether any prayers have been said for them or no ; you fly so high as to tell us , that though the prayers made for the dead impetrate eternal bliss for those in purgatory , yet they are of no profit . is not this a gallant attempt ? what may be your arms fit for so great an atchievment ? why ( say you ) the duration of separated souls is ( according to me ) above time and comprehensive of it , therefore it is but a moment whether bliss ever come or never , therefore there is no profit in the prayers , though they bring bliss , and this is the full import of your discourse . could a man have expected such an argument from 〈◊〉 logick master ? not to distinguish betwixt substance and an accident ? yet undoubtedly , according to his ordinary phrase , all christianity is ruin'd unless this consequence be good . you were assuredly in a great metaphysicall rapture , when in the same short discourse you took two such hyper-metaphysicall propositions , as that it was indifferent to have or not to have the greatest good god hath created for a person , and that there could actually be an infinite quantity or time ; i must confess they are both very fit for your sort of learning , to bolt out words without looking into what they signify . but because this is onely your private errour , and the world is to be contented too , which doth not apprehend any great benefit in hastning of christ's coming ; i must a little shew the good that the prayers of the faithfull do for the dead . let us then consider that our chief good is heaven , and the perfect sight of god , at which we aym in all our actions and progresses , from the first basis of our inclination to the end of nature , even to the highest step of charity from whence we immediately reach it ; this depends on two created causes , the perfection of the world ; and the perfection of the private person , which is to attain it . for god hath made the work of the world in so exact a method , that it shall happen to be wound up all in a day . st. paul hath told us , he would not have the foregoers be perfected before the rest , the apocalyps expresses the same . therfore christ taught us in his own prayer , to say to his and our father , thy kingdom come : therefore he bad us , when we saw signs of the approaching judgment , to lift up our heads with hope , because our redemption was near . therefore st. paul calls the good christians , those who love his coming : therefore in the apocalyps , christ shews himself as coming , and adds , my reward is with me . therefore in the end of the apocalyps we read that importunate calling on him , come , and let him that hears , say come : and this was the primitive devotion , to desire to be with christ . now , to conclude , he that by his prayers effects the coming of the day of judgment , as far as he doth that , so far he procures to his friend the eternal reward , the main good , the compleat satisfaction of the desires of nature elevated by grace . the next consideration reaches to the particular good that accrews to the party pray'd for . for the understanding whereof , you are to remember the doctrin of the saints , that for our selves we are heard as often as we ask in due manner what is good for us ; for our friends not so , but according as is suitable to the rest of gods providence . yet it is agreed , that many times such prayers bring some advantage , even to the special party for whom they are made : but when and how gods providence doth carry such graces , we know not , unless the effect prove visible . now we pray for the change of the soul of our friend from misery to bliss ; if he be in capacity to be help'd , without doubt our prayers are heard , but when , and in what degree , onely he knows who grants it , unless he hath reveal'd it . and , as when we pray for a living sinner , the effect of our prayers ( if it be fit they should be heard ) is , that circumstances are so cast , in respect of this prayer , that he lights into convenient dispositions to bring on his conversion ; so our prayers for the dead , work , that in the resurrection such grace is increas'd to the party pray'd for , as is fitting to be retributed to the prayers and affections devoutly powr'd out for him . the third consideration reaches even to the rendring less and more tolerable to them those pains they suffer before the day of judgment in purgatory ; which is to relieve them there . to understand which , we are to consider , that the state of purgatory differs from that of hell , mainly in this ; that this of hell is ever accompany'd with the horrour of despair ; that of purgatory , with the comfort of hope to see god's divine face . now all hope of a future good , if it be rational , is grounded in knowing the strength and efficacy of the causes which are to effect and bring it ; and the stronger causes appear to be layd in order to such an effect , the livelier and firmer is our hope , and by consequence more vigorous and sweet the comfort which springs from that hope thus erected : wherefore the suffering souls , by knowing that the releasment of all in generall , and each in particular , is procur'd by the prayers of the church ; the more , and the more fervent prayers they see powr'd out for them , the stronger hope and comfort they conceive . to apply then this to particulars , as the aym and hope and present comfort of each soul , is its future eternal happiness as best improovable to it , by the order of causes laid by gods wisdom and goodness ; so the fore-knowledg that the prayers of friends will bring to each with proportionable advantage their due reward ( as i exprest it in my second consideration ) gives each soul anticipatedly present sentiments even in purgatory of hope , joy and comforts for those advantages their friends prayers shall procure them in the day of judgment , which surely none that understand it can deny to be a very great relief . the fourth consideration extends this advantage of prayers for a particular soul , even to the state of heaven it self : which to explicate , we may remember the pious opinion commonly receiv'd , that s. francis , s. benedict , and other saints in heaven have new accidental joyes there , for any good effect perform'd by the order they founded , that is , for the arrivement of any good towards which they as causes had any influence in this world : now , of all goods imaginable , none is or can be comparable to the bringing of the kingdom of heaven or universal bliss ( this being the but and end of all our wishes , and of all , both natural and supernatural motion , nay the onely aym of his providence , who is goodness it self ) most certainly then they who in this world layd means of many efficacious prayers for the dead and for themselves in particular , will ( in my doctrin ) see themselves , and rejoyce in heaven , to have been particularly influential towards that happiest and noblest effect of bringing that day ; add , that this will be gratefully acknowledg'd by the whole court of heaven , and they respected accordingly , which will cause almost infinit multiplications of the best accidental joyes ; which they who in this world neglected to use and procure this devotion , will deservedly want . reflecting then this thought back upon a soul in purgatory , who has deserv'd by her carriage in this world , and taken order to be efficaciously pray'd for , that is , to have a particular share in bringing christ's coming in glory , she has antecedently even in purgatory by foreknowledg of those accidental joyes she shall futurely reap thereby , a sence of them at present , by meanes of the certain hope to attain them ; and thence in due measure a proportionable comfort , ease and relief , even in purgatory . so that you see according to my doctrin , both essential bliss , and best accidental joyes in heaven , and ( from the foreknown efficacy of prayers to accomplish these ) a present comfort accrues to the souls in that state , through our suffrages for them . you will say these motives will not be efficacious enough to stir up the hearts of your penitents . i can answer nothing , but that i doubt they are not well instructed and exhorted . and that it is the preachers duty to endeavour to stir up their hearts with solid christian truths , not by incertainties guilded over with a shew of piety . for indeed , what is not true cannot be pious . when such inventions have taken a good effect i bless god , that shews his goodness as wel by weakness as by strength . but to advise any man to teach or preach that , out of which he and the church thorough him may be upbraided to cozen the credulous faithfull into false and prejudiciall confidences , and make them rely upon such doctrins and practises as have no reality in them , i am not a fit counsellour ; i leave that to you who like it . in your thirty sixth section you over-reach'd me again , for by your beginning i perswaded my self i was come to a period of my pains , and that the rest had been but personal quarrels , which i could easily have swallow'd , how bitterly soever prepar'd by your rash and angry hand . but looking a little farther i perceiv'd i must tug again . and first , as for that question whether you had intention to wrong me in printing your bull , i beleive you had not because you say so , and that onely you pretended to make the doctrin pass for an article of faith , the contrary of which all the world knew to be maintain'd by me . secondly , i must remember you that you do indeed and inexcusably wrong me , when you say i deny that such souls are receiv'd presently into heaven : if you mean by the word such , souls purg'd after separation , 't is no better then a cunning calumny , and would represent me as holding directly contrary to the bull and council . whereas our dispute is whether souls may be so purg'd out of their bodies before the day of judgment ; not , if they be so purg'd , whether they go to heaven before that day : this i agree to , and is of faith ; that i deny , & is but an opinion . thirdly , you do not well justify your friends for changing the title from concerning the vision of god & the beatitude and damnation of souls , to this shorter , but more generall one . concerning the state of departed souls : while your answer signifies onely that they are severall expressions for the same thing , which to a wary considerer will easily appear an artifice . is it all one to contend about white and black , and about colours in generall ? no more is it all one to define concerning beatitude and damnation , and to define concerning a state which is neither of them both . fourthly , you often up and down your book brand me with faithless theology . what do you mean ? do not your doctors generally agree that somthing in religion is demonstrable ? are they all therefore presently to be condemn'd as faithless ? cannot your self demonstrate there 's a god ? and will you think your self an infidel for it . or dare you tell the ladyes that for your part you are not so silly as to believe there 's a god , you know it , and that as for belief of such things it belongs to the simple unlearned , not to scolars . i hope in your next work you will proceed with more candor and manliness . your thirty seventh section being spent in petty quarrels , though some lines in it be both false and malicious , yet i will let all pass and go on to the thirty eighth section where you rip up again the question , whether the matter of the decree be , that perfect charity carries separated souls immediately to heaven . in which you tell us your publisher is indifferent , and may yet chuse whether he will say that good souls at their decease be wholly purg'd from all irrationall affections or no , in the first instant . and this may peradventure be true . but if i am not deceiv'd he will not say they are purg'd : for i am sure you would censure it deeply in me , if i should say that after this life there is any more disposing it self or meriting towards life eternal . but i must not be over confident ; you may have two censures in your brest , for the same saying in the mouths of different persons . you ask , if charity brings a soul immediately to bliss : what then does your adversary think of lumen gloriae ? it is to me a hard question what he will think of it , for i see your great divines cannot agree what to think of it . but i guess he may think , either charity it self when perfect in a pure spirit , is the light of glory , or causes it , as well as the beatificall vision . you press farther the perfection of charity in this life doth not give the beatificall vision , therefore neither in abstracted souls . but , if i should ask you how you knew the antecedent , you would be at a stop . i can hear it defended that st. benedict had the clear sight of god ; and i was at a sermon in alcala made to the whole university , in which the preacher asserted our lady had beatifical vision in the first instant of her conception , and prov'd it out of his text , which was fundamenta ejus in montibus sanctis . fundamenta ejus her conception , in montibus sanctis , in the heighths or tops of sanctity . therefore believing divines must take heed of denying as well as of saying . besides i have read in st. thomas and others , both more ancient and more modern , that there is a certain pitch of charity to which when men arrive , god takes them out of this world . but however that stand , i think there is a large difference betwixt the charity of pure spirits and of men . so that the consequence may be true of one , and not of the other . farther on you mention some reasons of mine against corporall punishing of spirits : but you knock them all on the head with a canon of the council of trent . to understand the state of the question , it is not amiss to consider that a sin , specially a notorious one , hath three effects or parts . one in the rational soul , where it is a judgment or resolution , or affection , that such an action is to be done : a second in the appetite or body , where it makes certain motions and their causes which bring a likelihood of falling into the same sin . the third part is in the external action , where it brings in some disorder , which is subject to propagate it self farther into other subjects . the disorderly judgment and affection is that , which our school-men , when they speak formally , call the sin ; and account the sin remitted , when that is duly blotted out , whatever that signifies . but it is supposed to be done by contrition and absolution . and although they admit this to be sufficient to go to heaven if one dyes , yet in a living man they with reason require that the other two parts or effects of sin should also be taken away ; which is to be done by satisfaction . so may the reader understand what satisfaction is required for . now let us see what you urge out of the council . first you object the council teaches that it is against the word of god to say that the fault is never remitted but that all the punishment is also forgiven . and so you see by the discourse above made that we say also . secondly , the council sayes , that it becomes the divine clemency that sins should not be par●on'd without any satisfaction : so we say also by the fore-made discourse . thirdly , the council charges priests to impose satisfaction so , that it be not onely as to the guard of a new life , but also as in revenge and chastisement of their past sins : which is clearly necessary for the mending of the outward excesses brought in by the sin ; and so we say directly the same . you press farther that the council sayes , in baptism the whole pains are remitted ; and if you speak in opposition to sins remitted in penance , the cause is clear . for the sins committed before baptism belong not to the churches court . but if you speak in regard of god almighty , i fear it will require i should ask your judgment of a case . your divines tell us that he who receives baptisme cum fiction● , receives baptism truly , yet if he dye immediately , i suspect whether you will send him immediately into heaven , though neither the councils nor the popes words make any exception . i doubt then , when it is said , all pains are remitted in baptism , the councils suppose that baptism is receiv'd with that disposition which out of the property of the sacrament is due to it . now , because your question is none of the intended ones , but onely by the by , i need not give a more positive answer to it , but leave it to your consideration . it being by this clear , that your calumny of saying i deny satisfaction is fictitious : i may go to your nine and thirtieth section : where having translated a long discourse of mine , you learnedly ask in what mood and figure it is ? imagining your reader to have so little understanding as to think a demonstrative discourse ought to be just one syllogism . how favourable , or otherwise your translation is i examin not , since your chief aym is onely to make a little sport , which you seldom have the luck to do with the least degree of good manners . the gentleman that translated the book you mention , is a person whom all that have the happiness of his acquaintance know to be compleatly civil and ingenious , and one who wants but the name ( which you indeed have ) to be every way accounted religious ; a name i confess very honourable , and which carryes with it a presumption of vertue ; but i have seen some instances where i fear it went no farther then a bare presumption . i did not say how faithfull , but how favourable ; since every scholar knows the difficulty of rendring into significant and unbarbarous english , the terms of art used by the most abstemious school-men in their discourses both of philosophy and theology . all whom your rashness cares not to wound so it be thorough my sides . yet this fair offer i make you , translate but your dictates into smooth love-letter english , and i will freely forgive you for my part all you have unhandsomly written in this whole section . last division . containing an answer from section fortieth , to the end . the vindicators mistakes of what passes in the soul at reunion . the efficacy of his sleightly grounded devotions examin'd , on the by . his impotent malice in objecting paganism . his many bogglings at divinity-explications , like to fright him out of his faith , satisfy'd . in your fortieth section you are troubled that after the griefs of purgatory the sight of christ should change the imperfect affections which are in souls while they remain in purgatory . so little do you understand the course of nature , that precedent motion is quite of a different nature from the following quiet , which is the term of that motion . and , forgetting you had given leave to your publisher , to say his souls were purg'd in purgatory , now you will have it the faith of all christians , that there is no acting for bliss at the resurrection . by which if you mean meriting , 't is nothing to the purpose , for 't is but your own fiction to put merit at the resurrection . but , if you mean there is no change towards beatitude , you are not well instructed . neither is it a wonder , that this is a pleasure , seeing it is the very taking possession of bliss after the pains of purgatory ; or as philosophers would term it the purgatum esse , which yet hinders not but what went before , and was their purging or purgation in via was painful enough . after this , to make your comedy compleat , you will have a touch at hell , which ( god be thanked ) for my ease , you will reserve to a new discovery . yet you very heartily beg to know , why the damned souls do not repent themselves at the day of judgment , and become saints ? which is a sign you understand not what you read , though you are able to put it in english . and that you conceive , this putting in the body again , makes the soul not only fit to be perfected or totally fram'd to the proportion of her last end , but that she is return'd again into the state of this world's mutability , of forgetting , working by abstract notions , gaining new science , &c. which are the proprieties of her changeable condition in this world . if you please to study to understand , what you intend to oppose , i shall be willing to contribute on my part what i can . in the mean while , ( having already answer'd the other things you touch at in this section ) let me follow you in what you do understand . in your section , you accuse your adversary of scoffing at hallowed grains , sanctify'd beads , &c. which it seems you will not permit to be held external devices , ( whatsoever your meaning is . ) nor vtensils of a thriving devotion : which is a term of an indifferent signification , and there must be somewhat in you to make you wince at it . the next words of deluding priviledges i lookt for , but could not find in this place ; yet afterwards reading them in the post-script , i conceive by their nearness to quamcunque voluerit , that they glance at the too much confidence of such a promise : so large , that were it true , ( and doctors say the value of indulgences is to be taken as they sound ) i should reckon it a great temptation to neglect wholly both all venial sins , and all satisfaction for mortall , in this life . the onely advantage that i know a priviledg'd altar pretends , ( if we may believe the words of the priviledg it self ) is to deliver a soul out of purgatory , by saying mass there . this mass we have daily experience may be procur'd , to say truth , at no unreasonable rate . what need i then , according to these principles , be much frighted at purgatory , and those dreadful pains they so often preach to me , when all may be healed with a little wisely-bestow'd alms , if these men be as good as their words ? but they say , 't is advisable not to be too confident in one mass , but to get more : and is there no suspicion incident to an advice so unnecessary , if the priviledg speak true ? and , however , so convenient in all cases ? pray you tell me in your next discovery , to how many masses on our common altars is one of your priviledg'd ones equivalent ? to ten ? then the priviledg alone is equal to nine ; then which i think a greater blasphemy can scarce be spoken . perhaps you may reply ▪ i hold you too severely to your word , and that by our promising a full delivery , we mean onely to contribute extraordinarily towards it ; but why do you give me your word , if i must not take it as it signifies ? why do you not play fair , and tell me , that one mass there , is something better then half two elsewhere ? for at the end of the account , that 's all your vast promises come to , for ought i see . besides , may not all the other altars , where the same great work is perform'd , justly complain , that you endeavour their impoverishment ? other questions there are as easie to make , and as hard to answer : but of this enough , the theam 's too plentiful , and i am even weary with thinking on 't . next you accuse your adversary , that he sayes you think such things promote souls in holy desires , though for my part , i think it is a great reason of the use of them , to make people be devout , when otherwise they would not . and for souls going to heaven by them , if they take away the pains of purgatory , with what face can you deny it ? i remember a doctor of divinity , who having obtain'd a scapular from the carmes , and a priviledg from the jesuits to be admitted a jesuit , at the hour of his death , was as confident to go directly to heaven , as if he had had a patent for it under jesus christs own hand . why then are you so touchy , as if there could not be abuses in these things ? why cannot you be patient in this case , as well as the church is content to admit some abuses to have crept even into the administration of the sacraments . your last note i believe is quite mistaken , for i do not conceive your adversary intended to make any comparisons ; both because he does not specifie any particular man to whom he should be suppos'd to compare me , and because there is no occasion for it . but peradventure he would not have the good life of any man , be an argument to bear down a contrary doctrin . for my self , i profess no exemplarity . if my life be such as may not unbeseem my calling , i have as much as i desire from men : neither do i see any reason , why any one should engage for me , supra id quod videt in me . i pray let not opinion-quarrels break into personal dissentions . si invicem mordetis invicem consumemini . to the same uncharitable end , i fear , tends your often repetition of diminishing words to those persons who think well of me or my doctrin , insisting especially on their small number : but i pray you tell me , how many you think have impartially and attentively read these few books i have made ? i believe , in proportion to them , it is not a small number who profess to have met , in many points , with great satisfaction ; nor do i expect they should in all ; i may sometimes be mistaken my self , and there i desire none to follow me ; others may sometimes be mistaken in me ; and there , i am so far from being followed , that my obscurity ( which i confess a defect ) will not let me be found : nor do i see so much cause to be troubled at the fewness , as to bless god for the qualities of those who profess to have found good in my writings , being persons both ingenuous , and vertuous , and of such frank and unbyassed principles , as well by their own inclination as the influence my way may have had upon them , that i am confident , they desire nothing more then to see my doctrin thorowly examin'd , and speedily brought to a fair & impartial tryal , by the sharpest arguments that a pertinent opposer can make ; and indeed they themselves have been the strongest , though not the fiercest objectors i have met with . one reason possibly of this little number may be , that my books have not as yet been long enough in the world to be fully perus'd by many : what time may produce god onely knowes , to whom i submit it . but to return to my self and speak to what you dislike in me , you absolve me from being an heretick , to make me a pagan . nor will i refuse to be what you shall please when you have explicated your self . but this not marking nor understanding your own words , makes all the misintelligence . you make me a pagan , but such an one as acknowledges christ , and every word and tittle either of the scripture , or any other law of his . such a pagan , such a naturalist was never heard of before . will you have me give you an instance ? take this bull and canons which you cite , and put them to my self or your adversary , and see whether we will either refuse to subscribe , or even swear to them . then our paganisus lyes in this , that we do not think you have the right sence . and this is my paganism thorough all things belonging to christian faith . you say i agree onely in words with the church ; but , saying so , you say , i agree in words ; and by consequence , the whole disagreement is about the sence of the words . in which controversy because i proceed out of philosophy and reason , and you out of what masters dictatts i know not , you leave a great prejudice that my explication is the more reasonable . wherein consists then my paganism ? because i pretend to demonstrate what you think is not to be known but by faith . then if i do not pretend to demonstrate but onely profess that they are demonstrable , and exhort men to seek out the demonstrations ( which is the true case , and what you add is out of the fulness of your heart ) why do i not hold all the articles by faith ? and where is my paganism ? but suppose some great scholar possibly or impossibly ( as the schools speak ) should have the demonstration of the articles of faith , would he therefore be ▪ a pagan ? sure you never thought what a pagan signify'd when you spake so cholerick a word : that peradventure might make him more then a man , or more then a christian , as a comprehensour is , if it reach'd to gods essence , less it could not make him . faith is not desirable for its obscurity , but for its certainty . we govern our lives by knowing the objects , not by the defect in the knowledge . let a man see his way by the clear sun , and sure he will be as able to walk in it as by the dimmer light of a star . but you complain i reduce the mysteries of our faith to our narrow brains . sir , you are mistaken . it is the quite contrary ; you should rather accuse me of endeavouring to dilate our brains to the capacity of the mysteries by the help of faith . why god cannot elevate our brains to understand what he hath deliver'd us to be understood ▪ you have not yet declar'd to my capacity . you say when you are told souls are not purg'd in the state of separation but at the reu●ion , though the word remains , your faith is gone . i easily believe you speak from your mind , and that truly you apprehend , the explication you frame to your self is your faith ; and so , that as many christians as fancy divers explications of the same article have so many faiths , but by this way i see very few in the whole church would be of the same faith , 'pray consider a little that reflexion . nothing is more clear then your next example . you say you believe that faith , hope , and charity are infused by the holy ghost into our souls in baptism . a pope and a generall council too , declar'd that of two opinions of divines , this was the probabler ; and , by saying so , said this was not the faith of the church , and yet if this be not true , your faith is gone . your next example is to the same purpose , that supernatural qualities are of a different series then nature . it is indeed st. thomas his opinion , and a pure scholastical one , nor universally receiv'd . yet if this notion of supernaturality be lost , your faith is gone : good sir , take faster hold on it , and let not your faith slip away so easily from you . again you believe the mystery of the trinity , but if it depends as to its deducibleness on what is essential in god , you doubt it is not your faith , though all divines will tell you , all that is in god is essential . if st. thomas explicate the unity and plurality in god by the unity of action and passion in motion , your faith is lost . but chiefly , if any miscreant , or imp of hell ( as your love-letter complement is ) should say the names of father and son were derived to god from what we observe in natural generation of living creatures , which being a materiall thing can be no otherwise in god then by metaphor , then your faith is different from those who explicate it so , that is all the divines i have either read or heard of , who universally agree in transferring aristotles definition of generation to the blessed trinity . you go on and tell us you have hitherto believ'd that god most freely and of his own goodness built this vniverse , and that he is not necessarily ty'd to the order and course of nature : all this is well , but now you are taught that god must contradict himself , if he act any thing against nature . and what signifies this , but what is consequent to that ? for if god be the builder of nature , he hath setled this order which we call nature , most freely , but yet he hath done it : and if he hath done it , he cannot undo it again , without undoing what he hath done ? which in english is called contradicting himself . for one to contradict himself , is to change his mind or will , which it seems is your faith that god can do . another article of your faith seems to be , that out of the very series of nature , judas might have escaped being damn'd ; whereas all catholicks agree , that out of the pure series of nature , st. peter could not have scap'd being damn'd . at last your faith descends to flyes , and wheras peradventure if you had thought , should god have had the mind he had not formerly to make another fly , his resolution ( that is his essence ) had not been the same it is now , your faith might have been the same with mine . but by falling immediately upon the fly , you have quite lost your faith . and your conclusion comes to be the same with this , that if god ties himself to any thing , and so remains ty'd , he is become a pagan jupiter . i confess this is not my faith . you march forward , telling us , if god neither command nor forbid any thing , all morality is lost . all this would be well , if you told us what you meant by command ; if no more then commonwealths do , when they appoint rewards for them who do well , and punishments for malefactors , upon which morality consists , your faith may be the same that mine is . for so i profess , god commands not onely by setting rewards and punishments , but by denouncing them . but if you have a special notion of commands importing a meer will or humour to command without designing any benefit to the obeyer , then i cannot help your faith , though we agree in these words , god forbids to steal , commands to honour him , &c. then you begin to prognosticate how you will discover out of my works a morality that escobar never thought on . and truly i hope you will , if you take pains to understand them . but , if you only use words , and never look what they signifie , you will do good neither to your self nor others . to give an essay of my morality , you bring this position of mine , that another man is no otherwise to me , then a peece of cloth or wood , which i cut and shape after my will . even though i do him harm , or seek to ruin him , i do him no wrong . and you ask how this agrees with that principle of nature , that we ought to do to others , as we would have them do to us . i can onely say , if it doth not agree i was mistaken ; for i brought it to shew the ground the second principle had in nature , and my deduction is this . reason teaches me to use cloth like cloth , and wood like wood , and consequently a man like a man , that is ▪ to think that fitting for him , i think to be fitting for my self , seeing a man is of the same nature with the considerer . lastly you are afraid , if faith yield to evidence , our notions must be chang'd ; and in that you are not much amiss . for i also conceive the notions of one who understands what he sayes , are different from the notions of him who doth not , and upon this subject , i will propose you a place of st. austin , which seems to me very home to the purpose . 't is too long to copy out , therefore i pray read the , , and chapters of the th book of his confessions , and specially reflect upon the divers sences or understandings which divers christians have of the same places of scripture , and i may say of the same delivery of faith . the example in the end of the th , and the beginning of the th , is in a manner our very case . there are two understandings of the creation of the world ; one weak , the other strong , both necessary for divers sorts of people . if the weak man when he hears the more intelligent explicate his faith , should cry him down for a pagan , as taking away faith , it were no wonder . for so we read of a good monk that had been an anthropomorphite , who when he was taught that god was a spirit : that is , had no hands , feet , face , &c. as he before had fancy'd him , cry'd out , he had lost his god , and perhaps , was likely enough to call him a pagan too , that deny'd god such a shape , and explicated to him , according to the nature of a spirit and like a scholar , those places of scripture which begot and so suted to that fancy of his ; but no scholar would judg him a great divine for doing so . if you read these latter books of st. austins confessions you shall find that by natural knowledg he directed his understanding of scripture and faith , and consequently was as very a pagan as my self . and so did all the fathers by reason convince hereticks follyes , when they could , and this is the duty of a scholar , which saint peter preaches to us , and saint paul told us he practised among the perfect , giving to weaker stomacks milk , and not strong meat . by this , sir , you easily perceive my principal aym , to wit , what i have learned by faith and tradition the same to understand and defend by the help of sciences ; which i think i cannot do , unless i first understand the sciences themselves , and not frame the sciences to faith before we understand what faith it self teaches us . how ridiculous is it that what apprehensions we made of our creed when we were children , the same we should retain when we are men . or what conceptions clowns frame to themselves in religion , philosophers and divines should be oblig'd not to transcend , under pain of being esteem'd supplanters of christ and his doctrin , evacuaters of faith , miscreants , and i know not how many other such ill-favoured names as you give me too often up and down your book . think but how contrary 't is to mans nature , and the profession of the church , to forbid learning ? to hinder men from searching the true meaning of gods word ? from endeavouring to come to demonstration as near as we can ? to cut off all hopes of certainty ? and confound all sciences into a chaos of probability ? good sir , since god hath created us to science , and set our bliss in the knowledg of himself , since he hath given us a strong inclination to it , do not seek to plunge us into a despair of it , and confine us to the eternal darkness of knowing nothing . if your self be discourag'd , hinder not others to endeavour . should six persons find out but six conclusions , there 's so far advanc'd : those six may each of them produce six more ; and so go on with an unbounded improvement ; whose multiplying fruitfulness as we cannot conjecture , so surely we ought not either to envy or obstruct . in your postscript where you promise to make all such things good as depend on matter of fact , before any person of honour . i understand not well your meaning by this word matter of fact . but if false citations go under that name , i pray clear your self of this imputation i charge you with , that you say i put the pains of purgatory to be the irregular affections to worldly things . a proposition you have so often rvepeated and urged , that you cannot deny it to be deliberately and examinedly done ; so false and injurious , that you cannot refuse to acquit your self if you be indeed innocent . and for a close give me leave against your next vindication , to offer you this note ; not as a rule ( for who made me your superiour , that i should flatter my self with thinking you would perhaps obey me ? ) but as a friendly intreaty , that since we have experience enough of your power in rhetorick , you would wholy apply your self to solid and usefull reason ; this if you deny , at least let me prevail with you to put at the beginning and end of those periods where you intend to be bitter , some visible mark ; that i may save the labour of reading stuff so unsuitable both to you and me ; as also , that some other of your readers , whose ears delight in such janglings , may directly pick out the parts that most agree with them , and not be diverted by your other less impertinent discourses : whereas in your last work all is so jumbled together and closely woven quite through the whole piece , that for my part i can scarce distinguish the strong sence from the blustring satyr . if you intend to write like a man and like a scholar , take some treatise or book of mine end wayes ; then show either the principles weak , or the consequences slack ; else every one knows that in discourses single paragraphs subsist by their fellows ; and so , to impugn such taken apart signifies nothing . finis . the history of religion written by a person of quality. howard, robert, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english book, - ; : ) the history of religion written by a person of quality. howard, robert, sir, - . xxiii, p. [s.n.], london : . attributed to sir robert howard. cf. halkett & laing ( nd ed.) created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- controversial literature. religion -- history. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the history of religion . written by a person of quality . quae quidem disquisitio , & ad animi institutionem pulcherrima , & ad moderandam religionem necessaria . cic. de nat. deor. l. . london , printed in the year mdcxciv . the preface . since prefaces are so much in fashion , i presume it will not be judged improper that i set one before this history of religion ; to clear the design of it , and prevent misapprehensions . though the title be the history of religion , yet there is nothing contained in it of a polemical or controversial nature ; no dispute , or arguments upon any controversy ; the world has been stuffed with too many ( useless ) wranglings of that kind already . the subject of the following discourse , arises from matter of fact ; how religion has ( from the beginning ) been managed by priest-craft of the heathens , to mislead the vulgar and prophane ( as they are pleased to term them ) into a blind implicit obedience , to their inspired and divine authority ; teaching the belief of many gods , or divine powers , and appointing so many various ways of superstitious devotions : such as the worshipping of idols , of pillars and columns consecrated by them , adoration of sepulchres and dead men ; all artificially calculated and contrived so , as they found would most easily make impression upon the minds of men. so also the notions they taught concerning the other world , were made sutable to what is seen and familiar to us in this , that they might be more easy for mens digestion . by these means the priests made themselves , and their daily increasing numbers , be thought absolutely useful to others . but yet to confirm , and preserve themselves in the authority and dominion they had gotten , they invented two great assistances , mystery and persecution : by mystery , to prevent the use of understanding ; and by persecution , to punish any that should attempt to break out of the brutal pound , and use their reason . montaigne says , that persecution is a trial full of uncertainty and danger ; for what would not a man say , what would not a man do , to avoid intolerable torments ? etiam innocentes cogit mentiri dolor . many nations , less barbarous than the greeks or romans that called them so , esteemed it cruel and horrible , to torment and pull men in pieces for doubtful and questionable faults . he says further , that julian , called the apostate , had experimented by the cruelty of some christians , that there is no beast in the world so much to be feared by man , as man. all these practices of the heathens i have endeavour'd , and i believe very plainly , to make appear , that they are retained and followed to this day , in what is called the church of rome . where desembling priest-craft , under pretence of humbling and guiding the understandings of the vulgar and unlearned , hath usurp'd a power over both faith and conscience : they have made it a terrible thing for men to trust themselves , or their own reason , in any thing relating to religion ; 't is with them , an equal crime for the prophane vulgar ( as the heathens also called them ) not to submit their understandings to god , and their priests . not considering , that no dictates of any superiours , or learned men , can engage a man's faith , without he has reason to believe , that god had taught what they prescribe ; but , then not to believe , is not opposing the humane , but the divine authority . so that in truth , the business of submitting our understandings to humane authority , is but a chimerical notion , and comes to nothing . but being aware of this reason , which is so obvious and plain , they clamour , like demetrius and the silver-smiths , great is the church : which , if fairly examined , not any thing appears more unintelligible or ridiculous . i confess , some of our own learned men ( with too much imitation of the roman clamour ) when they write with presumption enough on some dark and difficult points , insert a submission to the judgment and correction of their holy mother the church ; when they themselves neither pretend to tell us , nor indeed know , when , or from whence this infallible judgment should come . and until it does , they assume to themselves the dictating and prescribing power ; and submit themselves to nothings less than that great nothing . for if any should pretend to shew it , or expect it , from tradition , or fathers , or councils , or the popes ; there is no one almost so meanly learned , as not to know , how fallible and contradictory to one another , all these have been . the church of christ is , no question , in believers : the houshold of nymphas was called a church , and many other places and families where believers were . much more must the church of christ consist of believers in general : in which diffusive capacity , she cannot judg of particular questions and controversies , because of the division into sects and parties . the divisions among us into contrary parties and opinions , make it necessary , to judg of what we may call the church , by the doctrine ; not of the doctrine , by the ( pretended ) church . to supply all possible defects , they chiefly follow the method and pretence of mystery ; as the surest way to keep up their authority : they frame most of their articles upon dark places ; affecting to make religion become an art , and themselves the sole masters of it . plutarch tells us , that alexander the great wrote a letter to aristotle , complaining of him , that he had set forth his books of select knowledg , to instruct others as well as himself : but aristotle answer'd , that those treatises , which were his metaphysicks , were indeed published , but so written as not to be exposed to common capacities : so that in effect , alexander was indeed the only person to whom he had yet communicated them . i suppose he had the like reason , to write out of the reach of common capacity , that the learned now a days have for their obscure writings , and dark gibberish ; even to keep the ( profane ) vulgar from daring to use their own understandings , about matters which they see to be so perplex'd and intricate ; unless they will enter into their society , and so become free of the trade . in my opinion , it ought to beget admiration , to see with what boldness those that pretend to extraordinary share in learning and divinity , write upon the most hidden and never to be determined points : with what confidence and furious difference some have wrote of the trinity , asserting their opinions to be plain and easy , and ( almost ) demonstrable ; while others , as learned , call them ridiculous absurdities , and heresy . nor has the sacred particular providence escaped the impious temerity of the learned , wresting the intention of it to their own corrupt private interests ; making it a sanctifier of any successful mischief or murder , of any side , of contrary parties , and to patronize mens worst imperfections . i will not inlarge into a dispute , but ( if possible ) make them blush ; with a character of divine providence , given them by a heathen writer . the excellent plutarch , in his life of pompey , by occasion of some discourse of that nature , says , providence is a point of divinity belonging only to god , and ought to be let alone to act after its own method . nothing has given a greater blemish to the christian religion , than the controversial writings of the learned ; those disputes have ingaged nations in more blood and war , than the ignorant or the wicked could ever have occasioned or caused , either by their mistakes or their improbity . the trivial subjects , and the doubtful and uncertain , that have been so sharply and definitively argued and contested , shew that 't is private interest and humour that has occasion'd and maintained them ; without any respect to the service of god , or the christian religion , truly and undoubtedly so called . and when they have once drove one another into extreme notions in religion , the errors on both sides become alike . thus the gnosticks held , that 't was no matter how men lived , so they believed aright : and the encratites , who detested this libertinism , said on the contrary , that 't is not material what men believe , so they live well . yet by all this , we perceive that the gospel of christ , in despite of all these ( affected and sought ) clouds and darkness , will and does triumphantly extend its light and benign influence , to the discerning and honest part of mankind ; its truth and power appear the more great and wonderful , by the opposition of the falseness and weakness of men. i remember that montaigne tells a story of one , who went to rome to see ( as he had perswaded himself ) the sanctity of their manners ; but he found , on the contrary , a great dissoluteness in the prelates and people of that time ; nothing less than rome the holy : but this settled him more firmly in the christian religion ; considering how great the force and divinity of it must be , that could maintain its credit and dignity amidst so much corruption , and in so vicious hands . the consideration of this , ought ( in my opinion ) to induce those that are guides and teachers , to make our way plain and easy , to follow the clear and uncontested methods of the gospel , to win and excite people chiefly to the love of god , and to encourage rather than distract . if any one will but temperately consider it , he will with horror perceive , what persecution and mischiefs have been caused by the imposing power , assumed by too many that call themselves the followers of christ : what wars and expence of christian blood have been occasioned by their passionate and violent disputes , concerning dark and never to be decided questions ? had their teaching and learning been applied only to the right use of the gospel-methods , the world had enjoyed an undisturbed and ( truly ) christian peace ; not been involved in unnatural wars , and barbarous persecutions . in short , i must publish it to the world , that i like such sermons as dr. tillotson's , now arch-bishop of canterbury : where all are taught a plain and certain way to salvation ; and with all the charms of a calm and blessed temper , and of pure reason , are excited to the uncontroverted indubitable duties of religion . where all are plainly shown , that the means to obtain the eternal place of happy rest , are those ( and no other ) which also give peace in this present life : and where every one is encouraged and exhorted to learn , but withal to use his own care and reason in the working out his own salvation . i will conclude this preface therefore , with some passages from that excellent person , which relate to the above-mentioned particulars . he tells us , serm. on luke . , . that our saviour came to discountenance all fierceness , and rage , and cruelty of man ; to restrain that furious and unpeaceable spirit , which is so troublesom to the world , and is the cause of so many mischiefs and disorders in it . he came to introduce a religion which consults , not only the eternal salvation of mens souls ; but their temporal peace and security , their comfort and happiness in this world. for when religion : once comes to supplant moral righteousness , and to teach men the absurdest things in the world , to lie for truth , and to kill for god's sake ; when it serves for no other cause but to be a bond of conspiracy , to inflame the tempers of men to a greater fierceness , and to set a keener edg upon their spirits , to make them ten times more the children of wrath and cruelty , than they were by nature : then surely it loses its nature , and ceases to be religion ; for let a man say worse of infidelity and atheism if he can . whatever therefore the inconveniences of mens judging for themselves , may be ; the inconveniences are far less on that side , than a total and implicit resignation to the pretenders of being infallible ; no man being able to know who they are . to try doctrines , is to enquire into the grounds and reasons of them ; which the better any man understands , the more firmly he will be establish'd in the truth , and be more resolute in the day of trial , and the better able to withstand the assaults and arts of cunning adversaries : and on the contrary , that man will soon be removed from his stedfastness , who never examined the reasons and grounds of his belief ; when it comes to the trial , he that has but little to say for his belief , will probably neither do , nor suffer much for it . the history of religion . there never was yet any country , or society of men , but did own some religion : as if all the dictates of man's nature , joined in that one principle ; though differing in the particulars of it . as they were distinguish'd from beasts , by reason , and the right use of it ; so they were directed to the superiour consideration of an eternal being , by a certain reflection on the finite condition of themselves and of all living creatures , which must be determined by time or accident : it seemed no less than ridiculous , not to believe some power of an infinite nature , that was the creator and disposer of beings ; and agreeably to that position of the apostles , the world easily consented that in religion is no shame . we have heard of some particular men , that have been reputed atheists ; but never of any country or society of men , that profest atheism : we have notice of many very ridiculous opinions , that have possest nations ; insomuch , that atheism seems the only folly that has never prevailed , with any general credit ; which may deservedly put one in mind of that saying in holy scripture , the fool hath said in his heart , there is no god. this folly needs not a laborious or artificial confutation ; the demonstrations against it , are obvious and clear . that which seems most to stagger and confound apprehension , is the endless search of something without a beginning ; a power derived from no power , an infinite and eternal omnipotency : but whoever thinks this too much to be believed of god , must ( of necessity ) believe as much of other things ; and while he thinks he does not believe a thing so incomprehensible , at the same time he believes it of most ( if not all the ) objects in the world : so whilst an eternal existence or being seems too hard to be believed of god , the same difficulty must be believed of no god. for if there were not an omnipotent and an eternal power , by which all things are made and disposed ; it follows ( necessarily ) that all things must have been without a beginning : so that such a one must believe the world to be , what he cannot believe god is . and while he doubts of a creator of all things , he must believe all things created themselves ; or were eternal and infinite without a creation : the former of which , is to imagine not one god , but many ; the other supposes that absurdity in philosophy , ex nihilo aliquid , or effects without not only a competent , but ) any cause . or if he imagins a thing called nature , the cause of all things ; he acknowledges a god , only under a borrowed name : for whatever was without a beginning , the cause and the disposer of all things , is that infinite power and wisdom . hermes being ask'd what god was ? answered well ; the maker of all things , an eternal and most wise mind . diogenes calls him , the soul of the world. plato says , god is a mind , the cause and orderer of all things ; and seneca , that he is mens vniversi . when labienus desired cato , to consult the oracle of jupiter ammon , in their ( present ) hard condition : cato answered , from a breast more truly inspired than any oracle those priests could give , by a divine way of questioning , what was the throne and seat of god , but the earth , the sea , the air and virtue : what farther inquiry therefore , saith he , ought to be made , when god is whatever is seen , or moves , or has a being ? thus all several names , titles and appellations must determine in an infinite power , which is the life and disposer of them : nor has any person entertained a ( settl'd ) opinion , that things disposed themselves , or that they gave themselves their own life and being ; or that they were without a beginning as now they are , without being the effects of an infinite cause . the world in general was ever so far from believing no god , that they were prone to believe many gods ; and from the infancy of it , that opinion grew , and increas'd with it . an opinion much cherish'd by priests , in all ages ; because their dominion , power and riches encreased of course , and in the nature of the thing , by the multiplication of divinities , or objects of adoration and worship : and it seems indeed impossible , that without some direction and design , such various and phantastic divinities and opinions about them , should enter into the minds of men , more ready for impression , than invention ; and having once made an implicit resignation of their sense and reason , they follow with even a zealous submission those to whom they have resigned . upon this foundation , priests raised themselves to veneration , and to an equality with princes ; mingling their divine interest with earthly ambition : and kings themselves thought it an addition to their titles , to assume the name of priests . in suetonius you may see with the titles of roman emperours , that of priest joined . among the egyptians , the priests were next in dignity to the kings ; and of counsel to 'em , in all business of importance : from among them he was chosen ; or if out of the souldiery , he was forthwith invested in the high-priesthood , and instructed by the priests in their mysteries and philosophy ; which were delivered under the cover of fables and aenigmatical expressions . and as i design in this discourse , to shew how the priest-craft and power have been continued to this time , by the same and like methods and practices ; so i shall begin , with taking notice of their continuing in that ambition , dignity and power , which is so evidently practised and shown in the church of rome . the pope , the high-priest there , has exceeded all his priestly predecessors , in pretending a power above all princes ; even to the devesting them , at his pleasure , of their authority and power over their own subjects . this paramount soveraignty was derived from infallibility ; in virtue of both , 't was easy for him to require men to believe whatever was ( any way ) his interest to invent ; taking his pattern from the heathen priests , as well in their methods and tricks of devotion , as in their ways of supporting and propagating what they taught , in all ages of mystery and persecution . the heathen priests however seem more excusable in their inventions than christians that follow and imitate them . for the former had no word of god , in a revealing gospel , to direct and limit their belief : so that they were at large , to teach and practise such things as they believed must make the most ( to them ) advantagious impression on men ; as many gods , and the lesser to be mediators betwen the superior gods and men , the adoration of their images , giving sanctity to shrines and pillars . but for christians , who pretend to believe a revealing gospel , to continue in those heathenish doctrines and methods , seems to be continued by somewhat a greater degree of that priest-craft , which had been so long practised with success . god himself declares , with jealousy , this aptness in men to receive and believe in many gods ; and to worship strange and helpless things : in the first commandment he says , thou shalt have no other gods but me ; and in the second , thou shalt not make unto thee any graven image , or the likeness of any thing that is in the heavens above , or in the earth beneath , or in the water under the earth . these large and comprehensive words , forbidding every thing that was in nature to be worshipped , shew plainly , that god saw and considered how ready mankind was to be misguided under a notion of religion , into extravagant worships . we hear very early of many gods , which probably were men deified ; as saturn , jupiter , mercury , apollo , neptune , pluto , bacchus : and also of divers female deities . mr. bochart observes hereupon , that noah and his three sons were the same with saturn and his sons , jupiter , neptune and pluto . he takes notice of several appellations in scripture , as vir belli , pro milite ; vir brachii , pro robusto ; vir sanguinis , pro homicidâ : but that of noah is , vir terrae , and is so taken by the mythologists ; as if he had married the earth , or the goddess tellus ; and the earth were the same with rhea the wife of saturn . noe coepit esse vir terrae , & plantavit vineam : but to saturn also the antients ascribed agriculture , and the planting of vines . and as noah was drunk with wine ; so the feast of the saturnalia was celebrated with drunkenness . c ham was cursed for seeing his father noah's nakedness : and the poets affirm , that such a law proceeded from saturn , that none should escape unpunished , that saw any of the gods naked . therefore in the hymns of callimachus , when tiresias was struck blind for seeing minerva naked , the goddess excuses it to his mother , saying , she was not the cause of taking away his sight , but that it was a law that came from saturn . the fable of the punishment of actaeon for seeing diana naked , relates also to this . saturn and his wife rhea were said to come from the ocean ; as noah did : and macrobius says , that in the medal of saturn , there was a ship on the one side , and his head on the other : he cites also alexander polyhistor , that saturn foretold the flood ; which answers to noah's being forewarned of it by god , and his taking on his thereupon to be a preacher of righteousness to that generation . mr. bochart shows farther , that cham or ham was worshipp'd under the name of jove ; the egyptians calling him by the name of jove amoun or hammon : by the like manner of comparison , and by their various appellations , he finds japhet to be neptune , canaan to be mercury , nimrod to be bacchus ; of the reasonableness and probability of these conjectures , any one may be satisfied , by reading that learned author . i have set down these things , to show how early the corruption of deifying of men , was : though at the same time , they acknowledged also a superiour sort of daemons , who never were men ; as i shall show in the progress of this discourse , together with the reason why i insist on this variety of gods. there were also houshold gods , called penates ; which were teraphim or little images . the holy scripture takes notice , that rachel stole her father 's teraphim ; and in the prophet 't is said , the king of babel consulted the teraphim , and look'd into the liver . these were so relied on for blessings and protections , that they were always carried about . when hector's ghost appeared to aeneas , he remembers him of this piece of devotion ; commending to him the carrying these penates ( or houshold gods ) with him , as companions of his fortune ; suosque tibi commendat troja penates , hos cape fatorum comites , virgil. lib. . so also in his third book , when aeneas takes shipping to fly from his destroyed country , he takes care of the penates , as a part of his family ; feror exul in altum , cum sociis natoque penatibus & magnis diis . when jacob fled from laban , his wife rachel stole her father 's teraphim , penaies or images ; and when laban overtook them , he first expostulates with jacob , why he would use him so as to carry away his daughters like captives , and not suffer him their father to take a kind farewel : but then secondly and chiefly , that he had also stolen his teraphim . rachel in the mean time sate upon these teraphim , to conceal them from her father ; believing them to be useful for their protection in their travel to canaan . the strange readiness and inclination to worship images , by those very persons that made them , seems very unlikely to proceed from their own opinion of their own work. the excellent reasons of the prophet isaiah , seem to demonstrate this : he says , the workmen , if they were gathered together , would be ashamed : the smith with the tongs both worketh it in the coals , and fashioneth it with hammers : — he is hungry , and his strength fails ; he drinketh no water , and is faint . the carpenter stretcheth out his rule , he marketh it out with a line , he sitteth it with planes : — he maketh it after the figure of a man , according to the beauty of a man , that it may remain in the house . he heweth down cedars , he taketh the cypress and the oak ; he planteth an ash , and the rain nourishes it : then shall it be for a man to burn , for he will take thereof and warm himself , and will also bake bread ; of the residue he will make a god , and worship it ; a graven image , and will fall down thereto . he burneth part thereof in the fire , with part he eateth flesh ; he also warms himself therewith : the residue he maketh a god , worships it , prays unto it ; says to it , deliver me , for thou art my god. thus useless gods are a burden to the weary beasts that carry them . they lavish gold out of the bag , and weigh silver out of the ballance ; they hire a goldsmith , and he maketh it a god : — but they cry to him , and he cannot answer , nor save out of trouble . but to all this , the prophet adds , remember this , and shew your selves to be men ; bring things again to mind , o ye transgressors . these words seem plainly to intimate , that the people who did these things , were abused and misled by others : and therefore 't is , that he admonishes them to shew themselves men , by using their own consideration ; and that they should bring again to mind what a ridiculous fancy 't is , that they could make a god who had that power , which themselves ( the makers of him ) wanted ; or that there is so great a difference in the same piece of wood , that one part is fit only to serve them in houshold offices , the other part is qualified to save them and their families . assuredly this distinction arose not from the imagination of the artificer , that used the wood or silver ; but from the priests : who having gained an opinion among men of their spiritual power , pretended by their consecration to make the difference ; and pronounced , by their divine authority , that these were gods. there are many authorities that make it clear , that 't was not the people nor the artisans , who first broached the belief that their images were gods ; but the priests , who by virtue of their consecration pretended to make the images and pillars sacred , and sit to be filled with the spirits of daemons . hermes trismegistus says , their forefathers had devised an art to make gods , and to call the souls of demons and angels , and put them into those images or gods. jamblichus calls these consecrated idols , images filled with divine spirits : and again , animated statues , filled with spirit and sense . arnobius sets down the excuse of the heathens ; that they did not worship the gold and silver , or other materials of which the images were made : but they worshipp'd the divine spirits , that were brought to inhabit those statues and images . arnob. l. . ad gentes ; eos in his colimus , eosque veneramur , quos dedicatio infert , & fabrilibus efficit habitare simulachris . which also extended to pillars and columns ; as may be inferred from leviticus . . ye shall make you no idols nor graven image , neither rear you up a standing image , ( the margin for standing image readeth pillar ) to bow down unto it . this same method of priest-craft is continued in the church of rome : the romish saints and angels answer to the daemons and heroes , deified by the heathen priests ; and their idol of bread , divinity infused into crosses , images , agnus dei's and relicks , correspond to the pillars , statues and images consecrated by pagan priests . when st. paul , at athens , preached jesus christ risen from the dead ; they took this for a part of their doctrine of daemons ; which word is expresly used in the original . our translation saith , others said , he seemeth to be a setter-forth of strange gods ; but in the original 't is , of strange daemons . for hearing of one , who after his death had divine honours and worship given to him ; they took it presently , according to their own opinion , that he was proposed as a new daemon . and such doctrines and opinions as these , might probably be the occasion that st. paul afterwards writes expresly ; there is but one god , and one mediator between god and men , the man christ jesus . but this admonition and caution has not been at all prevalent with the priests ; it being a limiting and infringing their jurisdiction and interests : therefore with an obstante to paul , they continue the old methods of priest-craft , multiplying upon all occasions the objects of worship ; a thing that serves to inlarge their power , and increase their interests and wealth . it would be almost infinite , to repeat the extravagant honours and opinions which the fathers and other ecclesiastical writers ascribe unto , and aver concerning dead men. they call the bodies of saints , defences and fortifications of cities : they pretend , that these carcasses defeat not only visible enemies , but invisible fiends , and ambuscades of the devil . the martyrs are stiled guardians of cities , lieutenants of places ; captains and champions , by whom they were protected ; and preventers of all mischiefs from the devil . in particular , james bishop of nisibis was , by order of constantine , buried within the walls of the city ; that he might be a bulwark and defender thereto . an historian of those good times , inveighing against the emperor leo isaurus , for demolishing of images , calls them , turres atque munitiones religiosi cultus . the deifying and invocating of saints , prevailed in the christian world shortly after the death of julian the apostate : and the grounds of it were the invented stories , and ( reports of ) wonders shewed upon those , who with devotion approach'd the shrines of martyrs , and prayed there to their memories or sepulchres . and 't is observable , that at first these devotions were directed to god ; and these places were chose , only to excite devotion by the memory of those sufferers for christ's sake : but the priests reduced that , to their own use and interest ; and prevailed by their craft and power , that the saints should be prayed to as patrons and mediators ; just in the same manner , as the worshipping of demons was introduced by pretences of miracles , of signs and wonders , which the priests were always as ready to invent , as others to follow . but those evil spirits insinuated themselves too into their own statues and images , and assisted the impious devotion that they saw mankind misled into ; even that of deifying the dead , by erecting statues to them , on a pretence of oracles , and miraculous cures of diseases . one of our own historians tells us , that about the year , one egwin of worcester published in writing , revelations and visions that he had seen ; whereby he was injoined , that in his diocess the image of the blessed virgin should be worshipp'd by the people . this was ratified by pope constantine , who caused brithwald the archbishop to call a council of the clergy at london , to commend this image-worship to the people . in the second council of nice there was an excellent cause found for worshipping of images ; a tale of a certain priest or monk. this monk used to worship an image of the virgin mary with christ in her arms : the monk had been long tempted by the devil to fornication ; at last the ingenious devil , under an oath of secresy , told the monk plainly , that he would never leave wearying him with lustful desires , till he forsook worshipping of that image . the monk , notwithstanding his oath of secresy , revealed this to an abbot called theodore : who first acquitted the monk of his breach of oath ; and then added , that he had better frequent bawdy houses , than forbear worshipping such an image : a ghostly advice , that was not ( perhaps ) unacceptable to the monk. thus was religion corrupted , almost from the beginning , by priest-craft ; and 't is managed to this day , in the romish church , by the same arts and methods : even a pretence to such a divine and insallible power , as can give sanctity and vertue to stocks and stones , by the priestly consecration ; and may raise up altars to a piece of bread , transubstantiated into a god by their diviner power , so that they may pronounce of it , this is your saviour that redeemed you from damnation . i think 't is not reasonable to believe , that the common people should fancy of themselves , that one of their fellow-creatures could make a god : and the baker that baked the bread would hardly of himself have imagined , that a piece of it should be his saviour . no , these and all other the most idolatrous and fantastick religions and devotions were ( first ) taught , and ( afterwards ) enjoined by priests . when hezekiah died , manasses built altars for baal , and worshipp'd all the host of heaven : when josiah destroyed all those high places , he ( cautiously and prudently ) put down there the attendance of the idolatrous priests . but the jews were a long time after charged with the idolatrous worship of high-places , and to be priests of trees and proseucha's , which were sacred groves ; and the interpreters of moses's laws : they are the words of juvenal , nil praeter nubes & coeli numen adorant : and again , interpres legum solymarum , magna sacerdos arboris , ac summi sida internuntia coeli ; satyr . . and in his third satyr he complains , that the sacred groves , where numa used with the goddess egeria , were let to the jews for proseucha's : and philo judaeus , in his embassy to the emperor caius , thanks him for allowing the jews their proseucha's , where they assembled on their sabbaths . the synagogues were within the cities , and these proseucha's without ; it was in some such place , that lydia met st. paul. solomon made such high-places , or proseucha's , for ashtoreth the abomination ( or idol ) of the zidonians , chemosh of moab , molech of the ammonites : and when josiah destroyed these , as the only way to suppress the false worship , he put down the idolatrous priests . such a place as a proseucha , ( which was a separate place for devotion ) where the images of their gods were , virgil describes ; and makes the unhappy priam choose it , as a most proper place to die in ; when he saw his kingdom sinking ( under flames ) to ruine : he was taught by his priests to die in that place , which they had made sacred ; and among those images , which they had made gods. not unlike to which , is the devotion or fancy that the priests of rome have put into mens heads , to die in the habit of a priest or monk , when they are to be executed : as if their very habit carried with it some divine assistance ; accordingly i remember , that the brother of the portugal ambassador , who was beheaded on tower-hill , died in the habit of a monk. it always appeared to be the craft of priests , to multiply gods and places of devotion , that their numbers might not only be excusable , but necessary also , to attend such various worships and opinions : at jezebel's table did eat of baal's priests , and of the prophets of the groves ; a goodly company of chaplains for one princess . from the asiaticks and egyptians to the greeks , and from these latter to the romans , descended many names of gods : homer mingles them in all humane concerns , and makes them of parties : and virgil continuing the same method , in the seventh book of his eneids , makes juno stirring up the aid of hell against the trojans . nor did the partiality and passions they were made subject to , hinder the veneration of them : nor yet their being represented as subject to lust , revenge and mischief , lessen their veneration as gods ; though guilty of those very crimes which the priests owned they would punish in men. but the credulous minds of submitting men received easily the impressions , that those sought to make upon 'em , whose only design and end was , to bring things as near as could be , to their own interests , inclinations and fancies : and who therefore taught , that the management of affairs belonging to the other world , very much resembled the ways and methods of this . what is yet more gross , the egyptians were instructed to honour with devotion , the most contemptible things , for some profit that was received by them , or to appease them from doing mischief : the latin poet describes their wild devotions , in adoring crocodiles , serpents , golden monkies , fishes , dogs , and even onions and leeks ; whereupon he deservedly exclaims , o holy nations ! who have gods growing in their gardens . all these follies were of the same prescription , and from the same causes and authors : the priests always watching the ready inclination of the people , to believe something that came easily to their imaginations ; and what else they were most apt to be perswaded to , they presently enlarged their devotions , and thereby their own interests and dominion . it may now be proper to shew the several distinctions of gods and divine powers , and the uses of them : whereby it will further appear , how the priest-craft contrived notions and opinions , to engage people to submit implicitly to their directions ; and finding them most apt to believe such things , and in such ways and methods , as had some resemblance to this world , they set forth the enjoyments and punishments of the other world , sutably to their apprehensions and affections in this : through all ages , the same sort of priest-craft has continued , and descends even to ours ; as i doubt not but will evidently appear by the following descriptions and comparisons . the first thing to be considered is , the distinctions they made of divine powers ; and the several uses of them , which they framed sutable to the common method of affairs , here in this world ; where all suits and applications that are made to kings and princes , are done by great men and patrons , or friends , as mediators between the inferiour sort of men , and those superiour powers . after this model they composed their method of devotion , under the names of heroes , and ( sometimes ) of demons ; which ( i say ) is still continued , or however imitated in the church of rome , under the names of saints and angels . demons in the theology of the gentiles , were reckoned of , as an inferiour sort of divine powers : the antiquity of this is derived as far as zoroaster ; and 't was held , that these were constituted between the superiour gods and men , to mediate , and to reconcile them ; the superiour coelestial gods , being supposed so august and pure , as not to be prophaned or approached with the immediate care of earthly things ; therefore these more inferiour divine powers were to be engaged between the superiour gods and men. plato says , demons were messengers and reporters between gods and men ; and again , from men to gods ; of prayers and devotions from men , and the return of rewards from the gods : and apuleius delivers the same doctrine , giving the reason of it , that it was not agreeable to the majesty of the coelestial gods , to take such cares upon themselves . there were too a sort of demons , that were only deified men ; as i have observed before from bochartus : this was as early as noah . to which i may now add , that baal , or bell , was the first king of babel ; but after his death deified and reputed a god ; whence came the names of baalims or lords , all one with demons : and their rites , which were cuttings and lancings , ( which were funeral rites ) were used in their ceremonies and devotions . hesiod says , that when the happy men of the first golden age departed from this life , jupiter promoted them to be demons , that is , patrons of mortal men : but plato would have all those that died valiantly in the field , to be declared demons ; and that the oracles should be consulted , how they should be buried and honoured : he would have their sepulchres also to be worshipp'd as the sepulchres of demons ; and that all who excelled in vertue should be so treated . this method too the romish priests have continued ; but keep the power of the oracle in themselves , namely to pronounce what honours shall be done to departed saints : the opinion and doctrine of plato for deifying men that died valiantly in the field , was very exactly followed in the deif●ing the duke of beufort , who was killed in the fight against the turks at candy ; there was no other cause to make him a saint , or one of plato's demons , but for plato's reason , dying bravely in the field . even eusebius mentions it with a seeming approbation , that it was the harmless practice of christians to honour the memory of martyrs , by assembling at their sepulchres ; to show , saith he , to the gentiles that we also honour men that have excelled in vertue . hermes trismegistus says , that esculaptus , osyris , and his grandfather hermes , were worshipp'd for demons in his time ; the egyptians generally worshipp'd them , and called them sancta animalia : but divers learned men are of opinion , that the egyptian serapis , whose idol had a bushel on his head , was joseph ; in remembrance of the preservation of egypt by him , when he first laid up , and afterwards distributed the corn of the seven abounding years . cicero gives an exact description of the demons and heroes ; or such as were always gods , and such as their merits had made so . plutarch tells us , that besides men deified , there was another sort of demons who never were in earthly bodies ; a diviner sort never subject to the confinement of bodies : and these sublimer demons were the chief guardians of men and their actions ; these differr'd in degree from heroes . this is continued among the romanists , in their saints and angels : and this notion of worshipping angels gave perhaps occasion to that advice by st. paul , let no man beguile you through humility , and a worshipping of angels , col. . . gregory of tours , who wrote long since , treating of the miracles of the martyrs , frames many fabulous stories to advance saint-worship : and there is another author equally fit to be credited , simeon metaphrastes , who makes st. katherine at her martyrdom , pray to god to grant those their requests , that through her called upon his holy name : but in a higher strain he makes st. margaret pray , that whosoever should for the lord's sake worship the tabernacle of her body , or should build an oratory to her , and there offer spiritual oblations and prayers , and shall ask salvation and mercy through her , that the lord would grant them plenty of all good things . agreeably to all this , theophanes greatly complains of it , that the emperor leo isaurus erred ( saith he ) not only in opposing the adoration of images , but the intercession also of the mother of god , and of all the saints : and the historians of that kidney , no less blame the emperor constantinus copronymus for the same irreverent error ; for he punish'd those that made prayers to the mother of god and the holy saints , through whom all help is conveyed to us : and in the d council of nice , the council of constantinople was condemned for being against saint and image-worship ; which was then established , and for which the bishops of rome had appeared with great zeal . i cannot here properly omit an observation , that the invocation of saints and image-worship were brought in by the increase of priests in monkery . for about the year of our lord , the invocation of saints began to be publickly introduced into churches ; at the very same time when by basil , gregory nyssen , and nazianzen , the practice and profession of monastical life were brought ( out of egypt and syria ) into greece . when the empress theodora design'd to restore image-worship , she acquainted those in authority with her design , and then sent for the chiefest of the monks , and proposed to them the restoring the worship of images : she found them very ready for the purpose ; and thereupon called a synod , where the idolatry was again erected , years after it had been suppress'd by leo isaurus . having touch'd upon the craft of priests , to frame the worship and scheme of religion sutable to what the people in some measure knew and understood in things of this world ; we must also take notice , that they contrived the joys and punishments of the other so as should be most agreeable to their fancies and apprehensions about what they saw here . and as they found their craft successful , in making some powers their mediators in the court of heaven , as was usual in courts below ; and made also deities of such persons , whose courage or vertue deserved well here , or of the publick : so also they framed the manner of sacrificing and sacrifices , as such a description of the other world , as was most easy to fancy and imagination . in their sacrifices they taught such and such offerings were to be made , as somewhat resembled the powers they sacrificed to : and had not this been an invention , very probable and likely , to entice and lead men , especially the vulgar , they would never have thought of such methods and distinctions . tempest was consecrated for a god among the romans ; and as storms and foul weather was dark and dull , so the gentle gales of zephyrus made the weather bright and chearful : therefore they taught , that black cattel were to be sacrificed to the former , and white to the other ; as resembling their dark and bright natures . when dido implored juno , in the concerns of her love and passion , she poured wine between the horns of a snowy heifer ; representing by the whiteness of her sacrifice , that she implored a gentle compassion . a bull was sacrificed to neptune , because his noise and violence seem'd to represent a troubled ocean . and when aeneas desired the assistance of the sybil , to descend to the dark infernal world , she proposes in the first place a proper sacrifice of black cattel to be offered ; representing to the mind thereby an image of those black mansions . nor did they only fashion these matters , so as that they might be easy to the minds and fancies of men ; but they modell'd also the other world , sutably to such a taking and prevailing method : they made the enjoyments of their elysium , or paradise , sutable to what they most affected in this world ; whatever inclined their affections here , their enjoyments there were to be of that nature , and to be made perfect by being made subject to no disturbance or alteration . for infants that were not arrived to choice or inclination , there was a separate place , fill'd with their innocent mournings ; an opinion that has also prevailed with some christians : the warlike heroes exercised there eternal musters , driving their chariots in large plains ; and others in such exercises and divertisements , as they were inclined to in their life ; lovers in separated groves , and the poets in such fields as had been the subjects of their songs . on the other side , the punishments there were made sutable to the crimes committed here : the wickedly ambitious were thrown into the lower part of hell ; the luxurious punish'd with tempting feasts , with-held from them by watching furies : restless and unquiet minds that denied peace to others , were chastified with perpetual rolling of stones , which pressed to return with their weight upon them . the doctrine about these matters in general , was , that the punishments and torments were sutable to the offences committed here : and direct purgatory was described ; where some were purged or cleansed , by hanging in the air exposed to the winds ; some were wash'd in vast whirlpools , some refined by fire ; and after the proper time of purgation , all were released , and sent to the happy fields of elysium , their heaven . nothing can be more plain , than that the priest-craft has continued such a purgatory to this day . mahomet's paradise was framed after this manner ; the greatest and wickedest sinners are to pass over a bridg with heavy sacks , and by their weight to be thrown off and press'd into hell ; the lesser fall only into a purgatory , from whence they are to be released , and finally received into paradise : but those that merited a happy place , shall be bless'd with the company of fair virgins ; who have large eyes , and perpetually flourish in a bloom of youth and beauty ; while boys of divine figures , like so many ganymeds , shall attend with always renewing feasts . the purgatory of the romanists , is distinguished into divers apartments ; there is a place for children , another for the holy fathers that died before the ascension of our blessed saviour : there are lakes of fire for such as have been long , or prosligatly wicked ; and flowry fields and shining garments for such as have indeed been good , but wanted some degree of the due and required perfection : thus is purgatory described by cardinal bellarmine , de purgat . l. . cap. . & cap. . thus has the craft of those that taught religion , drawn the easy minds of men to believe in such things as had a resemblance to things of this world : and having by these ways involved men in submission to what they taught , they then enlarged into opinions and doctrines more difficult , nay absurd and impossible . though the world from the beginning very readily , and with the greatest reason , consented to such a thing as religion ; yet there could not be on the one hand , such an artificial scheme of some parts of it , and on the other such various and strange opinions about what gods we must believe in , or in the exercise of our devotion to those higher powers , but by the contrivance of the priests . 't was impossible that the people ( or as we are now called , the laity ) should busy themselves about , or should be capable to invent such names of gods ; such particular applications of their powers ; such methods and ways of devotion ; such distinction of sacrifices : and least of all is it probable , that they should be the inventors of sacrificing themselves ; that is , of sacrificing their own persons , or the persons of their children . agamemnon , to change the contrary wind , vowed to diana , the fairest ; which fell out to be his own daughter iphigenia : i suppose he did not design the cruelty upon his own daughter ; but chalcas the priest , first suggested the making , and then the performance of his vow . in the war of thebes , maenaecias the son of creon vowed himself to mars ; the decii devoted themselves to the infernal gods ; marius , in the cimbrian war , sacrificed his daughter calphurnia ; curtius shot himself into a gulf , being first made ready by the priests , and girt cinctu gabino : the saxons were so perswaded by their priests , that many of them were even ambitious of being sacrificed . who doubts , that all these deaths ( or murders ) are solely owing to the doctrine and institution of priests ? the proness of mankind to believe , by degrees gave encouragement and opportunity to those that pretended to separate themselves wholly to the service of the gods ; and by that shew of a nearer attendance and understanding of them , they intit'led themselves to teach and to prescribe such rules and ways of religion towards the heavenly powers , as they found might be useful to enlarge their own power and interest . and the more various and intricate they contrived the methods and rules of devotion and worship , so much the more there would be need of their interpretations and directions , and also of their numbers . things most ridiculous and improbable , nay impossible , were sometimes most proper for them to pronounce and teach : for what is rational carries its own weight ; and they could derive no authority to themselves by such a method of religion . but things that are sublime , above the reach of servile reason , things that reason cannot understand or justify , if believed , must be an entire submission to the sacred authority of these divinely inspired persons , that are the teachers of others : to this purpose they ever taught , that no belief can or ought to be hard to an active faith ; the difficulty not being in the things we are taught to believe , but in the perverseness or imbecillity of the persons who want faith to believe . i wish , that among the most reformed christians these methods of priest-craft were not so much , and violently pursued ; the impositions to believe and profess unnecessary , and even extravagant things , where neither reason will justify it , nor does religion require it . having thus laid open , how religion was from the beginning managed by priest-craft , and always framed and modelled to support their interests and power , prevailing by degrees on the minds of men ; it will be proper to examine in due place , whether 't is probable that the priests themselves believ'd what they taught : but first i will ( briefly ) show , how the same priest-craft continues apparently in the romish church to this day . the pagan doctrines of demons and heroes , are revived in that of angels and saints ; saints are canoniz'd ( or , as their writers speak , beatified ) as formerly the heroes were deified : and as i instanced before , the duke de beufort dying valiantly in the field , became one of plato's heroes , and one of the church's saints . and as the heroes and demons were made mediators with the superior gods , so it continues still , the names of heroes and demons being only changed into saints and angels : every private christian is directed to choose him a particular patron in heaven , that may intercede for him with god. their very sepulchres are as much reverenced as formerly ; their relicks are kept with a sacred veneration : and prayers are made to them as mediators , notwithstanding st. paul's declaration before cited , there is but one god , and one mediator between god and men , even the man jesus christ. the reverence and adoration paid to images , is by some endeavoured to be extenuated ; by pretending , that images are only used as venerable memorials , to excite others to the imitation of the holiness of the saints , represented by those images : this pretence was also formerly used , in that particular ; and also for the ceremonies used at sepulchres , which i mentioned before ; because the priests perceived , that it look'd too gross to pay devotion to senseless things . but when they had obtained the power of an implicit obedience to their directions , they failed not to injoin the veneration of the images themselves . whoever has been in the countries under the dominion of the church of rome , has seen this : i believe no such person will deny the adoration paid by the romanists , to the image of the virgin mary . i knew a person of quality that was at bruxels , when the image of the virgin mary was carried a little way out of town ; the priests attending it , and the people paying adoration to it : and when it came to the place where it was to be fix'd , the priests had contrived a device to make the image bow to the people ; so that one of the company was over-joy'd to see how gracious the blessed virgin in her image had been to them . in padua , where the body of st. anthony lies , the people crowd to kiss the stones , and rub their beads against them : the now bishop of sarum says , in the account he gives of that place , that in the little chappel of st. anthony these words are written , exaudit quos non audit & ipse deus ; they have reason to rub beads , and pay an extraordinary devotion , to a saint more ready to hear than god himself is . a person of quality that gives an account of his travels through france and italy , was present when they took down the jaw-bone of st. anthony and his tongue in a christaline-glass ; which being set a-while on the altar , first the priests and all the assistants paid their devotions to it , then it was carried in procescession ; and after that ceremony was over , 't was full imployment for two priests of the cloyster , to rub against it the beads that were handed to them by the people . in the lady of lauretta's chappel , they kiss the walls , lick the stones , and rub their beads against them . in the church of st. john lateran is the scala sancta , or the stairs on which our saviour went up to the judgment-hall ; they are of white marble : on one of them 't is believed some of our saviour's blood drop'd , after his scourging . but the person of quality that writes his ( ingenious and candid ) remarks , says , he could perceive no such stains , though the roman catholicks pretended that they saw 'em very plainly . he discoursed with cardinal howard , how these stairs were preserved , and brought thither ? the cardinal freely confess'd , they were not the true stairs on which our saviour went up to the judgment-hall ; and that the error was not discovered , till some time after they were sixed there : but the people being settled in an opinion , that these were the true stairs ; it was not , he said , thought advisable to undeceive them , their devotion being however very commendable . the same divine infusion that pagan priests pretended to bring into pillars and columns , the roman priests now imitate in crosses , set up not only in places of devotion , but ( as the heathen pillars were ) in common high-ways : but the roman priests have enlarged the priest-craft of pretending to a power of consecration , or a divine infusion , by their consecrating such an innumerable multitude of puppets , agnus dei's , and such like trifles . and the idolatry of bread-worship is much more impudent , than any of the gentile idolatries : the gentile priests pretended indeed , that they brought the demons into images and columns ; but they never had the gross confidence , to own that they could transubstantiate their images into demons : but it seems , priest-craft was not yet enough refined ; therefore not satisfied with the power of such a consecration as might infuse some influence into a piece of bread , they brought the people to believe they could make the bread to be god. as formerly it was their endeavour , by pretended miracles , to inlarge the opinion of their divine power ; so in these latter days they have exceeded in such devices . i need not trouble the reader or my self , with raking into their kennels of legends , and other fabulous histories ; but i cannot omit their strange and wild endeavours to prove , how certainly they can make a god of a wafer or other little piece of bread , not by the authority or testimony of men , but of beasts . there is a book , whose title sets forth this incomparable impudence ; 't is called , the school of the eucharist , establish'd by the miraculous adoration paid to it by beasts , birds , and insects . i need not repeat many of the particulars , of the impossible follies there related ; but i cannot omit one very remarkable tale in that famous book , among many others almost as ridiculous . the tale is of one st. malo , who being upon the sea on easter-day , prayed god to afford him the means to celebrate the mass , and to those that accompanied him to hear it ; these are his words : and one would wonder what kind of vessel they were in , that did not afford them room for that , as well as contain them . but in this distress , the book says , a little island appeared in the midst of the sea ; and they went down into it ( it should seem the island was lower than the vessel they were in ) to the number of persons : they set up an altar , st. malo said mass , and gave the communion to a great number ; after which retiring to their ship ( now 't is confess'd 't was a ship , and yet not big enough to say mass in it ) they perceived this island , or rather the fish , sunk to the bottom : 't was strange they should be upon the back of a whale so long , and yet not find the difference between a fish and an island . many of these impudences are published in that book , by allowance : but if we must believe , that the priest can make a god , nothing that follows after that , or is told with it , can seem to be a wonder . another part of modern priest-craft is purgatory , an imitation directly drawn from the hades and elysium of the gentiles ; but now improved into gain , by perswading people , that their friends and relations could be sooner or later prayed out of purgatory , as the price they gave for such prayers was more or less : i have known this to be true , in a particular accident ; and money hastned that prayers might begin , and no time be lost to free the person from pain . i have endeavoured to shew , in several particulars or instances , that the priest-craft has continued to be the same : but there are two very important examples of it , that yet remain to be treated of , mystery and persecution ; two very necessary points to preserve an implicit and intire submission to priests , and to their opinions . by mystery , they keep men from using their understandings ; and by persecution , force the rebellious , conceited , and over-weaning to believe , or however profess as the priest teaches . the word mystery partly declares its own nature , it ( ordinarily ) imports a divine secret ; and was always used to keep the vulgar and profane , so called , from the knowledg of , and from examining and inquiring into religion . this was the use of mystery , in the theology of the gentiles ; mystery was the secret and extravagant worship of the false gods : for nothing was to be revealed , but to those that were initiated into their worship and ceremonies , but to be kept secret from the vulgar , commonly called the profane ; without which distinction , or nick-naming , it would have seem'd unreasonable to keep them from participating the religious mysteries ; but the profane were not permitted so much as to ask a question about those matters . to this purpose , in egypt , in the temple of isis , was placed harpocrates the god of silence , with his finger on his lips ; as it were to teach , that the mysteries and secrets of religion are not to be divulged . in very deed , the heathens sheltered all abuses imposed on the credulity of the people , and all the passions and enormities of their gods , under the vail of mystery : and this was thought so necessary , that there were rewards and punishments appointed , to keep the priests themselves in a strict observance of religious secresy . in crete the mysteries of cybele mother of the gods , were preserved in a most sacred silence ; and from thence this silence was brought into phrygia : the mysteries of the great mother , when celebrated by the initiated , were to be concealed so faithfully , that it was reckoned to be down-right wickedness to discover them to the profane . horace , who had other-ways so much wit and learning , was yet so overcome by this trick of priest-craft , that he seems fully satisfied a faithful silence should be rewarded : and he declares , that though he was in the same house and ship , he would avoid the man that had revealed the mysteries of ceres . he was perswaded the house would fall upon his head , and the vessel sink with him , o're-loaded with the weight of the profane . some of the philosophers have themselves been guilty of affecting mysteries ; thus pythagoras charged his disciples to keep their thoughts dark and unexplained , lest they should be understood by the people . and when we first find philosophy taught by plato and aristotle ; for before we have but dark accounts of it ; we find , especially in plato , and sometimes in aristotle , very mysterious notions : which afterwards gained the character and esteem of learned and divine dogmes ; though indeed they were only hard words , to puzzle reason and good-sense . but the priests , both heathen and christian , having been instructed by the experience of all ages , that mysterious and unintelligible things made great impressions on the minds of men ; they have not failed to keep up the method , of making ( as grotius speaks ) an art of religion . cato , that had not the assistance of the gospel , yet judged right of these mysteries , practised by priests to support and inlarge their power and interest ; for when labienus press'd him to consult the priests of the oracle of jupiter-ammon , in the desart of africa , to be by them instructed what to do ; cato despised such an inquiry : as if , saith he , i were still to learn , that vertue is not to be depress'd by any force , nor inlarged by any success ; this i know , and ammon cannot more persuade me of it . every man's soul possesses enough of divine infusion , and without the help of oracles , may know that all things are govern'd by a providence of god : we need not be told by oracles , what from our birth is known by all . has god , think you , chose a barren part of the world , where his divine will shall be taught by a few ; and is truth concealed in these heaps of sand ? a commentator on these words , cites cicero very properly , who says , that an oracle is the divine will declared in the mouth of man : and what priest can pretend to find more divinity in himself than cato ; who not only knew all that could be told him of the difference between good and evil , vertue and vice , but in all conditions was an unshaken observer of all that which he knew must be pleasing to god ? it is matter of astonishment , that the humour and affectation of mystery should continue , when religion and faith were so wholly altered by the coming of our saviour ; who came with design to redeem us from the darkness of that condition we were in by the strange and puzling methods of religious ceremonies and mysteries , and of various rites of sacrificing , good for nothing but to confound and distract the minds of men. for there was almost nothing proposed to be believed or done , that was plain to be understood ; but all was to be believed by a faith in others : many gods or objects of worship , various ways of worship , extended even to an infinite number of confused particulars ; and all without any plain or direct precepts of vertue , or moral duties to be performed towards one another . through such darkness the light of our saviour broke ; sent by god to dispel the deplorable night , in which the world was involved : and yet they would continue mankind in darkness , though they profess to be his priests that brought the light ; not being able to part with that mysterious obscurity , which so long preserved the priestly interest and power , no not for the clearness and sincere plainness of him whose followers they ought to be . such as are asserters of mystery , choose rather to search into some dark places of st. john's gospel or st. paul's epistles , to fetch out from thence a wonderful divinity , than to attend to the general , the plain , and easily intelligible current of the gospels and epistles . but when st. paul says , let a man so account of us , as ministers of christ , and stewards of the mysteries of god : by this proper appellation or title , he plainly expresses the dispensation of a mystery now revealed , though formerly kept secret ; which mystery ( all confess ) was the salvation of mankind , or of all nations , not of the jews only . now if the mystery continue , how could the apostles be stewards in dispensing a revealed treasure ? it were strange to call a man a dispensing steward , who had received nothing to lay out . when the scripture teaches mystery , 't is not to continue darkness and difficulty ; but to clear it . when st. paul says , i will shew you a mystery ; which was , that at the resurrection we shall all be changed ; which before was certainly a mystery , but being declared , became ( not a mystery , but ) a revelation : here certainly he calls the gospel the revelation of a mystery ; and so too , in these words at rom. . . the revelation of a mystery , which was kept secret since the world began : the words are expresly ( and confessedly ) spoken of the gospel and preaching of jesus christ. like to which is also the declaration of the same apostle , ephes. . . having made known to us the mystery of his will , according to his good pleasure , which he hath purposed in himself . — and now ye know , what with-holdeth , that he might be revealed in his time ; for the mystery of iniquity doth already work . if any one ask , whether a mystery be not mystery while 't is so called ? he may receive a very familiar answer ; that a secret told to a friend , is called a secret , though when 't is told it continues no longer to be a secret : as 't is said in scripture the blind see ; they are called blind after they have received their sight : and when our saviour had healed some lepers , yet they are called lepers though freed from their leprosy . 't is most clear , that mystery and dark notions vented in hard words , are not studied or maintained for the sake of religion ; but for the priests particular interest and power : and dr. sherlock says well , that nothing can be a greater injury to the christian religion it self , than to render it obscure and difficult . the mystery-mongers must be very imposing , to seek to make the very modestest man mistrust his sufficiency to inquire into religious truth : if that were so , it could not be justly required of any but the learned and wise , to be of any perswasion about controverted points ; but the gospel does in no manner seem to be particularly directed to them ; rather on the contrary , the father of heaven and earth has hid these things from the wise and prudent , and has revealed them unto babes . where is the scribe , where is the disputer of this world ? the gospel professes plainness , and uses no hard words ; every where directing us to apply our selves to search and examine : which thing , if it were too hard , or to no purpose , were a mock-invitation and direction of the sacred word . st. paul recommends this to the thessalonians ; and gives preference to the jews of berea as more noble , because they search'd the scripture daily , whether the things which he taught were true . thus to a free inquirer he gives the character of noble ; which the priests will by no means allow ; as if the person himself , whose salvation depends upon it , were an unconcerned party . but without question , every man is obliged to work out his own salvation with fear and trembling ; and therefore sincerely to use all possible means for his best satisfaction ; for at the last day , 't will be no excuse to be deceived by another : a man must be his own expositor , minister , bishop , and council ; for these will not bear his punishment , he must bear it himself . those powers and authorities given to others , was the cause of making and multiplying creeds and rules of faith ; which ever were modelled according to the present interests and animosities of prevailing parties : in very deed , creeds were the spiritual revenges of dissenting parties upon one another . 't is observable , that the whole aim of our saviour in the gospel , is to use a clearness of direction for practice . when he speaks in parables , 't is to make things familiar to those , whose apprehensions more readily conceive and retain what is express'd by similitudes ; because they are acquainted with them in common practice : such is the parable of the seed , thrown into barren ground ; the tares among the corn , and many others , used in that easy and familiar manner to make every thing descend into the meanest capacity , and be retained by the shortest memories . in all his expressions in that admirable sermon on the mount , there are no hard words or dark doctrines ; it being his blessed will to give light to all , not to reserve or keep any thing dark or vailed : 't was private design , interest and faction , that invented hard words , puzling expressions , or unintelligible notions and doctrines ; had such a method been conducing to salvation , he that was the redeemer would not have omitted any thing necessary to the redemption . i design to examine , whether any particular points controverted in religion , if they had never been mentioned or thought of , had been a prejudice to the serving of god , and following the full directions of the gospel : but first it may be proper , considering the strange and wild fancies and opinious that have been taught and exercised as parts of religion , to examine ( as i propounded sometime before ) whether probably the priests themselves did or could believe those most ridiculous things , which they themselves taught and imposed ? though 't is no wonder that the people should be perswaded to believe such variety of extravagancies : for , as i have shown , men have ever had a proness rather to believe than to examine ; and all religions are alike easily taught and nurss'd up , from infancy ; and every one is equally fierce , for that in which he has been educated . hence comes the strange zeal of the poor indians , to lay down to be crush'd to death under the heavy wheels that carry a virgin representing their goddess amidio ; and of others of them , that stretch out an arm in devotion towards heaven so long , that they are never able to draw it back ; and thereupon presume that they are sufficiently sanctified . some turks have also been so zealous , that after having seen the alchoran they have put out their eyes ; that they might never more see a profane sight : while christians wonder at these extravagancies , they perhaps yield to others as much detestation or scorn , for some of their ridiculous and impossible doctrines , and superstitious parts of their devotion . when the morocco ambassador attended king charles the second at newmarket ; the king observing the large sleeves they wore , ask'd lucas , one of the chief of the ambassador's retinue , how they could believe that the moon should come into a sleeve ; which they said they wore so large for that use ? lucas answered him , with another question ; how christians could believe ▪ that our lady's chappel at launretta flew thorow the air miles , and pitched it self where it now stands ? this lucas had been a great traveller ; he had been at lauretta , as well as at mecha where mahomet's sepulchre is : i believe there are equal causes for the miracles at both places . thus all religions are equally easy to be imbibed from the first milk ; and other-ways , it were impossible the world should continue in such different , divided , and absurd faiths : but we see plainly , that generations continue in the same opinions about religion , as well as in the same natural descents ; as if one were as natural as the other . 't is true , that by the help and light of the gospel some have broken these fetters , and step'd into the freedom of reason : but then the priests always apply themselves , to their last and best argument , persecution ; to prevent the increase of reasonable and honest men. the heathens were more to be excused , who continued in blind obedience to their priests ; for they had nothing to guide and direct them , but what their priests invented from time to time : but christians have a revealing gospel , plain and easy enough to direct to the doctrines , means and ways of salvation , and to redeem people from dark and blind obedience ; by the clear discovery , there made of the being and vnity of god , and the as clear precept of catholick love and charity ; thus laying an evident and certain foundation of eternal happiness , on what is equally rational and intelligible . he that has redeemed us from mystery and sin , has insisted chiefly on the plain and decent methods of justice , performed to one another : and in his rule of prayer , he makes the forgiveness we implore from god , to depend on a covenant of doing the same to others that we desire of him ; forgive us our trespasses , as we forgive them that trespass against us . in our saviour's sermon on the mount , all those excellent rules are delivered , after a most explicit and plain manner : there we find no footsteps , nor the least rise given , for such mysterious fancies and opinions , as the priests teach and injoin in the church of rome : all such doctrines and impositions arose from nothing but priest-craft , to support and to inlarge their interests and power . if they practised only as true disciples of christ , and taught after his plain and blessed manner and method ; they would then exercise themselves wholly in a sincere and plain example of life , and make such an example the scope and end of their teaching , and thereby by infuse the power of religion into the minds and hearts of men. but instead of this , they teach and impose the power of themselves : and their dark and disputable points cannot be necessary , no nor sutable to the ends of the gospel ; there being nothing there prescribed to breed perplexities , or to alter and transfer its own rule and power , to the interpretations and power of men. mystery therefore is used only as a means to this perswasion , that power and knowledg is in the priests ; and persecution is the heavy rod , to awe and terrify men from questioning their doctrine . but though education shows us , that men may be bred up to , and may be taught all religions alike ; and it may be in part excused by the ignorance of the people , occasioned by the multiplicity o● cares and business : yet there is not the same cause or apology for priests , to continue in their old elusions and deceits . the people are generally forbid to reason and examine ; they must submit to the pretence of divine authority with an implicit obedience ; but the priests that have any abilities , and who withal may consider , must know the folly and falshood of what they teach ; they cannot believe things to be true , which they themselves invent . the priests of baal seemed to believe themselves , when they ventur'd upon a trial of skill with elijah ; calling upon their god for assistance , with clamorous ceremonies and slashing themselves : but it was a forc'd put upon them ; they were obliged to play the tricks belonging to their way of devotion , and probably they hoped that elijah could do as little as they , and so the difference would be compounded in a drawn battel . nor could they of bel more believe what they taught ; they could not think , their god devoured the vast provisions got ready for him , when they themselves eat it up . did the priests believe the oracles , which they themselves invented ; or that they could find future events in the entrails of beasts , or by the flight or pecking of birds , or by a divination by such a statue in the high-way , or by thunder on the left-hand , or any such like ? do the priests of the church of rome believe the miracles , invented by themselves ? do they not know , that the abused purchaser has nothing for his money , when he buys indulgences ; and as little , when money is got together with all expedition ( which i have known ) that prayers may be begun to hasten a soul out of purgatory ? are they not aware that the virtue pretended to be given , by their consecration , to an agnus dei , a cross , an image , the clouts of infants , is nothing but a pretence ? when they make an indifferent man a divine saint , are they ignorant of the cheat they put upon the world ? but from this digression , let us return to conclude the point of mystery ; how useful it has been thought by priest-craft to enlarge their interests and power : we may see this , in a short account of aristotle's philosophy ; which at first was most fiercely and angrily exploded , but afterwards received with highest veneration , so soon as ever 't was perceived to be useful to maintain mystery . in the th age , as the french write , the works of aristotle were brought into france , and for sometime taught in the universities ; but after a little time , his writings were publickly burnt , and excommunication threatned against any that should teach out of them . his metaphysicks were condemned by an assembly of bishops at paris ; and six years after the cardinal of st. estienne ( sent by pope innocent ) forbad the professor of the university of paris to read the physicks of that philosopher : which afterwards also were condemned by a bull of pope gregory the ninth . one simon a professor , and dinart a master of arts , were often accused of heresy , for being esteemers of aristotle's opinions and writings . mezeray says , that in the year , one almeric a priest , beginning to preach some novelties , had been forced to recant ; for which he died of grief . several , after his death , followed his opinions , and were condemned to be burnt : and he being condemned by the council of paris , his body was taken up , and his ashes thrown upon a dunghil . and because 't was believed , that the books of aristotle , lately brought from constantinople , had filled their heads with these heretical subtilties , the same council forbids the reading or keeping them under pain of excommunication . but during this disgrace , there arose in aristotle's defence three famous divines , to whom st. john damascen had opened the way , having abridged divers of aristotle's works ; which had assisted him to put in order his great body of divinity , the four books of orthodox faith : afterwards others improved this , and took as it were a plan of divinity from aristotle's philosophy . now the tide turned as fast the other way , for in the year , two cardinals , commissioners from vrban the fifth , came to establish the doctrine of aristotle in france ; where it was ordered , that none should proceed masters of arts that were not examined upon his logick , physicks , metaphysicks , and books of the soul : it was further injoined to study aristotle carefully , so to restore the reputation of the university . pope nicholas the fifth , a great advancer of learning , commanded a new translation of aristotle into latin , for the use of the divines of the romish church . pope john , who canoniz'd thomas aquinas , increased the reputation of aristotle , from whom that great doctor has drawn his principles , and the grounds of his arguments ; that now aristotle's writings became the fundamental laws of philosophy and the new divinity . in the fourteenth age grew the hot contention between the thomists and scotists , or the disciples of thomas and scotus , about subtile nothings , or ( as mezeray speaks ) brangling cobweb-controversies ; these were pursued with passion , according to interest or inclination , or by ingagement of parties : and disputes were so multiplied , that a venetian writer pretends to reckon up twelve thousand volumes published in that age about the philosophy of aristotle ; whose reputation now so far increased , and was so establish'd in the university of paris , that ramus ( who had found out some observations to diminish the credit of aristotle ) was by the other professors in that university condemned in the year , as rash , ignorant , and impudent , in daring to write against aristotle ; and an order was made , that none should teach any other philosophy . such a religious veneration was now raised for aristotle , though formerly condemned , that dissenting from him grew to be heresy : and in the massacre at paris , ramus was murdered with as much zeal and fury as the calvinists themselves . the credit of aristotle's writings , as being fit to support the dark mysteries and opinions of the church , so much increased , that in the year , the doctors of paris made a rule that all professors should teach the philosophy of aristotle . and in the year , a request for some particular theses to be proposed against the doctrine of aristotle , was denied : and again , anno , the parliament there made an arrest against some chymists , upon the information of the sorbonists , that the principles of aristotle could not be written against , or lessened , without prejudicing the received divinity of the schools . 't is no wonder if the fathers and sages of the three first ages , were not quick enough to understand a sort of mysterious darkness which they had no use for ; the things not being then found out that it was to be applied to : but when the occasion was ready for it , the puzling parts of aristotle's philosopy being found useful , and among all his dark subtilties none more convenient than that of metaphysical or abstracted essences , which were beings no where in being , they were applied to support transubstantiation ; where there appears a substance that must not be believed to be there , and another must be believed there which is not perceived . nothing can be a clearer evidence than this violent change , how desirous they were to lay hold of every thing that was helpful to preserve mystery , and thereby to reduce the power and use of religion to themselves , and so enlarge their worldly interest and wealth . they easily apprehended that following the plain method of the gospel , in a humble example and zealous perswasion , ascribing all honour and power to god and none to themselves , would hardly make a great purchase of interest and honours to themselves ; there would not have needed a statute of mort-main here in england , to prevent ( possibly all , at the least ) most of the land to be given to what they call the church , that is , the priests . the last and most cruel contrivance of priest-craft to support mystery , is persecution ; to preserve their power , by the destruction and oppression of others . and as in all the particulars of priest-craft , before treated of , they have differed from the methods of the gospel ; so in none so much as their being absolutely contrary to the proposition of our saviour's coming , not to destroy but to save , and to do to others as we would be done to our selves . 't is a strange way of performing those just and blessed rules , to destroy and persecute others ; for most certainly cruel and bloody persecutors would not be willing to suffer the torments and severities they impose : hatred , violence and cruelty , are the methods of their proceeding , while our saviour has made the doctrines of love , meekness and charity , the ingredients of his gospel , and the characters for his disciples to be known by . the christian religion , that brought light to the world , began thus with clearness , meekness , love and charity ; winning men to their salvations by such wise and peaceable ways , that if heaven and eternal happiness had not been added as our farther reward , yet the before-said duties and principles exactly practised , contribute to preserve every one in health both of body and mind , and to the safe enjoyment of undisturbed property . the impostor mahomet pretended he was sent from god to convert the world , and brought in his religion with destruction and fierceness of rage ; yet we see that now in a few ages , that persecuting madness is softned : it seems now too cruel for their natures as men , and contrary also to their interests ; so that now paying that small tribute to the state which is agreed on , the christians injoy the use of their religion , and freedom of trade and commerce under a quiet and peaceable protection . on the other side , the christian religion that was begun to be taught with so much gentleness , love and charity , grew to be changed into fury , hatred , malice and persecution : and though they justly complained under the persecution of the heathen emperors , especially dioclesian , maximin , and julian ; yet they were no sooner freed from those miseries , but they practised upon others all the mischiefs and crimes which themselves had suffered , and had inveighed against ; and revenge , and its ready instrument persecution , grew to be their gospel-methods : that which before they called fury and rage , when used by themselves , must be called zeal and devotion . the first cause of this severity that began famously among the christians , was from athanasius and arius ; and the council of nice it self shewed a spirit of contention rather than of peace and charity : constantine was forced to burn the records of their quarrels and animosities , to set their faces towards any prospect of spiritual good. the war of persecution began under the wrangling names of homo-ousians and homoi-ousians : and no sooner was great constantine dead , but the arians influenced his son constantius to retaliate upon the homo-ousians , by returning persecution for persecution . if the homo-ousians had made a creed at nice , the homoi-ousians in return fitted them with another at ariminum and seleucia ; adding to them the christian retaliations of anathema's , banishments , imprisonments , deprivations , consiscations , executions , burnings of books , and the rest . from this creed-making came persecutions , almost equal to those of the heathen emperors ; which were so much the more ugly , because it was still one part of the christian church that vexed the other : zozomen reckons up nine of these creeds , made in a few years . the ecclesiastical war being begun , creeds were as the arms and ammunition with which to carry it on ; they served also as declarations , and causes of the war : and as power and opportunity gave leave , they pursued one another with these both means and incentives to revenge . hilary bishop of poictiors , describes this , saying , we decree every year of the lord a new creed concerning god , nay every change of the moon our faith is alter'd ; we repent of those decrees , and we defend those that repent of them : he concludes with saying that the christians were torn to pieces by themselves . gregory nazianzen was so full of detestation at these quarrels of christians , that at last he resolved never more to come into an assembly of bishops ; because , saith he , i have never seen a good and happy end of any council ; but mischiefs are rather increased than remedied by them , their obstinate contentions and ambitions are infinite . at last heresy came to be the greatest crime , and hereticks ( so called ) were fore-doomed to eternal fire ; and in the mean time to undergo the more temperate ones here . it grew to be a vie of christianity , who should be most zealous in extirpation of hereticks , and to preserve the honour of the church , by cruel and bloody means : the famous st. dominick was the most ( wickedly ) zealous in this tragical task , and from his order chiefly the inquisitors have been chosen ever since : one of his successors issued process for an hundred thousand , whereof six thousand were burnt in a few years . pope leo the tenth , with the approbation of the council of lateran , decreed a severe prosecution of the hereticks ; but at the same time a slight punishment was ordered against such as blasphemed god , or the lord christ : an offence immediately against god was not to them of so dangerous a nature , as that which they call heresy ; because heresy is contrary to their dictates and power . and yet they would not seem to be men of blood ; but , with a miserable evasion , make the magistrate their stirrup-dog , and loo him on to seize and execute the prey , as they direct him . but 't is very lamentable , that not only in former ages those that have suffer'd under , and complained of persecution , when by alteration of fortune the power hath fallen into their own hands , they have acted all that which before they condemned : but even still in our days , every party that has groaned under such sufferings , when they are arrived at power , use the same severities which formerly they inveighed against . persecution is commonly taken to rise from the impatience of men to endure contradiction ; but if difference arose only from disputes , where there is no concern of interest or ambition , men would not unite to make laws to destroy or punish , or endeavour by such means to compel others to believe as themselves believe . the love of worldly power and interest was the cause of persecution : the sects of philosophers that had great differences , and taught various philosophies , never thought it worth the combination of a prevailing opinion or party , to persecute the others ; because no interest or power could be the produce of such a method . plato's and aristotle's successors taught in athens , and had their sects and followers ; but it never became worth persecution on either side : but when aristotle's philosophy became useful for priest-craft , where power and interest were designed , then it grew fit to be mingled with the causes of persecution . persecution therefore began from the insatiate desire of secular power and interest , to preserve that dominion over souls and estates , which mystery brought the priesthood into : for when , by their subtil and dark impositions , they had subjected men to an implicit belief of , and subjection to , their divine and infallible inspiration and authority , they then found it necessary to fortify and preserve that interest by persecution ; and thereby to prevent the examination of the unnecessary follies and cheats imposed , by comparing them with the naked truth and plainness of the gospel ; to secure their subjects from deserting them , or declaring against them , they take care that ecclesiastical dragoons be prepared ( not to convert , but ) destroy them . there cannot be any who are for persecution ▪ so dull , as to believe it the means for what they ( would seem to ) intend it , the conversion of the erroneous . for in persecution ; there is no rational perswasion , in the torments , or other punishments : that which can move an alteration of opinion , is reason and argument , gently and friendly proposed ; error must be shown by argument , not by power or barbarities . if that were the true way , which the infallible follow , then if a man is known to differ in a particular opinion , he should be converted by breaking a limb for that opinion ; and so another limb for another such ( dissenting ) opinion , and not by arguments , till the sum total of his heresies grew big enough for the fire : but then it would appear also , that what they pretend is for conversion , in very deed is only for destruction ; and the service and punishment is wholly for themselves , not the persons punished . if a man sees light , or any other object , could punishment make him not believe what he sees ? torments perhaps may make him say , that he does not see what he does , or any thing else , from the force of his prevailing misery : so perhaps persecution , in its various and skilful inventions of several punishments and torments , may force the wretched sufferers verbally to renounce their respective faiths and opinions , though they be not at all alter'd in their belief ; which victory is indeed a service to the priests power , but none to god , or the suffering person . if a man should say prayers for a show in this world , and yet not believe in the god he prays to , but only designs to keep himself from trouble and disturbance ; would not such prayers be ( bantring ) sins ? is there not the same reason , that those who persecute , and by torments or fears force suffering wretches to declare against their own consciences , should be esteemed and judged guilty of the sin which their cruelty caused ? or is there perhaps any greater sin , than to sin against a man's own conscience ? should any one force a man to murder himself ; would not such a one be guilty of the murder ? doth not the law make the accessory equally guilty with the principal ? by the same reason , those that are guilty of the violence or terror , are guilty of the ( unconscionable , and therefore impious ) renunciations that were caused by such terror or violence . persecution can be no argument to perswade , nor destruction the way to conversion ; and to force any to sin against their consciences , is no rule of christianity . the late unexampled persecution in france has , by strange invented ways of several torments and vexations , forc'd many to renounce ( verbally ) their opinions and consciences ; a sin which god hates : it 's true , men should undergo all sufferings for their consciences ; but if torments prevail over the weakness of a distracted sufferer , those that inflict the cruelty are certainly the cause of what god hates , and their rewards will be accordingly . persecution therefore can be used out of no respect to the service of god ; but is a defiance of him , and only a service to priest-craft and priests , who like other plunderers preserve ill-got goods by force . the prescriptions of the gospel are of another nature ; even to be gentle in all things , and to have charity for those that offend : st. john's epistles , whose subject-matter is only love , would be a cheat rather than a true gospel-direction , if such a thing as persecution could be approved in the gospel-state . if love could spring from loss of estates , torments , and death ; if the advice and gospel-command of catholick love were not made perfectly ridiculous , by the contrary command of persecution and hatred , we might allow of the priestly expedient of persecution : but 't will be impossible to perswade those that suffer , that their persecutors do not hate them , and as impossible to love such persecutors any better than they love their sufferings themselves . but wo be to them by whom the offence comes : what condemnation must it carry with it , that those who pretend to be teachers of the gospel , instead of the ways of love , search after those of blood , and instead of gentleness , pursue with fury ; and that too for as little reason , as if they went about to punish those that differ from them in taste ; for opinion is no more to be help'd than a man's relish ; 't were as reasonable to punish any one for a vitiated palat , as for thinking what he must think . 't is not reasonable to believe that god , who knows our infirmities , will punish error ; which is no sin , because it comes not from the will and intention : one man may be weaker than another , and both may mistake more or less , according to the difference of their capacities ; but neither of them is thereby guilty , because the mistakes and opinions proceed from their innoscence , which is to say , their weakness and ignorance . there have been very warm and fierce disputes upon subject-matters that could have had no good effect , if the decision had been according to the desires and fancies of either of the contending parties ; and yet neither of them is to be charged with heresy : in the dispute concerning free-will , one party denies it , believing that such denial magnifies the grace of god ; the other affirms it , because he believes it engages men in pious endeavours ; therefore absolutely to determine the question , in direct favour of either party , would not be useful . st. paul reckons heresy among the works of the flesh ; indeed 't is in holy scripture every where reckoned among practical impieties : matter of fact , in direct sins , can only be ascertain'd to be heresy ; if a man does not mix a vice with his opinion , and that his life accordingly is not led in unjust practices , his error in opinion cannot be a crime , nor any foundation of a punishment . if we seriously ▪ consider the ill and unjustifiable grounds of such a persecution , the heresy will appear to be on the other side , the persecutors will be the hereticks : for those who practise uncharitableness and cruelty , commit that heresy of the flesh ; directly contrary to what our saviour taught , and founded the christian religion upon , even meekness , charity and mercy . but as st. paul says , he that was born after the flesh , persecuted him that was born after the spirit : even so it is now , and so it ever will be , while self-interest and love of dominion , are allowed to make the want of mercy , the means to support and propagate religion : and such ill-gotten power must encrease the cruelty and pride of men , and consequently new and more large inventions of massacres and other persecutions ; and yet ( sure ) themselves cannot but think it ridiculous , that a religion , whose institution is so humane and merciful , should be propagated by cruelty and inhumanity . st. paul says , the servants of the lord must not strive , but be gentle to all men , in meekness instructing those that oppose themselves ; if god peradventure will give them repentance , to the acknowledgment of the truth . here persecution is forbid , though against those that oppose the known truth , which needed repentance ; they are directed to proceed by meekness and instructions : sure then the persecutors that strive to be ungentle , and use cruelty instead of meekness , and death and tortures instead of instruction , must be the true hereticks . 't is very observeable , that for real heresies of the flesh there are no inquisitions set up , nor any particular persecutions ; not for drunkenness , or whoredom , or other vices : they increase as much , by temptation and example , as those sort of vices can ; and yet were never made objects of the ( pretended ) pious zeal , or of any persecution . against such heresies , they follow more the apostle's rule , endeavouring to convert by instruction and perswasion ; but towards the heresies that are prop●rly against themselves , they proceed by another method , by the rule of their own passions , not by the directions of christianity . the reason is , heresy against true morality does not shake their design of power and interest ; but heresy against their rules of faith , which they would have superiour to scripture , is an abnegation of their authority . the endeavour to find out truth should not be reckoned an offence ; it should rather tend to unite than divide , and raise tenderness sooner than persecution . god's service is the pretended cause of persecution ; but without suffering it to be fairly examined , whether the difference consists in matters truly necessary to salvation . which again evidences , that the persecution is not for the cause of god , or the good of the persecuted , but of the persecutors . 't is sure a most melancholy prospect of persecution , that all the particulars in which those differ who profess the name of christ , are in themselves of no consequence , in respect to salvation : for if it be temperately considered , there is not one particular that if it had never been controverted , or so much as thought of , had been at all a prejudice to our following the true and the plain rules of christianity ; nor can the belief or dis-belief of any of those disputed particulars , be reputed any part of the necessary faith. suppose , that the devotion paid to saints , angels , images and relicks , prayers for the dead , consecration of agnus dei's , blessing of clouts , indulgences and pardons made mercenary , had never been thought of , where would the want of them appear , if we followed the acknowledged rules and precepts of the gospel ? does any of these concern the doing as we would be done to ; or would they contribute to mutual love and forbearance of one another ? in relation to faith and good works , they could neither be instrumental nor exciting ; and had they been material , they would have found some place among the precepts and institutions delivered by our saviour , in his sermon on the mount ; where no part necessary to christian conduct can be believed to be omitted . so that these invented particulars by priest-craft , are only to create a faith in them , not in christ or his gospel ; where every thing that is necessary , is also plain and clear ; but these consist of darkness , to involve deceived mankind in a blind and implicit obedience . another of their abstruse inventions is purgatory , wholly the subject-matter of power and profit ; as if it were possible there could be a separate confined place , where the punishment or purgation should be more or less , as the price is : as if heaven were to be bribed , according to their lesser or greater lucre. if men must believe in their redeemer , and living according to his example , may thereby obtain salvation , to what purpose could that invention be , unless for the interest and power of the priests that invented it ? for if it never had been thought of , what prejudice could it have been to the christian religion , whose rules are perfect and effectual without it , and which affords no ( tolerable ) intimation of such a place ? they may as rationally affirm , that all the rules of the gospel followed in a good life , shall yet not be available to salvation , without the belief of purgatory ; so that one point of salvation is wholly forgot by him that saved ; as pretend that after a life of contempt or neglect of the gospel precepts ; a man , for all that , may be ransomed , by money given to the priest , from the place of punishment ; so near to blasphemy , does this extravagant opinion reach . be sure purgatory is not of so antient date , but that there were christians long before all mention made of it ; who were ( questionless ) in a state of salvation without the help of that fancy , and others are so now without the belief of it : the faith of it is useless , to any person or thing , but only to the priests , to compleat their catalogue of mysteries , and to increase their profit and authority . the most famous of their dark particulars , to which they pretend to be directed by the gospel , is the real presence : where the priest can transubstantiate , without being himself transubstatiated ; which is ridiculous enough . for all its seeming importance , 't is of the same nature with the particulars before-mentioned ; and if it had never been thought of , could in no ways have been prejudicial to the christian religion . for suppose any one should eat of the very body and flesh of our saviour , would that particular food have been the food of salvation , without belief in him that died for us ? 't is impossible that any can affirm it would ; for if it were so , and that priests can make bread , or a wafer , to be christ's flesh , the eating of it must of consequence procure salvation without the help of faith and good works : but if by faith in his death for us , love and charity , and following the example of his life , we must be saved ; of what use can it be to determine , whether the sacrament be the real body , yea or no ? since the real substance would not be effectual by it self , of what concern can it be whether it be in the sacrament or no ? and this opinion too was not of so long standing , but that christians , who before this invention believed in christ , and followed his example , were certainly in a state of salvation : and if that be granted , it shows that it can be of no concern if the question about it had never been raised ; for if the thing proposed to be believed , was in it self separately of no force or efficacy , to what purpose is the enquiry whether it be really in the sacrament or no ? if it had effectual power separately , and meerly by virtue of the substance , then it must operate on an infidel that eats it , as well as on a believer : but if faith in him that died for us , be the foundation of our salvation , and we build upon it in following his example and precepts , then salvation cannot depend upon this , whether the celebration of the memorial of our saviour's last supper be this or that substance . should any believe truly in christ , and in our redemption by his death , and endeavour to follow his blessed rules and example ; and yet never consider further of the celebration of the lord's supper , but only as a memorial , that as often as we come thither , we do it in remembrance of his suffering for us ; would this be ineffectual , without determining in opinion at that time , what sort of substance we receive ? if so , then if the person that takes it guesses wrong , all his faith in christ , and all his endeavours of a good life , are in vain and of none effect . so that upon a controverted point , which seems ridiculous to common sense , salvation must depend ; and the mistake of a dark and controverted point shall defeat all the effects of a strict following the plain and blessed rules of the gospel ; which most certainly contains all things necessary to salvation . and if this particular question , what substance it was that is administred in the sacrament , had been so very necessary to salvation , our saviour would certainly have deliver'd it in a plain instruction and precept , to guide our faith in a particular on which salvation depended , and with the same plainness too , that he uses through the whole course of the gospel : but the gospel only directs faith in him , with love , justice , and charity to one another ; of which , it directly says , that the reward shall be eternal salvation . st. paul sets down very directly and plainly the necessary parts of faith , and comprises all in a very short creed ; this is the word of faith , saith he , which we preach , that if thou shalt confess with thy mouth the lord jesus , and believe in thy heart that god raised him from the dead , thou shalt be saved . this doctrine of st. paul must either deceive us , or else there is nothing of real necessity besides this , and the apparent and immediate consequences of it , to be believed by us as christians . but the priests having endeavoured to throw every plain way into a wilderness , and to bring darkness upon light ; it follows , sutably to that design , that they propose themselves as guides , and no man to use his own conduct and reason . but if such imposers , that design power and wealth by their dark and unnecessary doctrines , could secure us that we should not answer to god for our selves , then to follow such guides as could and would be accountable for what their followers have submitted to , on their bare authority , and to serve them , would be reasonable : but since a blind and brutish submission to any , will be no excuse to them who had a plain rule given 'em by god , it behoves every man to take care that his guide does not mislead him ; and then 't is the same thing to follow his own reason , and be his own guide ; and sure every one may be better trusted to himself than to another . yet if by their undertaking to be guides , they would exclude the use of reason in religion , why do they themselves propound arguments , why is scripture sometimes cited , councils and fathers quoted , tradition trumpt up ? if we must not use our reason , and judg of those arguments , 't were fair dealing to decree their propositions magisterially . but they say , the unlearned are not fit to judg . this is true indeed ; that is , of the things which they have made too hard even for themselves to judg of , and to agree about : but we are capable to judg of the plainness of the gospel , which only is necessary to our salvation . their new dark writings and doctrines are not decidable among themselves : and 't is very impertinent to make it an argument , that because unlearned men are not able to judg of the confused dark notions of these that call themselves the learned , which notions these learned men seldom understand alike ; therefore the unlearned are to be debarred from using their reason in what is plain to be understood , such as the plain gospel of jesus christ is ; which is and ought to be their only concern . do the learned by their own agreement encourage others to depend upon them , as unerring guides ? how can we be satisfied with their differences , or find out truth in their abstruse cavilings ? for are not the guides themselves grown into different sects , supported by custom , education , interest and prepossession , more than by reason ? do they not continue in a resolved opinion , by only being of the same religious club ? this is the ridiculous cause why all the dominicans are always of one opinion , in the points of predestination and the immaculate conception ; and the franciscans are as universally of the contrary . it were , in my opinion , as reasonable that all the johns should be of one sect and opinion , and the richards of another ; pursuing still what is affirmed by those of their name , without examining the nature or reason of the opinion : as that the institution of a founder of the order ; suppose of dominicans or franciscans , should as much influence all particular persons of the order , as much as an opinion which is taught by reason . so also from the admired thomas and scotus , came the thomasts and scotists ; as if there might be an imposition of opinions , from the meer names of some particular persons of the same either order or school . an unlearned man would receive but small satisfaction in such guides ; and the choice of them would be as little rational and intelligible to him , as the gibberish of their school-divinity is . such a possession in mens minds as we are now speaking of , appeared some time in the disciples of our saviour : for though he spoke plainly of his going to jerusalem , and being put to death there ; yet ( saith the text ) they understood not these sayings : of which , the reason was , because they were before-hand possess'd with the traditions and doctrines of the pharisees , and most other learned men of their nation , that they were to have a glorious , a conquering , and triumphant messias ; so that no clear expressions to the contrary , could have weight with them , or be regarded by them : which shows how little men use their own reasons , or make use even of common sense , when once they are thorowly prepossessed by a contrary institution or impression from others , or the early authority of their assuming guides . the high imposers the priests , or others under the name of the church , cannot pretend to lay the foundation of faith ; which is already laid in the gospel : they may 〈◊〉 exci●e to the practice 〈…〉 laid in the 〈◊〉 but they may as 〈…〉 the 〈…〉 in generals , as in 〈…〉 especially in such as are dark , and have the appearance of new : to inlarge faith is the same , as originally to lay the foundation of it . but they take care that the particulars which they impose , should be stamp'd with a scripture-mark , either true or false ; that they may not seem to arrogate to themselves to be legislators . from the two great spring , athanasius and arius , the church overflowed with divisions , and the insolent value of opinions began . athanasius , in his creed , calls what he there sets down , the catholick faith ; which yet received a contrary censure from two very great councils ; that of milan consisting of bishops , and that of ariminam consisting of : but the practice , on both sides , of imposing their opinions with a scripture-mark or character , was begot and increas'd by the passionate desire and design of power and interest . we have even at this present , an unlucky instance of the strange differences among learned men. dr. sherlock writes a book in answer to certain brief notes on the creed of athanasius : he says , his undertaking is to vindicate the athanasian creed , and the doctrine of a trinity in unity ; which ( he says ) he has now made as clear and easy , as the notion of one god. but another , and a very learned person too , in his animadversions upon that book of dr. sherlock , calls the explication of the trinity advanced in dr. sherlock's book , a silly , a contradictory , and an heretical notion ; wholly of his own invention , and a stab to the heart of the doctrine of the church of england : he charges another book of dr. sherlock's , being a discourse of the knowledg of christ , with vile and scandalous reflections upon god's justice ; and says moreover , that it may deserve to pass for a blasphemous libel . i suppose it would hardly happen to the unlearned , or the laity , if they should search after the knowledg of god and christ in the scriptures only , to be overseen in wider differences either from one another , or from the truth , than these are . what measures or opinions then , can the unlearned take from their ( disputing ) leaders ? guides that cannot forbear to impose faith in dark and unnecessary points , and yet rate their imaginations at the value of holy scripture , even while they disagree among themselves in the very points which they would injoin others to believe . but it has long been the custom of learned men to be saying something ; to dispute and talk , and from thence to impose : st. austin ingenuously confesses this , in these words , lib. de trin. . c. . when men ask , what is meant by the three , all humane speech wants power to express it : yet we have ventur'd to say three persons ; not that it should be said , but that we may not be wholly silent . in very deed , in all ages the learned have thought it incumbent upon them to say something upon every thing ; and upon dark and unnecessary notions , to found a power over others : which would never have been built upon the plain , and indisputable , rules of the gospel . i say not this to lessen the necessity and use of teachers and guides in religion : the knowledg of religion is not born with us , nor infused into us ; and therefore is to be learned . and of consequence , respect and credit ought to be given to our teachers and instructors . the unlearned must of necessity , in some things place a confidence in those , whose proper imployment and learning qualifies , and assists them to make a true translation of the holy scriptures . this just credit and respect ought to be given to such teachers as apply themselves strictly to pursue the methods of the gospel ; yet without supposing them to be infallible , or making an absolute resignation of our reason and judgment . suppose a man chooses one , that has the reputation of an able counsellor and learned in the law , to settle an estate or purchase ; and uses such counsellor out of that just opinion of the knowledg he has in he law , which he ( deservedly ) reckons is much above his own skill in the laws ; must he therefore be debarred , or neglect , to use his own care and reason in examining the particulars of the writings and settlements ? wherein , though there may be many things , points of law beyond his knowledg , yet there must be also many particulars of a plain and obvious nature , wherein any mistake or contradiction may be easily judged of by the concerned party . and is it not as just and reasonable to believe that men should be allowed the same use of their care and reason , in the purchase of an eternal estate ? i shall conclude with this plain assertion , that the imposing humour of those who usurp more to themselves than belongs to teachers , and their quarrels and disputes upon dark and unnecessary notions , is an assuming what belongs to god , and a taking away what belongs to men. by such power assumed to themselves , they rob god of his glory , the world of peace , and men of love and charity : whereas if they had only endeavour'd to instruct and perswade according to the plain and genuine methods of the gospel , teaching as they were taught by that ; the glory had been to god on high , peace had flourished in the world , and men had abounded in good-will to one another . finis . notes, typically marginal, from the original text notes for div a -e essays . essays . sermon on joh. . . notes for div a -e psal. . . and . . ille deo plenus , tacitá quem me●●● gerebat , effudit di●●as adytis è pectore v●c●s . est ne dei sedes , nisi terra & pontus , & a●r ; & c●●lum , & 〈◊〉 : superus quid qu●rimus ultra ? jupiter est quo●cunque vid● , quocunque 〈◊〉 . rex 〈…〉 ▪ rex 〈…〉 . geogr. l. . gen. . ● . gen. . . pet. . . gen. . . ezek. . . gen. . . isai. . . et deinceps . isai. . . in asclep . statuas animatas , sensu & spiritu plenas . tim. . . chrysost. hom. . euseb. praep. evang . c. . bale scrip . illust . brit. c. . kings . . acts . , . kings . , . kings . . kings . . quis nescit , volusi bythinice , qualia demens aegyptus portenta colat ? — crocodilon adorat . illa pavet saturam serpentibus ibim : effigies sacri nitet aurea cercopitheci , dimidio magicae resonant ubi memnone chordae , atque vetus thebe centum jacet obruta portis . illic caerule●● , hìc piscem fluminis , illic oppida tota canem venerantur . — porrum ac caepe nefas violare , aut frangere morsu : o sanctas gentes , quibus haec nascuntur in hortis numina ! juv. sat. . plut. de defect . orac . plat. symp neque enim pro majestate deorum coelestium fuerit , ista curare . de daem . socr . kings . . plato de rep. praep. evang . divos & eos qui coelestes semper habiti , & illos quos in coelum merita vocaverint . est & superius aliud augustiusque daemonum genus ; qui semper a corporis compedibus & nexibus liberi , certis potestatibus curentur . ex hac sublimiori daemonum copiâ , autumat plato , singulis hominibus in vitá agendá testes & custodes singulos dari . plut. de difect . orac. cic. de nat. deor. nigram hiemi pecudem , zephyris foelicibus albam . virgil. l. . ipsa tenens dextrá pateram pulcherrima dido , candentis vaccae media inter cornua fundit . l. . duc nigras pecudes , ea prima piacula sunto . idem , l. . eadem sequitur tellure repostos . virgil. l. . vagitus & ingens , infatiumque animae flentes in limine primo . l. . ergo exercentur poenis , veterumque malorum supplicia expectant . aliae panduntur inanes , suspensae ad ventos : aliis sub gurgite vasto infectum ●luitur scelus , aut exuritur igne . quique suos patimur manes , exinde per amplum mittimur elysium , & pauci laeta arva tenemus . virg. l. . tim. . . hinc mater cultrix cybele , coribanti●que aera , idaeumque nemus , hinc fida silentia sacris . virg. l. . ex cretâ ille mos in phrygiam pervenit , ut summo silentio celebrarentur magnae matris mysteria : quae his sacris initiatis tam fideliter reguntur , ut nefas putent ea profanis violare . est & fideli tut● silentio merces ; vitabo , qui cereris sacrum vulgarit arcanae , sub iisdem sit trabibus , fragilemque mecum solvat phaselum . an noceat vis ulla bono ; — laudandaque velle , sit satis , & nunquam successu crescat honestum ? scimus , & hoc nobis non altius in●●ret ammom . — nil facimus non sponte dei , nec vocibus ullis numen eget ; dixitque semel nascentibus author , quicquid scire licet ; steriles nee legit arenas , ut caneret paucis , mersitque hoc pulvere verum . lucan . l. . pet. . . cor. . . cor. . . thess. . . mat. . . matth. . . cor. . thess. . . acts . john . , . zozom . l. . c. . tim. . , . rom. . , . mark . , .